Sophia Scriptura

Sermons to the People 164.1–164.15

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 14 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).

Chapter 164

164.1PL 38:524

Omnes nos per Apostolum admonet veritas, ut invicem onera nostra portemus: et in eo ipso quo nos admonet, ut invicem onera nostra portemus, quo fructu id faciamus ostendit, adjungens et dicens, Et sic adimplebitis legem Christi: quæ non implebitur, nisi invicem onera nostra portemus. Quæ sint onera ista, et quemadmodum portanda sint, quoniam quidem omnes pro nostris viribus conari debemus implere legem Christi, adjuvante Domino conabor ostendere. Quod me demonstraturum esse proposui, mementote ut exigatis: et cum reddidero, non petatis. Hoc me demonstraturum esse proposui, adjuvante Domino intentionem meam et pro me orationes vestras, quæ sint onera quæ invicem nos jubet ut portemus Apostolus, et quemadmodum portanda sint. Hoc si fecerimus, illud ubi fructum posuit, sua sponte consequetur, ut impleamus legem Christi.

Truth admonishes all of us through the Apostle to bear one another's burdens; and in the very admonition to bear one another's burdens, it shows with what fruit we do it, adding and saying, “And so you will fulfill the law of Christ”—which will not be fulfilled unless we bear one another's burdens. What these burdens are, and how they are to be borne—since all of us ought to try, according to our strength, to fulfill the law of Christ—I shall try, with the Lord's help, to show. Remember to demand what I have proposed to show; and when I have rendered it, do not ask for it again. This I have proposed to show—the Lord helping my purpose, and your prayers for me—what the burdens are which the Apostle commands us to bear for one another, and how they are to be borne. If we do this, that in which he placed the fruit will follow of its own accord: that we fulfill the law of Christ.

Gal 6:2 (quotation, high confidence)

Notes and citation

Summary: Augustine announces his theme from Galatians 6:2: what the burdens are that we must bear for one another and how, so as to fulfill the law of Christ.

  • The heading states that the sermon was preached against the Donatists shortly after the Conference of Carthage (411). Quotation: Gal 6:2.

Notes on the original text

  • Digital text corrected (OCR slips; stray mark; the edition's chapter heading left in the text; OCR slips; word divided): CAPUT Omnes nos per Apostolum admonet veritas, ut invicem onera nostra portemus: ct in eo ipso quo nos admonct, ut invicem oncra nostra portemus → Omnes nos per Apostolum admonet veritas, ut invicem onera nostra portemus: et in eo ipso quo nos admonet, ut invicem onera nostra portemus; ad jungens et diceris → adjungens et dicens; conari de. bemus implere → conari debemus implere; mementote ut eiigatis: et cum reddidero, non pctatis → mementote ut exigatis: et cum reddidero, non petatis; et pro me ora tiones vestras → et pro me orationes vestras; ut impleamus legem Christi. | → ut impleamus legem Christi..

Cite (SBL): Augustine, Serm. 164.1 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-1). (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).

164.2PL 38:524

Dicit aliquis: Obscure enim apostolus locutus est, at tu coneris exponere quæ sint ista onera, vel quemadmodum invicem sustinenda? Est illic quæstio, quæ nos cogit onera distinguere. Et in ipso quippe capitulo lectionis habes ibi positum, Unusquisque autem proprium onus portabit. Jam ergo occurrit sensibus vestris, Si unusquisque onus proprium portabit, quomodo dicit, Invicem onera vestra portate? Nisi quia onera distinguenda sunt, ne sibi contraria loqui putetur Apostolus. Non enim longe, non enim in alia Epistola, non enim in hac ipsa longe superius aut inferius; sed in eo ipso loco, ita ut sibi sint eadem verba contigua, utrumque posuit, et quia unusquisque proprium onus portabit, et quod admonuit et hortatus est, ut invicem onera nostra portemus.

Someone says: “Did the Apostle speak obscurely, then, that you try to explain what these burdens are, or how they are to be borne by one another?” There is a question there that forces us to distinguish the burdens. For in the very chapter of the reading you have it set down: “But each one will bear his own burden.” So now it occurs to your minds: “If each one will bear his own burden, how does he say, ‘Bear one another's burdens’?” Unless the burdens are to be distinguished, the Apostle might be thought to contradict himself. For not far off, not in another Epistle, not even in this one far above or below, but in the very same place, so that the words are next to each other, he put both: that each one will bear his own burden, and what he admonished and urged, that we bear one another's burdens.

Gal 6:5 (quotation, high confidence) · Gal 6:2 (quotation, high confidence)

Notes and citation

Summary: Galatians 6 says both “bear one another's burdens” and “each will bear his own burden,” so the burdens must be distinguished.

  • Quotations: Gal 6:5, 2.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; word divided; OCR slips): vel quemadmodum invicem susti. nenda? Est illic quæstio, quæ nos cogit onera dislinguere. Et in ipso quippe capitulo lectionis habes ihi positum → vel quemadmodum invicem sustinenda? Est illic quæstio, quæ nos cogit onera distinguere. Et in ipso quippe capitulo lectionis habes ibi positum; Jam ergo occurit sensibus vestris → Jam ergo occurrit sensibus vestris; non cnim in alia Epistola, non enim in hac ipsa longe supcrius → non enim in alia Epistola, non enim in hac ipsa longe superius.

Cite (SBL): Augustine, Serm. 164.2 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-2). (abbreviation not yet checked)

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

164.3PL 38:524

Alia ergo sunt onera, in quibus unusquisque proprium portat, nec portat cum alio alter, nec projicit in alterum; et alia sunt onera, in quibus recte dicis fratri, Porto tecum, aut Porto pro te. Si ergo distinctione opus est, non est facilis intellectus. Contra eos ergo qui putabant posse hominem contaminari peccatis alienis, respondit Apostolus, Unusquisque onus proprium portabit. Item, contra eos quibus per hoc possit negligentia subintrare, ut quasi securi facti quod non contaminarentur peccatis alienis, neminem curarent corrigere, Invicem onera vestra portate. Breviter dictum, breviterque distinctum est: et quantum existimo, manifestationem veritatis non impedivit. Nam et breviter audistis, et cito intellexistis. Corda vestra non vidi: sed testes cordis voces audivi. Jam ergo tanquam de intellectis securi, aliquanto latius disseramus; non ut intelligendum insinuetur, sed ut quod intellectum est, commendetur.

So there are some burdens in which each one bears his own, neither does one bear it with another nor cast it onto another; and there are other burdens in which you rightly say to a brother, “I bear it with you,” or “I bear it for you.” So if a distinction is needed, the understanding is not easy. Against those, then, who thought that a man could be contaminated by other people's sins, the Apostle answered, “Each one will bear his own burden.” Likewise, against those in whom negligence could creep in through this—so that, as though made secure because they would not be contaminated by others' sins, they would care to correct no one—“Bear one another's burdens.” It has been said briefly and distinguished briefly; and, as far as I think, it has not hindered the showing of the truth. For you both heard it briefly and understood it quickly. I have not seen your hearts, but I have heard your voices, the witnesses of the heart. So now, as though secure about what has been understood, let us discuss it somewhat more broadly—not so that it may be understood, but so that what has been understood may be commended.

Gal 6:5 (quotation, high confidence) · Gal 6:2 (quotation, high confidence)

Notes and citation

Summary: “Each will bear his own burden” answers those who fear contamination by others' sins; “bear one another's burdens” answers those who would therefore neglect to correct anyone.

  • The first reading is aimed at the Donatist claim that communion with sinners defiles. The hearers' voices (acclamations) show they have understood.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR slips; word divided; word divided): unusquisque proprium portit, nec portat cum alio alter, nee projicit → unusquisque proprium portat, nec portat cum alio alter, nec projicit; Si ergo distinctionc opus est → Si ergo distinctione opus est; contra eos quibus per boc possit negli. gentia subintrare, ut quasi sccuri facti quod non contaminarentur peccatis alienis, neminem curarent corrigerc → contra eos quibus per hoc possit negligentia subintrare, ut quasi securi facti quod non contaminarentur peccatis alienis, neminem curarent corrigere; Jam ergo tan - quam de intellectis securi → Jam ergo tanquam de intellectis securi.

Topics: Heresy

Cite (SBL): Augustine, Serm. 164.3 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-3). (abbreviation not yet checked)

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

164.4PL 38:524

Onera quæ unusquisque sua portat, peccata sunt. Has detestabilium onerum sarcinas portantibus hominibus, et sub eis frustra sudantibus, Dominus dicit: Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos. Quomodo reficit peccatis oneratos, nisi indulgentia peccatorum? Concionator mundi, de quadam specula excelsæ auctoritatis exclamat: Audi, genus humanum; audite, filii Adam; audi, genus laboriosum et infructuosum: video laborem vestrum, videte donum meum. Scio, laboratis et onerati estis; et quod est miserius, perniciosas sarcinas, vestris humeris alligatis: ad hæc, quod pejus est, onera addi vobis petitis, non deponi. Quis nostrum brevi tempore potest multiplicitatem et varietatem harum disserere sarcinarum? Tamen inde pauca commemoremus, et de his cætera conjectemus. Vide hominem oneratum sarcina avaritiæ, vide illum sub hac sarcina sudantem, anhelantem, sitientem, et laborando sarcinam addentem. Quid exspectas, o avare, amplectens onus tuum, et catenis cupiditatis alligans malam sarcinam sub humeros tuos? Quid exspectas? quid laboras? quid inhias? quid concupiscis? Nempe satiare avaritiam. O vota inania et facta nequissima! Exspectas ergo satiare avaritiam? Illa te potest premere, tu illam non potes satiare. An forte non est gravis? Usque adeo sub hac sarcina sensum etiam perdidisti? Non est gravis avaritia? Quare ergo te de somno excitat, quæ te aliquando etiam dormire non sinit? Et fortasse habes cum illa alterum onus pigritiæ, et ista duo nequissima onera secumque pugnantia premunt te, et dilaniant te. Non enim paria imperant, non enim similia jubent. Pigritia dicit, Dormi: avaritia dicit, Surge. Pigritia dicit, Noli pati frigidos dies: avaritia dicit, Tolera in mari etiam tempestates. Illa dicit, Quiesce; illa non sinit quiescere. Jubet, non solum, Procede; sed et, Naviga trans mare, quære terras quas ignoras. Merces in Indiam deportandæ sunt: non nosti linguam Indorum, sed intelligibilis videtur sermo avaritiæ. Venies ignotus ad ignotum; das, accipis, emis, portas; periclitatus pervenisti, cum periculis redis, exclamas in mari exagitatus tempestate, Deus, libera me. Non audis respondentem, Quare? Misi te? Avaritia tibi jussit ut acquireres quod non habebas: ego tibi jussi ut sine labore ante ostium tuum pauperi dares quod habebas. Illa te ad Indos misit ad reportandum aurum: ego tibi ad ostium Christum posui, a quo emeres regnum coelorum. Laboras in jussione avaritiæ, in jussione mea non laboras. Ambo jussimus; non audisti me: cui obaudisti liberet te.

The burdens that each one bears as his own are sins. To men carrying these packs of detestable burdens and sweating under them in vain, the Lord says: “Come to me, all you who labor and are burdened, and I will refresh you.” How does he refresh those burdened with sins, except by the forgiveness of sins? The world's preacher cries out from a lofty watchtower of authority: “Hear, human race; hear, sons of Adam; hear, race laborious and fruitless: I see your labor; see my gift. I know, you labor and are burdened; and what is more wretched, you tie destructive packs to your own shoulders; and besides, what is worse, you ask for burdens to be added to you, not taken off.” Which of us can in a short time discuss the multiplicity and variety of these packs? Yet let us mention a few of them, and from these infer the rest. See a man burdened with the pack of avarice; see him under this pack sweating, panting, thirsting, and by laboring adding to the pack. What do you expect, O avaricious man, embracing your burden and tying the evil pack under your shoulders with the chains of greed? What do you expect? Why do you labor? Why do you gape? What do you desire? Surely to satisfy your avarice. O empty wishes and most wicked deeds! So you expect to satisfy avarice? It can crush you; you cannot satisfy it. Or perhaps it is not heavy? Have you lost even your senses under this pack? Is avarice not heavy? Why then does it rouse you from sleep, it that sometimes does not even let you sleep? And perhaps along with it you have another burden, that of sloth, and these two most wicked burdens, fighting with each other, crush you and tear you apart. For they do not command the same things; they do not order like things. Sloth says, “Sleep”; avarice says, “Get up.” Sloth says, “Don't suffer cold days”; avarice says, “Endure even storms at sea.” The one says, “Rest”; the other does not let you rest. It commands not only “Go forth,” but also “Sail across the sea; seek lands you do not know.” Goods must be carried to India: you do not know the language of the Indians, but the language of avarice seems intelligible. You will come, a stranger to a stranger; you give, you receive, you buy, you carry; you have arrived through dangers, you return amid dangers; tossed by a storm at sea, you cry out, “God, free me.” Do you not hear him answering, “Why? Did I send you? Avarice commanded you to acquire what you did not have; I commanded you to give without labor to the poor man at your door what you had. It sent you to the Indians to bring back gold; I placed Christ at your door, from whom you might buy the kingdom of heaven. You labor at avarice's command; at my command you do not labor. We both gave orders; you did not listen to me: let the one you obeyed free you.”

Matt 11:28 (quotation, high confidence)

Notes and citation

Summary: The burdens each bears himself are sins; Christ calls the burdened to be refreshed, while avarice and sloth pull a man in opposite directions and avarice drives him across the seas instead of giving to the poor at his door.

  • This staged ref holds Maurist paragraphs 4 and 5; paragraph 5 begins at “Which of us can in a short time” (its numeral, misread as “a.”, and its heading are inside the digital text). Quotation: Matt 11:28.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips; OCR slips; the edition's paragraph number (misread) and Migne's heading left in the text): Concionator mundi, Christus. Onera quæ unusquisque sua portat, pcccata sunt. → Onera quæ unusquisque sua portat, peccata sunt.; Audi, genus humanum; auditc, filii Adam; audi, genus laboriosum et infructuosum: videolaborem vestrum → Audi, genus humanum; audite, filii Adam; audi, genus laboriosum et infructuosum: video laborem vestrum; Scio, laboratis ct onerati estis → Scio, laboratis et onerati estis; ad hæc, quod pcjus cst, onera addi vobis petitis, non dcponi. a. Onus avaritiæ. Onus pigritia. Quis nostrum → ad hæc, quod pejus est, onera addi vobis petitis, non deponi. Quis nostrum; Tamen inde pauca commemoremus, et de his ca:tera conjectemus. → Tamen inde pauca commemoremus, et de his cætera conjectemus.; sitientem, ct laborando sarcinam addentem. Quid exspecus → sitientem, et laborando sarcinam addentem. Quid exspectas; 0 vota inania et facIa nequissima! → O vota inania et facta nequissima!; tu illam non potes saliare → tu illam non potes satiare; habes cum illa allerum onus pigritiæ → habes cum illa alterum onus pigritiæ; Jubet, non solum, Proccde → Jubet, non solum, Procede; ego libi jussi ut sine labore → ego tibi jussi ut sine labore; in jussione mea uon laboras. Am* bo jussimus → in jussione mea non laboras. Ambo jussimus.

Topics: Ethics

Cite (SBL): Augustine, Serm. 164.4 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-164-4) · Report an error

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

164.6PL 38:525

Quam multi has sarcinas portant? Quanti mihi modo contra ipsas sarcinas loquenti sub ipsis positi exclamant? Cum sarcinis intrarunt, cum sarcinis exeunt: avari ingressi sunt, avari discedunt. Ego loquendo contra istas sarcinas laboravi. Si clamatis, ponite quod portatis. Postremo me nolite audire; Imperatorem vestrum audite clamantem, Venite ad me, omnes qui laboratis et onerati estis. Non enim venitis, nisi laborare desinatis. Vultis ad me currere, sed cum gravibus sarcinis non potestis. Venite, inquit, ad me, omnes qui laboratis et onerati estis, et ego vos reficiam. Do veniam præteritorum peccatorum, tollam quod premebat oculos vestros, sanabo quod nocuit humeris vestris. Tollam quidem sarcinas, sed inanes a sarcinis non dimittam: tollam sarcinas malas, et imponam bonas. Cum enim dixisset, Et ego vos reficiam; adjunxit, Tollite jugum meum super vos. Male te subjugaverat cupiditas, salubriter te subjuget charitas.

How many carry these packs? How many, set under them, cry out to me now as I speak against those very packs? They came in with packs, they go out with packs: they entered avaricious, they depart avaricious. I have labored in speaking against these packs. If you cry out, put down what you carry. Finally, do not listen to me; listen to your Commander crying out, “Come to me, all you who labor and are burdened.” For you do not come unless you stop laboring. You want to run to me, but with heavy packs you cannot. “Come,” he says, “to me, all you who labor and are burdened, and I will refresh you. I give pardon for past sins; I will take away what weighed on your eyes; I will heal what harmed your shoulders. I will indeed take away your packs, but I will not send you away empty of packs: I will take away bad packs, and put on good ones.” For when he had said, “And I will refresh you,” he added, “Take my yoke upon you.” Greed had yoked you badly; let love yoke you to your salvation.

Matt 11:28–29 (quotation, high confidence)

Notes and citation

Summary: The hearers who acclaim the sermon should lay down the packs of avarice; Christ takes away the bad burdens and replaces them with his own yoke of love.

  • The paragraph between 164.4 and 164.6 is not missing: Maurist 5 is inside 164.4. Quotations: Matt 11:28–29.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): Non enim veniLis, nisi laborare desinatis. → Non enim venitis, nisi laborare desinatis.; Do veniam præteri. turum peccatorum, tollam quod premcbat oculos vestros → Do veniam præteritorum peccatorum, tollam quod premebat oculos vestros; adjunxit, Tollite juguni meum super vos. Male te subjugaverat cupiditas, salu- Lritcr te subjuget charitas. → adjunxit, Tollite jugum meum super vos. Male te subjugaverat cupiditas, salubriter te subjuget charitas..

Cite (SBL): Augustine, Serm. 164.6 (PL 38:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-164-6) · Report an error

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

164.7PL 38:525

Tollite jugum meum super vos, et discite a me. Si vobis viluit humanum qualecumque magisterium, discite a me. Christus clamat magister, unicus Dei Filius, solus verax, verus, veritas clamat, Discite a me. Quid? Quia in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, et omnia per ipsum facta sunt? Numquid hoc ab eo discere poterimus, mundum fabricare, coelum luminibus implere, diei noctisque vicissitudines ordinare, tempora et sæcula jubere percurrere, seminibus vim tribuere, animalibus terram replere? Nihil horum nos jubet discere magister cælestis: illa facit ut Deus. Sed quia iste Deus et homo esse dignatus est, in eo quod Deus est, audi ut recreeris; in eo quod homo est, audi ut imiteris. Discite, inquit, a me; non mundum fabricare, et creare naturas: nec illa quidem alia quæ hic latens Deus, homo manifestus effecit; nec ipsa dicit, Discite a me febres ab ægrotantibus pellere, fugare dæmonia, mortuos suscitare, ventis et fluctibus imperare, super aquas ambulare: nec hoc dicit, Discite a me. Hoec enim dedit quibusdam discipulis suis, quibusdam non dedit: hoc autem, Discite a me, omnibus dicit; ab hoc præcepto nemo se excuset, Discite a me quoniam mitis sum, et humilis corde. Quare dubitas hanc sarcinam ferre? Hæc sarcina gravis est, humilitas et pietas? Hæc sarcina gravis est, fides, spes, charitas? Istæ enim humilem, istæ mitem reddunt. Et vide quia oneratus non eris, si ipsum audieris. Jugum enim meum lene est, et sarcina mea levis est. Quid est, levis est? Quid si habet pondus, sed minus? plus habet avaritia, minus justitia? Nolo sic intelligas. Hæc sarcina non est pondus onerati, sed alæ sunt volaturi. Habent enim et aves pennarum suarum sarcinas. Et quid dicimus? Portant illas, et portantur. Portant illas in terra, portantur ab illis in cælo. Tu si misericordiam velis præbere avi, præsertim æstate, et dicas, Miseram istam aviculam onerant pennæ, et detrahas onus hoc; in terra remanebit, cui subvenire voluisti. Porta ergo pennas pacis, alas accipe charitatis. Hæc est sarcina, sic implebitur lex Christi.

“Take my yoke upon you, and learn from me.” If any human teaching whatever has grown cheap to you, “learn from me.” Christ the teacher cries out, the only Son of God, alone truthful, true, the Truth cries out: “Learn from me.” What? That “in the beginning was the Word, and the Word was with God, and the Word was God, and all things were made through him”? Shall we be able to learn this from him: to build the world, to fill the sky with lights, to order the alternations of day and night, to command times and ages to run their course, to give power to seeds, to fill the earth with animals? The heavenly teacher commands us to learn none of these things: he does them as God. But because this God deigned also to be man, in that he is God, hear him so as to be renewed; in that he is man, hear him so as to imitate him. “Learn from me,” he says—not to build the world and create natures; nor even those other things which God, hidden here, did as man made manifest; nor does he say even of them, “Learn from me to drive fevers from the sick, to put demons to flight, to raise the dead, to command winds and waves, to walk on water”: he does not say, “Learn this from me.” For these he gave to some of his disciples, to some he did not give. But this “Learn from me” he says to all; from this precept let no one excuse himself: “Learn from me, for I am gentle and humble of heart.” Why do you hesitate to carry this pack? Is this pack heavy, humility and devotion? Is this pack heavy, faith, hope, love? For these make one humble, these make one gentle. And see that you will not be burdened if you listen to him. “For my yoke is easy, and my burden light.” What is “light”? What if it has weight, but less? Avarice more, righteousness less? I do not want you to understand it so. This pack is not the weight of one burdened, but the wings of one about to fly. For birds too have the packs of their feathers. And what do we say? They carry them, and are carried. They carry them on earth; they are carried by them in the sky. If you wanted to show mercy to a bird, especially in summer, and said, “Its feathers burden this poor little bird,” and took off this burden, it would remain on the earth—the bird you wanted to help. So carry the feathers of peace; take the wings of love. This is the pack; so will the law of Christ be fulfilled.

Matt 11:29–30 (quotation, high confidence) · John 1:1–3 (quotation, high confidence) · Gal 6:2 (allusion, high confidence)

Notes and citation

Summary: Christ asks us to learn from him not his divine works or miracles but gentleness and humility; his burden is light as feathers are to a bird, not a weight but wings.

  • Quotations: Matt 11:29–30; John 1:1–3; Gal 6:2.

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 footnote mark): Sarcina Christi levis.-Tollite jugum meum → Tollite jugum meum; humanum qualccumque magisterium → humanum qualecumque magisterium; veritas clamat, Dis ite a me. → veritas clamat, Discite a me.; diei noctisque, vicissitudines ordinare, lempora et sæcula → diei noctisque vicissitudines ordinare, tempora et sæcula; Nihil horum nos jubet discerc magister → Nihil horum nos jubet discere magister; audi ut imitcris → audi ut imiteris; nec ipsa dicit 1, Discite a me → nec ipsa dicit, Discite a me; hoc autcm, Discite a me, omnibus dicit; ab hoc præcepto ncmo se excuset → hoc autem, Discite a me, omnibus dicit; ab hoc præcepto nemo se excuset; fides, spes, charilas? Istæ enim humilem, istoc mitem reddunt. → fides, spes, charitas? Istæ enim humilem, istæ mitem reddunt.; et sarcina mea levis eat. → et sarcina mea levis est.; Ihec sarcina non est pondus onerati, sed aloe sunt volaturi 2. → Hæc sarcina non est pondus onerati, sed alæ sunt volaturi.; Tu si misericordiam vclis præbere avi → Tu si misericordiam velis præbere avi; Hæc est sarcina, sie implebitur → Hæc est sarcina, sic implebitur.

Topics: Christology

Cite (SBL): Augustine, Serm. 164.7 (PL 38:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-7). (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).

164.8PL 38:525–526

Videte nunc, nescio quis avarus intrat: nosti illum avarum, stat tecum, et tu non es avarus; sed etiam misericors, das pauperi quod habes, non inhias in ea quæ non habes; audis dicentem Apostolum, Præcipe divitibus hujus mundi, non superbe sapere, neque sperare in incerto divitiarum, sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: divites sint in operibus bonis, facile tribuant, communicent, thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam ( I Tim. VI, 17-19). Audisti, agnovisti, didicisti, tenuisti, fecisti. Fac quod facis, noli pigrescere, noli cessare. Qui perseveraverit usque in finem, hic salvus erit. Bene fecisti homini, ingratus est homo: non te pœniteat bene fecisse, ne fundas poenitendo quod implesti miserando: dic in corde tuo, Non videt iste in quem feci, videt ille propter quem feci; quia iste si videret, si ingratus non esset, sibi potius quam mihi prodesset. Ad Deum me teneam, quem non latet quod facio; non solum quod facio, sed etiam quod corde facio: illum sperem retributorem, qui facti mei non quærit testem. Talis es, et forte in populo Dei stat juxta te avarus raptor, inhians rebus alienis. Quem nosti talem, et fidelis est, vel potius fidelis vocatur, non eum potes de ecclesia pellere, non habes aliquem aditum castigando et corripiendo corrigere, accessurus est tecum ad altare: noli timere; Unusquisque proprium onus portabit. Memento Apostoli, ut securus accedas: Unusquisque proprium onus portabit. Tantummodo non tibi dicat, Porta mecum. Nam si cum illo communicare volueris avaritiam, onus non minuetur, sed duo gravabuntur. Portet ergo sarcinam suam, et tu tuam: quoniam quando ex humeris Dominus tuus talem sarcinam excussit, alteram imposuit; excussit cupiditatis, imposuit charitatis. Ergo secundum cupiditates malas unusquisque sarcinam suam portat, malus malam, bonus bonam.

See now: some avaricious man comes in; you know him to be avaricious; he stands with you, and you are not avaricious, but even merciful; you give the poor what you have; you do not gape after what you do not have; you hear the Apostle saying: “Command the rich of this world not to be haughty, nor to hope in the uncertainty of riches, but in the living God, who provides us all things richly to enjoy: let them be rich in good works, give readily, share, lay up for themselves a good foundation for the future, so that they may lay hold of the true life.” You have heard, recognized, learned, held, done it. Do what you are doing; do not grow slack; do not stop. “He who perseveres to the end will be saved.” You have done good to a man; the man is ungrateful: do not regret having done good, lest by regretting you pour away what you accomplished by showing mercy. Say in your heart: “He for whom I did it does not see; he for whose sake I did it sees. For if this man saw it, if he were not ungrateful, it would profit him rather than me. Let me hold to God, from whom what I do is not hidden—not only what I do, but also what I do in my heart; let me hope in him as repayer, who seeks no witness of my deed.” You are such a one, and perhaps in God's people an avaricious robber stands beside you, gaping after other people's property. You know him to be such, and he is a believer, or rather is called a believer; you cannot drive him from the church; you have no way to correct him by chastising and rebuking; he is going to approach the altar with you: do not fear: “Each one will bear his own burden.” Remember the Apostle, so that you may approach securely: “Each one will bear his own burden.” Only let him not say to you, “Carry it with me.” For if you want to share avarice with him, the burden will not be lessened, but two will be weighed down. So let him carry his pack, and you yours: for when your Lord shook such a pack from your shoulders, he put on another: he shook off that of greed, he put on that of love. So according to evil desires each one carries his own pack, the bad man a bad one, the good man a good one.

1 Tim 6:17–19 (quotation, high confidence) · Matt 10:22 (quotation, high confidence) · Gal 6:5 (quotation, high confidence)

Notes and citation

Summary: The merciful should persevere in doing good even to the ungrateful; and if an avaricious man approaches the altar beside them, they need not fear, for each bears his own burden, provided they do not share his sin.

  • Quotations: 1 Tim 6:17–19; Matt 10:22; Gal 6:5. Approaching the altar together refers to receiving communion.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Cupiditatis aut charitatis quisque suce onus portat Distincta sunt onera. Videte nunc → Videte nunc; non te pceniteat bene fecisse → non te pœniteat bene fecisse; dic in corde tuo. Non videl iste in quem feci → dic in corde tuo, Non videt iste in quem feci; quia iste si viderct, si ingralus non esset, sibi potius quam milii prodesset → quia iste si videret, si ingratus non esset, sibi potius quam mihi prodesset; Nam si cum illo communicare volucris avaritiam → Nam si cum illo communicare volueris avaritiam; atteram imposuit → alteram imposuit.

Topics: Eucharist, Ethics

Cite (SBL): Augustine, Serm. 164.8 (PL 38:525–526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-8). (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).

164.9PL 38:526

Converte te jam et ad illud præceptum, Invicem onera vestra portate. Habes enim sarcinam Christi; unde portes cum altero onus proprium. Pauper est, dives es: onus illius paupertas est; tu tale onus non habes. Vide ne forte cum te interpellaverit pauper, tu dicas, Unusquisque onus proprium portabit. Hic alterum præceptum audi: Invicem onera vestra portate. Paupertas non est onus meum, sed est onus fratris mei. Vide ne divitiæ sint majus onus tuum. Nam non habes onus paupertatem, sed habes onus divitias. Si bene intendas, onus est. Ille alterum onus habet, tu alterum. Porta cum illo, et portet tecum, ut invicem onera vestra portetis. Quod est onus paupertatis? Non habere. Quod est divitiarum onus? Plus quam opus est habere. Et ille oneratus est, et tu oneratus es. Porta cum illo non habere, portet tecum plus habere; ut fiant æquales sarcinæ vestræ. Si enim dederis indigenti, minuis illi non habenti onus ipsius, quod erat non habere: si ei dederis, incipit habere; minutum est illi onus, quod vocatur non habere: minuit et ipse onus tuum, quod vocatur plus habere. Duo ambulatis viam Dei in peregrinatione hujus sæculi: tu portabas sumptus magnos superfluos; ille autem sumptus non habebat: adhæsit tibi, comes tuus esse desiderans; noli negligere, noli spernere, noli relinquere. Non vides quantum portes? Nihil portanti et non habenti da inde aliquid, et comitem adjuvabis, et te relevabis. Apostolica sententia satis, quantum opinor, exposita est.

Turn now also to that other precept: “Bear one another's burdens.” For you have the pack of Christ; so you may carry your own burden with another. He is poor, you are rich: his burden is poverty; you do not have such a burden. See that perhaps, when the poor man appeals to you, you say, “Each one will bear his own burden.” Here hear the other precept: “Bear one another's burdens.” Poverty is not my burden, but it is my brother's burden. See whether riches may not be your greater burden. For you do not have poverty as a burden, but you have riches as a burden. If you look closely, it is a burden. He has one burden, you another. Carry with him, and let him carry with you, so that you bear one another's burdens. What is the burden of poverty? Not having. What is the burden of riches? Having more than is needed. Both he is burdened and you are burdened. Carry with him his not having; let him carry with you your having more; so that your packs become equal. For if you give to the needy, you lessen the burden of the one who does not have, which was not having: if you give to him, he begins to have; his burden, which is called not having, is lessened; and he too lessens your burden, which is called having more. You two walk the way of God on the pilgrimage of this world: you were carrying large superfluous provisions; he had no provisions; he attached himself to you, wanting to be your companion. Do not neglect him, do not spurn him, do not leave him. Do you not see how much you are carrying? To the one carrying nothing and having nothing give something from it, and you will help your companion and relieve yourself. The Apostle's sentence has been explained sufficiently, I think.

Gal 6:2 (quotation, high confidence) · Gal 6:5 (quotation, high confidence)

Notes and citation

Summary: Poverty is the poor man's burden and wealth the rich man's; by giving, the rich man lightens both burdens, as two fellow travelers on God's road share provisions.

  • Quotations: Gal 6:2, 5.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slips): Paupertas, onus. Divitæ, onus. Converte te jam → Converte te jam; Vide IIC forte cum te interpellaverit pauper, tu dica?, Unusquisque onus proprium portabit. IIic alterum → Vide ne forte cum te interpellaverit pauper, tu dicas, Unusquisque onus proprium portabit. Hic alterum; ut invicem onera vestra portctis. Quod est onus paupertatis? Non habere. Quod est.divitiarum onus? → ut invicem onera vestra portetis. Quod est onus paupertatis? Non habere. Quod est divitiarum onus?; quod crat non habore: si ei dederis, incipit babere; minutum cst illi onus, quod vocatur non babere → quod erat non habere: si ei dederis, incipit habere; minutum est illi onus, quod vocatur non habere; Duo ambulatis viain Dei in re. regrinatione hujus sæculi → Duo ambulatis viam Dei in peregrinatione hujus sæculi; ille autem sumptus non habcbat: adbæsit tibi → ille autem sumptus non habebat: adhæsit tibi; et tc relevabis. Apostolica sententia satis, quantum opiDor, exposita cst. → et te relevabis. Apostolica sententia satis, quantum opinor, exposita est..

Topics: Ethics

Cite (SBL): Augustine, Serm. 164.9 (PL 38:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-9). (abbreviation not yet checked)

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

164.10PL 38:526

Non vobis fumos vendant qui dicunt: Sancti sumus, non portamus sarcinas vestras, ideo vobis non communicamus. Majores isti portant sarcinas divisionis, majores portant sarcinas præcisionis, sarcinas schismatis, sarcinas hæresis, sarcinas dissensionis, sarcinas animositatis, sarcinas falsorum testimoniorum, sarcinas calumniosarum criminationum. Istas sarcinas conati sumus, et conamur deponere de humeris fratrum nostrorum. Illi amant illas tenentes ad se, minores esse nolunt, quia ipsis sarcinis tumuerunt. Nam et qui ponit sarcinam, quam gestabat collo, quasi minor fit; sed pondus posuit, non staturam.

Let them not sell you smoke who say: “We are holy; we do not carry your packs; therefore we do not communicate with you.” They carry greater packs: packs of division, packs of cutting off, packs of schism, packs of heresy, packs of dissension, packs of animosity, packs of false testimonies, packs of slanderous accusations. We have tried, and are trying, to lift these packs from the shoulders of our brothers. They love them and hold them to themselves; they do not want to be smaller, because they have swollen with these very packs. For one who puts down a pack he was carrying on his neck becomes, as it were, smaller; but he has put down a weight, not his stature.

Notes and citation

Summary: The Donatists, who refuse communion with Catholics in order to stay holy, carry heavier burdens of schism, slander, and animosity, and refuse to put them down.

  • Polemic against the Donatists, translated as written. “Sell smoke” (fumos vendere) is a proverb for empty deception.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Donatista in schismate post Collationem pertinaces. Non vobis fumos vendant → Non vobis fumos vendant; sarcinas præcisionis, Marci - nas schismatis → sarcinas præcisionis, sarcinas schismatis; sarcinas falsorum testimoniornm → sarcinas falsorum testimoniorum; minores esæ nolunt, quia ipsis sarciuis tumuerunt → minores esse nolunt, quia ipsis sarcinis tumuerunt.

Topics: Heresy

Cite (SBL): Augustine, Serm. 164.10 (PL 38:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-164-10) · Report an error

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

164.11PL 38:526

Sed ego, inquis, non communico peccatis alienis. Quasi hoc tibi dicam: Veni, communica peccatis alienis. Non hoc dico, novi quid dicat Apostolus: sed illud dico. Propter peccata aliena, si vera essent, et non tua magis essent, gregem Dei mixtum ovibus et hædis non desereres; aream dominicam, quamdiu palea trituratur, non relinqueres; retia dominica quamdiu bonos et malos pisces ad littus trahunt, non disrumperes. Et quomodo, inquis, ferrem quem novi malum? Nonne melius ipsum ferres, quam te foras efferres? Ecce quomodo ferres: si attenderes Apostolum dicentem, Unusquisque proprium onus portabit; liberaret te ista sententia. Non enim cum illo communicares avaritiam, sed communicares cum illo Christi mensam. Et quid tibi obesset, si cum illo communicares Christi mensam? Apostolus dicit: Qui enim manducat et bibit indigne, judicium sibi manducat et bibit ( I Gor. XI, 29). Sibi, non tibi. Sane si judex es, si judicandi potestatem accepisti, ecclesiastica regula, si apud te accusatur, si veris documentis testibusque convincitur, coerce, corripe, excommunica, degrada. Sic vigilet tolerantia, ut non dormiat disciplina.

“But I,” you say, “do not communicate with other people's sins.” As if I were saying to you, “Come, communicate with other people's sins.” I do not say this; I know what the Apostle says; but I say this: because of other people's sins—if they were true, and not rather yours—you should not desert God's flock, mixed with sheep and goats; you should not leave the Lord's threshing floor while the chaff is being threshed; you should not break the Lord's nets while they are drawing good and bad fish to the shore. “And how,” you say, “should I bear one whom I knew to be wicked?” Would it not be better to bear him than to bear yourself outside? See how you should bear him: if you attended to the Apostle saying, “Each one will bear his own burden,” that sentence would set you free. For you would not be sharing avarice with him, but sharing with him the table of Christ. And what harm would it do you if you shared with him the table of Christ? The Apostle says: “For he who eats and drinks unworthily eats and drinks judgment to himself.” To himself, not to you. Of course, if you are a judge, if you have received the power of judging by the rule of the Church, if he is accused before you, if he is convicted by true documents and witnesses, restrain, rebuke, excommunicate, degrade. Let tolerance be so watchful that discipline does not sleep.

Matt 25:32–33 (allusion, high confidence) · Matt 3:12 (allusion, high confidence) · Matt 13:47–48 (allusion, high confidence) · Gal 6:5 (quotation, high confidence) · 1 Cor 11:29 (quotation, high confidence)

Notes and citation

Summary: Others' sins do not justify leaving the Church, a flock and threshing floor mixed of good and bad; sharing Christ's table with a sinner does not share his sin, though church judges must still discipline the convicted.

  • Anti-Donatist argument, translated as written. Quotations and allusions: Matt 25:32–33; Matt 3:12; Matt 13:47–48; 1 Cor 11:29; Gal 6:5. “Bear yourself outside” renders the wordplay ferres/efferres.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): Sed ego, inquis, noR communico peccatis alienis. Quasi hoc tibi dicam: Veni, communica peccalis alienis. → Sed ego, inquis, non communico peccatis alienis. Quasi hoc tibi dicam: Veni, communica peccatis alienis.; Propter peccata aliena, si vcra essent → Propter peccata aliena, si vera essent; aream domiuicam, quamdiu palea trituratur, non relinqneres → aream dominicam, quamdiu palea trituratur, non relinqueres; Et quomodo, inquis, ferrem qucm novi malum? → Et quomodo, inquis, ferrem quem novi malum?; si attendercs Apostolum dicentem → si attenderes Apostolum dicentem; Non enim cnm illo communicares avaritiam → Non enim cum illo communicares avaritiam; si eum illo communicares Christi mensam? Apostolus dicit: Qai enim manducat → si cum illo communicares Christi mensam? Apostolus dicit: Qui enim manducat; Sane si judcx es → Sane si judex es.

Topics: Heresy, Eucharist, Church office

Cite (SBL): Augustine, Serm. 164.11 (PL 38:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-11). (abbreviation not yet checked)

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

164.12PL 38:526–527

Sed damnatus est, inquiunt, Cæcilianus. Damnatus? A quibus? Primo absens, deinde a Traditoribus innocens. Allegata sunt ista, Gestis inserta, probata sunt. Enervare quidem vires veritatis conati sunt, et inanium nebulis prosecutionum ejus serenitatem nebulare, quantum potuerunt, enisi sunt. Adfuit Dominus, vicit serenitas ejus nebulas eorum. Et videte quomodo nescientes absolverunt Ecclesiam orbis terrarum, cujus communione gaudemus, qualescumque in ea simus. Non ipsos nos, sed ipsam tuemur, defendimus, obtinemus, aream dominicam defendendo, pro area dominica clamo. Tu quis in ea sim, noli cures: ventilabrum exspecto. Noli, inquam, hoc cures: aut si curare vis, noli cum lite curare, ut possis fratrem sanare. Cura paleam, si potes: sed triticum noli relinquere, si paleam curare non potes. Excutiuntur aliquando de arca dominica et paleæ; interdum et grana, sed non longe. Sunt autem operarii boni, circumeunt aream, et ea quæ foris excussa sunt, quibusdam mundatoriis trahunt et revocant in aream, etsi trahendo, etsi cogendo. Mundatoria instrumenta sunt leges istæ mundanæ. Revoca, etiam cum terra trahe triticum, ne propter terram pereat triticum. Damnatus est, inquiunt, Cæcilianus. Damnatus est semel absens, ter absolutus est præsens. Respondimus eis; et homines indociles, quantum potuimus, breviter de suis factis admonuimus, et diximus: Quid recitatis contra Cæcilianum concilium septuaginta episcoporum, sententias in absentem proferentium? Plures prolatæ sunt a Maximianistarum concilio contra absentem Primianum. Diximus: Absens ab illis damnatus est Cæcilianus, absens ab istis damnatus est Primianus. Quomodo isti non præjudicant absenti Primiano, sic et illi præjudicare non potuerunt absenti Cæciliano.

“But Caecilian,” they say, “was condemned.” Condemned? By whom? First, absent; then, by traitors, though innocent. These things were alleged, inserted in the Proceedings, proved. They indeed tried to weaken the strength of the truth, and strove as much as they could to cloud its clearness with the fogs of empty pleadings. The Lord was present; his clearness overcame their fogs. And see how, without knowing it, they acquitted the Church of the whole world, in whose communion we rejoice, whatever we may be in it. We guard, defend, and maintain not ourselves but her; in defending the Lord's threshing floor, I cry out for the Lord's threshing floor. What I may be in it, do not trouble yourself: I await the winnowing fan. Do not, I say, trouble yourself about this; or if you want to trouble yourself, do not do it with strife, so that you may be able to heal a brother. Take care of the chaff, if you can; but do not leave the wheat, if you cannot take care of the chaff. Sometimes chaff is shaken out of the Lord's threshing floor; sometimes grains too, but not far. But there are good workers who go round the threshing floor and draw back into the floor, with certain cleaning tools, what has been shaken out, even by dragging, even by compelling. The cleaning tools are these worldly laws. Call it back; drag the wheat even along with earth, lest the wheat perish because of the earth. “Caecilian,” they say, “was condemned.” He was condemned once in his absence; he was acquitted three times when present. We answered them; and, as far as we could, we briefly reminded these unteachable men of their own deeds, and said: “Why do you read out against Caecilian the council of seventy bishops pronouncing sentences against him in his absence? More were pronounced by the council of the Maximianists against the absent Primian.” We said: “Caecilian was condemned in his absence by those; Primian was condemned in his absence by these. Just as these do not prejudge the absent Primian, so those too could not prejudge the absent Caecilian.”

Matt 3:12 (allusion, high confidence)

Notes and citation

Summary: Caecilian's condemnation by seventy bishops in his absence was later overturned three times, and the Donatists themselves do not accept the Maximianists' condemnation of their own absent bishop Primian; imperial laws are tools to bring back the wheat.

  • Historical references, translated as written: Caecilian, bishop of Carthage, condemned in absence by a Numidian council (ca. 312) and acquitted at Rome (313), Arles (314), and by Constantine (316); Primian, Donatist bishop of Carthage, condemned in absence by the Maximianist council of Cebarsussi (393). “Proceedings” (Gesta) are the minutes of the Conference of Carthage (411). Augustine's approval of imperial laws as “cleaning tools” for compelling return to the Church is stated as he states it. Allusion: Matt 3:12.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Leges Imperatorum contra Donatistas. Cæcilianus ter absolutus. Primianus. Sed damnatus est, inquiunt → Sed damnatus est, inquiunt; Allegata sunt ista, Gestis inscrta → Allegata sunt ista, Gestis inserta; inanium nebulis prosecutionum ejas serenitatem nebulare → inanium nebulis prosecutionum ejus serenitatem nebulare; Et videte qaomodo nescientes absolverunt Ecclesiam orbis terrarum, cujus commn- Dione gaudemus, qualescumque in ea simiis. → Et videte quomodo nescientes absolverunt Ecclesiam orbis terrarum, cujus communione gaudemus, qualescumque in ea simus.; Tu quis in ea sim, nelo cures: ventilabrum exspecto. Noło, inquam → Tu quis in ea sim, noli cures: ventilabrum exspecto. Noli, inquam; ut possis fra- Irem sanare → ut possis fratrem sanare; sed non longc → sed non longe; ea quæ furis excussa sunt, quibusdam mundatoriis trahunt et rcvocant in aream → ea quæ foris excussa sunt, quibusdam mundatoriis trahunt et revocant in aream; Danatus est semel absens → Damnatus est semel absens; et homiæs indociles, quantum poluimus → et homines indociles, quantum potuimus; Absons ab illis damnatus est Cæciliamus → Absens ab illis damnatus est Cæcilianus.

Topics: Heresy

Cite (SBL): Augustine, Serm. 164.12 (PL 38:526–527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-12). (abbreviation not yet checked)

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

164.13PL 38:527

Quid eos putatis in hac angustia respondisse? Quid enim dicerem? Qua evaderent inclusi retibus veritatis? Ut hæc retia violenter rumperent, quid dixerunt breviter et absolute pro nobis? Et quidem multa, et pene omnia pro nobis, sicut Gesta indicabunt, quæ jam proponenda vestra Charitas lectura est. Sed hoc loco rogo vos, et obsecro per Christum, ut teneatis, dicatis, in ore semper habeatis. Non potuit enim pro nobis brevior, et certior, et liquidior ferri sententia. Quid ergo dixit, cum hoc objiceremus: Sic non præjudicant isti Cæciliano, quomodo nec illi Primiano. Et ille defensor illorum: Nec causa causæ præjudicat, nec persona personæ (Brevic. Collationis cum Donalistis, die 3, cap. 16, n. 28). O responsum breve, liquidum, verum! Non enim scivit quid dixit; sed Caiphæ similis, cum esset pontifex prophetavit: Nec causa causæ præjudicat, nec persona personæ. Si nec causa causæ, nec persona personæ præjudicat, ergo unusquisque sarcinam suam portat. Eat nunc et objiciat tibi Cæcilianum: non tibi cuicumque homini, sed ipsi orbi terrarum objiciat Cæcilianum. Quod cum facit, innocentem objicit innocentibus. Prorsus Gesta indicabunt liquidissime. Purgatus est Cæcilianus. Sed fac eum non purgatum, fac criminosum inventum; audi vocem tuam ab orbe terrarum: Nec causa causæ, nec persona personæ præjudicat. Anima hæretica, insanabilis, animosa, cum tu in te sententiam dicas, judicem quid accusas? Si illum ego corrupi, ut judicaret pro me; te quis corrupit, ut damnares te?

What do you think they answered in this tight spot? For what was I to say? How could they escape, shut in by the nets of truth? To burst these nets violently, what did they say, briefly and absolutely, in our favor? Indeed many things, almost everything, in our favor, as the Proceedings will show, which your Charity is soon to read when they are posted. But at this point I ask you, and beseech you by Christ, to hold it, to say it, always to have it on your lips. For no briefer, surer, or clearer sentence could have been pronounced in our favor. What then did he say, when we objected this: “Just as these do not prejudge Caecilian, so neither do those prejudge Primian”? And their advocate said: “Neither does case prejudge case, nor person person.” O answer brief, clear, true! For he did not know what he said; but, like Caiaphas, being high priest, he prophesied: “Neither does case prejudge case, nor person person.” If neither case prejudges case, nor person person, then each one carries his own pack. Let him go now and throw Caecilian up at you: not at you, any man whatever, but let him throw Caecilian up at the whole world. When he does so, he throws an innocent man up at the innocent. The Proceedings will show it most clearly: Caecilian was cleared. But suppose him not cleared; suppose him found guilty: hear your own voice from the whole world: “Neither does case prejudge case, nor person person.” Heretical soul, incurable, animated, when you pronounce sentence against yourself, why do you accuse the judge? If I corrupted him to judge in my favor, who corrupted you to condemn yourself?

John 11:49–51 (allusion, high confidence) · Gal 6:5 (allusion, high confidence)

Notes and citation

Summary: At the Conference of Carthage the Donatist advocate himself said “neither case prejudges case, nor person person,” which, like Caiaphas's prophecy, confirms that each bears his own burden and that Caecilian's guilt could not defile the world-wide Church.

  • The saying is reported in Augustine's Breviculus collationis 3.16.28. The Proceedings were to be read publicly. Allusion: John 11:49–51. Polemic translated as written.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): in hac angustia respondissc? → in hac angustia respondisse?; quid dixcrunt breviter ei absolute pro nobis? → quid dixerunt breviter et absolute pro nobis?; Quid ergo dixit, cam hoc objiceremus → Quid ergo dixit, cum hoc objiceremus; Et ille defensor illorum: Nec MMM causæ præjudicat → Et ille defensor illorum: Nec causa causæ præjudicat; 0 responsum breve, liquidum, verum! → O responsum breve, liquidum, verum!; cum esset pontifex prophetavit: Nec causa MMM præjudicat → cum esset pontifex prophetavit: Nec causa causæ præjudicat; non libi cuicumque homini → non tibi cuicumque homini; nec persona personas præjudicat → nec persona personæ præjudicat.

Topics: Heresy

Cite (SBL): Augustine, Serm. 164.13 (PL 38:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-13). (abbreviation not yet checked)

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

164.14PL 38:527

Utinam hæc aliquando cogitent, vel sero cogitent, vel detumescente animositate cogitent; ad se redeant, se interrogent, se discutiant, sibi respondeant, pro veritate non timeant eos quibus falsitatem diutissime vendiderunt. Ipsos enim timent offendere; erubescunt humanæ infirmitati, et non erubescunt invictissimæ veritati. Utique hoc timent, ne dicatur eis: Quare ergo nos decepistis? quare nos seduxistis? quare tanta mala et falsa dixistis? Respondere deberent, si Deum timerent: Humanum fuit errare, diabolicum est per animositatem in errore manere. Melius quidem erat si nunquam erraremus: sed vel quod secundum est faciamus, ut errorem aliquando emendemus. Decepimus, quia decepti eramus: falsa prædicavimus, quia prædicantibus falsa credidimus. Dicant suis: Simul erravimus, simul ab errore recedamus. Duces vobis fuimus ad foveam, et secuti estis cum duceremus ad foveam; et nunc sequimini cum ducimus ad Ecclesiam. Possent ista dicere: indignantibus dicerent, iratis dicerent, aliquando et illi ponerent indignationem, amarent vel sero unitatem.

Would that they would at some time think of these things—even late, even as their animosity subsides; that they would return to themselves, question themselves, examine themselves, answer themselves; that for the truth's sake they would not fear those to whom they have so long sold falsehood. For they fear to offend them; they are ashamed before human weakness, and are not ashamed before invincible truth. Certainly they fear this, lest it be said to them: “Why then did you deceive us? Why did you lead us astray? Why did you say such evil and false things?” They ought to answer, if they feared God: “To err was human; to remain in error through animosity is diabolical. It would indeed have been better if we had never erred; but let us at least do what is second best, and at some time correct our error. We deceived because we had been deceived; we preached falsehoods because we believed those who preached falsehoods.” Let them say to their people: “We erred together; let us leave error together. We were your leaders into the pit, and you followed when we led you into the pit; and now follow when we lead you to the Church.” They could say these things: they would say them to the indignant, they would say them to the angry; at some time those too would lay aside their indignation and love unity, even late.

Matt 15:14 (allusion, low confidence)

Notes and citation

Summary: Augustine hopes the Donatist leaders will admit their error to their people and lead them back into the Church as they once led them away.

  • The saying “humanum fuit errare, diabolicum est per animositatem in errore manere” is Augustine's form of the proverb.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): pro veritate non timeant cos quibus falsitatem → pro veritate non timeant eos quibus falsitatem; erubescunt hnmanæ infirmitati, et non erubescunt iuvictissimæ veritati → erubescunt humanæ infirmitati, et non erubescunt invictissimæ veritati; Respondere debereni, si Deum timerent: Humanum fuit errare, diabolicum cst per animositatem in errore manere. Me.. lius quidem → Respondere deberent, si Deum timerent: Humanum fuit errare, diabolicum est per animositatem in errore manere. Melius quidem; falsa prædicavimus, qui pra'dicantibus falsa credidimus I. → falsa prædicavimus, quia prædicantibus falsa credidimus..

Topics: Heresy

Cite (SBL): Augustine, Serm. 164.14 (PL 38:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-14). (abbreviation not yet checked)

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

164.15PL 38:527

Nos tamen, fratres, patientes circa illos simus. In fervore sunt et tumore oculi quos curamus. Non dico ut curare cessemus; sed ut non insultationibus ad majores amaritudines provocemus; rationem leniter reddamus, non de victoria superbe exsultemus. Servum enim Domini litigare non oportet, Apostolus dicit, sed mitem esse ad omnes, docibilem, patientem, in modestia corripientem diversa sentientes: ne forte det illis Deus pænitentiam, et resipiscant a diaboli laqueis, a quo captivi tenentur secundum ipsius voluntatem. Patienter ergo ferte, si sani estis, patienter ferte, in quantum sani estis. Nam quis perfecte sanus? Cum Rex justus sederit in throno, quis gloriabitur mundum se habere cor, aut quis gloriabitur mundum se esse a peccato? Ergo quamdiu tales sumus, hoc nobis debemus, ut invicem onera nostra portemus. Conversi ad Dominum, etc.

Yet let us, brothers, be patient toward them. The eyes we are treating are inflamed and swollen. I do not say that we should stop treating them, but that we should not provoke them to greater bitterness by insults; let us give our reasons gently, let us not exult proudly over our victory. “For the servant of the Lord must not quarrel,” the Apostle says, “but be gentle toward all, teachable, patient, correcting with modesty those who think otherwise, in case God may give them repentance and they may come to their senses from the snares of the devil, by whom they are held captive according to his will.” So bear them patiently, if you are healthy; bear them patiently, inasmuch as you are healthy. For who is perfectly healthy? “When the righteous King sits on the throne, who will boast that he has a clean heart, or who will boast that he is clean from sin?” So as long as we are such, we owe ourselves this: to bear one another's burdens. Turning to the Lord, etc.

2 Tim 2:24–26 (quotation, high confidence) · Prov 20:8–9 (quotation, high confidence) · Gal 6:2 (quotation, high confidence)

Notes and citation

Summary: Catholics must treat the Donatists patiently and gently, without gloating over their victory, since no one is wholly healthy and all must bear one another's burdens.

  • Quotations: 2 Tim 2:24–26; Prov 20:8–9 (LXX/Vulgate form); Gal 6:2.

Notes on the original text

  • Digital text corrected (OCR slip): Non dico ut curare cessemns → Non dico ut curare cessemus; et resispiscant a diaboli laqueis → et resipiscant a diaboli laqueis; quis gloriabitur tnundum se habere cor → quis gloriabitur mundum se habere cor.

Topics: Heresy

Cite (SBL): Augustine, Serm. 164.15 (PL 38:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/164-1/#p-164-15). (abbreviation not yet checked)

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