Sermons to the People 52.3–52.23

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 20 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 52

52.3PL 38:254

Quid ergo agimus? Ecce seorsum venit Filius in homine, seorsum Spiritus sanctus de cœlo descendit in specie columbæ, seorsum vox Patris de cœlo sonuit, Hic est Filius meus. Ubi est inseparabilis Trinitas? Fecit vos per me Deus intentos. Orate pro nobis, et quasi aperientes sinum, donet ipse unde quod aperuistis impleatur. Collaborate nobis. Videtis enim quid susceperimus; non solum quid, verum etiam qui; unde volumus dicere, ubi positi, quomodo positi in corpore quod corrumpitur et aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem. Quando ergo istum sensum a multis extraho, et ad unum Deum Trinitatem inseparabilem colligo, ut aliquid videam quod dicam; putasne in hoc corpore quod aggravat animam, ut aliquid vobis digne loquar, potero dicere, Quoniam ad te, Domine, animam meam levavi? Adjuvet me, levet eam mecum. Nam infirmus sum illi, et gravis est mihi. Solet hæc quæstio ab studiosissimis fratribus proponi, solet in amatorum verbi Dei sermone versari, solet pro hac multum pulsari ad Deum, dicentibus hominibus: Facit aliquid Pater, quod non facit Filius; aut facit aliquid Filius quod non facit Pater? Interim de Patre et Filio dicamus. Cum autem hinc expedierit conatum nostrum, cui dicimus, Adjutor meus esto, ne derelinquas me; intelligitur etiam Spiritus sanctus ab operatione Patris et Filii nequaquam discedere. De Patre ergo et Filio, fratres, audite. Facit aliquid Pater sine Filio? Respondemus, Non. An dubitatis? Quid enim facit sine illo, per quem facta sunt omnia? Omnia, inquit, per ipsum facta sunt. Et satiate inculcans tardis, duris, litigiosis, addidit, Et sine ipso factum est nihil.

What, then, are we to do? See, the Son came separately in the man; the Holy Spirit came down separately from heaven in the form of a dove; the voice of the Father sounded separately from heaven, “This is my Son.” Where is the inseparable Trinity? God has made you attentive through me. Pray for us, and, as if opening your bosom, may he himself give what will fill what you have opened. Labor together with us. For you see what we have undertaken: not only what, but also who has undertaken it; what we want to speak of, where we are placed, how we are placed: in a body which is corruptible and weighs down the soul, while the earthly dwelling presses down the mind that thinks of many things. So when I draw this mind away from many things and gather it toward the one God, the inseparable Trinity, so as to see something I may say, do you think that in this body which weighs down the soul I shall be able to say, so as to speak to you worthily, “To you, Lord, I have lifted up my soul”? May he help me; may he lift it up with me. For I am weak for it, and it is heavy for me. This question is often raised by very studious brothers; it often comes up in the conversation of those who love God’s word; there is often much knocking at God’s door about it, as people say: “Does the Father do anything that the Son does not do? Or does the Son do anything that the Father does not do?” Meanwhile let us speak of the Father and the Son. And when he to whom we say, “Be my helper, do not forsake me,” has carried our effort through this, it will also be understood that the Holy Spirit in no way departs from the working of the Father and the Son. Hear, then, brothers, about the Father and the Son. Does the Father do anything without the Son? We answer, No. Do you doubt it? For what does he do without him through whom all things were made? “All things,” it says, “were made through him.” And, pressing it home fully on the slow, the hard, the quarrelsome, he added, “And without him nothing was made.”

Textual problem in this passage: see the notes.

Ps 86:4 (85:4 Vulg.) (quotation, high confidence) · Ps 27:9 (26:9 Vulg.) (quotation, high confidence) · John 1:3 (quotation, high confidence) · Matt 3:17 (quotation, high confidence)

Notes and citation

Summary: Asking for prayer in so hard a question, Augustine sets out the problem whether the Father does anything the Son does not, and answers first that the Father does nothing without the Son, through whom all things were made.

“A body which is corruptible …”: Wis 9:15. “To you, Lord, I have lifted up my soul”: Ps 86:4 (Vulgate 85:4); compare Ps 25:1. “Be my helper …”: Ps 27:9 (Vulgate 26:9). “All things were made through him …”: John 1:3. This section also contains Migne’s paragraph 4: its number and Migne’s heading (“The works of the Father and the Son are inseparable”), left in the text by the digitization, are removed. A heading by Migne (“The need of God’s help to untie the knot of the difficulty”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s paragraph number (4) and marginal heading left in the text; removed; OCR slip; OCR slip in the digital text): Ecce scorsum venit → Ecce seorsum venit; homine, scorsum Spiritus → homine, seorsum Spiritus; cuclo → cœlo; pcr me Deus intento;. → per me Deus intentos.; nobis, ct quasi → nobis, et quasi; siuum1, → sinum,; apcruistis → aperuistis; cnm! → enim; animam, ct deprimit → animam, et deprimit; extraho, ct ad → extraho, et ad; putasnc → putasne; potcro → potero; Adjuvct → Adjuvet; A. Opera Putri. et Filii inseparabilia. Solet hxc → Solet hæc; mullum → multum; f acit Patcr → facit Pater; Interim dc Patre → Interim de Patre; conatmn → conatum; Fihi → Filii; facil → facit; peripsum → per ipsum; tardis 1, → tardis,; factum eat → factum est.

Extrabiblical texts: Wis 9:15 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.3 (PL 38:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-3). (abbreviation not yet checked)

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

52.5PL 38:254

Quid igitur, fratres? Omnia per ipsum facta sunt; intelligimus utique universam creaturam factam per Filium, fecisse Patrem per Verbum suum, Deum per Virtutem et Sapientiam suam: numquid dicturi sumus, Omnia quidem, quando creata sunt, per ipsum facta sunt, sed nunc non omnia per ipsum facit Pater? Absit. Recedat hæc cogitatio a fidelium cordibus, abigatur a sensu devotorum, ab intellectu piorum. Fieri non potest ut per ipsum creaverit, et non per ipsum gubernet. Absit ut sine ipso regatur quod est, quando per ipsum factum est ut esset. Sed et hoc testimonio Scripturæ doceamus, non solum per ipsum facta et creata omnia, sicut ex Evangelio commemoravimus, Omnia per ipsum facta sunt, et sine ipso factum est nihil: sed per ipsum etiam regi et disponi quæ facta sunt. Agnoscitis ergo Christum Dei Virtutem et Dei Sapientiam: agnoscite dictum et de Sapientia, Attingit a fine usque ad finem fortiter, et disponit omnia suaviter. Non ergo dubitemus per ipsum regi omnia, per quem facta sunt omnia. Nihil itaque Pater sine Filio, nihil Filius sine Patre facit.

What, then, brothers? “All things were made through him”: we understand that the whole creation was made through the Son, that the Father made it through his Word, God through his Power and Wisdom. Are we going to say, “All things, indeed, when they were created, were made through him, but now the Father does not do all things through him”? Far from it. Let this thought depart from the hearts of the faithful; let it be driven from the minds of the devout, from the understanding of the godly. It cannot be that he created through him and does not govern through him. Far be it that what exists should be ruled without him, when it was through him that it was made to exist. But let us show by this testimony of Scripture too that not only were all things made and created through him, as we have quoted from the Gospel, “All things were made through him, and without him nothing was made,” but also that the things that were made are ruled and ordered through him. You acknowledge Christ, then, as the Power of God and the Wisdom of God; acknowledge also what is said of Wisdom: “She reaches mightily from end to end, and orders all things sweetly.” Let us not doubt, then, that all things are ruled through him through whom all things were made. So the Father does nothing without the Son, and the Son nothing without the Father.

John 1:3 (quotation, high confidence) · 1 Cor 1:24 (allusion, high confidence)

Notes and citation

Summary: The Father not only created all things through the Son but also governs them through him, so neither acts without the other.

“All things were made through him …”: John 1:3. “Power of God and Wisdom of God”: 1 Cor 1:24. “She reaches mightily …”: Wis 8:1. A heading by Migne (“The Father both made and rules all things through the Son”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text; OCR slip in the digital text; Migne’s Scripture reference printed in the text; removed): feci se → fecisse; suain → suam; dioturi → dicturi; quidcm → quidem; per ipsum. facta → per ipsum facta; Absi!. → Absit.; crcaverit → creaverit; Sed ct hoc → Sed et hoc; Scriptune → Scripturæ; eliam → etiam; Christum Dci Virtutem → Christum Dei Virtutem; Snpicnliam → Sapientiam; IlIariter (Sap. VIII,!) → suaviter; Nibil ilaquc → Nihil itaque.

Extrabiblical texts: Wis 8:1 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Trinity, Christology

Cite (SBL): Augustine, Serm. 52.5 (PL 38:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-5). (abbreviation not yet checked)

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52.6PL 38:254–255

Occurrit itaque quæstio, quam in nomine Domini et ejus voluntate solvendam suscepimus. Si nihil facit Pater sine Filio, et nihil Filius sine Patre; nonne quasi consequens erit ut et Patrem dicamus natum de virgine Maria, Patrem passum sub Pontio Pilato, Patrem resurrexisse, et in coelum ascendisse? Absit. Non hoc dicimus, quia non hoc credimus. Credidi enim propter quod locutus sum: et nos credimus, propter quod et loquimur. Quid est in fide? Quia Filius de Virgine natus est, non Pater. Quid est in fide? Quia Filius passus est sub Pontio Pilato, et mortuus, non Pater. Excidit nobis, quosdam male intelligentes vocari Patripassianos, qui dicunt ipsum Patrem natum ex femina, ipsum Patrem passum, ipsum esse Patrem qui est Filius, duo esse nomina, non res duas. Et removit istos Ecclesia catholica a communione sanctorum, ne aliquem deciperent, ut separati litigarent.

So a question arises, which we have undertaken to solve in the name of the Lord and by his will. If the Father does nothing without the Son, and the Son nothing without the Father, will it not seem to follow that we must say that the Father too was born of the Virgin Mary, that the Father suffered under Pontius Pilate, that the Father rose again and ascended into heaven? Far from it. We do not say this, because we do not believe this. “For I believed, and therefore I have spoken; and we believe, and therefore we also speak.” What is in the Creed? That the Son was born of the Virgin, not the Father. What is in the Creed? That the Son suffered under Pontius Pilate and died, not the Father. Have we forgotten that some, misunderstanding this, are called Patripassians, who say that the Father himself was born of a woman, that the Father himself suffered, that the Father is the very same one who is the Son, that there are two names, not two realities? And the Catholic Church has removed these from the communion of saints, so that they might not deceive anyone, and might quarrel in their separation.

Ps 116:10 (115:10 Vulg.) (quotation, high confidence) · 2 Cor 4:13 (quotation, high confidence)

Notes and citation

Summary: If Father and Son act inseparably, must we say the Father was born and suffered? No: the Creed says the Son, not the Father, was born and suffered, and the Church excluded the Patripassians who taught otherwise.

“I believed, and therefore I have spoken …”: Ps 116:10 (Vulgate 115:10) and 2 Cor 4:13. The Patripassians held that the Father himself became incarnate and suffered. A heading by Migne (“The difficulty: whether the Son’s birth and passion are also the Father’s. The heresy of the Patripassians”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): nhil → nihil; consequcns → consequens; crit → erit; ut ct Patrem → ut et Patrem; resuriexisse ut in coelum → resurrexisse, et in coelum; qnod → quod; noa credimus propter quod et → nos credimus, propter quod et; fide?Quia → fide? Quia; Ec- I clesia → Ecclesia.

Topics: Trinity, Heresy, Christology

Cite (SBL): Augustine, Serm. 52.6 (PL 38:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-6). (abbreviation not yet checked)

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52.7PL 38:255

Revocemus ergo difficultatem quaestionis sensibus vestris. Dicat aliquis mihi: Tu dixisti, nihil Patrem facere sine Filio, neque Filium sine Patre; et testimonia de Scripturis adhibuisti, nihil facere Patrem sine Filio, quia omnia per ipsum facta sunt; nec quod factum est regi sine Filio, quia ipse est Sapientia Patris, attingens a fine usque ad finem fortiter, et disponens omnia suaviter. Modo mihi dicis quasi contra te ipsum loquens: Filius natus est de virgine, non Pater; Filius passus est, non Pater; Filius resurrexit, non Pater. Ecce teneo aliquid facere Filium, quod non facit Pater. Aut ergo confitere, facere aliquid Filium sine Patre; aut confitere etiam Patrem natum, passum, mortuum, resurrexisse. Aut illud, aut illud dic: elige unum de duobus. Ego neutrum eligo, nec hoc, nec illud dico. Nec aliquid facere Filium sine Patre dico; quia mentior, si hoc dixero: nec Patrem natum, passum, mortuum, resurrexisse dico; quia nihilominus mentior, si hoc dixero. Quomodo, inquit, explicaberis ab his angustiis?

Let us recall, then, the difficulty of the question to your minds. Someone may say to me: “You said that the Father does nothing without the Son, nor the Son without the Father; and you brought testimonies from the Scriptures that the Father does nothing without the Son, because all things were made through him; and that what was made is not ruled without the Son, because he is the Wisdom of the Father, reaching mightily from end to end and ordering all things sweetly. Now you tell me, as if speaking against yourself: the Son was born of the virgin, not the Father; the Son suffered, not the Father; the Son rose again, not the Father. See, I hold that the Son does something that the Father does not do. So either confess that the Son does something without the Father, or confess that the Father too was born, suffered, died, and rose again. Say one or the other; choose one of the two.” I choose neither; I say neither this nor that. I do not say that the Son does anything without the Father, because I would be lying if I said it; nor do I say that the Father was born, suffered, died, and rose again, because I would be lying no less if I said it. “How,” he says, “will you get yourself out of these straits?”

John 1:3 (allusion, high confidence)

Notes and citation

Summary: The objection is pressed: either the Son does something without the Father, or the Father was born and suffered; Augustine refuses both.

“All things were made through him”: John 1:3. “Reaching mightily from end to end …”: Wis 8:1. Compared with NPNF¹ 6. A heading by Migne (“The knot of the difficulty”) was removed by the importer.

Notes on the original text

Digital text corrected (OCR slip in the digital text): milii → mihi; facere sinc Filio, → facere sine Filio,; facium → factum; cL disponens → et disponens; eligo, nee hoc, nee illud → eligo, nec hoc, nec illud; Filium sinc Patre → Filium sine Patre; menlior → mentior; dixcro → dixero; explicabcris aL his augustiis → explicaberis ab his angustiis.

Extrabiblical texts: Wis 8:1 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Trinity, Christology

Cite (SBL): Augustine, Serm. 52.7 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-7). (abbreviation not yet checked)

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52.8PL 38:255

Placet vobis quæstio proposita: Deus adjuvet, ut placeat et soluta. Ecce quod dico, ut liberet et me et vos. In una enim fide stamus in nomine Christi, et in una domo sub uno Domino vivimus, et in uno corpore membra sub uno capite sumus, et uno spiritu vegetamur. Ut ergo Dominus ab his angustiis molestissimæ quæstionis liberet, et me qui loquor, et vos qui auditis, hoc dico: Filius quidem, non Pater, natus est de virgine Maria; sed ipsam nativitatem Filii, non Patris, de virgine Maria, et Pater et Filius operatus est. Non est quidem passus Pater, sed Filius: passionem tamen Filii et Pater et Filius operatus est. Non resurrexit Pater, sed Filius: resurrectionem tamen Filii et Pater et Filius operatus est. De quaestione ista videmur jam expediti; sed forte verbis meis, videamus etiam utrum verbis divinis. Pertinet ergo ad me sanctorum Librorum testimoniis demonstrare, nativitatem Filii et Patrem operatum et Filium; ita passionem; ita resurrectionem: ut cum Filii tantum sit et nativitas et passio et resurrectio; hæc tamen tria quæ ad Filium solum pertinent, nec a Patre solo facta sint, nec a solo Filio, sed a Patre utique et Filio. Probemus singula, judices auditis, causa proposita est, testes procedant. Dicat mihi judicium vestrum, quod solet causas agentibus dici: Doce quod promittis. Doceo plane adjuvante Domino, et coelestis juris recito lectionem. Intente audistis proponentem, audite intentius jam probantem.

The question as I have put it pleases you; may God help, so that it may please you when solved as well. See what I say, so that he may set both me and you free. For we stand in one faith in the name of Christ, and we live in one house under one Lord, and we are members in one body under one head, and we are given life by one Spirit. So that the Lord may free from the straits of this most troublesome question both me who speak and you who listen, I say this: the Son indeed, not the Father, was born of the Virgin Mary; but this very birth of the Son, not of the Father, from the Virgin Mary, both the Father and the Son brought about. The Father indeed did not suffer, but the Son; yet the passion of the Son both the Father and the Son brought about. The Father did not rise again, but the Son; yet the resurrection of the Son both the Father and the Son brought about. We seem now to be free of this question; but perhaps only by my own words; let us see whether by divine words as well. It falls to me, then, to show by the testimonies of the holy books that both the Father and the Son brought about the birth of the Son; and so the passion; and so the resurrection; so that, although the birth and the passion and the resurrection belong to the Son alone, yet these three, which belong to the Son alone, were done neither by the Father alone nor by the Son alone, but by the Father and the Son together. Let us prove each point. You are listening as judges; the case has been laid out; let the witnesses come forward. Let your judgment say to me what is usually said to those who plead cases: “Prove what you promise.” I do prove it, with the Lord’s help, and I read out a reading from the heavenly law. You listened attentively while I put the question; listen more attentively now while I prove it.

Eph 4:4 (echo, medium confidence)

Notes and citation

Summary: Augustine’s solution: the birth, passion, and resurrection belong to the Son alone, but the Father and the Son together brought them about; he will prove it from Scripture.

The solution is stated in terms of the inseparable working of the Trinity; it is translated exactly. A heading by Migne (“The birth from the virgin belongs to the Son alone, but was brought about by the Father and the Son”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): Chr isti → Christi; c>rpore → corpore; sumnus → sumus; liberei → liberet; Alaria → Maria; F.lius → Filius; tamea → tamen; Filii et. Pater → Filii et Pater; verhis → verbis.

Topics: Trinity, Christology

Cite (SBL): Augustine, Serm. 52.8 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-8). (abbreviation not yet checked)

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52.9PL 38:255

De Christi nativitate mihi primo docendum est, quomodo eam et Pater fecerit, et Filius fecerit, quamvis nonnisi ad Filium pertineat quod fecit Pater et Filius. Paulum recito, idoneum juris divini consultum. Nam et causidici habent hodie Paulum dictantem jura litigatorum, non Christianorum. Recito, inquam, Paulum dictantem pacis jura, non litis. Ostendat nobis sanctus Apostolus, quomodo nativitatem Filii Pater operatus sit. Cum autem venit, inquit, plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub Lege, ut eos qui sub Lege erant redimeret. Audistis, et quia planum et apertum est, intellexistis. Ecce Pater fecit Filium nasci de virgine. Cum enim venisset plenitudo temporis, misit Deus Filium suum, utique Pater Christum. Quomodo eum misit? Factum ex muliere, factum sub Lege. Fecit ergo eum Pater ex muliere sub Lege.

First I must teach about Christ’s birth: how both the Father brought it about and the Son brought it about, although what the Father and the Son brought about belongs only to the Son. I cite Paul, a competent expert in divine law. For the lawyers too have a Paul today, who lays down the laws of litigants, not of Christians. I cite, I say, the Paul who lays down the laws of peace, not of strife. Let the holy Apostle show us how the Father brought about the birth of the Son. “But when the fullness of time came,” he says, “God sent his Son, made of a woman, made under the law, to redeem those who were under the law.” You have heard, and because it is plain and clear, you have understood. See, the Father caused the Son to be born of a virgin. For when the fullness of time had come, God sent his Son: the Father, that is, sent Christ. How did he send him? “Made of a woman, made under the law.” So the Father made him of a woman, under the law.

Gal 4:4 (quotation, high confidence) · Gal 4:5 (quotation, high confidence)

Notes and citation

Summary: Paul shows that the Father brought about the Son’s birth: God sent his Son, born of a woman.

“When the fullness of time came …”: Gal 4:4–5. The “Paul” of the lawyers is the Roman jurist Julius Paulus, whose writings were standard in the courts. A heading by Migne (“The Son’s birth was brought about by the Father. Paul an expert in divine law”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): ut cos qui → ut eos qui; Eece → Ecce; Filiuln → Filium.

Topics: Trinity, Christology

Cite (SBL): Augustine, Serm. 52.9 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-9). (abbreviation not yet checked)

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52.10PL 38:255

An forte hoc movet, quia de virgine dixi, et Paulus dicit ex muliere? Non moveat, non immoremur: neque enim rudibus loquor. Utrumque Scriptura dicit, et ex virgine, et ex muliere. Ex virgine quomodo? Ecce virgo in utero accipiet, et pariet Filium. Ex muliere autem, sicut audistis: non est contrarium. Proprietas enim locutionis hebrææ mulieres, non corruptas virginitate, sed feminas appellat. Habes evidentem Scripturam Geneseos, quando ipsa primo Eva facta est: Formavit eam in mulierem. Dicit etiam alio loco Scriptura, jubere Deum separari mulieres, quae non cognoverunt cubile viri. Hoc ergo jam notum esse debet; nec teneat nos, ut alia, quæ merito tenebunt, Domino adjuvante, explicare possimus.

Or perhaps this troubles you, that I said “of a virgin,” and Paul says “of a woman”? Let it not trouble you; let us not linger over it, for I am not speaking to the untaught. Scripture says both, “of a virgin” and “of a woman.” How “of a virgin”? “See, a virgin will conceive and bear a son.” And “of a woman,” as you have heard: there is no contradiction. For the idiom of Hebrew speech calls “women” not those whose virginity has been lost, but females. You have a clear text of Genesis, when Eve herself was first made: “He formed her into a woman.” Scripture also says in another place that God commanded the “women” to be set apart who had not known a man’s bed. So this ought now to be known, and it should not detain us, so that with the Lord’s help we may explain other things that will rightly detain us.

Isa 7:14 (quotation, high confidence) · Gal 4:4 (allusion, high confidence) · Gen 2:22 (quotation, high confidence) · Num 31:18 (allusion, high confidence) · Judg 21:12 (allusion, high confidence)

Notes and citation

Summary: Scripture calls Christ born both of a virgin and of a woman, since in Hebrew usage “woman” means any female.

“See, a virgin will conceive …”: Isa 7:14. “He formed her into a woman”: Gen 2:22. Women who had not known a man: Num 31:17–18; Judg 21:11–12. A heading by Migne (“The passage of the Apostle that says Christ was born of a woman”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text; removed; OCR slip in the digital text; OCR slip; Migne’s Scripture reference printed in the text removed): movcat → moveat; mulliere → muliere; accipct → accipiet; ei pariet → et pariet; mulierc → muliere; an. distis → audistis; Formavit eum in mulierem (Cen. i!, 22 ). → Formavit eam in mulierem.; Scriplura → Scriptura; cubice → cubile; ( Num. XXXI, 17, 18, et Judicum XXI, 11) → ; noturn → notum.

Topics: Christology

Cite (SBL): Augustine, Serm. 52.10 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-10). (abbreviation not yet checked)

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52.11PL 38:255

Probavimus ergo nativitatem Filii a Patre factam, probemus et a Filio factam. Quid est nativitas Filii de virgine Maria? Certe assumptio formæ servi in virginis utero. Numquidnam est aliud nasci Filio, nisi accipere formam servi in virginis utero? Audi quia hoc et Filius fecit: Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo; sed semetipsum exinanivit, formam servi accipiens. Cum venit plenitudo temporis, misit Deus Filium suum factum ex muliere; qui factus est ei ex semine David secundum carnem: videmus ergo nativitatem Filii a Patre factam; sed quia ipse Filius semetipsum exinanivit, formam servi accipiens, videmus nativitatem Filii et ab ipso Filio factam. Probatum est hoc; transeamus hinc: intenti aliud accipite, quod ex ordine sequitur.

We have proved, then, that the birth of the Son was brought about by the Father; let us prove that it was brought about also by the Son. What is the birth of the Son of the Virgin Mary? Surely it is the taking of the form of a servant in the virgin’s womb. Is being born anything else for the Son than taking the form of a servant in the virgin’s womb? Hear that the Son also did this: “Who, though he was in the form of God, did not think it robbery to be equal with God; but he emptied himself, taking the form of a servant.” “When the fullness of time came, God sent his Son, made of a woman,” who was made for him “of the seed of David according to the flesh.” So we see that the birth of the Son was brought about by the Father; but because the Son himself “emptied himself, taking the form of a servant,” we see that the birth of the Son was brought about also by the Son himself. This has been proved; let us move on from here. Attentively take in the next point, which follows in order.

Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Gal 4:4 (quotation, high confidence) · Rom 1:3 (quotation, high confidence)

Notes and citation

Summary: The Son’s birth was also brought about by the Son himself, since he emptied himself, taking the form of a servant.

“Who, though he was in the form of God …”: Phil 2:6–7. “When the fullness of time came …”: Gal 4:4. “Of the seed of David according to the flesh”: Rom 1:3. A heading by Migne left at the start of the section in the digital text (“The Son’s birth was brought about by the Son too”) is removed. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s marginal heading left at the start of the text; removed; OCR slip in the digital text): Factam a Filio quoque nativitatem Filii. Probavimus → Probavimus; probemus ct a → probemus et a; fornix servi → formæ servi; mullere → muliere; Filii ct ab → Filii et ab; Probaluin cst → Probatum est.

Topics: Christology, Trinity

Cite (SBL): Augustine, Serm. 52.11 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-11). (abbreviation not yet checked)

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52.12PL 38:255–256

Probemus et passionem Filii, et a Patre factam, et a Filio factam. Faciat Pater passionem Filii: Qui proprio Filio non pepercit, sed pro nobis omnibus tradidit illum. Faciat et Filius passionem suam: Qui me dilexit, et tradidit semetipsum pro me. Tradidit Pater Filium, tradidit Filius se ipsum. Passio hæc uni facta est, sed ab utroque facta est. Sicut ergo nativitatem, ita passionem Christi nec Pater sine Filio fecit, nec Filius sine Patre. Tradidit Pater Filium, tradidit Filius se ipsum. Quid hic fecit Judas, nisi peccatum? Transeamus, et hinc veniamus ad resurrectionem.

Let us prove also that the passion of the Son was brought about both by the Father and by the Son. Let the Father bring about the Son’s passion: “He who did not spare his own Son, but handed him over for us all.” Let the Son also bring about his own passion: “Who loved me and handed himself over for me.” The Father handed over the Son; the Son handed himself over. This passion was undergone by one, but it was brought about by both. As with the birth, then, so the passion of Christ neither the Father brought about without the Son, nor the Son without the Father. The Father handed over the Son; the Son handed himself over. What did Judas do here, except sin? Let us move on, and from here come to the resurrection.

Rom 8:32 (quotation, high confidence) · Gal 2:20 (quotation, high confidence)

Notes and citation

Summary: Both the Father, who handed over his Son, and the Son, who handed himself over, brought about the passion; Judas contributed only his sin.

“He who did not spare …”: Rom 8:32. “Who loved me …”: Gal 2:20. A heading by Migne (“The Son’s passion too is from the Father and the Son”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text; removed; OCR slip in the digital text): Probemns → Probemus; faetam → factam; aed pro → sed pro; ( Galat. VIII, 2, 20 ) → ; se ipsum. passio → se ipsum. Passio; fecit, nee Filius → fecit, nec Filius.

Topics: Christology, Trinity

Cite (SBL): Augustine, Serm. 52.12 (PL 38:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-12). (abbreviation not yet checked)

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52.13PL 38:256

Videamus Filium quidem, non Patrem, resurgentem, sed resurrectionem Filii et Patrem et Filium facientem. Operetur Pater resurrectionem Filii. Propter hoc enim exaltavit eum, et donavit ei nomen quod est super omne nomen. Resuscitavit ergo Pater Filium, exaltando eum et excitando eum a mortuis. Numquid et Filius resuscitavit semetipsum? Resuscitavit plane. In figura sui corporis de templo dixit: Solvite templum hoc, et in triduo resuscitabo illud. Postremo sicut ad passionem pertinet animam ponere, sic ad resurrectionem animam iterum sumere: videamus si Filius quidem animam suam posuit, et ei animam suam Pater reddidit, non ipse sibi. Pater enim quia reddidit, manifestum est; inde enim Psalmus dicit, Et resuscita me, et reddam illis. Sed quia et Filius animam suam sibi reddidit, quid a nobis exspectatis? Ipse dicat: Potestatem habeo ponendi animam meam. Nondum dixi quod promisi. Ponendi dixi: sed jam clamatis, quia prævolatis. Eruditi quippe in schola magistri cœlestis, tanquam lectiones intente audientes, pie reddentes, quid sequatur non ignoratis. Potestatem, inquit, habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Nemo tollit eam a me: sed ego pono eam a me, et iterum sumo eam.

Let us see the Son, not the Father, rising again, but both the Father and the Son bringing about the resurrection of the Son. Let the Father bring about the resurrection of the Son: “Therefore he exalted him, and gave him the name that is above every name.” So the Father raised the Son, by exalting him and waking him from the dead. Did the Son also raise himself? Certainly he did. Speaking of the temple as a figure of his body, he said: “Destroy this temple, and in three days I will raise it up.” Finally, as laying down one’s life belongs to the passion, so taking it up again belongs to the resurrection. Let us see whether the Son laid down his life and the Father gave it back to him, not he to himself. That the Father gave it back is plain; for that is why the psalm says, “And raise me up, and I will repay them.” But that the Son too gave his life back to himself, why are you waiting for me to prove it? Let him say it himself: “I have power to lay down my life.” I have not yet said what I promised. I said “to lay down,” and you are already calling out, because you fly on ahead. For, taught in the school of the heavenly Teacher, as hearers who listen attentively to the readings and devoutly repeat them, you know what follows: “I have power,” he says, “to lay down my life, and I have power to take it up again. No one takes it from me; but I lay it down of myself, and I take it up again.”

Phil 2:9 (quotation, high confidence) · John 2:19 (quotation, high confidence) · Ps 41:10 (40:11 Vulg.) (quotation, high confidence) · John 10:18 (quotation, high confidence)

Notes and citation

Summary: The Father raised the Son, and the Son raised himself, for he had power to lay down his life and to take it up again.

“Therefore he exalted him …”: Phil 2:9. “Destroy this temple …”: John 2:19. “Raise me up, and I will repay them”: Ps 41:10 (Vulgate 40:11). “I have power …”: John 10:18. The congregation called out the rest of the verse before Augustine finished it. A heading by Migne (“The same proved of Christ’s resurrection”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text; removed; OCR slip in the digital text): facienlem → facientem; exaltavit cum → exaltavit eum; aniniam → animam; vidcamus → videamus; ammam → animam; manifestum est, Inde → manifestum est; inde; ( Psal. XL, 11) → ; quia ct Filius → quia et Filius; clamatis 1, → clamatis,; prævolalis → prævolatis; lcciioncs → lectiones; pic reddentes → pie reddentes; scqualur → sequatur; Iubeo potiendi → habeo ponendi; a tile → a me.

Topics: Christology, Trinity

Cite (SBL): Augustine, Serm. 52.13 (PL 38:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-13). (abbreviation not yet checked)

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52.14PL 38:256

Exsolvimus quæ promisimus: propositiones nostras firmissimis, ut arbitror, testimoniorum documentis probavimus. Tenete quod audistis. Breviter replico, et rem utilissimam, quantum existimo, mentibus vestris collocandam commendo. Pater non est natus de virgine: nativitatem tamen istam Filii et Pater et Filius operatus est ex virgine. Pater non est passus in cruce: passionem tamen Filii et Pater et Filius operatus est. Non resurrexit Pater a mortuis: resurrectionem tamen Filii et Pater et Filius operatus est. Habetis personarum distinctionem, et operationis inseparabilitatem. Non ergo dicamus aliquid Patrem operari sine Filio, aliquid Filium sine Patre. An forte miracula quæ fecit Jesus, movent vos, ne forte aliqua ipse fecerit, quae non fecit Pater? Et ubi est, Pater autem in me manens, ipse facit opera? Hæc quæ diximus plana erant, tantum dicenda erant: non laborandum ut intelligerentur, sed curandum ut commemorarentur.

We have paid what we promised: we have proved our propositions, I think, by the firmest evidence of testimonies. Hold on to what you have heard. I sum it up briefly, and I commend to your minds something very useful, as I judge, to be stored there. The Father was not born of the virgin; yet this birth of the Son from the virgin both the Father and the Son brought about. The Father did not suffer on the cross; yet the passion of the Son both the Father and the Son brought about. The Father did not rise from the dead; yet the resurrection of the Son both the Father and the Son brought about. You have the distinction of persons and the inseparability of working. So let us not say that the Father works anything without the Son, or the Son anything without the Father. Or perhaps the miracles that Jesus worked trouble you, as if he did some that the Father did not do? Then where is “But the Father, abiding in me, himself does the works”? These things we have said were plain; they needed only to be said. There was no need to labor to make them understood, only to take care that they were called to mind.

John 14:10 (quotation, high confidence)

Notes and citation

Summary: Summary: the birth, passion, and resurrection belong to the Son alone, but the Father and the Son brought them about together; the persons are distinct and their working inseparable.

“The Father, abiding in me …”: John 14:10. A heading by Migne (“Recapitulation of the teaching set out”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): qua: promisimus → quæ promisimus; Filiiet Pater et Filius operatusest → Filii et Pater et Filius operatus est; crant → erant.

Topics: Trinity, Christology

Cite (SBL): Augustine, Serm. 52.14 (PL 38:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-14). (abbreviation not yet checked)

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52.15PL 38:256

Aliquid adhuc volo dicere, ubi vere et acriorem intentionem vestram requiro, et devotionem apud Deum. Etenim locis corporalibus non tenentur nec occupantur nisi corpora. Ultra locos corporales est divinitas: nemo eam tanquam in spatio requirat. Ubique invisibilis et inseparabiliter adest: non in parte major, in parte minor; sed ubique tota, nusquam divisa. Quis videt hoc? quis capit hoc? Compescamus nos: meminerimus qui, unde loquamur. Illud et illud, quidquid est quod Deus est, pie credatur, sancte cogitetur; et quantum datur, quantum potest, ineffabiliter intelligatur. Quiescant verba, cesset lingua; cor excitetur, cor illuc levetur. Non enim est illud tale, quod in cor hominis ascendat, sed quo cor hominis ascendat. Attendamus creaturam: Invisibilia enim ejus, a creatura mundi, per ea quæ facta sunt, intellecta conspiciuntur: ne forte in his quae fecit Deus, in quibus habemus quamdam consuetudinis familiaritatem, inveniamus aliquam similitudinem, unde probemus esse aliqua tria, quæ tria separabiliter proferantur, inseparabiliter operentur.

I want to say something more, and here I truly ask for your keener attention and your devotion toward God. Only bodies are held or contained in bodily places. The Godhead is beyond bodily places; let no one look for it as if in space. It is present everywhere, invisibly and inseparably: not greater in one part and smaller in another, but whole everywhere, divided nowhere. Who sees this? Who grasps this? Let us restrain ourselves; let us remember who we are and of whom we speak. This and that, whatever it is that God is, let it be devoutly believed, reverently thought of, and, as far as is granted and as far as one can, understood in an ineffable way. Let words fall silent, let the tongue be still; let the heart be roused, let the heart be lifted up there. For that is not the kind of thing that rises up into the heart of man; it is where the heart of man must rise. Let us look at the creature (“for his invisible things, from the creation of the world, are understood and seen through the things that have been made”), in case perhaps in the things God has made, with which we have a certain familiarity of habit, we may find some likeness by which we may prove that there are some three things which are presented separately and work inseparably.

1 Cor 2:9 (echo, medium confidence) · Rom 1:20 (quotation, high confidence)

Notes and citation

Summary: God is not in space but wholly present everywhere; to approach the mystery, Augustine looks in creation for three things presented separately that work inseparably.

“That rises up into the heart of man”: compare 1 Cor 2:9. “His invisible things …”: Rom 1:20. A heading by Migne (“God is not to be thought of as a body in space”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text; removed; OCR slip in the digital text): locos. corporales → locos corporales; invisibilis ct inseparabiliter → invisibilis et inseparabiliter; ubique tuta → ubique tota; ascendat.Attendamus → ascendat. Attendamus; ( Rom. I, 20 ) → ; consuctudinis → consuetudinis.

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.15 (PL 38:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-15). (abbreviation not yet checked)

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52.16PL 38:256

Eia, fratres, adestote toto animo. Videte prius quid promittam; ne forte in creatura inveniam, quia Creator a nobis excelsus est. Et forte verba quisquam nostrum, cui fulgor veritatis aliqua mentem quasi coruscatione perstringit, potest dicere verba illa: Ego dixi in ecstasi mea. In ecstasi tua quid dixisti? Projectus sum a facie oculorum tuorum. Etenim videtur mihi iste qui hoc dixit, levasse ad Deum animam suam, et effudisse super se animam suam, cum ei diceretur quotidie, Ubi est Deus tuus? pervenisse spirituali quodam contactu ad illam incommutabilem lucem, eamque infirmitate conspectus ferre non valuisse; et in suam quasi ægritudinem atque languorem iterum recidisse, et comparasse se illi, et sensisse adhuc contemperari non posse aciem mentis suæ luci sapientiæ Dei. Et quia hoc in ecstasi fecerat, abreptus a sensibus corporis et subreptus in Deum; ubi quodam modo a Deo ad hominem revocatus est, ait, Ego dixi in ecstasi mea. Vidi enim nescio quid in ecstasi, quod diu ferre non potui; et redditus mortalibus membris, et multis mortalium cogitationibus a corpore quod aggravat animam, dixi. Quid? Projectus sum a facie oculorum tuorum. Longe sursum es, longe deorsum sum. Quid ergo dicamus, fratres, de Deo? Si enim quod vis dicere, si cepisti, non est Deus: si comprehendere potuisti, aliud pro Deo comprehendisti. Si quasi comprehendere potuisti, cogitatione tua te decepisti. Hoc ergo non est, si comprehendisti: si autem hoc est, non comprehendisti. Quid ergo vis loqui, quod comprehendere non potuisti?

Come, brothers, be present with your whole mind. First see what I am promising: whether I may perhaps find a likeness in the creature, since the Creator is high above us. And perhaps one of us, whose mind the brightness of truth dazzles as it were with a flash, can say those words: “I said in my ecstasy.” What did you say in your ecstasy? “I am cast out from the sight of your eyes.” For it seems to me that the one who said this had lifted up his soul to God and poured out his soul above himself, while it was said to him daily, “Where is your God?”; that he had reached by a kind of spiritual touch that unchangeable light, and through the weakness of his sight had not been able to bear it; that he had fallen back again into his own sickness and faintness, as it were, and compared himself with it, and felt that the keenness of his mind could not yet be attuned to the light of God’s wisdom. And because he had done this in ecstasy, snatched from the senses of the body and caught up into God, when he was in a way called back from God to man, he said, “I said in my ecstasy.” For I saw something or other in ecstasy, which I could not bear for long; and given back to my mortal members, and to the many thoughts of mortals that come from the body which weighs down the soul, I said, what? “I am cast out from the sight of your eyes.” You are far above; I am far below. What, then, shall we say of God, brothers? For if you have grasped what you want to say, it is not God; if you have been able to comprehend it, you have comprehended something else instead of God. If you think you have been able to comprehend it, you have deceived yourself by your own thinking. So it is not he, if you have comprehended it; but if it is he, you have not comprehended it. How, then, would you speak of what you could not comprehend?

Ps 31:22 (30:23 Vulg.) (quotation, high confidence) · Ps 42:3 (41:4 Vulg.) (quotation, high confidence) · Ps 42:4 (41:5 Vulg.) (allusion, high confidence)

Notes and citation

Summary: Like the psalmist who in ecstasy glimpsed God’s light and fell back, we cannot comprehend God: whatever is comprehended is not God.

“I said in my ecstasy …”: Ps 31:22 (Vulgate 30:23). “Poured out his soul above himself … Where is your God?”: Ps 42:3–4 (Vulgate 41:4–5). “The body which weighs down the soul”: Wis 9:15. A heading by Migne (“God incomprehensible”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text; removed; OCR slip in the digital text): animo.Videte → animo. Videte; promiuam → promittam; oculo rum → oculorum; vidctur milii → videtur mihi; (Psal. XIJ, 4, it ) → ; eamquc → eamque; sapientia; Dei → sapientiæ Dei; Dcum → Deum; a Dco ad → a Deo ad; pomi → potui; moria libus → mortalibus; cepisti 2, → cepisti,; cogitation: tua → cogitatione tua.

Extrabiblical texts: Wis 9:15 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.16 (PL 38:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-16). (abbreviation not yet checked)

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52.17PL 38:256–257

Videamus ergo, ne forte in creatura inveniamus aliquid, ubi probemus aliqua tria et separabiliter demonstrari, et inseparabiliter operari. Quo ibimus? Ad coelum ut de sole et luna et sideribus disputemus? Ad terram, ut forte de frutetis, de arboribus, de animalibus terram implentibus? An de ipso coelo, an de ipsa terra, quae continent omnia quæ sunt in cœlo et in terra? Quamdiu homo circuis creaturam? Ad te redi, te vide, te inspice, te discute. In creatura quæris aliqua tria et separatim demonstranda, et inseparabiliter operantia: si in creatura quæris, in te prius quære. Non enim tu non es creatura. Similitudinem quæris. Quæsiturus es in pecore? De Deo enim loquebaris, cum quæreres quandam similitudinem. De Trinitate ineffabilis Majestatis loquebaris; et quia defecisti in divinis, tuamque infirmitatem debita humilitate confessus es, ad humana venisti; ibi discute. Quæris in pecore, quæris in sole, in stella? Quid enim horum factum est ad imaginem et similitudinem Dei? Prorsus familiarius et melius aliquid horum quæris in te. Hominem enim Deus fecit ad imaginem et similitudinem suam. In te quære, ne forte imago Trinitatis habeat aliquod vestigium Trinitatis. Et quæ? Imago facta longe distans: similitudo tamen et imago longe distans, non quomodo imago Filius hoc quod Pater. Aliter enim imago in filio, aliter in speculo. Multum distat. In filio imago tua, tu ipse es. Hoc est enim filius quod tu natura. Substantia hoc quod tu, persona alius quam tu. Non ergo homo imago tanquam unigenitus Filius, sed ad imaginem quamdam et quamdam similitudinem factus. Quaerat in se aliquid, si possit invenire, et tria quædam quæ separabiliter pronuntientur, inseparabiliter operentur. Quæram, quærite mecum. Non ego in vobis, sed vos in vobis, et ego in me. Quæramus communiter, et communem naturam atque substantiam communiter pertractemus.

Let us see, then, whether perhaps we may find something in the creature by which we may prove that some three things are both presented separately and work inseparably. Where shall we go? To heaven, to discuss the sun and moon and stars? To the earth, to discuss perhaps the shrubs, the trees, the animals that fill the earth? Or the heaven itself, or the earth itself, which contain all things that are in heaven and on earth? How long, O man, will you go round the creation? Return to yourself; look at yourself, examine yourself, discuss yourself. You are looking in the creation for some three things that can be shown separately and that work inseparably: if you are looking in the creation, look first in yourself. For you are not something other than a creature. You are looking for a likeness. Are you going to look for it in a beast? For you were speaking of God, when you looked for a kind of likeness. You were speaking of the Trinity of ineffable Majesty; and because you failed in the things of God and confessed your weakness with due humility, you came down to human things: discuss it there. Will you look in a beast, look in the sun, in a star? Which of these was made in the image and likeness of God? Surely you look more familiarly and better for something of this in yourself. For God made man in his image and likeness. Look in yourself, in case perhaps the image of the Trinity has some trace of the Trinity. And what kind of image? An image made, far removed; a likeness, nevertheless, and an image, though far removed; not an image as the Son is, who is what the Father is. For an image is one thing in a son, another in a mirror. There is a great difference. In your son your image is you yourself. For the son is what you are by nature: in substance what you are, in person other than you. So man is not an image as the only-begotten Son is, but made in a certain image and a certain likeness. Let him look for something in himself, if he can find it: some three things that are named separately and work inseparably. I shall look; you look with me. Not I in you, but you in yourselves, and I in myself. Let us look together, and together examine our common nature and substance.

Gen 1:26 (allusion, high confidence) · Gen 1:27 (allusion, high confidence)

Notes and citation

Summary: Since man alone was made in God’s image, the likeness of the Trinity should be sought in ourselves, though our image differs greatly from the Son, who is the Father’s perfect image.

“In his image and likeness”: Gen 1:26–27. A heading by Migne (“The likeness of God to be sought in ourselves”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): quai sum in cœlo ct in terra → quæ sunt in cœlo et in terra; Ad te rcdi, te viae → Ad te redi, te vide; tria ct separatim → tria et separatim; creatur:. quæris → creatura quæris; cnim → enim; Majeslatis loqueharis → Majestatis loquebaris; dcfecisti → defecisti; Quæris jn pecore, → Quæris in pecore,; sole, jn stella? → sole, in stella?; a I imaginem ct similitudinem → ad imaginem et similitudinem; euim → enim; imaginem ct siinilitudincm → imaginem et similitudinem; simililudo → similitudo; tamen ct imago → tamen et imago; longc → longe; qnod Patcr → quod Pater; ditat → distat; luca → tua; naLura → natura; bomo → homo; unigcnitus → unigenitus; sod ad imagincm → sed ad imaginem; quaEdam → quædam; pronuntientur1, → pronuntientur,; Quacram → Quæram; vobis 2, → vobis,; vobis, ct ego → vobis, et ego; substanliam → substantiam.

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.17 (PL 38:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-17). (abbreviation not yet checked)

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52.18PL 38:257

Vide, o homo, adverte si verum est quod dico. Habesne corpus, habes carnem? Habeo, inquis. Nam unde est, unde in loco sum, unde de loco in locum moveor? Unde verba loquentis audio, nisi per aurem carnis? Unde os loquentis video, nisi per oculos carnis? Habes, constat, nec diu satagendum est de re manifesta. Vide aliquid aliud, vide quod operatur per carnem. Audis enim aure, sed non ab aure audis. Alius est intus qui audit per aurem. Vides per oculum, ipsum intuere. An domum agnovisti, habitatorem neglexisti? Numquidnam videt oculus per se ipsum? Nonne alius est qui videt per oculum? Non dico, Non videt oculus mortui, de quo constat corpore habitatorem abscessisse: sed oculus de re alia cogitantis, non videt faciem præsentis. Respice ergo interiorem hominem tuum. Ibi enim magis aliqua similitudo quærenda est quorumdam trium separatim demonstratorum, inseparabiliter operantium. Quid habet mens tua? Forte si quæram, multa invenio: sed aliquid proximum est, quod facilius intelligitur. Quid habet anima tua? Intus commemora, recole. Non enim quod dicturus sum, id posco ut credatur mihi: noli acceptare, si in te non inveneris. Intuere ergo, sed prius quod exciderat, videamus, si homo non Filii tantum imago est, aut Patris tantum imago est, sed Patris et Filii; et utique jam consequenter et Spiritus sancti. Genesis loquitur: Faciamus, inquit,, hominem ad imaginem et similitudinem nostram. Non ergo facit Pater sine Filio, nec Filius sine Patre. Faciamus hominem ad imaginem et similitudinem nostram. Faciamus; non, Faciam; aut, fac; aut, faciat ille: sed, faciamus ad imaginem; non, Tuam; aut, meam; sed, ad nostram.

See, O man, notice whether what I say is true. Do you have a body, do you have flesh? “I have,” you say. “For how else am I in a place, how else do I move from place to place? How do I hear the words of someone speaking, except through the ear of the flesh? How do I see the mouth of someone speaking, except through the eyes of the flesh?” You have it; it is agreed; there is no need to labor long over something obvious. Look at something else; look at what works through the flesh. You hear with the ear, but it is not the ear that hears. There is someone else inside who hears through the ear. You see through the eye; look at him. Have you recognized the house and neglected the one who lives in it? Does the eye see by itself? Is it not someone else who sees through the eye? I do not say that the eye of a dead man does not see, since it is clear that the inhabitant has left that body; but the eye of someone thinking about something else does not see the face of one who is present. Look, then, at your inner man. For there, rather, a likeness of some three things presented separately and working inseparably is to be sought. What does your mind have? Perhaps, if I look, I find many things; but there is something very near, which is more easily understood. What does your soul have? Recall it within; reflect. For I do not ask that what I am about to say be believed on my word: do not accept it, if you do not find it in yourself. Look within, then; but first let us see something that had slipped my mind: whether man is not the image of the Son only, or the image of the Father only, but of the Father and the Son, and therefore, of course, of the Holy Spirit as well. Genesis says: “Let us make man,” it says, “in our image and likeness.” So the Father does not make without the Son, nor the Son without the Father. “Let us make man in our image and likeness.” “Let us make”: not “I will make,” or “Make,” or “Let him make,” but “Let us make in” not “your image” or “my image,” but “our image.”

Gen 1:26 (quotation, high confidence) · 2 Cor 4:16 (echo, medium confidence)

Notes and citation

Summary: The likeness must be sought in the inner man who hears and sees through the body; and man is the image of the whole Trinity, as “Let us make man in our image” shows.

“Let us make man …”: Gen 1:26. A heading by Migne (“Our soul made in the image of God”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): bomo → homo; llabesne → Habesne; lIabeo → Habeo; undc de loco in lucum → unde de loco in locum; vidco → video; par se ipsum → per se ipsum; oculys → oculus; oculuş → oculus; crgo interiorem hominem tuumlUi cuim → ergo interiorem hominem tuum. Ibi enim; demomstratorum → demonstratorum; Foite → Forte; recole a. Nop euim qnod dicturis sum → recole. Non enim quod dicturus sum; juveneris, Intuere → inveneris. Intuere; priæo quod exciderat, vidcamas → prius quod exciderat, videamus; imago cst, → imago est,; Patris ct Filii; → Patris et Filii;; consequenter ct Spiritus → consequenter et Spiritus; Gencsis → Genesis; inquil. → inquit,; facit i'atcr sinc Filio, lice Filius sinc Patrc → facit Pater sine Filio, nec Filius sine Patre; nou, Faciam → non, Faciam; nostram- → nostram..

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.18 (PL 38:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-18). (abbreviation not yet checked)

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52.19PL 38:257

Ergo interrogo, dissimilem rem dico. Nemo dicat: Ecce quod comparavit Deo. Jam locutus sum, et prælocutus, et cautos reddidi, et cautus fui. Longe ista distant, a summis ima, ab incommutabilibus mutabilia, a creantibus creata, a divinis humana. Ecce primo hoc commendo, quia quod dicturus sum longe distat, nemo mihi calumnietur. Ne forte ergo et ego aures quæram, et ille dentes paret, hoc me promisi exhibiturum, aliqua tria demonstrata separatim, operata inseparabiliter. Quam sint ista similia vel dissimilia Trinitati omnipotenti, non nunc ago: sed in ipsa creatura ima et mutabili invenimus aliqua tria, quæ possint separabiliter demonstrari, et inseparabiliter operari. O carnalis cogitatio, et conscientia pertinax atque infidelis! Quid de illa Majestate ineffabili in ea re dubitas, quam in te invenire potuisti? Ecce dico, ecce interrogo: Homo, habes memoriam? Si non habes, quod dixi quomodo tenuisti? Sed forte jam, quod paulo ante dixi, oblitus es. Hoc ipsum quod dico, Dixi; duas istas syllabas non teneres, nisi per memoriam. Unde enim scires duas esse, si sonante secunda oblitus esses primam? Quid ergo diutius immoror? quare sic urgeor? quare sic cogor convincere? Manifestum est, habes memoriam. Quaero aliud: Habes intellectum? Habeo, inquis. Si enim non haberes memoriam, non teneres quod dixi: si non haberes intellectum, non agnosceres quod tenuisti, Habes et hoc. Intellectum tuum ad id quod intus tenes, revocas, et vides, et videndo formaris, ut sciens dicaris. Tertium quaero: Habes memoriam, qua teneas quod dicitur; habes intellectum, quo intelligas quod tenetur; de his duobus requiro abs te, volens tenuisti et intellexisti? Volens plane, inquis. Habes ergo voluntatem. Hæc sunt tria, quæ me dicturum esse promiseram auribus et mentibus vestris. Tria hæc sunt in te, quæ potes numerare, et non potes separare. Hæc ergo tria, memoriam, intellectum, et voluntatem; hæc, inquam, tria animadverte separatim pronuntiari, inseparabiliter operari.

So I am asking; I am speaking of something unlike. Let no one say: “See what he has compared to God!” I have already said it and said it beforehand; I have put you on your guard and been on my guard. These things are far apart: the lowest from the highest, the changeable from the unchangeable, the created from the creating, the human from the divine. See, I state this first, that what I am about to say is far removed, so that no one may slander me. Lest perhaps, while I am looking for ears, someone is getting his teeth ready, this is what I promised to show: some three things presented separately and working inseparably. How like or unlike these are to the almighty Trinity, I am not dealing with now; but in the creature itself, low and changeable, we find some three things that can be presented separately and work inseparably. O carnal thinking, and stubborn and unbelieving conscience! Why do you doubt about that ineffable Majesty a thing that you have been able to find in yourself? See, I say it, see, I ask: Man, do you have memory? If you do not, how have you kept hold of what I said? But perhaps you have already forgotten what I said a little earlier. These very words that I say, “I said”: you would not keep hold of these two syllables except through memory. For how would you know there were two, if when the second sounded you had forgotten the first? Why, then, do I dwell on it longer? Why do I press so? Why am I driven to prove it so? It is clear: you have memory. I ask something else: do you have understanding? “I have,” you say. For if you did not have memory, you would not keep hold of what I said; if you did not have understanding, you would not recognize what you kept hold of. You have this too. You turn your understanding back to what you hold within, and you see it, and in seeing you are formed, so that you are said to know. I ask a third thing: you have memory, by which you keep hold of what is said; you have understanding, by which you understand what is kept hold of; about these two I ask you: was it willingly that you kept hold and understood? “Willingly, certainly,” you say. So you have will. These are the three things that I had promised to speak of to your ears and minds. These three are in you, and you can count them but cannot separate them. So these three, memory, understanding, and will: notice, I say, that these three are named separately and work inseparably.

Notes and citation

Summary: In the human soul memory, understanding, and will can be counted as three but not separated, a distant likeness of the Trinity.

The analogy of memory, understanding, and will is developed further in Augustine’s On the Trinity, books 9–10. A heading by Migne (“A likeness of the Trinity in man”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): ditant → distant; crcanlibus → creantibus; ei ego aures → et ego aures; exbibitnrum → exhibiturum; siut → sint; separahilitcr → separabiliter; 0 carnalis → O carnalis; conscirntia → conscientia; Majestato → Majestate; in ca re → in ea re; pnluisti → potuisti; cccc → ecce; nicmoriam → memoriam; qnod dico → quod dico; tcneres, nisi pcr → teneres, nisi per; habcs → habes; ilabcs → Habes; scieus → sciens; tenujsti → tenuisti; voluntatcm → voluntatem; auribus ct mentibus → auribus et mentibus; numerare, ct non → numerare, et non; inseparabilitcr → inseparabiliter.

Extrabiblical texts: Augustine, Trin. 10.11.17 (On the Trinity; echo)

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.19 (PL 38:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-19). (abbreviation not yet checked)

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52.20PL 38:257–258

Aderit Dominus, et video quod adsit: ex intellectu vestro intelligo eum adesse. Ex his enim vocibus vestris, quemadmodum intellexeritis, adverto; præsumo eum adjuturum, ut omnia intelligatis. Tria promisi separabiliter demonstrari, inseparabiliter operari. Ecce nesciebam quid esset in animo tuo demonstrasti mihi dicendo, Memoria. Hoc verbum, sonus iste, vox ista processit ad aures meas ab animo tuo. Hoc enim quod est memoria, tacite cogitabas, et non dicebas. Erat in te, et nondum venerat ad me. Ut autem quod erat in te proferretur ad me, dixisti ipsum nomen, id est, Memoria. Audivi: quatuor has syllabas in nomine memoriae audivi. Quatuor syllabarum nomen est, vox est, sonuit, ad aurem meam processit, menti aliquid insinuavit. Quod sonuit transiit, unde insinuatum et quod insinuatum est manet. Sed hoc quaero, quando dixisti hoc nomen Memoria, vides certe quia hoc nomen non pertinet nisi ad memoriam. Caetera enim duo habent nomina sua. Namque aliud vocatur intellectus, aliud voluntas, non memoria: illud autem unum vocatur memoria. Sed ut hoc diceres, ut quatuor istas syllabas operareris, unde operatus es? Hoc nomen quod pertinet ad solam memoriam, operata est in te et memoria, ut teneres quod dicebas; et intellectus, ut scires quod tenebas; et voluntas, ut proferres quod sciebas. Gratias Domino Deo nostro. Adjuvit nos, et in vobis et in nobis. Vere dico Charitati vestræ, hoc discutiendum et insinuandum trepidissime aggressus eram. Metuebam enim ne forte lætificarem capacium ingenium, et facerem grave tardioribus tædium. Nunc autem video vos et attentione audiendi, et celeritate intelligendi, non solum percepisse dictum, sed prævolasse dicturum: Gratias Domino.

The Lord will be present, and I see that he is present: from your understanding I understand that he is present. For from these voices of yours I notice how you have understood; I trust that he will help, so that you may understand everything. I promised that three things would be shown to be presented separately and to work inseparably. See, I did not know what was in your mind; you showed it to me by saying, “Memory.” This word, this sound, this utterance came from your mind to my ears. For this thing that is memory you were thinking silently, and you were not saying it. It was in you, and had not yet come to me. But so that what was in you might be brought out to me, you said its very name, that is, “Memory.” I heard: I heard these four syllables in the name me-mo-ri-a. It is a name of four syllables; it is a word; it sounded, it came to my ear, it conveyed something to my mind. What sounded passed away; that by which something was conveyed, and what was conveyed, remains. But this is what I ask: when you said this name, “Memory,” you surely see that this name belongs only to memory. For the other two have their own names. One is called understanding, the other will, not memory; but that one alone is called memory. But to say this, to produce these four syllables, by what did you produce them? This name, which belongs to memory alone, was produced in you by memory, so that you kept hold of what you were saying; by understanding, so that you knew what you were keeping hold of; and by will, so that you brought out what you knew. Thanks be to the Lord our God! He has helped us, both in you and in us. I tell your Charity truly, I had begun to examine and explain this with great trepidation. For I was afraid that I might perhaps delight the capable and burden the slower with weariness. But now I see that, by your attention in listening and your quickness in understanding, you have not only grasped what was said but flown ahead to what was about to be said. Thanks be to the Lord!

Notes and citation

Summary: Even to say the one word “memory” requires memory, understanding, and will working together, though the word names only memory.

Augustine counts four syllables in the Latin memoria (NPNF counts three in the English “memory”). A heading by Migne left at the start of the section in the digital text (“Memory, understanding, and will are both shown separately and work inseparably”) is removed. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s marginal heading left at the start of the text; removed; OCR slip; OCR slip in the digital text): Memoria, intellectus el voluntas, et separabiliter demonstrantur, ct inseparabiliter operantur. Adcri.t Dominus → Aderit Dominus; intelligo cnm adesse → intelligo eum adesse; intellexcritis → intellexeritis; præsumo cum adjuturum → præsumo eum adjuturum; dcmonstrasti → demonstrasti; SOHOS iste → sonus iste; taciie → tacite; ipsam nomen → ipsum nomen; dixisti boc nomen Memoria, → dixisti hoc nomen Memoria,; quia boc nomen non → quia hoc nomen non; Sed. ut hoc → Sed ut hoc; operarcris → operareris; solara memoriam → solam memoriam; tencbas → tenebas; vobis ct in → vobis et in; no forte → ne forte; ingcnium, el facerem → ingenium, et facerem; nutcm → autem; præ volasse → prævolasse.

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.20 (PL 38:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-20). (abbreviation not yet checked)

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52.21PL 38:258

Videte ergo, jam securus commendo quod intellexistis; non inculco incognitum, sed repetens commendo perceptum. Ecce de tribus illis una res nominata est, unius rei nomen dictum est: Memoria nomen est unius ex illis tribus, et tamen nomen unius ex illis tribus tria ipsa operata sunt. Non potuit dici sola memoria, nisi operante voluntate, intellectu et memoria. Non potest dici solus intellectus, nisi operante memoria, voluntate et intellectu: nec potest dici sola voluntas, nisi operante memoria et intellectu et voluntate. Explicata sunt, ut arbitror, quæ promissa sunt: quod separatim pronuntiavi, inseparabiliter cogitavi. Unum horum omnium tria fecerunt: sed tamen hoc unum quod tria fecerunt, non ad tria pertinet, sed ad unum. Tria fecerunt nomen memoriæ: sed hoc non pertinet nisi ad solam memoriam. Tria fecerunt nomen intellectus: sed non pertinet nisi ad solum intellectum. Tria fecerunt nomen voluntatis: sed non pertinet nisi ad solam voluntatem. Ita Trinitas fecit carnem Christi: sed non pertinet nisi ad solum Christum. Trinitas fecit de cœlo columbam: sed non pertinet nisi ad solum Spiritum sanctum. Trinitas fecit de cœlo vocem: sed non pertinet vox nisi ad solum Patrem.

See, then: I now speak with confidence, presenting what you have understood; I am not driving home something unknown, but by repeating it I commend what has been grasped. See, of those three, one thing has been named; the name of one thing has been spoken. “Memory” is the name of one of those three, and yet the name of one of those three was produced by all three. “Memory” alone could not be said except by the working of will, understanding, and memory. “Understanding” alone cannot be said except by the working of memory, will, and understanding. Nor can “will” alone be said except by the working of memory and understanding and will. What was promised has been explained, I think: what I named separately, I conceived inseparably. The three produced each one of these; yet this one thing that the three produced belongs not to the three but to one. The three produced the name “memory,” but it belongs only to memory. The three produced the name “understanding,” but it belongs only to understanding. The three produced the name “will,” but it belongs only to will. So the Trinity made the flesh of Christ, but it belongs only to Christ. The Trinity made the dove from heaven, but it belongs only to the Holy Spirit. The Trinity made the voice from heaven, but the voice belongs only to the Father.

Matt 3:16 (allusion, medium confidence) · Matt 3:17 (allusion, medium confidence)

Notes and citation

Summary: As memory, understanding, and will together produce each name that belongs to one of them, so the Trinity together made Christ’s flesh, the dove, and the voice, each belonging to one person.

A heading by Migne (“From these three the mystery of the Trinity is illustrated”) was removed by the importer. Trinitarian statements are translated exactly. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): comluendo → commendo; nomcn → nomen; tainen → tamen; intellectu ct memoria. → intellectu et memoria.; inseparabilitcr → inseparabiliter; recerunt → fecerunt.

Topics: Trinity, Christology

Cite (SBL): Augustine, Serm. 52.21 (PL 38:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-21). (abbreviation not yet checked)

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52.22PL 38:258

Nemo ergo dicat mihi, nemo calumniosus me infirmum urgere conetur. Quid ergo in his tribus quæ in mente nostra vel in anima esse ostendisti, quid ex his tribus pertinet ad Patrem, id est, quasi ad similitudinem Patri, quid horum ad Filii, quid horum ad Spiritus sancti? Non possum dicere, non possum explicare. Aliquid cogitantibus relinquamus, aliquid et silentio largiamur. Redi ad te, et ab omni strepitu tolle te. Intra te vide, si habes illic aliquod secretarium dulce conscientiæ tuæ, ubi non perstrepas, ubi non litiges, aut lites pares, ubi non dissensiones et pervicaciam mediteris. Esto mansuetus ad audiendum verbum, ut intelligas. Forte dicturus es, Auditui meo dabis exsultationem et lætitiam, et exsultabunt ossa, sed humiliata, non elata.

So let no one say to me, let no slanderer try to press me, weak as I am: “Then in these three which you have shown to be in our mind or soul, which of these three belongs to the Father, that is, as it were to the likeness of the Father; which of them to the Son’s; which of them to the Holy Spirit’s?” I cannot say; I cannot explain it. Let us leave something to those who reflect; let us grant something also to silence. Return to yourself, and take yourself away from all noise. Look within yourself, whether you have there some sweet inner chamber of your conscience, where you make no clamor, where you do not quarrel or stir up quarrels, where you do not plan dissensions and obstinacy. Be gentle in hearing the word, so that you may understand. Perhaps you will say, “To my hearing you will give joy and gladness, and the bones will rejoice”: but the humbled bones, not the proud.

Ps 51:8 (50:10 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Augustine declines to say which of the three faculties corresponds to which divine person, leaving it to quiet reflection.

“Be gentle in hearing the word”: Sir 5:13 (Vulgate 5:13). “To my hearing you will give joy …”: Ps 51:8 (Vulgate 50:10). A heading by Migne left at the start of the section in the digital text (“What of these belongs to the Father, what to the Son and the Holy Spirit, is left to reflection”) is removed. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s marginal heading left at the start of the text; removed; OCR slip; OCR slip in the digital text): Quid ex illis ad Patrem, quid ad Filium et Spiritum sanctum pertineat, cogitanduM relinquitur. Ncmo ergo → Nemo ergo; iufirmum urgere couetur → infirmum urgere conetur; vet in anima → vel in anima; quid.ex his trilus → quid ex his tribus; dic ere. non possum expUi. care → dicere, non possum explicare; te, ct ab → te, et ab; conscientiæ tuæ. ubi → conscientiæ tuæ, ubi; nov elata → non elata.

Extrabiblical texts: Sir 5:13 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.22 (PL 38:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-22). (abbreviation not yet checked)

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52.23PL 38:258

Sufficit ergo quia ostendimus tria quædam separabiliter demonstrari, inseparabiliter operari. Si hoc in te invenisti, si hoc in homine, si hoc in quadam persona in terra ambulante, corpus fragile, quod aggravat animam, portante; crede Patrem et Filium et Spiritum sanctum per singula quædam visibilia, per species quasdam assumptæ creaturæ posse et separabiliter demonstrari, et inseparabiliter operari. Sufficit hoc. Non dico, Pater memoria est, Filius intellectus est, Spiritus voluntas est: non dico, quomodo libet intelligatur, non audeo. Servemus majora capientibus, infirmis infirmi quod possumus. Non dico ista illi Trinitati velut æquanda, quasi ad analogiam, id est, ad rationem quamdam comparationis dirigenda: non hoc dico. Sed quid dico? Ecce in te inveni tria separabiliter demonstrata, inseparabiliter operata; et eorum trium unumquodque nomen a tribus factum, quod tamen non ad tria, sed ad trium horum unum aliquid pertineret. Crede jam ibi quod non potes videre, si hic audisti et vidisti et tenuisti. In te enim quod est, potes nosse: in eo qui te fecit quod est, quidquid est, quando potes nosse? Et si poteris, nondum potes. Et tamen cum poteris, numquid sic poteris nosse Deum tu, quomodo se novit Deus? Sufficiat ergo Charitati vestræ: quod potuimus, diximus; exigentibus promissa reddidimus: cætera quæ addenda sunt, ut proficiant sensus vestri, a Domino quærite.

It is enough, then, that we have shown that some three things are presented separately and work inseparably. If you have found this in yourself, if in a man, if in a person walking on the earth and carrying a frail body that weighs down the soul, believe that the Father and the Son and the Holy Spirit can, through particular visible things, through certain forms of assumed creatures, both be presented separately and work inseparably. This is enough. I do not say, The Father is memory, the Son is understanding, the Spirit is will; I do not say it; let it be understood as one likes; I do not dare. Let us keep the greater things for those who can grasp them; weak as we are, let us give the weak what we can. I do not say that these are to be made equal to that Trinity, as if to be ruled by an analogy, that is, by some exact rule of comparison: I do not say this. But what do I say? See, I have found in you three things presented separately and working inseparably; and the name of each one of the three produced by all three, yet belonging not to the three but to one of them. Believe there, then, what you cannot see, if here you have heard and seen and held it. For what is in yourself you can know; what is in him who made you, whatever it is, when can you know it? And even if you will be able, you are not able yet. And yet, when you are able, will you be able to know God as God knows himself? Let this suffice, then, for your Charity: what we could, we have said; we have paid what was promised to those who demanded it; the rest that is to be added, so that your understanding may grow, seek from the Lord.

1 Cor 13:12 (echo, low confidence)

Notes and citation

Summary: The analogy shows how the three persons can be presented separately through creatures yet work inseparably; Augustine does not equate the faculties with the persons, and urges faith and prayer for further understanding.

“A frail body that weighs down the soul”: Wis 9:15. A heading by Migne left at the start of the section in the digital text (“From this it is understood well enough that the persons of the Trinity can be both shown separately and work inseparably”) is removed. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s marginal heading left at the start of the text; removed; OCR slip in the digital text): Hinc satis intelligitur Trinitatis personas posse et separabiliter demonstrari et inseparabitiler operari. Sufficit ergo → Sufficit ergo; boc in te → hoc in te; cornui fragile → corpus fragile; quædun → quædam; opcrari → operari; nou dico → non dico; Nou dico → Non dico; vclut → velut; non huc dico → non hoc dico; Ecco → Ecce; nomeD → nomen; noe ad tria → non ad tria; fccit → fecit; poieris » → poteris,; coctura → cætera.

Extrabiblical texts: Wis 9:15 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Topics: Trinity

Cite (SBL): Augustine, Serm. 52.23 (PL 38:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/52-3/#p-52-23). (abbreviation not yet checked)

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