Sophia Scriptura

Sermons to the People 178.1–178.11

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 10 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 178

178.1PL 38:556–557

Beati Apostoli Epistola cum legeretur de constituendis episcopis, commemoravit nos sine dubio respicere in nos: et vos commemoravit non judicare nos; maxime quia omnes audivimus capituli Evangelii recentis lectionis novissimam sententiam: Nolite judicare personaliter, sed justum judicium judicate ( Joan. VII, 24). Personam itaque judicando nemo accipit alienam, si non accipit suam. Beatus Apostolus ait quodam loco: Non sic pugno, quasi ærem cædens: sed castigo corpus meum, et in servitutem redigo; ne forte aliis prædicans, ipse reprobus inveniar ( I Cor. ix, 26, 27 ). Suo timore nos terruit. Quid enim faciet agnus ubi aries tremit? Inter multa ergo, quibus scripsit Apostolus, qualis esse episcopus debeat, etiam illud audivimus, unde modo forsitan loqui et disputare sufficiat. Si enim singula discutere, et de singulis, ut dignum est, disputare conemur; nec nostræ vires sufficiunt ad loquendum, nec vestræ ad audiendum. Quid ergo est quod volo dicere, si adjuvet me qui terruit me? Inter cætera ait episcopum potentem esse debere in doctrina sana, ut contradicentes redarguere possit. Magnum opus est, gravis sarcina, clivus arduus. Sed sperabo, inquit, in Deum, quoniam ipse liberabit me de laqueo venantium, et a verbo aspero ( Psal. XC, 2, 3 ). Nulla enim causa est, quæ magis faciat hominem dispensatorem Dei pigriorem ad redarguendos contradicentes, quam timor verbi asperi.

When the Epistle of the blessed Apostle was being read concerning the appointing of bishops, it reminded us without doubt to look at ourselves; and it reminded you not to judge us—especially since we all heard the last sentence of the chapter of the Gospel recently read: “Do not judge by persons, but judge just judgment.” So no one, in judging, accepts another's person if he does not accept his own. The blessed Apostle says in a certain place: “I do not fight as one beating the air: but I chastise my body and bring it into subjection, lest perhaps, having preached to others, I myself be found reprobate.” He terrified us with his own fear. For what will the lamb do where the ram trembles? Among the many things, then, by which the Apostle wrote what a bishop ought to be, we heard this too, about which it may perhaps be enough to speak and discuss now. For if we tried to examine each item and discuss each as it deserves, neither would our strength suffice for speaking nor yours for listening. What then is it that I want to say, if he who terrified me helps me? Among other things he says that a bishop must be able in sound doctrine, so that he can refute those who contradict. It is a great work, a heavy burden, a steep slope. “But I will hope,” he says, “in God, for he himself will deliver me from the snare of the hunters and from a harsh word.” For there is no reason that makes a steward of God lazier in refuting those who contradict than fear of a harsh word.

John 7:24 (quotation, high confidence) · 1 Cor 9:26–27 (quotation, high confidence) · Titus 1:9 (quotation, high confidence) · Ps 91:2–3 (90:2-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: Prompted by the reading on the qualities of bishops, Augustine takes up the duty to be able to refute those who contradict, a heavy burden made harder by fear of harsh words.

  • Quotations: John 7:24 (Augustine's Latin “personaliter”); 1 Cor 9:26–27; Titus 1:9; Ps 91:2–3 (90:2–3 Vulg.).

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; words run together): Beati Apostoli Epistola cum tegeretur → Beati Apostoli Epistola cum legeretur; nemo accipit alienam, si non accipit stiam. Beatns Apostolus → nemo accipit alienam, si non accipit suam. Beatus Apostolus; Suo timore nosterruit. → Suo timore nos terruit.; si adjuvct me qui terruit me? → si adjuvet me qui terruit me?.

Topics: Church office

Cite (SBL): Augustine, Serm. 178.1 (PL 38:556–557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-1) · 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).

178.2PL 38:557

Prius ergo quid sit, contradicentes redarguere, ut Dominus donaverit, exponam vobis. Contradicentes non uno modo intelligendi sunt. Paucissimi enim nobis contradicunt loquendo: sed multi male vivendo. Quando mihi audet dicere christianus, bonum esse rapere res alienas; quandoquidem non audet dicere, bonum esse tenaciter servare res suas? Numquid enim dives ille, cui successerat regio, et non inveniebat ubi poneret fructus suos, et se consilium invenisse gaudebat destruendi veteres apothecas, et construendi novas ampliores, ut impleret eas, et diceret animæ suæ, Anima, habes multa bona in multum tempus, lætare, jucundare, satiare: numquid ergo iste dives aliena quærebat? Fructus suos colligere disponebat, ubi poneret consulebat, non de cujusquam vicini agris, non limite perturbato, non spoliato paupere, non circumvento simplice, sed tantummodo de suis colligendis cogitabat. Audite quid audierit, qui tenaciter servabat sua; et hinc intelligite quid exspectent, qui rapiunt aliena. Cum ergo se prudentissimum consilium invenisse arbitraretur, de apothecis veteribus angustis dejiciendis, et amplioribus novis ædificandis, et omnibus suis fructibus colligendis et recondendis, non alienis concupiscendis atque rapiendis; ait illi Deus, Stulte: ubi tibi sapiens videris, ibi stulte. Stulte, inquit, hac nocte repetunt a te animam tuam; hæc quæ præparasti cujus erunt ( Luc. XII, 16-20 )? Si servaveris, tua non erunt: si erogaveris, tua erunt. Quid, inquit, reponis, quod relicturus es? Ecce increpatus est stultus male recondens. Si stultus est qui recondit sua, vos invenite nomen ei qui tollit aliena. Si sordidus est reconditor suorum, ulcerosus est raptor alienorum. Sed non qualis ille ulcerosus, qui jacebat ante januam divitis, et cujus canes linguebant ulcera. Ille enim ulcerosus erat in corpore; raptor, in corde.

First, then, I will explain to you, as the Lord grants, what it is to refute those who contradict. Those who contradict are not to be understood in one way only. For very few contradict us by speaking; but many by living badly. When does a Christian dare to tell me that it is good to seize other people's property, since he does not dare to say that it is good to keep one's own tenaciously? For that rich man whose land had prospered, and who did not find where to put his crops, and rejoiced that he had found the plan of pulling down his old barns and building new, larger ones, to fill them and say to his soul, “Soul, you have many goods for many years; rejoice, make merry, be filled”—was this rich man seeking other people's things? He was arranging to gather his own crops; he was considering where to put them; not from any neighbor's fields, not by disturbing a boundary, not by robbing a poor man, not by cheating a simple one; he was thinking only of gathering his own. Hear what he heard, who kept his own tenaciously; and from this understand what those may expect who seize other people's. When then he thought he had found a most prudent plan—of pulling down the old, narrow barns, building new, larger ones, and gathering and storing all his own crops, not coveting and seizing others'—God said to him: “Fool”: where you seem wise to yourself, there you are a fool. “Fool,” he says, “this night they demand your soul from you; the things you have prepared, whose will they be?” If you keep them, they will not be yours; if you give them out, they will be yours. “Why,” he says, “do you store away what you are going to leave behind?” See, the fool who stored badly was rebuked. If he is a fool who stores away his own, find a name for him who takes away others'. If he who stores away his own is sordid, he who seizes others' is ulcerous—but not like that ulcerous man who lay before the rich man's gate, whose sores the dogs licked. For he was ulcerous in body; the robber, in heart.

Luke 12:16–20 (quotation, high confidence) · Luke 16:20–21 (allusion, high confidence)

Notes and citation

Summary: Most “contradict” not by words but by bad lives; if the rich fool who only hoarded his own crops was condemned, how much worse those who seize other people's property.

  • Quotations and allusions: Luke 12:16–20; Luke 16:20–21.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; stray mark): Avarus suorum recondilor damnatur. Prius ergo quid sit → Prius ergo quid sit; Contradicentes i on uno modo intelligendi sunt. Paucissimi enim nobis contradicunt loquendo: sed nudi male vivendo. → Contradicentes non uno modo intelligendi sunt. Paucissimi enim nobis contradicunt loquendo: sed multi male vivendo.; bonum esse rapere rus alienas → bonum esse rapere res alienas; ut impleret cas, et diceret aninue suæ → ut impleret eas, et diceret animæ suæ; non spoliato pauperc → non spoliato paupere; et binc intelligite quid exspectent → et hinc intelligite quid exspectent; Lum ergo se prudentissimum consilium invenisse arbitraretur, de apothecis vcteribus angustis dejiciendis, et amplioribus novis ædificandis, et omnibus suis fructibus colligcudis → Cum ergo se prudentissimum consilium invenisse arbitraretur, de apothecis veteribus angustis dejiciendis, et amplioribus novis ædificandis, et omnibus suis fructibus colligendis; Si servaveris, tua nun erunt → Si servaveris, tua non erunt; Si stultus est qui recondii sua → Si stultus est qui recondit sua; ulcerosus est raptor alicnorum. Sed non qualis ille ulcerosus, qui jaccbat ante januam divitis → ulcerosus est raptor alienorum. Sed non qualis ille ulcerosus, qui jacebat ante januam divitis; raptor, in corde '. → raptor, in corde..

Topics: Ethics

Cite (SBL): Augustine, Serm. 178.2 (PL 38:557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-2) · 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).

178.3PL 38:557

Fortassis aliquis respondeat, et dicat: Non valde magna pæna erat illi homini, cui dixit Deus, Stulte. Non sic dicit Deus, Stulte, quomodo homo dicit. Tale in quemquam Dei verbum, judicium est. Numquid enim Deus stultis daturus est regnum cœlorum? Quibus autem non est daturus regnum coelorum, quid eis restat, nisi pœna gehennarum? Conjicere hoc videmur: aperte hoc manifesteque videamus. Nam et ille dives, ante cujus januam jacebat pauperrimus ulcerosus, non est dictus raptor rerum alienarum. Erat quidam dives, inquit, qui induebatur purpura et bysso, et epulabatur quotidie splendide. Dives, inquit, erat: non dixit, Calumniator; non dixit, Pauperum oppressor; non dixit, Rerum alienarum raptor, aut delator, aut receptor; non dixit, Pupillorum spoliator; non dixit, Viduarum persecutor; nihil horum: sed, Erat quidam dives. Quid magnum est? Dives erat, de suo dives erat. Cui aliquid tulerat? An forte ille auferret, et Dominus de illo reticeret, et personam ejus acciperet, si crimina ejus absconderet, qui nobis dicit, Nolite personaliter judicare? Si vis ergo audire crimen divitis illius, noli amplius quærere, quam audis a Veritate. Dives erat; induebatur purpura et bysso, et epulabatur quotidie splendide. Quod ergo ejus crimen? Jacens ante januam ulcerosus, et non adjutus. Hoc enim aperte de illo dictum est, quod immisericors erat. Numquid enim, charissimi, si pauper ille ante januam jacens sufficientem panem a divite acciperet, diceretur de illo quia cupiebat saturari de micis quæ cadebant de mensa divitis? Propter hanc solam inhumanitatem, qua contemnebat pauperem ante januam suam jacentem, nec congrue digneque pascebat, mortuus est et sepultus; et cum apud inferos in tormentis esset, levavit oculos suos, et vidit pauperem in sinu Abrahæ. Et quid pluribus immorer? Desideravit guttam, qui non dedit micam: non accepit justa sententia, qui non dedit crudeli avaritia. Si hæc ergo pœna est avarorum, quæ pœna raptorum?

Perhaps someone may answer and say: “It was not a very great punishment for that man to whom God said, ‘Fool.’” God does not say “Fool” as a man says it. Such a word of God against anyone is a judgment. For will God give the kingdom of heaven to fools? And to those to whom he will not give the kingdom of heaven, what remains for them but the punishment of hell? We seem to be inferring this: let us see it openly and plainly. For that rich man too, before whose gate the very poor ulcerous man lay, was not called a seizer of other people's property. “There was a certain rich man,” he says, “who was clothed in purple and fine linen, and feasted splendidly every day.” “He was rich,” he says: he did not say “a slanderer”; he did not say “an oppressor of the poor”; he did not say “a seizer of other people's property,” or “an informer,” or “a receiver of stolen goods”; he did not say “a despoiler of orphans”; he did not say “a persecutor of widows”; none of these, but: “There was a certain rich man.” What great thing is that? He was rich; he was rich from his own. From whom had he taken anything? Or would he perhaps take things away, and the Lord be silent about him, and accept his person by hiding his crimes—he who says to us, “Do not judge by persons”? So if you want to hear the crime of that rich man, do not seek further than what you hear from the Truth. He was rich; he was clothed in purple and fine linen, and feasted splendidly every day. What then was his crime? The ulcerous man lay before his gate, and was not helped. For this is said of him plainly: that he was unmerciful. For, dearly beloved, if that poor man lying before the gate received sufficient bread from the rich man, would it be said of him that he longed to be filled with the crumbs that fell from the rich man's table? Because of this inhumanity alone, by which he despised the poor man lying before his gate and did not feed him fittingly and worthily, he died and was buried; and when he was in torments in the underworld, he lifted up his eyes and saw the poor man in Abraham's bosom. And why should I dwell on it longer? He longed for a drop, who did not give a crumb: he did not receive, by just sentence, who did not give, by cruel avarice. If then this is the punishment of the avaricious, what is the punishment of robbers?

Luke 12:20 (allusion, high confidence) · Luke 16:19–24 (quotation, high confidence) · John 7:24 (quotation, high confidence)

Notes and citation

Summary: God's “Fool” is a sentence of damnation; and the rich man of Luke 16 was condemned not for robbery but only for his lack of mercy to Lazarus, so robbers can expect worse.

  • Quotations: Luke 12:20 (allusion); Luke 16:19–24; John 7:24.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): Non sic dicit Dens, Stulte → Non sic dicit Deus, Stulte; Tale in quemquam Dei verbum, judicium est Numquid enim Deus stuhis daturus est → Tale in quemquam Dei verbum, judicium est. Numquid enim Deus stultis daturus est; non eat dictus raptor rcrum alienarum → non est dictus raptor rerum alienarum; aut delator, aut receptor; nondixit, Pupillorum spoliafor → aut delator, aut receptor; non dixit, Pupillorum spoliator; induebaMur purpura et bysso → induebatur purpura et bysso; Jaccus anlc januam ulcerosus, et non adjutus. → Jacens ante januam ulcerosus, et non adjutus.; de micis quce cadebant de mensa divitis? Propter hanc solam inhumanitatem 1, qua coutemnebat pauperem aute januam suam jacentem → de micis quæ cadebant de mensa divitis? Propter hanc solam inhumanitatem, qua contemnebat pauperem ante januam suam jacentem; mortuus est et scpultus → mortuus est et sepultus; Desideravit guttam,qui non dcdit micam: non accepit justa sententia 2, qui non dcdit crudeli avaritia. Si hæc ergo pceua est avarorum. quæ pæna raptorum? → Desideravit guttam, qui non dedit micam: non accepit justa sententia, qui non dedit crudeli avaritia. Si hæc ergo pœna est avarorum, quæ pœna raptorum?.

Topics: Ethics, Eschatology

Cite (SBL): Augustine, Serm. 178.3 (PL 38:557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-3) · 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).

178.4PL 38:557–558

Sed ait mihi raptor rerum alienarum: Ego similis illius divitis non sum. Agapes facio, vinctis in carcere victum mitto, nudos vestio, peregrinos suscipio. Dare te putas? Tollere noli, et dedisti. Cui dederis, gaudet; cui abstuleris, plorat: quem duorum istorum exauditurus est Dominus? Dicis ei cui dederis: Gratias age quia accepisti. Sed alter tibi ex alia parte dicit: Ego gemo cui abstulisti. Et pene totum tenuisti, et exiguum illi dedisti. Si ergo quod alteri abstulisti egentibus dedisses, nec talia opera diligit Deus. Dicit tibi Deus: Stulte, jussi ut dares, sed non de alieno. Si habes, da de tuo: si non habes quod des de tuo, melius nulli dabis, quam alteros spoliabis. Dicturus est Dominus Christus, cum in judicio suo sederit, et alios ad dexteram et ad sinistram alios separaverit, bene operantibus: Venite, benedicti Patris mei, percipite regnum; sterilibus autem, qui nihil boni in pauperes operati sunt: Ite in ignem æternum. Et quid dicturus est bonis? Esurivi enim, et dedistis mihi manducare, et cætera. Et respondebunt illi: Domine, quando te vidimus esurientem? Et ille ad eos: Cum uni ex minimis meis fecistis, mihi fecistis. Intellige ergo, stulte, qui vis eleemosynam facere de rapina, quoniam si quando pascis christianum, pascis Christum; quando spolias christianum, spolias Christum. Attendite quid sinistris dicturus est: Ite in ignem æternum. Quare? Esurivi enim, et non dedistis mihi manducare; nudus fui, et non vestistis me ( Matth. xxv, 34, etc). Ite. Quo? In ignem æternum. Prorsus ite. Quare? Nudus fui, et non vestistis me. Si ergo in ignem æternum ibit cui dicturus est Christus, Nudus fui, et non vestisti me; quem locum in igne æterno habebit cui dicturus est, Vestitus fui, et spoliasti me?

But the seizer of other people's property says to me: “I am not like that rich man. I give love-feasts; I send food to those bound in prison; I clothe the naked; I receive strangers.” Do you think you are giving? Do not take, and you have given. The one to whom you give rejoices; the one from whom you take weeps: which of the two will the Lord hear? You say to the one to whom you gave: “Give thanks, because you have received.” But the other says to you from the other side: “I groan, from whom you took.” And you have kept almost all, and given him a little. Even if you had given to the needy what you took from another, God does not love such works. God says to you: “Fool, I commanded you to give, but not from what belongs to another.” If you have, give from your own; if you do not have anything of your own to give, it is better to give to no one than to despoil others. The Lord Christ, when he sits in his judgment and has separated some to the right and others to the left, will say to those who did good: “Come, blessed of my Father, receive the kingdom”; but to the barren, who did nothing good to the poor: “Go into the eternal fire.” And what will he say to the good? “For I was hungry, and you gave me to eat,” and the rest. And they will answer him: “Lord, when did we see you hungry?” And he to them: “When you did it to one of my least, you did it to me.” So understand, fool, you who want to give alms from robbery: if when you feed a Christian you feed Christ, when you despoil a Christian you despoil Christ. Attend to what he will say to those on the left: “Go into the eternal fire.” Why? “For I was hungry, and you did not give me to eat; I was naked, and you did not clothe me.” “Go.” Where? “Into the eternal fire.” Surely go. Why? “I was naked, and you did not clothe me.” If then he will go into eternal fire to whom Christ will say, “I was naked, and you did not clothe me,” what place in eternal fire will he have to whom he will say, “I was clothed, and you despoiled me”?

Matt 25:31–43 (quotation, high confidence)

Notes and citation

Summary: Alms given from robbery are not accepted by God: the robber feeds one Christian by despoiling another, and if those who failed to clothe Christ go into eternal fire, what of those who stripped him?

  • Quotations: Matt 25:31–43. “Love-feasts” renders agapes, charitable meals.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): nudos vestio, pcregrinos suscipio → nudos vestio, peregrinos suscipio; quem duorum istoruin exauditurus est Dominus? Dicis ei cui dcderis → quem duorum istorum exauditurus est Dominus? Dicis ei cui dederis; Et pene totum tenuisti, -et exiguum illi dedisti. Si ergo quod alter; abstulisti egentibus dedisses, nec talia opera diligit Deus. Uicit libi Dcus: Slultc, jussi ut dares, sed non de alieno. Si habes, da de luo → Et pene totum tenuisti, et exiguum illi dedisti. Si ergo quod alteri abstulisti egentibus dedisses, nec talia opera diligit Deus. Dicit tibi Deus: Stulte, jussi ut dares, sed non de alieno. Si habes, da de tuo; et alios ad dexteram ct ad sinistram alios separaverit, bene opcrantibus → et alios ad dexteram et ad sinistram alios separaverit, bene operantibus; I te in ignem æternum. Et quai dicturus est bonis? → Ite in ignem æternum. Et quid dicturus est bonis?; Et respondebunt illi i Domine → Et respondebunt illi: Domine; quando spolias christianum,spolias Christum. Attendite quid sinistris dicturus csL: lle in ignem æternum. → quando spolias christianum, spolias Christum. Attendite quid sinistris dicturus est: Ite in ignem æternum.; nudus fui, et nun vestistis me → nudus fui, et non vestistis me; quem locum in igne aterno habebit → quem locum in igne æterno habebit.

Topics: Ethics, Eschatology

Cite (SBL): Augustine, Serm. 178.4 (PL 38:557–558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-4) · 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).

178.5PL 38:558

Hic fortasse ut evadas hanc vocem, ne dicat tibi Christus, Vestitus fui, et spoliasti me; mutata consuetudine, cogitas spoliare paganum, et vestire christianum. Et hic respondebit tibi Christus, imo nunc respondebit tibi per servum qualemcumque ministrum suum: respondebit tibi Christus, et dicet, Etiam hic parce damnis meis. Cum enim christianus spolias paganum, impedis fieri christianum. Etiam et hic fortasse respondebis adhuc: Ego non odio poenam ingero, sed dilectione potius disciplinæ: ideo spolio paganum, ut per hanc asperam et salubrem disciplinam faciam christianum. Audirem et crederem, si quod abstulisti pagano, redderes christiano.

Here perhaps, to escape this voice, lest Christ say to you, “I was clothed, and you despoiled me,” you change your habit and think to despoil a pagan and clothe a Christian. And here Christ will answer you—indeed he answers you now through any servant whatever, his minister—Christ will answer you and say: “Here too spare my losses.” For when you, a Christian, despoil a pagan, you hinder him from becoming a Christian. Here too perhaps you will still answer: “I do not inflict the penalty out of hatred, but rather out of love of discipline; I despoil a pagan in order to make him a Christian by this harsh and wholesome discipline.” I would hear and believe it, if what you took from the pagan you gave back to him as a Christian.

Notes and citation

Summary: Robbing pagans to give to Christians is also forbidden, for it hinders their conversion; the claim that it is discipline would be believable only if the goods were returned once they became Christians.

  • Translated as written; the sermon reflects the period of imperial legislation against paganism.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): ut evadas hanc voccm, ne dicat libi Christus → ut evadas hanc vocem, ne dicat tibi Christus; respondebit libi Christus,et dicet → respondebit tibi Christus, et dicet; Cum enim christianus spolias paganum, in'pedis fieri christianum. → Cum enim christianus spolias paganum, impedis fieri christianum..

Topics: Ethics

Cite (SBL): Augustine, Serm. 178.5 (PL 38:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-5) · 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).

178.6PL 38:558

Diximus contra unum vitium rapinarum, quo res humanæ usquequaque vastantur: diximus, et nemo nobis contradicit. Quis enim audet apertissimæ loquendo contradicere veritati? Non ergo fecimus quod Apostolus monuit, non contradicentes redarguimus; obedientes alloquimur, laudantes instruimus; non contradicentes redarguimus. Ita vero non contradicunt lingua, sed vita. Moneo, rapit; doceo, rapit; præcipio, rapit; arguo, rapit: quomodo non contradicit? Dicam ergo quod de hac re sufficere existimo. Abstinete vos, fratres, abstinete vos, filii, abstinete vos a consuetudine rapiendi: et vos qui sub manibus raptorum gemitis, abstinete vos a cupiditate rapiendi. Alius potens est, et rapit: tu in manu raptoris gemis; quia rapere non potes, ideo non facis. Habeto facultatem, et ibi laudabo domitam cupiditatem.

We have spoken against one vice, that of robbery, by which human affairs are laid waste everywhere: we have spoken, and no one contradicts us. For who dares to contradict the plainest truth by speaking? So we have not done what the Apostle admonished; we do not refute those who contradict; we address the obedient, we instruct those who praise; we do not refute those who contradict. And yet they do not contradict with the tongue, but with their life. I warn—he seizes; I teach—he seizes; I command—he seizes; I rebuke—he seizes: how does he not contradict? So let me say what I think is enough on this matter. Refrain, brothers; refrain, sons; refrain from the habit of seizing; and you who groan under the hands of robbers, refrain from the desire to seize. Another is powerful and seizes: you groan in the robber's hand; because you cannot seize, therefore you do not. Have the power, and there I will praise desire tamed.

Titus 1:9 (allusion, high confidence)

Notes and citation

Summary: No one contradicts the sermon against robbery in words, but many do in deeds; Augustine urges both robbers and their victims, who may only lack the power, to give up the desire to seize.

  • Allusion: Titus 1:9.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): Diximus contra unum vithun rapinarum → Diximus contra unum vitium rapinarum; apertissimæ loquendo contradicere vcrilati? Non crgo ficimus quod Apostolus monuit → apertissimæ loquendo contradicere veritati? Non ergo fecimus quod Apostolus monuit; Ita vero non contradicunt lingua, sed viia. Monco, rapit → Ita vero non contradicunt lingua, sed vita. Moneo, rapit; Alius potens est, ct rapit → Alius potens est, et rapit; ideo uon facis Habcto facultatem → ideo non facis. Habeto facultatem.

Topics: Ethics

Cite (SBL): Augustine, Serm. 178.6 (PL 38:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-6) · 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).

178.7PL 38:558

Beatum sancta Scriptura dicit, qui post aurum non abiit; qui potuit transgredi, et non est transgressus; qui facere mala potuit, et non fecit. Tu autem dicis, Nunquam negavi rem alienam. Quia forte nemo tibi commendavit; aut forte commendavit, sed sub testibus commendavit. Dic mihi, reddidisti, quando a solo solus, ubi Deus inter vos fuerat, accepisti? Si tunc reddidisti, si mortuo qui commendavit, nescienti filio reddidisti; tunc te laudabo, quia post aurum non isti; quia potuisti transgredi, et non es transgressus; quia potuisti mala facere, et non fecisti. Si forte alienum sacculum solidorum, ubi nemo te vidit, in via invenisti, et sine ulla mora cujus fuerat reddidisti. Eia, fratres, redite ad vos, inspicite vos, interrogate vos, vera respondete vobis, et judicate vos non secundum personam, sed justum judicium judicate. Ecce christianus es, ecclesiam frequentas, verbum Dei audis, de lectione verbi Dei lætissime commoveris. Tu laudas tractantem, ego quæro facientem: tu, inquam, laudas dicentem, ego quæro facientem. Christianus es, frequentas ecclesiam, amas verbum Dei, et libenter audis. Ecce hoc quod propono, in eo te examina, in eo te appende, in eo ascende mentis tuæ tribunal, et constitue te ante te, et judica te: et si pravum inveneris, corrige te. Propono ergo. Deus dicit in lege sua, inventionem esse reddendam ( Deut. XXII, 3): Deus in lege sua dicit, quam primo populo dedit, pro quibus Christus nondum erat mortuus, inventionem tanquam alienum esse reddendam; si quisquam, verbi gratia, in via inveniat alienum sacculum solidorum, debere reddere. Sed nescit cui? Non se excusat ignorantia, si non dominetur avaritia.

Holy Scripture calls blessed the one “who has not gone after gold; who could transgress and did not transgress; who could do evil and did not.” But you say: “I have never denied what belonged to another.” Perhaps because no one entrusted anything to you; or perhaps someone did entrust it, but entrusted it before witnesses. Tell me, did you return it when you received it alone from one alone, when God was between you? If you returned it then, if you returned it to the son who did not know, when the one who entrusted it had died, then I will praise you, because you did not go after gold; because you could transgress and did not transgress; because you could do evil and did not. If perhaps you found someone else's purse of solidi on the road, where no one saw you, and returned it without any delay to its owner. Come, brothers, return to yourselves, look into yourselves, question yourselves, answer yourselves truthfully, and judge yourselves not by persons, but judge just judgment. See, you are a Christian, you attend church, you hear the word of God, you are most joyfully moved by the reading of the word of God. You praise the one who expounds; I look for the one who does: you, I say, praise the one who speaks; I look for the one who does. You are a Christian, you attend church, you love the word of God and hear it gladly. See this that I propose: examine yourself in it, weigh yourself in it, mount in it the tribunal of your mind, set yourself before yourself, and judge yourself; and if you find yourself crooked, correct yourself. So I propose. God says in his Law that what is found must be returned: God says in his Law, which he gave to the first people, for whom Christ had not yet died, that a found thing must be returned as belonging to another; if anyone, for example, finds someone else's purse of solidi on the road, he must return it. “But he does not know to whom?” Ignorance is no excuse, if avarice does not rule.

Deut 22:1–3 (allusion, high confidence) · John 7:24 (quotation, high confidence)

Notes and citation

Summary: The blessed are those who could do wrong unseen and did not: returning a deposit made without witnesses or a purse found on the road, as God's Law commands found things to be returned.

  • Quotations: Sir 31:8, 10; Deut 22:1–3 (allusion); John 7:24. A solidus was a gold coin.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slips): Tu autem dicis, Nunquam ncgavi rein alienam. → Tu autem dicis, Nunquam negavi rem alienam.; Dic milii, reddidisti → Dic mihi, reddidisti; si mortuo qui commendavit, nescienti tilio reddidisti → si mortuo qui commendavit, nescienti filio reddidisti; in eo asceode mentis tuæ tribunal → in eo ascende mentis tuæ tribunal; et si pravum ihveneris, corrige te → et si pravum inveneris, corrige te; inventionem tanquam alienum esse reddenda m; si quisquam, verbi gratia, in via inveniat alienum sacculum solidorum, delere reddere. → inventionem tanquam alienum esse reddendam; si quisquam, verbi gratia, in via inveniat alienum sacculum solidorum, debere reddere.; si non dominetur avarilia 1. → si non dominetur avaritia..

Extrabiblical texts: Sir 31:8 (Sirach [in RC, EO, ETH canons]; quotation); Sir 31:10 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Ethics

Cite (SBL): Augustine, Serm. 178.7 (PL 38:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-7) · Report an error

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

178.8PL 38:558–559

Dicam vestræ Charitati, quoniam dona Dei sunt; et sunt in populo Dei quinon frustra audiunt verbum Dei: dicam quod fecerit pauperrimus homo, nobis apud Mediolanum constitutis; tam pauper, ut proscholus esset grammatici: sed plane christianus, quamvis ille esset paganus grammaticus; melior ad velum, quam in cathedra. Invenit sacculum, nisi forte me numerus fallit, cum solidis ferme ducentis: memor legis proposuit pittacium publice. Reddendum enim sciebat; sed cui redderet, ignorabat. Proposuit pittacium publice: Qui solidos perdidit, veniat ad locum illum, et quærat hominem illum. Ille qui plangens circumquaque vagabatur, invento et lecto pittacio, venit ad hominem. Et ne forte quæreret alienum, quæsivit signa, interrogavit sacculi qualitatem, sigillum, solidorum etiam numerum. Et cum omnia ille fideliter respondisset, reddidit quod invenerat. Ille autem repletus gaudio, et quærens vicem rependere, tanquam decimas obtulit illi solidos viginti: qui noluit accipere. Obtulit vel decem: noluit accipere. Saltem rogavit vel quinque acciperet: noluit ille. Stomachabundus homo projecit sacculum: Nihil perdidi, ait; si non vis aliquid a me accipere, nec ego aliquid perdidi. Quale certamen, fratres mei, quale certamen? qualis pugna, qualis conflictus? Theatrum mundus, spectator Deus. Victus tandem ille quod offerebatur accepit: continuo totum pauperibus erogavit, unum solidum in domo sua non dimisit. Quid est? Si aliquid egi in cordibus vestris, si verbum Dei insedit in vobis, si requiem invenit apud vos, facite hoc, fratres mei: nolite putare damnum vos pati, si feceritis; magnum lucrum est, si feceritis quod dico. Perdidi viginti solidos, perdidi ducentos, quingentos. Quid perdidisti? De domo tua perierant: alter perdiderat, non tu. Terra communis est, in una domo estis, in hoc mundo ambo viatores, hujus vitæ unum stabulum intrastis. Posuit ille, oblitus est ille; cecidit ab illo, tu invenisti alibi. Quis invenisti? Christianus. Quis invenisti? Qui legem audisti, christianus qui legem audisti. Quis invenisti? Qui cum audires multa laudasti, tu invenisti. Si ergo veraciter laudasti, redde quod invenisti. Si ergo non reddidisti quod invenisti; quando laudasti, testimonium contra te dixisti. Estote fideles inventores, et tunc iniquos vituperate raptores. Nam quod invenisti et non reddidisti, rapuisti. Quantum potuisti, fecisti: quia plus non potuisti, ideo non plus fecisti. Qui alienum negat, si possit et tollit. Quod non tollis, timor prohibet: non bonum facis, sed malum metuis.

I will tell your Charity—since these are gifts of God, and there are among God's people those who do not hear the word of God in vain—I will tell what a very poor man did when we were living at Milan: so poor that he was an assistant to a grammar teacher; but plainly a Christian, although the grammarian was a pagan; better at the curtain than in the chair. He found a purse, unless perhaps my memory of the number deceives me, with nearly two hundred solidi. Mindful of the Law, he posted a notice publicly. For he knew it must be returned, but he did not know to whom to return it. He posted a notice publicly: “Whoever lost solidi, let him come to such a place and ask for such a man.” The one who was wandering about everywhere lamenting found and read the notice and came to the man. And lest perhaps he be seeking what was not his, he asked for signs; he questioned him about the kind of purse, the seal, even the number of solidi. And when he had answered everything faithfully, he gave back what he had found. The other, filled with joy and seeking to make a return, offered him twenty solidi as a kind of tithe: he would not accept. He offered at least ten: he would not accept. At least he begged him to accept five: he refused. Annoyed, the man threw down the purse: “I have lost nothing,” he said; “if you will not accept anything from me, neither have I lost anything.” What a contest, my brothers, what a contest! What a fight, what a conflict! The world is the theater, God the spectator. Overcome at last, the other accepted what was offered; at once he gave it all out to the poor; he did not leave one solidus in his house. What is this? If I have done anything in your hearts, if the word of God has settled in you, if it has found rest with you, do this, my brothers: do not think you suffer loss if you do it; it is great gain if you do what I say. “I have lost twenty solidi, I have lost two hundred, five hundred.” What have you lost? They had perished from your house? Another had lost them, not you. The earth is common; you are in one house; in this world you are both travelers; you have entered the one inn of this life. He put it down, he forgot it; it fell from him; you found it elsewhere. Who found it? A Christian. Who found it? You who heard the Law, a Christian who heard the Law. Who found it? You who praised many things when you heard them—you found it. If then you praised truly, return what you found. If you did not return what you found, then when you praised you bore witness against yourself. Be faithful finders, and then blame wicked robbers. For what you found and did not return, you have stolen. As much as you could, you did; because you could not do more, therefore you did not do more. He who denies what belongs to another would also take it, if he could. That you do not take it, fear prevents: you are not doing good, but fearing evil.

Deut 22:3 (allusion, medium confidence)

Notes and citation

Summary: A poor Christian schoolmaster's assistant at Milan returned a purse of nearly two hundred solidi and refused any reward until compelled, then gave it all to the poor; whoever keeps what he finds has stolen it.

  • This staged ref holds Maurist paragraphs 8 and 9; paragraph 9 begins at “What is this? If I have done anything in your hearts” (the edition's “CAPUT” and paragraph number are partly inside the digital text). Augustine heard of this when he was at Milan (384–387). “Better at the curtain than in the chair” contrasts the assistant (who stood by the curtain of the school) with the master in his chair.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slip; the edition's chapter heading left in the text; OCR slips; OCR slips; stray marks; punctuation slip): dicam quod feccrit pauperrimus homo → dicam quod fecerit pauperrimus homo; quamvis ille esset paganum grammaticus; mclior ad velum → quamvis ille esset paganus grammaticus; melior ad velum; Proposuit pittacium puMice: « Qui solidos « perdidit, veniat ad locum illum, et quærat homi« nem illum, i Hie qui plangens → Proposuit pittacium publice: Qui solidos perdidit, veniat ad locum illum, et quærat hominem illum. Ille qui plangens; solidorum etiam niimcrum. Et cum omnia Hie fideliter respondisset → solidorum etiam numerum. Et cum omnia ille fideliter respondisset; Ille autem repletus gaudio, ct quærens vicem rependere → Ille autem repletus gaudio, et quærens vicem rependere; Obtulit vcl decem: noluit accipere. Saltem rogavit vel quinque acciperet: notuit ille. Stomachabundus horno projecit sacculum → Obtulit vel decem: noluit accipere. Saltem rogavit vel quinque acciperet: noluit ille. Stomachabundus homo projecit sacculum; Theatrum mundus, spectator Ducis. → Theatrum mundus, spectator Deus.; continuo tolum pauperibus erogavit, unum solidum in domo sua non dimisit. CAPUT Quid est? → continuo totum pauperibus erogavit, unum solidum in domo sua non dimisit. Quid est?; nolite putare damnum vos pali, si fcceritis; magnum lucrum est, sifeceritis quoddico. Perdidi vigin- Ii solidos → nolite putare damnum vos pati, si feceritis; magnum lucrum est, si feceritis quod dico. Perdidi viginti solidos; altor perdiderat, non tu Terra communis est → alter perdiderat, non tu. Terra communis est; hnjus vitæ unum stabulum intrastis → hujus vitæ unum stabulum intrastis; Qui cum audires multa laudasti. tu invenisti. → Qui cum audires multa laudasti, tu invenisti.; Qui alienum negat, si possit et tollit 1. Quod non toliis, timor prohibet → Qui alienum negat, si possit et tollit. Quod non tollis, timor prohibet.

Topics: Ethics

Cite (SBL): Augustine, Serm. 178.8 (PL 38:558–559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-8) · Report an error

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

178.10PL 38:559

Quid est magnum, timere malum? Magnum est, non facere malum: magnum est, amare bonum. Nam et latro timet malum; et ubi non potest, non facit: et tamen latro est. Deus enim cor interrogat, non manum. Lupus venit ad ovile ovium, quærit invadere, quærit jugulare, quærit devorare: vigilant pastores, latrant canes: nihil potest, non aufert, non occidit; sed tamen lupus venit, lupus redit. Numquid quia ovem non tulit, ideo lupus venit, et ovis redit? Lupus venit tremens, lupus redit tremens: lupus est tamen et fremens et tremens. Interroga ergo te, quisquis vis judicare; et vide si tunc non facis male, quando putes facere et ab homine non puniri: tunc times Deum. Nemo est ibi, nisi tu et ille cui facis malum, et Deus qui ambos videt: vide, ibi time. Parum est quod dico, Vide, ibi time malum: ibi ama bonum. Nam etiamsi timore gehennæ non facis malum, nondum es perfectus. Audeo dicere, si timore gehennæ non facis malum, est quidem in te fides, quia credis futurum Dei esse judicium: gaudeo fidei tuæ, sed adhuc timeo malitiæ tuæ. Quid est quod dixi? Quia si timore gehennæ non facis malum, non amore justitiæ facis bonum.

What great thing is it to fear evil? What is great is not to do evil; what is great is to love good. For the robber too fears evil, and where he cannot, he does not do it; and yet he is a robber. For God questions the heart, not the hand. A wolf comes to the sheepfold; it seeks to invade, seeks to slaughter, seeks to devour; the shepherds are watching, the dogs bark: it can do nothing, carries nothing off, kills nothing; but still a wolf came, a wolf goes back. Because it did not carry off a sheep, did a wolf therefore come and a sheep go back? A wolf came trembling, a wolf goes back trembling: it is still a wolf, both raging and trembling. So question yourself, whoever wants to judge; and see whether you do not do evil at a time when you think you could do it and not be punished by man: then you fear God. No one is there but you and the one to whom you do evil, and God who sees you both: see, there fear. It is too little what I say, “See, there fear evil”: there love good. For even if you do not do evil from fear of hell, you are not yet perfect. I dare to say: if you do not do evil from fear of hell, there is indeed faith in you, because you believe there will be God's judgment: I rejoice in your faith, but I still fear your malice. What is it that I have said? That if you do not do evil from fear of hell, you do not do good from love of righteousness.

Notes and citation

Summary: Refraining from evil only out of fear does not change the heart, as a wolf scared from the fold remains a wolf; one must do good from love of righteousness, not only from fear of hell.

  • The paragraph before this one is not missing: Maurist 9 is inside 178.8.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; spacing; words run together; stray footnote mark): Quid est magnm, timere malum? → Quid est magnum, timere malum?; et uhi nou potest, non facit → et ubi non potest, non facit; quærit jugulare, qua'rit devorare → quærit jugulare, quærit devorare; Lupus venit tremens,lupus redit tremens → Lupus venit tremens, lupus redit tremens; Interroga ergo te,quisquis vis judicare; et vide si tunc non facis male, quando putes facereetab homine non puniri: tunc times Deum2. → Interroga ergo te, quisquis vis judicare; et vide si tunc non facis male, quando putes facere et ab homine non puniri: tunc times Deum.; vide, Hi time. Parum Cil quod dico, Vide, ibi time malum → vide, ibi time. Parum est quod dico, Vide, ibi time malum; Nam etiamsi tinore gehennæ → Nam etiamsi timore gehennæ; Quid cst quod dixi? → Quid est quod dixi?.

Topics: Ethics

Cite (SBL): Augustine, Serm. 178.10 (PL 38:559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-10) · 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).

178.11PL 38:559

Aliud est, timere poenam; aliud est, amare justitiam. Amor castus in te esse debet, quo amore desideres videre, non cœlum et terram, non campos liquidos maris, non spectacula nugatoria, non fulgores nitoresque gemmarum: sed desidera videre Deum tuum, amare Deum tuum; quia dictum est: Dilectissimi, filii Dei sumus, et nondum apparuit quid erimus: scimus autem quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Ecce propter quam visionem fac bonum, ecce propter quam noli facere malum. Si enim amas videre Deum tuum, si in hac peregrinatione illo amore suspiras; ecce probat te Dominus Deus tuus, quasi dicat tibi: Ecce fac quod vis, imple cupiditates tuas, extende nequitiam, dilata luxuriam, quidquid libuerit, licitum puta; non hinc te punio, non te in gehennas mino, faciem meam tantum tibi negabo. Si expavisti, amasti; si hoc quod dictum est, Faciem suam tibi negabit Deus tuus, contremuit cor tuum, in non videndo Deum tuum magnam pœnam putasti; gratis amasti. Si ergo sermo meus invenit in cordibus vestris aliquam scintillam gratuiti amoris Dci, ipsam nutrite: ad hanc augendam vos advocate prece, humilitate, dolore pœnitentiæ, dilectione justitiæ, operibus bonis, gemitibus sinceris, conversatione laudabili, amicitia fideli. Hanc scintillam boni amoris flate in vobis, nutrite in vobis: ipsa cum creverit, et flammam dignissimam et amplissimam fecerit, omnium cupiditatum carnalium fena consumit.

It is one thing to fear punishment, another to love righteousness. There ought to be in you a chaste love, by which love you desire to see—not heaven and earth, not the liquid plains of the sea, not trifling shows, not the brilliance and splendor of gems—but desire to see your God, to love your God; because it was said: “Dearly beloved, we are sons of God, and it has not yet appeared what we shall be; but we know that when he appears we shall be like him, because we shall see him as he is.” See, for the sake of this vision do good; see, for the sake of this vision do not do evil. For if you love to see your God, if on this pilgrimage you sigh with that love, see, the Lord your God tests you, as though he said to you: “Look, do what you want; fulfill your desires; extend your wickedness; widen your luxury; whatever pleases you, think it lawful; I do not punish you for it, I do not threaten you with hell; I will only deny you my face.” If you were terrified, you loved; if, at what was said, “Your God will deny you his face,” your heart trembled, if you thought not seeing your God a great punishment, you loved freely. If then my sermon has found in your hearts some spark of free love of God, nourish it: to increase it call it forth by prayer, humility, the sorrow of repentance, love of righteousness, good works, sincere groans, praiseworthy conduct, faithful friendship. Blow on this spark of good love in yourselves; nourish it in yourselves: when it has grown and made a most worthy and ample flame, it consumes the hay of all carnal desires.

1 John 3:2 (quotation, high confidence)

Notes and citation

Summary: Chaste love desires to see God himself: whoever would be terrified if God, removing every threat of punishment, said only “I will deny you my face” loves freely, and that spark should be nourished until it burns up carnal desires.

  • Quotation: 1 John 3:2.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark; stray mark): aliud est, amare justiliam. Amor castus in te esse debet, quo amore desideres viderc, non ccelum et terram, non campos Iiquidos maris → aliud est, amare justitiam. Amor castus in te esse debet, quo amore desideres videre, non cœlum et terram, non campos liquidos maris; sed desidera videre Deum tuum, atnare Deum tuum; quia dictum est:: → sed desidera videre Deum tuum, amare Deum tuum; quia dictum est:; ecce propter quam noii faccre malum. Si enim amas videre Deum luum, si ill hac peregrinatione → ecce propter quam noli facere malum. Si enim amas videre Deum tuum, si in hac peregrinatione; Eccc fac quod vis, imple cupiditati s tuas → Ecce fac quod vis, imple cupiditates tuas; non hinc te plinio, non tc in gehennas mino, faciam meam tantum tibi negabo. → non hinc te punio, non te in gehennas mino, faciem meam tantum tibi negabo.; si hoc quod dictum cst, Faciem suani tibi negabit Deus tuus, contremuit cor tuum, in non videndo Dcum tuum → si hoc quod dictum est, Faciem suam tibi negabit Deus tuus, contremuit cor tuum, in non videndo Deum tuum; Si ergo sermo incus invenit → Si ergo sermo meus invenit; prece, humilitate 1, dolore pa;nitentiæ, dilectione justitia æ → prece, humilitate, dolore pœnitentiæ, dilectione justitiæ; Ilanc scintillam boni amoris flate in vobis, nutrite in vobis: ipsa cum creverit, ct flammam → Hanc scintillam boni amoris flate in vobis, nutrite in vobis: ipsa cum creverit, et flammam; omnium cupiditatum carnalium fena consumit*. → omnium cupiditatum carnalium fena consumit..

Topics: Ethics, Eschatology

Cite (SBL): Augustine, Serm. 178.11 (PL 38:559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/178-1/#p-178-11). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-178-11) · 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).