Sermons to the People 155.1–155.15
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).
Chapter 155
155.1PL 38:496–497
Hesterna lectio sancti Apostoli eo usque terminata est, ubi dictum est: Igitur ipse ego mente servio legi Dei, carne autem legi peccati. In qua conclusione demonstravit Apostolus, ad hoc se dixisse quæ supra dixerat, Jam non ego operor illud, sed id quod in me habitat peccatum; quia non mente operabatur consentiendo, sed carne concupiscendo. Hoc enim peccati nomine appellat, unde oriuntur cuncta peccata, id est, ex carnali concupiscentia. Quidquid enim est peccatorum in dictis, in factis, in cogitationibus, non exoriuntur nisi ex mala cupiditate, non exoriuntur nisi ex illicita delectatione. Huic ergo illicitæ delectationi si resistamus, si non consentiamus, si membra velut arma non ministremus; non regnat peccatum in nostro mortali corpore. Peccatum enim ante regnum perdit, et sic perit. In hac ergo vita, quantum ad sanctos attinet, regnum perdit, in alia perit. Hic enim regnum perdit, quando post concupiscentias nostras non imus: ibi autem perit, quando dicetur, Ubi est, mors, contentio tua?
Yesterday's reading from the holy Apostle ended where it is said: “So then I myself with the mind serve the law of God, but with the flesh the law of sin.” In this conclusion the Apostle showed that he had said what he said above—“It is no longer I who do it, but the sin that dwells in me”—for this reason: that he was not acting with the mind by consenting, but with the flesh by desiring. For he calls by the name of sin that from which all sins arise, that is, carnal desire. For whatever sins there are in words, in deeds, in thoughts, they arise only from evil desire, they arise only from unlawful delight. If then we resist this unlawful delight, if we do not consent, if we do not lend our members to it as weapons, sin does not reign in our mortal body. For sin first loses its reign, and so perishes. In this life, then, as far as the saints are concerned, it loses its reign; in the other it perishes. Here it loses its reign when we do not go after our desires; there it perishes when it will be said, “Where, O death, is your contention?”
Rom 7:25 (quotation, high confidence) · Rom 7:20 (quotation, high confidence) · Rom 6:12–13 (allusion, high confidence) · 1 Cor 15:55 (quotation, high confidence)
Notes and citation
Summary: Augustine explains that Paul calls carnal desire “sin” because all sins spring from it; it loses its reign now when we refuse consent and perishes in the resurrection.
- Quotations: Rom 7:25, 20; allusions to Rom 6:12–13; Sir 18:30; 1 Cor 15:55.
Notes on the original text
- Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Peccatum quomodo regnum amittit. Hesterna → Hesterna; demonstravit Apostolus. ad hoc se diTasse → demonstravit Apostolus, ad hoc se dixisse; in me habitat peccalum; → in me habitat peccatum;; Hoe enim peccati nomine → Hoc enim peccati nomine; non exoriuntur ni-i ex mala cupidilatc → non exoriuntur nisi ex mala cupiditate; post concupiscentias nostras non ninus: ibi aulcm perit → post concupiscentias nostras non imus: ibi autem perit.
Extrabiblical texts: Sir 18:30 (Sirach [in RC, EO, ETH canons]; allusion)
Topics: Ethics
Cite (SBL): Augustine, Serm. 155.1 (PL 38:496–497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-1). (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).
155.2PL 38:497
Ergo cum dixisset Apostolus, Mente servio legi Dei, carne autem legi peccati; non dando membra committendis iniquitatibus, sed tantum concupiscendo, nec tamen illicitæ concupiscentiæ manus dando: ergo cum dixisset, Mente servio legi Dei, carne autem legi peccati; subjecit et ait, Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu ( Rom. VIII, 1 ). His qui sunt in carne condemnatio est: his qui sunt in Christo Jesu nulla condemnatio est. Ne putares hoc postea futurum, ideo addidit, nunc. Postea illud exspecta, ut nec concupiscentia sit in te, contra quam contendas, cum qua confligas, cui non consentias, quam frenes et domes: post exspecta, quia hæc ipsa erit. Si enim quod nobiscum contendit ex mortali corpore etiam postea erit; Ubi est, mors, contentio tua? falsum erit. Quid ergo postea futurum sit, sciamus. Tunc enim fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Aculeus enim mortis est peccatum; virtus autem peccati, lex. Quia ex prohibitione auctum est desiderium, non exstinctum. Lex peccato dedit virtutem, tantummodo per litteram jubendo, non per spiritum subveniendo. Ergo tunc non erit hoc; sed quid nunc? Quid sit nunc, quæris? Quod et paulo ante dixit: Nunc autem jam non ego operor illud: et ibi nunc. Quid est, non ego operor illud? Non consentio, non annuo, non decerno, semper mihi displicet: membra mea teneo. Et magnum est hoc: cum sit ex carne concupiscentia, et ad carnem pertineant corporis membra, quando non regnat peccatum, id est, carnis concupiscentia; plus habet juris mens ad tenenda membra carnis, ne dentur in arma iniquitatis, quam ipsa concupiscentia carnis ad movenda membra carnis. Itaque concupiscentia est carnis, et membra carnis: mens tamen quia dominatum habet: si tamen desuper adjuvetur, ne cum ei multum contra Dei gratiam damus, non regem, sed tyrannum faciamus: tantum ergo valet mens, sic regit cum regitur, ut de membris ipsius carnis, contra concupiscentiam carnis ipsius, possit agere quod ait Apostolus, Non ergo regnet peccatum in vestro mortali corpore, ad obediendum desideriis ejus; nec exhibeatis membra vestra arma iniquitatis peccato (llom. VI, 12, 13).
So when the Apostle had said, “With the mind I serve the law of God, but with the flesh the law of sin”—not giving his members to commit iniquities, but only desiring, and yet not giving in to unlawful desire—when, then, he had said, “With the mind I serve the law of God, but with the flesh the law of sin,” he went on and said: “There is therefore now no condemnation for those who are in Christ Jesus.” For those who are in the flesh there is condemnation; for those who are in Christ Jesus there is no condemnation. Lest you think this would be only later, he added “now.” Later, expect that there will not even be desire in you against which to contend, with which to struggle, to which you refuse consent, which you rein in and tame: expect that later, for that very thing will be. For if what contends with us from the mortal body will still be there later, then “Where, O death, is your contention?” will be false. Let us know, then, what will be later. For then will come the saying that is written: “Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting? For the sting of death is sin, and the power of sin is the Law.” Because desire was increased by the prohibition, not extinguished. The Law gave power to sin, merely commanding by the letter, not coming to help by the Spirit. So then this will not be; but what now? You ask what there is now? What he said a little before: “But now it is no longer I who do it”: there too, “now.” What is “it is not I who do it”? I do not consent, I do not nod, I do not decide; it always displeases me; I hold my members in check. And this is a great thing: although desire is from the flesh, and the members of the body belong to the flesh, when sin—that is, the desire of the flesh—does not reign, the mind has more right to hold back the members of the flesh, so that they are not given as weapons of iniquity, than the desire of the flesh itself has to move the members of the flesh. So desire belongs to the flesh, and the members are of the flesh; yet the mind, because it has dominion—provided it is helped from above, lest by granting it much against the grace of God we make it not a king but a tyrant—the mind, then, is so strong, it so rules when it is ruled, that with the members of the flesh itself, against the desire of the flesh itself, it can do what the Apostle says: “Therefore do not let sin reign in your mortal body, to obey its desires; and do not present your members to sin as weapons of iniquity.”
Rom 7:25 (quotation, high confidence) · Rom 8:1 (quotation, high confidence) · 1 Cor 15:54–56 (quotation, high confidence) · Rom 7:17 (quotation, high confidence) · Rom 6:12–13 (quotation, high confidence)
Notes and citation
Summary: “No condemnation now” means that while desire remains until the resurrection, the mind helped by grace can refuse it and keep the body's members from serving sin.
- Quotations: Rom 7:25; Rom 8:1; 1 Cor 15:54–56; Rom 7:17; Rom 6:12–13. The warning against making the mind “a tyrant” by crediting it apart from grace is aimed at the Pelagians (see the sermon's title).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; word divided): Ilis qui sunt in carne condemnatio est: his qui sunt in Christo Jcsu nulla condemnatio et. → His qui sunt in carne condemnatio est: his qui sunt in Christo Jesu nulla condemnatio est.; Postea illud cxspecta → Postea illud exspecta; quia lice ipsa crit → quia hæc ipsa erit; contentio tua? falsum eri!. Quid ergo postea futurum sit, sciamus Tunc enim fiet sermo qui scripius est, Absorpta est mors iti victoriam. → contentio tua? falsum erit. Quid ergo postea futurum sit, sciamus. Tunc enim fiet sermo qui scriptus est, Absorpta est mors in victoriam.; tantummodo per litteram julit'DUO, non per spiritum → tantummodo per litteram jubendo, non per spiritum; Ergo tunc non crit hoc, sedqwid nunc? → Ergo tunc non erit hoc; sed quid nunc?; Nunc autem jam non cgo operor illud: et ibi nune. Quid est, nou cgo operor illud? → Nunc autem jam non ego operor illud: et ibi nunc. Quid est, non ego operor illud?; semper mihi displiccl → semper mihi displicet; ad carnem pertincaut corporis → ad carnem pertineant corporis; plus hahet juris → plus habet juris; in arma iniquit itis → in arma iniquitatis; ad inovenda membra → ad movenda membra; Itaque concupiscentia cst carnis, ct membra carnis: Incus tamen quia dominatum habet: si tamen dcsupcr adjuvetur, nc cum ci multum contra Dci gratiam damus → Itaque concupiscentia est carnis, et membra carnis: mens tamen quia dominatum habet: si tamen desuper adjuvetur, ne cum ei multum contra Dei gratiam damus; sic regit cum rcgitur, ut de inembris → sic regit cum regitur, ut de membris.
Topics: Ethics
Cite (SBL): Augustine, Serm. 155.2 (PL 38:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-2). (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).
155.3PL 38:497
Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu. Non sint solliciti, si concupiscentiis illicitis titillantur: non sint solliciti, quod videtur adhuc esse lex in membris repugnans legi mentis. Nulla enim condemnatio est. Sed quibus? etiam nunc quibus? Qui sunt in Christo Jesu. Et ubi est illa sententia, de qua dicebat paulo ante: Video aliam legem in membris meis repugnantem legi mentis meæ, et captivantem me in lege peccati quæ est in membris meis (ld. VII, 23)? Sed me dicebat ex carne, non ex mente. Ubi ergo illa lex, si nulla condemnatio est his qui sunt in Christo Jesu? Lex enim spiritus vitæ in Christo Jesu. Lex enim, non illa in monte Sina per litteram: Lex enim, non illa in vetustate litteræ; sed Lex spiritus vitæ in Christo Jesu, liberavit te a lege peccati et mortis. Ut enim condelecteris legi Dei secundum interiorem hominem, unde haberes, nisi lex spiritus vitæ in Christo Jesu liberaret te a lege peccati et mortis? Ideo, mens humana, ne tibi tribuas, ne multum superbias; imo ne omnino superbias, o mens humana, quod non consentis desideriis carnis quod lex peccati non te de arce deponit: Lex spiritus vitæ in Christo Jesu liberavit te a lege peccati et mortis. Non te illa lex liberavit, de qua supra dictum est, Ut serviamnus in novitate spiritus, et non in vetustate litteræ ( Ibid. 6). Quare illa non liberavit? Nonne et ipsa digito Dei scripta est? Nonne digitus Dei Spiritus sanctus intelligitur? Lege Evangelium, et vide quia ubi dicit unus evangelista, Domino dicente, Si ego in Spiritu Dei ejicio dæmonia; alius dicit, Si cgo in digito Dei ejicio dæmonia ( Luc. XI, 20). Si ergo et lex illa digito Dei scripta est, hoc est, Spiritu Dei; quo Spiritu victi magi Pharaonis dixerunt, Digitus Dei est hic ( Exod. VIII, 19): si ergo et ipsa, imo cum ct ipsa Spiritu Dei, hoc est, digito Dei conscripta sit, quare non de illa dicitur, Lex enim spiritus vitæ in Christo Jesu?
“There is therefore now no condemnation for those who are in Christ Jesus.” Let them not be anxious if they are tickled by unlawful desires; let them not be anxious that there still seems to be a law in their members warring against the law of the mind. For there is no condemnation. But for whom? Even now, for whom? For those who are in Christ Jesus. And where is that sentence of which he spoke a little before: “I see another law in my members, warring against the law of my mind, and taking me captive in the law of sin which is in my members”? But he said “me” in respect of the flesh, not of the mind. Where then is that law, if there is no condemnation for those who are in Christ Jesus? “For the law of the Spirit of life in Christ Jesus”—the law, not that one given on Mount Sinai by the letter; the law, not that one in the oldness of the letter; but “the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.” For that you delight in the law of God according to the inner man—where would you have it from, unless the law of the Spirit of life in Christ Jesus set you free from the law of sin and death? Therefore, human mind, do not credit it to yourself, do not be very proud—rather, do not be proud at all, O human mind—that you do not consent to the desires of the flesh, that the law of sin does not cast you down from your citadel: “The law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.” That law of which it was said above, “so that we serve in the newness of the Spirit, and not in the oldness of the letter,” did not set you free. Why did it not set you free? Was it not also written by the finger of God? Is not the finger of God understood to be the Holy Spirit? Read the Gospel and see that where one evangelist says, the Lord speaking, “If I by the Spirit of God cast out demons,” another says, “If I by the finger of God cast out demons.” If then that law too was written by the finger of God, that is, by the Spirit of God—by which Spirit Pharaoh's magicians, defeated, said, “This is the finger of God”—if then it too, or rather since it too was written by the Spirit of God, that is, by the finger of God, why is it not said of it: “For the law of the Spirit of life in Christ Jesus”?
Rom 8:1–2 (quotation, high confidence) · Rom 7:23 (quotation, high confidence) · Rom 7:6 (quotation, high confidence) · Matt 12:28 (quotation, high confidence) · Luke 11:20 (quotation, high confidence) · Exod 8:19 (8:15 Vulg.) (quotation, high confidence)
Notes and citation
Summary: No condemnation remains because the law of the Spirit of life in Christ sets free; Augustine then asks why the Sinai law, also written by God's finger (the Spirit), did not.
- Quotations: Rom 8:1–2; Rom 7:23; Rom 7:6; Matt 12:28; Luke 11:20; Exod 8:19 (8:15 Vulg.).
Notes on the original text
- Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips): A lege peccati nemo tiber nist per gratiam.- Nulla ergo condemnatio tit nunc → Nulla ergo condemnatio est nunc; repugnans Icgi mentis. Nulla euim condemnatio est. Scd quibus? → repugnans legi mentis. Nulla enim condemnatio est. Sed quibus?; Et uhi est illa sententia → Et ubi est illa sententia; repugnantem legi mentis mete → repugnantem legi mentis meæ; Sed me diccbal ex carne, non ex incute. → Sed me dicebat ex carne, non ex mente.; Lex enim, non ilIa in vetustate litteræ; sed Lcx spiritus → Lex enim, non illa in vetustate litteræ; sed Lex spiritus; Ut enim condelecteris legi Dci secundum interiorem hominem, unde habere!, nisi lex spiritus vitæ in Christo Jesu libcrarct te a lege peicati → Ut enim condelecteris legi Dei secundum interiorem hominem, unde haberes, nisi lex spiritus vitæ in Christo Jesu liberaret te a lege peccati; liberavit te a tege peccati → liberavit te a lege peccati; Non:c ct ipsa digito Dei scripta est? Nonne digitus Ici Spiritus → Nonne et ipsa digito Dei scripta est? Nonne digitus Dei Spiritus; Lege Evangelium, ct vide → Lege Evangelium, et vide; Si ergo ct lex Hla digito → Si ergo et lex illa digito; Digitus Dci est hic → Digitus Dei est hic.
Topics: Trinity
Cite (SBL): Augustine, Serm. 155.3 (PL 38:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-3). (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).
155.4PL 38:497–498
Lex enim mortis non ipsa dicitur, lex peccati et mortis non illa lex dicitur quæ data est in monte Sina. Lex peccati et mortis illa dicitur de qua gemens ait, Video aliam legem in membris meis, repugnantem legi mentis meæ. Sed illa lex, ipsa est quæ dicta est, Itaque lex quidem sancta, et mandatum sanctum, ct justum, et bonum. Et subjecit, Quod ergo bonum est, mihi factum est mors? Absit. Sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem; ut fiat supra modum peccans peccatum per mandatum. Quid est, supra modum? Ut addatur prævaricatio. Data est ergo lex illa, ut inveniretur infirmitas. Parum est hoc, non solum ut inveniretur, sed etiam ut augeretur, et vel sic medicus quæreretur. Si enim levis morbus esset, contemneretur: si morbus contemneretur, medicus non quæreretur: si medicus non quæreretur, morbus non finiretur. Ideo ubi abundavit peccatum, superabundavit gratia ( Rom. v, 20): quæ delevit cuncta peccata quæ invenit, et ad non peccandum voluntati nostræ conanti adjutorium subministravit; ut ipsa voluntas nostra non in se ipsa, sed in Deo laudaretur. In Deo enim laudabimur tota die: et, In Domino laudabitur anima mea; audiunt mites, et jucundentur ( Psal. XXXIII, 3). Audiant mites: nam superbi et litigiosi non audiunt. Ergo quare non ipsa est Lex digito Dei scripta, quæ dat adjutorium hoc gratiæ, de qua loquimur? Quare? Quia in tabulis lapideis scripta est, non in tabulis cordis carnalibus.
It is not that law that is called the law of death; the law of sin and death is not that law which was given on Mount Sinai. The law of sin and death is that of which he says, groaning, “I see another law in my members, warring against the law of my mind.” But that law is the one of which it was said, “So the Law indeed is holy, and the commandment holy and just and good.” And he added: “Did what is good, then, become death for me? Far from it. But sin, that it might appear as sin, worked death for me through what is good, so that sin might become sinful beyond measure through the commandment.” What is “beyond measure”? That transgression is added. So that law was given that weakness might be found out. That is not all: not only that it might be found out, but also that it might be increased, and so at least a physician might be sought. For if the disease were slight, it would be disregarded; if the disease were disregarded, the physician would not be sought; if the physician were not sought, the disease would not be ended. Therefore “where sin abounded, grace abounded still more”: grace, which blotted out all the sins it found, and supplied help to our will as it strives not to sin, so that our will itself might be praised not in itself but in God. For “in God we shall be praised all the day,” and “In the Lord my soul shall be praised; let the meek hear and be glad.” Let the meek hear: for the proud and contentious do not hear. Why then is not the very Law written by the finger of God the one that gives this help of grace of which we are speaking? Why? Because it was written on tablets of stone, not on fleshly tablets of the heart.
Rom 7:23 (quotation, high confidence) · Rom 7:12–13 (quotation, high confidence) · Rom 5:20 (quotation, high confidence) · Ps 44:8 (43:9 Vulg.) (quotation, high confidence) · Ps 34:2 (33:3 Vulg.) (quotation, high confidence) · 2 Cor 3:3 (quotation, high confidence)
Notes and citation
Summary: The Sinai law is holy; it was given so that weakness might be revealed and increased and the Physician sought, but written on stone it did not give the help of grace.
- Quotations: Rom 7:23, 12–13; Rom 5:20; Ps 44:8 (43:9 Vulg.); Ps 34:2 (33:3 Vulg.); 2 Cor 3:3.
Notes on the original text
- Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; OCR slips (Rom 7:13)): Lex Moysi cur data. Lex enim mortis → Lex enim mortis; lex peccati ct mortis non illa lex dicitur quæ data rst in monte → lex peccati et mortis non illa lex dicitur quæ data est in monte; in membris meis. repugnantem tegi mentis → in membris meis, repugnantem legi mentis; ut appnreat peccatum → ut appareat peccatum; ut fiat supra modum peccator aut peccatum permandatum → ut fiat supra modum peccans peccatum per mandatum; scd etiam ut augeretur, et vcl sic medicus quærerotur. Sienim levis → sed etiam ut augeretur, et vel sic medicus quæreretur. Si enim levis; si inc. dicus non quæreretur, morbus non finirclur → si medicus non quæreretur, morbus non finiretur; superabundavil gratia → superabundavit gratia; cuncta peccata quit invenit → cuncta peccata quæ invenit; sed in Dco laudaretur → sed in Deo laudaretur.
Cite (SBL): Augustine, Serm. 155.4 (PL 38:497–498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-155-4) · Report an error
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).
155.5PL 38:498
Denique, fratres mei, in magno mysterio videte concordiam, videte distantiam; concordiam Legis, distantiam plebis. Celebratur Pascha in veteri populo, sicut nostis occisione agni cum azymis: ubi occisio ovis Christum significat, azyma autem novam vitam, hoc est, sine vetustate fermenti. Unde nobis Apostolus dicit: Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi: Pascha enim nostrum immolatus est Christus. Celebratum est ergo Pascha in illo veteri populo, nondum in luce fulgente, sed in umbra significante celebratum est: et post quinquaginta dies a celebratione Paschæ, sicut computans inveniet qui voluerit, datur Lex in monte Sina, scripta digito Dei. Venit verum Pascha, immolatur Christus: transitum facit a morte ad vitam. Transitus enim interpretatur hebraice Pascha: quod expressit evangelista dicens, Cum autem veniret hora ut transiret Jesus de hoc mundo ad Patrem ( Joan. XIII, i). Celebratur ergo Pascha, resurgit Dominus, facit transitum a morte ad vitam, quod est Pascha; et numerantur quinquaginta dies, et venit Spiritus sanctus, digitus Dei.
Indeed, my brothers, in a great mystery see the agreement, see the difference: the agreement of the Law, the difference of the people. The Passover is celebrated among the old people, as you know, by the slaying of a lamb with unleavened bread: there the slaying of the sheep signifies Christ, and the unleavened bread the new life, that is, without the oldness of leaven. Hence the Apostle says to us: “Clean out the old leaven, that you may be a new lump, as you are unleavened: for Christ our Passover has been sacrificed.” So the Passover was celebrated among that old people, not yet in shining light but in signifying shadow; and fifty days after the celebration of the Passover, as anyone who wishes will find by counting, the Law is given on Mount Sinai, written by the finger of God. The true Passover comes; Christ is sacrificed; he makes the passage from death to life. For Pascha in Hebrew means “passage”; the evangelist expressed this when he said, “But when the hour came for Jesus to pass from this world to the Father.” So the Passover is celebrated; the Lord rises; he makes the passage from death to life, which is the Pascha; fifty days are counted, and the Holy Spirit comes, the finger of God.
1 Cor 5:7 (quotation, high confidence) · John 13:1 (quotation, high confidence) · Exod 19:1 (allusion, medium confidence) · Acts 2:1–4 (allusion, high confidence)
Notes and citation
Summary: As the Law came fifty days after the first Passover, so the Holy Spirit, God's finger, came fifty days after Christ's Passover.
- Quotations: 1 Cor 5:7; John 13:1. The etymology of Pascha as “passage” is Augustine's (cf. Exod 12:11–13).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Celebratur Pascua in vetcri populo → Celebratur Pascha in veteri populo; immolatus eat Christus → immolatus est Christus; in umbra signilicante → in umbra significante; datur Lex in moule Sina → datur Lex in monte Sina; transitum facil a morte → transitum facit a morte.
Cite (SBL): Augustine, Serm. 155.5 (PL 38:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-5). (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).
155.6PL 38:498
Sed videte ibi quomodo, et hic quomodo. Ibi plebs longe stabat, timor erat, amor non erat. Nam usque adeo timuerunt, ut dicerent ad Moysen: Loquere tu ad nos, et non nobis loquatur Dominus, ne moriamur. Descendit ergo, sicut scriptum est, Deus in Sina in igne; sed plebem longe stantem territans, et digito suo scribens in lapide (Exod. xix, xx, et XXXI, 18), non in corde. Hic autem quando venit Spiritus sanctus, congregati erant fideles in unum: nec in monte terruit, sed intravit in domum. De cælo quidem factus est subito sonus, quasi ferretur flatus vehemens: sonuit, sed nullus expavit. Audisti sonum, vide et ignem; quia et in monte utrumque erat, et ignis et sonitus: sed illic etiam fumus, hic vero ignis serenus. Visæ sunt eis, inquit Scriptura, linguæ divisæ, velut ignis. Numquid de longinquo territans? Absit. Nam insedit super unumquemque eorum, et cæperunt linguis loqui, sicut Spiritus dabat eis pronuntiare ( Act. II 1-4). Audi linguam loquentem, et intellige Spiritum, non in lapide, sed in corde scribentem. Lex ergo spiritus vitæ, scripta in corde, non in lapide; in Christo Jesu, in quo celebratum est verissimum Pascha; liberavit te a lege peccati et mortis. Nam ut noveris ipsam esse distantiam evidentissimam veteris et novi Testamenti; unde et dicit Apostolus, Non in tabulis lapideis, sed in tabulis cordis carnalibus. Dominus apud prophetam dicit, Ecce dies veniunt, dicit Dominus, et consummabo super domum Jacob testamentum novum, non secundum testamentum quod constitui patribus eorum, in die qua apprehendi manum eorum, et duxi eos de terra Ægypti. Deinde ipsam differentiam evidenter ostendens: Dans, inquit, leges meas in cordibus eorum; in cordibus, inquit, eorum superscribam eas. ( Jerem. XXXI, 51-35). Si ergo scribatur lex Dei in corde tuo, non foris terreat, sed intus mulceat; tunc Lex spiritus vitæ in Christo Jesu liberavit te a lege peccati et mortis.
But see how it was there, and how it is here. There the people stood far off; there was fear, there was no love. For they were so afraid that they said to Moses: “You speak to us, and let not the Lord speak to us, lest we die.” So God came down on Sinai in fire, as it is written, but terrifying the people who stood far off, and writing with his finger on stone, not on the heart. But here, when the Holy Spirit came, the faithful were gathered together in one place; he did not terrify them on a mountain, but entered into the house. From heaven indeed there came suddenly a sound, as of a mighty wind rushing: it sounded, but no one was terrified. You have heard the sound; see the fire too, for on the mountain there were both, fire and sound; but there there was also smoke, while here the fire was serene. “There appeared to them,” says Scripture, “divided tongues as of fire.” Did it terrify them from afar? Far from it. For it sat upon each one of them, and they began to speak in tongues, as the Spirit gave them to speak. Hear the tongue speaking, and understand the Spirit writing not on stone but on the heart. So “the law of the Spirit of life,” written on the heart, not on stone, “in Christ Jesus,” in whom the truest Passover was celebrated, “has set you free from the law of sin and death.” For so that you may know that this is the plainest difference between the Old and the New Testament—hence the Apostle says, “not on tablets of stone, but on fleshly tablets of the heart”—the Lord says through the prophet: “Behold, the days are coming, says the Lord, and I will complete over the house of Jacob a new covenant, not according to the covenant which I made with their fathers on the day when I took them by the hand and led them out of the land of Egypt.” Then, showing the difference plainly: “Putting my laws,” he says, “in their hearts; in their hearts I will write them.” If then the law of God is written on your heart, not terrifying from without but soothing within, then “the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.”
Exod 20:19 (quotation, high confidence) · Exod 19:18 (allusion, high confidence) · Exod 31:18 (allusion, high confidence) · Acts 2:1–4 (quotation, high confidence) · Rom 8:2 (quotation, high confidence) · 2 Cor 3:3 (quotation, high confidence) · Jer 31:31–33 (38:31-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Augustine contrasts Sinai, where God wrote on stone and terrified a people standing far off, with Pentecost, where the Spirit came gently and wrote the law on hearts, as Jeremiah foretold.
- Quotations and allusions: Exod 20:19; Exod 19:18; Exod 31:18; Acts 2:1–4; Rom 8:2; 2 Cor 3:3; Jer 31:31–33 (38:31–33 LXX), in Augustine's Latin (“consummabo”); the edition's reference “51-35” is a misprint for 31–33.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): Sed vidcte ibi quomodo → Sed videte ibi quomodo; Ibi ptebs longe stabat, timor crat → Ibi plebs longe stabat, timor erat; Huc autem quandovenit Spiritus sanctus, congregati erant fldeles → Hic autem quando venit Spiritus sanctus, congregati erant fideles; De cælo quidem factus cst subito sonus, quasi ferretur flatus vehemens: sonuit, scJ nullus expavit. Audisti sonum, vidc et ignem; quia et in monte utrumque crat, ct ignis → De cælo quidem factus est subito sonus, quasi ferretur flatus vehemens: sonuit, sed nullus expavit. Audisti sonum, vide et ignem; quia et in monte utrumque erat, et ignis; hic vero ignis sereuus. Visæ sunt cnm Ulis → hic vero ignis serenus. Visæ sunt eis; sicut Spiritus dubat cis pronuntire → sicut Spiritus dabat eis pronuntiare; Audi liuguam loquentem, etintellige Sparitum, non iu lapide, scd In corde scribcntem. → Audi linguam loquentem, et intellige Spiritum, non in lapide, sed in corde scribentem.; in quo celtbratum est verissinuum Pascua; liberavit 1 te a lege peccati ct mortis. Nam ut novcris ipsam esse distantiam evidentissimam vclerls → in quo celebratum est verissimum Pascha; liberavit te a lege peccati et mortis. Nam ut noveris ipsam esse distantiam evidentissimam veteris; in cortiibus, inquit, corum superscribam → in cordibus, inquit, eorum superscribam; in cordc tuo → in corde tuo; a lege peccati cl mortis. → a lege peccati et mortis..
Cite (SBL): Augustine, Serm. 155.6 (PL 38:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-6). (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).
155.7PL 38:498–499
Quod enim impossibile erat Legis. Hoc enim sequitur in lectione Apostoli, Quod impossibile erat Legis. Et ne ipsa culparetur, quid subjunxit? In quo infirmabatur per carnem. Lex enim jubebat, et non implebat; quia caro, ubi non erat gratia, invictissime resistebat. Et lex infirmabatur per carnem: quia lex spiritualis est; ego autem carnalis sum. Quomodo ergo lex homini opitularetur jubens per litteram, et non dans gratiam? Infirmabatur per carnem. Quid fecit Deus, cum hoc impossibile esset legis, et infirmaretur per carnem? Deus Filium suum misit. Per quid infirmabatur lex, et propter quid erat hoc impossibile legis? Infirmabatur per carnem. Quid ergo Deus? Contra carnem misit carnem: imo etiam pro carne misit carnem. Peccatum enim carnis occidit, carnis substantiam liberavit. Misit Deus Filium suum in similitudinem carnis peccati. In carne quidem vera, sed non in carne peccati. Quid autem, in similitudinem carnis peccati? Id est, ut esset caro, vera caro. Et unde similitudo carnis peccati? Quia de peccato mors: mors est utique in omni carne peccati; de qua dicit Apostolus, Ut evacuaretur corpus peccati. Quia ergo mors est in omni carne peccati: sed utrumque ibi est, et mors et peccatum in carne cætera. In carne peccati et mors est, et peccatum: in similitudine carnis peccati mors erat, et peccatum non erat. Si enim caro peccati esset, et merito peccati pœnam mortis lueret, non diceret ipse Dominus, Ecce venit princeps mundi, et in me nihil inveniet. Quare ergo me occidit? Quia quæ non rapui, tunc exsolvebam ( Psal. LXVIII, 5). Prorsus quod fecit de tributo, hoc fecit de morte. Exigebatur tributum, didrachma: Quare, inquit, tu et discipuli tui non redditis tributum? Vocavit ad se Petrum, et ait ei: Reges mundi a quibus exigunt tributum? a filiis suis, an ab alienis? Responsum est: Ab alienis. Ergo, inquit, liberi sunt filii. Tamen ne scandalizemus eos, vade ad mare, mitte hamum, et qui primus surrexerit, id est, primogenitus a mortuis: aperi, inquit, os ejus, et invenies ibi staterem, id est, duas didrachmas, quatuor drachmas: quia didrachma, id est, duæ drachmæ, in caput exigebatur. Invenies ibi staterem, hoc est, quatuor drachmas, da eis pro me et te. Quid est, Pro me et te? Ipse Christus, Petrus, Ecclesia Christi, Ecclesiæ quatuor Evangelia. Mysterium latebat: Christus tamen tributum non debitum persolvebat. Sic persolvit et mortem: non debebat, et persolvebat. Qui nisi indebitum solveret, nunquam nos a debito liberaret.
“For what was impossible for the Law.” For this follows in the reading from the Apostle: “What was impossible for the Law.” And lest the Law itself be blamed, what did he add? “In that it was weak through the flesh.” For the Law commanded and did not fulfill, because the flesh, where there was no grace, resisted invincibly. And the Law was weak through the flesh, because “the Law is spiritual, but I am carnal.” How then would the Law help a man, commanding by the letter and not giving grace? It was weak through the flesh. What did God do, since this was impossible for the Law and it was weak through the flesh? “God sent his Son.” Through what was the Law weak, and on account of what was this impossible for the Law? It was weak through the flesh. What then did God do? Against flesh he sent flesh: rather, for flesh he sent flesh. For he killed the sin of the flesh, and set free the substance of the flesh. “God sent his Son in the likeness of the flesh of sin.” In true flesh indeed, but not in the flesh of sin. But what is “in the likeness of the flesh of sin”? That is, that it was flesh, true flesh. And why the likeness of the flesh of sin? Because death comes from sin; death is certainly in all flesh of sin, of which the Apostle says, “that the body of sin might be done away with.” For death is in all flesh of sin, but both are there, death and sin, in the rest of flesh. In the flesh of sin there is both death and sin; in the likeness of the flesh of sin there was death, and there was not sin. For if it were flesh of sin, and paid the penalty of death as the due of sin, the Lord himself would not say, “Behold, the prince of this world comes, and he will find nothing in me.” Why then does he kill me? Because “I then paid back what I had not stolen.” Again, what he did about the tax, he did about death. The tax was being demanded, the didrachma: “Why,” they said, “do you and your disciples not pay the tax?” He called Peter to him and said to him: “From whom do the kings of the world demand tax? From their own sons, or from strangers?” The answer was: “From strangers.” “Then,” he said, “the sons are free. Yet, lest we offend them, go to the sea, cast a hook, and the one that comes up first”—that is, the firstborn from the dead—“open its mouth,” he says, “and you will find there a stater,” that is, two didrachmas, four drachmas, because a didrachma, that is, two drachmas, was demanded per head. “You will find there a stater,” that is, four drachmas; “give it for me and for you.” What is “for me and for you”? Christ himself, Peter, the Church of Christ; for the Church, the four Gospels. The mystery lay hidden; yet Christ paid a tax that was not owed. So he paid death too: he did not owe it, and he paid it. And unless he had paid what was not owed, he would never have freed us from what was owed.
Rom 8:3 (quotation, high confidence) · Rom 7:14 (quotation, high confidence) · Rom 6:6 (quotation, high confidence) · John 14:30 (quotation, high confidence) · Ps 69:4 (68:5 Vulg.) (quotation, high confidence) · Matt 17:24–27 (quotation, high confidence) · Col 1:18 (allusion, medium confidence)
Notes and citation
Summary: What the Law could not do, God did by sending his Son in true flesh without sin, who, like the temple tax he paid without owing it, paid a death he did not owe to free us from ours.
- Quotations: Rom 8:3; Rom 7:14; Rom 6:6; John 14:30; Ps 69:4 (68:5 Vulg.); Matt 17:24–27 (allegorized: the first fish = Christ “the firstborn from the dead,” Col 1:18; the four drachmas = the four Gospels).
Notes on the original text
- Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip; OCR slips): Christus in similitudine carnis peccati.- Quod enim impossibili erat Legis. Hoc enim sequitur iu lectione Apostuh, → Quod enim impossibile erat Legis. Hoc enim sequitur in lectione Apostoli,; In quo infirmabatur pcr carnem. Lex enim jubebat, ct non implebat → In quo infirmabatur per carnem. Lex enim jubebat, et non implebat; quia lex spiritualis eat; ego autem → quia lex spiritualis est; ego autem; Quomodo ergo lex initii opitularetur jubetis per litteram → Quomodo ergo lex homini opitularetur jubens per litteram; cum hoc impossibile csset It'gis, et infirmarctur pcr carnem? Deus Filium suum misit. Pcr quid → cum hoc impossibile esset legis, et infirmaretur per carnem? Deus Filium suum misit. Per quid; hoc impossibilc legis? Infirmabatur per curnem. → hoc impossibile legis? Infirmabatur per carnem.; la carne quidem vera → In carne quidem vera; in similitudinem carnis peccuti? → in similitudinem carnis peccati?; in omni carie peccati → in omni carne peccati; Quia ergo inors est → Quia ergo mors est; et mors et pcccatum in carne cætera → et mors et peccatum in carne cætera; in similitudine carnis peccatl mors erat → in similitudine carnis peccati mors erat; Si cnim caro peccati → Si enim caro peccati; non diceret ipse DoMninus → non diceret ipse Dominus; I'rursus quod fecit → Prorsus quod fecit; Vocavit ad sc Petrum, et ait ci: → Vocavit ad se Petrum, et ait ei:; mitte hamum, ct qui primus surrexerit, id cst, → mitte hamum, et qui primus surrexerit, id est,; Inrenies ibi,laterem, hoc est, quatuor drachmas, da eia pro me → Invenies ibi staterem, hoc est, quatuor drachmas, da eis pro me; Ecclesia Christi, Eeclcsix quatuor Evangelia → Ecclesia Christi, Ecclesiæ quatuor Evangelia; non debebat, cl persulvebat. tHe nisi → non debebat, et persolvebat. Qui nisi.
Topics: Christology
Cite (SBL): Augustine, Serm. 155.7 (PL 38:498–499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-155-7) · Report an error
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).
155.8PL 38:499
Quod ergo impossibile erat Legis, quæ faciebat prævaricatorem, quia nondum mens convicta quæsierat Salvatorem; in quo infirmabatur per carnem, misit Deus Filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum in carne. Quomodo ergo non habebat peccatum, si de peccato damnavit peccatum? Jam aliquando exposuimus vobis hoc: sed qui meminerunt, recognoscant; qui non audierunt, audiant; qui obliti sunt, recolant. Peccatum vocabatur in Lege sacrificium pro peccato. Assidue Lex hoc commemorat: non semel, non iterum, sed sæpissime peccata dicebantur sacrificia pro peccatis. Tale peccatum erat Christus. Quid enim dicamus? Peccatum habebat? Absit. Peccatum non habebat, et peccatum erat. Peccatum erat, dixi, secundum illam intelligentiam, quia sacrificium pro peccato. Audi quia hoc modo peccatum erat, ipsum Apostolum audi. De illo loquens ait: Eum qui non noverat peccatum. Ipsam sententiam vobis exponebam, quando ista dicebam: Eum, inquit, qui non noverat peccatum, id est, Dominum nostrum Jesum Christum, Deus Pater eum qui non noverat peccatum, pro nobis peccatum fecit: eum ipsum Christum qui non noverat peccatum, Deus Pater pro nobis peccatum fecit, ut nos simus justitia Dei in ipso. Videte duo, justitia Dei non nostra; in ipso, non in nobis. Inde illi magni sancti, de quibus dicit Psalmus, Justitia tua sicut montes Dei. Et quasi diceretur in ipso Psalmo, ubi dictum est, Justitia tua: non enim justitia eorum, sed, Justitia tua velut montes Dei: Levavi enim oculos meos in montes, unde veniet auxilium mihi; sed non a montibus: Auxilium enim meum a Domino; qui fecit cœlum et terram (Psal. cIa, 1, 2): ergo cum dixisset, Justitia tua sicut montes Dei; quasi quæreretur, Utquid ergo alii nascuntur qui non pertinent ad justitiam Dei? subjecit, Judicia tua sicut multa abyssus. Quid est, sicut multa abyssus? Altum est, impenetrabile est, inaccessum est humanæ intentioni. Divitiæ enim Dei inscrutabiles: inscrutabilia judicia ejus, investigabiles vias ejus. Ergo et hic, Misit Deus Filium suum, propter præscitos, et prædestinatos, vocandos, justificandos, glorificandos: ut montes Dei dicant, Si Deus pro nobis, quis contra nos ( Rom. VIII, 29-31)? Misit Deus Filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum in carne, ut justitia legis impleretur in nobis. Non implebatur per se, impleta est per Christum. Non enim venit legem solvere, sed implere.
So, “what was impossible for the Law”—which made a man a transgressor, because the mind, not yet convicted, had not yet sought the Savior—“in that it was weak through the flesh, God sent his Son in the likeness of the flesh of sin, and from sin condemned sin in the flesh.” How then did he not have sin, if from sin he condemned sin? We have explained this to you before; but let those who remember recognize it, those who did not hear it hear it, those who have forgotten recall it. In the Law the sacrifice for sin was called “sin.” The Law mentions this constantly: not once, not twice, but very often sacrifices for sins were called “sins.” Such a “sin” was Christ. For what are we to say? Did he have sin? Far from it. He did not have sin, and he was sin. He was sin, I said, in that sense: because he was the sacrifice for sin. Hear that he was sin in this way; hear the Apostle himself. Speaking of him he says: “Him who did not know sin.” I was expounding this very sentence to you when I said these things: “Him,” he says, “who did not know sin”—that is, our Lord Jesus Christ—God the Father “made sin for us,” him who did not know sin; Christ himself, who did not know sin, God the Father made sin for us, “so that we might become the righteousness of God in him.” See two things: the righteousness of God, not ours; in him, not in us. Hence those great saints of whom the Psalm says, “Your righteousness is like the mountains of God.” And as though it were being said in that same Psalm, where it is said, “your righteousness”—for not their righteousness, but “your righteousness is like the mountains of God”: for “I lifted up my eyes to the mountains, from where my help will come,” but not from the mountains: “for my help is from the Lord, who made heaven and earth”—so when he had said, “Your righteousness is like the mountains of God,” as though it were asked, “Why then are others born who do not belong to the righteousness of God?”, he added, “Your judgments are like the great deep.” What is “like the great deep”? It is deep, it is impenetrable, it is inaccessible to human attention. For the riches of God are unsearchable: “how unsearchable are his judgments, and his ways past finding out.” So here too, “God sent his Son,” for the sake of those foreknown and predestined, to be called, justified, and glorified, so that the mountains of God may say, “If God is for us, who is against us?” “God sent his Son in the likeness of the flesh of sin, and from sin condemned sin in the flesh, so that the righteousness of the Law might be fulfilled in us.” It was not fulfilled by itself; it was fulfilled through Christ. For he did not come to abolish the Law, but to fulfill it.
Rom 8:3–4 (quotation, high confidence) · 2 Cor 5:21 (quotation, high confidence) · Ps 36:6 (35:7 Vulg.) (quotation, high confidence) · Ps 121:1–2 (120:1-Ps Vulg.) (quotation, high confidence) · Rom 11:33 (quotation, high confidence) · Rom 8:29–31 (quotation, high confidence) · Matt 5:17 (quotation, high confidence) · Lev 4:3 (allusion, low confidence)
Notes and citation
Summary: Christ had no sin but was made “sin,” that is, a sacrifice for sin, so that we might become God's righteousness in him; why some do not share it lies in God's unsearchable judgments.
- Quotations: Rom 8:3–4; 2 Cor 5:21; Ps 36:6 (35:7 Vulg.); Ps 121:1–2 (120:1–2 Vulg.); Rom 11:33; Rom 8:29–31; Matt 5:17. The Law's use of “sin” for the sin offering: e.g. Lev 4:3, 8 in the Latin. Predestination is stated as Augustine states it.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray mark; words run together): quæsierat Salvalorem → quæsierat Salvatorem; et de pecento damnavit peccutum in carne → et de peccato damnavit peccatum in carne; qui obliti sunt, rccolant. Peccatum vocahatur → qui obliti sunt, recolant. Peccatum vocabatur; peccata diccbanlur sacrificia pro peccatis. Tale peccaluni erat Christus. Quid euim dicamus? → peccata dicebantur sacrificia pro peccatis. Tale peccatum erat Christus. Quid enim dicamus?; Peccatum non habehat, et peccatum erat. Peccatum erat, dixi, sccundum illam intelligentiam → Peccatum non habebat, et peccatum erat. Peccatum erat, dixi, secundum illam intelligentiam; Audi quia hoc modo peccatum crat → Audi quia hoc modo peccatum erat; Ipsam sententiam vobis cxponcbam → Ipsam sententiam vobis exponebam; ut nos simus justitia Der in ipso. Videte duo, justitia Dci non nostra → ut nos simus justitia Dei in ipso. Videte duo, justitia Dei non nostra; non enim justitia corum → non enim justitia eorum; Auxilium euim meum a Domino → Auxilium enim meum a Domino; Utquid ergo alii nascuntur I qui → Utquid ergo alii nascuntur qui; Allum est, impenetrabile → Altum est, impenetrabile; Ergo ethic, Misit Deus → Ergo et hic, Misit Deus; ut monles Dei dicant, Si Deus pro nobis, qui. contra nos → ut montes Dei dicant, Si Deus pro nobis, quis contra nos; damnavit peccatum in! carne → damnavit peccatum in carne; Non enim vcn:t. legem solvere → Non enim venit legem solvere.
Topics: Christology
Cite (SBL): Augustine, Serm. 155.8 (PL 38:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-155-8) · Report an error
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).
155.9PL 38:499
Sed quomodo justitia legis impleretur in nobis, vel quomodo impletur nobis, vel quibus nobis? Vis audire in quibus nobis? Qui non secundum carnem ambulamus, sed secundum spiritum. Quid est, secundum carnem ambulare? Carnalibus concupiscentiis consentire. Quid est, secundum spiritum ambulare? Adjuvari spiritu in mente, et concupiscentiis carnis non obedire. Sic ergo impletur in nobis lex, impletur in nobis justitia Dei. Modo interim impletur, Post concupiscentias tuas non eas. Post concupiscentias tuas, cum audis, illicitas accipe. Post concupiscentias tuas non eas, debet impleri ex voluntate nostra adjuta gratia Dei; debet impleri, Post concupiscentias tuas non eas. Quidquid enim illa concupiscentia carnis egit in nobis præteritorum peccatorum, sive in factis, sive in dictis, sive in cogitationibus; totum deletum est sacro Baptismate: omnia debita delevit una indulgentia. Restat ergo cum carne conflictus: quia deleta est iniquitas, sed manet infirmitas. Inest, titillat delectatio illicitæ concupiscentiæ: pugna, resiste, noli consentire; et impletur hic, Post concupiscentias tuas non eas: quia et si quando subrepunt, et usurpant sibi oculum, aurem, linguam, volaticam cogitationem, nec sic desperemus de salute nostra. Ideo quotidie dicimus, Dimitte nobis debita nostra. Justitia, inquit, legis impleretur in nobis.
But how might the righteousness of the Law be fulfilled in us, or how is it fulfilled for us, or for which of us? Do you want to hear in which of us? “We who walk not according to the flesh but according to the Spirit.” What is it to walk according to the flesh? To consent to carnal desires. What is it to walk according to the Spirit? To be helped by the Spirit in the mind, and not to obey the desires of the flesh. So in this way the Law is fulfilled in us; the righteousness of God is fulfilled in us. Meanwhile, for now, this is fulfilled: “Do not go after your desires.” “After your desires”: when you hear it, take it as unlawful ones. “Do not go after your desires” must be fulfilled by our will helped by the grace of God; it must be fulfilled: “Do not go after your desires.” For whatever past sins that desire of the flesh worked in us, whether in deeds or words or thoughts, all has been blotted out by holy Baptism: one pardon blotted out all debts. What remains, then, is the conflict with the flesh: because the iniquity has been blotted out, but the weakness remains. The delight of unlawful desire is present and tickles: fight, resist, do not consent; and here this is fulfilled: “Do not go after your desires.” For even if at times they creep in and seize for themselves the eye, the ear, the tongue, a flitting thought, not even so should we despair of our salvation. That is why we say every day, “Forgive us our debts.” “That the righteousness,” he says, “of the Law might be fulfilled in us.”
Rom 8:4 (quotation, high confidence) · Matt 6:12 (quotation, high confidence)
Notes and citation
Summary: The Law's righteousness is fulfilled now in those who, helped by grace, refuse the flesh's desires; Baptism blotted out past sins, and daily slips are forgiven through the Lord's Prayer.
- Quotations: Rom 8:4; Sir 18:30; Matt 6:12.
Notes on the original text
- Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip; OCR slips): Justitia legis quomodo nunc impletur. Sed quomodo justitia legis impleretur in nebis, vel quomodo impletur nohis → Sed quomodo justitia legis impleretur in nobis, vel quomodo impletur nobis; secundum spiritum nmbularc? Adjuvari spiritu in mente, ct concupiscentiis → secundum spiritum ambulare? Adjuvari spiritu in mente, et concupiscentiis; Post concupiscentias tuas, cunt audis → Post concupiscentias tuas, cum audis; quia deleta cst iniquitas → quia deleta est iniquitas; usurpant sibi oculum, aurum, linguam → usurpant sibi oculum, aurem, linguam.
Extrabiblical texts: Sir 18:30 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Baptism, Ethics, Prayer
Cite (SBL): Augustine, Serm. 155.9 (PL 38:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-9). (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).
155.10PL 38:499–500
Sed in quibus nobis? Qui non secundum carnem ambulamus, sed secundum spiritum. Qui enim secundum carnem sunt, quæ carnis sunt sapiunt; qui autem secundum spiritum, quæ sunt spiritus. Prudentia enim carnis mors est: prudentia autem spiritus vita et pax. Prudentia enim carnis inimica in Deum. Legi enim Dei non est subjecta: neque enim potest. Quid est, neque enim potest? Non homo non potest, non anima non potest, non denique ipsa caro, quia Dei creatura, non potest: sed prudentia carnis non potest, vitium non potest, non natura. Quomodo si diceres, Claudicatio rectæ ambulationi non est subjecta: neque enim potest. Pes potest, sed claudicatio non potest. Tolle claudicationem, et videbis rectam ambulationem. Sed quamdiu claudicatio est, non potest: sic quamdiu prudentia carnis est, non potest. Non sit prudentia carnis, et homo potest. Prudentia spiritus vita et pax. Quod ergo ait, Prudentia carnis inimica in Deum; noli sic accipere, quasi inimica ista possit lædere Deum. Resistendo inimica est, non occidendo. Illi autem nocet, in quo est prudentia carnis: quia vitium naturæ nocet, in qua natura inest. Medicina autem ideo inventa est, ut pellatur vitium, et sanetur natura. Venit ergo Salvator ad genus humanum, nullum sanum invenit, ideo magnus medicus venit.
But in which of us? “We who walk not according to the flesh but according to the Spirit. For those who are according to the flesh mind the things of the flesh; but those who are according to the Spirit, the things of the Spirit. For the prudence of the flesh is death, but the prudence of the Spirit is life and peace. For the prudence of the flesh is hostile to God. For it is not subject to the law of God; nor indeed can it be.” What is “nor indeed can it be”? It is not that man cannot, not that the soul cannot, not even that the flesh itself cannot, since it is God's creature; but the prudence of the flesh cannot: the vice cannot, not the nature. As if you were to say, “Limping is not subject to walking straight, nor indeed can it be.” The foot can, but the limping cannot. Take away the limping, and you will see straight walking. But as long as there is limping, it cannot: so as long as there is the prudence of the flesh, it cannot. Let there be no prudence of the flesh, and man can. “The prudence of the Spirit is life and peace.” So when he says, “The prudence of the flesh is hostile to God,” do not take it as though this enemy could harm God. It is an enemy by resisting, not by killing. It harms the one in whom the prudence of the flesh is, because a vice harms the nature in which it is. But medicine was invented so that the vice might be driven out and the nature healed. So the Savior came to the human race; he found no one healthy; therefore a great physician came.
Rom 8:4–7 (quotation, high confidence)
Notes and citation
Summary: The “prudence of the flesh” that cannot submit to God is a vice like limping, not a nature; remove the vice and the nature can obey, which is why the great Physician came.
- Quotations: Rom 8:4–7 (Augustine's Latin “prudentia carnis” for the “mind of the flesh”).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Legi enim Dei non cst subjecta → Legi enim Dei non est subjecta; Non homo non p otest, non anima non potest, non dcniqueipsa caro, quia Dci creatura → Non homo non potest, non anima non potest, non denique ipsa caro, quia Dei creatura; Quomodo si diceres. Claudicatio rectæ ambutationi non est subjecta: neque cnim potest. → Quomodo si diceres, Claudicatio rectæ ambulationi non est subjecta: neque enim potest.; Sed quamdiu claudicatio cst, non potest → Sed quamdiu claudicatio est, non potest; inimica in Deum t noli sic accipcre → inimica in Deum; noli sic accipere; Mcdicina autem idco inventa est, ut pellatur vitium, et sanctur natura. → Medicina autem ideo inventa est, ut pellatur vitium, et sanetur natura.; nullum sanum invenit, idco magnus → nullum sanum invenit, ideo magnus.
Cite (SBL): Augustine, Serm. 155.10 (PL 38:499–500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-10). (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).
155.11PL 38:500
Hoc propterea dixi, quia Manichæi volentes aliam contra Deum inducere naturam mali, aliquantum de hoc Apostoli testimonio errorem suum existimant adjuvari, et putant quasi naturaliter dictum, quia dictum est, non potest, inimica est in Deum: Legi enim Dei non est subjecta, neque enim potest: et non attenderunt non de carne dictum esse, non potest: non de homine dictum esse, non potest; non de anima dictum esse, non potest; sed de prudentia carnis. Prudentia ista vitium est. Vis nosse quid est, sapere secundum carnem? Mors est. Sed ille ipse unus homo, eademque natura a Domino Deo vero et bono condita, heri sapiebat secundum carnem, hodie sapit secundum spiritum: expulsum est vitium, sanata est natura. Nam quamdiu esset prudentia illa carnis, omnino legi Dei subjecta esse non posset. Quamdiu enim inest per vitium claudicatio, nullo modo potest esse recta ambulatio. Sanato autem vitio, reparata est natura. Fuistis aliquando tenebræ; nunc autem lux in Domino.
I have said this because the Manichees, wanting to bring in another nature of evil against God, think their error is helped somewhat by this testimony of the Apostle, and they think it was said as of a nature, because it is said “it cannot,” “it is hostile to God: for it is not subject to the law of God, nor indeed can it be.” And they have not noticed that “it cannot” was not said of the flesh, not said of man, not said of the soul, but of the prudence of the flesh. That prudence is a vice. Do you want to know what it is to mind according to the flesh? It is death. But that same one man, one and the same nature created by the Lord God, true and good, yesterday minded things according to the flesh, today minds things according to the Spirit: the vice has been driven out, the nature has been healed. For as long as that prudence of the flesh was there, it could not be subject at all to the law of God. For as long as limping is present through a vice, there can in no way be straight walking. But when the vice is healed, the nature is restored. “You were once darkness, but now you are light in the Lord.”
Rom 8:7 (quotation, high confidence) · Eph 5:8 (quotation, high confidence)
Notes and citation
Summary: Against the Manichees, Augustine insists that “cannot” refers to a vice, the prudence of the flesh, not to a second evil nature; the same man is healed and becomes light in the Lord.
- Quotations: Rom 8:7; Eph 5:8. The Manichaean teaching of two natures is described as Augustine states it.
Notes on the original text
- Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip; OCR slips): Manichæorum error. noc propterea dixit, quia Manich ti volentes → Hoc propterea dixi, quia Manichæi volentes; quasi naturaliter dictum, q lia dictum est, non potest, inimica cst in Deum: Legi enim Dei non est subjecta, neq ue enim potest: ct non attenderunt → quasi naturaliter dictum, quia dictum est, non potest, inimica est in Deum: Legi enim Dei non est subjecta, neque enim potest: et non attenderunt; non de liominc dictum esse → non de homine dictum esse; Prudemia ista vitium est. → Prudentia ista vitium est.; sanata est natuna → sanata est natura; omnino legi Dci subjecta → omnino legi Dei subjecta.
Topics: Heresy
Cite (SBL): Augustine, Serm. 155.11 (PL 38:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-11). (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).
155.12PL 38:500
Videte ergo quid sequitur: Qui autem in carne sunt; id est, qui in carne confidunt, qui concupiscentias suas sequuntur, qui in his habitant, qui earum voluptatibus oblectantur, qui in earum delectationibus beatam felicemque vitam constituunt, ipsi sunt in carne; Deo placere non possunt. Non enim sic dictum est, Qui autem in carne sunt, Deo placere non possunt; quasi dictum esset, In hac vita cum sunt homines, Deo placere non possunt. Ergo non placuerunt sancti Patriarchæ? Ergo non placuerunt sancti Prophetæ? Ergo non placuerunt sancti Apostoli? Non placuerunt sancti martyres, qui antequam corpus deponerent patiendo, Christum confitendo, non solum voluptatem contemnebant, sed dolores quoque patientissime perferebant? Placuerunt, sed in carne non fuerunt. Portabant carnem, non portabantur a carne. Jam enim paralytico dictum erat, Tolle grabatum tuum. Qui ergo in carne sunt, quemadmodum dixi, quemadmodum jam exposui, non in hoc sæculo vivendo, sed carnis concupiscentiis consentiendo, Deo placere non possunt.
See then what follows: “But those who are in the flesh”—that is, those who trust in the flesh, who follow their desires, who dwell in them, who take delight in their pleasures, who place a blessed and happy life in their delights: these are in the flesh—“cannot please God.” For it was not said, “Those who are in the flesh cannot please God,” as though it had been said, “While men are in this life, they cannot please God.” Did the holy patriarchs not please him, then? Did the holy prophets not please him? Did the holy apostles not please him? Did the holy martyrs not please him, who, before they laid aside the body by suffering and confessing Christ, not only despised pleasure but also bore pains with the greatest patience? They pleased him, but they were not in the flesh. They carried the flesh; they were not carried by the flesh. For it had already been said to the paralytic, “Take up your bed.” So those who are in the flesh, as I said, as I have already explained—not by living in this world, but by consenting to the desires of the flesh—cannot please God.
Rom 8:8 (quotation, high confidence) · Mark 2:11 (quotation, high confidence)
Notes and citation
Summary: “Those in the flesh cannot please God” means those who live by fleshly desires, not those living in the body, since patriarchs, prophets, apostles, and martyrs pleased God.
- Quotations: Rom 8:8; Mark 2:11 (the paralytic carrying his bed, read as the soul carrying the flesh).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Qui autem in caræ sunt; id est, qui in carne eonfidunt → Qui autem in carne sunt; id est, qui in carne confidunt; qui in bis habitant → qui in his habitant; qui in carum delectationibus beatam fclicemque → qui in earum delectationibus beatam felicemque; Dcu placere non possunt. Ergo ncn placuerunt sancii Patr iarcæ? → Deo placere non possunt. Ergo non placuerunt sancti Patriarchæ?; Non placuerunt sancii martyres → Non placuerunt sancti martyres; scd dolorcs quoque → sed dolores quoque; sed in carnc non fuerunt → sed in carne non fuerunt; Jam cnim paralytico → Jam enim paralytico; non in boc sæculo vivendo, sed carnis concupis centiis → non in hoc sæculo vivendo, sed carnis concupiscentiis.
Topics: Martyrdom
Cite (SBL): Augustine, Serm. 155.12 (PL 38:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-12). (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).
155.13PL 38:500
Denique audite ipsum, quæstionem sine ulla dubitatione solventem. Vivens utique in hoc corpore loquebatur: et tamen adjunxit, Vos autem non estis in carne. Putas, est aliquis hic in nobis, cui dictum est? Ecce populo Dei dixit, Ecclesiæ dixit: Romanis quidem scribebat; sed universæ Christi Ecclesiæ dixit; sed tritico dixit, non paleæ; massæ dixit latenti, non stipulæ apparenti. Unusquisque in corde suo agnoscat. Nos auribus loquimur, conscientias non videmus: tamen secundum ea quæ superius locuti sumus, existimo in nomine Christi esse in plebe Christi quibus dictum est, Vos autem non estis in carne, sed in Spiritu: si tamen Spiritus Dei habitat in vobis. Non estis in carne, quia non facitis opera carnis consentiendo concupiscentiis carnis; sed estis in Spiritu, quia secundum interiorem hominem condelectamini legi Dei: et hoc est, Si tamen Spiritus Dei habitat in vobis. Nam si de spiritu vestro præsumitis, adhuc in carne estis. Si ergo non estis in carne, ut in Spiritu Dei sitis; tunc enim in carne non estis. Nam si recedat Spiritus Dei, pondere suo spiritus hominis revolvitur in carnem, redit ad facta carnalia, redit ad concupiscentias sæculares: et erunt illius hominis pejora novissima quam erant prima. Sic ergo habete liberum arbitrium, ut imploretis auxilium. Non estis in carne, et hoc ex viribus vestris? Absit. Unde ergo? Si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est ejus. Non ergo se extendat, non se jactet, non sibi arroget virtutem propriam, egena et vitiata natura. O humana natura! o Adam, quando sanus eras, non stetisti, et tuis viribus surrexisti? Si quis Spiritum Christi non habet: ipse enim Spiritus Dei, qui Spiritus Christi; et Patris est enim et Filii: Si quis Spiritum Christi non habet, non se fallat, hic non est ejus.
Then hear him solving the question without any doubt. He was certainly speaking while living in this body; and yet he added, “But you are not in the flesh.” Do you think there is anyone here among us to whom this was said? See, he said it to the people of God; he said it to the Church. He was writing to the Romans, but he said it to the whole Church of Christ; he said it to the wheat, not the chaff; to the hidden mass of grain, not to the visible straw. Let each one recognize himself in his own heart. We speak to ears; we do not see consciences. Yet, according to what we said above, I think that in the name of Christ there are in the people of Christ those to whom it was said, “But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you.” You are not in the flesh, because you do not do the works of the flesh by consenting to the desires of the flesh; but you are in the Spirit, because according to the inner man you delight in the law of God: and this is “if indeed the Spirit of God dwells in you.” For if you presume upon your own spirit, you are still in the flesh. If then you are not in the flesh, it is so that you may be in the Spirit of God; for then you are not in the flesh. For if the Spirit of God withdraws, the spirit of man by its own weight rolls back into the flesh, returns to carnal deeds, returns to worldly desires; and “the last state of that man will be worse than the first.” So have free choice in such a way that you implore help. You are not in the flesh—and is this from your own strength? Far from it. From where, then? “If indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to him.” So let not nature, needy and damaged, stretch itself out, boast, and claim for itself its own strength. O human nature! O Adam, when you were healthy, did you not fail to stand—and have you risen by your own strength? “If anyone does not have the Spirit of Christ”—for the Spirit of God is himself the Spirit of Christ; for he is the Spirit of the Father and of the Son—“if anyone does not have the Spirit of Christ,” let him not deceive himself: “he does not belong to him.”
Rom 8:9 (quotation, high confidence) · Luke 11:26 (quotation, high confidence) · Rom 7:22 (allusion, high confidence)
Notes and citation
Summary: Believers are “not in the flesh” only because God's Spirit dwells in them; free choice must implore help, for human nature fell even when healthy and cannot rise by its own strength.
- Quotations: Rom 8:9; Luke 11:26 (Matt 12:45). The Spirit as “of the Father and of the Son” is stated as Augustine states it; the anti-Pelagian point follows the sermon's title.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray footnote mark): Vivens1 utique in hoc corpore → Vivens utique in hoc corpore; Putas, cst aliquis hic in nobis, cui dictum cst? Eccc populo Dci dixit → Putas, est aliquis hic in nobis, cui dictum est? Ecce populo Dei dixit; sed tritico dixit, uon paleæ → sed tritico dixit, non paleæ; secundum ea quæ supcrius locuti sumus → secundum ea quæ superius locuti sumus; quia non facilis opera carnis → quia non facitis opera carnis; condelectamini lcgi Dci: ct hoc cst, Si tamen Spiritus Dei habitat in volis. → condelectamini legi Dei: et hoc est, Si tamen Spiritus Dei habitat in vobis.; ut in Spiritu Dei silis → ut in Spiritu Dei sitis; illius hominiS. pejora → illius hominis pejora; ex viribus vestiis? → ex viribus vestris?; hie nun est ejus → hic non est ejus; virtulem propriam, egena ct vitiata natura. 0 humana natura! → virtutem propriam, egena et vitiata natura. O humana natura!; Si quis Spiritum Christi non hahet: → Si quis Spiritum Christi non habet:.
Cite (SBL): Augustine, Serm. 155.13 (PL 38:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-13). (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).
155.14PL 38:500
Ecce, adjuvante ipsius misericordia, Spiritum Christi habemus: ex ipsa dilectione justitiæ, integra fide, catholica fide, Spiritum Dei nobis inesse cognoscimus. Sed quid de carne illa mortali? Quid de lege in membris nostris repugnante legi mentis? Quid de illo gemitu, Miser ego homo? Audi, Si autem Christus in vobis, corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Ergo de corpore mortuo propter peccatum, jam desperandum est? Nulla spes est? Sic dormit, ut non adjiciat ut resurgat? Absit. Corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Remansit tristitia de nostro corpore. Nemo autem carnem suam odio habuit. Videmus quam sollicite curetur sepultura mortuorum. Corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Jam dicebas ad consolationem, Vellem quidem et corpus meum esset in vita: sed quia non potest, sit vel spiritus meus, sit vel anima mea. Exspecta, noli esse sollicitus.
See: by his mercy helping us, we have the Spirit of Christ. From the very love of righteousness, from whole faith, from Catholic faith, we know that the Spirit of God is in us. But what of that mortal flesh? What of the law in our members warring against the law of the mind? What of that groan, “Wretched man that I am”? Hear: “But if Christ is in you, the body indeed is dead because of sin, but the spirit is life because of righteousness.” Must we then despair of the body that is dead because of sin? Is there no hope? “Does he sleep so as not to rise again?” Far from it. “The body indeed is dead because of sin, but the spirit is life because of righteousness.” Sadness has remained about our body. “But no one ever hated his own flesh.” We see how anxiously the burial of the dead is cared for. “The body indeed is dead because of sin, but the spirit is life because of righteousness.” You were already saying by way of consolation: “I would like my body too to be in life; but since it cannot be, let at least my spirit be, let at least my soul be.” Wait; do not be anxious.
Rom 7:24 (quotation, high confidence) · Rom 8:10 (quotation, high confidence) · Ps 41:8 (40:9 Vulg.) (quotation, high confidence) · Eph 5:29 (quotation, high confidence)
Notes and citation
Summary: Those who have Christ's Spirit still have a body dead because of sin, but they should not despair of it, as the next verse will show.
- Quotations: Rom 7:24; Rom 8:10; Ps 41:8 (40:9 Vulg.); Eph 5:29.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray footnote mark): ex ipsa dilectione justitiæ 1, integra fide → ex ipsa dilectione justitiæ, integra fide; Audi, Si autem Christus in vobis, corpus quidem mortuum eat propter peccatum → Audi, Si autem Christus in vobis, corpus quidem mortuum est propter peccatum; ut resurgat?Absit. Corpus quidem mortuum eat propter peccatum → ut resurgat? Absit. Corpus quidem mortuum est propter peccatum; curetur sipultura mortuorum → curetur sepultura mortuorum.
Topics: Eschatology
Cite (SBL): Augustine, Serm. 155.14 (PL 38:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-14). (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).
155.15PL 38:500–501
Si enim Spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Christum Jesum a mortuis, vivificabit et mortalia corpora vestra. Quid timetis? Quid etiam pro ipsa carne solliciti estis? Capillus capitis vestri non peribit. Adam peccando damnavit in mortem corpora vestra; sed Jesus, si est Spiritus ejus in vobis, vivificabit et mortalia corpora vestra; quia suum sanguinem dedit pro salute vestra. Promissum reddi dubitas, qui tale pignus tenes? Sic ergo, homo, non erit mortis illa contentio, sic implebitur quod dictum est, Miser ego homo, quis me liberabit de corpore mortis hujus? Quia Christus Jesus, si Spiritus ejus habitat in vobis, vivificabit et mortalia corpora vestra. Sic liberaberis de corpore mortis hujus, non corpus non habendo, vel alterum habendo; sed non ulterius moriendo. Si enim non adderet, mortis hujus, et diceret, Quis me liberabit de corpore? forte suggereretur error cogitationi humanæ, et diceretur: Vides quia non vult Deus nos esse cum corpore? De corpore, inquit, mortis hujus, Mortem tolle, et bonum est corpus. Detrahatur mors novissima inimica, et erit mihi in æternum caro mea amica. Nemo enim unquam carnem suam odio habuit. Etsi spiritus concupiscit contra carnem, et caro concupiscit adversus spiritum; etsi modo rixa est in ista domo, maritus litigans, non perniciem, sed concordiam quærit uxoris. Absit, fratres mei, absit ut spiritus concupiscendo contra carnem oderit carnem. Vitia carnis odit, prudentiam carnis odit, contentionem mortis odit. Corruptibile hoc induat incorruptionem, et mortale hoc induat immortalitatem; seminetur corpus animale, resurgat corpus spirituale; et videbis plenam perfectamque concordiam, videbis creaturam laudare Creatorem. Si ergo Spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus qui habitat in vobis: non propter merita vestra, sed propter munera sua. Conversi ad Dominum, etc.
“For if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies.” What do you fear? Why are you anxious even for the flesh itself? “A hair of your head will not perish.” Adam by sinning condemned your bodies to death; but Jesus, if his Spirit is in you, will give life even to your mortal bodies, because he gave his blood for your salvation. Do you doubt that the promise will be kept, you who hold such a pledge? So then, O man, that contention of death will not be; so will be fulfilled what was said, “Wretched man that I am, who will deliver me from the body of this death?” Because Christ Jesus, if his Spirit dwells in you, will give life even to your mortal bodies. So you will be delivered from the body of this death, not by having no body, or by having another, but by no longer dying. For if he had not added “of this death,” and had said, “Who will deliver me from the body?”, perhaps an error might be suggested to human thought, and it might be said: “You see that God does not want us to be with a body?” “From the body,” he says, “of this death.” Take away death, and the body is good. Let death, the last enemy, be taken away, and my flesh will be my friend for ever. “For no one ever hated his own flesh.” Even if “the spirit desires against the flesh, and the flesh desires against the spirit,” even if there is now a quarrel in this house, the husband quarreling seeks not the ruin but the concord of his wife. Far be it, my brothers, far be it that the spirit, desiring against the flesh, should hate the flesh. It hates the vices of the flesh, it hates the prudence of the flesh, it hates the contention of death. Let this corruptible put on incorruption, and this mortal put on immortality; let it be sown an animal body, let it rise a spiritual body; and you will see full and perfect concord, you will see the creature praising the Creator. “If then the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies, because of his Spirit who dwells in you”: not because of your merits, but because of his gifts. Turning to the Lord, etc.
Textual problem in this passage: see the notes.
Rom 8:11 (quotation, high confidence) · Luke 21:18 (quotation, high confidence) · Rom 7:24 (quotation, high confidence) · 1 Cor 15:26 (allusion, high confidence) · Eph 5:29 (quotation, high confidence) · Gal 5:17 (quotation, high confidence) · 1 Cor 15:53 (quotation, high confidence) · 1 Cor 15:44 (quotation, high confidence)
Notes and citation
Summary: The Spirit who raised Jesus will give life to our mortal bodies; deliverance is from the body of death, not from the body, which the spirit loves as a husband his wife.
- Quotations: Rom 8:11; Luke 21:18; Rom 7:24; 1 Cor 15:26; Eph 5:29; Gal 5:17; 1 Cor 15:53, 44. Augustine's text ends Rom 8:11 with “propter inhabitantem Spiritum” (because of the Spirit dwelling), a known variant reading.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Si enim Spiritus ejus qui cuscitovit Jesum amortuis → Si enim Spiritus ejus qui suscitavit Jesum a mortuis; Quid eliam pro ipsa earne solliciti eslis? → Quid etiam pro ipsa carne solliciti estis?; si est Spiritus eius in vobis → si est Spiritus ejus in vobis; quia suum anguinem dedit → quia suum sanguinem dedit; Promissum reddi dnbi. tas, qui talo pignus tenes? sic ergo → Promissum reddi dubitas, qui tale pignus tenes? Sic ergo; sic implebilur quod → sic implebitur quod; Si enim non adderct, mortis hujus, cldicerct, → Si enim non adderet, mortis hujus, et diceret,; De corrore, inquit → De corpore, inquit; novissima inimica, ct crit mihi in æternum caro mea arnica. Nemo cnim unquam carnem suam odio hahuit. → novissima inimica, et erit mihi in æternum caro mea amica. Nemo enim unquam carnem suam odio habuit.; contra carnem, ct caro concupiscit adversus spiritum; ctsi modo rixa → contra carnem, et caro concupiscit adversus spiritum; etsi modo rixa; non pernicicm, scii concordiam → non perniciem, sed concordiam; prudentiam carnis cdit → prudentiam carnis odit; Corruptibile hoc induat incorruptionem, ct mortale → Corruptibile hoc induat incorruptionem, et mortale; plenam perrectamque concordiam → plenam perfectamque concordiam.
Topics: Eschatology
Cite (SBL): Augustine, Serm. 155.15 (PL 38:500–501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/155-1/#p-155-15). (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).