Sermons to the People 117.17–121.5

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 17 passages

Latin text: PL 38 (Latin text: Migne, PL 38, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: NPNF 1/6: Sermons on Selected Lessons of the New Testament (R. G. MacMullen, ed., 1888).

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Chapter 117

117.17PL 38:412

Ipse enim infirmis quid dicit, ut possint recuperato illo visu Verbum ex aliqua parte attingere, per quod facta sunt omnia? Venite ad me, omnes qui laboratis, et onerati estis, et ego reficiam vos. Tollite jugum meum super vos, et discite a me quia mitis sum et humilis corde ( Matth. XI, 28 et 29). Quid magister Filius Dci, Sapientia Dei, per quem facta sunt omnia, concionatur? Vocat humanum genus, et dicit, Venite ad me, omnes qui laboratis, et discite a me. Putabas forte dicturam Sapientiam Dei, Discite quomodo coelos feci et astra: omnia etiam in me, antequam fierent, numerata erant; quomodo in virtute rationum incommutabilium etiam capilli vestri numerati sunt. Hæc putabas et talia esse dicturam? Non. Sed prius illud, Quoniam mitis sum et humilis corde. Ecce quod capiatis, videte, fratres, certe parvum est, Ad magna nos tendimus, parva capiamus, et magni erimus. Vis capere celsitudinem Dei? Cape prius humilitatem Dei. Dignare esse humilis propter te, quia Deus dignatus est humilis esse propter eumdem te: non enim propter se. Cape ergo humilitatem Christi, disce humilis esse, noli superbire. Confitere infirmitatem tuam, jace patienter ante medicum. Cum ceperis humilitatem ejus, surgis cum illo: non quasi et ipse surgat secundum quod Verbum cst; sed tu potins, ut magis magisque a te capiatur. Intelligebas primo titubanter atque hæsitanter; intelligis postea certius et clarius. Non ille crescit, sed tu proficis, et quasi tecum videtur surgere. Sic est, fratres. Credite præceptis Dei, et facite illa, et donabit vobis robur intelligentiæ. Non praesumatis, et quasi anteponatis scientiam praecepto Dei; ne inferiores, non solidiores remaneatis. Arborem attendite: ima petit prius, ut sursum excrescat; figit radicem in humili, ut verticem tendat ad caelum. Numquid nititur nisi ab humililate? Tu autem sine charitate vis excelsa comprehendere; sine radice auras petis? Ruina est ista, non incrementum. Habitante Christo per fidem in cordibus vestris, in charitate radicamini atque fundamini, ut impleamini in omnem plenitudinem Dei.

For what does he himself say to the weak, so that, when that sight is recovered, they may in some part reach the Word through which all things were made? “Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you, and learn from me, for I am gentle and humble of heart.” What does the teacher, the Son of God, the Wisdom of God, through whom all things were made, proclaim? He calls the human race and says, “Come to me, all you who labor,” and “learn from me.” You thought perhaps that the Wisdom of God would say: “Learn how I made the heavens and the stars: all things, even before they were made, were numbered in me; how by the power of unchangeable reasons even your hairs are numbered.” Did you think he would say these and such things? No. But first this: “For I am gentle and humble of heart.” See what you are to grasp; see, brothers, it is certainly small. We strive toward great things: let us grasp small ones, and we shall be great. Do you want to grasp the height of God? First grasp the humility of God. Deign to be humble for your own sake, since God deigned to be humble for the sake of the same you: not for his own. Grasp, then, the humility of Christ; learn to be humble; do not be proud. Confess your weakness; lie patiently before the physician. When you have grasped his humility, you rise with him: not as if he himself rises, according as he is the Word; but rather you, so that he may be grasped by you more and more. At first you understood haltingly and hesitantly; afterward you understand more surely and clearly. He does not grow, but you advance, and he seems as it were to rise with you. So it is, brothers. Believe God’s commandments and do them, and he will give you strength of understanding. Do not presume, and as it were put knowledge before God’s commandment, lest you remain lower and not firmer. Look at a tree: first it seeks the depths so as to grow upward; it fixes its root in the lowly place so as to stretch its top toward heaven. Does it rely on anything but lowliness? But you want to grasp lofty things without love; do you seek the breezes without a root? That is a fall, not growth. With Christ dwelling by faith in your hearts, be rooted and grounded in love, so that you may be filled with all the fullness of God.

Matt 11:28–29 (quotation, high confidence) · Matt 10:30 (allusion, high confidence) · 1 Cor 1:24 (allusion, medium confidence) · Eph 3:17–19 (quotation, high confidence)

Notes and citation

Summary: Christ, the Wisdom of God, teaches first not the secrets of creation but humility; as a tree roots downward to grow upward, believers must humbly keep God’s commandments in love to grow in understanding.

Migne’s marginal heading (“Humility to be learned from the incarnate Word”) was removed by the importer. Quotations: Matt 11:28–29; Matt 10:30; Eph 3:17–19.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; divided word; stray footnote number): Venite ad me, omnes qui laborati, et onerati estis → Venite ad me, omnes qui laboratis, et onerati estis; quia mitia sum et humilis corde → quia mitis sum et humilis corde; per quem facta sunt omnia, concionalur? Vocal humanum genus → per quem facta sunt omnia, concionatur? Vocat humanum genus; Putabas forte dicturam Sapientiam Dei, Discite quomodo coclos feci et astra → Putabas forte dicturam Sapientiam Dei, Discite quomodo coelos feci et astra; Ad magua nos tendimus, parva capiamus, et magni crimus. Vis capcre celsitudiuem Dei! → Ad magna nos tendimus, parva capiamus, et magni erimus. Vis capere celsitudinem Dei?; uon cnim propter se → non enim propter se; Confitcre infirmitatem tuam → Confitere infirmitatem tuam; et donabit vobis robur intelligenlix → et donabit vobis robur intelligentiæ; ne inferiores, non solidiores remaneatis 1. → ne inferiores, non solidiores remaneatis.; TII autem sine charitate vis excelsa comprehendere → Tu autem sine charitate vis excelsa comprehendere; in charitate ra. dicamini atque fundamini → in charitate radicamini atque fundamini.

Topics: Christology, Ethics

Cite (SBL): Augustine, Serm. 117.17 (PL 38:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-117-17). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

Chapter 118

118.1PL 38:412

Omnes qui multa verba quæritis hominis, intelligite unum Verbum Dei: In principio erat Verbum. In principio autem fecit Deus coelum et terram. Sed erat Verbum, quando audivimus, In principio fecit Deus. Agnoscamus Creatorem: Creator est enim qui fecit; creatura autem quod fecit. Non erat enim creatura quae facta est, sicut semper erat Verbum Deus, per quem facta est. Quando autem audivimus, Erat Verbum, apud quem erat? Intelligimus Patrem, qui non fecit, nec creavit idem Verbum, sed genuit. In principio enim fecit Deus cælum et terram. Per quid fecit? Erat Verbum, et Verbum erat apud Deum: sed quale Verbum? Sonabat et transibat? Numquid cogitabatur et volvebatur? Non. Recordabatur, et proferebatur? Non. Ergo quale Verbum? Quid a me quaeris multa? Deus erat Verbum. Quando audimus, Deus erat Verbum, non duplicamus Deum; sed intelligimus Filium. Verbum enim Dei Filius est. Ecce Filius, et quod nisi Deus? Nam Deus erat Verbum. Quid Pater? Utique Deus. Si pater Deus, et Filius Deus, duplicamus Deum? Absit. Pater Deus, Filius Deus: sed Pater et Filius unus Deus. Non est enim unicus Filius factus, sed natus. In principio fecit Deus cælum et terram: sed erat Verbum a Patre. Ergo factum est Verbum a Patre? Non. Omnia per ipsum facta sunt. Si per ipsum omnia facta sunt, numquid et ipse per se ipsum factus est? Per quem audis facta esse omnia, noli putare factum esse inter omnia. Nam si et ipse factus est, non per illum facta sunt omnia, sed inter cætera factus est ipse. Dicis, Factus est: numquid per se? Quis est qui faciat se? Si ergo factus est, quomodo per ipsum facta sunt omnia? Ecce et ipse factus est, sicut tu dicis, non ego, quia genitum non nego. Si ergo dicis factum esse, quæro per quid, quaero per quem. Per se ipsum? Ergo erat, antequam fieret, ut faceret se ipsum. Si autem omnia per ipsum facta sunt, intellige quia non est factus ipse. Si non potes intelligere, crede ut intelligas. Præcedit fides, sequitur intellectus: quoniam propheta dicit, Nisi credideritis, non intelligetis (Isai. vn, 9, sec. LXX). Erat Verbum. Noli ergo quærere tempus ei, per quem facta sunt tempora. Erat Verbum. Sed tu dicis: Aliquando non erat Verbum. Mentiris, nusquam legis. Ego autem lego tibi, In principio erat Verbum. Quid quæris ante principium? Si autem aliquid invenire potueris ante principium, ipsum erit principium. Insanit qui aliquid quaerit ante principium. Quid ergo dicit quia fuit ante principium? In principio erat Verbum.

All of you who seek the many words of man, understand the one Word of God: “In the beginning was the Word.” But “in the beginning God made heaven and earth.” But the Word was, when we hear, “In the beginning God made.” Let us acknowledge the Creator: for the Creator is he who made; the creature is what he made. For the creature which was made did not exist always, as the Word, God, always was, through whom it was made. But when we hear, “The Word was,” with whom was he? We understand the Father, who did not make or create that same Word, but begot him. For “in the beginning God made heaven and earth.” Through what did he make them? “The Word was, and the Word was with God”: but what kind of Word? Did it sound and pass away? Was it thought and turned over? No. Was it remembered and brought out? No. Then what kind of Word? Why ask me many things? “The Word was God.” When we hear, “The Word was God,” we do not double God; but we understand the Son. For the Word of God is the Son. See, the Son, and what but God? For “the Word was God.” What of the Father? Certainly God. If the Father is God and the Son is God, do we double God? God forbid. The Father is God, the Son is God: but Father and Son are one God. For the only Son was not made, but born. “In the beginning God made heaven and earth”: but the Word was from the Father. Was the Word, then, made by the Father? No. “All things were made through him.” If all things were made through him, was he himself also made through himself? Do not think that he through whom you hear all things were made was made among all things. For if he too was made, all things were not made through him; but he was made among the rest. You say, “He was made”: through himself? Who is there who makes himself? If, then, he was made, how were all things made through him? See, he too was made, as you say, not I, for I do not deny that he was begotten. If, then, you say he was made, I ask through what, I ask through whom. Through himself? Then he existed before he was made, so as to make himself. But if all things were made through him, understand that he himself was not made. If you cannot understand, believe so that you may understand. Faith goes before; understanding follows: since the prophet says, “Unless you believe, you will not understand.” “The Word was.” So do not look for a time for him, through whom times were made. “The Word was.” But you say: “There was a time when the Word was not.” You lie; you read it nowhere. But I read to you: “In the beginning was the Word.” What do you look for before the beginning? But if you could find anything before the beginning, that itself would be the beginning. He is mad who looks for anything before the beginning. What, then, does he say was before the beginning? “In the beginning was the Word.”

John 1:1–3 (quotation, high confidence) · Gen 1:1 (quotation, high confidence) · Isa 7:9 (quotation, high confidence)

Notes and citation

Summary: The Word who was in the beginning was not made, since all things were made through him, but begotten of the Father; Father and Son are one God, and the Arian claim that there was a time when the Word was not is false.

The reading is John 1:1–3. Migne’s marginal heading (“The Word of God eternal, begotten, not made”) was removed by the importer. Quotations: John 1:1–3; Gen 1:1; Isa 7:9 (LXX). “There was a time when the Word was not” is the Arian formula; anti-Arian argument translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Omncs qui multa verba quæritis hominis, intelligite unumVerbum Dei → Omnes qui multa verba quæritis hominis, intelligite unum Verbum Dei; In principio recit Deus. → In principio fecit Deus.; sed I'ater et Filius unus Deus → sed Pater et Filius unus Deus; sed ent Verbum a Patre. Ergo factum cst Verbum a Patre? → sed erat Verbum a Patre. Ergo factum est Verbum a Patre?; Si per ipstim omnia facta sunt, numquid ct ipse → Si per ipsum omnia facta sunt, numquid et ipse; Per quem audis facta esse ornuia → Per quem audis facta esse omnia; Ergo crat, antequam fieret → Ergo erat, antequam fieret; Ego antem lego tibi → Ego autem lego tibi; Si autem aliquid invenire potucris ante principium → Si autem aliquid invenire potueris ante principium.

Topics: Trinity, Christology, Heresy

Cite (SBL): Augustine, Serm. 118.1 (PL 38:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-118-1). (abbreviation not yet checked)

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118.2PL 38:412–413

Sed dicis: Et erat Pater, et ante Verbum? Quid quæris? In principio erat Verbum. Quod invenis intellige: noli quærere quod non potes invenire. Nihil est ante principium. In principio erat Verbum, Splendor Patris Filius est. De sapientia Patris, quod est Filius, dictum est, Candor est enim lucis æternæ. Quæris Filium sine Patre? Da mihi lucem sine candore. Si aliquando non erat Filius, Pater lux obscura erat. Quomodo enim non obscura lux erat, si candorem non habebat? Ergo semper Pater, semper Filius. Si semper Pater, semper Filius. Quæris a me utrum natus sit Filius? Respondeo, Natus. Non enim esset Filius, si non natus. Sed cum dico, Semper Filius; hoc dico, Semper est natus. Et quis intelligit, Semper est natus? Da mihi sempiternum ignem, et do tibi sempiternum splendorem. Benedicimus Deum, qui dedit nobis sacras Scripturas. In splendore lucis nolite esse cæci. Candor de luce gignitur, et tamen gignenti coæternus est candor. Semper lux, semper candor ejus. Genuit candorem suum: sed numquid fuit sine candore suo? Generare sempiternum liceat Deo. Rogo, audite de quo loquimur: audite, advertite, credite, intelligite. De Deo loquimur. Filium Patri coæternum fatemur et credimus. Sed homo, inquit, quando generat filium, major est qui generat, et minor qui generatur. Ecce verum est: in hominibus major est qui generat, et minor qui generatur, et pervenit ad robur patris sui. Sed quare, nisi quia cum ille crescit, ille senescit? Stet pater in tempore, et crescendo eum sequitur filius, et videbis æqualem. Sed ecce do tibi unde intelligas. Ignis generat splendorem coaevum. Non invenis in hominibus nisi minores filios, majores patres; non invenis coævos: sed do tibi, sicut dixi, splendorem coævum igni patri suo. Generat enim ignis splendorem, sed nunquam sine splendore. Cum ergo Videas splendorem igni esse coaevum, permitte Deum generare coæternum. Qui intelligit, gaudeat: qui autem non intelligit, credat. Quoniam verbum Prophetæ evacuari non potest: Nisi credideritis, non intelligetis.

But you say: “And the Father existed even before the Word?” What are you looking for? “In the beginning was the Word.” Understand what you find: do not look for what you cannot find. Nothing is before the beginning. “In the beginning was the Word.” The Son is the brightness of the Father. Of the wisdom of the Father, which is the Son, it was said: “For she is the brightness of eternal light.” Are you looking for the Son without the Father? Give me light without brightness. If there was a time when the Son was not, the Father was a dark light. For how was the light not dark, if it had no brightness? So always the Father, always the Son. If always the Father, always the Son. Do you ask me whether the Son was born? I answer: born. For he would not be the Son if he were not born. But when I say, “always the Son,” I say this: he is always born. And who understands “he is always born”? Give me an everlasting fire, and I give you an everlasting splendor. We bless God, who has given us the holy Scriptures. In the splendor of the light, do not be blind. Brightness is begotten from light, and yet the brightness is coeternal with what begets it. Always the light, always its brightness. It begot its brightness: but was it ever without its brightness? Let God be allowed to beget something everlasting. Please, hear of whom we are speaking: hear, attend, believe, understand. We are speaking of God. We confess and believe the Son coeternal with the Father. “But a man,” he says, “when he begets a son, the one who begets is greater and the one begotten is less.” See, it is true: among men the one who begets is greater and the one begotten less, and he comes to his father’s strength. But why, except because while the one grows the other grows old? Let the father stand still in time, and the son, by growing, will follow him, and you will see him equal. But see, I give you something from which to understand. Fire begets a coeval splendor. Among men you find only sons younger, fathers older; you do not find them coeval: but I give you, as I said, a splendor coeval with its father, the fire. For fire begets splendor, but is never without splendor. When, then, you see the splendor coeval with the fire, allow God to beget one coeternal. Let him who understands rejoice; let him who does not understand believe. For the prophet’s word cannot be made void: “Unless you believe, you will not understand.”

John 1:1 (quotation, high confidence) · Heb 1:3 (allusion, medium confidence) · Isa 7:9 (quotation, high confidence)

Notes and citation

Summary: The Son is the Father’s brightness, as Scripture calls Wisdom the brightness of eternal light; as fire is never without its splendor, the Father is never without the Son, who is always born and coeternal.

The opening words “Similitudine ostenditur coæternum esse Deo Patri Filium” (“It is shown by a likeness that the Son is coeternal with God the Father”) are Migne’s marginal heading left in the text; not translated. Quotations: John 1:1; Wis 7:26 (an extrabiblical text); Isa 7:9 (LXX). Anti-Arian argument translated as written.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip; OCR slips; divided word; missing space): Similitudine ostenditur. coceternum esse Deo Patri Filium. Sed dicis: Et erat Pater; et ante Verbuin? Quid quiæris? → Sed dicis: Et erat Pater, et ante Verbum? Quid quæris?; Quæris Filium sinc Patre? Da milii lucem sine candore. → Quæris Filium sine Patre? Da mihi lucem sine candore.; si candorem non habcbat? Ergo semper Pater, semper Filius. Si semper Pater, semper Filuis. → si candorem non habebat? Ergo semper Pater, semper Filius. Si semper Pater, semper Filius.; Respondeo, Na tus. → Respondeo, Natus.; Da mihi sempiternum ignem,et do tibi sempiternum splendorem. → Da mihi sempiternum ignem, et do tibi sempiternum splendorem.; Filium Patri co:elernum fatemur et credimus. → Filium Patri coæternum fatemur et credimus.; Sed ecce do libi unde intelligas. → Sed ecce do tibi unde intelligas.; GeneraL enim ignis splendorem → Generat enim ignis splendorem; permitte Deum generare coaternum → permitte Deum generare coæternum.

Extrabiblical texts: Wis 7:26 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Trinity, Heresy

Cite (SBL): Augustine, Serm. 118.2 (PL 38:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-118-2). (abbreviation not yet checked)

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Chapter 119

119.1PL 38:413

Dominum nostrum Jesum Christum factum esse hominem quaerendo perditum hominem, neque unquam tacuit praedicatio nostra, et semper habuit fides vestra: hunc autem Dominum nostrum, qui homo factus est propter nos, Deum semper fuisse apud Patrem; et semper futurum esse, imo semper esse; quia ubi tempus non præterit, non est ibi Fuit et Erit. Quod enim dicitur Fuit, jam non eat; quod dicitur Erit, nondum est: sed semper est, quia vere cst, hoc est, incommutabilis est. Modo nos admonuit evangelicum capitulum, magnum divinumque secretum. Hoc enim principium Evangelii sanctus Joannes ructuavit, quia de pectore Domini bibit. Recordamini enim, et lectum eat vobis nuperrime, quomodo ipse sanctus Joannes evangelista in sinu Domini discumbebat. Quod aperte exponere volens, ait, Super pectus Domini (Joan. XIII i3, 25): ut intelligeremus quid dixerit, in sinu Domini. Ille enim qui super pectus Domini discumbebat, putamus quid bibebat? Non putemus, sed potemus: modo enim ct nos audivimus quod bibamus. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. 0 prædicare! o saginam Dominici pectoris eructuare! In principio erat Verbum. Quid quaeris quid ante erat? In principio erat Verbum. Si factum esset Verbum: non est enim factum per quod facta sunt omnia: si factum esset Verbum, Scriptura diceret, In principio fecit Deus Verbum; quomodo dixit in Genesi, In principio fecit Deus cælum et terram. Non ergo in principio fecit Deus Verbum: quia, In principio erat Verbum. Hoc Verbum quod in principio erat, ubi erat? Sequere: Et Verbum erat apud Deum. Sed solemus, audiendo quotidie humana verba, vile habere nomen hoc Verbi. Hic noli habere vile nomen verbi: Deus erat Verbum. Hoc, id est Verbum, erat in principio apud Deum. Omnia per ipsum facta sunt: et sine ipso facium eat nihil.

That our Lord Jesus Christ became man in seeking lost man, our preaching has never kept silent and your faith has always held: but that this our Lord, who became man for our sake, was always God with the Father, and always will be, or rather always is; because where time does not pass, there is no “was” and “will be.” For what is called “was” no longer is; what is called “will be” is not yet: but he always is, because he truly is, that is, he is unchangeable. The passage of the Gospel has just reminded us of a great and divine secret. For holy John belched forth this beginning of the Gospel because he drank from the Lord’s breast. For remember, it was read to you very recently, how holy John the evangelist reclined in the Lord’s bosom. Wanting to explain this openly, he says, “on the Lord’s breast,” so that we might understand what he meant by “in the Lord’s bosom.” What do we think he drank, he who reclined on the Lord’s breast? Let us not think, but drink: for we too have just heard what we may drink. “In the beginning was the Word, and the Word was with God, and the Word was God.” O what preaching! O belching forth the rich fare of the Lord’s breast! “In the beginning was the Word.” Why ask what was before? “In the beginning was the Word.” If the Word had been made (for that through which all things were made was not made), if the Word had been made, Scripture would say, “In the beginning God made the Word”; as it said in Genesis, “In the beginning God made heaven and earth.” So God did not make the Word in the beginning: because “in the beginning was the Word.” This Word which was in the beginning, where was it? Go on: “And the Word was with God.” But, hearing human words daily, we are accustomed to hold this name “word” cheap. Here do not hold the name “word” cheap: “The Word was God.” This, that is, the Word, “was in the beginning with God. All things were made through him, and without him nothing was made.”

Luke 19:10 (allusion, medium confidence) · John 13:23 (allusion, high confidence) · John 13:25 (quotation, high confidence) · John 1:1–3 (quotation, high confidence) · Gen 1:1 (quotation, high confidence)

Notes and citation

Summary: The incarnate Christ is eternally God with the Father; John, who drank from the Lord’s breast, proclaimed that in the beginning the Word was, not was made, and was God.

Migne’s marginal heading (“The eternal Word with God”) was removed by the importer. The digital text runs Migne’s paragraphs 1 and 2 together in this staged section; paragraph 2 seems to begin at “In the beginning was the Word, and the Word was with God” (its heading “The Word of God was not made” is left in the digital text and removed by a correction). Quotations: John 13:23, 25; John 1:1–3; Gen 1:1.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slips): Verbum Dei non eat factum. -In principio erat Verbum → In principio erat Verbum; Non ergo in principio fccit Deus Verbum: quia, In principio erat Verbum. noc Verbum quod in principio erat → Non ergo in principio fecit Deus Verbum: quia, In principio erat Verbum. Hoc Verbum quod in principio erat; Sed sOlemus, audiendo quotidie humana verba, vile habere nomcn hoc Verbi. → Sed solemus, audiendo quotidie humana verba, vile habere nomen hoc Verbi..

Topics: Christology, Trinity

Cite (SBL): Augustine, Serm. 119.1 (PL 38:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-119-1). (abbreviation not yet checked)

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119.3PL 38:413

Extendite corda vestra, adjuvate paupertatem sermonis nostri. Quod dicere potuero, audite: quod non potuero, cogitate. Quis comprehendat Verbum manens? Omnia verba nostra sonant et transeunt. Quis comprehendat Verbum manens, nisi qui in ipso manet? Vis comprehendere Verbum manens? Noli sequi flumen carnis. Caro quippe ista fluvius est: non enim manet. Tanquam de fonte quodam secreto naturae nascuntur homines, vivunt homines, moriuntur homines: nec unde veniant novimus, nec quo eant novimus. Latet aqua, donec progrediatur ex fonte: currit, et apparet in flumine: sed rursus latet in mari. Contemnamus fluvium istum manantem, currentem, desinentem, contemnamus. Omnis caro fenum, et omnis honor carnis sicut flos feni. Fenum aruit, flos decidit. Vis manere? Verbum autem Domini manet in æternum.

Stretch out your hearts; help the poverty of our speech. What I can say, hear; what I cannot, think. Who comprehends the abiding Word? All our words sound and pass. Who comprehends the abiding Word, except one who abides in it? Do you want to comprehend the abiding Word? Do not follow the river of the flesh. For this flesh is a river: it does not abide. As from some hidden spring of nature men are born, men live, men die: we know neither where they come from nor where they go. The water is hidden until it comes out of the spring: it runs, and appears in the river: but again it is hidden in the sea. Let us despise this river, flowing, running, ending; let us despise it. “All flesh is grass, and all the glory of the flesh like the flower of grass. The grass has withered, the flower has fallen.” Do you want to abide? “But the word of the Lord abides forever.”

Isa 40:6–8 (quotation, high confidence) · 1 Pet 1:24–25 (allusion, high confidence)

Notes and citation

Summary: Human words and human flesh pass like a river from a hidden source to the sea; only the Word of God abides, and only those who abide in it can grasp it.

The staged text notes that the paragraph number jumps from 1 to 3; paragraph 2 is inside 119.1 (see there). Migne’s marginal heading (“The Word of God incomprehensible”) was removed by the importer. Quotation: Isa 40:6–8 (1 Pet 1:24–25).

Notes on the original text

Digital text corrected (OCR slip): Caro quippe ista fluviuS est → Caro quippe ista fluvius est.

Cite (SBL): Augustine, Serm. 119.3 (PL 38:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-119-3). (abbreviation not yet checked)

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119.4PL 38:413–414

Sed ut subveniret nobis, Verbum caro factum est, et habitavit in nobis. Quid est, Verbum caro factum est? Aurum fenum factum est. Fenum factum est ad succendendum: succensum est fenum, sed mansit aurum: et in feno non periit, et fenum mutavit. Quomodo mutavit? Resuscitavit, vivificavit, in coelum levavit, ad Patris dexteram collocavit. Ut autem diceretur, Et Verbum caro factum est, et habitavit in nobis, quid præcessit recolamus paululum. In sua propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri. Fieri, quia non erant: ipse autem in principio erat. Dedit ergo eis potestatem filios Dei fieri, credentibus in nomine ejus: qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Ecce sunt, in quacumque sint aetate carnis: videtis infantes: videte et gaudete. Ecce sunt: sed ex Deo nati sunt. Vulva matris, aqua Baptismatis.

But to come to our aid, “the Word became flesh and dwelt among us.” What does “the Word became flesh” mean? Gold became grass. It became grass to be burned: the grass was burned, but the gold remained: and it did not perish in the grass, and it changed the grass. How did it change it? It raised it, gave it life, lifted it to heaven, set it at the Father’s right hand. But so that it might be said, “And the Word became flesh and dwelt among us,” let us recall a little what went before. “He came to his own, and his own did not receive him. But as many as received him, he gave them power to become children of God.” To become, because they were not: but he was in the beginning. “So he gave them power to become children of God, to those who believe in his name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” See, here they are, whatever age of the flesh they are: you see the infants: see and rejoice. See, here they are: but they are born of God. The mother’s womb: the water of baptism.

John 1:14 (quotation, high confidence) · John 1:11–13 (quotation, high confidence)

Notes and citation

Summary: The Word became flesh as gold might become grass, and, though the grass was burned, it raised it to the Father’s right hand; those who believe receive power to become children of God, born of God in the womb of baptism, as the newly baptized infants show.

Migne’s marginal heading (“The Word made flesh”) was removed by the importer. Quotations: John 1:14; John 1:11–13. The newly baptized (including infants) were present at this Easter-week sermon.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark): Verbum caro factum est, et habitavit in nobs. Quid est, Vetbum caro factum est? → Verbum caro factum est, et habitavit in nobis. Quid est, Verbum caro factum est?; Quotquot autem receperum eum, dedit eia potestatem filios Dei fieri. → Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri.; Dedit ergo eia potestatem filios Dei fieri, credentibus → Dedit ergo eis potestatem filios Dei fieri, credentibus; Ecre sunt, in quacumque sint aetate carnis → Ecce sunt, in quacumque sint aetate carnis; sed ex Deo nati sunt t. Vulva matris → sed ex Deo nati sunt. Vulva matris.

Topics: Christology, Baptism

Cite (SBL): Augustine, Serm. 119.4 (PL 38:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-119-4). (abbreviation not yet checked)

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119.5PL 38:414

Nemo pauperculo animo sentiat, et volvat apud se ipsum mendicissimas cogitationes, et dicat sibi: Quomodo in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; omnia per ipsum facta sunt: et ecce Verbum caro factum est, et habitavit in nobis? Audite unde factum est. Certe credentibus in nomine ejus dedit potestatem filios Dei fieri. Nec ipsi quibus dedit potestatem filios Dei fieri, putent impossibile esse filios Dei fieri. Verbum caro factum eat, et habitavit in nobis Nolite putare multum esse ad vos, fieri filii Dei: propter vos filius hominis factus est, qui erat filius Dei. Si factus est ipse, ut minus esset qui plus erat; non potest facere ex eo quod minus eramus, ut aliquid plus esse possimus? Descendit ad nos, et non ad illum ascendemus? Accepit pro nobis mortem nostram, et non nobis daturus est vitam suam? Passus est propter te mala tua, et non tibi daturus est bona sua?

Let no one feel with a paltry mind, and turn over within himself the beggarliest thoughts, and say to himself: “How was it that in the beginning was the Word, and the Word was with God, and the Word was God, and all things were made through him; and see, the Word became flesh and dwelt among us?” Hear how it came about. Certainly to those who believe in his name he gave power to become children of God. Nor let those to whom he gave power to become children of God think it impossible to become children of God. “The Word became flesh and dwelt among us.” Do not think it too much for you to become children of God: for your sake he who was the Son of God became the son of man. If he himself was made so that he who was more might be less, can he not make us, from being less, able to be something more? He came down to us, and shall we not go up to him? He took our death for us, and will he not give us his life? He suffered your evils for you, and will he not give you his goods?

John 1:1–3 (quotation, high confidence) · John 1:12 (allusion, high confidence) · John 1:14 (quotation, high confidence)

Notes and citation

Summary: No one should doubt that the Word became flesh or that believers can become children of God: he who descended to share our death and evils will raise us to his life and goods.

Migne’s marginal heading (“The mystery of the incarnation commended”) was removed by the importer. Quotations: John 1:1–3, 12, 14.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and stray footnote number; OCR slips): Nemo pauperculo animo sentiat, ct volvat apud se ipsum mendicissimas 1 cogitationes → Nemo pauperculo animo sentiat, et volvat apud se ipsum mendicissimas cogitationes; Nec ipsi quibus dedit potestatcm filios Dei fieri → Nec ipsi quibus dedit potestatem filios Dei fieri; Nolite putare multum esse ad vos, fieri lilii Dci: propter vos lilius liominis factus cst → Nolite putare multum esse ad vos, fieri filii Dei: propter vos filius hominis factus est; Accepit pro nobis mortem nostram, ct non nobis daturus est vitam suam? → Accepit pro nobis mortem nostram, et non nobis daturus est vitam suam?.

Topics: Christology

Cite (SBL): Augustine, Serm. 119.5 (PL 38:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-119-5). (abbreviation not yet checked)

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119.6PL 38:414

Sed quomodo, inquit, fieri potuit ut Verbum Dei, quo gubernatur mundus, per quod et creata sunt et creantur universa, coarctaret se in virginis carnem; dimitteret mundum, et desereret Angelos, in utero unius feminæ includeretur? Nec nosti divina cogitare. Verbum Dei (tibi loquor, o homo, de omnipotentia Dei Verbi tibi loquor) prorsus totum potuit, quia et Verbum Dei omnipotens est, et manere apud Patrem, et venire ad nos; et in carne procedere ad nos, et apud ipsum latere. Neque enim, si natus ex carne non esset, non esset. Erat ante carnem suam: ipse creavit matrem suam. Elegit in qua conciperetur, creavit de qua crearetur. Quid miraris? Deum tibi loquor: Deus erat Verbum.

“But how,” someone says, “could it be that the Word of God, by whom the world is governed, through whom all things were and are created, should confine himself in a virgin’s flesh; leave the world, and desert the angels, and be shut up in the womb of one woman?” You do not know how to think of divine things. The Word of God (I speak to you, man, of the omnipotence of God the Word I speak to you) could do it all, because the Word of God is almighty: both to remain with the Father and to come to us; both to come forth to us in the flesh and to be hidden with him. For if he had not been born of flesh, it is not that he would not have existed. He existed before his flesh: he himself created his mother. He chose the one in whom to be conceived; he created the one from whom to be created. Why do you wonder? I speak to you of God: “The Word was God.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: The almighty Word could both remain with the Father and come to us in a virgin’s womb, since he existed before his flesh and created his own mother.

Migne’s marginal heading (“The incarnation the work of the almighty Word”) was removed by the importer. Quotation: John 1:1. Christological statement translated as written.

Notes on the original text

Digital text corrected (OCR slips; stray mark): quo guberNatur muudus → quo gubernatur mundus; dimitteret mundum, et desercret Angelos, in utero unius feminas includeretur? Nee nosti divina cogitare. → dimitteret mundum, et desereret Angelos, in utero unius feminæ includeretur? Nec nosti divina cogitare.; ipse creavit matrem suam.. Elegit → ipse creavit matrem suam. Elegit.

Topics: Christology

Cite (SBL): Augustine, Serm. 119.6 (PL 38:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-119-6). (abbreviation not yet checked)

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119.7PL 38:414

De Verbo aliquid ago, et Verbum humanum forte aliquid simile potest; quamvis longe impar, longe discretum, ex nulla particula comparandum, tamen vobis aliqua similitudine insinuandum. Ecce ego verbum quod vobis loquor, in corde meo prius habui; processit ad te, nec recessit a me: coepit esse in te, quod non erat in te; mansit apud me, cum exiret ad te. Sicut ergo verbum meum prolatum est sensui tuo, nec recessit a corde meo: sic illud Verbum prolatum est sensui nostro, nec recessit a Patre suo. Verbum meum erat apud me, et processit in vocem: Verbum Dei erat apud Patrem, et processit in carnem. Sed numquid ego possum id facere de voce mea, quod potuit ille de carne sua? Ego enim volantem vocem meam tenere non possum: ille carnem suam non solum tenuit, ut nasceretur, viveret, ageret; sed etiam mortuam suscitavit, et vehiculum quoddam in quo processit ad nos, ad Patrem levavit. Vestem dicas carnem Christi, vehiculum dicas, et quomodo forte ipse significare dignatus est, jumentum ipsius dicas; quia in ipso jumento levavit eum qui fuerat a latronibus sauciatus ( Luc. x, 34): postremo, quod ipse apertius dixit, templum dicas: hoc templum jam novit mortem, ad dexteram Patris sedet: in ipso templo venturus est judicare vivos et mortuos. Quod nos monuit præcepto, demonstravit exemplo. Quod ostendit in carne sua, hoc sperare debes in carne tua. Haec est fides, tene quod nondum vides. Opus est ut in eo, quod non vides, credendo permaneas; ne cum videris, erubescas.

I am treating something about the Word, and a human word can perhaps show something like it; though far unequal, far different, comparable in no particle, yet to be conveyed to you by some likeness. See, the word I speak to you, I first had in my heart; it went out to you, and did not depart from me: it began to be in you, what was not in you; it remained with me when it went out to you. As, then, my word has been brought out to your sense and has not departed from my heart, so that Word has been brought out to our sense and has not departed from his Father. My word was with me, and went forth into the voice: the Word of God was with the Father, and went forth into the flesh. But can I do with my voice what he could do with his flesh? For I cannot hold my flying voice: he not only held his flesh, so as to be born, to live, to act; but he even raised it when dead, and lifted to the Father the vehicle as it were in which he came forth to us. Call Christ’s flesh a garment, call it a vehicle, and, as perhaps he himself deigned to signify, call it his beast of burden; because on that beast he lifted the man who had been wounded by robbers: finally, as he himself said more plainly, call it a temple: this temple has already known death; it sits at the right hand of the Father; in that temple he will come to judge the living and the dead. What he taught us by precept, he showed by example. What he showed in his flesh, this you ought to hope for in your flesh. This is faith: hold what you do not yet see. You must remain believing in what you do not see, so that when you see you may not be ashamed.

Luke 10:30 (allusion, high confidence) · Luke 10:34 (allusion, high confidence) · John 2:19–21 (allusion, high confidence) · Heb 11:1 (echo, medium confidence)

Notes and citation

Summary: As a spoken word reaches the hearer without leaving the speaker’s heart, the Word came forth in flesh without leaving the Father; unlike our fleeting voice, he raised his flesh, his garment, vehicle, beast of burden, and temple, to the Father’s right hand, as our hope.

Migne’s marginal heading (“The incarnation of the Word explained by a likeness”) was removed by the importer. Allusions: Luke 10:30, 34 (the Good Samaritan’s beast); John 2:19–21 (temple); Heb 11:1; 2 Cor 5:7.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): tamen vobis aliqua siinilitudine insinuandum → tamen vobis aliqua similitudine insinuandum; Sicut ergo verbuui meum prolatum est sensui tuo → Sicut ergo verbum meum prolatum est sensui tuo; Sed numquid ego possum id faccre de voce mea → Sed numquid ego possum id facere de voce mea; ille carnem suam non solum tcnuit, ut nasceretur, vivcret, ageret → ille carnem suam non solum tenuit, ut nasceretur, viveret, ageret.

Topics: Christology, Eschatology

Cite (SBL): Augustine, Serm. 119.7 (PL 38:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-119-7). (abbreviation not yet checked)

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Chapter 120

120.1PL 38:414

Evangelii Joannis principium, In principio erat Verbum. Sic coepit, hoc vidit, et transcendens universam creaturam, montes, aera, coelos, sidera, Sedes, Dominationes, Principatus, Potestates, omnes Angelos, omnes Archangelos, transcendens omnia, in principio Verbum vidit, et bibit. Super omnem creaturam vidit, de pectore Domini bibit. Ipse est enim Joannes evangelista sanctus, quem praecipue diligebat Jesus; ita ut super pectus ejus recumberet. Ibi erat hoc secretum, ut inde biberetur, quod in Evangelio ructuaretur. Felices qui audiunt et intelligunt. Sequentis felicitatis sunt, qui et si non intelligunt, credunt. Quantum est enim hoc videre Dei Verbum, quis humanis explicet verbis?

The beginning of John’s Gospel: “In the beginning was the Word.” So he began; this he saw, and, transcending the whole creation, mountains, air, heavens, stars, Thrones, Dominions, Principalities, Powers, all the angels, all the archangels, transcending all things, he saw in the beginning the Word, and drank. Above all creation he saw; from the Lord’s breast he drank. For he is the holy John the evangelist, whom Jesus especially loved, so that he reclined on his breast. There was this secret, to be drunk from there, so as to be belched forth in the Gospel. Happy are those who hear and understand. Of the next happiness are those who, even if they do not understand, believe. For how great it is to see this Word of God, who can explain in human words?

John 1:1 (quotation, high confidence) · Col 1:16 (allusion, high confidence) · John 13:23 (allusion, high confidence)

Notes and citation

Summary: John, transcending all creation and drinking from the Lord’s breast, saw the Word in the beginning; happy are those who understand, and next happiest those who believe without understanding.

The reading is John 1:1–5. Migne’s marginal heading (“The incomprehensible Word of God revealed in the Gospel”) was removed by the importer. Allusions: Col 1:16; John 13:23.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): in principio Verbuin vidit, et bibit. Super omnem crcaturau. vidit → in principio Verbum vidit, et bibit. Super omnem creaturam vidit; quod in Evangelio ructuarctur → quod in Evangelio ructuaretur; Quantum est euim hoc vidcre Dei Verbum → Quantum est enim hoc videre Dei Verbum.

Topics: Christology

Cite (SBL): Augustine, Serm. 120.1 (PL 38:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-120-1). (abbreviation not yet checked)

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120.2PL 38:414–415

Erigite corda vestra, fratres mei; quantum potestis, erigite: quidquid vobis per imaginationem cujuslibet corporis occurrerit, respuite. Si occurrerit tibi Verbum Dei, quomodo cogitas lucem solis hujus, quantumlibet pandas, quantumlibet extendas, nullos ejus lucis fines in cogitatione constituas; ad Verbum Dei nihil est. Quidquid tale cogitat anima, minus est in parte, quam in toto. Cogita Verbum ubique totum. Intelligite quod dico: quantum possum, coarcto me per angustias meas propter vos. Intelligite quod dico. Ecce lux ista de cælo, quæ solis nomine appellatur, cum processerit, illustrat terras, explicat diem, facit formas, coloresque discernit. Magnum bonum, magnum omnibus mortalibus Dei donum: magnificent eum opera sua. Si tam pulcher est sol; solis factore quid pulchrius? Et tamen videte, fratres: ecce diffundit radios suos per universam terram; patentia penetrat, clausa resistunt: lucem suam mittit per fenestras, numquid et per parietem? Verbo Dei totum patet, Verbum Dei nihil latet. Videte aliam differentiam, quam longe sit a Creatore creatura, maxime corporalis. Quando in oriente est sol, in occidente non est. Lux quidem ejus de illo grandi corpore eflusa, pertendit usque in occidentem; sed ipse ibi non est. Quando occidere cœperit, tunc ibi erit. Quando oritur, in oriente est: quando occidit, in occidente est. Per ista duo opera sua, nomina locis dedit. Quia in oriente est quando oritur ad orientem, fecit orientem vocari: quia in occidente est quando occidit ad occidentem, fecit Occidentem vocari. Nocte nusquam apparet. Numquid Verbum Dei sic est? Numquid quando est in oriente, non cst in occidente; aut quando est in occidente, non est in oriente? aut aliquando deserit terras, et it sub terras, aut post terras? Ubique totum est. Quis hoc explicet verbis? Quis hoc videt? Quo documento vobis probabo quod dico? Homo loquor, hominibus loquor: infirmus loquor, infirmioribus loquor. Et tamen, fratres mei, audeo dicere, quod vobis dico, vel per speculum, vel in aenigmate, utcumque video, utcumque intelligo et in corde meo de hac re verbum. Sed quaerit exire ad vos, et dignum non invenit vehiculum. Vehiculum verbi, sonus est vocis. Quod dico apud me, quæro vobis dicere, et verba deficiunt. Volo enim dicere de Dei Verbo. Quanto Verbo, quali Verbo? Omnia per ipsum facta sunt. Opera videte, et Operatorem expavescite. Omnia per ipsum facta sunt.

Lift up your hearts, my brothers; lift them up as far as you can: whatever comes to you through the imagining of any body, reject it. If the Word of God occurs to you as you think of the light of this sun, however far you spread it, however far you extend it, set no bounds to its light in your thought; it is nothing compared with the Word of God. Whatever the soul thinks of in this way is less in the part than in the whole. Think of the Word as whole everywhere. Understand what I say: as far as I can, I squeeze myself through my narrow straits for your sake. Understand what I say. See, this light from heaven which is called by the name of sun, when it has come forth, lights up the lands, unfolds the day, makes forms, distinguishes colors. A great good, a great gift of God to all mortals: let his works magnify him. If the sun is so beautiful, what is more beautiful than the sun’s maker? And yet see, brothers: see, it spreads its rays over the whole earth; it penetrates what is open; what is closed resists: it sends its light through windows; does it also through a wall? To the Word of God everything is open; from the Word of God nothing is hidden. See another difference, how far the creature is from the Creator, above all the bodily creature. When the sun is in the east, it is not in the west. Its light indeed, shed from that great body, stretches to the west; but the sun itself is not there. When it begins to set, then it will be there. When it rises, it is in the east; when it sets, it is in the west. By these two works of its it has given names to places. Because it is in the east when it rises, toward the rising it has caused the east (oriens) to be called so; because it is in the west when it sets, toward the setting it has caused the west (occidens) to be called so. At night it appears nowhere. Is the Word of God like this? When it is in the east, is it not in the west; or when it is in the west, is it not in the east? Or does it sometimes leave the lands and go under the lands, or behind the lands? It is whole everywhere. Who can explain this in words? Who sees it? By what proof shall I prove to you what I say? I speak as a man, I speak to men: weak, I speak to the weaker. And yet, my brothers, I dare to say that what I am saying to you I see somehow, understand somehow, whether through a mirror or in a riddle, and I have in my heart a word about this. But it seeks to go out to you, and finds no worthy vehicle. The vehicle of a word is the sound of the voice. What I say within myself I try to say to you, and words fail. For I want to speak of the Word of God. How great a Word, what kind of Word? “All things were made through him.” See the works, and stand in awe of the worker. “All things were made through him.”

Ps 145:10 (144:10 Vulg.) (allusion, medium confidence) · 1 Cor 13:12 (allusion, high confidence) · John 1:3 (quotation, high confidence)

Notes and citation

Summary: The Word of God is not like the sun, which cannot pass through walls and is in one place at a time, but is whole everywhere and penetrates everything; the preacher sees this dimly but lacks words to convey it.

Migne’s marginal heading (“The Word of God whole everywhere”) was removed by the importer. Quotations: Ps 145:10 (144:10 Vulg.); 1 Cor 13:12; John 1:3. The etymologies oriens/occidens are Augustine’s.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): nullos ejus lacis fines in. cogitatione constituas → nullos ejus lucis fines in cogitatione constituas; Quidquid tale cogitat anima, minus est in parte, qnam in toto. Cogita Verbum ubiqne totum. → Quidquid tale cogitat anima, minus est in parte, quam in toto. Cogita Verbum ubique totum.; Eoce lux ista de cælo → Ecce lux ista de cælo; Magnum benum, magnum omnibus mortalibus DeL donum → Magnum bonum, magnum omnibus mortalibus Dei donum; Si tam pulcher eat sol; solis, factore quid pulchrius? → Si tam pulcher est sol; solis factore quid pulchrius?; Quando occidere eæperit, tunc ibi erit. Quando oritur, in oriente Cit: → Quando occidere cœperit, tunc ibi erit. Quando oritur, in oriente est:; Quis hoc eiplicet verbis? → Quis hoc explicet verbis?; Et tamen, fratres mei, andeo dicere → Et tamen, fratres mei, audeo dicere; Opera videte, et Operatorem eipavescite. → Opera videte, et Operatorem expavescite..

Topics: Christology

Cite (SBL): Augustine, Serm. 120.2 (PL 38:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-120-2). (abbreviation not yet checked)

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120.3PL 38:415

Redi mecum, humana infirmitas, redi ergo. Humana ipsa comprehendamus, si possumus. Homines sumus et nos qui loquimur, et hominibus loquimur, et sonum vocis edimus. Ad aures hominum sonum vocis nostræ perducimus, et per nostrae vocis sonum et intellectum quomodocumque per aurem in corde ponimus. Hinc ergo quod possumus, ut possumus, eloquamur, hoc comprehendamus. Si autem neque hoc comprehendere valuerimus, ad illud quid sumus? Ecce auditis me: verbum facio. Si quis hinc exeat et interrogetur foris quid hic agitur, respondet: Verbum Episcopus facit. Verbum facio de Verbo. Sed quale verbum, de quali Verbo? Mortale verbum, de immortali Verbo; mutabile verbum, de immutabili Verbo; transitorium verbum, de aeterno Verbo. Tamen attendite verbum meum. Dixeram enim vobis, Verbum Dei ubique totum est. Ecce facio vobis verbum: ad omnes pervenit quod dico. Ut ad omnes perveniret quod dico, numquid divisistis quod dico? Si pascerem vos, ut non mentem vestram, sed ventrem implere vellem, et ponerem vobis panes quibus saturaremini; nonne panes meos divideretis inter vos? Numquid possent panes mei ad unumquemque vestrum pervenire? Si ad unum pervenirent, cæteri nihil haberent. Ecce loquor, et omnes habetis. Parum est quia omnes habetis: et omnes totum habetis. Pervenit ad omnes totum, ad singulos totum. 0 mirabilia verbi mei! Quid est ergo Verbum Dei? Aliud audite. Dixi: quod dixi, processit ad vos, et non recessit a me. Pervenit ad vos, nec separatum est a me. Antequam dicerem, ego habebam, et vos non habebatis: dixi, et vos habere cœpistis, et ego nihil perdidi. 0 miraculum verbi mei! Quid est ergo Verbum Dei? De parvis magna conjicite. Considerate terrena, laudate coelestia. Creatura sum, creatura estis: et tanta miracula fiunt de verbo meo in corde meo, in ore meo, in voce mea, in auribus vestris, in cordibus vestris. Quid est Creator? 0 Domine, audi nos. Fac nos, quia fecisti nos. Fac nos bonos, quia fecisti nos homines illuminatos. Isti albati, illuminati, audiunt per me verbum tuum. Illuminati enim gratia tua assistunt tibi. Hic est dies quem fecit Dominus. Sed hoc laborent, hoc orent, ut cum isti dies transierint, non fiant tenebrae, qui facti sunt lux miraculorum Dei et beneficiorum.

Come back with me, human weakness, come back, then. Let us grasp human things, if we can. We who speak are men too, and we speak to men, and we produce the sound of a voice. We bring the sound of our voice to men’s ears, and through the sound of our voice we place understanding too, somehow, through the ear in the heart. From here, then, let us speak what we can, as we can; let us grasp this. But if we cannot grasp even this, what are we compared with that? See, you hear me: I am making a word. If anyone goes out from here and is asked outside what is going on here, he answers: “The bishop is making a word,” that is, preaching. I make a word about the Word. But what kind of word, about what kind of Word? A mortal word about the immortal Word; a changeable word about the unchangeable Word; a passing word about the eternal Word. Yet consider my word. For I had told you: the Word of God is whole everywhere. See, I make a word for you: what I say reaches all. So that what I say might reach all, did you divide what I say? If I were feeding you, wanting to fill not your mind but your belly, and set before you loaves to fill you, would you not divide my loaves among you? Could my loaves reach each one of you? If they reached one, the rest would have nothing. See, I speak, and you all have it. It is little that you all have it: you all have the whole. The whole reaches all, the whole reaches each. O the wonders of my word! What, then, is the Word of God? Hear another thing. I have spoken: what I said went out to you and did not depart from me. It reached you, and was not separated from me. Before I spoke, I had it and you did not; I spoke, and you began to have it, and I lost nothing. O the miracle of my word! What, then, is the Word of God? From small things infer great. Consider earthly things; praise heavenly. I am a creature, you are creatures: and such miracles happen from my word in my heart, in my mouth, in my voice, in your ears, in your hearts. What is the Creator? O Lord, hear us. Make us, for you have made us. Make us good, for you have made us enlightened men. These in white, enlightened, are hearing your word through me. For, enlightened by your grace, they stand before you. “This is the day that the Lord has made.” But let them labor for this, let them pray for this: that when these days have passed, those may not become darkness who have been made light, the light of God’s wonders and benefits.

Ps 100:3 (99:3 Vulg.) (allusion, medium confidence) · Ps 118:24 (117:24 Vulg.) (quotation, high confidence) · Eph 5:8 (allusion, medium confidence)

Notes and citation

Summary: A human word reaches every hearer whole without leaving the speaker, a small likeness of the Word of God; Augustine prays for the newly baptized in white, that they may not fall back into darkness after the Easter days.

The opening words “Recens baptizati in albis” (“The newly baptized in white”) are Migne’s marginal heading left in the text; not translated. Verbum facere (“to make a word”) is the ordinary Latin for “to preach”. The newly baptized wore white during Easter week. Quotations: Ps 100:3 (99:3 Vulg.); Ps 118:24 (117:24 Vulg.); Eph 5:8.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips; stray footnote number): Recens baptizati in albis. Redi mecum, humana infirmitas, rcdi ergo. → Redi mecum, humana infirmitas, redi ergo.; Si autcm neque boc comprehcndere valuerimus → Si autem neque hoc comprehendere valuerimus; Tamen attendiie verbum meum. Dixeram enim vobis, Verbum Dci ubique lotum est. → Tamen attendite verbum meum. Dixeram enim vobis, Verbum Dei ubique totum est.; Parum est quia oinnes habetis: et omnes totum habetis. Parvenit ad omnes totum → Parum est quia omnes habetis: et omnes totum habetis. Pervenit ad omnes totum; Antequam dicerem, egohabebam, et vos non habebatis: dixi, et vos babere ceepistis → Antequam dicerem, ego habebam, et vos non habebatis: dixi, et vos habere cœpistis; Quid est ergo Verbum Dei? Ile parvis magna conjicite. → Quid est ergo Verbum Dei? De parvis magna conjicite.; Illuminati enim gratia tua assistum tibi. → Illuminati enim gratia tua assistunt tibi.; ut cum isti dies transierint 1, non fiant tenebrae → ut cum isti dies transierint, non fiant tenebrae.

Topics: Baptism, Christology

Cite (SBL): Augustine, Serm. 120.3 (PL 38:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-120-3). (abbreviation not yet checked)

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Chapter 121

121.1PL 38:415

Mundus per Dominum factus est, et mundus eum non cognovit '. Qui mundus per eum factus est? qui mundus eum non cognovit? Non enim mundus qui per eum factus est, ipse eum non cognovit. Quis est mundus qui per eum factus est? Coelum et terra. Quomodo eum non cognovit cælum, quando in ejus passione sol obscuratus est? Quomodo eum terra non cognovit, quando illo in cruce pendente contremuit? Sed mundus eum non cognovit, cujus princeps est ille, de quo dictum est, Ecce venit princeps mundi hujus, et in me nihil invenit. Homines mali mundus vocantur, homines infideles mundus vocantur. Inde acceperunt nomen, ex eo quod amant. Amando Deum, efficimur dii: ergo amando mundum. dicimur mundus. Sed Deus erat in Christo mundum reconcilians sibi. Mundus ergo non eum cognovit, numquid omnes?

“The world was made through the Lord, and the world did not know him.” Which world was made through him? Which world did not know him? For the world which was made through him is not the one that did not know him. Which is the world that was made through him? Heaven and earth. How did heaven not know him, when at his passion the sun was darkened? How did the earth not know him, when it trembled as he hung on the cross? But that world did not know him whose prince is the one of whom it was said, “See, the prince of this world comes, and finds nothing in me.” Wicked men are called the world, unbelieving men are called the world. They took their name from what they love. By loving God, we are made gods: so by loving the world we are called the world. But “God was in Christ reconciling the world to himself.” The world, then, did not know him: did all?

John 1:10 (quotation, high confidence) · Matt 27:45 (allusion, high confidence) · Matt 27:51 (allusion, high confidence) · John 14:30 (quotation, high confidence) · Ps 82:6 (echo, medium confidence) · 2 Cor 5:19 (quotation, high confidence)

Notes and citation

Summary: The world that did not know Christ is not heaven and earth, which recognized him at his passion, but wicked and unbelieving people, named the world from what they love.

The reading is John 1:10–14. Migne’s marginal heading (“The world, twofold”) was removed by the importer. Quotations: John 1:10; Matt 27:45, 51; John 14:30; 2 Cor 5:19. “By loving God, we are made gods” echoes Ps 82:6.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray footnote number and OCR slip): Mundus per Domiuum factus est → Mundus per Dominum factus est; qui mundus eum non cognovit 3? Non eniin mundus → qui mundus eum non cognovit? Non enim mundus; Quis est mundus qui per cum factus est? → Quis est mundus qui per eum factus est?; et in me nUnt invenit. Homines mali mundus vocantur, homines infidcles mundus vocantur. → et in me nihil invenit. Homines mali mundus vocantur, homines infideles mundus vocantur.; Sed Deus erat in Christo mundum rcconcilians sibi. → Sed Deus erat in Christo mundum reconcilians sibi..

Cite (SBL): Augustine, Serm. 121.1 (PL 38:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-121-1). (abbreviation not yet checked)

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121.2PL 38:415

In sua propria venit, et sui eum non receperunt. Omnia sunt ipsius, sed propria ipsius dicuntur, unde mater ejus erat, unde carnem acceperat; ad quos adventus sui præcones ante præcluserat, quibus legem dederat, quos de Ægyptia servitute liberaverat, quorum patrem carnalem elegit Abraham. Quia verum dixit, Ante Abraham ego sum. Nec sic dixit, Antequam Abraham esset; aut, antequam Abraham fieret ego factus sum. In principio enim Verbum erat, non factum erat. Ergo, In propria venit, ad Judaeos venit. Et sui eum non receperunt.

“He came to his own, and his own did not receive him.” All things are his, but those are called his own from whom his mother was, from whom he had taken flesh; to whom he had earlier sent heralds of his coming, to whom he had given the law, whom he had freed from Egyptian slavery, whose father according to the flesh he chose, Abraham. For he spoke truly: “Before Abraham, I am.” Nor did he say, “Before Abraham existed,” or, “Before Abraham was made, I was made.” For in the beginning the Word was; it was not made. So “he came to his own”: he came to the Jews. “And his own did not receive him.”

John 1:11 (quotation, high confidence) · John 8:58 (quotation, high confidence) · John 1:1 (allusion, high confidence)

Notes and citation

Summary: Christ came to his own, the Jewish people, from whom he took flesh and to whom he had given the law and the prophets, and they did not receive him; he existed before Abraham.

The opening words “Mundus malus” (“The wicked world”) are Migne’s marginal heading left in the text; not translated. Quotations: John 1:11; John 8:58. “Sent heralds of his coming” translates by sense; the digital text has “præcluserat” (“had shut in”), probably a slip for “præmiserat”.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; OCR slips and stray footnote number): Mundus malus. - In sua propria venit → In sua propria venit; sed propria ipsins dicuntur,unde mater ejus erat,unde carnem acceperat; ad quos adventus sui præconcs ante præcluserat → sed propria ipsius dicuntur, unde mater ejus erat, unde carnem acceperat; ad quos adventus sui præcones ante præcluserat; quorum patrem carnalem elegii Abraham → quorum patrem carnalem elegit Abraham; Nec sic dixit, Antequam Abraham cssel; aut, antequam Abrahani fieret ego factus sum 4. In principio enim Verbum erat, nun factum erat. → Nec sic dixit, Antequam Abraham esset; aut, antequam Abraham fieret ego factus sum. In principio enim Verbum erat, non factum erat.; Et sui enim non receperunt. → Et sui eum non receperunt..

Topics: Christology

Cite (SBL): Augustine, Serm. 121.2 (PL 38:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-121-2). (abbreviation not yet checked)

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121.3PL 38:415–416

Utique enim ibi Apostoli, qui illum receperunt. Ibi illi qui ante jumentum ejus ramos ferebant. Praecedebant et scquebantur, et vestimenta sua sternebant; et magna voce clamabant: Hosanna filio David; benedictus qui venit in nomine Domini. Tunc Pharisæi dixerunt ei: Compesce pueros, non tibi ista clament. Et ille: Si isti tacebunt, lapides clamabunt. Nos videbat, quando ista dicebat: Si isti tacebunt, lapides clamabunt. Qui lapides, nisi qui colunt lapides? Si parvuli Judæi tacebunt, majores et minores Gentes clamabunt. Qui lapides, nisi de quibus dicit ipse Joannes iste, qui venit ut testimonium perhiberet de lumine? Cum enim videret ipsos Judxos superbire de genere Abrahæ, ait illis, Generatio viperarum. Illi se dicebant filios Abrahæ: et iste illis dicebat, Generatio viperarum. Abrahae faciebat injuriam? Absit. Ex moribus dabat eis nomen. Quia si essent filii Abrahæ, imitarentur Abraham: Sicut eis et ipse ait, qui dicunt ei, Nos liberi sumus, et nemini servivimus unquam, nos patrem habemus Abraham. Et ille: Si filii Abrahae essetis, facta Abrahæ faceretis. Vos vultis me occidere, quia veritatem vobis dico; hoc Abraham non fecit (Id. VIII, 53, 39, 40). Inde generati estis, sed degenerastis. Ergo quid Joannes? Generatio viperarum, quis vobis ostendit fugere a ventura ira? Quia veniebant baptizari baptismo Joannis in poenitentiam. Quis vobis ostendit fugere ab ira ventura? Facite ergo fructum dignum pœnitentiæ. Et nolite dicere in cordibus vestris, Patrem habemus Abraham. Potens est enim Deus de lapidibus istis suscitare filios Abrahæ. Potens eat enim Deus de lapidibus istis, quos videbat in Spiritu; illis dicebat, et nos prævidebat: Potens est enim Deus de lapidibus istis suscitare filios Abrahæ. De quibus lapidibus? Si isti tacebunt, lapides clamabunt. Modo audistis, et clamastis. Impletum est, Lapides clamabunt. De Gentibus enim venimus, in parentibus nostris lapides adoravimus. Ideo et canes dicti sumus. Recordamini quid audierit mulier illa, quæ clamabat post Dominum, quia erat Chananæa, idolorum cultrix, ancilla dæmoniorum. Quid dixit ei Jesus? Non est bonum tollere panem filiorum, et mittere canibus. Nunquam advertistis, quemadmodum canes lapides unctos lingunt? Sic sunt omnes simulacrorum cultores. Sed venit vobis gratia. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri. Ecce habetis modo natos: dedit eis potestatem filios Dei fieri. Quibus dedit? His qui credunt in nomine ejus.

Yet surely the apostles were there, who received him. There were those who carried branches before his donkey. They went before and followed, and spread their garments, and cried with a loud voice: “Hosanna to the son of David; blessed is he who comes in the name of the Lord.” Then the Pharisees said to him: “Restrain the children, so that they do not cry these things to you.” And he: “If these are silent, the stones will cry out.” He saw us when he said this: “If these are silent, the stones will cry out.” What stones, if not those who worship stones? If the Jewish children are silent, the Gentiles, great and small, will cry out. What stones, if not those of whom this John speaks, who came to bear witness to the light? For when he saw these Jews proud of being of Abraham’s race, he said to them, “Brood of vipers.” They called themselves sons of Abraham, and he called them “brood of vipers.” Was he insulting Abraham? God forbid. He gave them a name from their conduct. For if they were sons of Abraham, they would imitate Abraham: as he himself said to them, when they said to him, “We are free, and have never been slaves to anyone; we have Abraham as our father.” And he: “If you were sons of Abraham, you would do the works of Abraham. You want to kill me because I tell you the truth; Abraham did not do this.” You were begotten from him, but you have degenerated. So what does John say? “Brood of vipers, who showed you to flee from the wrath to come?” For they were coming to be baptized with John’s baptism for repentance. “Who showed you to flee from the wrath to come? Bear, then, fruit worthy of repentance. And do not say in your hearts, We have Abraham as our father. For God is able from these stones to raise up sons to Abraham.” “For God is able from these stones,” which he saw in the Spirit; he was speaking to them, and he foresaw us: “For God is able from these stones to raise up sons to Abraham.” Of which stones? “If these are silent, the stones will cry out.” You have just heard, and you cried out. It is fulfilled: “The stones will cry out.” For we came from the Gentiles; in our forebears we worshipped stones. That is why we were also called dogs. Remember what that woman heard who cried out after the Lord, because she was a Canaanite, a worshipper of idols, a handmaid of demons. What did Jesus say to her? “It is not good to take the children’s bread and throw it to the dogs.” Have you never noticed how dogs lick anointed stones? So are all worshippers of images. But grace has come to you. “But as many as received him, he gave them power to become children of God.” See, you have now the newborn: “he gave them power to become children of God.” To whom did he give it? “To those who believe in his name.”

Matt 21:8–9 (quotation, high confidence) · Luke 19:39–40 (quotation, high confidence) · John 1:7 (allusion, high confidence) · Matt 3:7–9 (quotation, high confidence) · John 8:33 (quotation, high confidence) · John 8:39–40 (quotation, high confidence) · Matt 15:22–26 (quotation, high confidence) · John 1:12 (quotation, high confidence)

Notes and citation

Summary: Some of Christ’s own did receive him; the stones that cry out when the children are silent are the Gentiles, formerly worshippers of stones, from whom God has raised up children of Abraham, as the newly baptized show.

Migne’s marginal heading (“Who the sons of Abraham are”) was removed by the importer. Quotations: Matt 21:8–9; Luke 19:39–40; Matt 3:7–9; John 8:33, 39–40; Matt 15:22–26; John 1:12. The sermon was preached in Easter week (“the newborn” are the newly baptized). Statements about the Jews translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray footnote number; stray mark): Hosanna filio Duvtd; benedictus qui venit → Hosanna filio David; benedictus qui venit; Si parvuli Judæi tacebunt, majorcs et minores Gentes clamabunt. → Si parvuli Judæi tacebunt, majores et minores Gentes clamabunt.; Illi se dicebant filios Abrah:e: → Illi se dicebant filios Abrahæ:; nemini servivimus unquam, noa patrem habemus Abraham → nemini servivimus unquam, nos patrem habemus Abraham; hoc Abraham non fccit (1 d. vin, 53, 39, 40). Inde generati estis, sed degenerastis. Krgo quid Joannes? Generatio viperaruM → hoc Abraham non fecit (Id. VIII, 53, 39, 40). Inde generati estis, sed degenerastis. Ergo quid Joannes? Generatio viperarum; Quia vcniebant baptizari baptismo Joannis → Quia veniebant baptizari baptismo Joannis; illis dicebat, et nos prævidebat 1: → illis dicebat, et nos prævidebat:; De quibus lapidibus.: Si isti tacebunt → De quibus lapidibus? Si isti tacebunt; De Gentibus cnim venimus → De Gentibus enim venimus; Ecce habctis modo natos: dedit eis pote,tatem filios Dei fieri. → Ecce habetis modo natos: dedit eis potestatem filios Dei fieri..

Topics: Baptism

Cite (SBL): Augustine, Serm. 121.3 (PL 38:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-121-3). (abbreviation not yet checked)

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121.4PL 38:416

Et quomodo filii Dei fiunt? Qui non ex sanguinibus, neque ex voluntate viri, nec ex voluntate carnis; sed ex Deo nati sunt. Accepta potestate ut filii Dei fierent, ex Deo nati sunt. Intendite ergo: isti ex Deo nati sunt; non ex sanguinibus, qualis est prima nativitas, qualis est nativitas misera, veniens de miseriis. Sed qui ex Deo nati sunt, quid erant? unde primo nati erant? Ex sanguinibus: mixtis sanguinibus masculi et feminæ, commixtione carnis masculi et feminae, inde nati erant. Modo unde? Ex Deo nati sunt. Prima nativitas ex masculo et femina: secunda nativitas ex Deo et Ecclesia.

And how do they become children of God? “Who were born not of blood, nor of the will of man, nor of the will of the flesh, but of God.” Having received the power to become children of God, they were born of God. Attend, then: these were born of God; not of blood, such as the first birth is, such as the wretched birth is, coming from wretchedness. But those who were born of God, what were they? From what were they first born? Of blood: of the mingled blood of male and female, from the union of the flesh of male and female, from that they had been born. Now from what? They have been born of God. The first birth is from male and female: the second birth from God and the church.

John 1:13 (quotation, high confidence)

Notes and citation

Summary: The children of God are born not of blood, as in the first, wretched birth from man and woman, but of God; the second birth is from God and the church.

Migne’s marginal heading (“A twofold birth”) was removed by the importer. Quotation: John 1:13 (Augustine’s order).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Qni non ex sanguinibus → Qui non ex sanguinibus; indo nati crant. → inde nati erant..

Topics: Baptism

Cite (SBL): Augustine, Serm. 121.4 (PL 38:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-121-4). (abbreviation not yet checked)

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121.5PL 38:416

Ecce ex Deo nati sunt: unde factum est ut ex Deo nascerentur, qui primo ex hominibus nati sunt? Unde factum est? unde? Et Verbum caro factum est, ut habitaret in nobis. Magna mutatio: ille factus caro, isti spiritus. Quid est hoc? Qualis dignatio, fratres mei! Erigite animum ad speranda et capienda potiora. Nolite vos addicere cupiditatibus sæcularibus. Pretio empti estis: propter vos Verbum caro factum est: propter vos qui erat Filius Dei, factus est filius hominis; ut qui eratis filii hominum, efficeremini filii Dei. Quid erat ille, quid factus est? Quid eratis vos, quid facti estis? Erat ille Filius Dei. Quid factus est? Filius hominis. Eratis vos filii hominum. Quid estis facti? Filii Dei. Communicavit nobiscum mala nostra, nobis daturus bona sua. Sed ille ipso quo factus est filius hominis, distat a nobis. Nos filii hominum per concupiscentiam carnis: ille filius hominis per fidem virginis. Mater cujuslibet hominis concubuit et concepit: unusquisque autem natus est de homine patre suo, et de homine matre sua. Christus autem natus est de Spiritu sancto et Maria virgine. Accessit ad nos, sed a se non multum recessit; imo a se quod Deus est nunquam recessit: sed addidit quod erat naturæ nostræ. Accessit enim ad id quod non erat, non amisit quod erat. Factus est filius hominis: sed non cessavit esse Filius Dei. Per hoc Mediator in medio. Quid est, in medio? Nec sursum, nec deorsum, Quomodo nec sursum, nec deorsum? Nec sursum, quia caro: nec deorsum, quia non peccator. Sed tamen in quantum Deus, semper sursum. Nec enim sic venit ad nos, ut dimitteret Patrem. A nobis ivit, et non nos dimisit: ad nos veniet, et illum non dimittet.

See, they have been born of God: how did it come about that those who were first born of men should be born of God? How did it come about? How? “And the Word became flesh,” so as to dwell among us. A great exchange: he was made flesh, they spirit. What is this? What condescension, my brothers! Lift up your minds to hope for and grasp better things. Do not give yourselves over to worldly desires. You have been bought at a price: for your sake the Word became flesh: for your sake he who was the Son of God became the son of man, so that you who were sons of men might be made sons of God. What was he, what did he become? What were you, what have you become? He was the Son of God. What did he become? The son of man. You were sons of men. What have you become? Sons of God. He shared our evils with us, to give us his goods. But even in being made the son of man he differs from us. We are sons of men through the lust of the flesh: he is the son of man through the faith of a virgin. The mother of any man lay with a man and conceived; and each is born of a man, his father, and of a woman, his mother. But Christ was born of the Holy Spirit and the Virgin Mary. He came close to us, but did not withdraw far from himself; indeed, from what he is as God he never withdrew; but he added what belonged to our nature. For he came to what he was not; he did not lose what he was. He became the son of man, but did not cease to be the Son of God. By this he is Mediator, in the middle. What does “in the middle” mean? Neither above nor below. How neither above nor below? Not above, because he is flesh; not below, because he is not a sinner. But still, insofar as he is God, he is always above. For he did not come to us in such a way as to leave the Father. He went from us, and did not leave us: he will come to us, and will not leave him.

John 1:14 (quotation, high confidence) · 1 Cor 6:20 (quotation, high confidence) · 1 Tim 2:5 (allusion, high confidence) · Luke 1:35 (allusion, medium confidence)

Notes and citation

Summary: The Word became flesh so that those born of men might be born of God, a great exchange in which the Son of God became son of man; born of a virgin, not of lust, he is the Mediator, neither above us as flesh nor below us as sinner, yet always above as God.

Migne’s marginal heading (“5. The same subject continued”) was removed by the importer. Quotations: John 1:14; 1 Cor 6:20; 1 Tim 2:5. Christological statements translated as written.

Notes on the original text

Digital text corrected (OCR slip; stray footnote number and OCR slip): Nolite vos addicere cupiditatibus sæcularibus 1. Prelio empti estis → Nolite vos addicere cupiditatibus sæcularibus. Pretio empti estis; Scd ille ipso quo factus est filius hominis → Sed ille ipso quo factus est filius hominis; Accessit ad nos, sed a se non mullum recessit → Accessit ad nos, sed a se non multum recessit; sed addidit quod erat naturæ nostras → sed addidit quod erat naturæ nostræ.

Topics: Christology

Cite (SBL): Augustine, Serm. 121.5 (PL 38:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/117-17/#p-121-5). (abbreviation not yet checked)

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