Sermons to the People 183.1–392.6 (Sermons to the People)

Augustine of Hippo

Sermons to the People 183.1–392.6

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 23 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 183

183.1PL 38:570–571

Vestræ Charitatis exspectatio, mei debiti exactio est. Non dubito meminisse vos, quid in adjutorio Domini de sancti Joannis lectione promiserim. Cum ergo audistis Lectorem, credo vos cogitasse me debere esse debiti redditorem. Magnam quippe quæstionem sermone in longum procedente distulimus, quomodo recte possit intelligi quod ait in Epistola sua beatus Joannes, non Baptista, sed Evangelista: Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est. Videmus enim multas hæreses confiteri Christum in carne venisse, et tamen non eas possumus dicere ex Deo esse. Negat Christum in carne venisse Manichæus. Non est laborandum, neque vobis diutius suadendum, quod iste error non sit ex Deo. Sed Arianus confitetur Christum in carne venisse, Eunomianus, Sabellianus, Photinianus. Quid istis convincendis quærimus testes? Quis tot numerat pestes? Sed interim quæ sunt notiora tractemus. Multis quippe hæreses illæ, quas nominavi, ignotæ sunt, et est ista ignorantia tutior. Certe quod novimus, Donatista confitetur Christum in carne venisse: et tamen absit ut sit hic error ex Deo. Ut de recentioribus hæreticis loquar, Pelagianista confitetur Christum in carne venisse: tamen omnino non est hic error ex Deo.

Your Charity's expectation is the exacting of my debt. I do not doubt that you remember what, with the Lord's help, I promised concerning the reading from holy John. So when you heard the reader, I believe you thought that I ought to be the repayer of the debt. For as the sermon went on at length, we deferred a great question: how one can rightly understand what blessed John—not the Baptist, but the Evangelist—says in his Epistle: “Every spirit that confesses that Jesus Christ has come in the flesh is from God.” For we see many heresies confessing that Christ has come in the flesh, and yet we cannot say that they are from God. The Manichee denies that Christ came in the flesh. There is no need to labor or persuade you at length that this error is not from God. But the Arian confesses that Christ came in the flesh, the Eunomian, the Sabellian, the Photinian. Why do we seek witnesses to convict these? Who counts so many plagues? But meanwhile let us treat the better known ones. For those heresies I have named are unknown to many, and that ignorance is safer. Certainly, as we know, the Donatist confesses that Christ came in the flesh; and yet far be it that this error is from God. To speak of more recent heretics, the Pelagian confesses that Christ came in the flesh; yet this error is not at all from God.

1 John 4:2 (quotation, high confidence)

Notes and citation

Summary: Augustine takes up the question deferred from Sermon 182: how “every spirit that confesses Christ come in the flesh is from God,” when Arians, Donatists, Pelagians, and others confess it.

Quotation: 1 John 4:2. The heresies are named as Augustine names them.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; word divided): quid in adjutorio Domini dt sancti Joannis lectione promiserim → quid in adjutorio Domini de sancti Joannis lectione promiserim; Omnis spiritus qui confit. < tur Jesum Christum in carne venisse, ex Deo est. Videmus enim multas hæreses confiteri Christum in cane vcnisse → Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est. Videmus enim multas hæreses confiteri Christum in carne venisse; Eunomianus, Sabel. lianus, Photinianus → Eunomianus, Sabellianus, Photinianus; Multis quippe hæreses illæ, quas nominavi, ignotæ sunt, et cst ista ignorantia tutior. → Multis quippe hæreses illæ, quas nominavi, ignotæ sunt, et est ista ignorantia tutior.; et tamen absit ut sit hie error ex Deo → et tamen absit ut sit hic error ex Deo; Pelagianista confitetur Christum in earne venisse → Pelagianista confitetur Christum in carne venisse.

Topics: Heresy

Cite (SBL): Augustine, Serm. 183.1 (PL 38:570–571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-1

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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).

183.2PL 38:571

Proinde, charissimi, diligenter consideremus, quoniam non dubitamus veram esse sententiam, Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est: convincendi sunt isti quod non confiteantur Christum in carne venisse. Nam si eis istam concesserimus confessionem, ex Deo illos esse fatebimur. Quomodo vos ab eorum erroribus vel prohibemus, vel deterremus, vel adversus eos scuto veritatis defendimus? Adjuvet nos Dominus, quia et vestra exspectatio pro nobis oratio est, ut convincantur isti quia non confitentur Christum in carne venisse.

Accordingly, dearly beloved, let us consider carefully: since we do not doubt that the sentence is true, “Every spirit that confesses that Jesus Christ has come in the flesh is from God,” these must be convicted of not confessing that Christ has come in the flesh. For if we grant them this confession, we shall admit that they are from God. How then could we keep you from their errors, or deter you, or defend you against them with the shield of truth? May the Lord help us—for your expectation too is a prayer for us—that these may be convicted of not confessing that Christ has come in the flesh.

1 John 4:2 (quotation, high confidence)

Notes and citation

Summary: Since John's statement is true, the heretics must be shown not truly to confess Christ come in the flesh.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip): Hæretici in hoe conveniunt, ut negent Christum in carne venisse. Proinde, charissimi, diligenter consideremus, quoniam non duhilamus veram esse sententiam → Proinde, charissimi, diligenter consideremus, quoniam non dubitamus veram esse sententiam; vel deterremus, tel adversus eos → vel deterremus, vel adversus eos.

Topics: Heresy

Cite (SBL): Augustine, Serm. 183.2 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-2

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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).

183.3PL 38:571

Arianus audit, et prædicat partum virginis Mariæ. Confitetur ergo Christum in carne venisse? Non. Quomodo probamus? Si adjuvet Dominus intelligentias vestras, facillime. Quid est quod exigimus? Utrum confiteatur Jesum Christum in carne venisse. Quomodo confiteri potest, in carne venisse Jesum Christum, qui negat ipsum Christum? Quis enim est Christus? Beatum Petrum interrogemus. Modo cum Evangelium legeretur, audistis, cum quæsisset Dominus ipse Jesus Christus, quem illum dicerent homines Filium hominis; responderunt discipuli opiniones alienas, et dixerunt: Alii Joannem Baptistam, alii Eliam, alii Jeremiam, aut unum ex Prophetis. Qui hæc confitebantur vel confitentur, Jesum Christum plus quam hominem non noverunt. Si autem Jesum Christum plus quam hominem non noverunt, Jesum Christum utique non noverunt. Si enim tantummodo homo est, et nihil amplius, non est ipse Jesus Christus. Vos ergo, inquit, quem me esse dicitis? Respondit Petrus, unus pro omnibus, quia unitas in omnibus: Tu es Christus Filius Dei vivi ( Matth. XVI, 13-16).

The Arian hears and preaches the birth from the virgin Mary. Does he then confess that Christ has come in the flesh? No. How do we prove it? If the Lord helps your understanding, very easily. What is it we require? Whether he confesses that Jesus Christ has come in the flesh. How can one confess that Jesus Christ has come in the flesh who denies Christ himself? For who is Christ? Let us ask blessed Peter. Just now, when the Gospel was read, you heard how, when the Lord Jesus Christ himself had asked whom men said that he, the Son of Man, was, the disciples answered with other people's opinions, and said: “Some John the Baptist, others Elijah, others Jeremiah or one of the prophets.” Those who confessed or confess these things did not know Jesus Christ as more than a man. But if they did not know Jesus Christ as more than a man, they certainly did not know Jesus Christ. For if he is only a man and nothing more, he is not Jesus Christ. “But you,” he says, “who do you say that I am?” Peter answered, one for all, because there is unity in all: “You are the Christ, the Son of the living God.”

Matt 16:13–16 (quotation, high confidence)

Notes and citation

Summary: The Arian, though preaching the virgin birth, does not confess Christ come in the flesh, for Christ is the Son of the living God, as Peter confessed, not merely more than a man.

Quotation: Matt 16:13–16, the Gospel read that day.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; stray mark): Arianus, quomodo negat Christum in carne veniæ. Arianus audit, ct prædicat partum virginis Mariæ. → Arianus audit, et prædicat partum virginis Mariæ.; Quid est quod exigimus t Utrum confiteatur → Quid est quod exigimus? Utrum confiteatur; qui negat ipsam Christum? → qui negat ipsum Christum?; cum quaisisset Dominus ipse Jesus Christus → cum quæsisset Dominus ipse Jesus Christus; Tu -es Christus Filius Dei vivi → Tu es Christus Filius Dei vivi.

Topics: Christology, Heresy, Arianism

Cite (SBL): Augustine, Serm. 183.3 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-3

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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).

183.4PL 38:571

Ecce habes confessionem veram, confessionem plenam. Jungere enim debes utrumque, quod de se Christus, et quod de Christo Petrus. Quid de se Christus? Quem me dicunt homines esse Filium hominis? Quid de Christo Petrus? Tu es Christus Filius Dei vivi. Utrumque conjunge, et venit Christus in carne. Hoc de se Christus quod minus est, hoc de Christo Petrus quod majus est. Respondit de veritate humilitas, et de humilitate veritas: hoc est de veritate Dei humilitas, et de humilitate hominis veritas. Quem me dicunt homines esse, inquit, Filium hominis? Dico ego quod factus sum propter vos: dic tu, Petre, quis est qui fecit vos. Qui ergo confitetur Jesum Christum in carne venisse, profecto confitetur Filium Dei in carne venisse. Dicat nunc Arianus, utrum confiteatur Christum in carne venisse. Si Filium Dei confitetur in carne venisse, Christum confitetur in carne venisse. Si Filium Dei negat Christum, nescit Christum: alium pro alio dicit, non ipsum dicit. Quid est enim Filius Dei? Quomodo quærebamus, quid est Christus; et audiebamus, quod sit Filius Dei: quæramus, quid est Filius Dei. Ecce Filius Dei: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum. In principio erat Verbum. Quid dicis, Ariane? In principio, sicut dicit Genesis, fecit Deus cœlum et terram; tu autem dicis, In principio fecit Deus Verbum. Factum enim dicis Verbum, creaturam dicis Verbum. Tu ergo dicis, In principio fecit Deus Verbum: sed Evangelista dicit, In principio erat Verbum. Et ideo in principio fecit Deus cœlum et terram, quia erat Verbum. Omnia per ipsum facta sunt. Factum dicis. Si factum dicis, Filium negas.

See, you have the true confession, the full confession. For you must join both: what Christ said of himself, and what Peter said of Christ. What did Christ say of himself? “Whom do men say that I, the Son of Man, am?” What did Peter say of Christ? “You are the Christ, the Son of the living God.” Join both, and Christ has come in the flesh. Christ said of himself what is less; Peter said of Christ what is greater. Humility answered concerning truth, and truth concerning humility: that is, humility concerning the truth of God, and truth concerning the humility of man. “Whom do men say,” he says, “that I, the Son of Man, am? I say what I became for your sake: you, Peter, say who it is that made you.” So whoever confesses that Jesus Christ has come in the flesh certainly confesses that the Son of God has come in the flesh. Let the Arian say now whether he confesses that Christ has come in the flesh. If he confesses that the Son of God has come in the flesh, he confesses that Christ has come in the flesh. If he denies that Christ is the Son of God, he does not know Christ: he speaks of one in place of another; he does not speak of him. For what is the Son of God? As we were asking what Christ is, and were hearing that he is the Son of God, let us ask what the Son of God is. See, the Son of God: “In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God.” “In the beginning was the Word.” What do you say, Arian? “In the beginning,” as Genesis says, “God made heaven and earth”; but you say, “In the beginning God made the Word.” For you call the Word made, you call the Word a creature. So you say, “In the beginning God made the Word”; but the Evangelist says, “In the beginning was the Word.” And therefore “in the beginning God made heaven and earth,” because the Word was. “All things were made through him.” You call him made: if you call him made, you deny the Son.

Matt 16:13 (quotation, high confidence) · Matt 16:16 (quotation, high confidence) · John 1:1–3 (quotation, high confidence) · Gen 1:1 (quotation, high confidence)

Notes and citation

Summary: The full confession joins Christ's “Son of Man” with Peter's “Son of the living God”; the Arian, who says “in the beginning God made the Word,” denies John's “in the beginning was the Word” and so denies the Son.

The opening sentence, removed at import as a marginal heading, is restored as Augustine's own words (the next sentence begins “For”). Quotations: Matt 16:13, 16; John 1:1–3; Gen 1:1. The Arian position is stated as Augustine states it.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; restored text removed as a heading; OCR slips; words run together): Jungere enim debes utrumque, quod de se Christus, ct quod de Christo Petrus. Quid de se Christos? → Ecce habes confessionem veram, confessionem plenam. Jungere enim debes utrumque, quod de se Christus, et quod de Christo Petrus. Quid de se Christus?; Dico ego quod factus sum propter vos: dictu, Petre, quis est qui fecit vos. → Dico ego quod factus sum propter vos: dic tu, Petre, quis est qui fecit vos.; Si Filium Dci negat Christum, nescit Christum → Si Filium Dei negat Christum, nescit Christum; Quid est enim Filius Dei š Quomodo quærebamus → Quid est enim Filius Dei? Quomodo quærebamus; quæramus, quid est Fiłius. Dei. Ecce Filius Dei: In principfo erat Verbum, et Verbum erut apud Deum → quæramus, quid est Filius Dei. Ecce Filius Dei: In principio erat Verbum, et Verbum erat apud Deum; tu autem dicis, Ia principio fecit Deus Verbum. → tu autem dicis, In principio fecit Deus Verbum.; Tu ergo dicis, In principio fecil Deus Verbum: sed Evangelista dicit. In principio erat Verbum. Et ideo in principio fecit Deus cœlum et terram, quia crat Verbum. → Tu ergo dicis, In principio fecit Deus Verbum: sed Evangelista dicit, In principio erat Verbum. Et ideo in principio fecit Deus cœlum et terram, quia erat Verbum..

Topics: Christology, Trinity, Heresy, Arianism, Incarnation

Cite (SBL): Augustine, Serm. 183.4 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-4

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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).

183.5PL 38:571

Filium enim quærimus natura, non gratia; Filium unicum, unigenitum, non adoptatum. Talem Filium quærimus, tam verum Filium quærimus, qui cum in forma Dei esset, Apostoli verba sunt, propter rudes commemoro, ne mea verba putentur: illum Filium quærimus, qui cum in forma Dei esset, sicut dicit Apostolus, non rapinam arbitratus est esse æqualis Deo. Non rapina, quia natura. Natura erat, rapina non erat. Non rapinam arbitratus est esse æqualis Deo. Non erat ei rapina, natura erat: sic erat ex æternitate, sic erat coæternus gignenti, sic erat æqualis Patri, sic erat. Semetipsum exinanivit: ut confiteamur Jesum Christum in carne venisse. Semetipsum exinanivit. Quomodo? Amittendo quod erat, an assumendo quod non erat? Sequatur Apostolus; audiamus: Semetipsum exinanivit, formam servi accipiens. Sic se exinanivit, formam servi accipiens, non formam Dei amittens. Forma servi accessit, non forma Dei discessit. Hoc est confiteri Christum in carne venisse. Arianus autem qui non confitetur æqualem, non confitetur Filium. Si non confitetur Filium, non confitetur Christum. Qui non confitetur Christum, quomodo confitetur Christum in carne venisse?

For we seek the Son by nature, not by grace; the only Son, the only-begotten, not adopted. Such a Son we seek, so true a Son we seek, who, “being in the form of God”—these are the Apostle's words; I mention it for the uninstructed, lest they be thought my words—we seek that Son who, “being in the form of God,” as the Apostle says, “did not think it robbery to be equal with God.” Not robbery, because nature. It was nature; it was not robbery. “He did not think it robbery to be equal with God.” It was not robbery to him; it was nature: so he was from eternity, so he was coeternal with the one begetting, so he was equal to the Father, so he was. “He emptied himself”: that we may confess that Jesus Christ has come in the flesh. “He emptied himself.” How? By losing what he was, or by taking what he was not? Let the Apostle go on; let us hear: “He emptied himself, taking the form of a servant.” So he emptied himself, taking the form of a servant, not losing the form of God. The form of a servant was added; the form of God did not depart. This is to confess that Christ has come in the flesh. But the Arian, who does not confess him equal, does not confess the Son. If he does not confess the Son, he does not confess Christ. He who does not confess Christ—how does he confess that Christ has come in the flesh?

Phil 2:6–7 (quotation, high confidence)

Notes and citation

Summary: The true Son is Son by nature, equal to the Father in the form of God, who emptied himself by taking the form of a servant without losing the form of God; the Arian who denies his equality denies the Son and so Christ come in the flesh.

Quotations: Phil 2:6–7. Trinitarian and Christological statements translated exactly.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips): Idem tractatur argumentum Filium enim quærimus natura, non gratia; Filiam unicum → Filium enim quærimus natura, non gratia; Filium unicum; non rapinam arbitratus eat esse æqualis Deo. Non raplna, quia natura. Natura erat, rapina non erat. Non rapinam arbitratus eat esse æquali, Deo. → non rapinam arbitratus est esse æqualis Deo. Non rapina, quia natura. Natura erat, rapina non erat. Non rapinam arbitratus est esse æqualis Deo.; sic erat coxternus gignenti → sic erat coæternus gignenti; Semetipsum exinanivit: itt confiteamur → Semetipsum exinanivit: ut confiteamur; an assumendo quod non crat? → an assumendo quod non erat?.

Topics: Christology, Trinity, Heresy, Arianism

Cite (SBL): Augustine, Serm. 183.5 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-183-5) · 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).

183.6PL 38:571

Sic et Eunomianus par ejus, socius ejus, non multum diversus. Etenim dicuntur Ariani confessi fuisse quia vel similis est Patri Filius; et si non æqualis dixerunt, sed similis; iste, nec similis. Et iste ergo negat Christum. Si enim Christus verus Patri æqualis est et similis, profecto qui negat æqualem, negat Christum; qui negat similem, negat Christum. Qui ergo negat æqualem et similem, negat in carne venisse Christum. Quæro enim: Venit in carne Christus? Respondet: Venit. Et putamus quia confitetur. Interrogo: Quis Christus venit in carne? æqualis Patri, an inæqualis? Respondet: Inæqualis. Inæqualem ergo Patri dicis venisse in carne: negas Christum in carne venisse, quia Christus æqualis est Patri.

So too the Eunomian, his equal, his companion, not much different. For the Arians are said to have confessed at least that the Son is like the Father; and if they did not say equal, they said like; this one, not even like. So this one too denies Christ. For if the true Christ is equal and like to the Father, certainly he who denies him equal denies Christ; he who denies him like denies Christ. So he who denies him equal and like denies that Christ has come in the flesh. For I ask: “Has Christ come in the flesh?” He answers: “He has come.” And we think he confesses it. I ask: “Which Christ has come in the flesh? Equal to the Father, or unequal?” He answers: “Unequal.” So you say that one unequal to the Father has come in the flesh: you deny that Christ has come in the flesh, because Christ is equal to the Father.

Notes and citation

Summary: The Eunomians, who deny the Son is even like the Father, deny Christ, and so deny that Christ has come in the flesh.

The Eunomians (Anomoeans) are described as Augustine describes them.

Notes on the original text

Digital text corrected (OCR slip): sed similis, Ille, nec similis. → sed similis; iste, nec similis.; profecto qui ncgat æqualem → profecto qui negat æqualem; negat in carnc venisse Christum → negat in carne venisse Christum.

Topics: Heresy, Trinity, Arianism

Cite (SBL): Augustine, Serm. 183.6 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-183-6) · 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).

183.7PL 38:571–572

Sabellianum audi. Ipse est Filius, qui est et Pater. Hoc dicit, hinc pungit, hinc venena diffundit. Ipse est, inquit, Pater. Quando vult, Filius est: quando vult, Pater est. Non est ipse Christus. Et tu erras, si hunc Christum dicis in carne venisse quia iste Christus non est, negas Christum in carne venisse.

Hear the Sabellian. “The Son is the same who is also the Father.” This he says; here he stings; here he pours out poisons. “He is the same,” he says, “the Father. When he wishes, he is the Son; when he wishes, he is the Father.” That is not Christ. And you err if you say this one has come in the flesh as Christ: because this one is not Christ, you deny that Christ has come in the flesh.

Notes and citation

Summary: The Sabellian, who makes the Son the same as the Father, describes someone who is not Christ and so denies that Christ has come in the flesh.

Sabellian teaching is reported as Augustine reports it.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray mark): Non cst ipse Christus. → Non est ipse Christus.; quia iste Christus non cst, negas Christum in carne venisse., → quia iste Christus non est, negas Christum in carne venisse..

Topics: Heresy, Trinity, Monarchianism and Sabellianism

Cite (SBL): Augustine, Serm. 183.7 (PL 38:571–572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-183-7) · 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).

183.8PL 38:572

Quid dicis, Photine? Ait Photinus: Christus solum homo est, Deus non est. Formam servi confiteris, formam Dei negas. Et Christus in forma Dei æqualis est Patri, in forma servi consors est nobis. Et tu negas Christum in carne venisse.

What do you say, Photinus? Photinus says: “Christ is only a man; he is not God.” You confess the form of a servant; you deny the form of God. And Christ in the form of God is equal to the Father; in the form of a servant he is our partner. And you deny that Christ has come in the flesh.

Phil 2:6–7 (allusion, high confidence)

Notes and citation

Summary: Photinus, who calls Christ only a man, denies the form of God and so denies that Christ has come in the flesh.

Photinus's teaching is reported as Augustine reports it.

Notes on the original text

Digital text corrected (OCR slips): formam Dei ncgas. Et Christus in forma Dei æqualis est Patri, in forma servi consors cst nobis. → formam Dei negas. Et Christus in forma Dei æqualis est Patri, in forma servi consors est nobis..

Topics: Heresy, Christology

Cite (SBL): Augustine, Serm. 183.8 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-8

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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).

183.9PL 38:572

Donatista quid? Donatistæ plurimi hoc confitentur de Filio quod nos, quod æqualis sit Patri Filius, ejusdemque substantiæ: alii vero eorum, ejusdem quidem substantiæ confitentur, sed æqualem negant. Quid opus est disputare de his qui negant æqualem? Si enim negant æqualem, negant Filium. Si negant Filium, negant Christum. Si negant Christum, quomodo confitentur in carne venisse Christum?

What of the Donatist? Very many Donatists confess the same about the Son as we do: that the Son is equal to the Father and of the same substance; but others of them confess that he is of the same substance, yet deny that he is equal. What need is there to argue about those who deny him equal? For if they deny him equal, they deny the Son. If they deny the Son, they deny Christ. If they deny Christ, how do they confess that Christ has come in the flesh?

Notes and citation

Summary: Donatists who deny the Son's equality with the Father deny Christ; most Donatists, however, confess the same faith in the Son as Catholics.

Augustine's report of differing Donatist views of the Son is translated as written.

Notes on the original text

Digital text corrected (OCR slips): Si cnim negant xqualcm, negant Filium. → Si enim negant æqualem, negant Filium..

Topics: Heresy, Trinity, Donatism

Cite (SBL): Augustine, Serm. 183.9 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-9

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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).

183.10PL 38:572

De illis subtilior disputatio est, qui hoc confitentur quod nos, unigenitum Filium æqualem Patri, ejusdem substantiæ, æterno coæternum; et tamen Donatistæ sunt. Dicamus eis: Verbis confitemini, factis negatis. Aliquis enim negat factis. Non omnis qui negat, verbo negat. Plane sunt homines qui factis negant. Interrogemus Apostolum: Omnia inquit, munda mundis; immundis autem et infidelibus nihil est mundum, sed pollutœ sunt eorum et mens et conscientia. Confitentur enim Deum se nosse, factis autem negant ( Tit. I, 15,10). Quid est, negare factis? Superbire, et schismata facere; non in Deo, sed in homine gloriari. Ita factis negatur Christus: unitatem quippe amat Christus. Postremo ecce quomodo et ipsi Christum negant, ut apertius loquamur. Nos eum dicimus Christum, de quo ait Joannes Baptista: Qui habet sponsam, sponsus est. Bonum conjugium, sanctæ nuptiæ. Sponsus Christus, sponsa Ecclesia. Ab sponso cognoscimus sponsam. Dicat nobis ipse sponsus, quam habet sponsam: dicat, ne fortassis erremus, et invitati ad nuptias sancta vota turbemus: dicat, ostendat primo se ipsum sponsum.

The argument is subtler about those who confess what we do—the only-begotten Son, equal to the Father, of the same substance, coeternal with the eternal—and yet are Donatists. Let us say to them: “You confess in words; you deny in deeds.” For one can deny by deeds. Not everyone who denies denies by word. Certainly there are men who deny by deeds. Let us question the Apostle: “All things,” he says, “are clean to the clean; but to the unclean and unbelieving nothing is clean, but both their mind and their conscience are polluted. For they profess that they know God, but by their deeds they deny him.” What is it to deny by deeds? To be proud, and to make schisms; to boast not in God but in man. So Christ is denied by deeds: for Christ loves unity. Finally, see how they too deny Christ, to speak more openly. We call him Christ of whom John the Baptist says: “He who has the bride is the bridegroom.” A good marriage, a holy wedding. The Bridegroom is Christ, the bride the Church. From the bridegroom we recognize the bride. Let the bridegroom himself tell us what bride he has: let him tell, lest perhaps we err, and, invited to the wedding, disturb the holy vows: let him tell; let him first show himself as the bridegroom.

Titus 1:15–16 (quotation, high confidence) · John 3:29 (quotation, high confidence)

Notes and citation

Summary: Donatists who confess the orthodox doctrine of the Son still deny Christ by their deeds, by pride and schism, for Christ loves unity; the Bridegroom himself must tell who his bride is.

Quotations: Titus 1:15–16; John 3:29. Polemic against the Donatists translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Dicamus eis: Verbis confitcmini, factis negatis. → Dicamus eis: Verbis confitemini, factis negatis.; lia factis negatur Christus → Ita factis negatur Christus; Nos eum dicimus Chritum, de quo ait Joanne.; Baptista → Nos eum dicimus Christum, de quo ait Joannes Baptista; Bonum conjugium, sancta; nuptiæ. → Bonum conjugium, sanctæ nuptiæ.; Dicat nobis ipse sponsus, quant babet sponsam: dicat, nc fortassis erremus, et invitati ad nuptias sancta vola turbemus → Dicat nobis ipse sponsus, quam habet sponsam: dicat, ne fortassis erremus, et invitati ad nuptias sancta vota turbemus.

Topics: Heresy, Donatism, Schism and unity

Cite (SBL): Augustine, Serm. 183.10 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-10

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-183-10) · 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).

183.11PL 38:572

Post resurrectionem ait discipulis suis: Non sciebatis quia oportebat impleri omnia quæ scripta sunt in lege Moysi et Prophetis, et Psalmis de me? Tunc, Evangelista sequitur et dicit, Tunc aperuit illis sensum, ut intelligerent Scripturas, et dixit eis: Quia sic oportebat Christum pati, et resurgere a mortuis tertio die. Ecce sponsus, quem confessus est Petrus, hoc est Filium Dei vivi, oportebat ut pateretur, et tertio die resurgeret. Et factum erat: impletum videbant, caput tenebant, corpus quærebant. Quod est caput? Ipse Christus: passus est, tertio die resurrexit: caput est Ecclesiæ. Corpus quod est? Ipsa Ecclesia. Videbant ergo discipuli caput, corpus non videbant. Ergo eos corpus non videntes, doceat caput. Dic, Domine Jesu; dic, sancte sponse, instrue nos de corpore tuo, de sponsa tua, de dilecta tua, de columba tua, quam dotasti sanguine tuo, dic: Oportebat Christum pati, et resurgere a mortuis tertio die. Ecce sponsus: dic de sponsa, imple tabulas matrimoniales. Audite sponsam: Et prædicari, inquit. Hoc enim sequitur. Oportebat Christum pati, et resurgere a mortuis tertio die, et prædicari in nomine ejus pœnitentiam et remissionem peccatorum per omnes gentes. Ubi te abscondis? Per omnes gentes, incipientibus ab Jerusalem ( Luc. xxiv, 44-47 ). Sic est factum. Legimus promissum, videmus impletum. Ecce lux mea; ubi est obscuritas tua? Ergo Christus sponsus est hujus Ecclesiæ, quæ prædicatur in omnes gentes, et pullulat et crescit usque ad fines terræ, incipientibus ab Jerusalem: hujus sponsus est Christus. Tu quid dicis? Cujus sponsus est Christus? Partis Donati? Non est ipse, non est ipse. Homo bone, non est ipse: imo homo male, non est ipse. Ad nuptias venimus, tabulas legamus, et non litigemus. Ergo si tu dicis, Christus est sponsus partis Donati; ego tabulas lego, et invenio esse Christum sponsum Ecclesiæ diffusæ toto orbe terrarum. Si dicis, Ipse est, et non est ipse, negas Christum in carne venisse.

After the resurrection he says to his disciples: “Did you not know that everything written about me in the law of Moses and the Prophets and the Psalms had to be fulfilled?” Then, the Evangelist goes on to say, “Then he opened their minds to understand the Scriptures, and said to them: That thus the Christ had to suffer and rise from the dead on the third day.” See the Bridegroom, whom Peter confessed, that is, the Son of the living God: he had to suffer and rise on the third day. And it had happened: they saw it fulfilled; they held the head; they were seeking the body. What is the head? Christ himself: he suffered, he rose on the third day: he is the head of the Church. What is the body? The Church itself. So the disciples saw the head; they did not see the body. So, since they did not see the body, let the head teach them. Speak, Lord Jesus; speak, holy Bridegroom; instruct us about your body, about your bride, about your beloved, about your dove, whom you have endowed with your blood; speak: “The Christ had to suffer and rise from the dead on the third day.” See the Bridegroom: speak of the bride; fill in the marriage contract. Hear the bride: “And that there be preached,” he says—for this follows—“The Christ had to suffer and rise from the dead on the third day, and that repentance and forgiveness of sins be preached in his name to all nations.” Where are you hiding? “To all nations, beginning from Jerusalem.” So it has been done. We read the promise; we see it fulfilled. See my light: where is your darkness? So Christ is the Bridegroom of this Church which is preached to all nations, and sprouts and grows to the ends of the earth, beginning from Jerusalem: of this one Christ is the Bridegroom. What do you say? Whose bridegroom is Christ? “Of the party of Donatus?” It is not he; it is not he. Good man, it is not he—or rather, bad man, it is not he. We have come to a wedding; let us read the contract, and not quarrel. So if you say, “Christ is the bridegroom of the party of Donatus,” I read the contract and find that Christ is the Bridegroom of the Church spread through the whole world. If you say, “It is he,” and it is not he, you deny that Christ has come in the flesh.

Luke 24:44–47 (quotation, high confidence) · Song 6:9 (allusion, low confidence)

Notes and citation

Summary: Christ, the Bridegroom, defined his bride in Luke 24: repentance preached in his name to all nations, beginning from Jerusalem; so his bride is the worldwide Church, not the party of Donatus, and to claim otherwise is to deny Christ.

Quotations: Luke 24:44–47. The marriage-contract (tabulæ matrimoniales) image is Augustine's. Anti-Donatist polemic translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Post resurrectioncm ait discipulis suis → Post resurrectionem ait discipulis suis; Quia sic oportebat Christum pali, el resurgere a mortuis tertio die. Ecce sponsus, quem confessus cst Petrus → Quia sic oportebat Christum pati, et resurgere a mortuis tertio die. Ecce sponsus, quem confessus est Petrus; passus est, tertio dic resurrexit → passus est, tertio die resurrexit; de eolumba tua, quam dotasti sanguine tuo, dic: Oportebat Christum pali, et resurgere → de columba tua, quam dotasti sanguine tuo, dic: Oportebat Christum pati, et resurgere; Oportebal Christum pati; et resurgere → Oportebat Christum pati, et resurgere; Uhi te abscondis? → Ubi te abscondis?; Leg:mus promissum, videmus impletum. Ecce lux mea; ubi cst obscuritas tua? Ergo Christus sponsus est hujus Ecclesie → Legimus promissum, videmus impletum. Ecce lux mea; ubi est obscuritas tua? Ergo Christus sponsus est hujus Ecclesiæ; usque ad fines terne → usque ad fines terræ; Ergo si tn dicis → Ergo si tu dicis; Si dicis, Ipse cst, et non est ipse → Si dicis, Ipse est, et non est ipse.

Topics: Heresy, Christology, Donatism, The church

Cite (SBL): Augustine, Serm. 183.11 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-183-11) · 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).

183.12PL 38:572

Pelagianista restat, non ex hæresibus omnibus, sed eis quas pro parvo tempore commemoravi. Jam enim dixi, Quis numerat tot pestes? Quid dicis, Pelagianista? Audite quid dicit. Videtur confiteri Christum in carne venisse: sed discussus invenitur negare. Christus enim in carne venit, quæ similitudo esset carnis peccati, non esset caro peccati. Apostoli verba sunt: Misit Deus Filium suum in similitudinem carnis peccati. Non in similitudinem carnis, quasi caro non esset caro; sed in similitudinem carnis peccati, quia caro erat, sed peccati caro non erat. Iste autem Pelagius et cæteram carnem omnis infantis carni Christi conatur æquare. Non est, charissimi. Non pro magno commendaretur in Christo similitudo carnis peccati, nisi omnis cætera caro esset caro peccati. Quid ergo prodest, quia dicis Christum in carne venisse, et omnium infantium carni eum conaris æquare? Et tibi hoc dico quod Donatistæ: Non est ipse. Ecce video Ecclesiam matrem testimonium reddentem ipsis uberibus suis. Accurrunt matres cum parvulis filiis, ingerunt Salvatori salvandos, non Pelagio damnandos. Mater quælibet mulier pietate currens cum parvulo filio dicit: Baptizetur, ut salvetur. Pelagius contra: Quid salvetur? Non est quod in eo salvetur; nihil habet vitii, nihil ex traduce damnationis attraxit. Si æqualis est Christo, quare quærit Christum? Ecce dico tibi: Sponsus Filius Dei qui venit in carne, salvator est et majorum et minorum, salvator est et grandium et infantium, et ipse est Christus: tu autem dicis salvatorem Christum majorum, non minorum: non est ipse. Si non est ipse, negas et tu Christum in carne venisse.

The Pelagian remains—not of all the heresies, but of those I have mentioned for the short time. For I have already said, “Who counts so many plagues?” What do you say, Pelagian? Hear what he says. He seems to confess that Christ has come in the flesh; but examined, he is found to deny it. For Christ came in a flesh that was the likeness of the flesh of sin, not the flesh of sin. The Apostle's words are: “God sent his Son in the likeness of the flesh of sin.” Not in the likeness of flesh, as if the flesh were not flesh; but in the likeness of the flesh of sin, because it was flesh, but it was not flesh of sin. But this Pelagius tries to make all the rest of every infant's flesh equal to the flesh of Christ. It is not so, dearly beloved. The likeness of the flesh of sin in Christ would not be commended as something great, unless all other flesh were flesh of sin. What good is it, then, that you say Christ came in the flesh, and try to make the flesh of all infants equal to his? To you too I say what I said to the Donatists: “It is not he.” See, I see Mother Church bearing witness with her very breasts. Mothers run with their little sons; they bring them to the Savior to be saved, not to Pelagius to be condemned. Any mother whatever, running in devotion with her little son, says: “Let him be baptized, that he may be saved.” Pelagius on the contrary: “Saved from what? There is nothing in him to be saved; he has no fault; he has drawn nothing of condemnation by descent.” If he is equal to Christ, why does he seek Christ? See, I tell you: the Bridegroom, the Son of God who came in the flesh, is Savior of both older and younger, Savior both of grown men and of infants, and he is Christ; but you say Christ is Savior of the older, not of the younger: it is not he. If it is not he, you too deny that Christ has come in the flesh.

Rom 8:3 (quotation, high confidence)

Notes and citation

Summary: The Pelagian, by making every infant's flesh equal to Christ's sinless flesh, denies that only Christ came in the likeness of sinful flesh; mothers who bring infants to baptism to be saved testify against him, so he too denies Christ come in the flesh.

Quotation: Rom 8:3. Pelagius's position on infants is reported as Augustine reports it.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; word divided): non ex hæresibus omnibus, sed cis quas pro parvo tempore commemoravi → non ex hæresibus omnibus, sed eis quas pro parvo tempore commemoravi; Christus enim in carne venit, quæ siinilitudo csset' carnis peccati, non esse! caro peccati. → Christus enim in carne venit, quæ similitudo esset carnis peccati, non esset caro peccati.; Non in similitudinem earnis, quasi caro non esset caro → Non in similitudinem carnis, quasi caro non esset caro; Iste autem Pelagius et cætcram carnem omnis infantis → Iste autem Pelagius et cæteram carnem omnis infantis; Non pro magno commendarentut in Christo similitudo carnis peccati, hisi omnis cætera caro → Non pro magno commendaretur in Christo similitudo carnis peccati, nisi omnis cætera caro; et omnium infantium carni cum conaris ajquare? Et libi hoc dico quod Donatistæ → et omnium infantium carni eum conaris æquare? Et tibi hoc dico quod Donatistæ; Accurrunt matres cnm parvulis filiis → Accurrunt matres cum parvulis filiis; Pclagius contra: Quid salveltir? → Pelagius contra: Quid salvetur?; quare quierit Christum? → quare quærit Christum?; salvator cst et mnjorum et minorum, salvator Cit et grandium et int'antium, et ipse est Christus: tu autcm dicis → salvator est et majorum et minorum, salvator est et grandium et infantium, et ipse est Christus: tu autem dicis; negas et tu Christum in carne ven isse. → negas et tu Christum in carne venisse..

Topics: Heresy, Baptism, Christology, Pelagianism, Infant baptism

Cite (SBL): Augustine, Serm. 183.12 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-12

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-183-12) · 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).

183.13PL 38:572–573

Et si discutiamus omnes hæreses, invenimus eas negare Christum in carne venisse. Omnes hæretici negant Christum in carne venisse. Quid miramini, si Pagani negant Christum in carne venisse? Quid miramini, si Judæi negant Christum in carne venisse? Quid miramini, si Manichæi apertissime negant Christum in carne venisse? Sed dico Charitati vestræ, etiam omnes mali Catholici verbis confitentur Christum in carne venisse; factis autem negant. Nolite ergo esse tanquam de fide securi. Adjungite fidei rectæ vitam rectam, ut Christum confiteamini in carne venisse, et verbis vera dicendo, et factis bene vivendo. Nam si confiteamini verbis, et factis negetis; fides talium malorum prope est fides dæmoniorum. Audite me, charissimi, audite me, ne sit vobis testis sudor hic meus; audite me. Jacobus apostolus cum de fide et operibus loqueretur adversus eos, qui sibi putabant fidem sufficere, et opera bona habere nolebant, ait: Tu credis quia unus est Deus; bene facis: et dæmones credunt, et contremiscunt. Numquid ideo dæmones ab æterno igne liberabuntur, quia credunt, et contremiscunt? Ecce modo quod audistis in Evangelio, quod ait Petrus, Tu es Christus Filius Dei vivi: legite, et invenietis dixisse dæmones, Scimus qui sis, Filius Dei. Petrus tamen laudatur, dæmon compescitur. Una vox, facta diversa. Unde separantur istæ duæ confessiones? Laudatur amor, damnatur timor. Non enim amore dicebant hoc dæmones. Tu es Filius Dei. Timore hoc dicebant, non amore. Denique illi in confessione dicebant: Quid nobis et tibi [Marc. i, 24, 25)? Petrus autem: Tecum sum usque ad mortem (Luc. XXII, 33).

And if we examine all the heresies, we find that they deny that Christ has come in the flesh. All heretics deny that Christ has come in the flesh. Why do you wonder if pagans deny that Christ has come in the flesh? Why do you wonder if Jews deny that Christ has come in the flesh? Why do you wonder if the Manichees most openly deny that Christ has come in the flesh? But I tell your Charity: even all bad Catholics confess in words that Christ has come in the flesh, but deny it by their deeds. So do not be secure as though about your faith. Join a right life to right faith, so that you may confess that Christ has come in the flesh both by speaking truth in words and by living well in deeds. For if you confess in words and deny in deeds, the faith of such bad people is near the faith of demons. Hear me, dearly beloved, hear me, lest this sweat of mine be a witness against you; hear me. The apostle James, when he spoke of faith and works against those who thought faith was enough for them and did not want to have good works, says: “You believe that God is one; you do well: the demons also believe, and tremble.” Will the demons therefore be freed from eternal fire because they believe and tremble? See, what you heard just now in the Gospel, that Peter said, “You are the Christ, the Son of the living God”: read, and you will find that the demons said, “We know who you are, the Son of God.” Yet Peter is praised, the demon is restrained. One voice, different deeds. By what are these two confessions separated? Love is praised, fear condemned. For the demons did not say this from love, “You are the Son of God.” They said it from fear, not from love. Indeed, they said in their confession: “What have we to do with you?” But Peter: “I am with you even to death.”

Jas 2:19 (quotation, high confidence) · Matt 16:16 (quotation, high confidence) · Mark 1:24 (quotation, high confidence) · Luke 22:33 (quotation, high confidence)

Notes and citation

Summary: All heretics, and bad Catholics too by their deeds, deny Christ come in the flesh; faith without works is like the demons' faith, which confessed Christ from fear, unlike Peter's confession from love.

Quotations: Jas 2:19; Matt 16:16; Mark 1:24; Luke 22:33. Statements about pagans and Jews are 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): Hæreticis commune est et malis Catholicis, negare incarnationem Christi. Et si discutiamus omnes hæreses → Et si discutiamus omnes hæreses; Sed dico Charitati vestra, etiam omnes mali Catholici → Sed dico Charitati vestræ, etiam omnes mali Catholici; Nolite ergo esse tanquam de fule securi. → Nolite ergo esse tanquam de fide securi.; ut Christum conGteamini in carne venisse → ut Christum confiteamini in carne venisse; ne sit vobis testis sudor hic mens → ne sit vobis testis sudor hic meus; cum de fide et opcribus loqueretur → cum de fide et operibus loqueretur; quia credunt, et contremiscunt! Ecce modo quod audistis in Evangelio, qnod ait Petrus → quia credunt, et contremiscunt? Ecce modo quod audistis in Evangelio, quod ait Petrus; Petrus tamen laudatur, dxmon compescitur. → Petrus tamen laudatur, dæmon compescitur.; Unde separantur istæ dux confessiones? → Unde separantur istæ duæ confessiones?; (Luc. lin, 33), → (Luc. XXII, 33)..

Topics: Heresy, Ethics, Faith, Good works and merit

Cite (SBL): Augustine, Serm. 183.13 (PL 38:572–573; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-13

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-183-13) · 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).

183.14PL 38:573

Sed et ipse Petrus unde, fratres mei, unde illi dicere ex amore, Tu es Christus Filius Dei vivi? Unde illi? Itane de suo? Absit. Bene, quod ipsum Evangelii capitulum utrumque demonstrat, quid Petrus de Dei, quid de suo. Utrumque ibi habes: lege, non est quod a me exspectes audire. Commemoro Evangelium: Tu es Christus Filius Dei vivi. Et Dominus ad eum: Beatus es, Simon Bar-Jona. Quare? De tuo beatus? Non. Quia caro et sanguis non revelavit tibi: hoc enim es tu. Non tibi revelavit caro et sanguis; sed Pater meus qui in cælis est. Et sequitur, et dicit cætera quæ commemorare longum est. Paulo post Dominus ibi, post hæc verba sua, quibus approbavit fidem Petri, eamque petram esse monstravit, coepit ostendere discipulis suis, quia oportebat eum venire Jerosolymam, et multa pati, et reprobari a senioribus et scribis et sacerdotibus, et occidi, et tertio die resurgere. Ibi Petrus de suo expavit, et horruit mortem Christi, expavit æger medicinam suam. Absit a te, Domine, inquit: propitius tibi esto, non fiat hoc. Et ubi est, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam? Oblitus es, Petre? Oblitus es, Majorem charitatem nemo habet, quam ut animam suam ponat quis pro amicis suis (Id. XV, 13)? Oblitus es. Oblivio illa de ipsius; trepidatio, horror et timor mortis, totum de Petri: imo de Simonis, non de Petri. Et Dominus: Vade retro, satanas. Beatus es, Simon Bar-Jona: Vade retro, satanas. Beatus es, Simon Bar-Jona; sed de Dei. Vade retro, satanas; unde? Recolite unde beatus. Jam dixi: Quia non tibi revelavit caro et sanguis; sed Pater meus qui in cælis est. Unde satanas? Dicat Dominus: Neque enim sapis quæ Dei sunt, sed quæ sunt hominum.

But Peter himself—from where, my brothers, from where did he have it to say from love, “You are the Christ, the Son of the living God”? From where did he have it? Was it from his own? Far from it. Good that the same chapter of the Gospel shows both: what Peter had from God, what from himself. You have both there: read; there is no need to expect to hear it from me. I recall the Gospel: “You are the Christ, the Son of the living God.” And the Lord to him: “Blessed are you, Simon Bar-Jona.” Why? Blessed from your own? No. “Because flesh and blood has not revealed it to you”—for that is what you are. “Flesh and blood has not revealed it to you, but my Father who is in heaven.” And it goes on and says the rest, which it would take long to recall. A little later there, after these words of his by which he approved Peter's faith and showed it to be the rock, the Lord began to show his disciples that he must go to Jerusalem and suffer many things, and be rejected by the elders and scribes and priests, and be killed, and rise on the third day. There Peter, from his own, was terrified and shuddered at the death of Christ; the sick man was terrified at his own medicine. “Far be it from you, Lord,” he said; “be merciful to yourself; let this not happen.” And where is, “I have power to lay down my life, and I have power to take it up again”? Have you forgotten, Peter? Have you forgotten, “Greater love has no one than this, that one lay down his life for his friends”? You have forgotten. That forgetfulness was from his own; the trepidation, the horror, and the fear of death, all from Peter's own—or rather from Simon's, not from Peter's. And the Lord: “Get behind me, Satan.” “Blessed are you, Simon Bar-Jona”: “Get behind me, Satan.” “Blessed are you, Simon Bar-Jona”—but from God's. “Get behind me, Satan”—from where? Recall from where he was blessed. I have already said: “Because flesh and blood has not revealed it to you, but my Father who is in heaven.” From where Satan? Let the Lord say: “For you do not savor the things that are of God, but the things that are of men.”

Matt 16:16–23 (quotation, high confidence) · John 10:18 (quotation, high confidence) · John 15:13 (quotation, high confidence)

Notes and citation

Summary: Peter's loving confession came from the Father's revelation, not from himself; when he spoke from his own, recoiling from Christ's passion, he was called “Satan,” showing that both right faith and good life are God's gifts.

Quotations: Matt 16:16–23; John 10:18; John 15:13.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): Et Dominus ad eum: Bea - tua ea, Simon Bar-Jona. Quare? De tuo beatus? Non. Quia caro et sanguis non revelamt libi → Et Dominus ad eum: Beatus es, Simon Bar-Jona. Quare? De tuo beatus? Non. Quia caro et sanguis non revelavit tibi; quia oportebat cum venire Jerosolymam, et multa pati, ct reprobaji a senioribus ct scribis → quia oportebat eum venire Jerosolymam, et multa pati, et reprobari a senioribus et scribis; expavil æger medicinam suam → expavit æger medicinam suam; Oblitus es, Petre? Oblilus es, Majorem charitatem → Oblitus es, Petre? Oblitus es, Majorem charitatem; pro amicis suis (ld. xv, 13j? Oblitus es. Oblivio illa de ipsius; trepidatio, horror et timor mortis, totum de Petri.: imo de Simonis, non de Petri. → pro amicis suis (Id. XV, 13)? Oblitus es. Oblivio illa de ipsius; trepidatio, horror et timor mortis, totum de Petri: imo de Simonis, non de Petri.; Beatus es, Sinon Bar-Jona: Vade retro, satanas 1. Beatus ea, Simon Bar-Jona; sed de Dei. → Beatus es, Simon Bar-Jona: Vade retro, satanas. Beatus es, Simon Bar-Jona; sed de Dei..

Topics: Christology, Rome and Peter, Grace

Cite (SBL): Augustine, Serm. 183.14 (PL 38:573; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-14

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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).

183.15PL 38:573–574

Sperate in Dominum, et veræ fidei bona facta conjungite. Confitemini Christum in carne venisse, et credendo, et bene vivendo, et utrumque ab illo acceptum tenete, ab illo augendum et perficiendum sperate. Maledictus enim omnis qui spem suam ponit in homine (Jerem. XVII, 5). Et bonum est homini ut qui gloriatur, in Domino glorietur. Conversi ad Dominum Deum Patrem omnipotentem, puro corde ei, quantum potest parvitas nostra, maximas atque veras gratias agamus; precantes toto animo singularem mansuetudinem ejus, ut preces nostras in beneplacito suo exaudire dignetur; inimicum quoque a nostris actibus et cogitationibus sua virtute expellat, nobis multiplicet fidem, mentem gubernet, spirituales cogitationes concedat, et ad beatitudinem suam perducat: per Jesum Christum Filium ejus. Amen.

Hope in the Lord, and join good deeds to true faith. Confess that Christ has come in the flesh, both by believing and by living well; and hold both as received from him, and hope that they will be increased and perfected by him. “For cursed is everyone who places his hope in man.” And it is good for man that “he who boasts should boast in the Lord.” Turning to the Lord God, the Father almighty, with a pure heart, let us give him, as far as our littleness can, the greatest and truest thanks; praying with our whole mind his singular gentleness, that he may deign in his good pleasure to hear our prayers; that by his power he may also drive the enemy from our actions and thoughts, multiply our faith, govern our mind, grant us spiritual thoughts, and lead us to his blessedness: through Jesus Christ his Son. Amen.

Jer 17:5 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence)

Notes and citation

Summary: Believers should confess Christ come in the flesh by faith and good life, both received from and to be perfected by him, and the sermon closes with the full prayer of thanksgiving.

Quotations: Jer 17:5; 1 Cor 1:31. The closing prayer, elsewhere abbreviated “Conversi ad Dominum, etc.,” is here printed in full.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slips): Et credendo et bene vivendo confiteri debemus Christum in carne venisse. Sperate in Dominum → Sperate in Dominum; et credendo, ct bene vivendo, ct utrumque ab illo acceptum tenete → et credendo, et bene vivendo, et utrumque ab illo acceptum tenete; Maledictus cnim omnis qui spem suam ponit in homine (Jerem. X,. II, 5). → Maledictus enim omnis qui spem suam ponit in homine (Jerem. XVII, 5).; Conversi ad Domiuum Dcum Patrem omnipotentem → Conversi ad Dominum Deum Patrem omnipotentem; spirituales cogitationcs concedat, et ad beatitudinem suam perducat: per Jesum Cbristum Filium ejus. → spirituales cogitationes concedat, et ad beatitudinem suam perducat: per Jesum Christum Filium ejus..

Topics: Prayer

Cite (SBL): Augustine, Serm. 183.15 (PL 38:573–574; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/183-15

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-183-15) · 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).

Chapter 260

260.1PL 38:1201–1202

Ne moras faciamus, acturi multa, regeneratis in Baptismo, qui hodie miscendi sunt populo, brevis, sed gravis sermo reddendus est. Vos qui baptizati estis, et hodie completis sacramentum octavarum vestrarum, breviter accipite et intelligite translatam fuisse figuram circumcisionis carnis, ad circumcisionem cordis. Die octavo circumciduntur carne secundum veterem Legem (Gen. XVII, 12) : et hoc propter Dominum Christum, qui post diem septimum sabbatorum octavo Dominico resurrexit. Cultellis petrinis jussum est circumcidi (Josue v, 2) : Petra erat Christus ( I Cor. x, 4). Infantes appellamini, quoniam regenerati estis, et novam vitam ingressi 'estis, et ad vitam æternam renati estis, si hoc quod in vobis renatum est, malo vivendo non suffocetis. Reddendi estis populis, miscendi estis plebi fidelium : cavete ne imitemini malos fideles, imo falsos fideles ; quasi confitendo fideles, sed male vivendo infideles. Videte, quia testificor vobis coram Deo et Angelis ejus : castitatem servate, sive conjugalem, sive omnimodæ continentiae. Quisque quod vovit reddat. Qui non habetis uxores, licet vobis ducere uxores, sed quarum mariti non vivunt. Feminæ quæ non habent viros, licet eis nubere, sed eis viris quorum uxores non vivunt. Qui habetis uxores, nihil mali faciatis præter uxores. Reddite quod exigitis. Fides vobis debetur, fidem debetis. Fidem debet maritus uxori, uxor marito; ambo Deo. Quicumque continentiam vovistis, reddite quod vovistis : quia non exigeretur, si non vovissetis. Quod potuit licere, non licet : non quia nuptiæ damnantur, sed qui retro respicit damnatur. Cavete a fraudibus in negotiis vestris. Cavete a mendaciis et perjuriis. Cavete a verbositate et luxuria. Quæcumque non vultis fieri vobis, nolite facere aliis, et hominibus et Deo. Quid vos onerem ? Hæc agite, et Deus pacis erit vobiscum (Philipp. IV. 9).

Let us not delay, since we have much to do: a short but weighty sermon must be given to those reborn in baptism, who today are to be mingled with the people. You who have been baptized and today complete the sacrament of your octave, hear briefly and understand that the figure of the circumcision of the flesh has been transferred to the circumcision of the heart. Under the old law they were circumcised in the flesh on the eighth day (Gen 17:12); and this was because of the Lord Christ, who rose again on the eighth day, the Lord's Day, after the seventh day of the sabbath. They were ordered to be circumcised with knives of stone (Josh 5:2): the rock was Christ (1 Cor 10:4). You are called infants, because you have been reborn and have entered a new life and have been born again to eternal life, if you do not stifle by living badly what has been reborn in you. You are to be given back to the peoples, you are to be mingled with the congregation of the faithful: beware of imitating the bad faithful, or rather the false faithful, faithful by confessing, but unfaithful by living badly. See, I testify to you before God and his angels: keep chastity, whether married chastity or complete continence. Let each one pay what he has vowed. You who have no wives may marry wives, but only those whose husbands are not living. Women who have no husbands may marry, but only men whose wives are not living. You who have wives, do nothing wrong outside your wives. Give what you demand. Faithfulness is owed to you; you owe faithfulness. The husband owes faithfulness to his wife, the wife to her husband; both owe it to God. Whoever of you have vowed continence, pay what you have vowed: for it would not be demanded if you had not vowed it. What could have been lawful is not lawful: not because marriage is condemned, but because whoever looks back is condemned. Beware of fraud in your business. Beware of lies and perjuries. Beware of empty talk and luxury. Whatever you do not want done to you, do not do to others, whether to people or to God. Why should I burden you? Do these things, and the God of peace will be with you (Phil 4:9).

Gen 17:12 (quotation, high confidence) · Josh 5:2 (allusion, high confidence) · 1 Cor 10:4 (quotation, high confidence) · 1 Cor 7:3 (allusion, high confidence) · 1 Cor 7:39 (allusion, medium confidence) · Rom 7:2 (echo, medium confidence) · Luke 9:62 (allusion, medium confidence) · Matt 7:12 (allusion, high confidence) · Phil 4:9 (quotation, high confidence)

Notes and citation

Summary: To the newly baptized at the Easter octave: keep chastity, married or vowed; the unmarried may marry only partners whose former spouses are no longer living; those vowed to continence must keep their vow.

"Only those whose husbands are not living": Augustine allows the newly baptized to marry only women whose husbands are dead, and women only men whose wives are dead: a divorced person whose spouse is alive is not free to marry (compare Rom 7:2–3; 1 Cor 7:39).
"Whoever looks back is condemned": an allusion to Luke 9:62 (and Lot's wife, Luke 17:32), applied to those who break a vow of continence.

Notes on the original text

Digital text corrected (letter misread in the digital text; letters misread in the digital text; stray mark in the digital text): Nc moras → Ne moras; estis, ct ad vitam → estis, et ad vitam; si boc quod → si hoc quod; rcnatum → renatum; malos fldeles → malos fideles; non tiabetis → non habetis; nubcre → nubere; nihil'mali → nihil mali; ambo Dco. → ambo Deo.; Cavcte a fraudibus → Cavete a fraudibus; mcndaciis → mendaciis; verbositate ct → verbositate et; hominibus et Dco → hominibus et Deo; oncrem → onerem; agite, ct Deus → agite, et Deus.

Topics: Baptism, Marriage, Divorce and remarriage, Ethics, Virginity and celibacy, Circumcision

Cite (SBL): Augustine, Serm. 260.1 (PL 38:1201–1202; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/260-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/260-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-260-1) · 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).

Chapter 332

332.4PL 38:1461–1463

Ipsa est civitas, quæ de cœlo descendit : tales simus, ut intremus in eam. Audistis enim quales intrent, quales non intrent. Nolite esse tales, quales non intraturos audistis; maxime fornicatores. Nam cum Scriptura commemorasset eos qui non intrabunt, Ibi etiam nominavit homicidas : non expavistis. Nominavit fornicatores (Galat. vi, 19-21): audivi quia pectora tutudistis. Ego audivi, ego audivi, ego vidi : et quod non vidi in cubilibus vestris, vidi in sonitu, vidi in pectoribus vestris, quando tutudistis pectora vestra. Ejicite inde peccatum : nam pectora tundere, et hæc eadem facere, nihil est aliud quam peccata pavimentare. Fratres mei, filii mei, estote casti, amate castitatem, amplectimini castitatem , diligite munditiam : quia Deus auctor munditiæ in templo suo, quod estis vos, eam quærit ; procul a templo expellit immundos. Sufficiant vobis uxores vestræ, quia sufficere vos vultis uxoribus vestris. Non vis ab illa fiat aliquid præter te : noli facere aliquid præter ipsam. Tu dominus es , illa ancilla : Deus fecit utrumque. Sara, inquit Scriptura , obsequebatur Abrahæ, dominum eum vocans (I Petr. III, 6). Verum est; istis tabulis subscripsit episcopus : ancillæ vestræ sunt uxores vestræ , domini estis uxorum vestrarum. Sed quando venitur ad illud negotium, quo sexus discernitur, et sexus sibi uterque miscetur ; Uxor non habet potestatem corporis sui, sed vir. Gaudebas, erigebas te, jactabas te. Bene dixit Apostolus, optime dixit Vas electionis : Uxor non habet potestatem corporis sui, sed vir. Quia ego sum dominus. Laudasti : audi quod sequitur, audi quod non vis, rogo ut velis. Quid est hoc? Audi : Similiter et vir ; dominus ille; similiter et vir non habet potestatem corporis sui, sed mulier (I Cor. vii, 4). Hoc libenter audi. Vitium tibi tollitur, non dominium : adulteria tua prohibentur, non feminæ subriguntur. Tu vir es, ostende : vir enim a virtute , vel virtus a viro. Habes ergo virtutem? Vince libidinem. Mulieris, inquit, caput vir (Id. XI, 3). Si caput es, duc, et sequatur : sed vide quo ducas. Caput es, duc quo sequatur : sed noli ire quo non vis ut sequatur. Ne in præcipitium ruas, vide ut recto tramite gradiaris. Sic vos parate intrare ad illam novam nuptam , ad illam pulchram, ornatam viro suo, non monilibus, sed virtutibus. Si enim casti, et sancti, et boni intraveritis, membra ipsius novæ nuptæ, beatæ et gloriosæ cœlestis Jerusalem , et vos eritis.

This is the city that comes down from heaven: let us be such that we may enter it. For you have heard what kind of people enter and what kind do not. Do not be such as you have heard will not enter — above all, do not be fornicators. For when Scripture listed those who will not enter, it named murderers there too, and you were not alarmed. It named fornicators, and I heard you beat your breasts. I heard it, I heard it, I saw it: and what I did not see in your bedrooms, I saw in the sound, I saw in your breasts, when you beat your breasts. Throw the sin out of there; for to beat your breasts and go on doing the same things is nothing else than to pave over your sins. My brothers, my sons, be chaste, love chastity, embrace chastity, cherish purity; for God, the author of purity, looks for it in his temple, which you are, and drives the impure far from his temple. Let your wives be enough for you, since you want to be enough for your wives. You do not want her to do anything apart from you: do not do anything apart from her. You are the master, she is the handmaid: God made both. Sarah, says Scripture, obeyed Abraham, calling him lord. It is true; the bishop signed those tablets: your wives are your handmaids, you are the masters of your wives. But when it comes to that business in which the sexes are distinguished and each sex is joined to the other, The wife does not have authority over her own body, but the husband. You were glad, you drew yourself up, you boasted. The Apostle said it well, the chosen vessel said it excellently: The wife does not have authority over her own body, but the husband. Because I am the master. You praised it: hear what follows, hear what you do not want to hear — I ask you to want it. What is this? Hear: Likewise also the husband — that master — likewise also the husband does not have authority over his own body, but the wife. Hear this gladly. It is your vice that is taken away, not your mastery: your adulteries are forbidden, not your wives raised above you. You are a man: show it. For vir, “man,” comes from virtus, “strength” — or virtus from vir. Have you strength, then? Conquer lust. The head of the woman, it says, is the man. If you are the head, lead, and let her follow; but see where you lead. You are the head: lead where she may follow; but do not go where you would not want her to follow. Lest you rush over a cliff, see that you walk on the straight path. So prepare yourselves to go in to that new bride, to that beautiful one, adorned for her husband not with necklaces but with virtues. For if you go in chaste and holy and good, you too will be members of that new bride, the blessed and glorious heavenly Jerusalem.

Rev 21:2 (allusion, high confidence) · Gal 5:19–21 (allusion, high confidence) · 1 Pet 3:6 (quotation, high confidence) · 1 Cor 7:4 (quotation, high confidence) · 1 Cor 11:3 (quotation, high confidence) · Eph 5:23 (echo, medium confidence)

Notes and citation

Summary: Augustine urges husbands to be faithful: the Apostle's word that the wife has no authority over her own body is matched by the husband's having none over his, so a husband's adultery is forbidden as much as a wife's.

“Tablets” (tabulae): the marriage contract (tabulae matrimoniales), which the bishop signed as witness; Augustine plays on its clause that the wife is the husband's handmaid.
Augustine quotes 1 Cor 7:4 in two halves to make his hearers applaud the first and then hear the second: the husband's adultery is forbidden on the same ground as the wife's (compare his On Adulterous Marriages and Sermon 392).
“Vir … virtus”: Augustine's play on the Latin words for man and strength, given in Latin in the translation.
The list of those who will not enter is Gal 5:19–21 (Migne's reference reads Gal. vi). The bride adorned for her husband is Rev 21:2.
OCR slips in the digital text were corrected (logged); “ad mam pulchram” is read as “ad illam pulchram” (“to that beautiful one”).

Notes on the original text

Digital text corrected (OCR slip; OCR slip (3 read as 5); OCR slip (probable reading); OCR slip (words run together); OCR slips): Audistis euim qualcs intrent → Audistis enim quales intrent; lbi etiam → Ibi etiam; audivi quia peclora → audivi quia pectora; quod I on vidi → quod non vidi; vidi in I ectoribus → vidi in pectoribus; et h rc eadem → et hæc eadem; qnia Dcus → quia Deus; quia sufflcere → quia sufficere; præter tc : → præter te :; Tu domninus es → Tu dominus es; obscquebatur → obsequebatur; (I Petr. III, G) → (I Petr. III, 6); suntuxores → sunt uxores; U.ror non habet potestatem corporis aui, sed vir → Uxor non habet potestatem corporis sui, sed vir; Benc dixit → Bene dixit; dixit Yas electionis → dixit Vas electionis; audi quod scquitur → audi quod sequitur; rogo ut vclis. Quid cst hoc? → rogo ut velis. Quid est hoc?; dominus illc; → dominus ille;; corporis aui, sed mulier (I Cor. vn, 4). IIoc → corporis sui, sed mulier (I Cor. vii, 4). Hoc; Habes ergo virtulcm? Vince libidincm. → Habes ergo virtutem? Vince libidinem.; (Id. XI, 5) → (Id. XI, 3); sed vide quo diuas → sed vide quo ducas; Ne in pr;rcipitium → Ne in præcipitium; Sic vos paralc → Sic vos parate; ad mam pulchram → ad illam pulchram; Si enim vasti → Si enim casti; intra vel'His, membra ipsius novae → intraveritis, membra ipsius novæ.

Topics: Marriage, Ethics, Divorce and remarriage, Sexual morality

Cite (SBL): Augustine, Serm. 332.4 (PL 38:1461–1463; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/332-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/332-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-332-4) · 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).

Chapter 392

392.1PL 39:1709

Apostolum audivimus nobis dicentem, Legatione fungimur pro Christo, exhortantes reconciliari Deo (II Cor. v, 20). Non exhortaretur ut reconciliaremur, nisi inimici fuissemus. Ergo erat totus mundus inimicus Salvatori, amicus captivatori : hoc est, inimicus Deo, amicus diabolo. Et totum genus humanum, tanquam ista mulier, curvatum erat ad terram. Jam intelligens quidam inimicos istos, clamat adversus eos, et dicit Deo : Curvaverunt animam meam (Psal. LVI, 7). Diabolus et angeli ejus animas hominum curvaverunt ad terras, id est, ut pronae in ea quae temporalia sunt et terrena, superna non quærerent. Nam utique hoc dicit Dominus de muliere ista, quam alligaverat satanas ecce decem et octo annis : et jam oportebat eam solvi a vinculo suo, et solvi in die sabbati. Calumniabantur autem erigenti , qui, nisi curvi (Luc. XIII. 11-16)? Quandoquidem et ipsa quæ Deus præceperat non intelligentes, terreno corde intuebantur. Sacramentum enim Baptismi' carnaliter celebrabant, spiritualiter non videbant.

We have heard the Apostle saying to us: “We act as ambassadors for Christ, exhorting you to be reconciled to God.” He would not exhort us to be reconciled unless we had been enemies. So the whole world was an enemy of the Saviour and a friend of the captor, that is, an enemy of God and a friend of the devil. And the whole human race, like this woman, was bent down to the earth. Someone who already understood these enemies cries out against them and says to God: “They bent down my soul.” The devil and his angels bent the souls of men down to the earth, that is, so that, leaning toward the things that are temporal and earthly, they would not seek the things above. For surely the Lord says this of this woman whom Satan had bound, behold, eighteen years: it was fitting that she be loosed from her bond, and loosed on the sabbath day. But who slandered the one who raised her up, if not the bent? For they did not understand even the things God had commanded, but looked on them with an earthly heart. They celebrated the sacrament of the sabbath carnally; they did not see it spiritually.

2 Cor 5:20 (quotation, high confidence) · Ps 57:6 (56:7 Vulg.) (quotation, high confidence) · Luke 13:11–16 (allusion, high confidence)

Notes and citation

Summary: Augustine opens his sermon to the married by comparing humankind, bent toward earthly things by the devil, to the bent woman whom Christ freed on the sabbath.

This sermon (Sermon 392, to the married) is not in NPNF¹ 6 and has no public-domain English translation; the translation was re-read against the Latin. In the last sentence the digital text reads “Baptismi” (“the sacrament of baptism”), which does not fit the context of the sabbath healing; translated by sense as “of the sabbath”. Quotations: 2 Cor 5:20; Ps 57:6 (Vulgate 56:7); Luke 13:11–16.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): reconcitiari Deo (IJ Cor. v, 20) → reconciliari Deo (II Cor. v, 20); amicUs captivatori → amicus captivatori; tanquam ista muller → tanquam ista mulier; (Ptal. LVI, 7) → (Psal. LVI, 7); quæ Deas præceperat → quæ Deus præceperat; spiritualiter non videbam → spiritualiter non videbant.

Cite (SBL): Augustine, Serm. 392.1 (PL 39:1709; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/392-1

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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).

392.2PL 39:1709

Audite, charissimi, membra Christi et matris Catholicæ filii. Quod dico competentibus, audiant fideles; quod dico fidelibus, audiant competentes; quod dico competentibus et fidelibus, audiant pœnitentes; quod dico fidelibus et competentibus et poenitentibus , audiant catechumeni, audiant omnes : omnes timeant, nemo contemnat. Sit mihi in consolationem vester auditus, ne sit vobis in testimonium dolor meus. Competentibus dico, Fornicari vobis non licet. Sufficiant vobis aut uxores aut nec uxores : concubinas vobis habere non licet. Audiat Deus, si vos surdi estis; audiant Angeli ejus, si vos contemnitis. Concubinas vobis habere non licet. Et si non habetis uxores, non licet vobis habere concubinas, quas postea dimittatis, ut ducatis uxores; quanto magis damnatio vobis erit, si habere volueritis et concubinas et uxores? Non vobis licet habere uxores, quarum priores mariti vivunt: nec vobis, feminae, habere viros licet, quorum priores uxores vivunt. Adulterina sunt ista conjugia, non jure fori, sed jure cœli. Nec eam feminam quæ per repudium discessit a marito, licet vobis ducere vivo marito. Solius fornicationis causa licet uxorem adulteram dimittere: sed illa vivente non licet alteram ducere. Et vobis, feminæ, nec illos viros a quibus per repudium discesserunt uxores eorum , maritos habere conceditur; non licet: adulteria sunt, non conjugia. Contemnitur Augustinus , timeatur vel Christus. Nolite imitari turbam malorum , infidelium, filii mei : nolite sequi vias latas, quarum finis ad interitum ducit. Qui baptizatus fuerit, aut continentiam Deo voveat, aut permaneat cum uxore sua, aut si non habet, ducat uxorem.

Hear, dearly beloved, members of Christ and sons of the Catholic mother. What I say to the candidates for baptism, let the faithful hear; what I say to the faithful, let the candidates hear; what I say to the candidates and the faithful, let the penitents hear; what I say to the faithful, the candidates and the penitents, let the catechumens hear; let all hear: let all fear, let no one despise. Let your hearing be my consolation, lest my grief be a testimony against you. To the candidates I say: you are not permitted to commit sexual immorality. Let either wives or no wives suffice you: you are not permitted to have concubines. Let God hear, if you are deaf; let his angels hear, if you despise it. You are not permitted to have concubines. Even if you have no wives, you are not permitted to have concubines whom you later put away in order to marry wives; how much greater will your condemnation be if you wish to have both concubines and wives! You are not permitted to have wives whose former husbands are living; nor are you, women, permitted to have husbands whose former wives are living. These unions are adulterous, not by the law of the courts but by the law of heaven. Nor are you permitted to marry a woman who departed from her husband by repudiation, while her husband lives. Only for the cause of sexual immorality is it permitted to put away an adulterous wife; but while she lives it is not permitted to marry another. And you, women, are not allowed to have as husbands men from whom their wives have departed by repudiation; it is not permitted: they are adulteries, not marriages. Augustine is despised; let Christ at least be feared. Do not imitate the crowd of the wicked and the unbelieving, my sons; do not follow the broad ways whose end leads to destruction. Whoever has been baptized, let him either vow continence to God, or remain with his wife, or, if he has none, take a wife.

Matt 5:32 (allusion, high confidence) · Matt 19:9 (allusion, high confidence) · Luke 16:18 (allusion, high confidence) · Matt 7:13 (allusion, high confidence)

Notes and citation

Summary: Augustine tells the candidates for baptism that concubinage is forbidden, and that marriage to anyone whose former spouse is living, including after repudiation, is adultery; a wife may be put away for sexual immorality, but the husband may not remarry while she lives.

Translated exactly: “Only for the cause of sexual immorality is it permitted to put away an adulterous wife; but while she lives it is not permitted to marry another”; unions with a person whose former spouse is living are “adulteries, not marriages”, “not by the law of the courts but by the law of heaven”. “Candidates for baptism” renders competentes. “The law of the courts” follows the correction of the digital text's “tori” to “fori”. Terms: dimittere “put away”, repudium “repudiation”, fornicari “commit sexual immorality”. A footnote mark was removed by a logged correction. Allusions: Matt 5:32; Matt 19:9; Luke 16:18; Matt 7:13.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray digit; OCR slips; OCR t for f; footnote mark; stray mark): Competenlibus → Competentibus; aut uxores ant nec uxores → aut uxores aut nec uxores; babere concubinas → habere concubinas; ducatis uiores 2; → ducatis uxores;; et uxores I? → et uxores?; habere uxore?, quarum priores mariti vivuut → habere uxores, quarum priores mariti vivunt; non jure tori, sed jure cœli (a). → non jure fori, sed jure cœli.; Sollus fornicationis → Solius fornicationis; adultcria sunt → adulteria sunt; ant permaneat → aut permaneat.

Topics: Divorce and remarriage, Marriage, Sexual morality

Cite (SBL): Augustine, Serm. 392.2 (PL 39:1709; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/392-2

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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).

392.3PL 39:1709–1711

Audite me, fideles, id est baptizati. Quare moriemini jam renati ? Quando baptizati per vias tortuosas et lubricas et immundas itis, nescitis quia peritis? Peritis, filii mei, credite. Non vultis credere ? Quid vobis facio? Qui fideles estis, et auditis me, si forte talia commisistis, nolite addere ; et ut vobis Deus ignoscat, orate. Si non potuistis habere, vel noluistis, pudicitiam conjugalem seu continentiam, et deviastis a proposito vel vinculi conjugalis vel devotae continentiæ, sit in vobis dolor et humilitas poenitentiæ. Apertius dico : nemo dicat, Non intellexi. Qui post uxores vestras vos illicito concubitu maculastis, si præter uxores vestras cum aliqua concubuistis ; agite poenitentiam, qualis agitur in Ecclesia, ut oret pro vobis Ecclesia. Nemo sibi dicat, Occulte ago, apud Deum ago : novit Deus qui mihi ignoscat, quia in corde meo ago. Ergo sine causa dictum est, Quæ solveritis in terra, soluta erunt in cœlo (Matth. XVIII, 18) ? Ergo sine causa sunt claves datæ Ecclesiae Dei ? frustramus Evangelium, frustramus verba Christi ? Promittimus vobis quod ille negat? Nonne vos decipimus ? Job dicit, Si erubui in conspectu populi confiteri peccata mea (Job XXXI, 33). Talis justus, thesauri divini obryzum, tali camino probatus ista dicit; et resistit mihi filius pesti. tentiæ, et erubescit genu figere sub benedictione Dei superba cervix, mens tortuosa? Fortassis, imo quod non dubitatur, propterea Deus voluit ut Theodosius imperator ageret poenitentiam publicam in conspectu populi, maxime quia peccatum ejus celari non potuit; et erubescit senator, quod non erubuit imperator? Erubescit, nec senator, sed tantum curialis, quod non erubuit imperator ? Erubescit plebeius sive negotiator, quod non erubuit imperator ? Quæ ista superbia est ? Nonne sola sufficeret gehennæ, etiamsi Adulterium nullum esset?

Hear me, faithful, that is, the baptized. Why will you die, now that you are reborn? When, baptized, you go by crooked, slippery and unclean ways, do you not know that you are perishing? You are perishing, my sons; believe it. You do not wish to believe? What shall I do to you? You who are faithful and hear me, if perhaps you have committed such things, do not add to them, and pray that God may forgive you. If you could not, or would not, keep either conjugal chastity or continence, and have strayed from your purpose, whether of the conjugal bond or of devoted continence, let there be in you the grief and humility of repentance. I say it more plainly, so that no one may say, “I did not understand”: you who, after taking your wives, have stained yourselves with unlawful intercourse, if besides your wives you have lain with some other woman, do penance such as is done in the church, so that the church may pray for you. Let no one say to himself, “I do it secretly, I do it before God; God, who forgives me, knows, because I do it in my heart.” Was it then said without cause, “Whatever you loose on earth will be loosed in heaven”? Were the keys then given to the church of God without cause? Are we making the Gospel void, making the words of Christ void? Are we promising you what he denies? Are we not deceiving you? Job says, “If I was ashamed to confess my sins in the sight of the people.” Such a righteous man, pure gold of the divine treasury, tested in such a furnace, says this; and does a son of pestilence resist me, and is the proud neck, the crooked mind, ashamed to bend the knee under God's blessing? Perhaps (no, it is not in doubt) God willed for this reason that the emperor Theodosius should do public penance in the sight of the people, especially because his sin could not be hidden; and is a senator ashamed of what the emperor was not ashamed? Is not even a senator, but only a town councillor, ashamed of what the emperor was not ashamed? Is a commoner or a merchant ashamed of what the emperor was not ashamed? What pride is this? Would it not alone suffice for Gehenna, even if there were no adultery?

Matt 18:18 (quotation, high confidence) · Matt 16:19 (allusion, medium confidence) · Job 31:33–34 (quotation, high confidence)

Notes and citation

Summary: Augustine tells the baptized who have committed adultery to do the church's penance publicly, as the emperor Theodosius did, rather than claim to confess to God in secret.

Theodosius I did public penance at Milan in 390, after the massacre at Thessalonica. “Son of pestilence” renders the doubtful “filius pesti. tentiæ” of the digital text (probably “filius pestilentiae”). Quotations: Matt 18:18; Job 31:33–34 (Vulgate); allusion: Matt 16:19.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray digit; stray marks): racscitis → nescitis; Non vukis credere → Non vultis credere; si forto talia commisistis, nolitc addere → si forte talia commisistis, nolite addere; continentiæ 1, → continentiæ,; claTes datæ → claves datæ; Evangelium , .frustramus → Evangelium, frustramus; Nonne vos dccipimus → Nonne vos decipimus; ct resistit → et resistit; Erubescit, nee senator → Erubescit, nec senator.

Topics: Marriage, Ethics, Church discipline and penance

Cite (SBL): Augustine, Serm. 392.3 (PL 39:1709–1711; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/392-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-392-3) · 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).

392.4PL 39:1711

Postremo, fratres mei, audiant me viri, audiant me feminae, quid ad me irascimini ? Utinam faciatis quod scriptum est, Irascimini, et nolite peccare (Psal. IV, 5). Timere debeo, ne contingat mihi quod contigit apostolo Paulo, quod modo cum legeretur, si intenti fuistis, audistis : Ergo inimicus factus sum vobis verum prædicans (Galat. IV, 16)? Et si ita est, fiat. Si necesse est ut inimicus sim vobis, melius vobis opto esse, quam justitiæ. Commendo vos custodiendos etiam uxoribus vestris. Filiæ meae sunt, sicut et vos filii mei estis. Audiant me : zelent viros suos; non sibi servent vanam gloriam, qua solent a maritis impudicis matronæ laudari, quia impudicitiam virorum suorum aequo animo ferunt. Nolo talem patientiam habeant christianae mulieres : prorsus zelent viros suos; non propter carnem suam, sed propter animas illorum. Omnino ego moneo, ego praecipio, ego jubeo : episcopus jubet, Christus in me jubet. Novit ille in cujus conspectu ardet cor meum. Ego, inquam, jubeo. Nolite viros vestros permittere fornicari. Interpellate contra illos Ecclesiam. Non dico, judices publicos, non proconsulem, non vicarium, non comitem, non imperatorem ; sed Christum. In cæteris omnibus ancillae estote virorum vestrorum, subditæ ad obsequium. Nulla sit in vobis protervitas, nulla superbia, non contumeliosa cervix, non aliqua inobedientia : prorsus tanquam ancillæ servite. Sed ubi ventum fuerit ad illud negotium, ubi vos beatus Apostolus aequavit, dicens, Uxori vir debitum reddat, similiter et uxor viro; subintulit, Uxor non habet potestatem corporis sui, sed vir. Quid te extollis ? Audi quod sequitur : Similiter et vir non habet corporis sui potestatem, sed mulier ( I Cor. VII, 3, 4). Ubi ad hoc ventum fuerit, clamate pro re vestra. Aurum tuum vendit maritus pro necessitate sua : ferto, femina; ferto, ancilla; noli litigare, noli contradicere. Contemptus auri tui, dilectio est viri tui. Si villam tuam pro necessitate sua vendat, quae est et tua (non enim potest esse ipsius, quæ non sit tua, si est charitas in te, quæ debet esse in uxore), ferto patienter; et si dubitat, tu offer : contemno omnia propter amorem viri tui. Sed castum opta, pro castitate litiga. Patienter pereat villa tua, non anima ipsius te patiente pereat.

Finally, my brothers, let the men hear me, let the women hear me: why are you angry with me? Would that you did what is written: “Be angry, and do not sin.” I must fear that there may happen to me what happened to the apostle Paul, which you heard just now when it was read, if you were attentive: “Have I then become your enemy by preaching the truth?” And if it is so, so be it. If it is necessary that I be your enemy, I prefer to be yours rather than justice's. I commend you to the keeping of your wives too. They are my daughters, as you are my sons. Let them hear me: let them be jealous over their husbands; let them not keep for themselves the empty glory for which matrons are wont to be praised by unchaste husbands, because they bear their husbands' unchastity with equanimity. I do not want Christian women to have such patience: let them be thoroughly jealous over their husbands, not for the sake of their own flesh, but for the sake of their husbands' souls. I altogether admonish, I instruct, I command: the bishop commands; Christ commands in me. He knows, in whose sight my heart burns. I, I say, command. Do not permit your husbands to commit sexual immorality. Appeal to the church against them. I do not say to the public judges, not to the proconsul, not to the vicar, not to the count, not to the emperor; but to Christ. In all other things be the handmaids of your husbands, subject in obedience. Let there be in you no impudence, no pride, no insolent neck, no disobedience at all: serve altogether as handmaids. But when it comes to that matter in which the blessed Apostle made you equal, saying, “Let the husband render the debt to the wife, and likewise the wife to the husband,” he added, “The wife does not have power over her own body, but the husband.” Why do you exalt yourself? Hear what follows: “Likewise the husband too does not have power over his own body, but the wife.” When it comes to this, cry out for what is yours. Your husband sells your gold for his need: bear it, woman; bear it, handmaid; do not quarrel, do not contradict. Contempt for your gold is love of your husband. If he sells your estate for his need, which is yours too (for nothing can be his that is not yours, if there is in you the love that ought to be in a wife), bear it patiently; and if he hesitates, offer it yourself: I despise all things for love of my husband. But want him chaste; fight for chastity. Let your estate perish while you bear it patiently; let his soul not perish while you bear it patiently.

Ps 4:4 (4:5 Vulg.) (quotation, high confidence) · Gal 4:16 (quotation, high confidence) · 1 Cor 7:3–4 (quotation, high confidence)

Notes and citation

Summary: Augustine commands wives not to tolerate their husbands' sexual immorality but to bring it before the church, while yielding to them in property and all else, since in the marriage bed Paul made them equal.

Augustine tells wives to “appeal to the church” (interpellate … ecclesiam) against unfaithful husbands, not to the civil courts. He does not speak here of divorce. Quotations: Ps 4:4 (Vulgate 4:5); Gal 4:16; 1 Cor 7:3–4.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark): audiunt lue viri, audiunt me feminae → audiant me viri, audiant me feminae; (Galal. IV, 16) → (Galat. IV, 16); jnelius vobis → melius vobis; Audiant me : zclent → Audiant me : zelent; talem .patientiam → talem patientiam; propter carnom suam → propter carnem suam; ogo jubco : episcopus jubet, Christus in mc jubet → ego jubeo : episcopus jubet, Christus in me jubet; sed Cbristum → sed Christum; Nulla sit ia vobis → Nulla sit in vobis; uhi vos bcatus → ubi vos beatus; corporis sui, aed vir → corporis sui, sed vir; vir noa habet → vir non habet; ferto, femina; forto, ancilla → ferto, femina; ferto, ancilla; ferto paticuter → ferto patienter; te patienta pereat → te patiente pereat.

Topics: Marriage, Ethics, Sexual morality

Cite (SBL): Augustine, Serm. 392.4 (PL 39:1711; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/392-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-392-4) · 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).

392.5PL 39:1711

Ducat hic in bonum, illa sequatur. Non dico viris, ut in hac causa zelent uxores suas. Scio quia faciunt, novi. Quis ferat uxorem adulteram ? Et imperatur feminae ut ferat adulterum virum ! O justitia ! Quare, rogo te? quare ? Quia ego sum vir. Vir es? in fortitudine tua probemus, quia vir es. Vir es? vince libidinem. Quomodo vir, quo uxor est fortior ? Tu es caput mulieris, vir, verum est. Si caput est, ducat, uxor sequatur. Sed ubi recta est domus, caput mulieris vir. Si caput es, duc : sequatur illa caput suum. Sed vide quo eas. Noli ire quo non vis ut sequatur: noli ire quo times pedissequam, ne in foveam adulterii simul ruatis : ne cum tu facis, doceas quod facis. Dolet tibi anima, si in foveam adulterii ambo simul ruatis : doleat tibi, si tu solus ruas. Zelas, non vis ut ruat illa : time, tu noli ruere. Nolite autem, pudicissimæ feminæ, imitari impudicos viros vestros. Absit a vobis. Aut vobiscum vivant, aut soli pereant. Impudico marito non debet mulier pudicitiam, sed Deo illam debet, Christo illam debet. Non propter illum faciat, qui non meretur; sed propter Christum faciat. Pretium suum attendat, tabulas suas legat. Postremo quod libet sentiat, qui forte indignatur, quia talia disputo : nam scio, qui sapiunt, amant inde me ; quia non sine causa scriptum est, Corripe sapientem, et amabit te; corripe insipientem, et adjiciet odisse te (Prov. IX, 8). Non dixit, Incipiet: sed, adjiciet : quia jam oderat. Ergo scio quia sapientes amant me in hoc. A communione se cohibeant , qui sciunt quia novi peccata ipsorum; ne de cancellis projiciantur. Quorum autem nescio, hos coram Deo convenio. Agant eliam ipsi poenitentiam, et deinceps ab immunditia abstineant fornicationum suarum.

Let him lead to the good, let her follow. I do not tell husbands to be jealous over their wives in this matter. I know that they are; I know it. Who would bear an adulterous wife? And yet the woman is ordered to bear an adulterous husband! O justice! Why, I ask you, why? “Because I am a man.” You are a man? Let us prove by your strength that you are a man. You are a man? Conquer lust. How are you a man, if your wife is stronger? You are the head of the woman, husband; that is true. If you are the head, lead, and let the wife follow. Where the house is rightly ordered, the man is the head of the woman. If you are the head, lead; let her follow her head. But see where you are going. Do not go where you do not want her to follow; do not go where you are afraid for her who follows you, lest you rush together into the pit of adultery; lest, when you do it, you teach what you do. Your soul grieves at the thought that you might both rush together into the pit of adultery: let it grieve you if you rush into it alone. You are jealous and do not want her to fall: be afraid, and do not fall yourself. But you, most chaste women, do not imitate your unchaste husbands. Far be it from you. Let them either live with you or perish alone. A wife does not owe her chastity to an unchaste husband, but she owes it to God, she owes it to Christ. Let her not keep it for his sake, who does not deserve it, but for Christ's sake. Let her consider her price; let her read her marriage tablets. Finally, let anyone who is perhaps indignant that I discuss such things think what he likes: for I know that those who are wise love me for it; for not without cause is it written, “Rebuke a wise man, and he will love you; rebuke a fool, and he will add to hating you.” He did not say “will begin,” but “will add,” because he already hated. So I know that the wise love me for this. Let those who know that I know their sins keep themselves from communion, so that they may not be thrown out from the chancel rail. Those whose sins I do not know, I summon before God. Let them too do penance, and from now on abstain from the uncleanness of their acts of sexual immorality.

Prov 9:8 (quotation, high confidence) · 1 Cor 11:3 (allusion, high confidence) · Eph 5:23 (allusion, medium confidence)

Notes and citation

Summary: Augustine rebukes the double standard by which husbands will not bear adulterous wives but expect wives to bear adulterous husbands, calls husbands to lead in chastity, and bars known adulterers from communion.

Augustine rejects the double standard (“Who would bear an adulterous wife? And yet the woman is ordered to bear an adulterous husband!”) without speaking of divorce. “Let them either live with you or perish alone”: that is, either live chastely with their wives or perish by themselves. The “marriage tablets” (tabulae) are the written marriage contract. A footnote mark was removed by a logged correction. Quotations: Prov 9:8; allusions: 1 Cor 11:3; Eph 5:23.

Notes on the original text

Digital text corrected (footnote mark; joined words): Ojustitia → O justitia; doceas quod facis (a). → doceas quod facis..

Topics: Marriage, Ethics, Divorce and remarriage, Sexual morality, Church discipline and penance

Cite (SBL): Augustine, Serm. 392.5 (PL 39:1711; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/392-5

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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).

392.6PL 39:1711–1713

Poenitentibus dico : quid est quod agitis ? Scitote, nihil agitis. Quid prodest quia humiliamini, si non mutamini? Catechumenis dico : exardescite voluntate ad percipiendam gratiam. Sed eligite vobis in Ecclesia Dei quos imitemini. Si non inveneritis : heu mihi, Deus meus! quid est quod dico, Si non inveneritis? Ergo in populo fidelium non est quem inveniatis? Per tot annos, tot homines sine causa baptizavimus, si non ibi sunt qui servent quod acceperunt, qui custodiant quod audierunt. Absit a me ut hoc credam. Melius non vobis essem episcopus, si hoc ita est. Sed spero esse, credo esse. Inde est autem misera conditio mea, quia plerumque cogor adulteros nosse, castos nosse non possum. In occulto est unde gaudeam, in publico est unde torquear. Ergo desiderate gratiam Dei, eligite quos imitemini, cum quibus vivatis, et cum quibus colloquia dulcia charitatis habeatis. Nolite admittere susurrationes malas. Corrumpunt mores bonos colloquia mala (I Cor. xv, 35). Vivite sicut spicae inter zizania : ferte tribulationes hujus saeculi, sicut grana in area. Veniet ventilator : nemo sit passim isto tempore separator.

To the penitents I say: what is it that you are doing? Know that you are doing nothing. What use is it that you are humbled, if you are not changed? To the catechumens I say: burn with desire to receive grace. But choose for yourselves in the church of God those whom you may imitate. If you do not find any … alas for me, my God! What is it that I am saying, “If you do not find any”? Is there then no one among the people of the faithful whom you may find? For so many years we have baptized so many people in vain, if there are none there who keep what they received, who guard what they heard. Far be it from me to believe this. It would be better for me not to be your bishop, if this is so. But I hope there are; I believe there are. This, however, is my wretched condition, that I am often compelled to know the adulterers, and cannot know the chaste. What makes me rejoice is hidden; what tortures me is public. Therefore desire the grace of God, choose those whom you may imitate, with whom you may live, and with whom you may have the sweet conversations of charity. Do not admit evil whisperings. “Evil conversations corrupt good morals.” Live like ears of wheat among the tares; bear the tribulations of this world like grains on the threshing floor. The winnower will come; let no one in this time be a separator here and there.

1 Cor 15:33 (quotation, high confidence) · Matt 13:24–30 (allusion, high confidence) · Matt 3:12 (allusion, high confidence)

Notes and citation

Summary: Augustine closes by urging penitents to change their lives and catechumens to imitate the chaste among the faithful, bearing with the wicked until the final winnowing.

Quotations and allusions: 1 Cor 15:33; Matt 13:24–30; Matt 3:12.

Notes on the original text

Digital text corrected (OCR slip; joined words; joined words; OCR slip): Catechumeuis → Catechumenis; heumihi → heu mihi; quid cst quod dico → quid est quod dico; fidelium noh est → fidelium non est; tol homines → tot homines; Inde est autcm → Inde est autem; plerumquc → plerumque; cbaritatis → charitatis; admitteresusurraliones → admittere susurrationes; collozuia → colloquia; sicutspicse → sicut spicae.

Cite (SBL): Augustine, Serm. 392.6 (PL 39:1711–1713; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/augustine-sermones/392-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-392-6) · 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).