Sermons to the People 157.1–158.9

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 157

157.1PL 38:506

Sicut Apostolum dixisse meminit Sanctitas vestra, fratres charissimi, Spe salvi facti sumus: Spes autem, inquit, quæ videtur, non est spes: quod enim videt quis, quid sperat? Si autem quod non videmus, speramus, per patientiam exspectamus. Hinc vobis exhortatorium et consolatorium præbere sermonem admonet nos ipse Dominus Deus noster, cui dicitur in Psalmo: Spes mea es tu, portio mea in terra viventium. Ipse, inquam, qui spes nostra est in terra viventium, jubet ut vos alloquamur in hac terra morientium; ut non respiciatis quæ videntur, sed quæ non videntur. Quæ enim videntur, temporalia sunt; quæ autem non videntur, æterna. Quia ergo quod non videmus speramus, et per patientiam exspectamus; merito nobis in Psalmo dicitur, Sustine Dominum, viriliter age, et confortetur cor tuum, et sustine Dominum. Mundi enim promissa semper fallunt; Dei autem promissa nunquam fallunt. Sed quia mundus quod pollicetur, hic videtur daturus, id est, in hac terra morientium, in qua nunc sumus; Deus autem quod pollicetur, in terra viventium nobis daturus est: multi fatigantur exspectare veracem, et non erubescunt amare fallacem. De talibus dicit Scriptura: Væ his qui perdiderunt sustinentiam, et diverterunt in vias pravas. Cum etiam viriliter agentibus et corde confortato Deum sustinentibus, filii sempiternæ mortis insultare non cessant jactantes suas delicias temporales, quæ ad tempus obdulcant fauces eorum, postea vero amariores felle invenient eas. Dicunt enim nobis: Ubi est quod vobis promittitur post hanc vitam? Quis huc inde reversus est, et indicavit vera esse quæ creditis? Ecce nos in nostrarum voluptatum satietate lætamur, quia quod videmus, speramus: vos autem in laboribus continentiæ cruciamini, credendo quod non videtis. Deinde subjungunt quod commemoravit Apostolus: Manducemus et bibamus: cras enim moriemur. Sed videte quid ipse cavendum monuerit: Corrumpunt, inquit, mores bonos colloquia mala. Sobrii estote juste, et nolite peccare.

As your Holiness remembers, dearest brothers, the Apostle said: “By hope we have been saved. But hope that is seen is not hope: for what a man sees, why does he hope for? But if we hope for what we do not see, we wait for it with patience.” From this the Lord our God himself prompts us to give you a sermon of exhortation and consolation—he to whom it is said in the Psalm: “You are my hope, my portion in the land of the living.” He himself, I say, who is our hope in the land of the living, commands us to address you in this land of the dying, so that you may look not to the things that are seen but to the things that are not seen. “For the things that are seen are temporal; but the things that are not seen are eternal.” Since, then, we hope for what we do not see and wait for it with patience, it is rightly said to us in the Psalm: “Wait for the Lord; act manfully, and let your heart be strengthened, and wait for the Lord.” For the world's promises always deceive; but God's promises never deceive. But because the world seems about to give what it promises here, that is, in this land of the dying in which we now are, while God is going to give what he promises in the land of the living, many grow weary of waiting for the truthful one, and are not ashamed to love the deceiver. Of such Scripture says: “Woe to those who have lost endurance and have turned aside into crooked ways.” Moreover, the children of everlasting death do not cease to mock those who act manfully and wait for God with strengthened heart, boasting of their temporal delights, which for a time sweeten their throats but afterward they will find more bitter than gall. For they say to us: “Where is what is promised you after this life? Who has come back here from there and shown that what you believe is true? Look, we rejoice in the fullness of our pleasures, because we hope for what we see; but you are tormented by the labors of self-restraint, believing what you do not see.” Then they add what the Apostle recalled: “Let us eat and drink, for tomorrow we die.” But see what he warned must be guarded against: “Bad company,” he says, “corrupts good morals. Be sober, as is right, and do not sin.”

Rom 8:24–25 (quotation, high confidence) · Ps 142:5 (141:6 Vulg.) (quotation, high confidence) · 2 Cor 4:18 (quotation, high confidence) · Ps 27:14 (26:14 Vulg.) (quotation, high confidence) · 1 Cor 15:32–34 (quotation, high confidence)

Notes and citation

Summary: Augustine exhorts his hearers to hope for the unseen eternal things God promises, not the deceiving world's present pleasures, and to ignore those who mock them with “Let us eat and drink.”

Quotations: Rom 8:24–25; Ps 142:5 (141:6 Vulg.); 2 Cor 4:18; Ps 27:14 (26:14 Vulg.); Sir 2:16 (2:14 in other numbering); 1 Cor 15:32–34.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray footnote mark): non eat spes: quod enim → non est spes: quod enim; quæ autem non videntur, alterna. → quæ autem non videntur, æterna.; et sustine Domiuum. Mundi enim promissa semper fallunt; Dci autem → et sustine Dominum. Mundi enim promissa semper fallunt; Dei autem; nobis daturus. est: multi fatigantur exspectare vcracem, ct non erubescunt → nobis daturus est: multi fatigantur exspectare veracem, et non erubescunt; Væ Itis qui perdiderunt sustinentiam, et diverterunt in vias pratas. → Væ his qui perdiderunt sustinentiam, et diverterunt in vias pravas.; corde confortato Deum suslinenlibus → corde confortato Deum sustinentibus; Dicunt enim npbis → Dicunt enim nobis; vera esse quai creditis? Eccenos in nostrarum → vera esse quæ creditis? Ecce nos in nostrarum; credendo quod nun videtis → credendo quod non videtis; Sobrii estote juste I, et → Sobrii estote juste, et.

Extrabiblical texts: Sir 2:16 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Eschatology

Cite (SBL): Augustine, Serm. 157.1 (PL 38:506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-157-1). (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).

157.2PL 38:506

Cavete ergo, fratres, ne talibus colloquiis mores vestri corrumpantur, evertatur spes, enervetur patientia, et divertatis in vias pravas. Imo vero mites atque mansueti tenete vias rectas, quas vos docet Dominus: de quibus Psalmus dicit, Diriget mites in judicio, docebit mansuetos vias suas. Patientiam quippe in laboribus hujus vitæ, sine qua non potest custodiri spes futuræ vitæ, nemo potest perpetuo retinere, nisi mitis atque mansuetus; qui non resistit voluntati Dei, cujus jugum lene est et sarcina levis, sed credentibus Deo, et sperantibus in eum, et diligentibus eum. Ita quippe mites atque mansueti non solum consolationes ejus amabitis, sed etiam flagella ejus tanquam boni filii tolerabitis; ut quoniam quod non videtis speratis, per patientiam exspectetis. Sic agite, sic ambulate. In Christo enim ambulatis, qui dixit: Ego sum via. Quomodo in illo ambulandum sit, discite, non solum ejus verbo, sed etiam ejus exemplo. Huic enim proprio Filio non pepercit Pater, sed pro nobis omnibus tradidit illum: non utique nolentem, neque recusantem, sed pariter volentem; quia una est voluntas Patris et Filii secundum æqualitatem formæ Dei, in qua cum esset, non rapinam arbitratus est, esse æqualis Deo: et singulariter obedientem, secundum quod semetipsum evacuavit formam servi accipiens. Nam ipse dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis. Sic ergo Pater proprio Filio non pepercit, sed pro nobis omnibus tradidit eum, ut et ipse Filius traderet semetipsum pro nobis.

Beware, then, brothers, lest your morals be corrupted by such talk, your hope overturned, your patience weakened, and you turn aside into crooked ways. Rather, being meek and gentle, keep to the straight ways which the Lord teaches you, of which the Psalm says: “He will guide the meek in judgment; he will teach the gentle his ways.” For no one can keep patience to the end amid the labors of this life—without which the hope of the future life cannot be guarded—unless he is meek and gentle; one who does not resist the will of God, whose yoke is easy and burden light—but to those who believe God, hope in him, and love him. For so, being meek and gentle, you will not only love his consolations but will also bear his scourges like good sons; so that, since you hope for what you do not see, you may wait for it with patience. Act so; walk so. For you walk in Christ, who said, “I am the way.” Learn how to walk in him, not only from his word but also from his example. For “the Father did not spare his own Son, but handed him over for us all”: certainly not unwilling or refusing, but equally willing, because the will of the Father and the Son is one according to the equality of the form of God, in which, being in it, “he did not think it robbery to be equal with God”; and singularly obedient, in that “he emptied himself, taking the form of a servant.” For “he loved us, and handed himself over for us as an offering and sacrifice to God for a fragrance of sweetness.” So the Father did not spare his own Son, but handed him over for us all, in such a way that the Son also handed himself over for us.

Ps 25:9 (24:9 Vulg.) (quotation, high confidence) · Matt 11:30 (allusion, high confidence) · John 14:6 (quotation, high confidence) · Rom 8:32 (quotation, high confidence) · Phil 2:6–7 (quotation, high confidence) · Eph 5:2 (quotation, high confidence)

Notes and citation

Summary: Patience in hope requires meekness that accepts God's discipline; Christ, handed over by the Father and handing himself over in one will, is the way and the example.

Quotations: Ps 25:9 (24:9 Vulg.); Matt 11:30 (allusion); John 14:6; Rom 8:32; Phil 2:6–7; Eph 5:2. The one will of Father and Son is stated as Augustine states it.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; words run together): ne talibuS colloquiis → ne talibus colloquiis; enervetur patientia, ct divertatis → enervetur patientia, et divertatis; de quibus Psahnus dicit → de quibus Psalmus dicit; jugum lene est ct sarcina levis → jugum lene est et sarcina levis; consolationes ejus amabitis, sedetiam flagella → consolationes ejus amabitis, sed etiam flagella; ut quaniam quod non videtis speratis,per patientiam → ut quoniam quod non videtis speratis, per patientiam; In Christo eniin ambulatis → In Christo enim ambulatis; scd etiam ejus exemplo. Huic enim proprio Filio non pepercit l'ater → sed etiam ejus exemplo. Huic enim proprio Filio non pepercit Pater; sed parilcr volentem; quia una cst voluntas → sed pariter volentem; quia una est voluntas; in qua cum csset, n n rapinam → in qua cum esset, non rapinam; et singularitcr obedientem → et singulariter obedientem; Nam ipse dilexit noa → Nam ipse dilexit nos; proprio Filio nou pepercit → proprio Filio non pepercit.

Topics: Christology, Trinity

Cite (SBL): Augustine, Serm. 157.2 (PL 38:506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-157-2). (abbreviation not yet checked)

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157.3PL 38:506–507

Traditus ergo ille excelsus, per quem facta sunt omnia, traditus propter formam servi in opprobrium hominum et abjectionem plebis, in contumeliam, in flagella, in mortem crucis docuit nos exemplo passionis, cum quanta patientia in illo ambulemus: et firmavit nos exemplo suæ resurrectionis, quid ab illo patienter sperare debeamus. Si enim quod non videmus speramus, per patientiam exspectamus. Quod non videmus quidem, speramus: sed corpus sumus illius capitis, in quo jam perfectum est quod speramus. De illo enim dictum est quod ipse sit caput corporis Ecclesiæ, primogenitus, ipse primatum tenens. Et de nobis scriptum est: Vos autem estis corpus Christi et membra. Si autem quod non videmus speramus, per patientiam exspectamus, securi; quoniam qui resurrexit caput nostrum est, servat spem nostram. Et quia priusquam resurgeret, flagellatum est caput nostrum, firmavit patientiam nostram. Scriptum est enim: Quem enim diligit Dominus, corripit; flagellat autem omnem filium, quem recipit. Non itaque in flagello deficiamus, ut in resurrectione gaudeamus. Ita enim verum est quod flagellat omnem filium quem recipit, ut nec Unico suo pepercerit, sed pro nobis omnibus tradiderit eum. Intuentes ergo eum, qui sine peccati merito flagellatus est, qui mortuus est propter delicta nostra, et resurrexit propter justificationem nostram, non timeamus ne abjiciamur flagellati; sed potius confidamus quia recipiemur justificati.

So that exalted one through whom all things were made was handed over—handed over because of the form of a servant—to the reproach of men and the contempt of the people, to insult, to scourging, to the death of the cross; by the example of his passion he taught us with how much patience we should walk in him; and by the example of his resurrection he strengthened us as to what we ought to hope for from him with patience. “For if we hope for what we do not see, we wait for it with patience.” We hope indeed for what we do not see; but we are the body of that head in whom what we hope for is already accomplished. For it was said of him that he is the head of the body, the Church, the firstborn, holding the first place himself. And of us it is written: “But you are the body of Christ and its members.” If then we hope for what we do not see and wait for it with patience, we wait secure, because the one who rose is our head and keeps our hope. And because our head was scourged before he rose, he strengthened our patience. For it is written: “For whom the Lord loves he corrects; and he scourges every son whom he receives.” So let us not fail under the scourge, that we may rejoice in the resurrection. For it is so true that he scourges every son whom he receives, that he did not spare even his Only One, but handed him over for us all. Looking, then, at him who was scourged without the desert of sin, “who died for our sins and rose for our justification,” let us not fear that we shall be cast off when we are scourged; but rather let us trust that we shall be received when we are justified.

Ps 22:6 (21:7 Vulg.) (allusion, high confidence) · Rom 8:25 (quotation, high confidence) · Col 1:18 (quotation, high confidence) · 1 Cor 12:27 (quotation, high confidence) · Heb 12:6 (quotation, high confidence) · Rom 8:32 (allusion, high confidence) · Rom 4:25 (quotation, high confidence)

Notes and citation

Summary: Christ's passion teaches patience and his resurrection grounds hope, since what we hope for is already accomplished in our head; being scourged is a mark of sonship.

Quotations and allusions: Ps 22:6 (21:7 Vulg.); Rom 8:25; Col 1:18; 1 Cor 12:27; Heb 12:6 (edition's “Hebr. XIII, 6” corrected); Rom 8:32; Rom 4:25.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): cum quanta paticntia in illo → cum quanta patientia in illo; in quo jam perfectum est quod spcramus → in quo jam perfectum est quod speramus; per patientiam exspectumus, secuii; quoniam → per patientiam exspectamus, securi; quoniam; Et quia priusqualn resurgeret → Et quia priusquam resurgeret; Non itaque ill flagello → Non itaque in flagello; ut nee Unico suo pepercerit, sed pro nobis omnibus Iradidcrit cum. Intuentes ergo cum, qui sinc peccati → ut nec Unico suo pepercerit, sed pro nobis omnibus tradiderit eum. Intuentes ergo eum, qui sine peccati; propter delicta nostra. ut resurrexit → propter delicta nostra, et resurrexit; sed potitis confidamus → sed potius confidamus.

Topics: Christology

Cite (SBL): Augustine, Serm. 157.3 (PL 38:506–507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-157-3). (abbreviation not yet checked)

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157.4PL 38:507

Quamvis enim nondum venerit nostri gaudii plenitudo: nec modo tamen sine gaudio relicti sumus; quia spe salvi facti sumus. Ideo et ipse Apostolus, qui ait: Si quod non videmus speramus, per patientiam exspectamus; dicit alio loco, Spe gaudentes, in tribulatione patientes. Habentes ergo talem spem, multa fiducia utamur: et sermo noster in gratia conditus sit sale, ut sciamus quemadmodum oporteat unicuique respondere. Dicendum est enim eis qui cum perdidissent, vel nunquam suscepissent sustinentiam, nobis sustinentibus Dominum ( quia quod non videmus sperantes, per patientiam exspectamus) etiam insultare audent, cum imitari deberent: Ubi sunt deliciæ vestræ, propter quas ambulatis per vias pravas? Non dicimus, ubi erunt, cum hæc vita transierit; sed modo ubi sunt? Cum hesternum diem hodiernus abstulerit, et hodiernum crastinus ablaturus sit, quid eorum quæ diligitis, non transcurrit et transvolat? Quid non fugit pene antequam capitur, cum ex ipso hodierno die nulla possit vel hora retineri? Ista enim secunda excluditur a tertia, sicut prima exclusa est a secunda. Ipsius horæ unius, quæ præsens videtur, nihil est præsens: omnes enim partes ejus, et omnia momenta fugitiva sunt.

For although the fullness of our joy has not yet come, we have not been left even now without joy, because by hope we have been saved. Therefore the Apostle himself, who says, “If we hope for what we do not see, we wait for it with patience,” says in another place, “Rejoicing in hope, patient in tribulation.” Having, then, such a hope, let us use great confidence; and let our speech be seasoned with salt in grace, so that we may know how we ought to answer each one. For it must be said to those who, having lost endurance or never having taken it up, even dare to mock us as we wait for the Lord (because, hoping for what we do not see, we wait for it with patience), when they ought to imitate us: “Where are your delights, for which you walk in crooked ways?” We do not say, “Where will they be when this life has passed?” but, “Where are they now?” When today has taken away yesterday, and tomorrow is about to take away today, what of the things you love does not run past and fly away? What does not flee almost before it is grasped, when not even an hour of this very day can be held? For the second hour is shut out by the third, as the first was shut out by the second. Of that one hour that seems present, nothing is present: for all its parts and all its moments are fleeting.

Rom 8:24–25 (quotation, high confidence) · Rom 12:12 (quotation, high confidence) · 2 Cor 3:12 (allusion, high confidence) · Col 4:6 (quotation, high confidence)

Notes and citation

Summary: Christians already have joy in hope; the pleasures of those who mock them are not even present now, since time itself slips away moment by moment.

Quotations: Rom 8:25; Rom 12:12; 2 Cor 3:12; Col 4:6.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Fluxæ peccatorum deliciæ. Quamvis enim → Quamvis enim; nee modo tamen sine gaudio relicti sumus; qnia spe salvi facti sumus. Idco et ipse Apostolus, qni ait → nec modo tamen sine gaudio relicti sumus; quia spe salvi facti sumus. Ideo et ipse Apostolus, qui ait; Habeutes ergo talem apem → Habentes ergo talem spem; Ubi sunt dcliciæ vostræ → Ubi sunt deliciæ vestræ; cum hanc vita transicrit; scd modo ubi sunt? Cum beslernum diem hodicrnus abstulerit → cum hæc vita transierit; sed modo ubi sunt? Cum hesternum diem hodiernus abstulerit; antequam capitur, cnm ex ipso → antequam capitur, cum ex ipso; Isa enim secunda excluditur → Ista enim secunda excluditur; quæ præsens vidctur, nihil est præsens: omnes enim partes cjus → quæ præsens videtur, nihil est præsens: omnes enim partes ejus.

Cite (SBL): Augustine, Serm. 157.4 (PL 38:507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-157-4). (abbreviation not yet checked)

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157.5PL 38:507

Propter quid peccat homo, si non excæcatus est cum peccat, vel cum peccaret attendat. Poterat videre quia voluptas transitura sine prudentia desideratur; vel cum transierit, cum pœnitentia cogitatur. Nos irridetis, quia speramus æterna, quæ non videmus; cum vos eis quæ videntur temporalibus subditi, nesciatis qualis vobis dies crastinus illucescat: quem sæpe bonum sperantes, malum invenitis; nec, si bonus fuerit, cum ne fugiat tenere poteritis. Nos irridetis, quia speramus æterna: quæ cum venerint, non transibunt; quia nec ipsa veniunt, sed semper manent: nos autem ad illa veniemus, cum per viam dominicam ista quæ transeunt transierimus. A vobis vero temporalia nec sperari aliquando desinunt, et tamen crebro sperata vos fallunt: nec cessant vos inflammare ventura, corrumpere venientia, torquere transeuntia. Nonne ipsa sunt quæ concupita inardescunt, adepta vilescunt, amissa vanescunt? Utimur eis et nos secundum peregrinationis nostræ necessitatem: sed non in eis gaudia nostra figimus, ne illis labentibus subruamur. Utimur enim hoc mundo tanquam non utentes ( I Cor. VII, 31), ut veniamus ad eum qui fecit hunc mundum, et in eo maneamus, ejus æternitate perfruentes.

Let a man consider for what he sins, if he is not blinded when he sins or when he was about to sin. He could see that pleasure which will pass is desired without prudence, or, when it has passed, is thought of with regret. You mock us because we hope for eternal things which we do not see, while you, subject to the temporal things that are seen, do not know what kind of tomorrow will dawn for you; often hoping it good, you find it bad; and if it is good, you cannot hold it so that it does not flee. You mock us because we hope for eternal things: when they come, they will not pass away; for they do not even come, but always remain; but we shall come to them, when by the Lord's way we have passed through these passing things. But by you temporal things never cease to be hoped for, and yet, hoped for again and again, they deceive you: things to come do not cease to inflame you, things arriving to corrupt you, things passing to torment you. Are they not the things that blaze when desired, grow cheap when gained, and vanish when lost? We too use them according to the necessity of our pilgrimage, but we do not fix our joys in them, lest we be overthrown when they slip away. For we use this world as though not using it, so that we may come to him who made this world, and remain in him, enjoying his eternity.

1 Cor 7:31 (quotation, high confidence)

Notes and citation

Summary: Temporal goods inflame, corrupt, and torment those who hope in them; Christians use them on pilgrimage without fixing their joy there, hoping for the eternal things that remain.

Quotation: 1 Cor 7:31. The first sentence is compressed in the Latin; translated by sense.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slips; stray footnote mark): Poterat vidcre 1 quia voluptas → Poterat videre quia voluptas; vel cum transient, cum pœnitentia cogitatur → vel cum transierit, cum pœnitentia cogitatur; cum vos cis qu:e videntur temporalibus → cum vos eis quæ videntur temporalibus; quia speramus alterna: quæ cum venerint, non transibunt; quia nee ipsa → quia speramus æterna: quæ cum venerint, non transibunt; quia nec ipsa; corrumpcre vcnientia → corrumpere venientia; quæ concupita inardescunt 2, adepta → quæ concupita inardescunt, adepta; sed non in cis gaudia → sed non in eis gaudia; ut veniamus ad cum qui fecit hunc mundum, et ifi eo maneamus, ejus æternitate porfruentes → ut veniamus ad eum qui fecit hunc mundum, et in eo maneamus, ejus æternitate perfruentes.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 157.5 (PL 38:507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-157-5). (abbreviation not yet checked)

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157.6PL 38:507

Quid est autem quod dicitis, Quis huc inde venit, et quid apud inferos geratur, quis hominibus indicavit? Et hinc vobis os clausit, qui mortuum quarta die resuscitavit, et ultra non moriturus die tertio resurrexit, et antequam moreretur, qualis vita morientes excipiat, tanquam ille quem nihil lateret, et in paupere quiescente et in divite ardente narravit. Sed illi ista non credunt, qui dicunt, Quis huc inde reversus est? Credituros se volunt videri, si quis parentum suorum revivisceret. Sed maledictus omnis qui spem suam ponit in homine. Ideo ergo Deus homo factus, mori et resurgere voluit; ut et quod futurum esset homini, in hominis carne ostenderetur, et Deo tamen, non homini crederetur. Et certe Ecclesia fidelium toto orbe diffusa, jam ante oculos eorum est. Legant eam ante tot sæcula uni homini promissam, qui contra spem in spem credidit, ut fieret pater multarum gentium. Quod ergo uni Abrahæ credenti promissum est, jam videmus impletum; et quod universo orbi promittitur credenti, desperamus esse venturum? Eant nunc et dicant: Manducemus et bibamus; cras enim moriemur. Illi se adhuc cras dicunt morituros, veritas autem illos jam cum ista dicunt, invenit mortuos. Vos autem, fratres, filii resurrectionis, cives sanctorum Angelorum, Dei hæredes, et Christi cohæredes, cavete imitari eos, qui cras exspirando moriuntur, et hodie bibendo sepeliuntur. Sed sicut dicit idem apostolus, ne corrumpant vestros mores bonos colloquia mala; sobrii estote juste, et nolite peccare (l Cor. xv, 32-34): ambulantes angustam, sed certam viam ducentem ad latitudinem Jerusalem coelestis, quæ mater nostra æterna est; firmissime sperate quod non videtis, patienter exspectate quod nondum habetis; quia veracem promissorem Christum fidelissime retinetis.

But what is this that you say: “Who has come here from there? And who has told men what goes on in the underworld?” Your mouth was shut on this point by him who raised a dead man on the fourth day, and himself rose on the third day never to die again, and who, before he died, told—as one from whom nothing was hidden—what kind of life receives the dying, both in the poor man at rest and in the rich man burning. But those who say, “Who has come back here from there?” do not believe these things. They want to seem ready to believe if one of their own parents came back to life. But “cursed is everyone who places his hope in man.” Therefore God, made man, willed to die and rise again, so that what would happen to man might be shown in the flesh of a man, and yet God, not a man, would be believed. And certainly the Church of the faithful, spread through the whole world, is already before their eyes. Let them read that it was promised so many ages ago to one man, who against hope believed in hope, that he would become the father of many nations. What was promised to Abraham alone, believing, we already see fulfilled; and do we despair that what is promised to the whole believing world will come? Let them go now and say, “Let us eat and drink, for tomorrow we die.” They say they will die tomorrow; but the truth finds them dead already while they say it. But you, brothers, sons of the resurrection, fellow citizens of the holy angels, heirs of God and fellow heirs of Christ, beware of imitating those who die tomorrow by breathing their last and are buried today by drinking. But, as the same apostle says, lest bad company corrupt your good morals, “be sober, as is right, and do not sin,” walking the narrow but sure way that leads to the breadth of the heavenly Jerusalem, which is our eternal mother. Hope most firmly for what you do not see; wait patiently for what you do not yet have; because you hold most faithfully to Christ, the truthful promiser.

John 11:39–44 (allusion, high confidence) · Luke 16:19–31 (allusion, high confidence) · Jer 17:5 (quotation, high confidence) · Rom 4:18 (quotation, high confidence) · 1 Cor 15:32–34 (quotation, high confidence) · Matt 7:14 (allusion, medium confidence) · Gal 4:26 (allusion, medium confidence)

Notes and citation

Summary: Christ, who raised Lazarus, rose himself, and told of Lazarus and the rich man, answers those who ask who has returned from the dead; the fulfilled promise to Abraham guarantees the rest.

Quotations and allusions: John 11:39–44; Luke 16:19–31; Jer 17:5; Rom 4:18; 1 Cor 15:32–34; Matt 7:14; Gal 4:26.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): Quid usi autem quod dicitis, Quis huc inde venit, cl quid → Quid est autem quod dicitis, Quis huc inde venit, et quid; Et binc vobis os clausit, qui mortuum quarta die rcsuscitavit, et ultra non moriturus die tertio rcsurrexit → Et hinc vobis os clausit, qui mortuum quarta die resuscitavit, et ultra non moriturus die tertio resurrexit; qualis vita Ino. rientes excipiat, tanquam il1c quem nihil lateret, et in paupere quiescente ct in divite → qualis vita morientes excipiat, tanquam ille quem nihil lateret, et in paupere quiescente et in divite; Quis huc inde reversus cst? Credituros se voluntvidcri, si quis parentum suoruin → Quis huc inde reversus est? Credituros se volunt videri, si quis parentum suorum; Idco ergo Deus homo factus, mori et resurgere voluit; ut ct quod futurum esset homini, in hominis carne ostenderetur, ct Deo tamen, non homini credcretur. → Ideo ergo Deus homo factus, mori et resurgere voluit; ut et quod futurum esset homini, in hominis carne ostenderetur, et Deo tamen, non homini crederetur.; Legant cain ante tot → Legant eam ante tot; ut fleret pater → ut fieret pater; cives sanctorum Angelorum, Dci hæredes, et Christi cohæredes, cavcte imitari cos, qui cras exspirando moriuntur 1, et → cives sanctorum Angelorum, Dei hæredes, et Christi cohæredes, cavete imitari eos, qui cras exspirando moriuntur, et; subrii estote juste, et noh'te peccare → sobrii estote juste, et nolite peccare; ambulantes angustam, scd certam viam ducentem ad latitudinem Jcrusalem → ambulantes angustam, sed certam viam ducentem ad latitudinem Jerusalem; quia veracem promissorcm Christum → quia veracem promissorem Christum.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 157.6 (PL 38:507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-157-6). (abbreviation not yet checked)

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Chapter 158

158.1PL 38:507–508

Apostolum beatum audivimus exhortantem et confirmantem nos, cum diceret nobis: Si Deus pro nobis, quis contra nos? Pro quibus autem sit Deus, superius ostendit, ubi ait: quos autem prædestinavit, illos et vocavit; quos autem vocavit, illos et justificavit; quos autem justificavit, illos et glorificavit. Quid ergo dicemus ad hæc? Si Deus pro nobis, quis contra nos? Deus pro nobis, ut prædestinaret nos; Deus pro nobis, ut vocaret nos; Deus pro nobis, ut justificaret nos; Deus pro nobis, ut glorificaret nos. Si Deus pro nobis, quis contra nos? Prædestinavit, antequam essemus; vocavit, cum aversi essemus; justificavit, cum peccatores essemus; glorificavit, cum mortales essemus. Si Deus pro nobis, quis contra nos? Prædestinatis a Deo, vocatis, justificatis, glorificatis, qui vult adversari, paret se, si potest bellare adversus Deum. Ubi enim audivimus, Si Deus pro nobis, quis contra nos? nisi qui Deum vincit, non lædit nos. Et quis est qui vincit Omnipotentem? Quicumque reluctari voluerit, sibi nocet. Hoc est, quod et Paulo adhuc Saulo de coelo Christus clamavit: Non tibi expedit contra stimulum calcitrare. Sæviat, sæviat quantum potest; qui calces adversus stimulum mittit, nonne in se ipsum sævit?

We have heard the blessed Apostle exhorting and strengthening us when he said to us: “If God is for us, who is against us?” For whom God is, he showed above, where he says: “And those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified. What then shall we say to these things? If God is for us, who is against us?” God is for us, to predestine us; God is for us, to call us; God is for us, to justify us; God is for us, to glorify us. “If God is for us, who is against us?” He predestined us before we existed; he called us when we were turned away; he justified us when we were sinners; he glorified us when we were mortal. “If God is for us, who is against us?” Let whoever wants to oppose those predestined, called, justified, and glorified by God prepare himself, if he can, to make war against God. For where we have heard, “If God is for us, who is against us?”, no one harms us unless he defeats God. And who is there who defeats the Almighty? Whoever wants to struggle against him harms himself. This is what Christ cried out from heaven to Paul, still Saul: “It is not good for you to kick against the goad.” Let him rage, let him rage as much as he can: does not one who kicks against the goad rage against himself?

Rom 8:30–31 (quotation, high confidence) · Acts 26:14 (quotation, high confidence)

Notes and citation

Summary: Since God predestines, calls, justifies, and glorifies, no one can harm those for whom he is, unless he defeats God; whoever resists only harms himself.

Quotations: Rom 8:30–31; Acts 9:5 (26:14). Predestination is stated as Augustine states it.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Apostolum beatum audivilnus exhortantem ct confirmantem → Apostolum beatum audivimus exhortantem et confirmantem; ut vocarcl nos → ut vocaret nos; qui vuit adversari, paret se → qui vult adversari, paret se; nisi qui Deum vincit, con lædit uos. Et quis est qui v incit → nisi qui Deum vincit, non lædit nos. Et quis est qui vincit; Hac cst, quod et Paulo → Hoc est, quod et Paulo; qni calces adversus stimulum mittit, nonne in sc ipsum sævit? → qui calces adversus stimulum mittit, nonne in se ipsum sævit?.

Cite (SBL): Augustine, Serm. 158.1 (PL 38:507–508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-1). (abbreviation not yet checked)

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158.2PL 38:508

In his autem quatuor rebus, quas commendavit Apostolus insignes, quæ pertinent ad eos pro quibus est Deus, id est, prædestinatione, vocatione, justificatione, glorificatione; in his ergo quatuor rebus considerare debemus quid jam habeamus, et quid adhuc exspectemus. In his enim quæ jam habemus, laudemus Deum largitorem: in his quæ nondum habemus, teneamus debitorem. Debitor enim factus est, non aliquid a nobis accipiendo, sed quod ei placuit promittendo. Aliter enim dicimus homini, Debes mihi quia dedi tibi: et aliter dicimus, Debes mihi, quia promisisti mihi. Quando dicis, Debes mihi, quia dedi tibi: a te processit beneficium, sed mutuatum, non donatum. Quando autem dicis, Debes mihi, quia promisisti mihi: tu nihil dedisti, et tamen exigis. Bonitas enim ejus qui promisit, dabit, ne in malitiam fides convertatur. Qui enim fallit, malus est. Deo autem numquid dicimus, Redde mihi, quia dedi tibi? Quid dedimus Deo, quando totum quod sumus, et quod habemus boni, ab illo habemus? Nihil ergo ei dedimus. Non est quemadmodum ista voce exigamus debitorem Deum, maxime dicente nobis Apostolo, Quis enim cognovit sensum Domini? aut quis consiliarius Ejus fuit? aut quis prior dedit illi, et retribuetur ei? Illo ergo modo possumus exigere Dominum nostrum, ut dicamus: Redde quod promisisti, quia fecimus quod jussisti: et hoc tu fecisti, quia laborantes juvisti.

Now in these four things which the Apostle set forth as remarkable, which belong to those for whom God is—that is, predestination, calling, justification, glorification—in these four things, then, we ought to consider what we already have and what we still await. In those that we already have, let us praise God the giver; in those that we do not yet have, let us hold him as debtor. For he has become a debtor, not by receiving anything from us, but by promising what pleased him. For we say to a man in one way, “You owe me, because I gave to you,” and in another way, “You owe me, because you promised me.” When you say, “You owe me, because I gave to you,” the benefit came from you, but lent, not given. But when you say, “You owe me, because you promised me,” you gave nothing, and yet you demand. For the goodness of the one who promised will give, lest good faith be turned into wickedness. For whoever deceives is wicked. But do we say to God, “Pay me back, because I gave to you”? What have we given God, when all that we are and whatever good we have, we have from him? So we have given him nothing. There is no way for us to demand payment of God as debtor with that word, especially as the Apostle says to us: “For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it will be repaid him?” So we can demand of our Lord in this way, saying: “Give what you promised, because we did what you commanded: and you did this, because you helped us as we labored.”

Rom 11:34–35 (quotation, high confidence)

Notes and citation

Summary: Of predestination, calling, justification, and glorification, some we have and some we await; God is our debtor only by his own promise, since we have given him nothing.

Quotation: Rom 11:34–35.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; word divided): Deus nobis debitor factus ex promissis. In his autem → In his autem; id cst, prædestinatione, vocatione, justificatione, glorificatione; in his crgo quatuor rebus considcrare → id est, prædestinatione, vocatione, justificatione, glorificatione; in his ergo quatuor rebus considerare; In his enim quæ jam habentis → In his enim quæ jam habemus; Dcbilor enim factus cst, Hon aIquid a nobis accipicndo → Debitor enim factus est, non aliquid a nobis accipiendo; Debes milii quia dedi tibi: ct alilcr dicimus → Debes mihi quia dedi tibi: et aliter dicimus; tu nihil dedi ti, et tamen exigis → tu nihil dedisti, et tamen exigis; Qui enim fallit, malus cst, Deo autem → Qui enim fallit, malus est. Deo autem; quando lotum quod sumus, ct quod habemus → quando totum quod sumus, et quod habemus; exigamus debitorem De'lIn, maxime → exigamus debitorem Deum, maxime; Quis cnim cognovit → Quis enim cognovit.

Cite (SBL): Augustine, Serm. 158.2 (PL 38:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-2). (abbreviation not yet checked)

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158.3PL 38:508

Nemo ergo dicat: Ideo me vocavit Deus, quia colui Deum. Quomodo coluisses, si vocatus non fuisses? Si propterea te vocavit Deus, quia coluisti Deum: ergo prior dedisti, et retribuit tibi. Nonne istam tibi vocem Apostolus tollit, cum dicit, Aut quis prior dedit illi, et retribuetur ei? Sed ecce quando vocatus es, vel jam eras. Quomodo prædestinareris, nisi quando non eras? Quid Deo dedisti, quando qui aliquid dares, non eras? Quid ergo fecit Deus, quando prædestinavit qui non erat? Quod ait Apostolus: Qui vocat ea quæ non sunt, tanquam ea quæ sunt. Si jam esses, non prædestinareris; nisi aversus esses, non vocareris; nisi impius esses, non justificareris, nisi terrenus et abjectus esses, non glorificareris. Quis ergo prior dedit illi, et retribuetur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia. Quid ergo reddimus? Ipsi gloria. Quia non eramus, quando sumus prædestinati; quia aversi eramus, quando sumus vocati; quia peccatores eramus, quando sumus justificati: agamus Deo gratias, ne remaneamus ingrati.

So let no one say: “God called me because I worshipped God.” How would you have worshipped if you had not been called? If God called you because you worshipped God, then you gave first, and he repaid you. Does not the Apostle take this saying away from you when he says, “Or who has first given to him, and it will be repaid him?” But look: when you were called, perhaps you already existed. How were you predestined except when you did not exist? What did you give God when you, who might give something, did not exist? What then did God do when he predestined one who did not exist? What the Apostle says: “Who calls the things that are not as though they were.” If you already existed, you would not be predestined; unless you had been turned away, you would not be called; unless you had been ungodly, you would not be justified; unless you had been earthly and abject, you would not be glorified. “Who then has first given to him, and it will be repaid him? For from him and through him and in him are all things.” What then do we give back? “To him be glory.” Because we did not exist when we were predestined, because we were turned away when we were called, because we were sinners when we were justified, let us give thanks to God, lest we remain ungrateful.

Rom 11:35–36 (quotation, high confidence) · Rom 4:17 (quotation, high confidence)

Notes and citation

Summary: God's calling is not a reward for prior worship: we did not exist when predestined, were turned away when called, and were sinners when justified, so all is grace.

Quotations: Rom 11:35–36; Rom 4:17.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark; word divided): quia colui Dcum → quia colui Deum; ergo prior dedisti, ct retribuit libi. Nonne istam libi vocem → ergo prior dedisti, et retribuit tibi. Nonne istam tibi vocem; nisi quando uon eras 2? Quid Dco dedisti, quando qui aliquid dares, non cras? → nisi quando non eras? Quid Deo dedisti, quando qui aliquid dares, non eras?; quando prædestinavit qni nou erat? → quando prædestinavit qui non erat?; tanquam ea qum sunt → tanquam ea quæ sunt; nisi ter renus et abjectus → nisi terrenus et abjectus; Quid ergo reddimus 1 Ipsi gloria. Qua non eramus → Quid ergo reddimus? Ipsi gloria. Quia non eramus; quia peccatores cramu?, quando sumus justificati: agamus Dco gratias, ne remancamus → quia peccatores eramus, quando sumus justificati: agamus Deo gratias, ne remaneamus.

Cite (SBL): Augustine, Serm. 158.3 (PL 38:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-3). (abbreviation not yet checked)

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158.4PL 38:508

Proposueramus autem considerare de his quatuor rebus quid jam consecuti fuerimus, quid adhuc adipiscendum exspectemus. Prædestinati enim jam sumus et antequam essemus. Vocati sumus, quando christiani facti sumus. Jam ergo et hoc habemus. Justificati, quid? Quid est, justificati? Audemus dicere, jam hoc tertium habere nos? Et erit quisquam nostrum qui audeat dicere, Justus sum? Puto enim hoc esse, Justus sum, quod est, peccator non sum. Si audes hoc dicere, occurrit tibi Joannes: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est (I Joan. I, S). Quid ergo? Nihil habemus de justitia? An habemus, sed non totum habemus? Hoc ergo quæramus. Si enim aliquid habemus, et aliquid non habemus; crescat quod habemus, et implebitur quod non habemus. Ecce enim baptizati sunt homines, omnia illis peccata dimissa sunt, justificati sunt a peccatis; negare non possumus: restat tamen lucta cum carne, restat lucta cum mundo, restat lucta cum diabolo. Qui autem luctatur, aliquando ferit, aliquando percutitur; aliquando vincit, aliquando perimitur: quomodo de stadio exeat attenditur. Nam si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est. Item, si dixerimus quia justitiæ nihil habemus, adversum Dei dona mentimur. Si enim justitiæ nihil habemus, nec fidem habemus: si fidem non habemus, christiani non sumus. Si autem fidem habemus, jam aliquid habemus justitiæ. Ipsum aliquid, vis nosse quantum sit? Justus ex fide vivit: justus, inquam, ex fide vivit; quia credit quod non videt.

We had proposed to consider, of these four things, what we have already obtained and what we still await to receive. For we are already predestined, even before we existed. We were called when we became Christians. So we already have this too. Justified—what about that? What is “justified”? Do we dare to say that we already have this third? And will there be anyone of us who dares to say, “I am righteous”? For I think that “I am righteous” is the same as “I am not a sinner.” If you dare to say this, John meets you: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” What then? Have we nothing of righteousness? Or do we have it, but not all of it? Let us look into this. For if we have something and do not have something, let what we have grow, and what we do not have will be filled up. For see, people have been baptized; all their sins have been forgiven them; they have been justified from sins: we cannot deny it. Yet there remains the struggle with the flesh, there remains the struggle with the world, there remains the struggle with the devil. And one who wrestles sometimes strikes, sometimes is struck; sometimes wins, sometimes is brought down: how he leaves the arena is what counts. For “if we say that we have no sin, we deceive ourselves, and the truth is not in us.” Likewise, if we say that we have nothing of righteousness, we lie against God's gifts. For if we have nothing of righteousness, we do not have faith either; if we do not have faith, we are not Christians. But if we have faith, we already have something of righteousness. Do you want to know how great that “something” is? “The righteous lives by faith”: the righteous, I say, lives by faith, because he believes what he does not see.

1 John 1:8 (quotation, high confidence) · Hab 2:4 (quotation, high confidence) · Rom 1:17 (quotation, high confidence)

Notes and citation

Summary: We are already predestined and called; justification we have in part, through baptism and faith, yet the struggle with sin remains, so no one may say he is without sin.

Quotations: 1 John 1:8; Hab 2:4 (Rom 1:17).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark): Prædestinati cnim jam snmus → Prædestinati enim jam sumus; Juslificati, quid? Quid cst, justificati? → Justificati, quid? Quid est, justificati?; sed non totum habcmus? Hoc ergo quæramus. Si cnim aliquid habemus, et aliquid non habemus; creseat quod habemus, ct implebitur → sed non totum habemus? Hoc ergo quæramus. Si enim aliquid habemus, et aliquid non habemus; crescat quod habemus, et implebitur; Eccc enim baptizati sunt homines → Ecce enim baptizati sunt homines; justificati sunt a pecca:is; nogarc non possumus: restat tamen lucta cuin carnc → justificati sunt a peccatis; negare non possumus: restat tamen lucta cum carne; quia justitiæ nihil lia! emus → quia justitiæ nihil habemus; ncc fidem habemus: si fidem non habemus, christiani non sumnus. Si amic n fidem habemus → nec fidem habemus: si fidem non habemus, christiani non sumus. Si autem fidem habemus; Ipsum aliquid, viS nosse → Ipsum aliquid, vis nosse; justus, inquam % ex fide vivit → justus, inquam, ex fide vivit.

Topics: Baptism

Cite (SBL): Augustine, Serm. 158.4 (PL 38:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-4). (abbreviation not yet checked)

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158.5PL 38:508–509

Patres, arietes sancti, duces Apostoli, quando annuntiaverunt, non solum viderunt oculis, sed etiam manibus tractaverunt: et tamen Dominus servans nobis donum fidei, cuidam discipulorum suorum tractanti, palpanti, veritatem digitis inquirenti et invenienti, exclamanti, Dominus meus et Deus meus; ait ipse Dominus et Deus, Quia vidisti, credidisti. Et nos futuros intuens: Beati, inquit, qui non viderunt et crediderunt. Non vidimus, audivimus, et credidimus. Beati prædicti sumus, et de justitia nihil habemus? Venit Dominus carnaliter ad Judæos, et occisus est: non venit ad nos, et acceptus est. Populus quem non cognovi, servivit mihi, in obauditu auris obedivit mihi. Nos sumus, et de justitia nihil habemus? Omnino habemus. Grati simus ex eo quod habemus: ut addatur quod non habemus, et non perdamus quod habemus. Ergo et hoc tertium jam agitur in nobis. Justificati sumus: sed ipsa justitia, cum proficimus, crescit. Et quomodo crescat dicam, et vobiscum quodam modo conferam; ut unusquisque vestrum jam in ipsa justificatione constitutus, accepta scilicet remissione peccatorum per lavacrum regenerationis, accepto Spiritu sancto, proficiens de die in diem, videat ubi sit, accedat, proficiat et crescat, donec consummetur, non ut finiatur, sed ut perficiatur.

The fathers, the holy rams, the apostles our leaders, when they proclaimed, not only saw with their eyes but also handled with their hands; and yet the Lord, keeping the gift of faith for us, said to one of his disciples—who was handling, feeling, searching out the truth with his fingers, finding it, and crying out, “My Lord and my God”—the Lord and God himself said, “Because you have seen, you have believed.” And looking at us who were to come: “Blessed,” he said, “are those who have not seen and have believed.” We have not seen; we have heard and believed. Have we been called blessed beforehand, and have nothing of righteousness? The Lord came in the flesh to the Jews, and was killed; he did not come to us, and was received. “A people whom I did not know served me; at the hearing of the ear it obeyed me.” That is we—and have we nothing of righteousness? We certainly have. Let us be grateful for what we have, so that what we do not have may be added, and we may not lose what we have. So this third thing too is already being done in us. We have been justified; but righteousness itself grows as we make progress. And how it grows I shall tell, and in a way confer with you, so that each of you, already set in justification itself—having received, namely, the forgiveness of sins through the washing of regeneration, and having received the Holy Spirit—making progress from day to day, may see where he is, may draw near, progress, and grow, until he is brought to completion: not so as to come to an end, but so as to be made perfect.

John 20:28–29 (quotation, high confidence) · Ps 18:43–44 (17:44-Ps Vulg.) (quotation, high confidence) · Titus 3:5 (allusion, high confidence)

Notes and citation

Summary: We who believe without seeing are called blessed and so already have some righteousness, received in baptism and the Spirit; it is to grow until it is made perfect.

Quotations: John 20:28–29; Ps 18:43–44 (17:44–45 Vulg.); Titus 3:5 (allusion). “Holy rams” (arietes) is Augustine's image for the apostles as leaders of the flock.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): veritatem digitis in:quirenti et invenienti, exclamanti, Dominus meus et Deu, meus → veritatem digitis inquirenti et invenienti, exclamanti, Dominus meus et Deus meus; Venit Dominus carnaliter ad Judxos, ct occisus est: non venit ad nos, et acceplus est. → Venit Dominus carnaliter ad Judæos, et occisus est: non venit ad nos, et acceptus est.; in obauditu illeria obedivit mihi. Nos sumus, ct de justitia nihil hahcmus? → in obauditu auris obedivit mihi. Nos sumus, et de justitia nihil habemus?; Et quomodo cresci. dicam, ct vobiscum quodarn modo conferam; ut unas quisque vesti um → Et quomodo crescat dicam, et vobiscum quodam modo conferam; ut unusquisque vestrum; accepto Spiritu sancto, profiriens de die → accepto Spiritu sancto, proficiens de die.

Topics: Baptism

Cite (SBL): Augustine, Serm. 158.5 (PL 38:508–509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-5). (abbreviation not yet checked)

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158.6PL 38:509

Incipit homo a fide: quid pertinet ad fidem? Credere. Sed adhuc ista fides discernatur ab immundis spiritibus. Ad fidem quid pertinet? Credere. Sed ait apostolus Jacobus: Et dæmones credunt, et contremiscunt. Si tantum credis, et sine spe vivis, vel dilectionem non habes: Et dæmones credunt, et contremiscunt. Quid magnum est, si dicis Christum Filium Dei? Hoc dixit Petrus, et audivit, Beatus es Simon Bar Jona: hoc dixerunt dæmones, et audierunt, Obmutescite. Ille beatus, dicitur ei, Quia non revelavit tibi caro et sanguis, sed Pater meus qui in cœlis est. Illi autem audiunt, Obmutescite: et hoc ipsum dicunt, et repelluntur. Una vox est: sed Dominus radicem interrogat, non florem. Unde dicitur ad Hebræos: Ne qua radix amaritudinis sursum germinans molestet, et per illam contaminentur multi (Hebr. xn, i5). Prius ergo discerne fidem tuam a fide dæmonis. Unde eam discernis? Dæmones hoc dixerunt timendo, Petrus amando. Adde ergo fidei spem. Et quæ spes est, nisi de aliqua conscientiæ bonitate? Speique ipsi adde charitatem. Desuper eminentem viam habemus, dicente Apostolo, Supereminentem viam vobis demonstro: Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum velut æramentum sonans, aut cymbalum tinniens: et cætera enarrat bona, et sine charitate nihil prodesse confirmat. Maneant ergo hæc, fides, spes, charitas: major autem horum charitas. Sectamini charitatem, Discernite ergo fidem vestram. Jam estis de prædestinatis, vocatis, justificatis. Paulus Apostolus dicit: Neque circumcisio aliquid valet, neque præputium; sed fides. Dic adhuc, Apostole, adde, discerne; quia, Et dæmones credunt et contremiscunt: ergo adde et discerne, dæmones enim credunt, et contremiscunt quod oderunt. Distingue, Apostole, et circumcide fidem meam, et discerne causam meam de gente non sancta ( Psal. XLII, 4). Plane distinguit, discernit, circumcidit. Et fides, inquit, quæ per dilectionem operatur.

A man begins from faith. What belongs to faith? To believe. But this faith must still be distinguished from that of the unclean spirits. What belongs to faith? To believe. But the apostle James says: “The demons also believe, and tremble.” If you only believe, and live without hope, or do not have love: “The demons also believe, and tremble.” What great thing is it if you say that Christ is the Son of God? Peter said this, and heard, “Blessed are you, Simon Bar-Jona”; the demons said this, and heard, “Be silent.” He is blessed; it is said to him, “For flesh and blood has not revealed it to you, but my Father who is in heaven.” But they hear, “Be silent”: they say the very same thing, and are repelled. It is one word; but the Lord questions the root, not the flower. Hence it is said to the Hebrews: “Lest any root of bitterness springing up trouble you, and through it many be defiled.” So first distinguish your faith from the faith of the demon. How do you distinguish it? The demons said this fearing, Peter loving. So add hope to faith. And what is hope, if not from some goodness of conscience? And to hope itself add love. We have a way surpassing from above, as the Apostle says: “I show you a still more excellent way. If I speak with the tongues of men and of angels, but do not have love, I have become like sounding brass or a tinkling cymbal”; and he recounts the other good things and affirms that without love they profit nothing. “So these remain, faith, hope, love; but the greatest of these is love. Pursue love.” So distinguish your faith. You are already among the predestined, called, justified. The apostle Paul says: “Neither circumcision avails anything, nor uncircumcision, but faith.” Say more, Apostle; add, distinguish; for “the demons also believe, and tremble.” So add and distinguish: for the demons believe and tremble at what they hate. Distinguish, Apostle, and circumcise my faith, and “distinguish my cause from a nation that is not holy.” Plainly he distinguishes, he discerns, he circumcises: “And faith,” he says, “which works through love.”

Jas 2:19 (quotation, high confidence) · Matt 16:16–17 (quotation, high confidence) · Mark 1:25 (quotation, high confidence) · Heb 12:15 (quotation, high confidence) · 1 Cor 12:31–13:1 (quotation, high confidence) · 1 Cor 13:13–14:1 (quotation, high confidence) · Gal 5:6 (quotation, high confidence) · Ps 43:1 (42:1 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Justifying faith differs from the demons' faith, which also confesses Christ, by hope and above all love: it is “faith working through love.”

Quotations: Jas 2:19; Matt 16:16–17; Mark 1:25; Heb 12:15; 1 Cor 12:31–13:1; 1 Cor 13:13–14:1; Gal 5:6; Ps 43:1 (42:1 Vulg.). Augustine joins the beginning and end of Gal 5:6 for effect (“but faith … which works through love”).

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; OCR slips; stray footnote mark; stray mark): Fides justificans a fide dæmonum discernitur per spem et charitatem, Spes. Charitas. Incipit homo → Incipit homo; Si tautum credis → Si tantum credis; et auJierunt, Obmutescite → et audierunt, Obmutescite; sed Pater meus qui in caslis est. Illi autem audiunt, Obmutesrite → sed Pater meus qui in cœlis est. Illi autem audiunt, Obmutescite; radix amaritudinis sursum gerMinans → radix amaritudinis sursum germinans; Prius ergo discerne fidem tuam a fide d:emonis. Unde eam discernis1? Dæmones hoc dixerunt timendo, Petrus arnando. Adde ergo lidci spem. → Prius ergo discerne fidem tuam a fide dæmonis. Unde eam discernis? Dæmones hoc dixerunt timendo, Petrus amando. Adde ergo fidei spem.; et cætera enarrat bona, ct sine charitate → et cætera enarrat bona, et sine charitate; neque præputium; æd fides. Dic adbuc, Apostole → neque præputium; sed fides. Dic adhuc, Apostole; et contren iscunt quod oderunt → et contremiscunt quod oderunt; circumcide fidem. meam → circumcide fidem meam; Plane distinguit, disceruit, circumcidit. Et fides, inquit, quce per dilectionem → Plane distinguit, discernit, circumcidit. Et fides, inquit, quæ per dilectionem.

Cite (SBL): Augustine, Serm. 158.6 (PL 38:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-6). (abbreviation not yet checked)

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158.7PL 38:509

Unusquisque ergo, fratres mei, inspiciat se intus, appendat se, probet se in omnibus factis suis, bonis operibus suis, quæ faciat cum charitate, non exspectans retributionem temporalem, sed promissum Dei, faciem Dei. Non enim quidquid tibi Deus promittit, valet aliquid præter ipsum Deum. Omnino me non satiaret Deus, nisi promitteret mihi se ipsum Deum. Quid est tota terra? Quid est totum mare? Quid est totum cœlum? Quid sunt omnia sidera? Quid sol? Quid luna? Quid exercitus Angelorum? Omnium istorum Creatorem sitio: ipsum esurio, ipsum sitio, ipsi dico, Quoniam apud te et fons vitæ. Qui mihi dicit: Ego sum panis qui de cœlo descendi. Esuriat et sitiat peregrinatio mea, ut satietur præsentia mea. Arridet mundus multis rebus, pulchris, fortibus, variis; pulchrior est ille qui fecit, fortior et clarior ille qui fecit, suavior ille est qui fecit. Satiabor, cum manifestabitur gloria tua. Fides ergo quæ per dilectionem operatur si est in vobis, jam pertinetis ad prædestinatos, vocatos, justificatos: ergo crescat in vobis. Fides enim quæ per dilectionem operatur, sine spe esse non potest. Cum autem venerimus, jam erit ibi fides? dicetur nobis, Crede? Non utique. Videbimus eum, contemplabimur eum. Dilectissimi, filii Dei sumus, et nondum apparuit quod erimus. Quia nondum apparuit, ideo fides. Filii Dei sumus, prædestinati, vocati, justificati: filii Dei sumus, et nondum apparuit quod erimus. Modo ergo fides, antequam appareat quod erimus. Scimus quod cum apparuerit, similes ei erimus. Numquid quia credimus? Non. Quare ergo? Quoniam videbimus eum sicuti est (I Joan. In, 2).

So let each one, my brothers, look into himself within, weigh himself, test himself in all his deeds, in his good works—which he should do with love, not expecting temporal reward but the promise of God, the face of God. For whatever God promises you is worth nothing apart from God himself. God would not satisfy me at all unless he promised me himself, God. What is the whole earth? What is the whole sea? What is the whole sky? What are all the stars? What the sun? What the moon? What the army of angels? I thirst for the Creator of all these: him I hunger for, him I thirst for, to him I say, “For with you is the fountain of life.” He who says to me: “I am the bread that came down from heaven.” Let my pilgrimage hunger and thirst, that my presence may be satisfied. The world smiles on us with many things, beautiful, strong, varied; more beautiful is he who made them, stronger and brighter he who made them, sweeter he who made them. “I shall be satisfied when your glory is made manifest.” If then the faith that works through love is in you, you already belong to the predestined, called, justified: so let it grow in you. For the faith that works through love cannot be without hope. But when we have arrived, will there be faith there? Will it be said to us, “Believe”? Certainly not. We shall see him, we shall contemplate him. “Beloved, we are sons of God, and it has not yet appeared what we shall be.” Because it has not yet appeared, therefore there is faith. We are sons of God—predestined, called, justified: “we are sons of God, and it has not yet appeared what we shall be.” So now there is faith, before what we shall be appears. “We know that when he appears, we shall be like him.” Is it because we believe? No. Why then? “Because we shall see him as he is.”

Ps 36:9 (35:10 Vulg.) (quotation, high confidence) · John 6:41 (quotation, high confidence) · Ps 17:15 (16:15 Vulg.) (quotation, high confidence) · Gal 5:6 (quotation, high confidence) · 1 John 3:2 (quotation, high confidence)

Notes and citation

Summary: Good works should seek only God himself as reward, who alone satisfies; faith working through love belongs to this life and will give way to sight.

Quotations: Ps 36:9 (35:10 Vulg.); John 6:41; Ps 17:15 (16:15 Vulg.); Gal 5:6; 1 John 3:2.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slips; stray footnote mark; words run together): appendat se I, probet se in omnihus factis → appendat se, probet se in omnibus factis; præter ipsum Deum 3. Omnino Inc non satiaret Deus → præter ipsum Deum. Omnino me non satiaret Deus; Quid sunt omnia sidera?Quid sol? → Quid sunt omnia sidera? Quid sol?; Omnium istorum Creatorem sitio 1: ipsum esurio → Omnium istorum Creatorem sitio: ipsum esurio; Esuriat et sitiat peregrinatio mca, ut satictur præsentia mea. Arridei mundus → Esuriat et sitiat peregrinatio mea, ut satietur præsentia mea. Arridet mundus; suavior ille est qui fccil. → suavior ille est qui fecit.; jam pertinelis ad prædestinatos → jam pertinetis ad prædestinatos; Fides enim qua; per dilectionem operatur, siue spe → Fides enim quæ per dilectionem operatur, sine spe; Videbimus cum I, contemplabimur eum. → Videbimus eum, contemplabimur eum.; prædestinati, vocali, justificati → prædestinati, vocati, justificati; Quare erGo? → Quare ergo?.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 158.7 (PL 38:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-7). (abbreviation not yet checked)

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158.8PL 38:509–510

Quid spes? erit ibi? Spes jam non erit, quando erit res. Etenim ipsa spes peregrinationi necessaria est, ipsa est quæ consolatur in via. Viator enim quando laborat ambulando, ideo laborem tolerat, quia pervenire sperat. Tolle illi spem perveniendi, continuo franguntur vires ambulandi. Ergo et spes quæ hic est, ad justitiam pertinet peregrinationis nostræ. Ipsum Apostolum audi: Adoptionem, inquit, exspectantes, in nobismetipsis ingemiscimus adhuc. Ubi est gemitus, jam non potest dici illa felicitas, de qua Scriptura dicit, Transiit labor et gemitus (lsai. XXXV, 10). Ergo adhuc, inquit, in nobismetipsis ingemiscimus, adoptionem exspectantes redemptionem corporis nostri. Adhuc ingemiscimus. Quare? Spe enim salvi facti sumus. Spes autem quæ videtur, non est spes. Si enim videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus. In hac ergo patientia martyres coronabantur; desiderabant quæ non videbant, contemnebant quæ ferebant. In hac spe dicebant: Quis nos separabit a charitate Christi? Tribulatio? an angustia? an persecutio? an fames? an nuditas? an gladius? Quia propter te. Et ubi est propter quem? Quia propter te, inquit, mortificamur tota die (Rom. VIIIt, 23, 24, 25, 55, 36) Propter te. Et ubi est, Beati qui non viderunt et crediderunt? Ecce ubi est, in te est, quia et fides ipsa in te ipso est. An fallit nos Apostolus, qui dicit habitare Christum per fidem in cordibus nostris? Modo per fidem, tunc per speciem: modo per fidem, quamdiu in via, quamdiu in peregrinatione. Quamdiu enim sumus in corpore, peregrinamur a Domino: per fidem enim ambulamus, non per speciem.

What of hope? Will it be there? There will no longer be hope when there is the reality. For hope itself is necessary for the pilgrimage; it is what consoles on the way. For a traveler, when he toils in walking, endures the toil because he hopes to arrive. Take away from him the hope of arriving, and at once his strength for walking is broken. So the hope that is here also belongs to the righteousness of our pilgrimage. Hear the Apostle himself: “Waiting for the adoption,” he says, “we groan within ourselves still.” Where there is groaning, that happiness cannot yet be spoken of of which Scripture says, “Toil and groaning have passed away.” So “still,” he says, “we groan within ourselves, waiting for the adoption, the redemption of our body.” We still groan. Why? “For by hope we have been saved. But hope that is seen is not hope. For if a man sees, why does he hope? But if we hope for what we do not see, we wait for it with patience.” In this patience the martyrs were crowned: they longed for what they did not see, they despised what they suffered. In this hope they said: “Who will separate us from the love of Christ? Tribulation? or distress? or persecution? or famine? or nakedness? or the sword? For for your sake.” And where is he for whose sake? “For for your sake,” he says, “we are put to death all the day long.” For your sake. And where is “Blessed are those who have not seen and have believed”? See where it is: it is in you, because faith itself is in you yourself. Or does the Apostle deceive us, who says that Christ dwells in our hearts through faith? Now through faith, then through sight; now through faith, as long as we are on the way, as long as we are on pilgrimage. “For as long as we are in the body, we are on pilgrimage away from the Lord: for we walk by faith, not by sight.”

Rom 8:23–25 (quotation, high confidence) · Isa 35:10 (quotation, high confidence) · Rom 8:35–36 (quotation, high confidence) · John 20:29 (quotation, high confidence) · Eph 3:17 (allusion, high confidence) · 2 Cor 5:6–7 (quotation, high confidence)

Notes and citation

Summary: Hope sustains the pilgrim on the way and will cease when the reality comes; in this hope the martyrs endured for Christ, who now dwells in hearts by faith.

Quotations: Rom 8:23–25; Isa 35:10 (Augustine's form); Rom 8:35–36; John 20:29; Eph 3:17; 2 Cor 5:6–7.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Quid spes? erit ibi? Spes jam non crit, quando crit res. → Quid spes? erit ibi? Spes jam non erit, quando erit res.; ips i est quæ consolatur → ipsa est quæ consolatur; ideo laborcm tolerat, quia pervenire sperate Tolle → ideo laborem tolerat, quia pervenire sperat. Tolle; Ubi esi gemitus, jam non potest dici illa fclicitas → Ubi est gemitus, jam non potest dici illa felicitas; redemptionem corporis nostn. Adhuc ingemiscimus. Quare? Spe euim salvi → redemptionem corporis nostri. Adhuc ingemiscimus. Quare? Spe enim salvi; per putientiam exspectamus. In hac ergo patientia martyres coronabantur; desiderabant quai non videbant → per patientiam exspectamus. In hac ergo patientia martyres coronabantur; desiderabant quæ non videbant; an persecutio? nn fames? → an persecutio? an fames?; Beati qui non viderunt et cre - diderunt? Ecce ubi est, in te cst, quiact fides → Beati qui non viderunt et crediderunt? Ecce ubi est, in te est, quia et fides; tune per speciem: modo per fidem, quamdiu in vin → tunc per speciem: modo per fidem, quamdiu in via.

Topics: Martyrdom, Eschatology

Cite (SBL): Augustine, Serm. 158.8 (PL 38:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-8). (abbreviation not yet checked)

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158.9PL 38:510

Si hoc est fides, quid erit species? Audi quid erit: Ut sit Deus omnia in omnibus. Quid est, Omnia? Quidquid hic quærebas, quidquid hic pro magno habebas, ipse tibi erit. Quid hic volebas, quid amabas? Manducare et bibere? Ipse tibi erit cibus, ipse tibi erit potus. Quid hic volebas? Sanitatem corporis fragilem, transeuntem? Ipse tibi immortalitas erit. Quid hic quærebas? Divitias? Avare, quid enim tibi sufficit, si Deus ipse non sufficit? Sed quid amabas? Gloriam, honores? Deus tibi erit gloria: cui et modo dicitur, Gloria mea, et exaltans caput meum, Jam enim exaltavit caput meum. Caput nostrum Christus est, Sed quid miraris? Quia caput et cætera membra exaltabuntur; tunc erit Deus omnia in omnibus. Hoc modo credimus, hoc modo speramus: cum venerimus, tenebimus; et jam visio erit, non fides: cum venerimus, tenebimus, et jam res erit, non spes. Charitas quid? numquid et ipsa modo est, et tunc non erit? Si amamus credendo et non videndo; quomodo amabimus videndo et tenendo? Ergo charitas erit, sed perfecta erit: sicut Apostolus ait, Fides, spes, charitas, tria hæc; major autem horum charitas. Hanc habentes, et in nobis nutrientes, securi illo adjuvante perseverantes in eo, dicamus: Quis nos separabit a charitate Christi? donec ipse misereatur, ipse perficiat. Tribulatio? an angustia? an fames? an nuditas? an periculum? an gladius? Quoniam propter te mortificamur tota die, deputati sumus ut oves occisionis. Et quis supportat? quis omnia tolerat? Sed in his omnibus superamus. Unde? Per eum qui dilexit nos ( Ron:. VIII, 56, 37). Ergo, Si Deus pro nobis, quis contra nos?

If this is faith, what will sight be? Hear what it will be: “That God may be all in all.” What is “all”? Whatever you sought here, whatever you counted great here, he himself will be to you. What did you want here, what did you love? To eat and drink? He himself will be your food, he himself will be your drink. What did you want here? Health of body, fragile and passing? He himself will be your immortality. What did you seek here? Riches? Greedy one, what will suffice you if God himself does not suffice? But what did you love? Glory, honors? God will be your glory, to whom even now it is said, “My glory, and the one who lifts up my head.” For he has already lifted up my head. Our head is Christ. But why do you wonder? Because the head and the other members will be lifted up; then God will be all in all. This we now believe, this we now hope: when we arrive, we shall hold it; and then there will be sight, not faith; when we arrive, we shall hold it, and then there will be the reality, not hope. What of love? Is it too something that is now and then will not be? If we love by believing and not seeing, how shall we love by seeing and holding? So there will be love, but it will be perfect: as the Apostle says, “Faith, hope, love, these three; but the greatest of these is love.” Having this, and nourishing it in us, secure, persevering in him with his help, let us say: “Who will separate us from the love of Christ?”—until he himself shows mercy, he himself brings to perfection—“Tribulation? or distress? or famine? or nakedness? or danger? or the sword? For for your sake we are put to death all the day long; we are counted as sheep for the slaughter.” And who bears it? Who endures all things? “But in all these things we are more than conquerors.” How? “Through him who loved us.” So, “If God is for us, who is against us?”

1 Cor 15:28 (quotation, high confidence) · Ps 3:3 (3:4 Vulg.) (quotation, high confidence) · 1 Cor 13:13 (quotation, high confidence) · Rom 8:35–37 (quotation, high confidence) · Rom 8:31 (quotation, high confidence)

Notes and citation

Summary: In the end God will be all in all, replacing every good sought here; faith and hope will give way to sight and reality, but love will remain and be perfected.

Quotations: 1 Cor 15:28; Ps 3:3 (3:4 Vulg.); 1 Cor 13:13; Rom 8:35–37, 31.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips): Deus beatis erit omnia in omnibus. Charitas sola semper manet. Si hoc est fides, quid erit species? Audi quid crit → Si hoc est fides, quid erit species? Audi quid erit; Manducare et hibere? Ipse libi erit cibus, ipse tibi crit potus. Quid hic volebas? Sanitatcm corporis fragilem, transcuntem? → Manducare et bibere? Ipse tibi erit cibus, ipse tibi erit potus. Quid hic volebas? Sanitatem corporis fragilem, transeuntem?; Deus libi erit gloria → Deus tibi erit gloria; Jam cuim exaltavit caput meum → Jam enim exaltavit caput meum; et jam visio erit, non fidcs → et jam visio erit, non fides; et tunc non crit? → et tunc non erit?; Ergo charilas crit, sed perfecta erit → Ergo charitas erit, sed perfecta erit; perseverantes in eo, dicanlus → perseverantes in eo, dicamus; donee ipse misereatur → donec ipse misereatur; quis ontnia tolerat? Sed in his oMmibus superamus → quis omnia tolerat? Sed in his omnibus superamus; Ergo, Si leus pro nobis, quis contra noa? → Ergo, Si Deus pro nobis, quis contra nos?.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 158.9 (PL 38:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/157-1/#p-158-9). (abbreviation not yet checked)

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