Sermons to the People 181.1–182.7

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).

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Chapter 181

181.1PL 38:566

Beatissimus Joannes apostolus salubriter et veraciter scribens, inter cætera ait: Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est. Si autem confessi fuerimus peccata nostra, fidelis est et justus, qui dimittat nobis peccata, et mundet nos ab omni iniquitate. His verbis docuit beatus Joannes, imo ipse Dominus Jesus non se tacens per Joannem, neminem in ista carne, in isto corruptibili corpore, in ista terra, in isto maligno sæculo, in ista vita tentationibus plena, neminem hic vivere sine peccato. Absoluta sententia est, nec expositore indiget: Si dixerimus quia peccatum non habemus. Quis est enim qui non habet peccatum? Sicut Scriptura dicit, Nec infans cujus est vita diei unius super terram. Talis parvulus peccatum non fecit, sed de parentibus traxit. Ergo nullo modo quisquam potest dicere, non se habuisse peccatum. Sed accessit per fidem ad lavacrum regenerationis homo fidelis, et omnia dimissa sunt ei; jam sub gratia vivit, in fide vivit, membrum Christi factus est, templum Dei factus est: et tamen sic quomodo membrum Christi et templum Dei factus est, si dixerit se non habere peccatum, seipsum seducit, et veritas in eo non est; prorsus mentitur, si dicat, Justus sum.

The most blessed apostle John, writing wholesomely and truly, says among other things: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all iniquity.” By these words blessed John taught—or rather the Lord Jesus himself, not silent about himself through John—that no one in this flesh, in this corruptible body, on this earth, in this evil world, in this life full of temptations, no one lives here without sin. The sentence is absolute; it needs no expositor: “If we say that we have no sin.” For who is there that has no sin? As Scripture says, “Not even an infant whose life on earth is one day.” Such a little one has committed no sin, but has drawn it from his parents. So in no way can anyone say that he has not had sin. But a believing man has come by faith to the washing of regeneration, and everything has been forgiven him; he now lives under grace, he lives in faith, he has become a member of Christ, he has become a temple of God; and yet, even as he has become a member of Christ and a temple of God, if he says he has no sin, he deceives himself, and the truth is not in him; he is plainly lying if he says, “I am righteous.”

1 John 1:8–9 (quotation, high confidence) · Job 14:4–5 (quotation, high confidence) · Titus 3:5 (allusion, high confidence)

Notes and citation

Summary: John's “If we say we have no sin, we deceive ourselves” means that no one in this life is without sin, not even a day-old infant, nor the baptized believer, who lies if he says he is righteous.

Quotations: 1 John 1:8–9; Job 14:4–5 (LXX); Titus 3:5 (allusion).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): et mundet noa ab onuii iniquitate → et mundet nos ab omni iniquitate; Nec infans cujus eat vita diei unius → Nec infans cujus est vita diei unius; ad lavacrum regenerationis homo lidelis → ad lavacrum regenerationis homo fidelis; seipsum seducit, et veritas in co non cst → seipsum seducit, et veritas in eo non est.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Serm. 181.1 (PL 38:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-181-1). (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).

181.2PL 38:566

Sunt autem quidam inflati utres, spiritu elationis pleni, non magnitudine ingentes, sed superbiæ morbo tumentes, ut dicere audeant, inveniri homines absque peccato. Dicunt ergo, justos prorsus in hac vita nullum habere peccatum. Hæretici autem sunt Pelagiani, iidemque Coelestiani, qui hoc dicunt. Et cum responsum illis fuerit, Quid est quod dicitis? Ergo vivit hic homo sine peccato, et non habet omnino ullum peccatum, nec facto, nec verbo, nec cogitatione? Respondent de illo superbiæ vento, quo pleni sunt: quem ventum utinam finirent, reflarentur et tacerent, id est, humiles fierent, non elati: respondent, inquam, Prorsus isti homines sancti, fideles Dei, nec facto, nec verbo, nec cogitatione possunt ullum habere peccatum. Et cum eis dicitur, Qui sunt isti justi, qui sine peccato sunt? respondent et dicunt, Tota Ecclesia. Mirari potuissem, si invenirem unum, duos, tres, decem, quot quærebat Abraham. Abraham enim a quinquaginta usque ad decem descendit: tu, hæretice, respondes, et dicis mihi totam Ecclesiam. Unde hoc probas? Probo, inquis. Proba, rogo te. Magnum enim mihi gaudium affers, si docere potueris, totam prorsus Ecclesiam in singulis quibusque fidelibus suis nullum habere peccatum. Probo, inquis. Dic unde? Apostolus loquitur. Quid loquitur Apostolus? Christus, inquit, dilexit Ecclesiam. Audio, et Apostoli verba esse cognosco. Mundans eam lavacro aquæ in verbo, ut exhiberet sibi gloriosam Ecclesiam, non habentem maculam aut rugam, aut aliquid hujusmodi. Audivimus de nube magna tonitrua. Nubes enim Dei Apostolus. Verba ista sonuerunt, et tremere nos fecerunt.

But there are certain inflated wineskins, full of the wind of pride, not huge in greatness but swollen with the disease of pride, so that they dare to say that men are found without sin. They say, then, that the righteous in this life have no sin at all. Those who say this are heretics, the Pelagians, also called Celestians. And when they are answered, “What is it you are saying? Does a man then live here without sin, and have no sin at all, neither in deed nor in word nor in thought?”, they answer from that wind of pride with which they are full—would that they would end that wind, deflate, and be silent, that is, become humble, not lifted up—they answer, I say: “Certainly these holy men, God's faithful, can have no sin, neither in deed nor in word nor in thought.” And when it is said to them, “Who are these righteous who are without sin?”, they answer and say: “The whole Church.” I could have wondered if I found one, two, three, ten, as many as Abraham sought. For Abraham came down from fifty to ten: you, heretic, answer and tell me the whole Church. How do you prove it? “I prove it,” you say. Prove it, I beg you. For you bring me great joy if you can show that the whole Church, in every one of its faithful, has no sin at all. “I prove it,” you say. Say from where. “The Apostle speaks.” What does the Apostle say? “Christ,” he says, “loved the Church.” I hear, and I recognize the Apostle's words. “Cleansing her by the washing of water in the word, that he might present to himself a glorious Church, not having spot or wrinkle or anything of the kind.” We have heard great thunder from the cloud. For the Apostle is a cloud of God. These words sounded, and made us tremble.

Gen 18:24–32 (allusion, high confidence) · Eph 5:25–27 (quotation, high confidence)

Notes and citation

Summary: The Pelagians, swollen with pride, claim the righteous, indeed the whole Church, are without sin, citing Ephesians 5:27, a Church “without spot or wrinkle.”

Quotations and allusions: Gen 18:24–32; Eph 5:25–27. The Pelagians and Celestians are named as Augustine names them.

Notes on the original text

Digital text corrected (OCR slip): spiritu elalionis pleni → spiritu elationis pleni; nec facto, nee verbo, nec cogitatione possunt → nec facto, nec verbo, nec cogitatione possunt; Qui sunt isti justi, qni sine peccato sunt? → Qui sunt isti justi, qui sine peccato sunt?; tu, hæeretice, respondes → tu, hæretice, respondes.

Topics: Heresy

Cite (SBL): Augustine, Serm. 181.2 (PL 38:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-181-2). (abbreviation not yet checked)

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181.3PL 38:566–567

Sed dicite nobis, antequam quæramus quomodo ista verba Apostolus dixerit; dicite, inquam, nobis, utrum vos justi estis, an non. Respondent, Justi sumus. Ergo non habetis peccatum? Per omnes dies, per omnes noctes nihil mali facitis, nihil mali dicitis, nihil mali cogitatis? Non audent dicere, Nihil. Sed quid respondent? Nos quidem peccatores sumus; sed de sanctis loquimur, non de nobis. Hoc vos interrogo: Christiani estis? Non dico, Justi estis? Christiani estis? Non audent negare: Christiani, inquiunt, sumus. Fideles ergo estis? Baptizati estis? Baptizati, inquiunt, sumus. Dimissa sunt vobis cuncta peccata? Dimissa, inquiunt. Quomodo ergo estis peccatores? Sufficit mihi unde vos repellam. Vos christiani estis, baptizati estis, fideles estis, membra Ecclesiæ estis, et habetis maculas et rugas? Quomodo ergo est Ecclesia isto tempore sine macula et ruga cum vos sitis ruga ejus et macula? Aut si non vultis esse Ecclesiam, nisi eam quæ sine macula et ruga est, cum rugis vestris et maculis præcidite vos a membris ejus, præcidite vos a corpore ejus. Sed quid adhuc dicam ut se ab Ecclesia segregent, cum hoc jam fecerint? Hæretici enim sunt, jam foris sunt: cum tota munditia sua foris remanserunt. Redite, et audite; audite, et credite.

But tell us, before we ask how the Apostle said these words; tell us, I say, whether you are righteous or not. They answer: “We are righteous.” So you have no sin? Through all the days, through all the nights you do nothing evil, say nothing evil, think nothing evil? They do not dare to say, “Nothing.” But what do they answer? “We indeed are sinners; but we are speaking of the saints, not of ourselves.” I ask you this: Are you Christians? I do not say, are you righteous; are you Christians? They do not dare to deny: “We are Christians,” they say. Are you believers, then? Are you baptized? “We are baptized,” they say. Have all sins been forgiven you? “Forgiven,” they say. How then are you sinners? I have enough to repel you with. You are Christians, you are baptized, you are believers, you are members of the Church, and you have spots and wrinkles? How then is the Church at this time without spot and wrinkle, when you are its wrinkle and spot? Or if you do not want the Church to be anything but that which is without spot and wrinkle, cut yourselves, with your wrinkles and spots, off from its members; cut yourselves off from its body. But why should I still say that they should separate themselves from the Church, when they have already done so? For they are heretics; they are already outside: with all their cleanness they have remained outside. Come back, and listen; listen, and believe.

Eph 5:27 (allusion, high confidence)

Notes and citation

Summary: The Pelagians admit they themselves are sinners, though baptized members of the Church; so the Church on earth is not without spot, and by their own claim they have put themselves outside it.

Allusion: Eph 5:27. The statement that the Pelagians are heretics outside the Church is Augustine's, translated as written.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; word divided): Hæretici extra Ecclesiam sunt. Sed dicite nobis → Sed dicite nobis; Noh audent dicere, Nihil. → Non audent dicere, Nihil.; Hoc vos interrogo: Chri stiani estis? → Hoc vos interrogo: Christiani estis?; Baplizati, inquiunt, sumus. → Baptizati, inquiunt, sumus.; Suflicit mihi unde vos repellam. → Sufficit mihi unde vos repellam.; et habetis mæulas et rugas? → et habetis maculas et rugas?; cum rugis vestris ct maculis Iræcidite vos → cum rugis vestris et maculis præcidite vos; Hæretici enim sum, jam foris sunt → Hæretici enim sunt, jam foris sunt.

Topics: Heresy, Baptism

Cite (SBL): Augustine, Serm. 181.3 (PL 38:566–567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-181-3). (abbreviation not yet checked)

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181.4PL 38:567

Forte dicturi estis, in corde vestro tumido et inflato: Numquid potuimus dicere quia justi sumus? Necesse utique erat propter humilitatem, ut diceremus nos peccatores esse. Propter humilitatem ergo mentiris? Justus es, sine peccato es: sed propter humilitatem dicis te peccatorem. Quomodo te accipiam tanquam christianum in alterum testem, quem contra te ipsum teneo falsum testem? Justus es, sine peccato es, et dicis te habere peccatum. Testis ergo falsus es contra te. Non accipit Deus mendacem humilitatem tuam. Inspice vitam tuam, vide conscientiam tuam. Ergo justus es, sed non potes nisi dicere te peccatorem? Audi Joannem; ipse tibi repetit quod etiam superius veraciter dixit: Si dixerimus, inquit, quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est. Tu non habes peccatum, et dicis te habere peccatum; veritas in te non est. Quia non dixit Joannes, Si dixerimus quia peccatum non habemus, humilitas in nobis non est: sed dixit, nos ipsos seducimus, et veritas in nobis non est. Ergo mentimur, si dixerimus nos non habere peccatum. Si mendacium timuit Joannes, tu mendacium non times, ut cum sis justus, dicas te esse peccatorem? Quomodo ergo te accipiam ad alienam causam testem, qui in causa tua mentiris? Sanctos reos constituis, dum contra te falsum testimonium dicis. Quid facturus es alteri, qui te infamas? Quomodo alter tuam calumniam devitabit, quando te tuæ linguæ mendacio reum facis?

Perhaps you are going to say in your swollen and inflated heart: “Could we have said that we are righteous? It was surely necessary, for humility's sake, that we say we are sinners.” So you lie for humility's sake? You are righteous, you are without sin; but for humility's sake you say you are a sinner. How shall I accept you, as a Christian, as a witness in another's case, whom I hold as a false witness against yourself? You are righteous, you are without sin, and you say you have sin. So you are a false witness against yourself. God does not accept your lying humility. Look at your life; see your conscience. So you are righteous, but you can only say you are a sinner? Hear John; he repeats to you what he truly said above: “If we say,” he says, “that we have no sin, we deceive ourselves, and the truth is not in us.” You have no sin, and you say you have sin: the truth is not in you. For John did not say, “If we say that we have no sin, humility is not in us,” but he said, “we deceive ourselves, and the truth is not in us.” So we lie if we say we have no sin. If John feared a lie, do you not fear a lie, so that, though you are righteous, you say you are a sinner? How then shall I accept you as a witness in another's case, who lie in your own? You make the saints guilty while you bear false witness against yourself. What will you do to another, you who defame yourself? How will another avoid your slander, when by the lie of your tongue you make yourself guilty?

1 John 1:8 (quotation, high confidence)

Notes and citation

Summary: If the Pelagians call themselves sinners only out of humility while believing themselves righteous, they lie, and John condemns not a lack of humility but a lack of truth.

Quotation: 1 John 1:8.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark): Forte dir eturi estis, in corde vestro tumido et inflato: Num - quid potuimus dicere quia justi sumus? Necessc ulique erat → Forte dicturi estis, in corde vestro tumido et inflato: Numquid potuimus dicere quia justi sumus? Necesse utique erat; Justus es,. sine peccato es → Justus es, sine peccato es; noi ipsos seducimus, et veritas in nobis non et. Tu non habes → nos ipsos seducimus, et veritas in nobis non est. Tu non habes; Ergo mentimur, si dixcrimus nos non babere peccatum. → Ergo mentimur, si dixerimus nos non habere peccatum.; Quomodo alter tuam calumniam devitabil → Quomodo alter tuam calumniam devitabit.

Topics: Heresy

Cite (SBL): Augustine, Serm. 181.4 (PL 38:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-181-4). (abbreviation not yet checked)

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181.5PL 38:567

Iterum te interrogo alio modo: Justus es, aut peccator? Respondes, Peccator. Mentiris, quia non quod te esse corde credis, hoc ore dicis. Ergo et si non eras peccator, esse incipies dum mentiris. Dicis enim: Humilitatis causa nos dicimus peccatores esse; nam Deus videt quia justi sumus. Cum ergo humilitatis causa mentiris, si non eras peccator antequam mentireris, mentiendo efficeris quod evitaveras. Veritas in te non est, nisi te ita dixeris peccatorem, ut etiam esse cognoscas. Veritas autem ipsa est, ut quod es dicas. Nam quomodo est humilitas, ubi regnat falsitas?

Again I question you another way: Are you righteous, or a sinner? You answer, “A sinner.” You lie, because what you believe in your heart that you are, you do not say with your mouth. So even if you were not a sinner, you begin to be one while you lie. For you say: “For humility's sake we say we are sinners; for God sees that we are righteous.” When then you lie for humility's sake, if you were not a sinner before you lied, by lying you become what you had avoided. The truth is not in you unless you call yourself a sinner in such a way that you also know you are one. For truth itself is that you say what you are. For how is there humility where falsehood reigns?

Notes and citation

Summary: To call oneself a sinner while believing oneself righteous is a lie, and so makes one a sinner after all; there is no humility where falsehood reigns.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Mendacium specie humilitatis, peccatum eat. Iterum te interrogo → Iterum te interrogo; mentiendo cfficeris qnod evitavcras. Ycritas in te non est → mentiendo efficeris quod evitaveras. Veritas in te non est; Nam quomodo est Lumilitas, ubi regnat falsitas? → Nam quomodo est humilitas, ubi regnat falsitas?.

Topics: Heresy

Cite (SBL): Augustine, Serm. 181.5 (PL 38:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-181-5). (abbreviation not yet checked)

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181.6PL 38:567

Postremo omittamus Joannis verba: ecce in corpore Ecclesiæ, quam dicis non habere maculam aut rugam aut aliquid ejusmodi, et esse sine peccato, ecce veniet hora orationis, oratura est tota Ecclesia: et tu quidem foris es; veni ad orationem dominicam, veni ad trutinam, veni, dic, Pater noster, qui es in cœlis. Sequere: Sanctificetur nomen tuum. Veniat regnum tuum. Fiat voluntas tua, sicut in cœlo, et in terra. Panem nostrum quotidianum da nobis hodie. Sequere, et dic: Dimitte nobis debita nostra. Responde, hæretice, quæ sunt debita tua? An forte pecuniam mutuam a Deo accepisti? Non, inquit. Non te ego amplius interrogabo de hoc: ipse enim Dominus expositurus est, quæ sint debita quæ nobis petimus relaxari. Dicamus ergo sequentia: Sicut et nos dimittimus debitoribus nostris. Exponat hoc Dominus: Si enim dimiseritis hominibus peccata (ergo debita vestra peccata sunt), dimittet vobis et Pater vester peccata vestra. Redi ergo, hæretice, ad orationem, si obsurduisti contra veram fidei rationem. Dimitte nobis debita nostra, dicis, an non dicis? Si non dicis, etsi præsens fueris corpore, foris tamen es ab Ecclesia. Ecclesiæ enim oratio est, vox est de magisterio Domini veniens. Ipse dixit, Sic orate: discipulis dixit, Sic orate: discipulis dixit, Apostolis dixit, et nobis qualescumque agniculi sumus dixit; arietibus gregis dixit, Sic orate. Videte quis dixerit, et quibus dixerit. Veritas discipulis, Pastor pastorum arietibus: Sic orate, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Rex militibus, Dominus servis, Christus Apostolis, veritas hominibus loquebatur, sublimitas humilibus loquebatur. Scio quid in vobis agatur: ego vos appendo, ego de trutina mea renuntio, prorsus dico quid in vobis agitur. Hoc enim ego plus quam vos scio. Dicite, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.

Finally, let us leave aside John's words: see, in the body of the Church, which you say has no spot or wrinkle or anything of the kind, and is without sin—see, the hour of prayer will come, the whole Church is going to pray; and you indeed are outside: come to the Lord's Prayer, come to the scales, come, say, “Our Father, who are in heaven.” Go on: “Hallowed be your name. Your kingdom come. Your will be done, as in heaven, so also on earth. Give us today our daily bread.” Go on and say: “Forgive us our debts.” Answer, heretic: what are your debts? Did you perhaps borrow money from God? “No,” he says. I will not question you further about this: for the Lord himself will explain what debts we ask to be released. Let us say what follows, then: “As we also forgive our debtors.” Let the Lord explain this: “For if you forgive men their sins” (so your debts are sins), “your Father too will forgive you your sins.” Come back, then, heretic, to prayer, if you have grown deaf to the true reasoning of faith. “Forgive us our debts”: do you say it, or do you not? If you do not say it, even if you are present in body, you are nevertheless outside the Church. For it is the Church's prayer; it is a voice coming from the Lord's teaching. He said, “Pray thus”: he said it to the disciples, “Pray thus”; he said it to the disciples, he said it to the apostles, and he said it to us, little lambs such as we are; he said it to the rams of the flock: “Pray thus.” See who said it, and to whom he said it. The Truth to the disciples, the Shepherd of shepherds to the rams: “Pray thus: Forgive us our debts, as we also forgive our debtors.” The King to soldiers, the Lord to servants, Christ to apostles, the Truth to men was speaking; loftiness was speaking to the lowly. I know what goes on in you: I weigh you, I report from my scales, I say exactly what goes on in you. For this I know better than you. Say: “Forgive us our debts, as we also forgive our debtors.”

Matt 6:9–14 (quotation, high confidence)

Notes and citation

Summary: The whole Church, apostles included, prays daily “Forgive us our debts,” and Christ explains the debts as sins; whoever will not say it is outside the Church even if present in body.

Quotations: Matt 6:9–14. The apostles as “rams of the flock” is Augustine's image.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark): et tu quidem foris es; vcni ad orationem dominicam, veni ad trutinam, venit dic, Pater noster → et tu quidem foris es; veni ad orationem dominicam, veni ad trutinam, veni, dic, Pater noster; Sequere: Sanciificetur nomen tuum. Veniat regnum tuum. Fiat votuntas tua, sicut in coclo, et in terra. → Sequere: Sanctificetur nomen tuum. Veniat regnum tuum. Fiat voluntas tua, sicut in cœlo, et in terra.; Responde, hæretice, quæ suut debita tua? An forte pecuniam mutuam a Deo acccpisti? → Responde, hæretice, quæ sunt debita tua? An forte pecuniam mutuam a Deo accepisti?; quæ siut debita quæ nobis petimus relaxari → quæ sint debita quæ nobis petimus relaxari; (ergo. debita vestra peccata sunt), dimittet vobis ct Pater vester peccata vestra. Redi ergo, hærc- Lice, ad orationem, si obsurduisti contra veram fidci rationem. → (ergo debita vestra peccata sunt), dimittet vobis et Pater vester peccata vestra. Redi ergo, hæretice, ad orationem, si obsurduisti contra veram fidei rationem.; discipulis dixit, Sic orate I: discipulis dixit → discipulis dixit, Sic orate: discipulis dixit; arietibus gregis dixit, Si, orate. → arietibus gregis dixit, Sic orate.; sicut et noa dimittimus debitoribus nostris. Rex militibus → sicut et nos dimittimus debitoribus nostris. Rex militibus; subiimitas humilibus loquebatur → sublimitas humilibus loquebatur; Dicite, Dimitte nobis debita nostra, sicut et noa dimittimus debitoribus nostris. → Dicite, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris..

Topics: Prayer, Heresy

Cite (SBL): Augustine, Serm. 181.6 (PL 38:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-181-6). (abbreviation not yet checked)

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181.7PL 38:567–568

Interrogo te, homo juste, sancte, homo sine macula et ruga; interrogo te, inquam: Oratio ista Ecclesiæ est, fidelium est, an catechumenorum? Certe utique regeneratorum est, id est, baptizatorum: postremo, quod totum superat, filiorum est. Nam si non est filiorum, qua fronte dicitur, Pater noster, qui es in cœlis? Ubi ergo estis, o justi et sancti? In membris Ecclesiæ hujus estis, an non estis? Ibi eratis, sed jam non estis ibi. Et utinam jam præcisi accepta ratione audiant et credant. Ergo si tota Ecclesia dicit, Dimitte nobis debita nostra, reprobus est qui hoc non dicit. Et nos quidem cum dicimus, debita nostra, quousque id quod petimus accipiamus, reprobi sumus, quia peccatores sumus: sed quod vos non facitis, nos faciendo, id est peccata nostra confitendo, mundamur; si tamen faciamus quod dicimus, Sicut et nos dimittimus debitoribus nostris. Ubi es ergo, hæretice Pelagiane vel Cœlestiane? Ecce tota Ecclesia dicit, Dimitte nobis debita nostra. Habet ergo maculas et rugas. Sed confessione ruga extenditur, confessione macula abluitur. Stat Ecclesia in oratione, ut mundetur confessione: et quamdiu hic vivitur, sic stat. Et cum de corpore exierit unusquisque, dimittuntur ei omnia, quæ talia habebat ut dimitterentur debita; quia et quotidianis precibus dimittuntur: et tunc exit mundatus, et thesaurizatur Ecclesia in thesauros Domini aurum purum; ac per hoc in thesauros Domini Ecclesia est sine macula et ruga. Et si ibi sine macula et ruga est, hic quid orandum est? Ut venia percipiatur. Qui dat veniam, maculam extergit: qui ignoscit, rugam extendit. Et ubi extenditur ruga nostra? Tanquam in tendicula magni fullonis, in cruce Christi. In ipsa enim cruce, id est, in ipsa tendicula pro nobis sanguinem fudit. Et nostis fideles quale testimonium perhibeatis sanguini quem accepistis. Certe enim dicitis, Amen. Nostis qui sit sanguis qui pro multis effusus est in remissionem peccatorum. Ecce quomodo fit Ecclesia sine macula et ruga, tanquam bene mundata in tendicula crucis extenditur: sed hic omnino potest id agi. Exhibet sibi Ecclesiam gloriosam Dominus, non habentem maculam aut rugam. Agit hoc et hic, exhibet ibi. Hoc enim agit, ut non habeamus maculam aut rugam. Magnus est qui agit, bene curat, doctissimus artifex est. Extendit in ligno, et facit nos sine ruga, quos abluenda recent si. macula. ipse qui venit sine macula et aiM ruga, extensus est in tendicula; sed propter nos, non propter set ut nos faceret sine macula et ruga. Rogemus ergo eum ut faciat, et postquam recent % ad horrea nos ducat > ibique nos reponat % ubi pressorium non erit.

I question you, righteous man, holy man, man without spot and wrinkle; I question you, I say: is this prayer the Church's, the faithful's, or the catechumens'? Certainly it belongs to the regenerated, that is, the baptized; finally—what surpasses all—it belongs to sons. For if it is not sons', with what face is it said, “Our Father, who are in heaven”? Where then are you, O righteous and holy ones? Are you among the members of this Church, or are you not? You were there, but now you are not there. And would that, already cut off, having received reasons, they would hear and believe. So if the whole Church says, “Forgive us our debts,” he who does not say it is reprobate. And we indeed, when we say “our debts,” are reprobate until we receive what we ask, because we are sinners; but by doing what you do not do, that is, by confessing our sins, we are cleansed; provided we do what we say, “As we also forgive our debtors.” Where are you, then, Pelagian or Celestian heretic? See, the whole Church says, “Forgive us our debts.” So it has spots and wrinkles. But by confession the wrinkle is stretched out; by confession the spot is washed away. The Church stands in prayer, to be cleansed by confession; and as long as one lives here, so it stands. And when each one has departed from the body, everything is forgiven him which was such that the debts could be forgiven, because they are also forgiven by daily prayers; and then he departs cleansed, and the Church is laid up in the Lord's treasuries as pure gold; and so in the Lord's treasuries the Church is without spot and wrinkle. And if there it is without spot and wrinkle, what is to be prayed for here? That pardon may be received. He who gives pardon wipes away the spot; he who forgives stretches out the wrinkle. And where is our wrinkle stretched out? As on the stretching frame of a great fuller—on the cross of Christ. For on that cross, that is, on that stretching frame, he shed his blood for us. And you who are faithful know what testimony you bear to the blood you have received. For certainly you say, “Amen.” You know what is the blood that was shed for many for the forgiveness of sins. See how the Church is made without spot and wrinkle: like something well cleansed, it is stretched on the frame of the cross; but here all of this can be accomplished. The Lord presents to himself a glorious Church, not having spot or wrinkle. He does this here too; he presents it there. For he does this, that we may have no spot or wrinkle. Great is he who does it; he cares well; he is a most skilled craftsman. He stretches us on the wood and makes us without wrinkle, us whom he has washed of the stain. He himself, who came without spot and without wrinkle, was stretched on the frame; but for our sake, not his own, to make us without spot and wrinkle. Let us ask him, then, to do it, and after he has threshed us to lead us to the granaries and store us there where there will be no press.

Matt 6:9 (quotation, high confidence) · Matt 6:12 (quotation, high confidence) · Matt 26:28 (allusion, high confidence) · Eph 5:27 (quotation, high confidence)

Notes and citation

Summary: The Lord's Prayer belongs to baptized sons, and the whole Church prays it; the Church is made without spot or wrinkle by confession and forgiveness here, stretched like cloth on the fuller's frame of the cross, and is presented spotless in heaven.

The reference to the faithful saying “Amen” to the blood they receive is to communion in the cup; translated exactly. Quotations and allusions: Matt 6:9, 12; Matt 26:28; Eph 5:27. The last sentences are damaged in the digital text (letters lost; “postquam recent” uncertain, taken as “after he has threshed us”); translated by sense.

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; stray footnote mark; OCR slip; stray mark): Hic agitur ut Ecclesia in cœlis sit sine macula et ruga. Interrogo te, homo juste → Interrogo te, homo juste; Oratio ista Ecclesiæ est 2, fidelium est, an catechumenorum' Certe → Oratio ista Ecclesiæ est, fidelium est, an catechumenorum? Certe; sed quod vos non-facitis, nos faciendo → sed quod vos non facitis, nos faciendo; Sicut et nos dimittimus debitoribus rastris. Ubi es ergo, hæretice Pelagiane vel Cœlestiane?. Ecce tota Ecclesia dieil, Dimitte nobis dcbita nostra. → Sicut et nos dimittimus debitoribus nostris. Ubi es ergo, hæretice Pelagiane vel Cœlestiane? Ecce tota Ecclesia dicit, Dimitte nobis debita nostra.; ut dimiuerentur debita; quia cl quotidianis precibus dimittuntur → ut dimitterentur debita; quia et quotidianis precibus dimittuntur; Ut vcnia percipitur. → Ut venia percipiatur.; Tanquam in tendicula magni fuilonis, in cruce Christi. In ipsa eniin cruce, id esi, in ipsa tendicula → Tanquam in tendicula magni fullonis, in cruce Christi. In ipsa enim cruce, id est, in ipsa tendicula; quale testimoninm perhibeatis → quale testimonium perhibeatis; sed hic omnino potest id agi1. → sed hic omnino potest id agi.; Agit hoc et hie, exhibet ibi. Hoc enim agit, ut non babeamus maculam aut rugam. Magnus est qui agit2, bene curat → Agit hoc et hic, exhibet ibi. Hoc enim agit, ut non habeamus maculam aut rugam. Magnus est qui agit, bene curat.

Topics: Eucharist, Prayer, Heresy

Cite (SBL): Augustine, Serm. 181.7 (PL 38:567–568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-181-7). (abbreviation not yet checked)

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181.8PL 38:568

Tu ergo qui loquebaris, sine macula et ruga es? Quid hic facis in Ecclesia, quæ dicit, Dimitte nobis debita nostra? Debita se habere confitetur, quæ relaxentur. Qui non confitentur, non ideo non habent: sed ideo eis non relaxabuntur. Confessio nos sanat, et vita cauta, vita humilis, oratio cum fide, contritio cordis, lacrymæ non fictæ de vena cordis profluentes, ut dimittantur nobis peccata, sine quibus esse non possumus. Confessio, inquam, nos sanat, dicente apostolo Joanne, Si confiteamur peccata nostra, fidelis est et justus, ut dimittat nobis peccata, et mundet nos ab omni iniquitate. Non autem, quia dico quod non possumus hic esse sine peccato, homicidia facere debemus, aut adulteria, vel cætera mortifera peccata, quæ uno ictu perimunt. Talia non facit bonæ fidei et bonæ spei christianus: sed illa sola, quæ quotidiano orationis penicillo tergantur. Humiles et devoti dicamus quotidie, Dimitte nobis debita nostra: sed si faciamus quod sequitur, Sicut et nos dimittimus debitoribus nostris. Sponsio hæc cum Deo, vera sponsio et fixa conditio est. Tu homo es, et habes debitorem, et debitor etiam tu es. Accedis ad Deum, qui habet debitores, et debitor non est, ut postules tibi debita relaxari. Sed hoc tibi dicit: Ego debita non habeo, tu habes debita; debes enim mihi: sed etiam frater tuus debet tibi. Debitor meus es, habes et tu debitorem. Debitor meus es, quia peccasti in me: habes debitorem fratrem, quia peccavit in te. Quod feceris cum debitore tuo, facio et ego cum meo: id est, si dimittis, dimitto; si tenes, teneo. Tu contra te tenes, qui alteri non dimittis. Nemo ergo dicat se esse sine peccato: sed non tamen ideo debemus amare peccatum. Oderimus ea fratres; etsi non sumus sine peccatis, oderimus tamen ea: et maxime a criminibus nos abstineamus; abstineamus, quantum possumus, a levibus peccatis. Ego, ait, nescio quis, non habeo peccata. Se ipsum decipit, et veritas in eo non est. Prorsus oremus, ut Deus dimittat: sed faciamus quod dicitur, dimittamus et nos debitoribus nostris. Cum dimittimus, et dimittitur nobis. Quotidie dicimus hoc, et quotidie facimus, et quotidie fit in nobis. Non hic sumus sine peccato, sed exibimus hinc sine peccato.

You then who were speaking—are you without spot and wrinkle? What are you doing here in the Church, which says, “Forgive us our debts”? It confesses that it has debts to be released. Those who do not confess do not therefore not have them; but therefore they will not be released to them. Confession heals us, and a careful life, a humble life, prayer with faith, contrition of heart, unfeigned tears flowing from the vein of the heart, so that the sins may be forgiven us without which we cannot be. Confession, I say, heals us, as the apostle John says: “If we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all iniquity.” But because I say that we cannot be without sin here, we must not therefore commit murders, or adulteries, or the other deadly sins that kill with one blow. A Christian of good faith and good hope does not do such things, but only those that are wiped away by the daily sponge of prayer. Humble and devout, let us say daily, “Forgive us our debts”—but if we do what follows, “As we also forgive our debtors.” This is a pledge with God, a true pledge and a fixed condition. You are a man, and you have a debtor, and you too are a debtor. You approach God, who has debtors and is not a debtor, to ask that your debts be released. But he says this to you: “I have no debts; you have debts, for you owe me; but your brother also owes you. You are my debtor; you too have a debtor. You are my debtor, because you sinned against me; you have your brother as debtor, because he sinned against you. What you do with your debtor, I too do with mine: that is, if you forgive, I forgive; if you hold, I hold.” You hold against yourself, you who do not forgive another. So let no one say that he is without sin; but we must not therefore love sin. Let us hate them, brothers; even if we are not without sins, let us hate them nonetheless; and above all let us abstain from crimes; let us abstain, as far as we can, from light sins. “I,” says someone or other, “have no sins.” He deceives himself, and the truth is not in him. Certainly let us pray that God may forgive; but let us do what is said: let us too forgive our debtors. When we forgive, it is forgiven us too. We say this daily, and daily we do it, and daily it is done in us. We are not without sin here, but we shall depart from here without sin.

Matt 6:12 (quotation, high confidence) · 1 John 1:9 (quotation, high confidence) · 1 John 1:8 (quotation, high confidence) · Matt 6:14–15 (allusion, high confidence)

Notes and citation

Summary: Confession, humility, prayer, and tears heal the daily sins we cannot avoid, though a good Christian does not commit the deadly sins; God forgives our debts on the fixed condition that we forgive others.

Quotations: Matt 6:12; 1 John 1:9, 8. The distinction between deadly sins (crimina) and light daily sins is Augustine's.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; OCR slips; stray marks; words run together): Mortifera non facit bon. fidei et bonæ spei Christianus. Conditio qua nobis relaxantur quotidiana peccata. Tu ergo qui loquebaris → Tu ergo qui loquebaris; sed ideo eis BOII relaxabuntur. Confessio nos sauat, et vita cauta, vita bumilis → sed ideo eis non relaxabuntur. Confessio nos sanat, et vita cauta, vita humilis; ut dimittantur nobis peccata % sine quibus esse non. possumus. ConfessLo, inquam, nos. sanat, dieente apostolo Joanne → ut dimittantur nobis peccata, sine quibus esse non possumus. Confessio, inquam, nos sanat, dicente apostolo Joanne; et mundet noa ab omni iniquitate. Non autem, quia dico quod noB possumus → et mundet nos ab omni iniquitate. Non autem, quia dico quod non possumus; Talia noa facit bonæ fidei et bonæ spei christianus: sed illa sola, quæ quotidiano orationis peniciUo tergantur. → Talia non facit bonæ fidei et bonæ spei christianus: sed illa sola, quæ quotidiano orationis penicillo tergantur.; Humiles et devoti dicamus quotidic → Humiles et devoti dicamus quotidie; Sponsio bac cum Deo → Sponsio hæc cum Deo; et debitor etiam tu cs. → et debitor etiam tu es.; tu habes dehita; debes enim mihi: sed etiam frater tuus debet tibi. Debitor meus es, habes et tu bilorem. → tu habes debita; debes enim mihi: sed etiam frater tuus debet tibi. Debitor meus es, habes et tu debitorem.; si dimittis, dimitto; sitenes, teneo. → si dimittis, dimitto; si tenes, teneo.; etsi non sumus sine pecca lis, oderimus tamen ea: et maxime a criminibus nos abstincamus; abstineamus, quantum possumus, a Icvibus peccatis. → etsi non sumus sine peccatis, oderimus tamen ea: et maxime a criminibus nos abstineamus; abstineamus, quantum possumus, a levibus peccatis.; Non bic sumus siue peccato → Non hic sumus sine peccato.

Topics: Prayer, Ethics

Cite (SBL): Augustine, Serm. 181.8 (PL 38:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-181-8). (abbreviation not yet checked)

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Chapter 182

182.1PL 38:568–569

Quando Joannes apostolus legebatur, audivimus loquentem per eum Spiritum sanctum, et dicentem: Charissimi, nolite omni spiritui credere; sed probate spiritus, si ex Deo sunt. Repeto, quia necessarium est ut repetam, et hoc mentibus vestris, quantum Dominus adjuvat, vehementer inculcem. Charissimi, nolite omni spiritui credere; sed probate spiritus, si ex Deo sunt. Quoniam multi pseudoprophetæ prodierunt in hunc mundum. Præcepit Spiritus sanctus, ne omni spiritui credamus: et causam cur hoc præceperit, dixit. Quæ illa causa est? Quoniam multi, inquit, pseudoprophetæ prodierunt in hunc mundum. Quisquis ergo ista præcepta contempserit, et omni spiritui credendum putaverit, necesse est incurrat in pseudoprophetas, et quod pejus est, blasphemet veros Prophetas. Hic jam ex isto præcepto homo cautus effectus dicturus est mihi: Audivi, teneo, obtemperare desidero, quia et ego in pseudoprophetas nolo incurrere. Quis enim hoc velit, a mendacibus decipi? Siquidem pseudopropheta est mendax propheta. Da mihi hominem religiosum, non vult fallere: da mihi hominem impium, sacrilegum, fallere vult, falli non vult. Cum ergo nolint fallere boni, falli autem nec boni velint nec mali, quis est qui in pseudoprophetam velit incurrere? Verba dico consulentis me: sed utique in pseudoprophetam nemo nisi invitus incurrit. Audivi præceptum Joannis, imo Domini per Joannem, Nolite omni spiritui credere. Ecce accipio, ita volo. Addit, et dicit. Sed probate spiritus, si ex Deo sunt. Unde probo? Probare vellem, si errare non possem. Certe nisi probavero spiritus qui ex Deo sunt, incurram necesse est in spiritus qui ex Deo non sunt, et ex hoc seducar a pseudoprophetis. Quid agam? Quomodo observem? O si sanctus Joannes, quomodo nobis dixit, Nolite omni spiritui credere, sed probate spiritus, si ex Deo sunt; dicere dignaretur, quomodo probentur spiritus qui ex Deo sunt! Noli esse sollicitus, et hoc audi. Hinc cognoscitur spiritus Dei: hoc certe exspectabas audire, ut probares spiritus qui ex Deo sunt. Hinc cognoscitur spiritus Dei: Joannes dixit, non ego: hoc sequitur in lectione quam tracto. Cum enim nos propterea faceret sollicitos et cautos, ne omni spiritui credamus, sed probemus spiritus qui ex Deo sunt, quia multi pseudoprophetæ prodierunt in hunc mundum; continuo vidit quid desideraremus, occurrit exspectationi, injecit oculum tacitæ cogitationi. Gratias Deo, quia et hoc per illum loqui dignatus est. Hinc cognoscitur spiritus Dei. Eia audite; audite, intelligite, discernite; inhærete veritati, resistite falsitati. Hinc cognoscitur spiritus Dei. Unde, rogo te? Hoc est quod audire cupiebam. Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est: et omnis spiritus qui non confitetur Jesum Christum in carne venisse, ex Deo non est. Interim ergo, charissimi, repellite ab auribus vestris omnem disputatorem, prædicatorem, scriptorem, susurratorem, qui negat Jesum Christum in carne venisse. Ergo repellite Manichæos a domibus, ab auribus, a cordibus vestris. Manichæi enim Christum in carne venisse apertissime negant. Spiritus ergo illorum non sunt ex Deo.

When the apostle John was being read, we heard the Holy Spirit speaking through him and saying: “Dearly beloved, do not believe every spirit, but test the spirits, whether they are from God.” I repeat it, because it is necessary for me to repeat it, and to drive this vehemently into your minds as far as the Lord helps. “Dearly beloved, do not believe every spirit, but test the spirits, whether they are from God. For many false prophets have gone out into this world.” The Holy Spirit commanded that we not believe every spirit, and he gave the reason why he commanded it. What is that reason? “For many false prophets,” he says, “have gone out into this world.” So whoever despises these commands and thinks every spirit is to be believed must fall among false prophets, and, what is worse, blaspheme the true prophets. Here now a man, made wary by this command, will say to me: “I have heard, I hold it, I desire to obey, because I too do not want to fall among false prophets. For who would want this, to be deceived by liars?” For a false prophet is a lying prophet. Give me a religious man: he does not want to deceive. Give me an ungodly, sacrilegious man: he wants to deceive; he does not want to be deceived. Since, then, the good do not want to deceive, and neither good nor bad want to be deceived, who is there that wants to fall among false prophets? I speak the words of one consulting me: but certainly no one falls among false prophets except unwillingly. “I have heard John's command—rather the Lord's through John—‘Do not believe every spirit.’ See, I accept it; I want it so. He adds and says: ‘But test the spirits, whether they are from God.’ How shall I test? I would want to test, if I could not err. Certainly unless I test which spirits are from God, I must fall among the spirits that are not from God, and so be seduced by false prophets. What shall I do? How shall I observe it? O if holy John, as he told us, ‘Do not believe every spirit, but test the spirits, whether they are from God,’ would deign to say how the spirits that are from God are tested!” Do not be anxious; hear this too. “By this the Spirit of God is known”: this surely you were waiting to hear, so as to test the spirits that are from God. “By this the Spirit of God is known”: John said it, not I; it follows in the reading I am treating. For when he made us anxious and wary for this reason, not to believe every spirit but to test which spirits are from God, because many false prophets have gone out into this world, at once he saw what we desired, met our expectation, cast his eye on our silent thought. Thanks be to God, that he deigned to speak this too through him. “By this the Spirit of God is known.” Come, listen; listen, understand, discern; cling to the truth, resist falsehood. “By this the Spirit of God is known.” By what, I ask you? This is what I wanted to hear. “Every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess that Jesus Christ has come in the flesh is not from God.” Meanwhile, then, dearly beloved, repel from your ears every debater, preacher, writer, whisperer who denies that Jesus Christ has come in the flesh. So repel the Manichees from your houses, from your ears, from your hearts. For the Manichees most openly deny that Christ came in the flesh. So their spirits are not from God.

1 John 4:1–3 (quotation, high confidence)

Notes and citation

Summary: John commands believers to test the spirits because of false prophets, and gives the test: every spirit that confesses Jesus Christ come in the flesh is from God; so the Manichees, who deny it, must be rejected.

This staged ref holds Maurist paragraphs 1 and 2; paragraph 2 begins at “Here now a man, made wary by this command” (the edition's chapter and paragraph number and a heading are inside the digital text). Quotations: 1 John 4:1–3. The Manichaean denial of Christ's true flesh is stated as Augustine states it.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray comma; OCR slips; the edition's chapter and paragraph number and Migne's heading left in the text; OCR slip): audivimus loquentem per eum Spiritum sanetum → audivimus loquentem per eum Spiritum sanctum; Repeto, quia necessarium est ut repetam, et boc mentibus vestris → Repeto, quia necessarium est ut repetam, et hoc mentibus vestris; Quæ ilia causa est? Quoniam multi, inquit, pseudoprophetæ prodierunt, in hunc mundum. → Quæ illa causa est? Quoniam multi, inquit, pseudoprophetæ prodierunt in hunc mundum.; blasphemet veros Prophetas. CAPUT H — 2. Ex Deo non est, qui negat Christum in carne venisse. Hic jam ex isto præcepto homo cautus effectus dicturus est mihi: Audivi, teneo, obtoniperare desidero → blasphemet veros Prophetas. Hic jam ex isto præcepto homo cautus effectus dicturus est mihi: Audivi, teneo, obtemperare desidero; da mibi hominem impium → da mihi hominem impium; falli autem nec boni vclint nec mali → falli autem nec boni velint nec mali; Certe nisi probavcro spiritus qui ex Dco sunt → Certe nisi probavero spiritus qui ex Deo sunt; Quid agam 1 Quomodo observem V 0 si sanctus Joannes → Quid agam? Quomodo observem? O si sanctus Joannes; hoc certe exspectabas audirc, ut probares spiritus qui ex Dco sunt → hoc certe exspectabas audire, ut probares spiritus qui ex Deo sunt; Cum enim IIOS propterea faceret sollicitos et cautos, ne oinni spiritui credamus, sed prohcmus spiritus qui ex Deo sunt, quia multi pseudoprophelxe prodierunt → Cum enim nos propterea faceret sollicitos et cautos, ne omni spiritui credamus, sed probemus spiritus qui ex Deo sunt, quia multi pseudoprophetæ prodierunt; injecit oculum tacitæ cogitalioni. Gratias Dco → injecit oculum tacitæ cogitationi. Gratias Deo; inhærete veritali → inhærete veritati; Omnis.pinitus qui confitetur Jesum Christum in carne venisset ex Deo est → Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est; scriptorem, susurralorem → scriptorem, susurratorem; Spiritus ergo iilorum non sunt ex Dco. → Spiritus ergo illorum non sunt ex Deo..

Topics: Christology, Heresy

Cite (SBL): Augustine, Serm. 182.1 (PL 38:568–569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-182-1). (abbreviation not yet checked)

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182.3PL 38:569

Hic video unde velit lupus obrepere; agnosco, et quantum valeo, devitandum esse demonstro. Hinc, in eo quod dixi, vel potius ab Apostolo dictum commemoravi; quia Omnis spiritus qui negat Jesum Christum in carne venisse, ex Deo non est; insidiatur Manichæus in hoc verbo, et dicit mihi: Ecce spiritus qui negat Jesum Christum in carne venisse, ex Deo non est; unde est ergo? Si ex Deo non est, inquit, unde est? Numquid enim potest esse, nisi aliunde? Si ergo, inquit, ex Deo non est, et aliunde est, vides esse duas naturas. Invenimus lupum: retia salubria tendamus, venemur, capiamus, captum trucidemus. Trucidemus plane; moriatur error, vivat homo. Ecce in eo quod dixi, Capiamus, trucidemus; moriatur error, vivat homo; ibi solvitur quæstio. Sed recolite quod proposui, ne obliti quæstionem, non intelligatis solutionem. Omnis spiritus qui non confitetur Jesum Christum in carne venisse, ex Deo non est. Et Manichæus continuo: Et unde est? Si ex Deo non est, aliunde est. Si aliunde est, docui duas esse naturas. Hanc quæstionem tenete, et mentes ad illa mea verba revocate, ubi dixi, Capiamus, trucidemus; moriatur error, vivat homo. Error non est ex Deo, homo ex Deo est. Redite ad quæstionem: Omnis spiritus qui non confitetur Jesum in carne venisse, ex Deo non est. Dico et ego, Omnia per ipsum facta sunt. Omnis spiritus laudet Dominum. Sed si non omnis spiritus ex Deo est, quomodo spiritus qui ex Deo non est laudat Dominum? Prorsus omnis spiritus laudet Dominum. Utrumque video, languidum intelligo; vitium sanetur, natura liberetur. Vitium natura non est, sed naturæ inimicum est. Sana unde langues, remanet unde laudes. Medicina vitia persequitur, non naturam. Omnis spiritus qui non confitetur Jesum Christum in carne venisse, ex Deo non est. In quantum non confitetur Christum in carne venisse, in tantum ex Deo non est; quia iste error qui non confitetur Christum in carne venisse, ex Deo non est. Fratres, quid est quod renascimur? Si bene nati sumus, quid est quod renascimur? Natura quæ corrupta fuerat, reparatur; natura quæ lapsa fuerat, erigitur; natura quæ deformis jacebat gratia reformatur. Solus enim Creator, Pater, Filius et Spiritus sanctus; trina unitas, una trinitas; sola illa natura immutabilis, incommutabilis, nec defectui, nec profectui obnoxia, nec cadit, ut minus sit; nec transcendit, ut plus sit; perfecta, sempiterna, omni modo immutabilis, sola illa natura. Creatura vero bona, sed Creatori impar valde. Vis adhærere diabolo desertori, si æquare contendis condita Conditori.

Here I see where the wolf wants to creep in; I recognize it, and as far as I can, I show that it must be avoided. Here, in what I said—or rather, what I recalled was said by the Apostle—that “every spirit that denies that Jesus Christ has come in the flesh is not from God,” the Manichee lies in wait at this word and says to me: “See, the spirit that denies that Jesus Christ has come in the flesh is not from God: where then is it from? If it is not from God,” he says, “where is it from? For can it be, except from elsewhere? If then,” he says, “it is not from God and is from elsewhere, you see that there are two natures.” We have found the wolf: let us spread wholesome nets, let us hunt, let us catch, and, caught, let us slaughter. Let us slaughter indeed: let the error die, let the man live. See, in what I said—“Let us catch, let us slaughter; let the error die, let the man live”—there the question is solved. But recall what I proposed, lest, forgetting the question, you not understand the solution. “Every spirit that does not confess that Jesus Christ has come in the flesh is not from God.” And the Manichee at once: “And where is it from? If it is not from God, it is from elsewhere. If it is from elsewhere, I have shown that there are two natures.” Hold this question, and bring your minds back to those words of mine where I said, “Let us catch, let us slaughter; let the error die, let the man live.” The error is not from God; the man is from God. Return to the question: “Every spirit that does not confess that Jesus has come in the flesh is not from God.” I say also, “All things were made through him.” “Let every spirit praise the Lord.” But if not every spirit is from God, how does a spirit that is not from God praise the Lord? Certainly let every spirit praise the Lord. I see both; I understand the sick one: let the vice be healed, let the nature be set free. The vice is not the nature, but the enemy of the nature. Heal what makes you sick; there remains that by which you may praise. Medicine pursues vices, not nature. “Every spirit that does not confess that Jesus Christ has come in the flesh is not from God.” Inasmuch as it does not confess that Christ has come in the flesh, so far it is not from God; because this error that does not confess Christ has come in the flesh is not from God. Brothers, why are we reborn? If we were born well, why are we reborn? The nature that had been corrupted is repaired; the nature that had fallen is raised; the nature that lay deformed is reformed by grace. For only the Creator—Father, Son, and Holy Spirit; threefold unity, one Trinity—only that nature is immutable, unchangeable, subject neither to decline nor to progress; it neither falls, so as to be less, nor rises beyond, so as to be more; perfect, everlasting, in every way immutable, that nature alone. But the creature is good, but very unequal to the Creator. You want to cleave to the devil, the deserter, if you strive to make things created equal to their Creator.

1 John 4:2–3 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Ps 150:6 (quotation, high confidence)

Notes and citation

Summary: Against the Manichaean argument that a spirit not from God proves a second nature, Augustine answers that the error is not from God but the man is: the spirit's vice must be healed, not its nature separated, since only the Trinity is immutable and creatures are good but changeable.

Quotations: 1 John 4:2–3; John 1:3; Ps 150:6. Trinitarian statement translated exactly. The Manichaean doctrine of two natures is reported as Augustine reports it.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; OCR slips; stray mark; stray footnote mark): Error de duubua naturis. Hic video unde velit lupus obrepere → Hic video unde velit lupus obrepere; insidiatur Manichæus in hoc verbo, ct dicit mihi → insidiatur Manichæus in hoc verbo, et dicit mihi; captum trncidemus → captum trucidemus; Omnis spiritus qui non confitctur Jesum Christum → Omnis spiritus qui non confitetur Jesum Christum; Si aliunde est, docui I duas esse naturos. → Si aliunde est, docui duas esse naturas.; Error non est ex Deo, homo ex Deo cst. → Error non est ex Deo, homo ex Deo est.; Dico et ero, Omnia pcr ipsum facta sunt. → Dico et ego, Omnia per ipsum facta sunt.; Sed si non omnis spiritus ex Dco est → Sed si non omnis spiritus ex Deo est; vitium sanetur, natura liberctur. Vitium natura DOn est → vitium sanetur, natura liberetur. Vitium natura non est; Omnis spiritus qui non confitetur Jcsum Christum in carne venisse, ex Deo non est. In quantum non confitetur Christum in carne venisse, in tantum ex Dco non cst; qnia iste error qui non confitetur Christum in corne venisse, ex Deo non cst. Fratres, quid est quod rcnascimur š → Omnis spiritus qui non confitetur Jesum Christum in carne venisse, ex Deo non est. In quantum non confitetur Christum in carne venisse, in tantum ex Deo non est; quia iste error qui non confitetur Christum in carne venisse, ex Deo non est. Fratres, quid est quod renascimur?; natura quai deformis jaccbat gratia reformatur → natura quæ deformis jacebat gratia reformatur; nee transcendit, ut plus sit → nec transcendit, ut plus sit; si æquare contendis condita Conditori 1. → si æquare contendis condita Conditori..

Topics: Heresy, Trinity

Cite (SBL): Augustine, Serm. 182.3 (PL 38:569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-182-3). (abbreviation not yet checked)

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182.4PL 38:569–570

Agnoscat anima conditionem suam: non est Deus. Cum se anima putat Deum, offendit Deum: non invenit salvatorem, sed invenit damnatorem. Quoniam Deus quando animas malas damnat, non se damnat: si autem anima hoc est quod Deus, se damnat. Demus honorem Deo nostro, fratres, cui clamamus, Libera nos a malo. Et si susurret tibi, ut in oratione invenias tentationem, et dicat tibi, Quid est quod clamasti, Libera nos a malo? Certe non est malum? Responde illi: Ego sum malus; et si liberaverit me a malo, ero de malo bonus: liberet me a me, ne incurram in te. Hoc dic Manichæo: Si Deus liberaverit me a me, non incurram in te: quia si Deus liberaverit me a me malo, ero bonus; si bonus ero, sapiens ero; si sapiens ero, non errabo; si non errabo, a te decipi non potero. Liberet ergo Deus me a me, et non incurro in te. Meum est enim vitium, ut errem et credam tibi: quoniam anima mea impleta est illusionibus. Non sum mihi ipse lumen: nam si essem, nunquam errassem. Ideo pars Dei non sum, quia substantia Dei, natura Dei, errare non potest: ego autem erro; nam et tu ipse confiteris, sapientem te dicis, ab errore me liberare conaris. Unde ergo erro, si natura Dei sum? Erubesce, da honorem Deo. Ego dico quia multum adhuc erras: sed sicut tu ipse confiteris, erraveras. Erraverat ergo natura Dei? ierat in immunditiam natura Dei? Adulteria committebat natura Dei? Stupra illicita faciebat natura Dei? Cæca nesciebat qua iret natura Dei? Facinoribus et flagitiis obruebatur natura Dei? Erubesce, da honorem Deo.

Let the soul recognize its condition: it is not God. When the soul thinks itself God, it offends God: it finds not a Savior but a condemner. For when God condemns evil souls, he does not condemn himself; but if the soul is what God is, he condemns himself. Let us give honor to our God, brothers, to whom we cry, “Deliver us from evil.” And if he whispers to you, so as to tempt you in prayer, and says to you, “What is it that you cried, Deliver us from evil? Surely it is not evil?”—answer him: “I am evil; and if he delivers me from evil, from evil I shall be good: let him deliver me from myself, lest I fall into you.” Say this to the Manichee: “If God delivers me from myself, I shall not fall into you; because if God delivers me from my evil self, I shall be good; if I am good, I shall be wise; if I am wise, I shall not err; if I do not err, I shall not be able to be deceived by you. So let God deliver me from myself, and I do not fall into you. For it is my vice that I err and believe you; for my soul is filled with illusions. I am not light to myself: for if I were, I would never have erred. So I am not a part of God, because the substance of God, the nature of God, cannot err; but I err; for you yourself confess it; you call yourself wise; you try to free me from error. Why then do I err, if I am the nature of God?” Blush; give honor to God. I say that you still err much; but as you yourself confess, you had erred. So had the nature of God erred? Had the nature of God gone into uncleanness? Was the nature of God committing adulteries? Was the nature of God doing unlawful sexual acts? Did the nature of God, blind, not know where it was going? Was the nature of God overwhelmed by crimes and outrages? Blush; give honor to God.

Matt 6:13 (quotation, high confidence) · Ps 38:7 (37:8 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Against the Manichaean claim that the soul is part of God, Augustine argues that the soul errs and sins, which the divine nature cannot do; so we pray “Deliver us from evil,” that is, from our evil selves.

Quotations: Matt 6:13; Ps 38:7 (37:8 Vulg.). The Manichaean teaching that the soul is a part of God is stated as Augustine states it. Stupra illicita rendered “unlawful sexual acts.”

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Demus honorem Deo nostro, ira- Ires, cui clamamus, Libera noa a malo. Et si susurret libi, ut in oratione invenias tentationcm → Demus honorem Deo nostro, fratres, cui clamamus, Libera nos a malo. Et si susurret tibi, ut in oratione invenias tentationem; liberet me a ine, ne incurram in te → liberet me a me, ne incurram in te; quia si Deus liberavcrit me a me malo, cro bonus → quia si Deus liberaverit me a me malo, ero bonus; Meum est cnim vilium, ut errem et credam libi: quoniam anima mea impleta est illusionibus. Nun sum mihi ipse lumen → Meum est enim vitium, ut errem et credam tibi: quoniam anima mea impleta est illusionibus. Non sum mihi ipse lumen; Unde crgo erro, si natura Dei sum? → Unde ergo erro, si natura Dei sum?.

Topics: Heresy, Prayer

Cite (SBL): Augustine, Serm. 182.4 (PL 38:569–570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-182-4). (abbreviation not yet checked)

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182.5PL 38:570

Lumen tibi esse non potes; non potes, non potes. Erat lumen verum. In comparatione Joannis dictum est, Erat lumen verum. Numquid non et Joannes lucerna? Ille erat lucerna ardens et lucens, Dominus dixit. Numquid lucerna lumen non est? Sed erat lumen verum. Lucerna et accendi potest, et exstingui potest: lumen verum accendere potest, exstingui non potest. Erat ergo lumen verum, quod illuminat omnem hominem venientem in hunc mundum. Illuminandi sumus, non lumen sumus. Expergiscere, clama mecum: Dominus illuminatio mea. Quid est ergo quod dicis? Ergo non sunt mala? Sunt mala, sed mutantur; et ipsa erunt bona: quia ipsa mala, vitio sunt mala, non natura. Quid est, Libera nos a malo? Nonne possemus et possumus hæc verba dicere, Libera nos a tenebris? A quibus tenebris? A nobis ipsis, si quæ in nobis sunt reliquiæ tenebrarum, donec in totum lux efficiamur, nihil habentes in nobis quod resistat claritati, quod repugnet veritati, quod subjaceat infirmitati, quod conditione mortalitatis deficiat. Tunc totum videte quid erit, quando erit, Corruptibile hoc induetur incorruptione, et mortale hoc induetur immortalitate. Tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Aculeus autem mortis est peccatum. Ubi malum?

You cannot be light to yourself; you cannot, you cannot. “He was the true light.” In comparison with John it was said, “He was the true light.” Was not John too a lamp? “He was a burning and shining lamp,” the Lord said. Is not a lamp light? But “he was the true light.” A lamp can be both lit and put out: the true light can light, it cannot be put out. So “he was the true light, which enlightens every man coming into this world.” We are to be enlightened; we are not the light. Wake up; cry with me: “The Lord is my enlightenment.” What then is it you say? “So there are no evils?” There are evils, but they are changed; and they themselves will be good: because these very evils are evil by vice, not by nature. What is “Deliver us from evil”? Could we not, and can we not, say these words: “Deliver us from darkness”? From what darkness? From ourselves, if there are in us remnants of darkness, until we are made wholly light, having nothing in us that resists brightness, that fights against truth, that lies under weakness, that fails by the condition of mortality. Then see what the whole will be, when it will be: “This corruptible will put on incorruption, and this mortal will put on immortality.” “Then will come the saying that is written: Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting? But the sting of death is sin.” Where is evil?

John 1:9 (quotation, high confidence) · John 5:35 (quotation, high confidence) · Ps 27:1 (26:1 Vulg.) (quotation, high confidence) · Matt 6:13 (quotation, high confidence) · 1 Cor 15:53–56 (quotation, high confidence)

Notes and citation

Summary: Only Christ is the true light; we are lamps to be lit, and our evils are vices, not natures, to be healed until we become wholly light in the resurrection, when death and sin will be no more.

Quotations: John 1:8–9; John 5:35; Ps 27:1 (26:1 Vulg.); Matt 6:13; 1 Cor 15:53–56.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; stray footnote mark; OCR slip; OCR slips): Mala non ex natura, sed ex vitio naturæ. Lumen tibi esse non potes; non potes, non potes 1. Erat lumen rerum. → Lumen tibi esse non potes; non potes, non potes. Erat lumen verum.; Quid est, Libera noa a malo? → Quid est, Libera nos a malo?; Libera nos a tenebris? A quibus tenebris? A nobis ipsis, si quæ in nobis sunt reliquiæ tenebrarum, donec in totum lux efficiamur, nibil habentes → Libera nos a tenebris? A quibus tenebris? A nobis ipsis, si quæ in nobis sunt reliquiæ tenebrarum, donec in totum lux efficiamur, nihil habentes; Tunc totum videle quid erit → Tunc totum videte quid erit; Absorpta eat mors in victoriam. Ubi est, mors, contentio tua? ubi eat, mors, aculeus tuus? Aculeus autem mortis eat peccatum. → Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Aculeus autem mortis est peccatum..

Topics: Christology, Eschatology, Heresy

Cite (SBL): Augustine, Serm. 182.5 (PL 38:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-182-5). (abbreviation not yet checked)

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182.6PL 38:570

Modo mala hominum quæ? Error et infirmitas. Aut nescis quid agas, et errando laberis; aut scis quid agi debeat, et infirmitate superaris. Ergo omne malum hominis error et infirmitas. Contra errorem clama, Dominus illuminatio mea. Contra infirmitatem adde, Et salus mea. Crede, bonus esto: tu es malus, tu eris bonus. Noli dividere. Natura in te sananda est, non separanda. Vis nosse quid es? Tenebre. Quare tenebræ? Homo qui dicis, Corrumpitur Deus, aliquid his tenebris potest esse profundius? Crede, agnosce Christum in carne venisse, accepisse quod non erat, non amisisse quod erat; hominem in se mutasse, non in hominem fuisse mutatum. Agnosce, et tu ipse ex malo eris bonus, ex tenebris eris lux. An mentior, et non est unde convincam? Apostolum accipis, si te non fingis accipere; Apostolum legis, et deciperis, et decipis. Unde deciperis? Errando malo tuo te ipso. Si autem credideris, erroremque discusseris, audies ab Apostolo, Fuistis enim aliquando tenebræ; nunc autem lux. Sed addidit, lux, sed ubi? In Domino. Ergo tenebræ in te, lux in Domino. Quia non tibi potes lucere, accedendo illuminaris, recedendo tenebraris: quia non tibi lumen tu ipse es, aliunde illuminaris. Accedite ad eum, et illuminamini.

Now what are the evils of men? Error and weakness. Either you do not know what to do, and by erring you slip; or you know what ought to be done, and you are overcome by weakness. So all the evil of man is error and weakness. Against error cry, “The Lord is my enlightenment.” Against weakness add, “and my salvation.” Believe; be good: you are evil, you will be good. Do not divide. The nature in you is to be healed, not separated. Do you want to know what you are? Darkness. Why darkness? O man who say, “God is corrupted,” can anything be deeper than this darkness? Believe; recognize that Christ came in the flesh, took what he was not, did not lose what he was; changed man into himself, was not changed into man. Recognize it, and you yourself from evil will be good, from darkness you will be light. Or do I lie, and have nothing with which to convince you? You accept the Apostle, if you do not pretend to accept him; you read the Apostle, and you are deceived and you deceive. How are you deceived? By erring, by your own evil, by yourself. But if you believe and shake off your error, you will hear from the Apostle: “For you were once darkness; but now light.” But he added: light, but where? “In the Lord.” So darkness in you, light in the Lord. Because you cannot shine for yourself, by drawing near you are enlightened, by withdrawing you are darkened: because you are not light to yourself, you are enlightened from elsewhere. “Draw near to him, and be enlightened.”

Ps 27:1 (26:1 Vulg.) (quotation, high confidence) · Eph 5:8 (quotation, high confidence) · Ps 34:5 (33:6 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Human evil is error and weakness, healed by God as light and salvation; Christ took flesh without ceasing to be God, and those who believe pass from darkness to being light in the Lord.

Quotations: Ps 27:1 (26:1 Vulg.); Eph 5:8; Ps 34:5 (33:6 Vulg.). The Christological formula (“took what he was not, did not lose what he was”) is translated exactly.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Modo mala bominum quæ? → Modo mala hominum quæ?; Crede, bonus cslo: tu es malus, tu eris bonus. → Crede, bonus esto: tu es malus, tu eris bonus.; Natura in tc sananda est → Natura in te sananda est; bominem in se mutasse → hominem in se mutasse; et tu ipse ex malo cris bonus → et tu ipse ex malo eris bonus; et non est unde conviucain? Apostolum accipis, si te non lingis accipere; Apostolum legis, et dcciperis, et decipis. → et non est unde convincam? Apostolum accipis, si te non fingis accipere; Apostolum legis, et deciperis, et decipis.; Ergo tenebræ in te, lui in Domino. → Ergo tenebræ in te, lux in Domino..

Topics: Christology, Heresy

Cite (SBL): Augustine, Serm. 182.6 (PL 38:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-182-6). (abbreviation not yet checked)

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182.7PL 38:570

Scio, charissimi, de ista lectione sancti Joannis in re una multum me fuisse immoratum, nec vos esse fatigandos ultra video, vel ultra capacitatem replendos; et nostra infirmitas cogitanda est. Nam hæc verba sancti Joannis habent adhuc magnas latebras suas. Interim eos qui negant Christum in carne venisse, repellite. Constat enim eos non esse ex Deo. In quantum errant, in quantum peccant, in quantum blasphemant, non sunt ex Deo: sanentur, et ex Deo erunt; quia et natura ex Deo erant. Hinc quantumcumque disputavi, attendite Scripturas. Nolite credere eis qui negant Christum in carne venisse. Sed certe dicturus es mihi: Ergo qui dicit Christum in carne venisse, ex Deo est? Audiamus Donatistas, quia confitentur Christum in carne venisse; audiamus Arianos, quia confitentur Christum in carne venisse; audiamus Eunomianos, quia confitentur Christum in carne venisse; audiamus Photinianos, quia confitentur Christum in carne venisse. Si enim omnes spiritus qui confitentur Christum in carne venisse, ex Deo sunt, quam multæ sunt hæreses mendaces, deceptrices, insanæ, confitentur tamen Christum in carne venisse. Quid ergo dicturi sumus? Quomodo istam quæstionem soluturi? Quomodocumque solvenda sit, hodie solvi non potest. Tenete me debitorem: sed Deum pro me et pro vobis orate adjutorem. Conversi ad Dominum, etc.

I know, dearly beloved, that I have dwelt long on one point of this reading from holy John, and I see that you must not be tired further or filled beyond your capacity; and our weakness too must be considered. For these words of holy John still have their great hiding places. Meanwhile, repel those who deny that Christ came in the flesh. For it is certain that they are not from God. Inasmuch as they err, inasmuch as they sin, inasmuch as they blaspheme, they are not from God: let them be healed, and they will be from God; because by nature too they were from God. From here, however much I have discussed, attend to the Scriptures. Do not believe those who deny that Christ came in the flesh. But certainly you are going to say to me: “So whoever says that Christ came in the flesh is from God?” Let us listen to the Donatists, because they confess that Christ came in the flesh; let us listen to the Arians, because they confess that Christ came in the flesh; let us listen to the Eunomians, because they confess that Christ came in the flesh; let us listen to the Photinians, because they confess that Christ came in the flesh. For if all spirits that confess that Christ came in the flesh are from God, how many heresies there are, lying, deceiving, insane, and yet they confess that Christ came in the flesh! What then shall we say? How shall we solve this question? However it is to be solved, it cannot be solved today. Hold me as a debtor; but pray to God as helper for me and for you. Turning to the Lord, etc.

1 John 4:2–3 (allusion, high confidence)

Notes and citation

Summary: Augustine defers to the next sermon the further question how many heresies, Donatists, Arians, Eunomians, Photinians, can confess Christ come in the flesh and yet not be from God.

The promised continuation is Sermon 183. The heresies are named as Augustine names them.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; stray mark; stray mark; words run together): De eodem Joannis loco quæstio alia differtur in subsequentem sermonem. Scio, charissimi → Scio, charissimi; vel ultra capacitatem replendos; et. nostra infirmitas → vel ultra capacitatem replendos; et nostra infirmitas; habent adhuc magnas latebras suas. interim eos → habent adhuc magnas latebras suas. Interim eos; In quantum errant, in. quantum peccant, in quantum blaspbemant, non sunt ex Dco → In quantum errant, in quantum peccant, in quantum blasphemant, non sunt ex Deo; Ilinc quantumcumque disputavi → Hinc quantumcumque disputavi; Ergo qui dicit Christum in carne venisse, es Deo est? Audiamus Donatistas, quia confitentur Cbristum in carne vcnisse → Ergo qui dicit Christum in carne venisse, ex Deo est? Audiamus Donatistas, quia confitentur Christum in carne venisse; quia confitentur Christum in carne venisse;, audiamus Photinianos, quia confitentur Christum incarne venisse. → quia confitentur Christum in carne venisse; audiamus Photinianos, quia confitentur Christum in carne venisse.; hæreses mendaces, deceplrices, insanæ → hæreses mendaces, deceptrices, insanæ; hodie solvi nou potest. Tenete me debitorem: sed Deum pro me ct pro vobis orate adjutorem. → hodie solvi non potest. Tenete me debitorem: sed Deum pro me et pro vobis orate adjutorem..

Topics: Heresy

Cite (SBL): Augustine, Serm. 182.7 (PL 38:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/181-1/#p-182-7). (abbreviation not yet checked)

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