Sermons to the People 122.1–124.2

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 12 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 122

122.1PL 38:416–417

Quod dictum audivimus a Domino Jesu Christo Nathanaeli, si bene intelligamus, non ad ipsum pertinet solum. Ipse quippe Dominus Jesus sub ficu vidit omne genus humanum. Isto enim loco intelligitur per arborem fici significasse peccatum. Non ubique hoc significat, sed hoc loco, ut dixi, ea scilicet significandi congruentia, qua nostis primum hominem, quando peccavit, foliis ficulneis fuisse subiectum. His foliis enim pudenda texerunt, quando de peccato suo erubuerunt: et quæ Deus illis membra, ipsi sibi pudenda fecerunt. Non enim erubescendum est de opere Dei: sed confusionem præcessit causa peccati. Si non præcessisset iniquitas, nunquam erubesceret nuditas. Nudi enim erant, et non confundebantur. Non enim commiserant unde confunderentur. Hoc autem dixi, quare? Ut per ficum intelligamus significatum esse peccatum. Quid est ergo, Cum esses sub ficu, vidi te? Cum esses sub peccato, vidi te. Et ad rem gestam quidem respiciens, recordatus est Nathanael se fuisse sub ficu, ubi non erat Christus. Non ibi autem erat præsentia corporali: scientia vero spirituali ubi non est? Et quoniam sciebat se solum fuisse sub ficu, ubi Dominus Christus non erat, quando dixit ei, Cum esses sub arbore fici, vidi te; et agnovit in illo divinitatem, et exclamavit, Tu es rex Israel.

What we heard the Lord Jesus Christ say to Nathanael, if we understand it well, does not concern him alone. For the Lord Jesus saw the whole human race under the fig tree. For in this place he is understood to have signified sin by the fig tree. It does not signify this everywhere, but in this place, as I said, by that fitness of signification by which you know that the first man, when he sinned, was clothed with fig leaves. For with these leaves they covered their private parts when they blushed at their sin: and the members God had made for them they made shameful for themselves. For there is nothing to blush at in God’s work: but the cause, sin, came before the shame. If iniquity had not come first, nakedness would never have blushed. For they were naked, and were not ashamed. For they had committed nothing to be ashamed of. Why have I said this? So that we may understand that sin was signified by the fig tree. What, then, does “when you were under the fig tree, I saw you” mean? When you were under sin, I saw you. And looking at the actual event, Nathanael remembered that he had been under the fig tree, where Christ was not. He was not there by bodily presence: but by spiritual knowledge, where is he not? And since he knew that he had been alone under the fig tree, where the Lord Christ was not, when he said to him, “When you were under the fig tree, I saw you,” he recognized divinity in him, and exclaimed, “You are the king of Israel.”

John 1:48–49 (quotation, high confidence) · Gen 3:7 (allusion, high confidence) · Gen 2:25 (allusion, high confidence)

Notes and citation

Summary: Christ’s seeing Nathanael under the fig tree signifies that he saw the whole human race under sin, as the fig leaves of Adam and Eve show; Nathanael recognized his divinity.

The reading is John 1:47–51. Migne’s marginal heading (“Nathanael under the fig tree: the human race under sin”) was removed by the importer. Quotations and allusions: John 1:48–49; Gen 3:7; Gen 2:25.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): qua nostis primum hominein, quando peccavit, foliis ficulneis fuisse subiectum → qua nostis primum hominem, quando peccavit, foliis ficulneis fuisse subiectum; sed confusioncm præcessit causa peccati → sed confusionem præcessit causa peccati; Nudi enim crant, et non confundebantur. Non enim commiserait unde confunderentur. Iloc autem dixi, quare? → Nudi enim erant, et non confundebantur. Non enim commiserant unde confunderentur. Hoc autem dixi, quare?; Cum csses sub peccato, vidi te. → Cum esses sub peccato, vidi te.; ubi non crat Christus. Non ibi autem erat præsentia corporali: scientia vcro spirituali ubi non est? → ubi non erat Christus. Non ibi autem erat præsentia corporali: scientia vero spirituali ubi non est?; ubi Dominus Christus non erat. quando dixit ci → ubi Dominus Christus non erat, quando dixit ei; et agnovit in illo divinitatem, ct exclamavit → et agnovit in illo divinitatem, et exclamavit.

Cite (SBL): Augustine, Serm. 122.1 (PL 38:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-122-1). (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).

122.2PL 38:417

Dominus ait, Quia dixi tibi, Vidi te cum esses sub arbore ficu, inde miraris; majora horum videbis. Quæ sunt ista majora? Et dixit: Videbitis cælum apertum, et Angelos Dei ascendentes et descendentes super Filium hominis. Recolamus veterem historiam conscriptam in libro sancto, id est, in Genesi. Quando Jacob in loco obdormivit, lapidem ad caput posuit; et in somnis vidit scalam a terra pertingentem usque ad cælum: et Dominus incumbebat super eam; Angeli autem ascendebant et descendebant per eam. Hoc vidit Jacob. Somnium hominis non scriberetur, nisi magnum in illo aliquod figuraretur mysterium, et magnum aliquid prophetatum in illa visione intelligeretur. Denique ipse Jacob quia intellexit quid viderit, posuit ibi lapidem, et perfudit oleo (Gen. XlVIII, i 1 -18). Nam agnoscitis chrisma: agnoscite et Christum. Ipse est enim lapis, quem reprobaverunt ædificantes; ipse factus est in caput anguli. Ipse est lapis, de quo ipse dixit: Quicumque offenderit in lapidem illum, conquassabitur: super quem vero venerit lapis ille, conteret eum. Offenditur in jacentem: veniet autem super eum, cum venerit de alto judicare vivos et mortuos. Væ Judæis, quia cum jaceret humiliter Christus, offenderunt in eum. Non est, dicunt, homo iste a Deo, qui solvit sabbatum. Si Filius Dei est, descendat de cruce. Insane, jacet lapis, et ideo rides. Sed cum rides, caecus es: cum caecus es, offendis: cum offendis, conquassaris: cum quassatus fueris illo modo jacente, postea veniente desuper contereris. Ergo unxit lapidem Jacob. Numquid idolum fecit? Significavit, non adoravit. Modo ergo audite, Nathanaelem istum attendite, per cujus occasionem Dominus Jesus exponere nobis voluit visionem Jacob.

The Lord says: “Because I said to you, I saw you when you were under the fig tree, you wonder at this; you will see greater things than these.” What are these greater things? And he said: “You will see heaven opened, and the angels of God ascending and descending upon the Son of Man.” Let us recall the ancient history written in the holy book, that is, in Genesis. When Jacob fell asleep in a place, he put a stone at his head; and in his sleep he saw a ladder reaching from earth to heaven: and the Lord was leaning on it; and angels were ascending and descending by it. This Jacob saw. A man’s dream would not be written down unless some great mystery were figured in it, and something great were understood to be prophesied in that vision. Indeed Jacob himself, because he understood what he had seen, set up the stone there and poured oil on it. For you recognize the chrism: recognize Christ too. For he is “the stone which the builders rejected; he has become the head of the corner.” He is the stone of which he himself said: “Whoever stumbles on that stone will be shattered; but on whomever that stone comes, it will crush him.” He is stumbled on as he lies; but he will come upon him when he comes from on high to judge the living and the dead. Woe to the Jews, because when Christ lay humbly they stumbled on him. “This man,” they say, “is not from God, who breaks the sabbath.” “If he is the Son of God, let him come down from the cross.” Madman, the stone is lying, and so you laugh. But when you laugh, you are blind; when you are blind, you stumble; when you stumble, you are shattered; when you have been shattered by him lying so, afterward, as he comes from above, you will be crushed. So Jacob anointed the stone. Did he make an idol? He signified; he did not worship. Now, then, hear; look at this Nathanael, by whose occasion the Lord Jesus wished to explain Jacob’s vision to us.

John 1:50–51 (quotation, high confidence) · Gen 28:11–18 (allusion, high confidence) · Ps 118:22 (117:22 Vulg.) (quotation, high confidence) · Matt 21:44 (quotation, high confidence) · John 9:16 (quotation, high confidence) · Matt 27:40 (quotation, high confidence)

Notes and citation

Summary: Christ’s promise that Nathanael would see angels ascending and descending on the Son of Man recalls Jacob’s ladder; the stone Jacob anointed signifies Christ, the rejected stone on which unbelievers stumble.

Migne’s marginal heading (“Jacob’s dream was a figure”) was removed by the importer. Quotations: John 1:50–51; Gen 28:11–18 (Migne’s reference is misprinted); Ps 118:22 (117:22 Vulg.); Matt 21:44; John 9:16; Matt 27:40. “Christ” and “chrism” both mean “anointed.” Augustine’s words on the Jews translated as written.

Notes on the original text

Digital text corrected (OCR slips; divided word; stray mark): Et dixit: Videbitis t cælum apertum → Et dixit: Videbitis cælum apertum; in libro sancio, id est, in Genesi. Quando Jacob in loro obdormivit → in libro sancto, id est, in Genesi. Quando Jacob in loco obdormivit; et Doniinus incumbebat super cam; Angeli autem ascendebant et descendebant per cam. → et Dominus incumbebat super eam; Angeli autem ascendebant et descendebant per eam.; Somnium hornmis non scriberetur, nisi magnum in illo aliquod figuraretur mysterium, et magnum:liquid prophetatum → Somnium hominis non scriberetur, nisi magnum in illo aliquod figuraretur mysterium, et magnum aliquid prophetatum; posnit ibi lapidem, et perfuditoleo → posuit ibi lapidem, et perfudit oleo; Offenditur in j acentem → Offenditur in jacentem; Y;c Judæis, qnia cum jaceret humiliter Christus, offenderunt in cum. → Væ Judæis, quia cum jaceret humiliter Christus, offenderunt in eum..

Topics: Christology

Cite (SBL): Augustine, Serm. 122.2 (PL 38:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-122-2). (abbreviation not yet checked)

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122.3PL 38:417

Nostis qui in schola Christi eruditi estis, Jacob ipsum esse et Israel. Duo sunt nomina: nam homo unus fuit. Primum nomen Jacob, quando natus est, accepit, quod interpretatur Supplantator. Quando autem illi gemini nati sunt, prior natus est frater Esau, et inventa est manus illius minoris in pede majoris. Tenebat pedem fratri suo præcedenti nascendo, postea et ipse secutus est. Et propter hoc factum, quia plantam tenuit fratri suo,appellatus est Jacob, id est, Supplantator. Postea vero cum rediret de Mesopotamia, luctatus est cum eo angelus in via. Quæ virtus comparari potest angeli et hominis? Ergo mysterium est, ergo sacramentum est, ergo prophetia est, ergo figura est: ergo intelligamus. Videte enim etiam luctaminis modum. Dum luctatur, prævaluit angelo Jacob. Magna significatio. Et cum prævaluisset angelo homo, tenuit illum; tamen ipse homo eum, quem vicerat, tenuit. Et ait illi, Non te dimitto, nisi benedixeris mihi. Quando victor a victo benedicebatur, Christus figurabatur. Angelus crgo ille, qui intelligitur Dominus Jesus, ait ad Jacob, Jam non vocaberis Jacob, sed erit nomen tuum Israel: quod interpretatur, Videns Deum. Deinde tetigit nervum femoris ejus, id est latitudinem Jacob femoris, et aruit ei: et factus est claudus Jacob. Ipse est ille victus. Tantum potuit ille victus, ut et femur tangeret, et claudum faceret. Ergo volens victus est. Potestatem enim habuit ponendi virtutem suam, et potestatem habuit assumendi eam ( Joan. x, 18). Non irascitur victus quia non irascitur crucifixus. Nam et benedixit eum, dicens, Non vocaberis Jacob, sed Israel. Tunc supplantator factus est videns Deum. Et tetigit, sicut dixi, femur ejus,, et fecit cum claudicare. Attende in Jacob populum Judæorum, illa millia sequentium ct præcedentium jumentum Domini, qui juncti Apostolis adorabant Dominum, ct clamabant, Hosanna filio David; benedictus qui venit in nomine Domini. Ecce Jacob benedictus. Jam claudus remansit in cis, qui modo Judæi sunt. Latitudo enim femoris, significat multitudinem generis. Dc quibus Psalmus, cum Gentes credituras prophetasset, dicens, Populus quem non cognovi, servivit mihi, in auditu auris obedivit mihi. Non ibi fui, et auditus sum: hic fui, et occisus sum. Populus quem non cognovi, servivit mihi, in auditu auris obedivit mihi. Igitur fides ex auditu, auditus autem per verbum Christi. Et sequitur: Filii alieni mentiti sunt mihi: de Judæis. Filii alieni mentiti sunt mihi, filii alieni inveteraverunt, et claudicaverunt a semitis suis. Assignavi vobis Jacob, et benedictum et claudum.

You who have been taught in the school of Christ know that Jacob is the same as Israel. There are two names, but it was one man. The first name, Jacob, he received when he was born, which means “supplanter.” For when those twins were born, the brother Esau was born first, and the hand of the younger was found on the foot of the elder. He held the foot of his brother going before in birth, and afterward he himself followed. And because of this deed, because he held the sole of his brother’s foot, he was called Jacob, that is, Supplanter. Afterward, when he was returning from Mesopotamia, an angel wrestled with him on the way. What comparison can there be between the strength of an angel and of a man? So it is a mystery, so it is a sacrament, so it is a prophecy, so it is a figure: so let us understand. For see also the manner of the wrestling. While he wrestles, Jacob prevailed over the angel. A great signification. And when the man had prevailed over the angel, he held him; yet the man himself held the one whom he had conquered. And he said to him, “I will not let you go unless you bless me.” When the victor was blessed by the vanquished, Christ was figured. So that angel, who is understood to be the Lord Jesus, said to Jacob, “You will no longer be called Jacob, but your name will be Israel”: which means “seeing God.” Then he touched the sinew of his thigh, that is, the breadth of Jacob’s thigh, and it withered: and Jacob became lame. The vanquished one is he. So much could the vanquished do as to touch the thigh and make him lame. So he was vanquished willingly. “For he had the power to lay down his strength, and he had the power to take it up again.” The vanquished is not angry, because the crucified is not angry. For he even blessed him, saying, “You will not be called Jacob, but Israel.” Then the supplanter was made one who sees God. And he touched, as I said, his thigh, and made him limp. Consider in Jacob the Jewish people, those thousands who followed and went before the Lord’s donkey, who, joined to the apostles, worshipped the Lord and cried, “Hosanna to the son of David; blessed is he who comes in the name of the Lord.” See Jacob blessed. Now he has remained lame in those who are Jews now. For the breadth of the thigh signifies the multitude of the race. Of whom the Psalm, after it had prophesied that the Gentiles would believe, saying, “A people I did not know served me; at the hearing of the ear it obeyed me.” I was not there, and I was heard: I was here, and I was killed. “A people I did not know served me; at the hearing of the ear it obeyed me.” “So faith comes from hearing, and hearing through the word of Christ.” And it continues: “Foreign sons have lied to me”: of the Jews. “Foreign sons have lied to me; foreign sons have grown old and have limped away from their paths.” I have shown you Jacob, both blessed and lame.

Gen 25:25–26 (allusion, high confidence) · Gen 32:24–32 (quotation, high confidence) · John 10:18 (quotation, high confidence) · Matt 21:9 (quotation, high confidence) · Ps 18:43–45 (17:44-Ps Vulg.) (quotation, high confidence) · Rom 10:17 (quotation, high confidence)

Notes and citation

Summary: Jacob’s wrestling with the angel, who willingly let himself be overcome and then blessed him, figures Christ; Jacob, blessed and lamed, stands for the Jewish people, blessed in those who believed and lame in those who did not.

The opening words “De duplici nomine et de lucta Jacob” (“On Jacob’s two names and his wrestling”) are Migne’s marginal heading left in the text; not translated. Quotations: Gen 25:25–26; Gen 32:24–32; John 10:18 (adapted: “his strength” for “his life”); Matt 21:9; Ps 18:43–45 (17:44–46 Vulg.); Rom 10:17. Augustine’s interpretation of the Jews translated as written.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips; OCR slips and stray mark): De duplici nomine et de lucta Jacob. Nostis qui in schola Christ! eruditi estis → Nostis qui in schola Christi eruditi estis; Quando autcm iUi gemini nati sunt, prior natus cst frater Esau → Quando autem illi gemini nati sunt, prior natus est frater Esau; postea ei ipse secutus est → postea et ipse secutus est; luctatus est cum co angelus in via. QUae virtus comparari potest angcli et hominis? → luctatus est cum eo angelus in via. Quæ virtus comparari potest angeli et hominis?; ergo sacramentlum est, ergo prophetia cst → ergo sacramentum est, ergo prophetia est; Videte enim etia n luctaminis modmn. → Videte enim etiam luctaminis modum.; Et cum pravaluisset angelo homo, tenuit iilum; tamen ipse homo cum, qucm vicerat, tenuit. Et ait illi, Non te dimilto → Et cum prævaluisset angelo homo, tenuit illum; tamen ipse homo eum, quem vicerat, tenuit. Et ait illi, Non te dimitto; Jam nou vocaberis Jacob, sed crit nomen tuum Israel → Jam non vocaberis Jacob, sed erit nomen tuum Israel; ct arui ei: et factus est claudus Jacob. → et aruit ei: et factus est claudus Jacob.; Tantum potuit ille victus, III et femur tangeret → Tantum potuit ille victus, ut et femur tangeret; Ergo volens victus est I. Potestatem enim habuit ponendi virtutem suam, et potestatem habuit assumendi cam → Ergo volens victus est. Potestatem enim habuit ponendi virtutem suam, et potestatem habuit assumendi eam; Latitudo enim temoris → Latitudo enim femoris; cum Gentes credituras prophotasset → cum Gentes credituras prophetasset; Populus quem non cugnovi → Populus quem non cognovi; Igitur fides cx auditu → Igitur fides ex auditu; Filii alieni menti i sunt mihi: de Judcis. → Filii alieni mentiti sunt mihi: de Judæis.; et claudicaverunt a sentitis suis → et claudicaverunt a semitis suis.

Topics: Christology

Cite (SBL): Augustine, Serm. 122.3 (PL 38:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-122-3). (abbreviation not yet checked)

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122.4PL 38:417–418

Verum ex hac occasione non est prætereundum, quod potest fortasse sua sponte vestrum aliquem commovere: quid sibi vult, quod cum mutatum esset nomen Abrahæ avi hujus Jacob ( nam et ipse prius Abram vocabatur, et Deus mutavit illi nomen, et dixit, Non vocaberis Abram, sed Abraham), ex illo non est vocatus Abram. Quærite in Scripturis, et videbitis superius antequam acciperet aliud nomen, non est vocatus nisi Abram: posteaquam accepit, non est vocatus nisi Abraham. Iste autem Jacob, quando accepit aliud nomen, eadem verba audivit, Non vocaberis Jacob, sed vocaberis Israel. Quærite Scripturas, et videte quia utrumque semper vocatus est, et Jacob et Israel. Accepto alio nomine Abram, non aliud est vocatus nisi Abraham: accepto alio nomine Jacob, et Jacob vocatus est, et Israel. Nomen Abrahæ in hoc sæculo explicandum fuit: hic est enim factus pater multarum gentium, unde nomen accepit. Nomen autem Israel ad alterum sæculum pertinet, ubi videbimus Deum. Populus ergo Dei, populus Christianus, in hoc tempore et Jacob est Israel; Jacob in re, Israel in spe. Supplantator enim fratris dicitur populus minor populi majoris. Numquid nos supplantavimus Judæos? Sed supplantores dicimur illorum, quia nostri causa sunt supplantati. Nisi excæcati essent, Christus non crucifigeretur: si Christus non crucifigeretur sanguis ille pretiosus non funderetur: si sanguis ille non funderetur, orbis terrarum non redimeretur. Quia ergo nobis profuit cæcitas illorum, ideo a minore fratre major supplantatus est, ct appellatus est minor Supplantator. Sed quamdiu hoc?

But on this occasion we must not pass over something that may perhaps of itself trouble some of you: what it means that, when the name of Abraham, this Jacob’s grandfather, was changed (for he too was at first called Abram, and God changed his name and said, “You will not be called Abram, but Abraham”), from then on he was not called Abram. Search the Scriptures, and you will see that before he received another name he was called only Abram; after he received it he was called only Abraham. But this Jacob, when he received another name, heard the same words: “You will not be called Jacob, but you will be called Israel.” Search the Scriptures, and see that he was always called both, both Jacob and Israel. When Abram received another name, he was called nothing else but Abraham; when Jacob received another name, he was called both Jacob and Israel. The name of Abraham was to be unfolded in this age: for here he was made the father of many nations, from which he received the name. But the name Israel belongs to the other age, where we shall see God. So the people of God, the Christian people, in this time is both Jacob and Israel: Jacob in reality, Israel in hope. For the younger people is called the supplanter of the elder people. Did we supplant the Jews? But we are called their supplanters because they were supplanted for our sake. If they had not been blinded, Christ would not have been crucified: if Christ had not been crucified, that precious blood would not have been shed: if that blood had not been shed, the world would not have been redeemed. So because their blindness profited us, the elder brother was supplanted by the younger, and the younger was called Supplanter. But how long is this?

Gen 17:5 (quotation, high confidence) · Gen 32:28 (quotation, high confidence) · Gen 35:10 (allusion, high confidence) · Rom 11:11 (echo, medium confidence) · Gen 25:23 (allusion, medium confidence)

Notes and citation

Summary: Abraham kept only his new name, since its meaning was fulfilled in this age, but Jacob kept both names: the Christian people is Jacob, the supplanter, in this age, and Israel, seeing God, in hope; the Jews’ blindness, which led to Christ’s saving death, profited the Gentiles.

The opening words are Migne’s marginal heading (“Why Abraham does not keep his first name with the later one, but Jacob does”), left in the text and removed by a correction. Quotations: Gen 17:5; Gen 32:28; 35:10. Augustine’s interpretation of the Jews (their blindness and the elder supplanted by the younger) translated as written.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips; divided word and OCR slip; joined words): Abraham cur primum nomen suum cum posteriore non retinet, Jacob vero e contra. Verum es hac occasione → Verum ex hac occasione; quod potest fortasse sua spOnte vestrum aliquem commovere → quod potest fortasse sua sponte vestrum aliquem commovere; et Deus mutavit illi nonomen, et dixit, Non vocuberis Abram, sed Abraham, ex illo non cst vocatus Abram. Qn;crite in Scripturis → et Deus mutavit illi nomen, et dixit, Non vocaberis Abram, sed Abraham), ex illo non est vocatus Abram. Quærite in Scripturis; Iste autem Jacob, quando accepit aliud nomen I na -dein verba audivit → Iste autem Jacob, quando accepit aliud nomen, eadem verba audivit; Quærite Scripturas, et videte quja utrumque semper vocatuS est → Quærite Scripturas, et videte quia utrumque semper vocatus est; non aliud est vocatus nisi Abra- Itam accepto alio nomine Jacob,et Jacob vocatus est, tt Israel. → non aliud est vocatus nisi Abraham: accepto alio nomine Jacob, et Jacob vocatus est, et Israel.; Jacob in rc, Israel in spc. → Jacob in re, Israel in spe.; populus ininor populi majoris → populus minor populi majoris; quia noslricausa sunt supplantati → quia nostri causa sunt supplantati; si san - guis ille non funderctur → si sanguis ille non funderetur; Quia crgo nobis profuit cacitas illorum → Quia ergo nobis profuit cæcitas illorum.

Cite (SBL): Augustine, Serm. 122.4 (PL 38:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-122-4). (abbreviation not yet checked)

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122.5PL 38:418

Veniet tempus, veniet finis sæculi, et credet totus Israel: non illi qui modo sunt, sed filii ipsorum qui tunc erunt. Nam modo isti per vias suas ambulantes ibunt ad loca sua, transibunt ad damnationem perpetuam. Quando autem factus fuerit unus totus populus, fiet illud quod canimus: Satiabor, dum manifestabitur gloria tua. Dum venerit promissio, quæ nobis promittitur, ut videamus facie ad faciem. Modo videmus per speculum in anigmate et ex parte: quando autem uterque populus jam purgatus, jam resuscitatus, jam coronatus, jam in immortalem formam et in incorruptionem perpetuam commutatus, videbit Deum facie ad faciem, et jam non erit Jacob, sed solus erit Israel; tunc eum in persona hujus sancti Nathanael videbit Dominus, et dicet, Ecce vere Israelita, in quo dolus non est. Quando audis, Ecce vere Israelita; veniat tibi in mentem Israel: cum venerit tibi in mentem Israel, veniat tibi in mentem somnium illius, in quo somnio scalam vidit a terra usque ad coelum, Dominum superincumbentem, Angelos Dei ascendentes et descendentes. Hoc somnium Jacob vidit. Post hoc autem appellatus est Israel: id est, post paululum veniens de Mesopotamia et agens iter. Si ergo Jacob vidit scalam, qui est et Israel appellatus; est autem et Nathanael iste vere Israelita, in quo dolus non est: ideo cum miratus esset quia dixit ei Dominus, Sub arbore fici vidi te; dixit ei, Majus his videbis. Et item dixit ei somnium Jacob. Cui dixit? Et quem appellavit Israelitam, in quo dolus non esset. Quasi qui diceret: Cujus nomine te appellavi, ipsius somnium in te apparebit; noli festinare mirari, majora horum videbis. Videbitis caelum apertum, et Angelos Dei ascendentes et descendentes ad Filium hominis. Ecce quod vidit Jacob: ecce quare perfudit lapidem oleo Jacob; ecce quare Christum propheta significavit et figuravit Jacob Illud enim factum prophetia erat.

The time will come, the end of the world will come, and all Israel will believe: not those who are now, but their children who will be then. For these now, walking in their own ways, will go to their own places; they will pass to perpetual condemnation. But when the whole has become one people, then will happen what we sing: “I shall be satisfied when your glory is manifested.” When the promise comes that is promised us, that we shall see face to face. Now we see through a mirror in a riddle and in part: but when both peoples, now cleansed, now raised, now crowned, now changed into an immortal form and perpetual incorruption, see God face to face, and there will no longer be Jacob, but only Israel; then the Lord will see him in the person of this holy Nathanael, and will say, “See, truly an Israelite, in whom there is no guile.” When you hear, “See, truly an Israelite,” let Israel come to your mind: when Israel comes to your mind, let his dream come to your mind, in which dream he saw a ladder from earth to heaven, the Lord leaning on it, the angels of God ascending and descending. This dream Jacob saw. After this he was called Israel: that is, a little later, coming from Mesopotamia and on his journey. If, then, Jacob saw the ladder, who was also called Israel; and this Nathanael is truly an Israelite, in whom there is no guile: therefore, when he wondered because the Lord said to him, “Under the fig tree I saw you,” he said to him, “You will see greater things than these.” And again he told him Jacob’s dream. To whom did he tell it? To him whom he called an Israelite in whom there was no guile. As if to say: “The dream of him by whose name I have called you will appear in you; do not hurry to wonder: you will see greater things than these. You will see heaven opened, and the angels of God ascending and descending to the Son of Man.” See what Jacob saw: see why Jacob poured oil on the stone; see why Jacob the prophet signified and figured Christ. For that deed was a prophecy.

Rom 11:26 (allusion, high confidence) · Ps 17:15 (16:15 Vulg.) (quotation, high confidence) · 1 Cor 13:12 (quotation, high confidence) · 1 Cor 15:52–53 (allusion, medium confidence) · John 1:47 (quotation, high confidence) · John 1:50–51 (quotation, high confidence) · Gen 28:12 (allusion, high confidence) · Gen 28:18 (allusion, high confidence)

Notes and citation

Summary: At the end all Israel, the children of the present Jews, will believe, and both peoples, made one, will see God face to face as Israel; Nathanael, the true Israelite, was promised the fulfillment of Jacob’s dream in Christ.

Migne’s marginal heading (“The vision of God promised to Israel believing at the end”) was removed by the importer. Quotations and allusions: Rom 11:26; Ps 17:15 (16:15 Vulg.); 1 Cor 13:12; 1 Cor 15:52–53; John 1:47, 50–51; Gen 28:12, 18. Augustine’s statements about the Jews of his day translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; divided word): Veniet tempus, vcnict finis sæculi, et credel lotus Isracl → Veniet tempus, veniet finis sæculi, et credet totus Israel; Satiabor, dum manifestabitur gtoria tun. Dum venerit promissio, quæ nubis promittitur → Satiabor, dum manifestabitur gloria tua. Dum venerit promissio, quæ nobis promittitur; videbit Deum facie ad faciem, ct jam non erit Jacob, sed solus erit Israel; tune eum → videbit Deum facie ad faciem, et jam non erit Jacob, sed solus erit Israel; tunc eum; Quando audis, Ecce vere lsraelita; veniat tibi in mentem Israel: cum venerit libi in mentem Isracl, veniat tibi in mentem somnium illius, in quo somaio scalam vidit → Quando audis, Ecce vere Israelita; veniat tibi in mentem Israel: cum venerit tibi in mentem Israel, veniat tibi in mentem somnium illius, in quo somnio scalam vidit; veniens de Mosopotamia et agens iter. Si ergo Jacob vidit scalam, qui cst ct Israel appellatus → veniens de Mesopotamia et agens iter. Si ergo Jacob vidit scalam, qui est et Israel appellatus; in quo dulus non cst: ideo cu:n miratus esset quia dixit ci Dominus, Sub arbore fici vidi te; dixit ei, Mujus his videbis. → in quo dolus non est: ideo cum miratus esset quia dixit ei Dominus, Sub arbore fici vidi te; dixit ei, Majus his videbis.; Cujus nomine tc appellavi, ipsius somnium in te apparcbit → Cujus nomine te appellavi, ipsius somnium in te apparebit; et An gclos Dei ascendentes → et Angelos Dei ascendentes; Jacob: cece quare perfudit lapidcm oleo Jacob → Jacob: ecce quare perfudit lapidem oleo Jacob; Illud enim factum prophetia crat. → Illud enim factum prophetia erat..

Topics: Eschatology

Cite (SBL): Augustine, Serm. 122.5 (PL 38:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-122-5). (abbreviation not yet checked)

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122.6PL 38:418

Nunc quid exspectetis, novi: quid a me velitis audire, intelligo. Dicam et hoc breviter, ut Dominus donat: Ascendentes et descendentes Angelos ad Filium hominis. Quomodo si descendunt ad illum, hic est: si ascendunt ad illum, sursum cst? Si autem ad illum ascendunt. ad illum descendunt, et sursum est, et hic est. Nullo pacto fieri potest ut ad illum ascendant, et ad illum descendant; nisi et ibi sit quo ascendunt, et hic sit quo descendunt. Quomodo probamus et illic cum esse, et hic cum esse? Respondeat nobis Paulus, qui primo Saulus. Expertus est illud ipse, quando prius erat persecutor, et postea factus est prædicator: prius Jacob, postea Israel: qui erat et ipse de genere Israel, de tribu Benjamin erat. In illo videamus Christum sursum, Christum deorsum. Primo ipsa Domini vox de coelo hoc ostendit: Saule, Saule, quid me persequeris? Numquid Paulus in coelum ascenderat? Numquid Paulus saltem lapidem in coelum miserat? Christianos persequebatur, ipsos ligabat, ipsos occidendos trahebat, ipsos ubique latentes quærebat, ipsis inventis nulla ratione parcebat. Cui ait Dominus Christus, Saule, Saule. Unde clamat? De coelo. Ergo sursum est. Quid me persequeris? Ergo deorsum est. Omnia, etsi breviter, ut potui, exposui Charitati vestræ. Erogavi quod ad me pertinet: quod autem ad vos pertinet, pauperes cogitate. Conversi ad Dominum, etc.

Now I know what you are waiting for; I understand what you want to hear from me. I will say this too briefly, as the Lord grants: the angels ascending and descending to the Son of Man. How, if they descend to him, is he here; if they ascend to him, is he above? But if they ascend to him and descend to him, he is both above and here. In no way can it happen that they ascend to him and descend to him, unless he is both there where they ascend and here where they descend. How do we prove that he is both there and here? Let Paul answer us, who was first Saul. He experienced it himself, when first he was a persecutor and afterward was made a preacher: first Jacob, afterward Israel; he who was himself of the race of Israel, he was of the tribe of Benjamin. In him let us see Christ above, Christ below. First, the Lord’s voice itself from heaven showed this: “Saul, Saul, why do you persecute me?” Had Paul gone up into heaven? Had Paul even thrown a stone into heaven? He was persecuting Christians, binding them, dragging them to be killed, seeking them out wherever they hid, sparing them on no account once found. To him the Lord Christ says, “Saul, Saul.” From where does he cry? From heaven. So he is above. “Why do you persecute me?” So he is below. I have set out everything, though briefly, as I could, for your Charity. I have paid out what belongs to me: but as to what belongs to you, think of the poor. Turning to the Lord, and so on.

John 1:51 (quotation, high confidence) · Phil 3:5 (allusion, high confidence) · Acts 9:4 (quotation, high confidence) · Acts 8:3 (allusion, medium confidence)

Notes and citation

Summary: The angels ascending and descending on the Son of Man show that Christ is both above in heaven and below in his members, as his words to Saul, “why do you persecute me?”, proved.

Migne’s marginal heading (“Christ is both here and above”) was removed by the importer. Quotations: John 1:51; Phil 3:5; Acts 9:4.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips and joined words): Nunc quid exspectetis. novi → Nunc quid exspectetis, novi; nisi et ibi sit quo ascendum. et hic sit quo descendunt → nisi et ibi sit quo ascendunt, et hic sit quo descendunt; Respondeat nohis Paulus, qui primo Saulus Expertus est illud ipse. quando prius erat persecutor → Respondeat nobis Paulus, qui primo Saulus. Expertus est illud ipse, quando prius erat persecutor; qui crat et ipse degenere Israel, de tribu Вenjamin erat. In illo videamus Christum sursum,Christum deorsum. Primo ipsa Domini vox de coelohoc ostendit → qui erat et ipse de genere Israel, de tribu Benjamin erat. In illo videamus Christum sursum, Christum deorsum. Primo ipsa Domini vox de coelo hoc ostendit; Numquid Paulus saliem lapidem in coelum miserat? → Numquid Paulus saltem lapidem in coelum miserat?; Omnia, etsi breviter. ut potui, exposui Charitati vestræ Erogavi quod ad me pertinet: quod autem ad vos pertinet, pauperos cogitate. → Omnia, etsi breviter, ut potui, exposui Charitati vestræ. Erogavi quod ad me pertinet: quod autem ad vos pertinet, pauperes cogitate..

Cite (SBL): Augustine, Serm. 122.6 (PL 38:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-122-6). (abbreviation not yet checked)

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Chapter 123

123.1PL 38:418–419

Scitis, fratres; in Christum cnim credentes didicistis, et assidue etiam nos ministerio nostro commendamus vobis; quod medicina tumoris hominis, humilitas est Christi. Non enim perisset homo, nisi superbia tumuisset. Initium enim, sicut Scriptura dicit, omnis peccati, superbia. Contra initium peccati, initium justitiæ necessarium fuit. Si ergo initium omnis peccati superbia; unde sanaretur tumor superbiæ, nisi Deus dignatus esset humilis fieri? Erubescat homo esse superbus; quoniam factus est humilis Deus. Nam quando dicitur homini ut humiliet se, dedignatur: et ut velint homines vindicari quando læduntur, superbia facit. Cum humiliari dedignantur, vindicari volunt: quasi pœna cuique prodesse possit aliena. Læsus et injuriam passus, vindicari vult: de aliena poena sibi quærit medicamentum, et acquirit grande tormentum. Ideo in omnibus Dominus Christus humiliari dignatus est, præbens nobis viam: si tamen dignemur ambulare per eam. Ecce inter cætera Filius virginis venit ad nuptias: qui cum apud Patrem esset, instituit nuptias. Quomodo facta est prima mulier, per quam venit peccatum, de viro sine femina: sic vir, per quem deletum est peccatum, de femina sine viro. Per illum ruimus, per hunc surgimus. Et quid in ipsis nuptiis fecit? De aqua vinum. Quid potentius? Qui poterat talia facere, dignatus est indigere. Qui fecit de aqua vinum, potuit facere et de lapidibus panem. Eadem potentia erat: sed tunc diabolus tentavit, ideo Christus non fecit. Scitis enim quia quando tentatus est Dominus Christus, hoc ci suggessit diabolus. Esurivit enim, quia et hoc dignatus est, quia et hoc ad humilitatem pertinuit. Esurivit panis, sicut defecit via, sicut vulnerata est sanitas, sicut mortua est vita. Cum ergo esuriret, ut nostis, ait illi tentator: Si Filius Dei es, dic lapidibus istis ut panes fiant. Et respondit tentatori, docens te respondere tentatori. Ad hoc enim pugnat imperator, ut milites discant. Quid respondit? Non in solo pane vivit homo, sed in omni verbo Dei. Et non fecit de lapidibus panes, qui utique sic potuit facere, sicut de aqua vinum. Ejusdem enim potentiæ est facere de lapide panem: sed non fecit, ut voluntatem contemneret tentatoris. Aliter enim tentator non vincitur, nisi contemnatur. Et cum vicisset diabolum tentatorem, venerunt Angeli, et ministrabant ei. Qui ergo tantum poterat, quare illud non fecit, et hoc fecit? Lege, imo recole, quod modo audisti, quando fecit hoc, id est, de aqua vinum: quid addidit Evangelista? Et crediderunt in eum discipuli ejus. Numquid tunc diabolus fuerat crediturus?

You know, brothers (for you have learned it by believing in Christ, and we constantly commend it to you too by our ministry), that the medicine for man’s swelling is the humility of Christ. For man would not have perished if he had not swelled with pride. For “the beginning of all sin,” as Scripture says, “is pride.” Against the beginning of sin, a beginning of righteousness was necessary. If, then, the beginning of all sin is pride, how could the swelling of pride be healed, if God had not deigned to become humble? Let man blush to be proud, since God has become humble. For when a man is told to humble himself, he disdains it; and it is pride that makes people want to be avenged when they are hurt. When they disdain to be humbled, they want to be avenged: as if another’s punishment could profit anyone. Hurt and wronged, he wants to be avenged: he seeks a remedy for himself from another’s punishment, and gains a great torment. So in all things the Lord Christ deigned to be humbled, offering us a way: if only we deign to walk in it. See, among other things, the Son of the Virgin came to a wedding: he who, being with the Father, instituted marriage. As the first woman, through whom sin came, was made from a man without a woman, so the man through whom sin was blotted out was made from a woman without a man. Through her we fell; through him we rise. And what did he do at that wedding? Wine from water. What more powerful? He who could do such things deigned to be in need. He who made wine from water could also make bread from stones. The power was the same: but then the devil tempted him; so Christ did not do it. For you know that when the Lord Christ was tempted, the devil suggested this to him. For he was hungry, because he deigned this too, because this too belonged to his humility. Bread was hungry, as the Way grew weary, as Health was wounded, as Life died. So when he was hungry, as you know, the tempter said to him: “If you are the Son of God, tell these stones to become bread.” And he answered the tempter, teaching you to answer the tempter. For the commander fights so that the soldiers may learn. What did he answer? “Man does not live by bread alone, but by every word of God.” And he did not make bread from stones, he who certainly could have done so, as he made wine from water. For it belongs to the same power to make bread from stone: but he did not, so as to despise the tempter’s will. For the tempter is not conquered otherwise than by being despised. And when he had conquered the devil, the tempter, angels came and ministered to him. He who could do so much, then, why did he not do that, and do this? Read, or rather recall, what you have just heard, when he did this, that is, made wine from water: what did the evangelist add? “And his disciples believed in him.” Would the devil then have been going to believe?

John 2:1–11 (allusion, high confidence) · Matt 4:2–4 (quotation, high confidence) · Matt 4:11 (quotation, high confidence) · John 2:11 (quotation, high confidence) · Gen 2:22 (allusion, medium confidence)

Notes and citation

Summary: Christ’s humility is the medicine for human pride; he who changed water into wine at the wedding refused to turn stones into bread at the devil’s suggestion, because his disciples would believe but the devil would not.

The reading is John 2:1–11. Migne’s marginal heading (“Christ’s humility the medicine of our pride”) was removed by the importer. The digital text runs Migne’s paragraphs 1 and 2 together in this staged section; paragraph 2 begins at “See, among other things, the Son of the Virgin”; its number and heading (“2. Why Christ when hungry did not make bread from stone, as at the wedding he made wine from water”) are removed by a correction. Quotations: Sir 10:13 (an extrabiblical text, “the beginning of all sin is pride”); Matt 4:2–4, 11; John 2:9, 11. “What more powerful?” renders “Quid potentius?” (the digital text reads “putentius”).

Notes on the original text

Digital text corrected (Migne's paragraph number and marginal heading left in the text; OCR slip; OCR slip; OCR slips; OCR slips and stray footnote number; stray footnote number): nisi superbia tumuisset 1. luitium cnim, sicut Scriptura dicit, omnis peccat, superbia. → nisi superbia tumuisset. Initium enim, sicut Scriptura dicit, omnis peccati, superbia.; Si ergo initium oinnis peccati superbia → Si ergo initium omnis peccati superbia; Erubescat horno esse superbus → Erubescat homo esse superbus; Nam quando dicitur homini ut humiliet sc, dedignatur → Nam quando dicitur homini ut humiliet se, dedignatur; Cum humiliari dedignantur 2, vindicari volunt: quasi pœna cuique prodesse possit aliena Læsus → Cum humiliari dedignantur, vindicari volunt: quasi pœna cuique prodesse possit aliena. Læsus; de aliena poeni sibi quærit medicamentum, ct acquirit grande termentum → de aliena poena sibi quærit medicamentum, et acquirit grande tormentum; si tamen dignemur ambulare per cam. v. Cur Christus esuriens non fecit panem de lapide, sicut in nuptiis vinum de aqua. Ecce inter cætera → si tamen dignemur ambulare per eam. Ecce inter cætera; Quomodo facta est prima mulier, per quam venit peccatum, de viro siue femina: sic vir, per quem deletum est peccalum → Quomodo facta est prima mulier, per quam venit peccatum, de viro sine femina: sic vir, per quem deletum est peccatum; Per illum ruimus, per hune sargimus. → Per illum ruimus, per hunc surgimus.; Quid putentius? → Quid potentius?; potuit faccre et de lapidibus panem. Eadem potentia erat: sed luuc diabolus tentavit → potuit facere et de lapidibus panem. Eadem potentia erat: sed tunc diabolus tentavit; Esurivit cnim, quia et boc dignatus est, quia et hoc ad humililatem pertinuit. → Esurivit enim, quia et hoc dignatus est, quia et hoc ad humilitatem pertinuit.; sicut mortua est v ita. Cum ergo esuriret, ut nostis, ait iłli tentator → sicut mortua est vita. Cum ergo esuriret, ut nostis, ait illi tentator; Nou in solo pane vivit homo, sed in omni verbo Det. → Non in solo pane vivit homo, sed in omni verbo Dei.; venerunt Angeli, ct ministrabant ei → venerunt Angeli, et ministrabant ei; Numquid tunc diabolus fuerat credilurus? → Numquid tunc diabolus fuerat crediturus?.

Extrabiblical texts: Sir 10:13 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Christology, Marriage

Cite (SBL): Augustine, Serm. 123.1 (PL 38:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-123-1). (abbreviation not yet checked)

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123.3PL 38:419

Qui ergo tanta potuit, esurivit, sitivit, fatigatus est, dormivit, comprehensus est, cæsus est, crucifixus est, occisus est. Ista est via: ambula per humilitatem, ut venias ad æternitatem. Deus Christus patria est quo imus: homo Christus via est qua imus. Ad illum imus, per illum imus: quid timemus ne erremus? Non recessit a Patre, et venit ad nos. Ubera sugebat, et mundum continebat. In præsepi jacebat, et Angelos pascebat. Deus et homo, idem Deus qui homo, idem homo qui Deus. Sed non unde homo, inde Deus. Deus, quia Verbum: homo, quia Verbum caro facium est; et Deus manendo, et hominis carnem assumendo; addendo quod non crat, non perdendo quod erat. Ergo et modo jam passus per ipsam humilitatem, jam mortuus, jam sepultus, jam resurrexit, jam ascendit in coelum, ibi est et sedet ad dexteram Patris: et hic est egens in pauperibus suis. Etiam hesterno die hoc commendavi Charitati vestra? ( In superiore sermone), propter illud quod dixit Nathan aeli: Majus his videbis. Dico enim vobis, videbitis cælum apertum, et Angelos Dei ascendentes et descendentes ad Filium hominis. Quasivimus quid esset, et diu locuti sumus: numquid et hodie eadem replicare debemus? Qui adfuerunt recordentur: breviter tamen commemoro.

He, then, who could do such things was hungry, thirsty, weary, slept, was seized, beaten, crucified, killed. This is the way: walk by humility, so that you may come to eternity. Christ as God is the homeland to which we go: Christ as man is the way by which we go. To him we go, through him we go: why fear that we may go astray? He did not withdraw from the Father, and he came to us. He sucked the breasts, and he held the world together. He lay in a manger, and he fed the angels. God and man: the same God who is man, the same man who is God. But not God in that by which he is man. God, because he is the Word: man, because the Word became flesh; both by remaining God and by taking on the flesh of man; by adding what he was not, not losing what he was. So now, having suffered through that very humility, having died, been buried, he has risen, ascended into heaven, is there and sits at the Father’s right hand: and he is here, in need, in his poor. Yesterday too I commended this to your Charity, because of what he said to Nathanael: “You will see greater things than these. For I say to you, you will see heaven opened, and the angels of God ascending and descending to the Son of Man.” We asked what this meant, and spoke at length: must we go over the same things today too? Let those who were present remember: yet I will mention it briefly.

John 1:14 (allusion, high confidence) · Luke 2:7 (allusion, medium confidence) · John 14:6 (echo, medium confidence) · John 1:50–51 (quotation, high confidence)

Notes and citation

Summary: Christ, who could work such miracles, hungered, suffered, and died, showing the way of humility; as God he is the homeland, as man the way, and now he is both in heaven and here in need in his poor.

The staged text notes that the paragraph number jumps from 1 to 3; paragraph 2 is inside 123.1 (see there). Migne’s marginal heading (“Christ humble, the way to the homeland”) was removed by the importer. Quotations: John 1:14; John 1:50–51. The “yesterday” sermon is Sermon 122. Christological statements translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Qni ergo tanta potuit → Qui ergo tanta potuit; ut venias ad aternitatem → ut venias ad æternitatem; Deus Christus patria cst quo imus → Deus Christus patria est quo imus; Deus et homo, idem Deu, qui homo, idem homo qui Detis. Sed non unde homo, inde Deus. Dcus, quia Verbum → Deus et homo, idem Deus qui homo, idem homo qui Deus. Sed non unde homo, inde Deus. Deus, quia Verbum; et hominis carnem assnmendo → et hominis carnem assumendo; Ergo et modo jam passus per ipsam hnmililatem, jani mortuus → Ergo et modo jam passus per ipsam humilitatem, jam mortuus; ibi est cet sedet ad dexteram Patris → ibi est et sedet ad dexteram Patris; videbitis cælum ap. rtum → videbitis cælum apertum; Qui adfuerunt recordenlur: hreviter tamen commemoro. → Qui adfuerunt recordentur: breviter tamen commemoro..

Topics: Christology

Cite (SBL): Augustine, Serm. 123.3 (PL 38:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-123-3). (abbreviation not yet checked)

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123.4PL 38:419

Non diceret, Ascendentes ad Filium hominis, nisi sursum esset: non diceret, descendentes ad Filium hominis, nisi et deorsum esset. Ipse sursum, ipse deorsum: sursum in se, deorsum in suis; sursum apud Patrem, deorsum in nobis. Unde et vox illa ad Saulum, Saule, Saule, quid me persequeris. Non diceret, Saule, Saule, nisi quia sursum erat. Sursum enim Saulus non persequebatur: non diceret, Quid me persequeris? qui sursum erat, nisi esset et deorsum. Timete Christum sursum, agnoscite deorsum. Habe Christum sursum largientem, hic agnosce indigentem. Hic pauper est, ibi dives est. Quod hic pauper est Christus, pro nobis ipse loquitur: Esurivi, sitivi, nudus fui, hospes fui, in carcere fui. Et quibusdam dixit, Ministrastis mihi: quibusdam dixit, Non mihi ministrastis. Ecce probavimus Christum pauperem: Christum divitem quis nescit? Et hic ad ipsas divitias pertinebat, ut aquam in vinum verteret. Si dives est qui habet vinum, qualis dives est qui facit vinum? Ergo dives et pauper Christus: tanquam Deus dives, tanquam homo pauper. Jam et ipse homo dives ascendit in coelum, sedet ad dextram Patris: adhuc tamen hic pauper esurit, sitit, nudus est.

He would not say “ascending to the Son of Man” unless he were above: he would not say “descending to the Son of Man” unless he were also below. He himself is above, he himself below: above in himself, below in his own; above with the Father, below in us. Hence too that voice to Saul: “Saul, Saul, why do you persecute me?” He would not say “Saul, Saul” unless he were above. But Saul was not persecuting him above: he who was above would not say “Why do you persecute me?” unless he were also below. Fear Christ above; recognize him below. Have Christ above, bestowing; recognize him here, in need. Here he is poor; there he is rich. That Christ is poor here, he himself speaks for us: “I was hungry, I was thirsty, I was naked, I was a stranger, I was in prison.” And to some he said, “You ministered to me”; to some he said, “You did not minister to me.” See, we have proved Christ poor: who does not know Christ rich? And here it belonged to those very riches that he turned water into wine. If he is rich who has wine, how rich is he who makes wine? So Christ is rich and poor: as God rich, as man poor. Now that man himself, rich, has ascended into heaven, sits at the Father’s right hand: yet still here, poor, he is hungry, thirsty, naked.

John 1:51 (allusion, high confidence) · Acts 9:4 (quotation, high confidence) · Matt 25:35–36 (quotation, high confidence) · Matt 25:40 (allusion, high confidence) · Matt 25:45 (allusion, high confidence) · John 2:9 (allusion, high confidence)

Notes and citation

Summary: The angels ascend and descend to Christ because he is both above with the Father and below in his members, as his words to Saul show; he is rich as God and poor as man, hungry and naked in the poor.

Migne’s marginal heading (“Christ both above and below. Christ both rich and poor”) was removed by the importer. Quotations: John 1:51; Acts 9:4; Matt 25:35–36, 40, 45; John 2:9.

Notes on the original text

Digital text corrected (OCR slips): Ipse sursum, ipse deorsum: sursum in se, dcorsunl in suis; sursum apnd Patrem, dcorsum in nohis. Uade et vox illa ad Saulum, Saule, Saule, qnia me persequeris. → Ipse sursum, ipse deorsum: sursum in se, deorsum in suis; sursum apud Patrem, deorsum in nobis. Unde et vox illa ad Saulum, Saule, Saule, quid me persequeris.; Sursum cuti Saulus non pcr' sequebatur → Sursum enim Saulus non persequebatur; Habe Christum sursum largientem. hic agnosce indigentem. Hic pauper est. ibi dives est. → Habe Christum sursum largientem, hic agnosce indigentem. Hic pauper est, ibi dives est.; Si dives cst qui habet vinum, qualis dives cst qui facit vinum? Ergo divcs ct pauper Christus → Si dives est qui habet vinum, qualis dives est qui facit vinum? Ergo dives et pauper Christus; Jam ct ipse homo dives ascendit in coelum, sedctad dextram Patris → Jam et ipse homo dives ascendit in coelum, sedet ad dextram Patris.

Cite (SBL): Augustine, Serm. 123.4 (PL 38:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-123-4). (abbreviation not yet checked)

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123.5PL 38:419

Tu quid es? Dives, an pauper? Multi mihi dicunt, Pauper sum: et verum dicunt. Agnosco pauperem aliquid habentem, agnosco et indigentem. Sed habet quidam multum auri et argenti. 0 si agnoscat se pauperem! Agnoscit se pauperem, si agnoscit juxta se pauperem. Quid enim? Quantumvis habeas quicumque dives es, Dei mendicus es. Venitur ad horam orationis, et ibi te probo. Petis. Quomodo non pauper es, qui petis? Plus addo, Panem petis. An non es dicturus, Panem nostrum quotidianum da nobis? Qui panem quotidianum petis, pauper es, an dives? Et tamen Christus dicit libi: Da mihi ex eo quod dedi tibi. Quid enim attulisti, quando huc venisti? Omnia quæ creavi, creatus hic invenisti: nihil attulisti, nihil hinc tolles. De meo mihi quare non donas? Quia tu plenus es, et pauper inanis est. Primordia vestra attendite: ambo nudi nati estis. Et tu ergo nudus natus es. Multa hic invenisti: numquid tecum aliquid attulisti? De meo quæro: da, et reddo. Habuisti me largitorem, fac cito debitorem. Parum est quod dixi, Habuisti me largitorem, fac me debitorem: habeam te fenoratorem. Pauca mihi das, plura reddam. Terrena mihi das, cœlestia reddam. Temporalia mihi das, aeterna restituam. Te ipsum tibi reddam, quando te mihi reddidero.

What are you? Rich, or poor? Many say to me, “I am poor”: and they speak the truth. I recognize a poor man who has something, and I recognize one in need. But someone has much gold and silver. Oh, if he would recognize himself as poor! He recognizes himself as poor if he recognizes the poor man beside him. For what? However much you have, whoever of you is rich, you are God’s beggar. The hour of prayer comes, and there I test you. You ask. How are you not poor, when you ask? I add more: you ask for bread. Are you not going to say, “Give us our daily bread”? You who ask for daily bread, are you poor or rich? And yet Christ says to you: “Give me from what I have given you. For what did you bring when you came here? All the things I created, you, created, found here: you brought nothing, you will take nothing from here. Why do you not give me from what is mine? Because you are full, and the poor man is empty. Look at your beginnings: you were both born naked. So you too were born naked. You found much here: did you bring anything with you? I ask for what is mine: give, and I repay. You have had me as a giver; make me quickly a debtor. It is little that I said, ‘You have had me as a giver, make me a debtor’: let me have you as a lender at interest. You give me a little; I will repay more. You give me earthly things; I will repay heavenly. You give me temporal things; I will restore eternal. I will give you back to yourself, when I have given you back to me.”

Matt 6:11 (quotation, high confidence) · 1 Tim 6:7 (allusion, high confidence) · Job 1:21 (allusion, medium confidence) · Prov 19:17 (echo, medium confidence)

Notes and citation

Summary: Every rich person is God’s beggar, asking daily for bread; Christ asks the rich to give him, in the poor, from what he gave them, promising to repay heavenly and eternal things.

Migne’s marginal heading (“Every man is poor, and God’s beggar”) was removed by the importer. Quotations and allusions: Matt 6:11; 1 Tim 6:7; Job 1:21. The last sentence (“Te ipsum tibi reddam, quando te mihi reddidero”) is Augustine’s play on reddere.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Mulli niihi dicunt, Pauper sum → Multi mihi dicunt, Pauper sum; Quid cuim? Quantumvis habeas → Quid enim? Quantumvis habeas; Vemtur ad horam orationis, et ibi te probo. → Venitur ad horam orationis, et ibi te probo.; PIus addo, Panem petis. → Plus addo, Panem petis.; Qui pancm quotidianum petis → Qui panem quotidianum petis; Da mihi cx eo quod dedi libi. → Da mihi ex eo quod dedi tibi.; nibil attulisti, nihil hinc tolles → nihil attulisti, nihil hinc tolles; Quia tu plenus es, et paupcr inanis est. Primordia vestra attendite: ambo uudi nat! estis. → Quia tu plenus es, et pauper inanis est. Primordia vestra attendite: ambo nudi nati estis.; Habuisti me largitorem, fac cito dcbitorcm. → Habuisti me largitorem, fac cito debitorem.; Te ipsum tibi reddam, quando te mibi reddidero. → Te ipsum tibi reddam, quando te mihi reddidero..

Topics: Ethics, Prayer

Cite (SBL): Augustine, Serm. 123.5 (PL 38:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-123-5). (abbreviation not yet checked)

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Chapter 124

124.1PL 38:419–420

Recentissima in auribus nostris sonuit evangelica lectio, et ad cognoscendum quid sibi vellent quæ lecta sunt, fecit attentos. Hoc de me exspectari arbitror, hoc me pro viribus expositurum, Domino adjuvante, polliceor. Procul dubio enim non frustra fiebant illa miracula, et aliquid nobis pro aeterna salute figurabant. Nam salus corporis quæ reddita est homini, quanti temporis fuit? Quæ est enim vita vestra, dicit sancta Scriptura? Vapor est, inquit, ad modicum apparens; deinceps exterminabitur. Quod ergo illius hominis corpori ad tempus reddita est sanitas, reddita est nonnulla vapori diuturnitas. Non itaque pro magno illud habendum est: Vana salus hominis. Et illud recolite, fratres, illud propheticum et evangelicum, quia in Evangelio legitur hoc testimonium: Omnis caro fenum, et omnis honor carnis ut flos feni: fenum aruit, flos decidit; Verbum Domini manet in æternum (lsui. XL, 6-8; Jacobi I, 10, ii, et I Petr. I, 24, 25). Verbum Domini etiam feno dat honorem, et honorem non transitorium: dat enim et carni immortalitatem.

The Gospel reading has just sounded freshly in our ears, and has made us attentive to learn what the things read mean. This, I think, is expected of me; this, with the Lord’s help, I promise to explain as far as I can. Without doubt those miracles were not done in vain, and they figured something for us for eternal salvation. For the health of body that was given back to that man, how long did it last? “For what is your life?” says holy Scripture. “It is a vapor,” it says, “appearing for a little while; then it will be destroyed.” So in that health was given back for a time to that man’s body, some longer duration was given back to a vapor. So that is not to be held a great thing: “Vain is the salvation of man.” And recall that too, brothers, that saying of the prophet and of the Gospel, for this testimony is read in the Gospel: “All flesh is grass, and all the glory of flesh like the flower of grass: the grass has withered, the flower has fallen; the word of the Lord abides forever.” The word of the Lord gives glory even to grass, and a glory not passing: for it gives immortality even to flesh.

John 5:2–9 (allusion, high confidence) · Jas 4:14 (quotation, high confidence) · Ps 60:11 (59:13 Vulg.) (quotation, high confidence) · Isa 40:6–8 (quotation, high confidence) · 1 Pet 1:24–25 (allusion, high confidence)

Notes and citation

Summary: The healing at the pool of Bethesda gave only temporary health, since human life is a vapor and flesh is grass; its real meaning concerns eternal salvation through the abiding word of the Lord, which gives immortality even to flesh.

The reading is John 5:2–9. Migne’s marginal heading (“The healing of the sick at the pool was figurative”) was removed by the importer. Quotations: Jas 4:14; Ps 60:11 (59:13 Vulg., “vain is the salvation of man”); Isa 40:6–8 (1 Pet 1:24–25; Jas 1:10–11).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Recentissima in auribus nostris sonuit evangelica Icctio. et ad cognoscendum → Recentissima in auribus nostris sonuit evangelica lectio, et ad cognoscendum; Procul dubio cuum non frustra fiebant illa miracula, ct aliquid noliis pro aeterna salute figurabant. → Procul dubio enim non frustra fiebant illa miracula, et aliquid nobis pro aeterna salute figurabant.; Quæ est euim vita vestra → Quæ est enim vita vestra; Vapor eat, inquit, ad modicum apparens → Vapor est, inquit, ad modicum apparens; Quod ergo illius hominis eorpori ad tempus reddita est sanitas → Quod ergo illius hominis corpori ad tempus reddita est sanitas; Omms caro fenum, et omnis honor carnis ut flos feni: fenum aruit, flos dccidit; Verbum Domini manet in ætermum → Omnis caro fenum, et omnis honor carnis ut flos feni: fenum aruit, flos decidit; Verbum Domini manet in æternum; Verbum Domini etiam feno dat bonorem, et honorem non transitorium: dat enim ct carni immortalitatem. → Verbum Domini etiam feno dat honorem, et honorem non transitorium: dat enim et carni immortalitatem..

Cite (SBL): Augustine, Serm. 124.1 (PL 38:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-124-1). (abbreviation not yet checked)

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124.2PL 38:420

Sed prius transit tribulatio vitæ hujus, de qua nobis præstat auxilium, cui diximus: Da nobis auxilium de tribulatione (Psal. nIX, 15). Tota quippe ista vita intelligentibus tribulatio est, Sunt enim duo tortores animæ, non simul torquentes, sed cruciatum alternantes. Horum duorum tortorum nomina sunt, timor et dolor. Quando tibi bene est, times: quando male est, doles. Sæculi hujus quem non decipit prosperitas, non frangit adversitas? Tenenda est in hoc feno et in diebus feni via tutior, Verbum Dei. Cum enim dictum esset, Omnis caro fenum, et omnis honor carnis ut flos feni; fenum aruit, flos decidit: quasi nos quxramus, Quæ feno spes? quæ flori feni stabilitas? sed Verbum, inquit, Domini manet in æternum. Et unde, inquis, ad me Verbum Domini? Verbum caro factum est, et habitavit in nobis. Verbum enim Domini tibi dicit: Noli respuere promissum meum, quia non respui fenum tuum. Hoc ergo quod nobis praestitit Verbum Domini, ut ad ipsum nos teneremus, ne cum flore feni transiremus: hoc ergo quod nobis præstitit, ut Verbum caro fieret, suscipiens carnem, non mutatum in carnem; manens et assumens, manens quod erat, assumens quod non erat: hoc ergo quod nobis praestitit, etiam piscina illa significat. Breviter dico: aqua illa, Judaicus populus erat; quinque porticus, Lex. Quinque enim libros scripsit Moyses. Ergo aqua quinque porticibus cingebatur, sicut ille populus Lege coercebatur. Aquæ perturbatio, in illo populo est Domini passio. Qui descendebat sanabatur, nonnisi unus: quia ipsa est unitas. Quibuscumque ista displicet Christi passio, superbi sunt: nolunt descendere, non sanantur. Et ego, inquit, crediturus sum Deum in carne, Deum natum ex femina, Deum crucifixum, flagellatum, mortuum, vulneratum, sepultum? Absit ut hoc credam de Deo; indignum est. Cor loquatur, non cervix. Superbo videtur indigni Domini humilitas, ideo a talibus longe fit sanitas. Noli te extollere: si vis sanari, descende. Expavescere pietas debuit, si Christus in carne mutabilis diceretur. Nunc autem commendat tibi veritas immutabilem Christum, quantum attinet ad Verbum. In principio enim erat Verbum, et Verbum erat apud Deum: non quod sonaret, et transiret; quia Deus erat Verbum. Manet ergo Deus tuus immutabilis. O verax pietas: manet Deus tuus: noli timere, non perit; et per ipsum nec tu peris. Manet, nascitur ex femina; sed in carne. Verbum autem et matrem fecit. Qui erat antequam fieret, fecit sibi in qua fieret. Infans fuit; sed in carne. Suxit, crevit, alimenta sumpsit, per ætates cucurrit, ad juventam pervenit; sed in carne. Fatigatus dormivit; sed in carne. Esuriem sitimque passus est; sed in carne. Comprehensus, ligatus, flagellatus, contumeliis affectus, postremo crucifixus, occisus; sed in carne. Quid expavescis? Verbum Domini manet in æternum. Qui respuit istam Dei humilitatem, non vult sibi a mortifero tumore superbiæ sanitatem. Præstitit ergo Dominus Jesus Christus per carnem suam carni nostrae spem. Suscepit enim quod noveramus in hac terra, quod hic abundabat, nasci et mori. Nasci et mori, hic abundabat: resurgere et in aeternum vivere, non hic erat. Invenit hic viles merces terrestres, attulit peregrinas coelestes. Si expavescis mortem, ama resurrectionem. Dedit tibi auxilium de tribulatione sua: nam vana remanserat salus tua. Salutem itaque in hoc mundo peregrinam, hoc est, sempiternam, fratres, agnoscamus et diligamus, et in hoc mundo tanquam peregrini vivamus. Transire nos cogitemus, et minus peccabimus. Agamus potius Domino Deo nostro gratias, quia hujus vitæ ultimum diem et brevem esse voluit et incertum. A prima infantia usque ad decrepitam senectutem, breve spatium est. Quod tam diu vixerat, quid ei profuisset, si Adam hodie mortuus esset? Quid diu est, ubi finis est? Hesternum diem nemo revocat: hodiernus crastino urgetur, ut transeat. Ipso parvo spatio bene vivamus, ut illo eamus unde non transeamus. Et modo cum loquimur, utique transimus. Verba currunt, et horæ volant: sic ætas nostra, sic actus nostri, sic honores nostri, sic miseria nostra, sic ista felicitas nostra. Totum transit: sed non expavescamus: Verbum Domini manet in æternum. Conversi ad Dominum, etc.

But first passes the tribulation of this life, from which he grants us help, to whom we said, “Give us help from tribulation.” For to those who understand, this whole life is tribulation. For there are two torturers of the soul, not torturing together, but taking turns at the torment. The names of these two torturers are fear and pain. When it is well with you, you fear; when it is badly, you grieve. Whom does the prosperity of this world not deceive, whom does its adversity not break? In this grass and in the days of grass, the safer way to hold to is the Word of God. For when it had been said, “All flesh is grass, and all the glory of flesh like the flower of grass; the grass has withered, the flower has fallen,” as if we were asking, “What hope for grass? What stability for the flower of grass?”, it says, “But the word of the Lord abides forever.” “And how,” you say, “does the word of the Lord come to me?” “The Word became flesh, and dwelt among us.” For the Word of the Lord says to you: “Do not reject my promise, because I did not reject your grass.” This, then, which the Word of the Lord granted us, so that we might hold on to it and not pass away with the flower of grass; this, then, which he granted us, that the Word should become flesh, taking flesh, not changed into flesh; remaining and assuming, remaining what he was, assuming what he was not: this, then, which he granted us, that pool also signifies. I say it briefly: that water was the Jewish people; the five porches, the law. For Moses wrote five books. So the water was surrounded by five porches, as that people was held in by the law. The stirring of the water is, in that people, the Lord’s passion. Whoever went down was healed, only one: because that is unity. Whoever is displeased with this passion of Christ is proud: they will not go down; they are not healed. “And am I,” he says, “to believe in God in the flesh, God born of a woman, God crucified, scourged, dead, wounded, buried? Far be it from me to believe this of God; it is unworthy.” Let the heart speak, not the neck. To the proud the Lord’s humility seems unworthy; that is why healing is far from such people. Do not lift yourself up: if you want to be healed, go down. Godliness would have had reason to be afraid if Christ were said to be changeable in the flesh. But now the truth commends to you Christ unchangeable, as far as the Word is concerned. “For in the beginning was the Word, and the Word was with God”: not as something that sounds and passes; because “the Word was God.” So your God remains unchangeable. O true godliness: your God remains: do not fear, he does not perish; and through him neither do you perish. He remains; he is born of a woman, but in the flesh. But the Word also made his mother. He who was before he was made made for himself the one in whom he was made. He was an infant; but in the flesh. He sucked, grew, took food, ran through the ages, came to youth; but in the flesh. Weary, he slept; but in the flesh. He suffered hunger and thirst; but in the flesh. Seized, bound, scourged, treated with insults, finally crucified, killed; but in the flesh. Why are you afraid? “The word of the Lord abides forever.” Whoever rejects this humility of God does not want healing for himself from the deadly swelling of pride. So the Lord Jesus Christ through his flesh granted hope to our flesh. For he took what we knew on this earth, what abounded here: to be born and to die. To be born and to die abounded here; to rise again and live forever was not here. He found here cheap earthly wares; he brought foreign, heavenly ones. If you are afraid of death, love the resurrection. He has given you help from his own tribulation: for your salvation had remained vain. So let us acknowledge and love a salvation foreign to this world, that is, everlasting, brothers, and let us live in this world as strangers. Let us think that we are passing on, and we shall sin less. Rather let us give thanks to the Lord our God, because he willed the last day of this life to be both short and uncertain. From earliest infancy to decrepit old age is a short span. What would it have profited Adam to have lived so long, if he had died today? What is long, where there is an end? No one calls back yesterday: today is pressed by tomorrow to pass. In this very short span let us live well, so as to go to where we do not pass on. And even now while we speak, we are certainly passing. Words run, and hours fly: so our age, so our deeds, so our honors, so our misery, so this happiness of ours. All passes: but let us not be afraid: “The word of the Lord abides forever.” Turning to the Lord, and so on.

Ps 60:11 (59:13 Vulg.) (quotation, high confidence) · Isa 40:6–8 (quotation, high confidence) · John 1:14 (quotation, high confidence) · John 5:2–4 (allusion, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: This life is a tribulation between fear and pain, and only the Word who became flesh without change gives hope; the pool signifies the Jewish people within the five porches of the law, its stirring Christ’s passion, which the proud refuse; Christ took our birth and death to give us resurrection, so we should live as strangers in a short and passing life.

The opening words “Tota hæc vita tribulatio est. Tortores animæ, timor et dolor” (“This whole life is tribulation. The soul’s torturers, fear and pain”) are Migne’s marginal headings left in the text; not translated. The digital text runs Migne’s paragraphs 2, 3, and 4 together in this staged section: paragraph 3 begins at “I say it briefly” and paragraph 4 at “So the Lord Jesus Christ through his flesh”; their chapter marks, numbers, and headings (“3. The meaning of the sheep pool. Christ’s humility not to be rejected out of pride”; “4. Christ took mortality to give immortality. The shortness of this life”) are removed by corrections. Quotations: Ps 60:11 (59:13 Vulg.); Isa 40:6–8; John 1:14; John 1:1; John 5:2–4. Christological statements and the allegory of the Jewish people translated as written. “Let the heart speak, not the neck” (stiff-necked pride) renders “Cor loquatur, non cervix.”

Notes on the original text

Digital text corrected (Migne's chapter mark, paragraph number, and marginal headings left in the text; OCR slips; Migne's marginal headings left in the text; OCR slip; Migne's paragraph number and marginal headings left in the text; OCR slip; OCR slips; missing space; stray mark): Tota hæc vita tribulato est. Tortores animæ, timor et dolor. Sed prius transit tribulatio vit;c hujus → Sed prius transit tribulatio vitæ hujus; Sunt enim duo tortores animæ, non simul lorquentes → Sunt enim duo tortores animæ, non simul torquentes; Quando nihi bene est, times: quando malc est, doles. Sæculi hujus quem non decipit prosperitas, non frangitadversitas? Tenenda cst in boc feno → Quando tibi bene est, times: quando male est, doles. Sæculi hujus quem non decipit prosperitas, non frangit adversitas? Tenenda est in hoc feno; sed Verbum, inquit, Domini manet in alternum. Et. unde, inquis, ad me Verbum Domini? Verbum earo factum eat → sed Verbum, inquit, Domini manet in æternum. Et unde, inquis, ad me Verbum Domini? Verbum caro factum est; Verbum cnim Domini libi dicit → Verbum enim Domini tibi dicit; etiam piscina illa significat. CAPUT HI. — 3. Piscinæ probaticæ significatio. Humilitas Christi per superbiam non respuenda. Breviter dico: aqua illa, Judaicus populus erat; quinque porticus, Lcx. Quinque enim libros. scripsit MoyseI. → etiam piscina illa significat. Breviter dico: aqua illa, Judaicus populus erat; quinque porticus, Lex. Quinque enim libros scripsit Moyses.; sicut ille populus Lege coercebatur.Aquæ perturbatio → sicut ille populus Lege coercebatur. Aquæ perturbatio; quia ipsa est unitas I. Quibuscumque → quia ipsa est unitas. Quibuscumque; Et ego, inquit, crediturus sum Decum in carne → Et ego, inquit, crediturus sum Deum in carne; Nun.: autem commendat tibi veritas → Nunc autem commendat tibi veritas; 0 verax pietas: manet Deus tuus → O verax pietas: manet Deus tuus; Manet, nascitur ex fcmina; sed in carne. → Manet, nascitur ex femina; sed in carne.; non vult sibi a mortifero tumore superbiæ sanitatem. A. Christus mortalitatem suscpit, ut daret immortalitatem. Brevitas hujus vitæ. Præstitit ergo → non vult sibi a mortifero tumore superbiæ sanitatem. Præstitit ergo; rcsurgere et in aeternum vivere, non hic erat. Invenit hic viles merces terrestres, attuiit peregrinas coelestes. Si cxpavescis mortem → resurgere et in aeternum vivere, non hic erat. Invenit hic viles merces terrestres, attulit peregrinas coelestes. Si expavescis mortem; Satutem itaque in hoc mundo peregrinam → Salutem itaque in hoc mundo peregrinam; si Adam hodie mortuus esseL? Quid diu est, ubi linis est? Ilesternum diem nemo revocat: hodiernus crastino urgetur, ut transcaL Ipso parvo spatio bene vivamus, ut illo camus unde non transeamus. → si Adam hodie mortuus esset? Quid diu est, ubi finis est? Hesternum diem nemo revocat: hodiernus crastino urgetur, ut transeat. Ipso parvo spatio bene vivamus, ut illo eamus unde non transeamus.; Verba currunt, et bone volant → Verba currunt, et horæ volant; Totum transii: sed non expavescamus → Totum transit: sed non expavescamus.

Topics: Christology

Cite (SBL): Augustine, Serm. 124.2 (PL 38:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/122-1/#p-124-2). (abbreviation not yet checked)

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