Sermons to the People 156.1–156.16

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 15 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 156

156.1PL 38:501

Verbi Dei altitudo exercet studium, non denegat intellectum. Si enim omnia clausa essent, nihil esset unde revelarentur obscura. Rursus si omnia tecta essent, non esset unde alimentum perciperet anima, et haberet vires quibus posset ad clausa pulsare. In lectionibus apostolicis superioribus, quas Charitati vestræ, quantum Dominus adjuvare dignatus est, exposuimus, multum laborem et sollicitudinem passi sumus. Compatiebamur vobis, et solliciti eramus et pro nobis et pro vobis. Quantum autem existimo, adjuvit Dominus et nos et vos; et ea quæ prorsus difficillima videbantur, sic per nos enodare dignatus est, ut nulla quæstio remaneret, quæ conturbet mentem piam. Impia enim mens odit etiam ipsum intellectum; et homo aliquando nimium mente perversa timet intelligere, ne cogatur quod intellexerit facere. De talibus ait Psalmus: Noluerunt intelligere ut bene agerent. Vos autem, charissimi, quia bonum est bene sentire de vobis, exigitis intellectum, exigit Deus fructum. Intellectus enim, sicut scriptum est, bonus omnibus facientibus eum. Hoc tamen quod restat et hodie recitatum est, quamvis non habeat tantam difficultatem, quantam habuerunt superiora, quæ jam, ut potuimus, adjuvante Domino, transvecti sumus, desiderat tamen intentionem vestram: velut enim conclusio fit, propter illa quæ dicta sunt in superioribus lectionibus, ubi laborabatur, ne forte reus constitueretur Apostolus omnium quodam modo peccatorum dicendo, Non enim quod volo ago ( Rom. VII, 15). Deinde ne lex videretur aut sufficere posse homini habenti liberum arbitrium, etiamsi nullum ultra auxilium divinum porrigeretur, aut certe frustra data fuisse crederetur, dicta est et causa quare sit lex data, quia et ipsa in adjutorium data est, sed non sicut gratia.

The depth of the word of God exercises our zeal; it does not deny us understanding. For if everything were closed, there would be nothing by which obscure things could be revealed. Again, if everything were covered, there would be nothing from which the soul could take nourishment and gain strength with which to knock at what is closed. In the earlier readings from the Apostle, which we expounded to your Charity as far as the Lord deigned to help, we endured much labor and anxiety. We suffered with you, and we were anxious both for ourselves and for you. But as far as I think, the Lord helped both us and you; and the things that seemed utterly difficult he deigned to unravel through us in such a way that no question remains to disturb a devout mind. For an ungodly mind hates even understanding itself; and a man with a too perverse mind sometimes fears to understand, lest he be compelled to do what he has understood. Of such the Psalm says: “They would not understand so as to do well.” But you, dearly beloved—for it is good to think well of you—demand understanding; God demands fruit. For understanding, as it is written, is good for all who do it. Yet what remains, and was recited today, although it does not have as much difficulty as the earlier passages, which, with the Lord's help, we have already crossed as best we could, still requires your attention. For it forms a kind of conclusion to what was said in the earlier readings, where we labored lest the Apostle should somehow be made guilty of all sins by saying, “For I do not do what I want.” Then, lest the Law should seem either able to suffice for a man who has free choice, even if no further divine help were offered, or else be believed to have been given in vain, the reason why the Law was given was also stated: because it too was given as a help, but not as grace is.

Ps 36:3 (35:4 Vulg.) (quotation, high confidence) · Ps 111:10 (110:10 Vulg.) (quotation, high confidence) · Rom 7:15 (quotation, high confidence)

Notes and citation

Summary: Introducing Romans 8:12–17, Augustine recalls the hard passages already explained and their two conclusions: Paul is not guilty of all sins, and the Law is a help, but not like grace.

The opening sentence, removed at import as one of Migne's marginal headings, is restored as Augustine's own words (the next sentence begins “For”). Quotations: Ps 36:3 (35:4 Vulg.); Ps 111:10 (110:10 Vulg.); Rom 7:15.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; restored text removed as a heading): Si enim omnia clausa essent → Verbi Dei altitudo exercet studium, non denegat intellectum. Si enim omnia clausa essent; alimentum percipcret anima, et haberet vires quibus possetad clausa iulsare → alimentum perciperet anima, et haberet vires quibus posset ad clausa pulsare; Charitati vestre → Charitati vestræ; mullum laborem → multum laborem; solliciti era mus et pro nobis ct pro vobis → solliciti eramus et pro nobis et pro vobis; et ca quæ prorsus → et ea quæ prorsus; Impia enim meus odit → Impia enim mens odit; Noluerunt intelligeret ut bene agerent → Noluerunt intelligere ut bene agerent; exigitis intellectum, cxigit Deus fructum. Intellectus cnim → exigitis intellectum, exigit Deus fructum. Intellectus enim; habeat tantain difficultatem → habeat tantam difficultatem; dcsiderat tamen intentionem vestrani: vclut enim → desiderat tamen intentionem vestram: velut enim; superioribus Icctionibus, ubi laborabatur, no forte → superioribus lectionibus, ubi laborabatur, ne forte; Dcinde ne lex videretur aut sufficere posse homini habentiliberum arbitrium → Deinde ne lex videretur aut sufficere posse homini habenti liberum arbitrium; dicta est et causa quaro sit lex data → dicta est et causa quare sit lex data.

Topics: Scripture and canon

Cite (SBL): Augustine, Serm. 156.1 (PL 38:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-1). (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).

156.2PL 38:501–502

Data est enim, sicut jam exposuimus, et tenere debetis, et vobis vehementius et diligentius nos commendare debemus; data est ut inveniret se homo, non ut morbus sacraretur, sed ut prævaricatione morbo crescente medicus quæreretur (Supra. in Serm. 155, n. 4). Et quis est iste medicus, nisi qui dixit: Non est opus sanis medicus, sed male habentibus. Qui ergo non confitetur Creatorem, negat superbus auctorem. Qui autem negat ægritudinem suam, superfluum judicat Salvatorem. Ergo et in natura nostra Creatorem laudemus; et propter vitium quod nobis infliximus, Salvatorem quæramus. Et quomodo quærimus Salvatorem? Ut det legem? Parum est: Si enim data esset lex quæ posset vivificare, omnino esset ex lege justitia. Si ergo non est data lex quæ posset vivificare, quare data est? Sequitur, et ostendit quare sit data: quia etiam sic in adjutorium data est, ne te sanum putares. Si ergo data esset lex, quæ posset vivificare, omnino ex lege esset justitia. Et quasi quæreremus, Quare ergo data est? Sed conclusit, inquit, Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus (Gelat. III, it, 22). Quando audis promissorem, exspecta factorem. Idonea fuit humana natura per liberum arbitrium vulnerare se: sed jam vulnerata et saucia, non est idonea per liberum arbitrium sanare se. Si enim volueris intemperanter vivere ut ægrotes, ad hoc medicum non requiris: ad labem sufficis tibi. Cum autem intemperanter agens coeperis esse ægrotus, non sic potes ab ægritudine liberare te, quomodo potuisti per intemperantiam te in ægritudinem præcipitare. Et tamen medicus etiam sano præcipit temperantiam. Bonus medicus hoc facit, non vult esse necessarius ægrotanti. Sic etiam Dominus Deus creato homini sine vitio temperantiam præcipere dignatus est: quam si ille servasset, medicum postea morbo suo non desideraret. Sed quia non servavit, languidus factus est, cecidit; infirmus creavit infirmos, id est, infirmus genuit infirmos. Et tamen in omnibus qui nascuntur infirmis Deus quod bonum est operatur, formando corpus, vivificando corpus, alimenta præbendo pluviam suam et solem suum super bonos et malos dando: non est unde accusent bonum, nec mali. Insuper etiam genus humanum justo suo judicio condemnatum noluit in interitum sempiternum relinquere: sed misit et medicum, misit Salvatorem, misit eum qui gratis sanaret; parum est qui gratis sanaret, qui sanatis etiam mercedem daret. Nihil addi ad istam benevolentiam potest. Quis est qui dicat: Sanem te, et do tibi mercedem? Optime fecit. Sciebat enim se divitem venisse ad pauperem: et sanat ægrotos, et sanatis donat, et non aliud quam se ipsum donat. Salvator est adjutorium languidi, ipse Salvator est præmium sanati. Ergo, fratres, quod hodie admoniti estis, debitores sumus non carni, ut secundum carnem vivamus. Ad hoc enim adjuti sumus, ad hoc Spiritum Dei accepimus, ad hoc etiam in laboribus nostris quotidianum adjutorium postulamus. Lex cui minatur non implendo quod jubet, eum facit esse sub se: hi sunt sub lege, non sub gratia. Bona est lex, si quis ea legitime utatur. Quid est ergo legitime uti lege? Per legem agnoscere morbum suum, et quærere ad sanitatem divinum adjutorium. Quia, sicut dixi, et sæpe dicendum est, Si lex posset vivificare, omnino ex lege esset justitia: nec quæreretur salvator, nec veniret Christus, nec sanguine suo ovem perditam quæreret. Sic enim dicit alio loco idem apostolus: Nam si per legem justitia, ergo Christus gratis mortuus est. Quæ igitur utilitas legis, et quod adjutorium? Quia conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus. Itaque lex, inquit, pædagogus noster erat in Christo Jesu (1 d. III, 24). Ex ista similitudine rem de qua loquor, attendite. Pædagogus puerum non ducit ad se ipsum, sed ad magistrum: sed cum puer bene institutus jam creverit, sub pædagogo non erit.

For it was given, as we have already explained—and you must hold on to it, and we must commend it to you all the more earnestly and carefully—it was given so that man might find himself; not that the disease might be made sacred, but that, as the disease grew through transgression, the physician might be sought. And who is this physician but the one who said, “It is not the healthy who need a physician, but those who are ill”? So he who does not confess the Creator proudly denies his maker; and he who denies his sickness judges the Savior superfluous. So let us praise the Creator in our nature, and, because of the vice we have inflicted on ourselves, let us seek the Savior. And how do we seek the Savior? That he may give a law? That is too little. “For if a law had been given that could give life, righteousness would indeed be from the law.” If then no law was given that could give life, why was it given? He goes on and shows why it was given: because even so it was given as a help, so that you would not think yourself healthy. “If then a law had been given that could give life, righteousness would indeed be from the law.” And as though we were asking, “Why then was it given?”: “But Scripture,” he says, “has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” When you hear one who promises, expect one who performs. Human nature was able by free choice to wound itself; but once wounded and injured, it is not able by free choice to heal itself. For if you want to live intemperately so as to fall ill, you do not need a physician for that: you are enough for yourself to bring about your ruin. But when by acting intemperately you have begun to be ill, you cannot free yourself from the illness in the way you could hurl yourself into illness by intemperance. And yet a physician prescribes temperance even to a healthy man. A good physician does this: he does not want to be needed by a sick man. So too the Lord God deigned to prescribe temperance to man created without vice; had he kept it, he would not afterward have needed a physician for his disease. But because he did not keep it, he became feeble, he fell; the weak man created weak men, that is, the weak man begot weak men. And yet in all who are born weak God works what is good, forming the body, giving life to the body, providing food, giving his rain and his sun to the good and the bad: even the bad have no ground for accusing the Good One. Moreover, he would not leave the human race, condemned by his just judgment, to everlasting destruction; but he sent a physician, he sent a Savior, he sent one who would heal freely—and that is too little: one who would heal freely and also give a reward to those he healed. Nothing can be added to such kindness. Who is there who says, “Let me heal you, and I give you a reward”? He did best of all. For he knew that he had come rich to the poor: he both heals the sick and gives gifts to the healed, and gives nothing other than himself. The Savior is the help of the feeble; the Savior himself is the reward of the healed. So, brothers, as you have been reminded today, we are debtors, not to the flesh, to live according to the flesh. For this we have been helped, for this we have received the Spirit of God, for this we ask also for daily help in our labors. The Law, threatening the one who does not fulfill what it commands, makes him to be under it: these are under the law, not under grace. “The law is good, if one uses it lawfully.” What then is it to use the Law lawfully? To recognize one's disease through the Law, and to seek divine help for health. For, as I have said, and it must often be said, if the Law could give life, righteousness would indeed be from the Law: no Savior would be sought, Christ would not come, nor seek the lost sheep with his blood. For so the same apostle says in another place: “For if righteousness is through the law, then Christ died for nothing.” What then is the usefulness of the Law, and what help? That “Scripture has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe. So the law,” he says, “was our tutor in Christ Jesus.” Attend to the matter I am speaking of from this comparison. The tutor does not lead the boy to himself, but to the teacher; and when the boy, well instructed, has grown up, he will no longer be under the tutor.

Matt 9:12 (quotation, high confidence) · Gal 3:21–22 (quotation, high confidence) · Matt 5:45 (allusion, high confidence) · Rom 8:12 (quotation, high confidence) · 1 Tim 1:8 (quotation, high confidence) · Gal 2:21 (quotation, high confidence) · Gal 3:24 (quotation, high confidence) · Luke 15:4 (allusion, medium confidence)

Notes and citation

Summary: The Law was given to reveal the disease so that the Physician would be sought; fallen nature cannot heal itself, and Christ heals freely and gives himself as reward; the Law is a tutor leading to Christ.

This staged ref holds Maurist paragraphs 2 and 3: paragraph 3 begins at “So, brothers, as you have been reminded today” (its numeral and heading are inside the digital text). Quotations: Matt 9:12; Gal 3:21–22, 24; Matt 5:45; Rom 8:12; 1 Tim 1:8; Gal 2:21; Luke 15:4 (allusion). The cross-reference to Sermon 155.4 is the edition's.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip; OCR slips; word divided): scd ut prævaricétione morbo crescente medicus quaTeretur → sed ut prævaricatione morbo crescente medicus quæreretur; Ergo et in natura nostra Creatorem Jaudcmus; ct propter vitium quod nobis infliximus, Salvatorem qæramus. → Ergo et in natura nostra Creatorem laudemus; et propter vitium quod nobis infliximus, Salvatorem quæramus.; Sequi. tur, et ostendit quare sit data: quia etiam sic in adjutorium data est, nc te sanum putares. Si crgo data csset lex → Sequitur, et ostendit quare sit data: quia etiam sic in adjutorium data est, ne te sanum putares. Si ergo data esset lex; Et quasi qæreremus → Et quasi quæreremus; per liberum ar bitrium vulnerare se → per liberum arbitrium vulnerare se; intemperanter viverc ut ægrotes → intemperanter vivere ut ægrotes; ad labem sufficis libi → ad labem sufficis tibi; coeperis esse ægrutus → coeperis esse ægrotus; in ægritudinem pra cipitare. Et tamen mcdicus → in ægritudinem præcipitare. Et tamen medicus; non vult esse neccessarius xgrotanti → non vult esse necessarius ægrotanti; homini sinc vitio → homini sine vitio; languidus Iactus est, cccidil; infirmus crcavit infirmos, id est, infirmus gcnuit infirmos → languidus factus est, cecidit; infirmus creavit infirmos, id est, infirmus genuit infirmos; pluviam suam ct solem suum super bonos et malos dando: non est unde accusent bonum, nee mali. Insuper eliam gcnus → pluviam suam et solem suum super bonos et malos dando: non est unde accusent bonum, nec mali. Insuper etiam genus; in interitum sempiternum rclinquere: sed misit ct medicum, misit Salvatorem, misit cum qui gratis sanarct → in interitum sempiternum relinquere: sed misit et medicum, misit Salvatorem, misit eum qui gratis sanaret; qui sanatis etiam mercedcm daret → qui sanatis etiam mercedem daret; Scicbat enim se divitem → Sciebat enim se divitem; et sanatis donat, ct non aliud quam se ipsum donate Salxator cst adjutorium → et sanatis donat, et non aliud quam se ipsum donat. Salvator est adjutorium; 3.Lege uti legitime. Lex pædagogus. - Ergo, fratres, quod bodic admnoniti estis, debitores sumus nou canni → Ergo, fratres, quod hodie admoniti estis, debitores sumus non carni; ad hoc cHam in laboribus nostris quotidianum adju- 1orium postulamus → ad hoc etiam in laboribus nostris quotidianum adjutorium postulamus; non implendo quod jube!, eum facit → non implendo quod jubet, eum facit; agnoscere morbum suum, ct quæ rere ad sanitatem → agnoscere morbum suum, et quærere ad sanitatem; nec quæreretur salvatnr, nee veniret Christus, nec sanguine suo ovem perditam quxreret → nec quæreretur salvator, nec veniret Christus, nec sanguine suo ovem perditam quæreret; Nam si per legem justitiat ergo Christus gratis mortuus eat. Quæ iyitur → Nam si per legem justitia, ergo Christus gratis mortuus est. Quæ igitur; omnia sub peccalo, ut promissio → omnia sub peccato, ut promissio; Ex ista simililudine rem de qua loquor, attendite. Pxdagogns puerum non ducit ad sc ipsum, sed ad magistrum: sed cum pucr hene institutus jam crcvcrit, sub pædagogo non crit. → Ex ista similitudine rem de qua loquor, attendite. Pædagogus puerum non ducit ad se ipsum, sed ad magistrum: sed cum puer bene institutus jam creverit, sub pædagogo non erit..

Topics: Heresy

Cite (SBL): Augustine, Serm. 156.2 (PL 38:501–502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-2). (abbreviation not yet checked)

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156.4PL 38:502

Tractans de his Apostolus etiam alio loco: valde enim assidue hoc commendat; sed utinam non surdis! commendat autem hoc assidue, commendans fidem Gentibus; quia fide impetrant adjutorium, ut impleant legem, non per legem, sed vires implendi impetrantes per fidem: ad hoc assidue dicit et commendat ista Apostolus, propter Judæos, qui de lege gloriabantur, et libero suo arbitrio legem sufficere arbitrabantur: ac per hoc quia libero suo arbitrio legem sufficere arbitrabantur, Ignorantes Dei justitiam, id est, ex fide justitiam daturi a Deo, et suam volentes statuere, quasi suis viribus impletam, non clamante fide impetratam, justitiæ Dei, sicut dicit, non sunt subjecti. Finis enim legis Christus, ait, ad justitiam omni credenti. Ergo cum de his tractat, opposuit sibi, Quid ergo lex? Quasi, Quæ utilitas legis? Respondit: Prævaricationis gratia posita est. Hoc est quod dicit alibi, Lex subintravit, ut abundaret delictum. Et ibi quid addidit? Ubi autem abundavit delictum, superabundavit gratia. Quia in leviore ægritudine contemnebatur adjutorium medicinæ: crevit morbus, et quæsitus est medicus. Quid ergo lex? Prævaricationis gratia posita est: unde humiliaretur cervix superborum multum sibi tribuentium, et voluntati suæ tantum arrogantium, ut sibi liberum arbitrium posse putarent ad justitiam sufficere: quæ tunc quando erat in integra libertate, id est, in paradiso, ostendit vires suas, ostendit quantum posset, sed ad ruendum, non ad surgendum. Lex ergo prævaricationis gratia posita est, donec veniret semen cui promissum est, dispositum per Angelos in manu Mediatoris.

The Apostle deals with these things in another place too: for he commends this very constantly—would that it were not to the deaf! He commends it constantly, commending faith to the Gentiles, because by faith they obtain help to fulfill the Law, not through the Law, but obtaining strength to fulfill it through faith. The Apostle says and commends these things constantly because of the Jews, who boasted of the Law and thought the Law sufficient for their free choice; and so, because they thought the Law sufficient for their free choice, “being ignorant of the righteousness of God”—that is, the righteousness from faith to be given by God—“and seeking to establish their own”—as though fulfilled by their own strength, not obtained by faith crying out—“they did not submit,” as he says, “to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.” So when he deals with these things, he raises the objection: “Why then the Law?”—as if to say, “What is the usefulness of the Law?” He answered: “It was set down for the sake of transgression.” This is what he says elsewhere: “The Law came in, so that the offense might abound.” And what did he add there? “But where the offense abounded, grace abounded still more.” Because, while the sickness was slighter, the help of medicine was disregarded: the disease grew, and the physician was sought. “Why then the Law? It was set down for the sake of transgression,” so that the necks of the proud might be humbled, who credit much to themselves and claim so much for their own will that they think their free choice can suffice for righteousness. When it was in its whole freedom, that is, in paradise, it showed its strength; it showed how much it could do—but for falling, not for rising. So “the Law was set down for the sake of transgression, until the offspring should come to whom the promise was made, ordained through angels in the hand of a mediator.”

Rom 10:3–4 (quotation, high confidence) · Gal 3:19 (quotation, high confidence) · Rom 5:20 (quotation, high confidence)

Notes and citation

Summary: Against Jews who thought the Law sufficient for free choice, Paul teaches that the Law was added for the sake of transgression, to humble the proud until Christ came; free choice in paradise showed only its power to fall.

The edition's paragraph 3 is inside 156.2; this ref is Maurist paragraph 4. Quotations: Rom 10:3–4; Gal 3:19; Rom 5:20. The statement about the Jews is Augustine's, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray comma; word divided): Tractans de bis Apostolus → Tractans de his Apostolus; sed v ires implendi → sed vires implendi; ac pcr boc quia libcro suo arbitrio → ac per hoc quia libero suo arbitrio; et suam voicutes statuore, quasi sui, viribus impletam → et suam volentes statuere, quasi suis viribus impletam; Ergo cum de bis tractat → Ergo cum de his tractat; Et ibi quid addidil? → Et ibi quid addidit?; Quia in Icviore ægritudine contemnebatur adjutorium medicinas: crevit morbus, et quncsitus est medicus. → Quia in leviore ægritudine contemnebatur adjutorium medicinæ: crevit morbus, et quæsitus est medicus.; Prævaricationis, gratia posita est → Prævaricationis gratia posita est; et voluntati su;c tantum → et voluntati suæ tantum; quæ tunc quando erat. integra libertate → quæ tunc quando erat in integra libertate; ostendit quautum possent → ostendit quantum posset; gratia posito est, donec veniret semen cui promissum eat → gratia posita est, donec veniret semen cui promissum est.

Topics: Heresy

Cite (SBL): Augustine, Serm. 156.4 (PL 38:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-4). (abbreviation not yet checked)

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156.5PL 38:502–503

Mediator autem unius non est: Deus autem unus est. Quid est, Mediator unius non est? Quia inter duos utique mediator est. Si unus est Deus, et mediator non est unius; inter quid et Deum quærimus mediatorem? quia mediator unius non est, Deus autem unus est. Inter quid et quid sit mediator, invenimus ipso Apostolo dicente: Unus enim Deus, et unus mediator Dei et hominum, homo Christus Jesus. Si non jaceres, mediatorem necessarium non haberes: quia vero jaces, et surgere non potes, mediatorem quodam modo Deus tibi porrexit brachium suum. Et brachium Domini cui revelatum est? Nemo ergo dicat: Quoniam non sumus sub lege, sed sub gratia; ergo peccemus, ergo quod volumus faciamus. Qui hoc dicit, ægritudinem amat, non sanitatem. Gratia medicina est. Qui vult semper ægrotare, ingratus est medicinæ. Ergo, fratres, accepto adjutorio, porrecto nobis desuper divino auxilio, brachio Domini, et ipso brachio Domini porrecto nobis auxilio Spiritu sancto, debitores sumus non carni, ut secundum carnem ambulemus. Quia fides bene operari non potest, nisi per dilectionem. Ipsa est enim fidelium fides, ne sit dæmonum fides: quia et dæmones credunt, et contremiscunt. Illa est ergo laudabilis fides, ipsa est vera gratiæ fides, quæ per dilectionem operatur. Ut autem habeamus dilectionem, et ex ea possimus habere bonam operationem, numquid eam nobis dare possumus, cum scriptum sit, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis? Charitas usque adeo est donum Dei, ut Deus vocetur, apostolo Joanne dicente, Deus charitas est, et qui manet in charitate, in Deo manet, et Deus in eo.

“But a mediator is not of one; but God is one.” What is “a mediator is not of one”? Because a mediator is always between two. If God is one, and a mediator is not of one, between what and God do we look for a mediator? For “a mediator is not of one, but God is one.” Between what and what the mediator is, we find in the words of the Apostle himself: “For there is one God, and one mediator between God and men, the man Christ Jesus.” If you were not lying fallen, you would not need a mediator; but because you are lying fallen and cannot get up, God has, as it were, stretched out to you his arm, the mediator. “And to whom has the arm of the Lord been revealed?” So let no one say: “Since we are not under the law but under grace, let us sin; let us do what we like.” Whoever says this loves sickness, not health. Grace is medicine. Whoever wants always to be sick is ungrateful to the medicine. So, brothers, having received help, divine aid having been stretched out to us from above—the arm of the Lord—and through that arm of the Lord the aid of the Holy Spirit having been held out to us, we are debtors, not to the flesh, to walk according to the flesh. Because faith cannot work well except through love. For this is the faith of the faithful, lest it be the faith of demons: for “the demons also believe and tremble.” That, then, is praiseworthy faith, that is the true faith of grace, which “works through love.” But in order to have love, and from it to be able to have good working, can we give it to ourselves, when it is written, “The love of God has been poured out in our hearts through the Holy Spirit who has been given to us”? Love is so much the gift of God that it is called God, as the apostle John says: “God is love, and he who abides in love abides in God, and God in him.”

Gal 3:20 (quotation, high confidence) · 1 Tim 2:5 (quotation, high confidence) · Isa 53:1 (quotation, high confidence) · Rom 6:15 (allusion, high confidence) · Rom 8:12 (quotation, high confidence) · Jas 2:19 (quotation, high confidence) · Gal 5:6 (quotation, high confidence) · Rom 5:5 (quotation, high confidence) · 1 John 4:16 (quotation, high confidence)

Notes and citation

Summary: Christ is the one Mediator, God's arm stretched to fallen man; grace is medicine, not license to sin, and the faith that saves works through love, which itself is God's gift.

Quotations: Gal 3:20; 1 Tim 2:5; Isa 53:1; Rom 6:15; Rom 8:12; Jas 2:19; Gal 5:6; Rom 5:5; 1 John 4:16.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (the question expects “no”); OCR slips; stray footnote mark; word divided): Mediator autem unius non est: Deus autem unus eat. Quid est, Mediator unius non eat? → Mediator autem unius non est: Deus autem unus est. Quid est, Mediator unius non est?; quia mediator unius non eat, Deus autem unus eat. → quia mediator unius non est, Deus autem unus est.; Si non jacercs, mediatorem necessariuln non haberes → Si non jaceres, mediatorem necessarium non haberes; mediatorem quodana modo Deus libi porrexit → mediatorem quodam modo Deus tibi porrexit; cui revelatum eat? → cui revelatum est?; Gratia medici. na est. → Gratia medicina est.; auxilio Spiritu sancto 1, debitores → auxilio Spiritu sancto, debitores; Illa cst ergo laudabilis fides → Illa est ergo laudabilis fides; quoe per dilectionem operatur. Ut autem habcamus → quæ per dilectionem operatur. Ut autem habeamus; numquid eam nobis dare, non possumus → numquid eam nobis dare possumus; qui datus eat nobis? → qui datus est nobis?; et Deus ilico. → et Deus in eo..

Topics: Christology

Cite (SBL): Augustine, Serm. 156.5 (PL 38:502–503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-5). (abbreviation not yet checked)

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156.6PL 38:503

Ergo, fratres, debitores sumus non carni, ut secundum carnem vivamus. Si enim secundum carnem vixeritis, moriemini. Non quia caro malum est: nam et ipsa Dei creatura est, et ab eo condita a quo et anima; nec illa, nec illa pars Dei, sed et illa et illa creatura Dei. Ergo caro non est malum: sed secundum carnem vivere malum est. Deus summe bonus est, quia summe est qui ait, Ego sum qui sum. Deus ergo summe bonus est: anima magnum bonum, sed non summum bonum. Cum autem audis, Deus summe bonus est, noli putare de Deo tantum Patre dictum, sed de Patre et Filio et Spiritu sancto. Hæc enim Trinitas unum sunt, et unus est Deus, et summe bonus est. Ita plane unus est Deus, ut quando de ipsa Trinitate interrogaris, hoc respondeas: ne forte cum audieris, Unus est Deus, putes ipsum esse Patrem, ipsum esse Filium, ipsum esse Spiritum sanctum. Non ita est: sed qui Pater est in illa Trinitate, non est Filius: qui Filius est in illa Trinitate, non est Pater: qui Spiritus sanctus est in illa Trinitate, nec Filius est, nec Pater; sed Spiritus Patris, idemque Spiritus Filii. Ipse est enim unus Spiritus sanctus et Patris et Filii, coæternus Patri et Filio, consubstantialis, æqualis. Hæc tota Trinitas, unus Deus summe bonus. Anima vero, ut dixi, creata a summo bono, non tamen summum bonum, sed magnum bonum. Item caro nec summum bonum, nec magnum bonum; sed tamen parvum bonum. Anima ergo magnum bonum, sed non summum bonum: vivens inter summum bonum et parvum bonum, id est, inter Deum et carnem, inferior Deo, carne superior; quare non vivit secundum summum bonum, sed vivit secundum parvum bonum? Hoc planius dicitur: Quare non vivit secundum Deum, sed vivit secundum carnem? Debitrix enim est non carni, ut secundum carnem vivat. Caro debet secundum ipsam vivere, non ipsa secundum carnem. Ipsa vivat secundum ipsam, quæ vivit de ipsa. Certe unaquæque secundum hoc vivat, unde vivit. Unde vivit caro tua? De anima tua. Unde vivit anima tua? De Deo tuo. Unaquæque harum secundum vitam suam vivat. Caro enim sibi non est vita; sed anima carnis est vita. Anima sibi non est vita: sed Deus. est animæ vita. Anima ergo quæ debet secundum Deum vivere; non enim debitrix est carni, ut secundum carnem vivat: ergo quæ secundum Deum debet vivere, si secundum se ipsam vivat, deficit; secundum carnem vivit et proficit. Tunc autem recte vivit caro secundum animam, si anima vivat secundum Deum. Nam si anima, non dico secundum carnem, sed secundum se ipsam, ut dixi, voluerit vivere; dicturus vobis sum quid sit secundum se ipsam vivere: bonum est enim, ut hoc noveritis, et valde salubre.

So, brothers, “we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you will die.” Not because the flesh is evil: for it too is God's creature, made by him who also made the soul; neither the one nor the other is a part of God, but both are God's creatures. So the flesh is not evil; but to live according to the flesh is evil. God is supremely good, because he supremely is, who says, “I am who am.” So God is supremely good; the soul is a great good, but not the supreme good. But when you hear “God is supremely good,” do not think it is said of God the Father only, but of the Father and the Son and the Holy Spirit. For this Trinity are one, and is one God, and is supremely good. God is one in such a way that, when you are asked about the Trinity itself, you may answer this; but lest perhaps, when you hear “God is one,” you think that the Father is the same as the Son and the same as the Holy Spirit. It is not so: but he who is the Father in that Trinity is not the Son; he who is the Son in that Trinity is not the Father; he who is the Holy Spirit in that Trinity is neither the Son nor the Father, but the Spirit of the Father and likewise the Spirit of the Son. For he is the one Holy Spirit of both the Father and the Son, coeternal with the Father and the Son, consubstantial, equal. This whole Trinity is one God, supremely good. The soul, as I said, created by the supreme good, is not the supreme good, but a great good. Likewise the flesh is neither the supreme good nor a great good, but still a small good. The soul then is a great good, but not the supreme good: living between the supreme good and a small good, that is, between God and the flesh, lower than God, higher than the flesh, why does it not live according to the supreme good, but lives according to a small good? This is said more plainly: why does it not live according to God, but lives according to the flesh? For it is a debtor, not to the flesh, to live according to the flesh. The flesh ought to live according to the soul, not the soul according to the flesh. Let that live according to the soul which lives from the soul. Surely each thing should live according to that from which it lives. From what does your flesh live? From your soul. From what does your soul live? From your God. Let each of these live according to its life. For the flesh is not its own life; the soul is the life of the flesh. The soul is not its own life; God is the life of the soul. So the soul, which ought to live according to God—for it is not a debtor to the flesh, to live according to the flesh—the soul, then, which ought to live according to God, if it lives according to itself, fails; it lives according to the flesh, and goes further. But the flesh lives rightly according to the soul when the soul lives according to God. For if the soul wants to live, I do not say according to the flesh, but according to itself, as I said—I am going to tell you what it is to live according to itself; for it is good that you should know this, and very wholesome.

Rom 8:12–13 (quotation, high confidence) · Exod 3:14 (quotation, high confidence)

Notes and citation

Summary: The flesh is a small good created by God, the soul a great good, God the supreme good, Father, Son, and Spirit, one God; the flesh should live by the soul and the soul by God.

Quotations: Rom 8:12–13; Exod 3:14. Trinitarian statement translated exactly. The phrase “secundum carnem vivit et proficit” is taken as ironic (“goes further,” i.e. sinks lower); the sense is uncertain.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slips; words run together): Non quia caro1 malum est: nam et ipsa Dci creatura → Non quia caro malum est: nam et ipsa Dei creatura; Deus summc bonus est → Deus summe bonus est; Deus summe bonus cst, noli putare de Deo tantum Patre dictum, sed de Patre ct Filio → Deus summe bonus est, noli putare de Deo tantum Patre dictum, sed de Patre et Filio; Unus cst Dens, putes → Unus est Deus, putes; non est Filius: quiFilius est → non est Filius: qui Filius est; in illa Trinitate, nee Filius est, nec Pater → in illa Trinitate, nec Filius est, nec Pater; Ipse est cnim unus Spiritus → Ipse est enim unus Spiritus; Item caro nee summum bonum → Item caro nec summum bonum; Anima erGo magnum bonum → Anima ergo magnum bonum; sed vivit sccundum parvum bonum? Hoc planius dicitur: Qua. re non vivit secundum Deum, sed vivit secundum c.rnem? Debiliix enim est non carni → sed vivit secundum parvum bonum? Hoc planius dicitur: Quare non vivit secundum Deum, sed vivit secundum carnem? Debitrix enim est non carni; Caro debet secundum ipsam vivcre → Caro debet secundum ipsam vivere; unaquæque secundum hoe vivat → unaquæque secundum hoc vivat; Unde vivit anima lua? Dc Deo tuo. → Unde vivit anima tua? De Deo tuo.; si anima vivatsecundum Deum → si anima vivat secundum Deum; et valde salubrc. → et valde salubre..

Topics: Trinity

Cite (SBL): Augustine, Serm. 156.6 (PL 38:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-6). (abbreviation not yet checked)

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156.7PL 38:503

Fuerunt philosophi sæculi hujus, alii putaverunt non esse beatitudinem, nisi secundum carnem vivere, et bonum hominis in voluptate corporis posuerunt. Isti philosophi Epicurei dicti sunt, ab Epicuro quodam auctore, magistro suo, et qui alii similes eorum. Exstiterunt autem alii superbi, quasi a carne se removentes, et totam spem beatitudinis suæ in anima sua constituentes, posuerunt summum bonum in virtute sua. Vocem Psalmi in vobis affectus pietatis agnovit: scitis, nostis, agnovistis quomodo irrisi sunt in sancto Psalmo, qui confidunt in virtute sua. Tales fuerunt philosophi, qui Stoici nuncupati sunt. Illi secundum carnem viventes, isti secundum animam viventes, nec illi nec isti secundum Deum viventes. Ideo cum ad urbem Atheniensium, ubi istæ philosophorum disciplinæ studio et contentione fervebant, venisset apostolus Paulus, sicut in Actibus Apostolorum legitur; ubi vos gaudeo nostrum agnoscendo et recolendo prævenire sermonem, sicut ibi scriptum est, Contulerunt cum illo quidam philosophorum Epicureorum et Stoicorum (Act. XVII, 18): contulerunt cum illo secundum carnem viventes, contulerunt cum illo secundum animam viventes, contulit cum illis secundum Deum vivens. Dicebat Epicureus: Mihi frui carne, bonum est. Dicebat Stoicus: Mihi frui mea mente, bonum est. Dicebat Apostolus: Mihi autem adhærere Deo, bonum est ( Psal. LXXII, 28). Dicebat Epicureus: Beatus cujus est in fructu voluptas carnis ejus. Dicebat Stoicus: Imo beatus cujus est in fructu virtus animæ ejus. Dicebat Apostolus: Beatus cujus est nomen Domini spes ejus. Errat Epicureus: falsum est enim, esse hominem beatum, cujus est in fructu voluptas carnis ejus. Fallitur et Stoicus: falsum est enim, et omnino mendosissimum, beatum esse hominem, cujus est in fructu virtus animæ ejus. Beatus ergo cujus est nomen Domini spes ejus. Et quia illi vani sunt et mentiuntur: Et non respexit, inquit, in vanitates et insanias mendaces.

There were philosophers of this world, some of whom thought there was no happiness except in living according to the flesh, and placed man's good in bodily pleasure. These philosophers were called Epicureans, from a certain Epicurus, their founder and master, and others like them. But others arose, proud, removing themselves as it were from the flesh and placing the whole hope of their happiness in their own soul; they placed the supreme good in their own virtue. The devout feeling in you has recognized the voice of the Psalm: you know, you are aware, you have recognized how those who trust in their own strength are mocked in the holy Psalm. Such were the philosophers called Stoics. The former lived according to the flesh, the latter according to the soul; neither the former nor the latter lived according to God. So when the apostle Paul came to the city of the Athenians, where the schools of these philosophers were seething with study and contention, as we read in the Acts of the Apostles—where I am glad to see you anticipate my sermon by recognizing and recalling it—as it is written there, “Certain of the Epicurean and Stoic philosophers conferred with him”: those living according to the flesh conferred with him, those living according to the soul conferred with him; he who lived according to God conferred with them. The Epicurean said: “For me, to enjoy the flesh is good.” The Stoic said: “For me, to enjoy my own mind is good.” The Apostle said: “But for me, to cleave to God is good.” The Epicurean said: “Happy the man whose enjoyment is the pleasure of his flesh.” The Stoic said: “No, happy the man whose enjoyment is the virtue of his soul.” The Apostle said: “Happy the man whose hope is the name of the Lord.” The Epicurean errs: for it is false that the man whose enjoyment is the pleasure of his flesh is happy. The Stoic too is deceived: for it is false, and utterly mistaken, that the man whose enjoyment is the virtue of his soul is happy. Happy, then, is the man whose hope is the name of the Lord. And because those others are vain and lie: “And he has not looked,” it says, “to vanities and lying follies.”

Ps 49:6 (48:7 Vulg.) (allusion, high confidence) · Acts 17:18 (quotation, high confidence) · Ps 73:28 (72:28 Vulg.) (quotation, high confidence) · Ps 40:4 (39:5 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Augustine contrasts the Epicureans, who lived by the flesh, and the Stoics, who lived by their own soul's virtue, with Paul at Athens, who lived according to God and placed happiness in hope in the Lord.

Quotations and allusions: Ps 49:6 (48:7 Vulg.); Acts 17:18; Ps 73:28 (72:28 Vulg.); Ps 40:4 (39:5 Vulg.). The Epicurean and Stoic “sayings” are Augustine's own summaries, set beside the Psalm verse.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): alii putavcrunt non esse beatitudinem, nisi secundum carnem vivere, ct bonum bominis in voluptate corporis posucrunt → alii putaverunt non esse beatitudinem, nisi secundum carnem vivere, et bonum hominis in voluptate corporis posuerunt; magistro suo, et qni alii similes → magistro suo, et qui alii similes; quasi a carnc se removentes → quasi a carne se removentes; isti secundum auimam viventes, nee illi rcc isti secundum Dcum viventes → isti secundum animam viventes, nec illi nec isti secundum Deum viventes; ubi istic philosophorum disciplinæ → ubi istæ philosophorum disciplinæ; in Actibus Apostolorim legitur → in Actibus Apostolorum legitur; philosophorum Epicureorum et Sloicorum (Act. avII, 18): contulerunt cum illo secundum carnem vi ventes → philosophorum Epicureorum et Stoicorum (Act. XVII, 18): contulerunt cum illo secundum carnem viventes; contulit cum illis sccundum Dcurn vivens. Dicebat Epicurcus → contulit cum illis secundum Deum vivens. Dicebat Epicureus; Mihi frui mea Incute, bonum cst. → Mihi frui mea mente, bonum est.; virtus animæ cjus. Diccbat Apostolus: Beatus cujus cat nomen → virtus animæ ejus. Dicebat Apostolus: Beatus cujus est nomen; esse homincm beatum, cujus est in fructu voluptas carnis cjus → esse hominem beatum, cujus est in fructu voluptas carnis ejus; falsum est enim, ct omnino mendosissimum, beaturi esse hominem, cujus est in fructu virtus animæ cjus. Beatus ergo cujus eat nomen → falsum est enim, et omnino mendosissimum, beatum esse hominem, cujus est in fructu virtus animæ ejus. Beatus ergo cujus est nomen; Et quia illi vani suut → Et quia illi vani sunt.

Cite (SBL): Augustine, Serm. 156.7 (PL 38:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-7). (abbreviation not yet checked)

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156.8PL 38:503

Ergo, fratres, debitores sumus non carni, ut secundum carnem vivamus, sicut Epicurei. Sed etiam si secundum se ipsam vivere voluerit anima, carnalis erit; carnem sapit, de carne non surgit. Non est enim quemadmodum inde surgat, qui brachium porrectum jacenti non tenet. Si enim secundum carnem vixeritis. Ubi enim dictum est, Quid faciat mihi homo? ibi dictum est, Quid faciat mihi caro. Si enim secundum carnem vixeritis, moriemini. Non ista morte, cum de corpore exitur; ista enim moriemini, etsi secundum spiritum vixeritis: sed illa morte, de qua Dominus in Evangelio terribiliter dicit, Eum timete, qui habet potestatem et animam et corpus perdere in gehennam ignis. Si ergo secundum carnem vixeritis, moriemini.

So, brothers, we are debtors, not to the flesh, to live according to the flesh, as the Epicureans do. But even if the soul wants to live according to itself, it will be carnal: it has the taste of the flesh; it does not rise from the flesh. For there is no way for one to rise from there who does not take hold of the arm stretched out to him as he lies fallen. “For if you live according to the flesh.” For where it is said, “What can man do to me?”, there it is said, “What can flesh do to me?” “For if you live according to the flesh, you will die.” Not by this death, when one leaves the body—for you will die this death even if you live according to the Spirit—but by that death of which the Lord says terribly in the Gospel: “Fear him who has power to destroy both soul and body in the hell of fire.” “So if you live according to the flesh, you will die.”

Rom 8:12–13 (quotation, high confidence) · Ps 56:11 (55:12 Vulg.) (quotation, high confidence) · Ps 56:4 (55:5 Vulg.) (quotation, high confidence) · Matt 10:28 (quotation, high confidence)

Notes and citation

Summary: Even a soul living by itself is carnal and cannot rise without God's outstretched arm; living by the flesh leads to the second death, not merely bodily death.

Quotations: Rom 8:12–13; Ps 56:11 and 56:4 (55:12 and 55:5 Vulg.), where Augustine's Latin has “homo” and “caro” in the parallel verses; Matt 10:28.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark): vivere voluerit anima I, carnalis crit → vivere voluerit anima, carnalis erit; Quid faciat niihi homo? → Quid faciat mihi homo?.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 156.8 (PL 38:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-8). (abbreviation not yet checked)

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156.9PL 38:503–504

Si autem spiritu actiones carnis mortificaveritis, vivetis. Hoc est opus nostrum in hac vita, actiones carnis spiritu mortificare; quotidie affligere, minuere, frenare, interimere. Quam multa enim proficientes non jam delectant, quæ antea delectabant? Quando ergo delectabat, et non ei consentiebatur, mortificabatur: quia jam non delectat, mortificatum est. Calca mortuum, transi ad vivum: calca jacentem, conflige cum resistente. Mortua est enim delectatio una, sed vivit altera: et illam, dum non consentis, mortificas; cum coeperit omnino non delectare, mortificasti. Hæc est actio nostra, hæc est militia nostra. In hoc agone cum confligimus, Deum habemus spectatorem: in hoc agone cum laboramus, Deum poscimus adjutorem. Si enim nos ipse non adjuvat, non dico vincere, sed nec pugnare poterimus.

“But if by the Spirit you put to death the deeds of the flesh, you will live.” This is our work in this life: to put to death the deeds of the flesh by the Spirit; daily to afflict, diminish, rein in, and kill them. For how many things that delighted us before no longer delight us as we make progress? So when a thing delighted, and was not consented to, it was being put to death; because it no longer delights, it has been put to death. Trample on the dead one, pass on to the living one; trample on the one lying fallen, fight with the one resisting. For one delight is dead, but another lives: and that one you put to death while you do not consent; when it has begun not to delight at all, you have put it to death. This is our action, this is our warfare. When we fight in this contest, we have God as spectator; when we labor in this contest, we ask God to be our helper. For if he does not help us, we shall be able, I do not say to win, but not even to fight.

Rom 8:13 (quotation, high confidence)

Notes and citation

Summary: Our work in this life is to put to death, by the Spirit and with God's help, the delights of the flesh one after another by refusing consent.

The opening words (Rom 8:13), removed at import together with Migne's marginal heading, are restored.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; punctuation slip; restored text removed as a heading; OCR slips): Hoc est opus nostrum in hac vita. ac tiones caruls spiritu mortificare; quotidie afnigcre, minuere, frenare, interimre. → Si autem spiritu actiones carnis mortificaveritis, vivetis. Hoc est opus nostrum in hac vita, actiones carnis spiritu mortificare; quotidie affligere, minuere, frenare, interimere.; Quando ergo delectabat, et. non ei consenticbatur, mortificabatur: quia jam non delectat, mortificatum ent. → Quando ergo delectabat, et non ei consentiebatur, mortificabatur: quia jam non delectat, mortificatum est.; Calca mortuum. transi ad vivum → Calca mortuum, transi ad vivum; Mortua est enim dcle- (latio una → Mortua est enim delectatio una; cum coeperit omnino non deleetare → cum coeperit omnino non delectare; non dico vincerc, sed nec → non dico vincere, sed nec.

Topics: Ethics

Cite (SBL): Augustine, Serm. 156.9 (PL 38:503–504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-9). (abbreviation not yet checked)

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156.10PL 38:504

Cum ergo dixisset Apostolus, Si autem spiritu actiones carnis mortificaveritis, vivetis; id est, illas concupiscentias carnis, quibus non consentire magna laus est, quas non habere perfectio est: si has actiones carnis morbidas, et de morte habentes contentionem, spiritu mortificaveritis, vivetis. Hic jam metuendum est, ne quisquam rursus ad mortificandas actiones carnis de spiritu suo præsumat. Non solum enim Deus spiritus est: sed et anima tua spiritus est, et mens tua spiritus est. Et cum dicis, Mente servio legi Dei, carne autem legi peccati: quia spiritus concupiscit adversus carnem, et caro adversus spiritum. Ergo ne ad carnis actiones mortificandas de spiritu tuo præsumas, et superbia pecces, et tibi superbo resistatur, non humili gratia concedatur: Deus enim superbis resistit, humilibus autem dat gratiam. Ne forte ergo suboriretur tibi ista superbia, vide quid sequatur. Cum enim dixisset, Si spiritu actiones carnis mortificaveritis, vivetis; ne hic se extolleret humanus spiritus, et ad hoc opus se idoneum firmumque jactaret, subjecit, et ait, Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei. Quid te ergo jam volebas extollere, ubi audisti, Si spiritu actiones carnis mortificaveritis, vivetis? Dicturus enim eras: Hoc potest voluntas mea, hoc potest liberum arbitrium meum. Quæ voluntas? quod liberum arbitrium? Nisi ille regat, cadis: nisi ille erigat, jaces. Quomodo ergo spiritu tuo, cum audias Apostolum dicentem, Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei? Tu te vis agere, a te ipso vis agi ad actiones carnis mortificandas? Quid tibi prodest quia non eris Epicureus, et eris Stoicus? Sive Epicureus eris, sive Stoicus eris, inter filios Dei non eris. Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei. Non qui secundum carnem suam vivunt, non qui secundum spiritum suum vivunt; non qui carnis voluptate ducuntur, non qui spiritu suo aguntur: sed, quotquot Spiritu Dei aguntur, hi filii sunt Dei.

So when the Apostle had said, “But if by the Spirit you put to death the deeds of the flesh, you will live”—that is, those desires of the flesh which it is a great glory not to consent to and perfection not to have: if you put to death by the Spirit these diseased deeds of the flesh, which keep up the contention of death, you will live—here now we must fear lest anyone presume, in turn, upon his own spirit for putting to death the deeds of the flesh. For not only is God spirit; your soul too is spirit, and your mind is spirit. And when you say, “With the mind I serve the law of God, but with the flesh the law of sin”: because “the spirit desires against the flesh, and the flesh against the spirit.” So lest you presume upon your own spirit for putting to death the deeds of the flesh, and sin by pride, and as a proud man be resisted, and grace not be granted to you as to a humble man—for “God resists the proud, but gives grace to the humble”—lest perhaps this pride should creep up in you, see what follows. For when he had said, “If by the Spirit you put to death the deeds of the flesh, you will live,” lest the human spirit exalt itself here and boast itself fit and strong for this work, he added and said: “For all who are led by the Spirit of God are sons of God.” Why then did you already want to exalt yourself when you heard, “If by the Spirit you put to death the deeds of the flesh, you will live”? For you were going to say: “My will can do this; my free choice can do this.” What will? What free choice? Unless he rules you, you fall; unless he raises you, you lie fallen. How then by your own spirit, when you hear the Apostle saying, “For all who are led by the Spirit of God are sons of God”? Do you want to lead yourself, do you want to be led by yourself in putting to death the deeds of the flesh? What does it profit you that you will not be an Epicurean, if you will be a Stoic? Whether you are an Epicurean or a Stoic, you will not be among the sons of God. “For all who are led by the Spirit of God are sons of God.” Not those who live according to their flesh, not those who live according to their own spirit; not those who are led by the pleasure of the flesh, not those who are led by their own spirit; but “all who are led by the Spirit of God, these are sons of God.”

Rom 8:13–14 (quotation, high confidence) · Rom 7:25 (quotation, high confidence) · Gal 5:17 (quotation, high confidence) · Jas 4:6 (quotation, high confidence)

Notes and citation

Summary: Lest anyone trust his own spirit to mortify the flesh, Paul adds that those led by the Spirit of God are God's sons; self-reliance makes one a Stoic, not a son of God.

Quotations: Rom 8:13–14; Rom 7:25; Gal 5:17; Jas 4:6 (1 Pet 5:5).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): quibus non consentire magna latis est → quibus non consentire magna laus est; Hic jam metuendum es., ne quisquam → Hic jam metuendum est, ne quisquam; Non solum enim Deus spiritus cst: sed ct anima tua → Non solum enim Deus spiritus est: sed et anima tua; de spiritu tuo prasumas, et superbia peccas, ct tibi superbo → de spiritu tuo præsumas, et superbia pecces, et tibi superbo; Ocus enim superbis resistit, humilibus autem dat gratam. → Deus enim superbis resistit, humilibus autem dat gratiam.; ad hoc opus se idoneuni firmumque → ad hoc opus se idoneum firmumque; Quotquot enim Spiritu Dei aguntur, Iri filii sunt Dei. Quid te ergo jam volebas cxtollerc, uhi audisti → Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei. Quid te ergo jam volebas extollere, ubi audisti; Dicturus enim cras: → Dicturus enim eras:; Quai voluntas? → Quæ voluntas?; Quid tibi prodest quia non cris Epicureus → Quid tibi prodest quia non eris Epicureus.

Topics: Heresy

Cite (SBL): Augustine, Serm. 156.10 (PL 38:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-10). (abbreviation not yet checked)

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156.11PL 38:504

Dicit mihi aliquis: Ergo agimur, non agimus. Respondeo: Imo et agis, et ageris; et tunc bene agis, si a bono agaris. Spiritus enim Dei qui te agit, agenti adjutor est tibi. Ipsum nomen adjutoris præscribit tibi, quia et tu ipse aliquid agis. Agnosce quid poscas; agnosce quid confitearis, quando dicis: Adjutor meus esto, ne derelinquas me ( Psal. XXVI, 9). Adjutorem utique invocas Deum. Nemo adjuvatur, si ab illo nihil agatur. Quotquot enim, inquit, Spiritu Dei aguntur, hi filii sunt Dei: non littera, sed Spiritu; non Lege præcipiente, minante, promittente; sed Spiritu exhortante, illuminante, adjuvante. Scimus, inquit idem apostolus, quia diligentibus Deum omnia cooperantur in bonum ( Rom. VIII, 28). Si non esses operator, ille non esset cooperator.

Someone says to me: “So we are led; we do not act.” I answer: No—you both act and are led; and you act well then, if you are led by the Good. For the Spirit of God who leads you is a helper to you as you act. The very name of helper prescribes to you that you yourself also do something. Recognize what you ask for; recognize what you confess when you say: “Be my helper; do not forsake me.” You certainly call on God as helper. No one is helped if nothing is done by him. “For all who are led,” he says, “by the Spirit of God, these are sons of God”: not by the letter, but by the Spirit; not by the Law commanding, threatening, promising, but by the Spirit exhorting, enlightening, helping. “We know,” says the same apostle, “that for those who love God all things work together for good.” If you were not a worker, he would not be a co-worker.

Ps 27:9 (26:9 Vulg.) (quotation, high confidence) · Rom 8:14 (quotation, high confidence) · Rom 8:28 (quotation, high confidence)

Notes and citation

Summary: Being led by the Spirit does not mean we do nothing: God is a helper and co-worker, which implies that we also act.

Quotations: Ps 27:9 (26:9 Vulg.); Rom 8:14; Rom 8:28.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips): Ad bonum et agimur et agimus. Dicit milii aliquis → Dicit mihi aliquis; Spiritus cnim Dei qui te agit, agenti adjutor est tibi!. Ipsum nomen adjutoris præscribit libi, qnia et tu → Spiritus enim Dei qui te agit, agenti adjutor est tibi. Ipsum nomen adjutoris præscribit tibi, quia et tu; Adjutorem utque invocas Deam. Ncmo adjuvatur → Adjutorem utique invocas Deum. Nemo adjuvatur; Quotquot enim. inquit, Spiritu Dei aguntur, Iri filii sunt Dei: non littera, sed Spiritu i non Lege → Quotquot enim, inquit, Spiritu Dei aguntur, hi filii sunt Dei: non littera, sed Spiritu; non Lege; promittente; srd Spiritu exhortante → promittente; sed Spiritu exhortante; quia diligentibus Deam omnia → quia diligentibus Deum omnia.

Cite (SBL): Augustine, Serm. 156.11 (PL 38:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-11). (abbreviation not yet checked)

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156.12PL 38:504

Sed hic fortiter vigilate, ne forte dicat spiritus vester: Si subtraxerit se cooperatio Dei et adjutorium Dei, spiritus meus facit hoc: etsi cum labore, etsi cum aliqua difficultate potest, tamen implere potest. Quomodo si aliquis dicat: Remis quidem pervenimus, sed cum aliquo labore; o si ventum habeamus, facilius pervenimus. Non sic est adjutorium Dei, non sic est adjutorium Christi, non sic est adjutorium Spiritus sancti. Prorsus si defuerit, nihil boni agere poteris. Agis quidem illo non adjuvante libera voluntate, sed male. Ad hoc idonea est voluntas tua, quæ vocatur libera, et male agendo fit damnabilis ancilla. Cum dico tibi, Sine adjutorio Dei nihil agis, nihil boni dico. Nam ad male agendum habes sine adjutorio Dei liberam voluntatem: quanquam non est illa libera. A quo enim quis devictus est, huic et servus addictus est; et, Omnis qui facit peccatum, servus est peccati; et, Si vos Filius liberaverit, tunc vere liberi eritis ( Joan. VIII, 34, 36).

But here be strongly on your guard, lest perhaps your spirit say: “If God's co-working and God's help withdraw, my spirit does this; even if with labor, even if with some difficulty, it can, yet it can fulfill it.” As if someone should say: “We arrive by oars, though with some labor; oh, if we had wind, we would arrive more easily.” God's help is not like that, Christ's help is not like that, the Holy Spirit's help is not like that. If it is lacking, you will be able to do nothing good at all. You do act without his help, by free will—but badly. For this your will, which is called free, is fit, and by acting badly it becomes a condemned slave girl. When I say to you, “Without God's help you do nothing,” I mean nothing good. For to act badly you have free will without God's help—although it is not free. For “by whom one is overcome, to him he is also bound as a slave”; and, “Everyone who commits sin is a slave of sin”; and, “If the Son sets you free, then you will be truly free.”

2 Pet 2:19 (quotation, high confidence) · John 8:34 (quotation, high confidence) · John 8:36 (quotation, high confidence)

Notes and citation

Summary: God's help is not like a wind that only makes rowing easier: without it we can do nothing good, and the will that acts without it is not free but enslaved to sin.

Quotations: 2 Pet 2:19; John 8:34, 36. The rowing image is aimed at the view that grace only makes good action easier (see 156.13).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Sed hic forliter vigilate → Sed hic fortiter vigilate; non sic est adjuiorium Spiritus sancti → non sic est adjutorium Spiritus sancti; Agis quidem illo non adjuvante libcra voluntate → Agis quidem illo non adjuvante libera voluntate; et mule agendo fit damnabilis ancilia → et male agendo fit damnabilis ancilla; nihil agis, nihil bani dico. Nam ad nialc agendum → nihil agis, nihil boni dico. Nam ad male agendum; huic et servus addictus eat; et, Omnis qui facit peccatum, servus eat peccati → huic et servus addictus est; et, Omnis qui facit peccatum, servus est peccati.

Topics: Heresy

Cite (SBL): Augustine, Serm. 156.12 (PL 38:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-12). (abbreviation not yet checked)

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156.13PL 38:504–505

Prorsus hoc credite, sic vos agere bona voluntate. Quia vivitis, utique agitis. Non enim adjutor est ille, si nihil agatis: non enim cooperator est ille, si nihil operamini. Sic vos tamen scitote agere bona, ut sit rector Spiritus adjutor: qui si defuerit, nihil boni omnino agere valeatis. Non sicut quidam dicere cœperunt, qui coarctati sunt aliquando gratiam confiteri: Et benedicimus Deum, quia vel hoc aliquando dixerunt; accedendo enim proficere poterunt, et ad id quod vere rectum est pervenire. Jam ergo dicunt adjutricem esse gratiam Dei, ad facilius facienda. Ista sunt enim verba eorum: Ad hoc dedit, inquiunt, Deus gratiam suam hominibus, ut quod facere jubentur per liberum arbitrium, facilius possint implere per gratiam. Velo facilius, remo difficilius: tamen et remo itur. Jumento facilius, pedibus difficilius: sed tamen et pedibus pervenitur. Non est sic. Magister enim verus qui neminem palpat, neminem fallit, verax doctor idemque Salvator, ad quem nos duxit molestissimus pædagogus; cum de bonis operibus, id est, de sarmentorum et palmitum fructibus loqueretur, non ait, Sine me quidem potestis facere aliquid, sed facilius per me: non ait, Fructum vestrum sine me potestis facere, sed uberiorem per me. Non hoc dixit. Legite quid dixerit: Evangelium sanctum est, omnium superba colla subduntur. Non hæc dicit Augustinus, hæc dicit Dominus. Quid dicit Dominus? Sine me nihil potestis facere. Jam nunc cum auditis, Quotquot Spiritu Dei aguntur, hi filii sunt Dei, nolite vos demittere. Neque enim templum suum sic de vobis ædificat Deus, quasi de lapidibus qui non habent motum suum: levantur, ab structore ponuntur. Non sic sunt lapides vivi: Et vos tanquam lapides vivi coædificamini in templum Dei (Ephes. n, 22, et I Petr. II, 5). Ducimini, sed currite et vos: ducimini, sed sequimini: quia cum secuti fueritis, verum erit illud, quia sine illo nihil facere potestis. Non enim volentis, neque currentis, sed miserentis est Dei ( Rom. IX, 16).

Believe this firmly: that you act by good will in this way. Because you live, you certainly act. For he is not a helper if you do nothing; he is not a co-worker if you work nothing. Yet know that you do good in such a way that the Spirit is your ruler and helper: if he is lacking, you can do nothing good at all. Not as certain people have begun to say, who were at last compelled to confess grace—and we bless God that they have said even this at last; for by drawing near they may be able to make progress and arrive at what is truly right. They now say that the grace of God is a helper for doing things more easily. For these are their words: “God gave his grace to men for this,” they say, “that what they are commanded to do by free choice they may be able to fulfill more easily by grace.” By sail more easily, by oar with more difficulty: yet one also goes by oar. By beast of burden more easily, on foot with more difficulty: but yet one also arrives on foot. It is not so. For the true Master who flatters no one and deceives no one, the truthful Teacher and likewise the Savior, to whom that most troublesome tutor has led us, when he spoke of good works, that is, of the fruits of the shoots and branches, did not say, “Without me you can indeed do something, but more easily through me”; he did not say, “You can bear your fruit without me, but more abundant fruit through me.” He did not say this. Read what he said: it is the holy Gospel, to which the proud necks of all are bowed. Augustine does not say these things; the Lord says them. What does the Lord say? “Without me you can do nothing.” Now, then, when you hear, “All who are led by the Spirit of God, these are sons of God,” do not let yourselves go slack. For God does not build his temple out of you as out of stones that have no movement of their own: they are lifted, they are placed by the builder. Living stones are not like that: “And you, like living stones, are being built together into the temple of God.” You are led, but you also must run; you are led, but follow: because when you have followed, that saying will be true, that without him you can do nothing. “For it is not of him who wills, nor of him who runs, but of God who shows mercy.”

John 15:5 (quotation, high confidence) · 1 Pet 2:5 (quotation, high confidence) · Eph 2:22 (allusion, medium confidence) · Rom 8:14 (quotation, high confidence) · Rom 9:16 (quotation, high confidence)

Notes and citation

Summary: Against those who say grace only makes good works easier, Augustine cites Christ's “Without me you can do nothing,” while insisting that believers, as living stones, must also run and follow.

The opponents are Pelagians (named in the sermon's title); their saying is quoted as Augustine reports it. Quotations: John 15:5; 1 Pet 2:5 with Eph 2:22; Rom 9:16.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slip; stray footnote mark; OCR slips; OCR slips; stray footnote mark): Gratia non tantum ut facilius, sed omniMo ut facere possis necessaria. Prorsus hoc credite, sic vos agere hona voluntate. → Prorsus hoc credite, sic vos agere bona voluntate.; non euim cooperator est ille → non enim cooperator est ille; Sic vos tamen scitote agcre bona, ut sit rector Spiritus adjutor': qni si defuerit → Sic vos tamen scitote agere bona, ut sit rector Spiritus adjutor: qui si defuerit; quia vcl hoc aliquando dixerunt; accedendo enim proflcere polerunt I, et ad id → quia vel hoc aliquando dixerunt; accedendo enim proficere poterunt, et ad id; Jam ergo dicunt adjutricem esse gratiam Dci → Jam ergo dicunt adjutricem esse gratiam Dei; Ista sunt enim verba corum → Ista sunt enim verba eorum; nan ait, Sine me quidem potestis → non ait, Sine me quidem potestis; Fructum vestrum sinc me potestis facere, sed ubcriorem per lue. → Fructum vestrum sine me potestis facere, sed uberiorem per me.; Evangclium sanctum est → Evangelium sanctum est; Non hxc dicit Augustinus, harc dicit Dominus. → Non hæc dicit Augustinus, hæc dicit Dominus.; Jam nunc cum anditis 1, Quotquot → Jam nunc cum auditis, Quotquot; Neque euim templum sunm sic de vobis ædificat Deus, quasi de lapidibus qni non habent → Neque enim templum suum sic de vobis ædificat Deus, quasi de lapidibus qui non habent; Non sic sunt lapidcs vivi: Et tos tanquam lapides vivi coœdificamini → Non sic sunt lapides vivi: Et vos tanquam lapides vivi coædificamini; verum crit illud → verum erit illud.

Topics: Heresy

Cite (SBL): Augustine, Serm. 156.13 (PL 38:504–505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-13). (abbreviation not yet checked)

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156.14PL 38:505

Forte dicturi eratis: Et Lex sufficit nobis. Lex timorem dedit: et videte quid hinc subjunxit Apostolus, cum diceret, Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei: quia cum Spiritu Dei aguntur, charitate aguntur: Charitas enim Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est vobis ( Id. v, 5): secutus adjunxit, Non enim accepistis spiritum servitutis iterum in timore. Quid est, iterum? Quomodo terrente molestissimo pædagogo. Quid est, iterum? Sicut in monte Sina accepistis spiritum servitutis. Dicit aliquis: Alius est spiritus servitutis, alius spiritus libertatis. Si alius esset, non diceret Apostolus, iterum. Idem ergo spiritus, sed in tabulis lapideis in timore, in tabulis cordis in dilectione. Jam nudiustertius qui adfuistis audistis, quomodo longe positam plebem, voces, ignis, fumus in monte terrebat (Exod. xix, XX, et xxxi, 18); quomodo autem veniens Spiritus sanctus, idem ipse digitus Dei, quinquagesimo die post umbram Paschæ quomodo venerit, et igneis linguis super unumquemque eorum insederit. Jam ergo non in timore, sed in dilectione; ut non servi, sed filii simus. Qui enim adhuc ideo bene agit, quia pænam timet, Deum non amat, nondum est inter filios: utinam tamen vel poenam timeat. Timor servus est, charitas libera est; et ut sic dicamus, timor est servus charitatis. Ne possideat diabolus cor tuum, præcedat servus in corde tuo, et servet dominæ venturæ locum. Fac, fac vel timore pœnæ, si nondum potes amore justitiæ. Veniet domina, et servus abscedet: quia consummata charitas foras mittit timorem. Non enim accepistis spiritum servitutis iterum in timore. Novum Testamentum est, non vetus. Vetera transierunt, et ecce nova facta sunt omnia: omnia autem ex Deo.

Perhaps you were going to say: “The Law too is enough for us.” The Law gave fear: and see what the Apostle added from here when he said, “For all who are led by the Spirit of God, these are sons of God”: because when they are led by the Spirit of God, they are led by love—“for the love of God has been poured out in our hearts through the Holy Spirit who has been given to us”—he went on and added: “For you did not receive the spirit of slavery again in fear.” What is “again”? As when that most troublesome tutor terrified you. What is “again”? As on Mount Sinai you received the spirit of slavery. Someone says: “The spirit of slavery is one, the spirit of freedom another.” If it were another, the Apostle would not say “again.” So it is the same Spirit, but on tablets of stone in fear, on tablets of the heart in love. Those of you who were here three days ago heard how voices, fire, and smoke on the mountain terrified the people standing far off; and how the Holy Spirit, coming—the same finger of God—came on the fiftieth day after the shadow of the Passover, and sat in fiery tongues upon each one of them. So now not in fear but in love, so that we are not slaves but sons. For whoever still acts well because he fears punishment does not love God; he is not yet among the sons—yet would that he at least feared punishment. Fear is a slave, love is free; and, so to speak, fear is the slave of love. Lest the devil take possession of your heart, let the slave go ahead in your heart and keep the place for the mistress who is to come. Act, act, at least from fear of punishment, if you cannot yet from love of righteousness. The mistress will come, and the slave will withdraw: because “perfect love casts out fear.” “For you did not receive the spirit of slavery again in fear.” It is the New Testament, not the Old. “The old things have passed away; behold, all things have become new: and all things are from God.”

Rom 8:14–15 (quotation, high confidence) · Rom 5:5 (quotation, high confidence) · Exod 19:16–18 (allusion, high confidence) · Acts 2:1–4 (allusion, high confidence) · 1 John 4:18 (quotation, high confidence) · 2 Cor 5:17–18 (quotation, high confidence)

Notes and citation

Summary: The same Spirit who gave the Law in fear on Sinai now writes it in love on hearts; fear of punishment is a servant that keeps the place for love, which casts out fear.

Quotations: Rom 8:14–15; Rom 5:5 (Augustine's text reads “to you”); Exod 19–20; Acts 2:1–4; 1 John 4:18; 2 Cor 5:17–18. “Three days ago” refers to Sermon 155 (155.6).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): quid hinc subjunxit ApOstolus → quid hinc subjunxit Apostolus; Ici filii sunt Dei: quia cum Spiritu Dci aguntur → hi filii sunt Dei: quia cum Spiritu Dei aguntur; in cordibus nostris ptr Spiritum sanctum qui dutus est vobis → in cordibus nostris per Spiritum sanctum qui datus est vobis; seculus adjunxit → secutus adjunxit; Quid cst, iterum? Sicut in monte → Quid est, iterum? Sicut in monte; Alius cst spiritus servitutis → Alius est spiritus servitutis; Idem ergo spiritus, sud in tabulis lapideis in timore, in fabulis cordis → Idem ergo spiritus, sed in tabulis lapideis in timore, in tabulis cordis; et igneis lingus super unumquemque corum insederit → et igneis linguis super unumquemque eorum insederit; et ut sic dicamus, timor cst servus charitatis. Nepossidcat diabolus cor tuum, præcedat servus in cordc tuo → et ut sic dicamus, timor est servus charitatis. Ne possideat diabolus cor tuum, præcedat servus in corde tuo; foras mittit timorem, NoM enim accepistis → foras mittit timorem. Non enim accepistis; omnia tatem ex Deo. → omnia autem ex Deo..

Cite (SBL): Augustine, Serm. 156.14 (PL 38:505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-14). (abbreviation not yet checked)

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156.15PL 38:505

Denique quid sequitur? Quid ergo accepimus, quasi diceres: Sed accepistis Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater. Dominus timetur, pater amatur. Accepistis Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater. Clamor iste cordis est, non faucium, non labiorum: intus sonat, auribus Dei sonat. Clauso ore, labiisque immotis, Susanna ista voce clamabat (Dan. XIII). Sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba, Pater. Cor clamet, Pater noster qui es in cœlis. Ergo quare non tantum Pater? Quid sibi vult, Abba, Pater? Si enim quæras quid sit Abba, respondetur tibi, Pater. Abba enim hebraice pater dicitur. Quare voluit utrumque Apostolus ponere? Quia videbat lapidem angularem, quem reprobaverunt ædificantes, et factus est in caput anguli, non sine causa angularem dictum, nisi quia in osculum recipit utrumque parietem de diverso venientem. Hinc circumcisio, inde præputium, tantum a se et inter se longe, quantum ab angulo longe: quantum autem ad angulum prope, et inter se utique prope; in angulo autem inter se juncti. Ipse est enim pax nostra, qui fecit utraque unum. Ergo inde circumcisio, inde præputium, parietum concordia, anguli gloria. Accepistis Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater.

Then what follows? What then have we received—as if you were to say this? “But you have received the Spirit of adoption as sons, in whom we cry, Abba, Father.” A master is feared, a father is loved. “You have received the Spirit of adoption as sons, in whom we cry, Abba, Father.” This cry is of the heart, not of the throat, not of the lips: it sounds within; it sounds in God's ears. With mouth closed and lips unmoving, Susanna cried with this voice. “But you have received the Spirit of adoption as sons, in whom we cry, Abba, Father.” Let the heart cry, “Our Father who are in heaven.” Why then not just “Father”? What does “Abba, Father” mean? For if you ask what “Abba” is, you are answered, “Father.” For “abba” in Hebrew means father. Why did the Apostle want to put both? Because he saw the cornerstone, which the builders rejected and which became the head of the corner, called “corner” not without reason, but because it receives into its embrace both walls coming from different directions. On one side circumcision, on the other uncircumcision, as far from each other and between themselves as they are far from the corner; but as near to the corner, so near also to each other; and in the corner joined together. “For he is our peace, who has made both one.” So on one side circumcision, on the other uncircumcision: the concord of the walls, the glory of the corner. “You have received the Spirit of adoption as sons, in whom we cry, Abba, Father.”

Rom 8:15 (quotation, high confidence) · Matt 6:9 (quotation, high confidence) · Ps 118:22 (117:22 Vulg.) (quotation, high confidence) · Eph 2:14 (quotation, high confidence) · Eph 2:11–22 (allusion, medium confidence)

Notes and citation

Summary: The cry “Abba, Father” comes from the heart, and its two words, Hebrew and Greek, show Christ the cornerstone joining Jews and Gentiles in one.

Quotations: Rom 8:15; Matt 6:9; Ps 118:22 (117:22 Vulg.); Eph 2:14. The reference to Susanna praying silently is to Susanna (Daniel 13 in the Greek and Latin Bibles; the edition cites Dan. XIII); Susanna is extrabiblical on this site, but no id for it was found in the controlled list, so it is named here only.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray footnote mark): Dcnique quid sequitur? → Denique quid sequitur?; Clanso ore, labiisque → Clauso ore, labiisque; Sed uccepistis spiritum adoptionis filiorum, in quo clamnmus. Abba, Pater. Cor clamet 1, Pater noster qui es in car. tia, Ergo → Sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba, Pater. Cor clamet, Pater noster qui es in cœlis. Ergo; quid sit Abbat respondetur → quid sit Abba, respondetur; Hinc circumcisio, inde pr;tputium → Hinc circumcisio, inde præputium; et infer se utique prope → et inter se utique prope.

Topics: Prayer

Cite (SBL): Augustine, Serm. 156.15 (PL 38:505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-15). (abbreviation not yet checked)

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156.16PL 38:505–506

Qualis res est, si pignus tale est? Nec pignus, sed arrha dicenda est. Pignus enim quando ponitur, cum fuerit res ipsa reddita pignus aufertur. Arrha autem de ipsa re datur, quæ danda promittitur; ut res quando redditur, impleatur quod datum est, non mutetur. Unusquisque ergo attendat cor suum, utrum ex intimis cordis medullis et sincera charitate dicat, Pater. Non modo quæritur quanta sit ipsa charitas, utrum magna, an parva, an mediocris: utrum vel sit, quæro. Si nata est, latendo crescit, crescendo perficietur, perfecta permanebit. Non enim perfecta vergit in senium, et a senectute veniet ad mortem: ad hoc perficietur, ut æterna permaneat. Vide enim quid sequitur. Clamamus, Abba, Pater. Ipse Spiritus testimonium reddit spiritui nostro, quia sumus filii Dei. Non spiritus noster reddit testimonium spiritui nostro, quia sumus filii Dei: sed Spiritus Dei, arrha, reddit testimonium pro ea re quæ nobis promissa est. Ipse Spiritus testimonium reddit spiritui nostro, quia sumus filii Dei. Si autem filii, et hœredes. Non enim inaniter filii. Hæc est merces: Et hœredes. Hoc est quod paulo ante dicebam, quia medicus noster et sanitatem nobis donat, et mercedem insuper largiri dignatur. Quæ est illa merces? Hæreditas. Sed non quomodo est hominis patris hæreditas. Relinquit enim filiis suis, non possidet cum filiis suis: et tamen magnum se facit, et gratias sibi agi desiderat, quia voluit dare quod non possit auferre. Moriens enim tolleret secum? Puto quia si posset, nihil hic filiis suis dimisisset. Hæredes Dei sic sunt, ut ipse Deus sit hæreditas nostra cui dicit Psalmus: Dominus pars hæreditatis meæ. Hæredes quidem Dei: si parum vobis est, audite, quo amplius gaudeatis: Hæredes quidem Dei, cohæredes autem Christi. Conversi ad Dominum, etc.

What must the thing be, if the pledge is such? But it should be called not a pledge but an earnest. For when a pledge is deposited, once the thing itself has been rendered, the pledge is taken back. But an earnest is given from the very thing that is promised to be given, so that when the thing is rendered, what has been given is completed, not exchanged. So let each one attend to his own heart, whether he says “Father” from the inmost marrow of the heart and with sincere love. It is not now asked how great that love is, whether great or small or middling; I ask whether it is there at all. If it has been born, it grows in hiding; by growing it will be made perfect; made perfect it will endure. For when perfect it does not decline into old age, nor will it come from old age to death: it will be made perfect so that it may endure for ever. For see what follows. “We cry, Abba, Father. The Spirit himself bears witness with our spirit that we are sons of God.” It is not our spirit that bears witness with our spirit that we are sons of God; but the Spirit of God, the earnest, bears witness on behalf of that thing which has been promised us. “The Spirit himself bears witness with our spirit that we are sons of God.” “But if sons, heirs too.” For we are not sons in vain. This is the reward: “heirs too.” This is what I was saying a little before: that our physician both gives us health and deigns to bestow a reward besides. What is that reward? An inheritance. But not as a human father's inheritance is. For he leaves it to his sons; he does not possess it with his sons: and yet he makes himself great and wants to be thanked because he was willing to give what he could not take away. For dying, would he take it with him? I think that if he could, he would have left nothing here to his sons. We are heirs of God in such a way that God himself is our inheritance, to whom the Psalm says: “The Lord is the portion of my inheritance.” “Heirs indeed of God”: if this is too little for you, hear, so that you may rejoice still more: “Heirs indeed of God, and fellow heirs with Christ.” Turning to the Lord, etc.

Rom 8:15–17 (quotation, high confidence) · Ps 16:5 (15:5 Vulg.) (quotation, high confidence) · 2 Cor 1:22 (allusion, medium confidence)

Notes and citation

Summary: The Spirit is an earnest, part of the promised whole, who bears witness that we are God's sons; our inheritance is God himself, shared with Christ.

This staged ref holds Maurist paragraphs 16 and 17: paragraph 17 begins at “But if sons, heirs too” (its numeral was removed at import and its heading is in the text). Quotations: Rom 8:15–17; Ps 16:5 (15:5 Vulg.). The distinction between a pledge (pignus) and an earnest (arrha) is Augustine's (cf. 2 Cor 1:22, 5:5).

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; words run together): Qnalis res est → Qualis res est; Arrha autem de ipsa redatur → Arrha autem de ipsa re datur; uirum vel sit, quæro → utrum vel sit, quæro; sed Spiritus Dci, arrha reddit → sed Spiritus Dei, arrha, reddit; Hæreditas filiorum Dei.- Si autem filii → Si autem filii; et mercedem insuperlargiri → et mercedem insuper largiri; Moriens enim tolleret secum i Puto quia si posse?, nihil → Moriens enim tolleret secum? Puto quia si posset, nihil; si parum vobis cst, audilc → si parum vobis est, audite.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 156.16 (PL 38:505–506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/156-1/#p-156-16). (abbreviation not yet checked)

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