# On the Spirit and the Letter - Author: [Augustine of Hippo](https://sophiascriptura.com/fathers/authors/augustine-of-hippo/) - Latin title: *De spiritu et littera* - Date: 412 (approximate) - Source: Carl Urba and Joseph Zycha, eds., Sancti Aureli Augustini... De spiritu et littera..., CSEL 60 (Vienna: Tempsky; Leipzig: Freytag, 1913) (Latin text: Urba and Zycha, De spiritu et littera (CSEL 60, 1913), digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/augustine-spiritu-litera/ - Passages: 66 ## On the Spirit and the Letter 1 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-1 - Source: CSEL 60:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers Marcellinus's objection that it is absurd to call sinlessness possible when no one but Christ has achieved it. ### Latin text Lectis opusculis, quae ad te nuper elaboraui, fili carissime Marcelline, de baptismo paruulorum et de perfectione iustitiae hominis, quod eam nemo in hac uita uel adsecutus uel adsecuturus uideatur excepto uno mediatore, qui humana perpessus est in similitudine carnis peccati sine ullo omnino peccato, rescripsisti te moueri eo, quod in posteriore duorum libro fieri posse dixi, ut sit homo sine peccato, si uoluntas eius non desit ope diuina adiuuante, sed tamen praeter unum, in quo omnes uiuificabuntur, neminem fuisse uel fore, in quo hic uiuente esset ista perfectio. absurdum enim tibi uidetur dici aliquid fieri posse, cuius desit exemplum, cum, sicut credo, non dubites numquam esse factum, ut per foramen acus camelus transiret, et tamen ille hoc quoque dixit deo esse possibile; legas etiam duodecim milia legionum angelorum pro Christo, ne pateretur, pugnare potuisse nec tamen factum; legas fieri potuisse, ut semel gentes exterminarentur a terra, quae dabatur filiis Israhel, deum tamen id paulatim fieri uoluisse; et alia sexcenta possunt occurrere, quae fieri uel potuisse uel posse fateamur et eorum tamen exempla quod facta sint proferre nequeamus. unde non ideo negare debemus fieri posse, ut homo sine peccato sit, quia nullus est hominum praeter illum, qui non tantum homo, sed etiam natura deus est, in quo id esse perfectum demonstrare possimus. ### English translation (Claude) Having read the little works I recently composed for you, my dearest son Marcellinus, on the baptism of little ones and on the perfection of human righteousness (that no one seems to have attained or to be going to attain it in this life except the one Mediator, who endured human things in the likeness of sinful flesh without any sin at all), you wrote back that you were troubled by what I said in the later of the two books: that it is possible for a person to be without sin if his will does not fail, with the help of divine aid, but that apart from the one in whom all will be made alive, there has been and will be no one in whom this perfection existed while he lived here. For it seems absurd to you to say that something is possible of which there is no example. Yet, I believe, you do not doubt that it has never happened that a camel passed through the eye of a needle, and still he said that this too is possible for God. You read also that twelve thousand legions of angels could have fought for Christ so that he would not suffer, and yet it did not happen; you read that it could have happened that the nations were exterminated at once from the land that was being given to the children of Israel, and yet God willed that it be done little by little. And six hundred other things may occur to us which we would admit either could have happened or can happen, and yet we cannot produce examples of their having been done. Hence we ought not to deny that it is possible for a person to be without sin merely because there is no human being, apart from him who is not only man but also God by nature, in whom we can show that this has been accomplished. ### Scripture references - Rom 8:3: allusion, high confidence - 1 Tim 2:5: echo, medium confidence - 1 Cor 15:22: allusion, high confidence - Matt 19:24: allusion, high confidence - Matt 19:26: allusion, high confidence - Matt 26:53: allusion, high confidence - Exod 23:30: allusion, medium confidence - Deut 7:22: allusion, high confidence ### Translation notes - The earlier works are On the Merits and Forgiveness of Sins and on the Baptism of Infants (Books 1–3), also addressed to Marcellinus. “Likeness of sinful flesh”: Rom 8:3; “in whom all will be made alive”: 1 Cor 15:22. The camel: Matt 19:24, 26; the legions of angels: Matt 26:53 (“twelve legions”; Augustine writes “twelve thousand legions”); the gradual conquest: Exod 23:29–30; Deut 7:22. A missing space and comma in the digital text have been restored. ### Citation (SBL) Augustine, Spir. et litt. 1 (CSEL 60:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-1). ## On the Spirit and the Letter 2 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-2 - Source: CSEL 60:155–156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if sinlessness is a human work, it is also God's gift and work, as Paul says in Phil 2:13. ### Latin text Hic fortasse respondeas ista, quae commemoraui facta non esse et fieri potuisse, opera esse diuina, ut autem sit homo sine peccato ad opus ipsius hominis pertinere idque opus esse optimum, quo fiat plena et perfecta et ex omni prorsus parte absoluta iustitia, et ideo non esse credendum neminem uel fuisse uel esse uel fore in hac uita, qui hoc opus inpleuerit, si ab homine inpleri potest. sed cogitare debes, quamuis ad hominem id agere pertineat, hoc quoque munus esse diuinum atque ideo non dubitare opus esse diuinum; deus est enim, qui operatur in uobis, ait apostolus, et uelle et operari pro bona uoluntate. ### English translation (Claude) Here perhaps you may answer that the things I mentioned, which have not happened and could have happened, are divine works, whereas for a person to be without sin belongs to the work of the person himself, and that this work is the best, by which a full and perfect righteousness, complete in every part, comes about; and that therefore it is not to be believed that no one has been, is, or will be in this life who has fulfilled this work, if it can be fulfilled by a human being. But you ought to consider that, although it belongs to the person to do this, it is also a divine gift, and therefore not to doubt that it is a divine work. “For it is God,” says the apostle, “who works in you both to will and to work according to his good will.” ### Scripture references - Phil 2:13: quotation, high confidence ### Translation notes - Quotation: Phil 2:13. ### Citation (SBL) Augustine, Spir. et litt. 2 (CSEL 60:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-2). ## On the Spirit and the Letter 3 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-3 - Source: CSEL 60:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine considers it a harmless error to think someone might live without sin, provided one does not claim it for oneself. ### Latin text Proinde non multum molesti sunt et instandum est eis, ut, si possunt, ostendant ita esse qui dicunt uiuere hic hominem siue uixisse sine ullo omnino peccato. nam si testimonia scripturarum, quibus existimo definitum nullum hominum hic uiuentem, quamuis utatur libero arbitrio, inueniri sine peccato, sicuti est: ne intres in iudicium cum seruo tuo, quoniam non iustificabitur in conspectu tuo omnis uiuens, et cetera talia quisquam docere potuerit aliter esse accipienda quam sonant et demonstrauerit aliquem uel aliquos sine ullo hic uixisse peccato, qui non ei non solum minime aduersatus, uerum etiam plurimum gratulatus fuerit, non mediocribus inuidentiae stimulis agitatur. quin etiam si nemo est aut fuit aut erit, quod magis credo, tali puritate perfectus et tamen esse aut fuisse aut fore defenditur et putatur, quantum ego iudicare possum, non multum erratur nec perniciose cum quadam quisque beniuolentia fallitur, si tamen qui hoc putat se ipsum talem esse non putet, nisi reuera ac liquido talem se esse perspexerit. ### English translation (Claude) Accordingly, those who say that a person lives or has lived here without any sin at all are not very troublesome, and they must be pressed to show, if they can, that it is so. For if anyone could teach that the testimonies of the Scriptures by which I think it is settled that no human being living here, although he uses free choice, is found without sin (such as, “Do not enter into judgment with your servant, for no one living shall be justified in your sight,” and others like it) are to be taken otherwise than they sound, and could demonstrate that some one or several have lived here without any sin, whoever not only did not oppose him in the least but did not greatly congratulate him would be driven by no small goads of envy. Indeed, even if there is not, has not been, and will not be anyone perfect with such purity (which I rather believe), and yet it is maintained and thought that there is, has been, or will be, as far as I can judge, the error is not great nor is it harmful for someone to be mistaken with a certain goodwill, provided that the one who thinks this does not think himself to be such, unless he has really and clearly perceived himself to be such. ### Scripture references - Ps 143:2 (142:2 LXX): quotation, high confidence ### Translation notes - Quotation: Ps 143:2 (142:2 LXX). The sentence beginning “whoever not only did not oppose him” is compressed in the Latin; translated by sense. ### Citation (SBL) Augustine, Spir. et litt. 3 (CSEL 60:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-3). ## On the Spirit and the Letter 4 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-4 - Source: CSEL 60:156–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine states the view of his opponents: God's help consists only in creating free will and giving commands that remove ignorance. ### Latin text Sed illis acerrime ac uehementissime resistendum est, qui putant sine adiutorio dei per se ipsam uim uoluntatis humanae uel iustitiam posse perficere uel ad eam tendendo proficere et, cum urgueri coeperint, quomodo id praesumant asserere fieri sine ope diuina, reprimunt se nec hanc uocem audent emittere, quoniam uident quam sit impia et non ferenda. sed aiunt ideo ista sine ope diuina non fieri, quia et hominem deus creauit cum libero uoluntatis arbitrio et dando praecepta ipse docet quemadmodum homini sit uiuendum et in eo utique adiuuat, quod docendo aufert ignorantiam, ut sciat homo in operibus suis quid euitare et quid adpetere debeat, quo per liberum arbitrium naturaliter insitum uiam demonstratam ingrediens continenter et iuste et pie uiuendo ad beatam eandemque aeternam uitam peruenire mereatur. ### English translation (Claude) But those must be resisted most sharply and vehemently who think that without God's help the very power of the human will can by itself either perfect righteousness or make progress by striving toward it. When they begin to be pressed as to how they presume to assert that this happens without divine aid, they check themselves and do not dare to utter this saying, since they see how ungodly and intolerable it is. But they say that these things do not happen without divine aid because God both created man with free choice of the will and, by giving commands, himself teaches how man should live; and he certainly helps in this, that by teaching he takes away ignorance, so that man may know what he ought to avoid and what to seek in his actions; so that, entering by his naturally implanted free choice on the way that has been shown, by living continently, justly, and piously he may merit to attain the blessed and also eternal life. ### Scripture references - Titus 2:12: echo, medium confidence ### Translation notes - Augustine is describing the Pelagian position without naming it. “Continently, justly, and piously” echoes Titus 2:12. ### Citation (SBL) Augustine, Spir. et litt. 4 (CSEL 60:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-4). ## On the Spirit and the Letter 5 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-5 - Source: CSEL 60:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine's position: beyond free will and teaching, the Holy Spirit gives delight in and love of God, without which the will cannot do good. ### Latin text Nos autem dicimus humanam uoluntatem sic diuinitus adiuuari ad faciendam iustitiam, ut praeter quod creatus est homo cum libero arbitrio praeterque doctrinam qua ei praecipitur quemadmodum uiuere debeat accipiat spiritum sanctum, quo fiat in animo eius delectatio dilectioque summi illius atque incommutabilis boni, quod deus est, etiam nunc cum per fidem ambulatur, nondum per speciem, ut hac sibi uelut arra data gratuiti muneris inardescat inhaerere creatori atque inflammetur accedere ad participationem illius ueri luminis, ut ex illo ei bene sit, a quo habet ut sit. nam neque liberum arbitrium quicquam nisi ad peccandum ualet, si lateat ueritatis uia; et cum id quod agendum et quo nitendum est coeperit non latere, nisi etiam delectet et ametur, non agitur, non suscipitur, non bene uiuitur. ut autem diligatur, caritas dei diffunditur in cordibus nostris non per arbitrium liberum, quod surgit ex nobis, sed per spiritum sanctum, qui datus est nobis. ### English translation (Claude) We, however, say that the human will is so helped by God to do righteousness that, besides man's having been created with free choice, and besides the teaching by which he is commanded how he ought to live, he receives the Holy Spirit, by whom there comes to be in his mind a delight in and love of that supreme and unchangeable good which is God, even now while we walk by faith, not yet by sight; so that, given this as a pledge, as it were, of the free gift, he may burn to cleave to the Creator and be set on fire to approach participation in that true light, so that it may be well with him from the one from whom he has his being. For free choice avails for nothing but sinning if the way of truth is hidden; and when what is to be done and what is to be striven for has begun not to be hidden, unless it also delights and is loved, it is not done, not undertaken, there is no good living. But in order that it may be loved, the love of God is poured out in our hearts, not through the free choice that arises from ourselves, but through the Holy Spirit who has been given to us. ### Scripture references - 2 Cor 5:7: allusion, high confidence - 2 Cor 5:5: echo, medium confidence - John 1:9: echo, medium confidence - Rom 5:5: quotation, high confidence ### Translation notes - “Walk by faith, not by sight”: 2 Cor 5:7. The pledge (arra) of the Spirit: 2 Cor 1:22; 5:5. The true light: John 1:9. Quotation: Rom 5:5, a key text of this treatise. ### Citation (SBL) Augustine, Spir. et litt. 5 (CSEL 60:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-5). ## On the Spirit and the Letter 6 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-6 - Source: CSEL 60:157–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “The letter kills” refers not only to figurative texts taken literally but chiefly to the law's command “You shall not covet,” which without the Spirit only increases desire. ### Latin text Doctrina quippe illa, qua mandatum accipimus continenter recteque uiuendi, littera est occidens, nisi adsit uiuificans spiritus. neque enim solo illo modo intellegendum est quod legimus: littera occidit, spiritus autem uiuificat, ut aliquid figurate scriptum, cuius est absurda proprietas, non accipiamus sicut littera sonat, sed aliud quod significat intuentes interiorem hominem spiritali intellegentia nutriamus, quoniam sapere secundum carnem mors est, sapere autem secundum spiritum uita et pax; uelut si quisquam multa quae scripta sunt in Cantico canticorum carnaliter accipiat non ad luminosae caritatis fructum, sed ad libidinosae cupiditatis adfectum. non ergo isto solo modo intellegendum est quod legimus: littera occidit, spiritus autem uiuificat, sed etiam illo eoque uel maxime, quod apertissime alio loco dicit: concupiscentiam nesciebam, nisi lex diceret: non concupisces; et paulo post ait: occasione accepta peccatum per mandatum fefellit me et per illud occidit. ecce quod est littera occidit. et utique non figurate aliquid dicitur, quod accipiendum non sit secundum litterae sonum, cum dicitur: non concupisces, sed apertissimum saluberrimumque praeceptum est, quod si quis inpleuerit nullum habebit omnino peccatum. nam hoc ideo elegit apostolus generale quiddam, quo cuncta conplexus est, tamquam haec esset uox legis ab omni peccato prohibentis, quod ait: non concupisces; neque enim ullum peccatum nisi concupiscendo committitur. proinde quae hoc praecipit bona et laudabilis lex est. sed ubi sanctus non adiuuat spiritus inspirans pro concupiscentia mala concupiscentiam bonam, hoc est caritatem diffundens in cordibus nostris, profecto illa lex quamuis bona auget prohibendo desiderium malum, sicut aquae impetus, si in eam partem non cesset influere, uehementior fit obice obposito, cuius molem cum euicerit maiore cumulo praecipitatus uiolentius per prona prouoluitur. nescio quo enim modo hoc ipsum, quod concupiscitur, fit iocundius, dum uetatur. et hoc est quod fallit peccatum per mandatum et per illud occidit, cum accedit etiam praeuaricatio, quae nulla est ubi lex non est. ### English translation (Claude) For that teaching by which we receive the command to live continently and rightly is the letter that kills, unless the life-giving Spirit is present. For what we read, “The letter kills, but the Spirit gives life,” is not to be understood only in the sense that we should not take according to the sound of the letter something written figuratively whose literal meaning is absurd, but, looking to something else that it signifies, should nourish the inner man with spiritual understanding, since “to be carnally minded is death, but to be spiritually minded is life and peace”; as if someone were to take carnally many things written in the Song of Songs, not for the fruit of luminous charity but for the feeling of lustful desire. It is not, then, only in this sense that what we read is to be understood, “The letter kills, but the Spirit gives life,” but also, and indeed chiefly, in that sense which he states most plainly in another place: “I would not have known concupiscence if the law had not said, ‘You shall not covet’”; and a little later he says, “Sin, taking occasion through the commandment, deceived me and by it killed me.” See what “the letter kills” is. And certainly nothing figurative is said, which is not to be taken according to the sound of the letter, when it is said, “You shall not covet”; it is a most plain and most wholesome command, and whoever fulfills it will have no sin at all. For the apostle chose this general command, in which he embraced everything, as if this were the voice of the law forbidding every sin, when he says, “You shall not covet”; for no sin is committed except by coveting. Accordingly, the law that commands this is good and praiseworthy. But where the Holy Spirit does not help, inspiring good desire in place of evil desire, that is, pouring out charity in our hearts, that law, though good, certainly increases evil desire by forbidding it; as the rush of water, if it does not cease to flow in that direction, becomes more violent when an obstacle is set against it, and when it has overcome the mass of it, rushes more violently down the slope with a greater volume. For in some way the very thing that is desired becomes more pleasant while it is forbidden. And this is what it means that sin deceives through the commandment and kills by it, when transgression also is added, which does not exist where there is no law. ### Scripture references - 2 Cor 3:6: quotation, high confidence - Rom 8:6: quotation, high confidence - Rom 7:7: quotation, high confidence - Rom 7:11: quotation, high confidence - Exod 20:17: quotation, high confidence - Rom 5:5: allusion, high confidence - Rom 4:15: allusion, high confidence ### Translation notes - Quotations: 2 Cor 3:6; Rom 8:6; 7:7, 11. The Spirit pours out charity: Rom 5:5. “Where there is no law there is no transgression”: Rom 4:15. The Latin concupiscere/concupiscentia covers both “covet” and “desire”; “You shall not covet” is the tenth commandment (Exod 20:17; Deut 5:21). ### Citation (SBL) Augustine, Spir. et litt. 6 (CSEL 60:157–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-6). ## On the Spirit and the Letter 7 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-7 - Source: CSEL 60:159–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine proposes to show that “the letter kills” refers to the law without the Spirit, and that righteousness is God's work in the human will. ### Latin text Sed totum ipsum apostolicae epistolae locum, si placet, consideremus et sicut dominus adiuuerit pertractemus. uolo enim, si potuero, demonstrare illud, quod ait apostolus: littera occidit, spiritus autem uiuificat, non de figuratis locutionibus dictum, quamuis et illic congruenter accipiatur, sed potius de lege aperte quod malum est prohibente. quod cum ostendero, profecto manifestius apparebit bene uiuere donum esse diuinum non tantum quia homini deus dedit liberum arbitrium, sine quo nec male nec bene uiuitur, nec tantum quia praeceptum dedit, quo doceat quemadmodum sit uiuendum, sed quia per spiritum sanctum diffundit caritatem in cordibus eorum quos praesciuit ut praedestinaret, praedestinauit ut uocaret, uocauit ut iustificaret, iustificauit ut glorificaret. hoc autem cum apparuerit, uidebis, ut existimo, frustra dici illa tantum esse possibilia sine exemplo, quae dei opera sunt — sicut de cameli transitu per foramen acus commemorauimus et quaecumque alia sunt apud nos inpossibilia, apud deum autem facilia — et ideo non inter haec humanam deputandam esse iustitiam, quod non ad dei, sed ad hominis opus pertinere debeat, cuius perfectio, si est in hac uita possibilis, nullam esse causam cur sine exemplo esse credatur. hoc ergo frustra dici satis elucebit, cum et ipsam humanam iustitiam operationi dei tribuendam esse claruerit, quamuis non fiat sine hominis uoluntate. et ideo eius perfectionem etiam in hac uita esse possibilem negare non possumus quia omnia possibilia sunt deo, siue quae facit sola sua uoluntate siue quae cooperantibus creaturae suae uoluntatibus a se fieri posse constituit. ac per hoc quicquid eorum non facit, sine exemplo est quidem in operibus factis, sed apud deum et in eius uirtute habet causam qua fieri possit et in eius sapientia quare non factum sit; quae causa etiamsi lateat hominem, non se obliuiscatur esse hominem nec propterea deo det insipientiam, quia non plene capit eius sapientiam. ### English translation (Claude) But let us, if you please, consider that whole passage of the apostle's letter and treat it as the Lord helps us. For I want, if I can, to show that what the apostle says, “The letter kills, but the Spirit gives life,” was not said of figurative expressions, although it is also fittingly taken in that sense, but rather of the law that openly forbids what is evil. When I have shown this, it will certainly appear more clearly that to live well is a divine gift, not only because God has given man free choice, without which one lives neither badly nor well, nor only because he has given a command by which to teach how one should live, but because through the Holy Spirit he pours out charity in the hearts of those whom he foreknew in order to predestine, predestined in order to call, called in order to justify, justified in order to glorify. When this has become clear, you will see, I think, that it is idle to say that only those things can be without example which are works of God (as we mentioned regarding the camel passing through the eye of a needle and whatever other things are impossible with us but easy with God), and that human righteousness is therefore not to be counted among these, because it ought to belong not to the work of God but to that of man, and that, if its perfection is possible in this life, there is no reason why it should be believed to be without example. That this is idle will be clear enough when it has become plain that human righteousness itself is to be attributed to the working of God, although it does not come about without the will of man. And therefore we cannot deny that its perfection is possible even in this life, because all things are possible to God, both those which he does by his own will alone and those which he has determined can be done by him with the cooperating wills of his creature. And so whatever of these he does not do is indeed without example among works done, but it has with God, in his power, a cause by which it could be done, and in his wisdom a reason why it has not been done; and even if this cause is hidden from man, let him not forget that he is a man, nor attribute folly to God because he does not fully grasp his wisdom. ### Scripture references - 2 Cor 3:6: quotation, high confidence - Rom 5:5: allusion, high confidence - Rom 8:29: allusion, high confidence - Rom 8:30: allusion, high confidence - Matt 19:24: allusion, high confidence - Matt 19:26: allusion, high confidence ### Translation notes - Quotations: 2 Cor 3:6; Rom 8:29–30 (paraphrased); Matt 19:24, 26; Rom 5:5. ### Citation (SBL) Augustine, Spir. et litt. 7 (CSEL 60:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-7). ## On the Spirit and the Letter 8 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-8 - Source: CSEL 60:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romans shows that the letter of the law kills when the Spirit is absent, because it makes sin known and adds transgression. ### Latin text Adtende igitur apostolum ad Romanos explicantem satisque monstrantem quod scripsit ad Corinthios: littera occidit, spiritus autem uiuificat, sic magis accipiendum quemadmodum supra diximus, quoniam legis littera quae docet non esse peccandum, si spiritus uiuificans desit, occidit; sciri enim facit peccatum potius quam caueri et ideo magis augeri quam minui, quia malae concupiscentiae etiam praeuaricatio legis accedit. ### English translation (Claude) Note, then, how the apostle, writing to the Romans, explains and shows sufficiently that what he wrote to the Corinthians, “The letter kills, but the Spirit gives life,” is rather to be taken as we said above: that the letter of the law, which teaches that one must not sin, kills if the life-giving Spirit is absent; for it makes sin known rather than avoided, and therefore increased rather than diminished, since transgression of the law is added to evil desire. ### Scripture references - 2 Cor 3:6: quotation, high confidence - Rom 7:7: allusion, medium confidence ### Translation notes - Quotation: 2 Cor 3:6; cf. Rom 7:7–13. ### Citation (SBL) Augustine, Spir. et litt. 8 (CSEL 60:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-8). ## On the Spirit and the Letter 9 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-9 - Source: CSEL 60:160–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's teaching that the law came in to increase the offense shows humanity its sickness so that it will seek God as helper, not only as teacher. ### Latin text Volens ergo apostolus commendare gratiam, quae per Iesum Christum omnibus gentibus uenit, ne Iudaei aduersus ceteras gentes de accepta lege se extollerent, posteaquam dixit peccatum et mortem per unum hominem intrasse in genus humanum et per unum hominem iustitiam et uitam aeternam, illum Adam, hunc Christum apertissime insinuans ait: lex autem subintrauit, ut abundaret delictum; ubi autem abundauit delictum, superabundauit gratia, ut quemadmodum regnauit peccatum in mortem sic et gratia regnet per iustitiam in uitam aeternam per Iesum Christum dominum nostrum. deinde opponens sibi ipse quaestionem: quid ergo dicemus? inquit, permanebimus in peccato, ut gratia abundet? absit. uidit enim a peruersis peruerse posse accipi quod dixerat: lex subintrauit, ut abundaret delictum; ubi autem abundauit delictum, superabundauit gratia, tamquam dixerit propter abundantiam gratiae prodesse peccatum. hoc diluens respondit: absit atque subiecit: qui mortui sumus peccato, quomodo uiuemus in eo? hoc est: cum id praestiterit gratia, ut moreremur peccato, quid aliud faciemus, si uiuemus in eo, nisi ut gratiae simus ingrati? neque enim qui laudat beneficium medicinae prodesse morbos dicit et uulnera, a quibus illa hominem sanat, sed quanto maioribus medicina laudibus praedicatur, tanto magis uituperantur et horrentur uulnera et morbi, a quibus liberat quae ita laudatur. sic laus et praedicatio gratiae uituperatio et damnatio est delictorum. demonstranda enim fuerat homini foeditas languoris eius, cui contra iniquitatem suam nec praeceptum sanctum et bonum profuit, quo magis aucta est iniquitas quam minuta, quando quidem lex subintrauit, ut abundaret delictum, ut eo modo conuictus atque confusus uideret non tantum doctorem sibi esse necessarium, uerum etiam adiutorem deum, a quo eius itinera dirigantur, ne dominetur ei omnis iniquitas et confugiendo ad opem misericordiae sanetur atque ita ubi abundauit delictum superabundet gratia non peccantis merito, sed subuenientis auxilio. ### English translation (Claude) The apostle, then, wishing to commend the grace that came to all nations through Jesus Christ, so that the Jews would not exalt themselves above the other nations because they had received the law, after saying that sin and death entered the human race through one man, and righteousness and eternal life through one man, plainly indicating Adam by the one and Christ by the other, says, “But the law came in so that the offense might abound; but where the offense abounded, grace abounded still more; so that, as sin reigned in death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord.” Then, raising a question against himself, he says, “What then shall we say? Shall we remain in sin so that grace may abound? Far from it.” For he saw that what he had said, “The law came in so that the offense might abound; but where the offense abounded, grace abounded still more,” could be taken perversely by perverse people, as though he had said that sin is profitable because of the abundance of grace. Refuting this, he answered, “Far from it,” and added, “We who have died to sin, how shall we live in it?” That is: since grace has granted that we should die to sin, what else shall we be doing, if we live in it, but being ungrateful to grace? For one who praises the benefit of medicine does not say that the diseases and wounds from which it heals a person are profitable; but the greater the praise with which medicine is proclaimed, the more the wounds and diseases from which the medicine so praised sets free are blamed and dreaded. So the praise and proclamation of grace is the blame and condemnation of offenses. For the foulness of his sickness had to be shown to man, against whose iniquity not even a holy and good command availed, by which iniquity was increased rather than diminished, since the law came in so that the offense might abound; so that, convicted and confounded in this way, he might see that he needs God not only as teacher but also as helper, by whom his paths may be directed, so that no iniquity may have dominion over him; and that, by fleeing to the help of mercy, he might be healed, and so, where the offense abounded, grace might abound still more, not by the merit of the sinner but by the aid of the one who helps. ### Scripture references - Rom 5:12: allusion, high confidence - Rom 5:20: quotation, high confidence - Rom 5:21: quotation, high confidence - Rom 6:1: quotation, high confidence - Rom 6:2: quotation, high confidence - Rom 7:12: allusion, high confidence - Ps 119:133 (118:133 LXX): allusion, high confidence ### Translation notes - Adam and Christ: Rom 5:12–19. Quotations: Rom 5:20–21; 6:1–2. The holy and good command: Rom 7:12. “By whom his paths may be directed, so that no iniquity may have dominion over him”: Ps 119:133 (118:133 LXX). A joined word marked in the digital text has been separated. ### Citation (SBL) Augustine, Spir. et litt. 9 (CSEL 60:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-9). ## On the Spirit and the Letter 10 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-10 - Source: CSEL 60:161–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism into Christ's death and resurrection signifies the end of the old life and the beginning of the new, a benefit that comes through faith in Christ, not the letter of the law. ### Latin text Consequenter eandem medicinam in passione et resurrectione Christi mystice demonstratam ostendit apostolus dicens: an ignoratis, quoniam quicumque baptizati sumus in Christo Iesu in mortem ipsius baptizati sumus? consepulti ergo sumus illi per baptismum in mortem, ut quemadmodum surrexit Christus a mortuis per gloriam patris, ita et nos in nouitate uitae ambulemus. si enim conplantati sumus similitudini mortis eius, sed et resurrectionis erimus hoc scientes, quia uetus homo noster simul crucifixus est, ut euacuetur corpus peccati, ut ultra non seruiamus peccato. qui enim mortuus est, iustificatus est a peccato. si autem mortui sumus cum Christo, credimus, quia simul uiuemus cum illo, scientes, quia Christus surgens ex mortuis iam non moritur et mors ei ultra non dominabitur. quod enim mortuus est peccato, mortuus est semel; quod autem uiuit, uiuit deo. ita et uos existimate uos mortuos esse peccato, uiuere autem deo in Christo Iesu. nempe satis elucet mysterio dominicae mortis et resurrectionis figuratum uitae nostrae ueteris occasum et exortum nouae demonstratamque iniquitatis abolitionem renouationemque iustitiae. unde igitur hoc tantum beneficium homini per litteram legis nisi per fidem Iesu Christi? ### English translation (Claude) Consequently the apostle shows that the same medicine has been mystically displayed in the passion and resurrection of Christ, saying, “Or do you not know that all of us who were baptized into Christ Jesus were baptized into his death? We were buried with him, then, through baptism into death, so that, as Christ rose from the dead through the glory of the Father, so we too may walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also of his resurrection, knowing this, that our old man was crucified with him, so that the body of sin might be destroyed, that we should no longer serve sin. For he who has died has been justified from sin. But if we have died with Christ, we believe that we shall also live with him, knowing that Christ, rising from the dead, dies no more, and death will no longer have dominion over him. For in that he died, he died to sin once; but in that he lives, he lives to God. So you also consider yourselves dead to sin, but alive to God in Christ Jesus.” It is clear enough that by the mystery of the Lord's death and resurrection is figured the setting of our old life and the rising of the new, and that the abolition of iniquity and the renewal of righteousness are displayed. Whence, then, comes so great a benefit to man through the letter of the law, if not through faith in Jesus Christ? ### Scripture references - Rom 6:3: quotation, high confidence - Rom 6:4: quotation, high confidence - Rom 6:5: quotation, high confidence - Rom 6:6: quotation, high confidence - Rom 6:7: quotation, high confidence - Rom 6:8: quotation, high confidence - Rom 6:9: quotation, high confidence - Rom 6:10: quotation, high confidence - Rom 6:11: quotation, high confidence ### Translation notes - Quotation: Rom 6:3–11. Augustine's closing question means: this benefit does not come through the letter of the law, but through faith in Jesus Christ. ### Citation (SBL) Augustine, Spir. et litt. 10 (CSEL 60:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-10). ## On the Spirit and the Letter 11 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-11 - Source: CSEL 60:162–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine meditates on Psalm 36: righteousness is drawn from God as fountain and light, and pride, which claims God's work for oneself, drives one into darkness. ### Latin text Haec cogitatio sancta seruat filios hominum in protectione alarum dei sperantes, ut inebrientur ab ubertate domus eius et torrentem uoluptatis eius potent, quoniam apud ipsum est fons uitae et in lumine eius uidebimus lumen, qui praetendit misericordiam suam scientibus eum et iustitiam suam his qui recto sunt corde. neque enim quia sciunt, sed etiam ut sciant eum praetendit misericordiam suam; nec quia recti sunt corde, sed etiam ut recti sint corde praetendit iustitiam suam, qua iustificat impium. haec cogitatio non aufert in superbiam, quod uitium oritur, cum sibi quisque praefidit seque sibi ad uiuendum caput facit. quo motu receditur ab illo fonte uitae, cuius solius haustu iustitia bibitur, bona scilicet uita, et ab illo incommutabili lumine, cuius participatione anima rationalis quodammodo accenditur, ut sit etiam ipsa factum creatumque lumen, sicut erat Iohannes lucerna ardens et lucens, qui tamen unde luceret agnoscens: nos, inquit, de plenitudine eius accepimus: cuius, nisi illius utique in cuius conparatione Iohannes non erat lumen? illud enim erat uerum lumen quod inluminat omnem hominem uenientem in hunc mundum. proinde cum dixisset in eodem psalmo: praetende misericordiam tuam scientibus te et iustitiam tuam his qui recto sunt corde: non ueniat, inquit, mihi pes superbiae et manus peccatorum non moueant me. ibi ceciderunt omnes qui operantur iniquitatem, expulsi sunt nec potuerunt stare. hac quippe impietate, qua tribuit sibi quisque quod dei est, pellitur in tenebras suas, quae sunt opera iniquitatis. haec enim plane ipse facit et ad haec implenda sibi est idoneus. opera uero iustitiae non facit, nisi quantum ex illo fonte atque ex illo lumine percipit, ubi nullius indigens uita est et ubi non est conmutatio nec momenti obumbratio. ### English translation (Claude) This holy thought keeps the children of men hoping under the protection of God's wings, so that they are drunk with the abundance of his house and drink of the torrent of his pleasure; for with him is the fountain of life, and in his light we shall see light; he who extends his mercy to those who know him and his righteousness to those who are upright in heart. For he extends his mercy not because they know him, but also so that they may know him; and he extends his righteousness, by which he justifies the ungodly, not because they are upright in heart, but also so that they may be upright in heart. This thought does not carry one away into pride, a vice that arises when anyone trusts too much in himself and makes himself his own head for living. By this movement one withdraws from that fountain of life, by drinking from which alone righteousness is drunk, namely a good life, and from that unchangeable light, by participation in which the rational soul is in some way kindled, so that it too may be a made and created light, as John was a burning and shining lamp, who nevertheless recognized whence he shone: “We,” he says, “have received of his fullness.” Of whose, if not certainly of him in comparison with whom John was not the light? For that was the true light that enlightens every man coming into this world. Accordingly, when he had said in the same psalm, “Extend your mercy to those who know you and your righteousness to those who are upright in heart,” he says, “Let not the foot of pride come to me, and let not the hands of sinners move me. There all who work iniquity have fallen; they were driven out and could not stand.” For by this ungodliness, by which each one attributes to himself what is God's, he is driven into his own darkness, which are the works of iniquity. For these he plainly does himself, and for accomplishing these he is sufficient to himself. But he does not do the works of righteousness except insofar as he receives from that fountain and from that light, where there is life that lacks nothing and where there is no change nor shadow of a moment. ### Scripture references - Ps 36:7 (35:8 LXX): quotation, high confidence - Ps 36:8 (35:9 LXX): quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - Ps 36:10 (35:11 LXX): quotation, high confidence - Ps 36:11 (35:12 LXX): quotation, high confidence - Ps 36:12 (35:13 LXX): quotation, high confidence - Rom 4:5: allusion, high confidence - John 5:35: allusion, high confidence - John 1:16: quotation, high confidence - John 1:8: allusion, medium confidence - John 1:9: quotation, high confidence - Jas 1:17: allusion, high confidence ### Translation notes - Quotations: Ps 36:7–12 (35:8–13 LXX). God justifies the ungodly: Rom 4:5. John the Baptist as lamp: John 5:35; “of his fullness”: John 1:16 (Augustine attributes the words to the Baptist); the true light: John 1:9. “No change nor shadow”: Jas 1:17. ### Citation (SBL) Augustine, Spir. et litt. 11 (CSEL 60:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-11). ## On the Spirit and the Letter 12 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-12 - Source: CSEL 60:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, himself a persecutor who received grace, defends God's grace above all, especially in Romans. ### Latin text Ideo Paulus apostolus — qui cum Saulus prius uocaretur non ob aliud, quantum mihi uidetur, hoc nomen elegit, nisi ut se deret paruum tamquam minimum apostolorum — multum contra superbos et arrogantes et de suis operibus praesumentes pro commendanda ista dei gratia fortiter atque acriter dimicat, quia reuera in illo euidentior et clarior apparuit, qui cum talia operaretur uehementer ecclesiam dei persequens, pro quibus summo supplicio dignus fuit, misericordiam pro damnatione suscepit et pro poena consecutus est gratiam, merito pro eius defensione praecipue clamat atque concertat nec in re profunda et nimis abdita non intellegentium et uerba sua sana in peruersum sensum detorquentium curat inuidiam, dum tamen incunctanter praedicet donum dei, quo uno salui fiunt filii promissionis, filii beneficii diuini, filii gratiae et misericordiae, filii testamenti noui. primo, quod omnis eius salutatio sic se habet: gratia nobis et pax a deo patre et domino Iesu Christo; deinde ad Romanos paene ipsa quaestio sola uersatur tam pugnaciter, tam multipliciter, ut fatiget quidem legentis intentionem, sed tamen fatigatione utili ac salubri, ut interioris hominis magis exerceat membra quam frangat. ### English translation (Claude) Therefore the apostle Paul (who, when he was first called Saul, chose this name, as far as I can see, for no other reason than to show himself small, as the least of the apostles) fights much, strongly and sharply, against the proud and arrogant who presume on their own works, in order to commend this grace of God; because in him it truly appeared more evidently and more clearly, since, while doing such things by vehemently persecuting the church of God, for which he deserved the ultimate punishment, he received mercy instead of condemnation and obtained grace instead of punishment. Rightly he cries out and contends above all for its defense, and in a matter deep and very hidden he does not care about the ill will of those who do not understand and who twist his sound words into a perverse sense, provided he proclaims without hesitation the gift of God by which alone the children of the promise are saved, the children of the divine benefit, the children of grace and mercy, the children of the new covenant. First, in that every greeting of his runs thus: “Grace to you and peace from God the Father and the Lord Jesus Christ”; then, in the letter to the Romans almost this question alone is treated, so combatively and in so many ways that it wearies the reader's attention, but with a useful and wholesome weariness, so that it exercises the limbs of the inner man rather than breaking them. ### Scripture references - 1 Cor 15:9: allusion, high confidence - Gal 1:13: allusion, high confidence - 1 Tim 1:13: allusion, medium confidence - Rom 9:8: allusion, high confidence - Rom 1:7: quotation, high confidence ### Translation notes - Augustine connects the name Paulus with Latin paulus, “little”. The digital text reads “ut se deret paruum”; the sense (“to show himself small”) is clear, the exact wording uncertain. Least of the apostles: 1 Cor 15:9; persecutor: Gal 1:13; 1 Tim 1:13. Children of the promise: Rom 9:8; Gal 4:28. The greeting: Rom 1:7 and elsewhere. ### Citation (SBL) Augustine, Spir. et litt. 12 (CSEL 60:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-12). ## On the Spirit and the Letter 13 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-13 - Source: CSEL 60:164–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's rebuke of the Jew who boasts in the law shows that true circumcision is of the heart, given by the Spirit, and praise comes from God, not from works done out of fear. ### Latin text Inde sunt illa, quae supra commemoraui, inde est quod Iudaeum arguit eumque dicit Iudaeum cognominari et nequaquam id quod profitetur implere. si autem tu, inquit, Iudaeus cognominaris et requiescis in lege et gloriaris in deo et nosti uoluntatem et probas distantia instructus ex lege, confidis teipsum ducem esse caecorum, lumen eorum, qui in tenebris sunt, eruditorem insipientium, magistrum infantium, habentem formam scientiae et ueritatis in lege, qui ergo alium doces, te ipsum non doces? qui praedicas non furandum, furaris? qui dicis non adulterandum, adulteras? qui abominaris idola, sacrilegium facis? qui in lege gloriaris, per praeuaricationem legis deum inhonoras? nomen enim dei per uos blasphematur in gentibus, sicut scriptum est. circumcisio quidem prodest, si legem custodias; si autem praeuaricator legis sis, circumcisio tua praeputium facta est. si igitur praeputium iustitias legis custodiat, nonne praeputium eius in circumcisionem reputabitur? et iudicabit quod ex natura est praeputium legem perficiens te qui per litteram et circumcisionem praeuaricator legis es. non enim qui in manifesto, Iudaeus est neque quae in manifesto in carne, est circumcisio, sed qui in abscondito, Iudaeus est et circumcisione cordis, qui spiritu, non littera, cuius laus non ex hominibus, sed ex deo. hic manifestauit quemadmodum dixerit: gloriaris in deo. nam utique si uere talis Iudaeus gloriaretur in deo eo modo, quo postulat gratia, quae non operum meritis, sed gratuito datur, ex deo esset laus eius, non ex hominibus. sed ita gloriabantur in deo, uelut qui soli meruissent legem eius accipere, secundum illam uocem psalmi, qua dictum est: non fecit sic ulli genti et iudicia sua non manifestauit eis. quam tamen dei legem sua iustitia se arbitrabantur implere, cum magis eius praeuaricatores essent. unde illis iram operabatur abundante peccato, quod ab scientibus perpetrabatur, quia et quicumque faciebant quod lex iubebat non adiuuante spiritu gratiae, timore poenae faciebant, non amore iustitiae. ac per hoc coram deo non erat in uoluntate, quod coram hominibus apparebat in opere, potiusque ex illo rei tenebantur, quod eos nouerat deus malle, si fieri posset inpune, committere. circumcisionem autem cordis dicit, puram scilicet ab omni inlicita concupiscentia uoluntatem; quod non fit littera docente et minante, sed spiritu adiuuante atque sanante. ideo laus talium non ex hominibus, sed ex deo est, qui per suam gratiam praestat unde laudentur, de quo dicitur: in domino laudabitur anima mea et cui dicitur: apud te laus mea, non quales illi sunt qui deum laudari uolunt quod homines sunt, se autem quod iusti sunt. ### English translation (Claude) From this come the things I mentioned above; from this it comes that he rebukes the Jew and says that he is called a Jew and by no means fulfills what he professes. “But if you,” he says, “are called a Jew, and rest in the law, and boast in God, and know his will, and approve what is excellent, being instructed from the law, and are confident that you yourself are a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of infants, having the form of knowledge and truth in the law: you, then, who teach another, do you not teach yourself? You who preach that one must not steal, do you steal? You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege? You who boast in the law, do you dishonor God through transgression of the law? For the name of God is blasphemed among the gentiles because of you, as it is written. Circumcision indeed profits if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. If, then, the uncircumcision keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? And the uncircumcision which is by nature, fulfilling the law, will judge you, who through the letter and circumcision are a transgressor of the law. For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in the spirit, not in the letter; whose praise is not from men but from God.” Here he made clear in what sense he had said, “You boast in God.” For certainly, if such a Jew truly boasted in God in the way that grace requires, which is given not for the merits of works but freely, his praise would be from God, not from men. But they boasted in God as those who alone had deserved to receive his law, according to that saying of the psalm: “He has not dealt thus with any nation, and he has not shown his judgments to them.” Yet they thought they fulfilled this law of God by their own righteousness, when rather they were its transgressors. Hence it worked wrath for them, since sin abounded that was committed by those who knew; because even whoever did what the law commanded, without the help of the Spirit of grace, did it from fear of punishment, not from love of righteousness. And so before God it was not in the will, what appeared before men in the deed; and they were held guilty rather for that which God knew they would prefer to commit, if it could be done with impunity. By the circumcision of the heart he means the will pure from all unlawful desire; which does not come about by the letter teaching and threatening, but by the Spirit helping and healing. Therefore the praise of such people is not from men but from God, who by his grace provides that for which they are praised; of whom it is said, “In the Lord my soul shall be praised,” and to whom it is said, “With you is my praise”; not like those who want God to be praised because they are men, but themselves because they are righteous. ### Scripture references - Rom 2:17: quotation, high confidence - Rom 2:18: quotation, high confidence - Rom 2:19: quotation, high confidence - Rom 2:20: quotation, high confidence - Rom 2:21: quotation, high confidence - Rom 2:22: quotation, high confidence - Rom 2:23: quotation, high confidence - Rom 2:24: quotation, high confidence - Isa 52:5: allusion, medium confidence - Rom 2:25: quotation, high confidence - Rom 2:26: quotation, high confidence - Rom 2:27: quotation, high confidence - Rom 2:28: quotation, high confidence - Rom 2:29: quotation, high confidence - Ps 147:20 (147:9 LXX): quotation, high confidence - Rom 4:15: allusion, high confidence - Ps 34:2 (33:3 LXX): quotation, high confidence - Ps 22:25 (21:26 LXX): quotation, high confidence ### Translation notes - Quotations: Rom 2:17–29 (the blasphemy of God's name cites Isa 52:5); Ps 147:20 (147:9 LXX); Ps 34:2 (33:3 LXX); Ps 22:25 (21:26 LXX). The law works wrath: Rom 4:15. Augustine's criticism is of reliance on the law without grace; the passage is Paul's argument, which Augustine expounds. ### Citation (SBL) Augustine, Spir. et litt. 13 (CSEL 60:164–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-13). ## On the Spirit and the Letter 14 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-14 - Source: CSEL 60:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law that cannot justify is not only the ceremonial law but the moral law that gives knowledge of sin, including “You shall not covet.” ### Latin text Sed laudamus, inquiunt, et deum nostrae iustificationis auctorem in eo quod legem dedit, cuius intuitu nouerimus quemadmodum uiuere debeamus, nec audiunt quod legunt: quia non iustificabitur ex lege omnis caro coram deo. potest enim fieri coram hominibus, non autem coram illo qui cordis ipsius et intimae uoluntatis inspector est, ubi uidet, etiamsi aliud faciat qui legem timet, quid tamen mallet facere, si liceret. ac ne quisquam putaret hic apostolum ea lege dixisse neminem iustificari, quae in sacramentis ueteribus multa continet figurata praecepta, unde etiam ipsa est circumcisio carnis, quam die octauo accipere paruuli iussi sunt, continuo subiunxit quam legem dixerit et ait: per legem enim cognitio peccati. illa igitur lex est, de qua postea dicit: peccatum non cognoui nisi per legem. nam concupiscentiam nesciebam, nisi lex diceret: non concupisces. nam quid est aliud per legem enim cognitio peccati? ### English translation (Claude) “But we too praise God,” they say, “as the author of our justification, in that he gave the law, by looking at which we know how we ought to live.” And they do not hear what they read: “For by the law no flesh will be justified before God.” It can happen before men, but not before him who is the inspector of the heart itself and of the inmost will, where he sees, even if the one who fears the law does something else, what he would nevertheless prefer to do if it were allowed. And lest anyone should think that the apostle here said that no one is justified by that law which contains many figurative precepts in the old sacraments, including the circumcision of the flesh itself, which little ones were ordered to receive on the eighth day, he at once added what law he meant, and said, “For through the law comes the knowledge of sin.” It is, then, that law of which he says afterwards, “I did not know sin except through the law. For I would not have known concupiscence if the law had not said, ‘You shall not covet.’” For what else is “through the law comes the knowledge of sin”? ### Scripture references - Rom 3:20: quotation, high confidence - Gen 17:12: allusion, high confidence - Rom 7:7: quotation, high confidence ### Translation notes - Quotations: Rom 3:20; 7:7. Circumcision on the eighth day: Gen 17:12; Lev 12:3. ### Citation (SBL) Augustine, Spir. et litt. 14 (CSEL 60:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-14). ## On the Spirit and the Letter 15 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-15 - Source: CSEL 60:166–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteousness of God revealed in Rom 3:21–24 is not God's own righteousness but the righteousness he gives, freely by grace through faith, healing the will to fulfill the law. ### Latin text Hic forte dicat humana illa praesumptio ignorans dei iustitiam et suam uolens constituere merito dixisse apostolum: quia ex lege nemo iustificabitur; ostendit enim tantummodo lex quid faciendum quidue cauendum sit, ut quod illa ostenderit uoluntas impleat ac sic homo iustificetur non per legis imperium, sed per liberum arbitrium. sed, o homo, adtende quid sequitur. nunc autem, inquit, sine lege iustitia dei manifestata est, testificata per legem et prophetas. parumne insonat surdis? iustitia, inquit, dei manifestata est. hanc ignorant qui suam uolunt constituere, huic nolunt esse subiecti. iustitia, inquit, dei manifestata est —non dixit: iustitia hominis uel iustitia propriae uoluntatis — iustitia dei, non qua deus iustus est, sed qua induit hominem, cum iustificat impium. haec testificatur per legem et prophetas; huic quippe testimonium perhibent lex et prophetae: lex quidem hoc ipso, quod iubendo et minando et neminem iustificando satis indicat dono dei iustificari hominem per adiutorium spiritus, prophetae autem, quia id quod praedixerunt Christi impleuit aduentus. nam hinc sequitur et adiungit dicens: iustitia autem dei per fidem Iesu Christi, hoc est per fidem, qua creditur in Christum. sicut autem ista fides Christi dicta est non qua credit Christus, sic illa iustitia dei non qua iustus est deus. utrumque enim nostrum est; sed ideo dei et Christi dicitur, quod eius nobis largitate donatur. iustitia ergo dei sine lege non sine lege manifestata. quomodo enim per legem testificata, si sine lege manifestata? sed iustitia dei sine lege est, quam deus per spiritum gratiae credenti confert sine adiutorio legis, hoc est non adiutus a lege, quando quidem per legem ostendit homini infirmitatem suam, ut ad eius misericordiam per fidem confugiens sanaretur. de sapientia quippe eius dictum est, quod legem et misericordiam in lingua portet, legem scilicet, qua reos faciat superbos, misericordiam uero, qua iustificet humilatos. iustitia ergo dei per fidem Iesu Christi in omnes qui credunt; non enim est distinctio. omnes enim peccauerunt et egent gloria dei, non gloria sua. quid enim habent, quod non acceperunt? si autem acceperunt, quid gloriantur, quasi non acceperint? egent itaque gloria dei et uide quid sequatur: iustificati gratis per gratiam ipsius. non itaque iustificati per legem, non iustificati per propriam uoluntatem, sed iustificati gratis per gratiam ipsius; non quod sine uoluntate nostra fiat, sed uoluntas nostra ostenditur infirma per legem, ut sanet gratia uoluntatem et sana uoluntas impleat legem non constituta sub lege nec indigens lege. ### English translation (Claude) Here perhaps that human presumption, ignorant of God's righteousness and wishing to establish its own, may say that the apostle rightly said that no one will be justified by the law; for the law only shows what is to be done and what avoided, so that the will may fulfill what the law has shown, and so man may be justified not by the command of the law but by free choice. But, O man, pay attention to what follows. “But now,” he says, “apart from the law the righteousness of God has been manifested, witnessed by the law and the prophets.” Does this not ring loudly enough in deaf ears? “The righteousness of God,” he says, “has been manifested.” Those who wish to establish their own are ignorant of this; to this they do not want to be subject. “The righteousness of God,” he says, “has been manifested”; he did not say “the righteousness of man” or “the righteousness of one's own will”; “the righteousness of God,” not that by which God is righteous, but that with which he clothes man when he justifies the ungodly. This is witnessed by the law and the prophets; for the law and the prophets bear witness to it: the law in that, by commanding and threatening and justifying no one, it shows sufficiently that man is justified by God's gift through the help of the Spirit; and the prophets, because the coming of Christ fulfilled what they foretold. For next he goes on and adds, “But the righteousness of God through faith of Jesus Christ,” that is, through the faith by which one believes in Christ. And just as this faith of Christ is so called, not the faith by which Christ believes, so that righteousness of God is not that by which God is righteous. For both are ours; but they are called God's and Christ's because they are given to us by his generosity. The righteousness of God, then, apart from the law, not manifested without the law. For how could it be witnessed by the law if it were manifested without the law? But the righteousness of God apart from the law is that which God confers on the believer through the Spirit of grace without the help of the law, that is, not helped by the law; since through the law he shows man his weakness, so that, fleeing by faith to his mercy, he may be healed. For of his wisdom it is said that it bears law and mercy on its tongue: law, namely, by which it makes the proud guilty, and mercy, by which it justifies the humbled. “The righteousness of God, then, through faith of Jesus Christ for all who believe; for there is no distinction. For all have sinned and lack the glory of God,” not their own glory. “For what do they have that they did not receive? And if they received it, why do they boast as if they had not received it?” They lack, then, the glory of God; and see what follows: “being justified freely by his grace.” Not, then, justified by the law, not justified by their own will, but justified freely by his grace; not that it happens without our will, but our will is shown to be weak by the law, so that grace may heal the will and the healed will may fulfill the law, not placed under the law nor needing the law. ### Scripture references - Rom 10:3: allusion, high confidence - Rom 3:21: quotation, high confidence - Rom 3:22: quotation, high confidence - Rom 3:23: quotation, high confidence - Rom 3:24: quotation, high confidence - Rom 4:5: allusion, high confidence - Prov 3:16: allusion, medium confidence - 1 Cor 4:7: quotation, high confidence ### Translation notes - Quotations: Rom 10:3 (paraphrased); 3:21–24; 1 Cor 4:7. God justifies the ungodly: Rom 4:5. “Law and mercy on its tongue” is the Old Latin of Prov 3:16, following an addition found in the Septuagint. Augustine's distinction between God's own righteousness and the righteousness God gives is central to this treatise. ### Citation (SBL) Augustine, Spir. et litt. 15 (CSEL 60:166–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-15). ## On the Spirit and the Letter 16 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-16 - Source: CSEL 60:168–169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reconciles “the law is good if used lawfully” with “the law is not laid down for the righteous”: the law leads the unrighteous to grace, and the righteous use it to frighten others toward grace. ### Latin text Iusto enim lex non est posita; quae tamen bona est, si quis ea legitime utatur. haec duo apostolus uelut inter se contraria conectens monet mouetque lectorem ad perscrutandam quaestionem atque soluendam. quomodo enim bona est lex, si quis ea legitime utatur, si etiam quod sequitur uerum est: sciens hoc, quia iusto lex non est posita? nam quis legitime utitur lege nisi iustus? at ei non est posita, sed iniusto. an et iniustus, ut iustificetur, id est ut iustus fiat, legitime lege uti debet, qua tamquam paedagogo perducatur ad gratiam, per quam solam quod lex iubet possit implere? per ipsam quippe iustificatur gratis, id est nullis suorum operum praecedentibus meritis — alioquin gratia iam non est gratia -, quando quidem ideo datur, non quia bona opera fecimus, sed ut ea facere ualeamus, id est non quia legem impleuimus, sed ut legem implere possimus. ille enim dixit: non ueni legem soluere, sed implere, de quo dictum est: uidimus gloriam eius, gloriam tamquam unigeniti a patre, plenum gratia et ueritate. haec est gloria, de qua dictum est: omnes enim peccauerunt et egent gloria dei, et haec est gratia, de qua continuo dicit: iustificati gratis per gratiam ipsius. iniustus ergo legitime lege utitur, ut iustus fiat; quod cum factus fuerit, ea iam non utatur tamquam uehiculo cum peruenerit uel potius, ut supra dicta similitudine apostoli utar, tamquam paedagogo cum eruditus fuerit. quomodo enim iusto lex non est posita, si et iusto est necessaria, non qua iniustus ad iustificantem gratiam perducatur, sed qua legitime iam iustus utatur? an forte, immo uero non forte, sed certe sic legitime utitur lege iam iustus, cum eam terrendis inponit iniustis, ut cum et in ipsis coeperit inolitae concupiscentiae morbus incentiuo prohibitionis et cumulo praeuaricationis augeri, confugiant per fidem ad iustificantem gratiam et per donum spiritus suauitate iustitiae delectati poenam litterae minantis euadant? ita non erunt contraria neque inter se duo ista pugnabunt, ut etiam iustus bona lege legitime utatur et tamen iusto lex posita non sit; non enim ex ea iustificatus est, sed ex lege fidei, qua credidit nullo modo posse suae infirmitati ad inplenda ea, quae lex factorum iuberet, nisi diuina gratia subueniri. ### English translation (Claude) “For the law is not laid down for the righteous man”; yet it “is good, if anyone uses it lawfully.” By connecting these two as if contrary to each other, the apostle warns and moves the reader to investigate and resolve the question. For how is the law good, if anyone uses it lawfully, if what follows is also true, “knowing this, that the law is not laid down for the righteous man”? For who uses the law lawfully except the righteous man? Yet it is not laid down for him, but for the unrighteous. Or must the unrighteous man too, in order to be justified, that is, to become righteous, use the law lawfully, so that by it, as by a tutor, he may be led to grace, through which alone he can fulfill what the law commands? For through grace he is justified freely, that is, with no preceding merits of his own works (“otherwise grace is no longer grace”), since it is given not because we have done good works, but so that we may be able to do them; that is, not because we have fulfilled the law, but so that we may be able to fulfill the law. For he said, “I have not come to abolish the law but to fulfill it,” of whom it was said, “We have seen his glory, glory as of the only-begotten from the Father, full of grace and truth.” This is the glory of which it was said, “For all have sinned and lack the glory of God,” and this is the grace of which he at once says, “being justified freely by his grace.” The unrighteous man, then, uses the law lawfully in order to become righteous; and when he has become so, let him no longer use it, as one no longer uses a vehicle when he has arrived, or rather, to use the apostle's comparison mentioned above, as one no longer uses a tutor when he has been educated. For how is the law not laid down for the righteous man, if it is necessary for the righteous man too, not in order that as unrighteous he may be led to justifying grace, but so that, now righteous, he may use it lawfully? Or perhaps (indeed not perhaps, but certainly) the man who is already righteous uses the law lawfully when he imposes it on the unrighteous to frighten them, so that, when in them too the disease of ingrained concupiscence has begun to be increased by the incitement of prohibition and the heap of transgression, they may flee by faith to justifying grace, and, delighted by the sweetness of righteousness through the gift of the Spirit, escape the penalty of the threatening letter. So these two will not be contrary nor fight each other, so that even the righteous man uses a good law lawfully and yet the law is not laid down for the righteous man; for he was not justified by it, but by the law of faith, by which he believed that his weakness could in no way be helped to fulfill what the law of deeds commanded, except by divine grace. ### Scripture references - 1 Tim 1:8: quotation, high confidence - 1 Tim 1:9: quotation, high confidence - Gal 3:24: allusion, high confidence - Rom 11:6: quotation, high confidence - Matt 5:17: quotation, high confidence - John 1:14: quotation, high confidence - Rom 3:23: quotation, high confidence - Rom 3:24: quotation, high confidence - Rom 3:27: allusion, high confidence ### Translation notes - Quotations: 1 Tim 1:8–9; Rom 11:6; Matt 5:17; John 1:14; Rom 3:23–24. The law as tutor (paedagogus): Gal 3:24. “The law of faith”: Rom 3:27. ### Citation (SBL) Augustine, Spir. et litt. 16 (CSEL 60:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-16). ## On the Spirit and the Letter 17 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-17 - Source: CSEL 60:169–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine gives two readings of “boasting is excluded” (Rom 3:27): good boasting is brought into prominence, or proud boasting is thrown out by the law of faith. ### Latin text Ideo dicit: ubi est ergo gloriatio tua? exclusa est. per quam legem? factorum? non, sed per legem fidei. siue gloriationem dixerit laudabilem, quae in domino est, eamque exclusam, id est non ut abscederet pulsam, sed ut emineret expressam — unde et exclusores dicuntur quidam artifices argentarii; hinc est et illud in Psalmis: ut excludantur hi qui probati sunt argento. hoc est ut emineant qui probati sunt eloquio domini. nam et alibi dicitur: eloquia domini eloquia casta. argentum igne examinatum — siue gloriationem uitiosam de superbia uenientem commemorare uoluerit, eorum scilicet, qui cum sibi iuste uidentur uiuere, ita gloriantur, quasi non acceperint, eamque non per legem factorum, sed per legem fidei dicit exclusam, id est eiectam et abiectam, quia per legem fidei quisque cognoscit, si quid bene uiuit, dei gratia se habere et, ut perficiatur in dilectione iustitiae, non se aliunde consecuturum. ### English translation (Claude) Therefore he says, “Where, then, is your boasting? It is excluded. By what law? Of works? No, but by the law of faith.” Either he meant praiseworthy boasting, which is in the Lord, and said it was excluded, that is, not driven out so as to depart, but pressed out so as to stand out (hence certain silversmiths are called excluders; hence also that saying in the Psalms, “that those who have been tested with silver may be excluded,” that is, that those who have been tested by the word of the Lord may stand out; for elsewhere too it is said, “The words of the Lord are pure words, silver tested by fire”); or he wished to mention the faulty boasting that comes from pride, that of those, namely, who, when they seem to themselves to live righteously, boast as if they had not received it, and he says it is excluded not by the law of works but by the law of faith, that is, cast out and thrown away; because by the law of faith each one knows that, if he lives well in any respect, he has it by God's grace, and that he will not obtain from anywhere else to be made perfect in the love of righteousness. ### Scripture references - Rom 3:27: quotation, high confidence - 1 Cor 1:31: allusion, high confidence - Ps 68:30 (67:31 LXX): quotation, high confidence - Ps 12:6 (11:7 LXX): quotation, high confidence - 1 Cor 4:7: allusion, high confidence ### Translation notes - Quotation: Rom 3:27. Boasting in the Lord: 1 Cor 1:31. Augustine plays on excludere, used of silversmiths who beat out metalwork; the psalm quotation is Ps 68:30 (67:31 LXX) in the Old Latin, which differs widely from modern translations. Ps 12:6 (11:7 LXX). “As if they had not received”: 1 Cor 4:7. ### Citation (SBL) Augustine, Spir. et litt. 17 (CSEL 60:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/1/#p-17). ## On the Spirit and the Letter 18 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-18 - Source: CSEL 60:170–171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True wisdom is godliness, which gives thanks to God rather than claiming righteousness for oneself; the righteousness of God in Rom 1:17 is the righteousness God gives. ### Latin text Quae cogitatio pium facit, quia pietas est uera sapientia — pietatem dico quam Graeci ϑεοσέβειαν uocant -; ipsa quippe commendata est, cum dictum est homini, quod in libro Iob legitur: ecce pietas est sapientia. ϑεοσέβεια porro, si ad uerbi originem latine expressam interpretaretur, dei cultus dici poterat, qui in hoc maxime constitutus est, ut anima ei non sit ingrata; unde et in ipso uerissimo et singulari sacrificio, domino deo nostro, agere gratias admonemur. erit autem ingrata, si quod illi ex deo est, sibi tribuerit praecipueque iustitiam, cuius operibus uelut propriis et uelut a semet ipsa sibimet partis non uulgariter tamquam ex diuitiis aut membrorum forma aut eloquentia ceterisque siue externis siue corporis siue animi bonis, quae habere etiam scelerati solent, sed tamquam de his quae proprie sunt bona bonorum quasi sapienter inflatur. quo uitio repulsi a diuinae stabilitate substantiae etiam magni quidam uiri ad idololatriae dedecus defluxerunt. unde idem apostolus in eadem epistola, in qua uehemens defensor est gratiae, cum se dixisset esse Graecis ac barbaris, sapientibus et insipientibus debitorem et ideo quod ad ipsum pertineret, promptum esse et his qui Romae essent euangelizare: non enim confundor, inquit, de euangelio; uirtus enim dei est in salutem omni credenti, Iudaeo primum et Graeco. iustitia enim dei in eo reuelatur ex fide in fidem, sicut scriptum est: iustus autem ex fide uiuit. haec est iustitia dei, quae in testamento uetere uelata in nouo reuelatur; quae ideo iustitia dei dicitur, quod inpertiendo eam iustos facit, sicut domini est salus, qua saluos facit. et haec est fides, ex qua et in quam reuelatur, ex fide scilicet annuntiantium in fidem oboedientium. qua fide Iesu Christi, id est quam nobis contulit Christus, credimus ex deo nobis esse pleniusque futurum esse quod iuste uiuimus. unde illi ea pietate, qua solus colendus est, gratias agimus. ### English translation (Claude) This thought makes one godly, for godliness is true wisdom (I mean the godliness that the Greeks call θεοσέβεια); for it was commended when it was said to man, as is read in the book of Job, “Behold, godliness is wisdom.” Θεοσέβεια, if it were interpreted by rendering the origin of the word in Latin, could be called “worship of God,” which consists above all in this, that the soul should not be ungrateful to him. Hence, in that most true and unique sacrifice itself, we are admonished to give thanks to the Lord our God. But the soul will be ungrateful if it attributes to itself what it has from God, and especially righteousness, by whose works, as though its own and obtained by itself for itself, it is puffed up, not in a common way, as over riches or beauty of limbs or eloquence and the other goods, whether external or of body or of mind, which even the wicked commonly have, but, as it were, wisely, as over those things which are properly the goods of the good. Driven by this vice from the stability of the divine substance, even certain great men have slipped down into the shame of idolatry. Hence the same apostle, in the same letter in which he is a vehement defender of grace, when he had said that he was a debtor to Greeks and barbarians, to the wise and the foolish, and therefore, as far as he was concerned, ready to preach the gospel also to those who were at Rome, says, “For I am not ashamed of the gospel; for it is the power of God for salvation to everyone who believes, to the Jew first and to the Greek. For in it the righteousness of God is revealed from faith to faith, as it is written: ‘But the righteous man lives by faith.’” This is the righteousness of God, which, veiled in the Old Testament, is revealed in the New; which is called the righteousness of God because by imparting it he makes people righteous, just as “salvation is the Lord's,” by which he makes people saved. And this is the faith from which and to which it is revealed: from the faith, namely, of those who proclaim to the faith of those who obey. By this faith of Jesus Christ, that is, the faith that Christ has conferred on us, we believe that it is from God, and will be more fully, that we live righteously. Hence we give thanks to him with that godliness by which he alone is to be worshiped. ### Scripture references - Job 28:28: quotation, high confidence - Rom 1:14: allusion, high confidence - Rom 1:15: allusion, high confidence - Rom 1:16: quotation, high confidence - Rom 1:17: quotation, high confidence - Hab 2:4: quotation, high confidence - Ps 3:8 (3:9 LXX): quotation, high confidence ### Translation notes - “Behold, godliness is wisdom”: Job 28:28 in the Septuagint and Old Latin (the Hebrew has “the fear of the Lord”). “That most true and unique sacrifice” refers to the Eucharist, whose preface bids the faithful give thanks to the Lord our God. Quotations: Rom 1:14–17; Hab 2:4; Ps 3:8 (3:9 LXX). The Greek word θεοσέβεια (godliness, reverence toward God) is Augustine's own. ### Citation (SBL) Augustine, Spir. et litt. 18 (CSEL 60:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-18). ## On the Spirit and the Letter 19 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-19 - Source: CSEL 60:171–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pagans who knew God through creation but did not glorify him or give thanks fell through pride into idolatry, as Rom 1:18–23 shows. ### Latin text Nec inmerito se apostolus ex hoc articulo conuertit ad eos cum detestatione commemorandos, qui uitio illo, quod superius memoraui, leues et inflati ac per se ipsos uelut per inane sublati, ubi non requiescerent, sed fracti dissilirent, in figmenta idolorum tamquam in lapides deciderunt. quia enim commendauerat pietatem fidei, qua deo iustificati grati esse debemus, uelut contrarium quod detestaremur subinferens: reuelatur enim, inquit, ira dei de caelo super omnem impietatem et iniustitiam hominum eorum qui ueritatem in iniquitate detinent, quia quod notum est dei manifestum est in illis; deus enim illis manifestauit. inuisibilia enim eius a creatura mundi per ea quae facta sunt intellecta conspiciuntur, sempiterna quoque uirtus eius ac diuinitas, ut sint inexcusabiles. quia cognoscentes deum non ut deum glorificauerunt aut gratias egerunt, sed euanuerunt in cogitationibus suis. et obscuratum est insipiens cor eorum; dicentes se esse sapientes stulti facti sunt et mutauerunt gloriam incorruptibilis dei in similitudinem imaginis corruptibilis hominis et uolucrum et quadrupedum et serpentium. uide quemadmodum non eos dixerit ueritatis ignaros, sed quod ueritatem in iniquitate detinuerint. et quia occurrebat animo, ut quaereretur, unde illis esse potuerit cognitio ueritatis, quibus deus legem non dederat, neque hoc tacuit unde habere potuerint; per uisibilia namque creaturae peruenisse eos dixit ad intellegentiam inuisibilium creatoris, quoniam reuera sic magna ingenia quaerere perstiterunt, sic inuenire potuerunt. ubi ergo impietas? quia uidelicet cum cognouissent deum, non sicut deum glorificauerunt aut gratias egerunt, sed euanuerunt in cogitationibus suis. eorum proprie uanitas morbus est, qui se ipsos seducunt, dum uidentur sibi aliquid esse, cum nihil sint. denique hoc tumore superbiae sese obumbrantes, cuius pedem sibi non uenire deprecatur sanctus ille cantator qui dixit: in lumine tuo uidebimus lumen, ab ipso lumine incommutabilis ueritatis auersi sunt et obscuratum est insipiens cor eorum. non enim sapiens cor, quamuis cognouissent deum, sed insipiens potius, quia non sicut deum glorificauerunt aut gratias egerunt. dixit enim homini: ecce pietas est sapientia. ac per hoc dicentes se esse sapientes, quod non aliter intellegendum est nisi hoc ipsum sibi tribuentes, stulti facti sunt. ### English translation (Claude) Not without reason does the apostle turn at this point to mention with detestation those who, through that vice I mentioned above, light and puffed up and lifted by themselves as through empty air, where they could not rest but broke and burst apart, fell into the fictions of idols as onto stones. For since he had commended the godliness of faith, by which, justified by God, we ought to be grateful, bringing in, as it were, the contrary for us to detest, he says, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of those men who hold down the truth in iniquity; because what is known of God is manifest among them, for God has manifested it to them. For his invisible things, from the creation of the world, are clearly seen, being understood through the things that are made, his eternal power also and divinity, so that they are without excuse. Because, knowing God, they did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened; claiming to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man and of birds and four-footed beasts and serpents.” See how he did not call them ignorant of the truth, but said that they held down the truth in iniquity. And because it occurred to the mind to ask how they could have had knowledge of the truth, to whom God had not given the law, he did not keep silent about this either, how they could have had it; for he said that through the visible things of creation they had come to an understanding of the invisible things of the Creator, since indeed great minds persisted in seeking in this way and were able to find in this way. Where then was the ungodliness? Clearly in that, having known God, they did not glorify him as God or give thanks, but became vain in their thoughts. Vanity is properly the disease of those who deceive themselves, while they seem to themselves to be something when they are nothing. In short, overshadowing themselves with this swelling of pride, whose foot that holy singer prays may not come to him, who said, “In your light we shall see light,” they turned away from the very light of unchangeable truth, and their foolish heart was darkened. For it was not a wise heart, although they had known God, but rather a foolish one, since they did not glorify him as God or give thanks. For he said to man, “Behold, godliness is wisdom.” And therefore, claiming to be wise, which must be understood as nothing other than attributing this very thing to themselves, they became fools. ### Scripture references - Rom 1:18: quotation, high confidence - Rom 1:19: quotation, high confidence - Rom 1:20: quotation, high confidence - Rom 1:21: quotation, high confidence - Rom 1:22: quotation, high confidence - Rom 1:23: quotation, high confidence - Gal 6:3: allusion, high confidence - Ps 36:11 (35:12 LXX): allusion, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - Job 28:28: quotation, high confidence ### Translation notes - Quotations: Rom 1:18–23; Ps 36:9 (35:10 LXX); Job 28:28 (Septuagint/Old Latin). “Seem to be something when they are nothing”: Gal 6:3. The foot of pride: Ps 36:11 (35:12 LXX). ### Citation (SBL) Augustine, Spir. et litt. 19 (CSEL 60:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-19). ## On the Spirit and the Letter 20 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-20 - Source: CSEL 60:172–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine restates his aim: God helps us to righteousness not merely by giving the law but by the Spirit of grace, without which knowledge of the law, like pagan knowledge of God, does not save. ### Latin text Iam quae sequuntur quid opus est dicere? per hanc quippe impietatem illi homines — illi, inquam, homines, qui per creaturam creatorem cognoscere potuerunt — quo prolapsi, cum deus superbis resistit, atque ubi demersi sint melius ipsius epistolae consequentia docent, quam hic commemoratur a nobis. neque enim isto opere hanc epistolam exponendam suscepimus, sed eius maxime testimonio demonstrare, quantum possumus, nitimur non in eo nos diuinitus adiuuari ad operandam iustitiam, quod legem deus dedit plenam bonis sanctisque praeceptis, sed quod ipsa uoluntas nostra, sine qua operari bonum non possumus, adiuuetur et erigatur inpertito spiritu gratiae, sine quo adiutorio doctrina illa littera est occidens, quia reos potius praeuaricationis tenet quam iustificat impios. nam sicut illis per creaturam cognitoribus creatoris ea ipsa cognitio nihil profuit ad salutem, quia cognoscentes deum non sicut deum glorificauerunt aut gratias egerunt dicentes se esse sapientes, ita eos, qui per legem dei cognoscunt quemadmodum sit homini uiuendum, non iustificat ipsa cognitio, quia suam iustitiam uolentes constituere iustitiae dei non sunt subiecti. ### English translation (Claude) What need is there now to speak of what follows? For through this ungodliness those men (those men, I say, who were able to know the Creator through the creature), where they slipped, since God resists the proud, and where they sank, the sequence of the letter itself teaches better than we could recount here. For we have not undertaken in this work to expound this letter, but we are striving, chiefly by its testimony, to show as far as we can that we are divinely helped to work righteousness, not in that God gave a law full of good and holy commands, but in that our will itself, without which we cannot do good, is helped and raised up by the imparting of the Spirit of grace; without which help that teaching is the letter that kills, since it holds people guilty of transgression rather than justifying the ungodly. For just as for those who knew the Creator through the creature that very knowledge was of no profit for salvation, because, knowing God, they did not glorify him as God or give thanks, claiming to be wise, so those who through the law of God know how man should live are not justified by that knowledge, because, wishing to establish their own righteousness, they have not submitted to the righteousness of God. ### Scripture references - Jas 4:6: quotation, high confidence - 1 Pet 5:5: allusion, medium confidence - Rom 1:21: quotation, high confidence - Rom 1:22: quotation, high confidence - Rom 10:3: quotation, high confidence - 2 Cor 3:6: allusion, high confidence ### Translation notes - “God resists the proud”: Jas 4:6; 1 Pet 5:5 (Prov 3:34 LXX). Quotations: Rom 1:21–22; 10:3. “The letter that kills”: 2 Cor 3:6. ### Citation (SBL) Augustine, Spir. et litt. 20 (CSEL 60:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-20). ## On the Spirit and the Letter 21 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-21 - Source: CSEL 60:173–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The difference between the law of works and the law of faith is not that between Judaism and Christianity, since the gospel too says “You shall not covet.” ### Latin text Lex ergo factorum, id est operum, per quam non excluditur illa gloriatio, et lex fidei, per quam excluditur, quo inter se differant operae pretium est considerare, si tamen ualemus aduertere atque discernere. cito enim quisque dixerit legem operum esse in Iudaismo, legem autem fidei in Christianismo, propterea quia circumcisio ceteraque opera talia legis sunt, quae christiana iam disciplina non seruat. sed quantum fallat ista discretio, iam diu quidem est ut molimur ostendere et acutis ad dinoscendum tibique potissimum ac talibus fortasse iam ostendimus; uerum tamen, quoniam res magna est, non incongruenter in ea manifestanda pluribus etiam atque etiam testimoniis inmoramur. ipsam enim dicit legem, ex qua nemo iustificatur, quam dicit subintrasse ut abundaret delictum, quam tamen ne quisquam ob hoc imperitus argueret et sacrilegus accusaret, defendit eam dicens: quid ergo dicemus? lex peccatum est? absit; sed peccatum non cognoui nisi per legem; nam concupiscentiam nesciebam nisi lex diceret: non concupisces. occasione itaque accepta peccatum per mandatum operatum est in me omnem concupiscentiam. dicit etiam: lex quidem sancta et mandatum sanctum et iustum et bonum; sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem. ipsa est ergo littera occidens, quae dicit: non concupisces. de qua item dicit quod paulo ante commemoraui: per legem enim cognitio peccati. nunc autem sine lege iustitia dei manifestata est, testificata per legem et prophetas, iustitia autem dei per fidem Iesu Christi in omnes qui credunt; non enim est distinctio. omnes enim peccauerunt et egent gloria dei iustificati gratis per gratiam ipsius, per redemptionem quae est in Christo Iesu, quem proposuit deus propitiatorium per fidem in sanguine ipsius ad ostensionem iustitiae eius propter propositum praecedentium peccatorum in dei patientia, ad ostendendam iustitiam ipsius in hoc tempore, ut sit iustus et iustificans eum, qui ex fide est Iesu. deinde subinfert unde nunc agimus: ubi est ergo gloriatio tua? exclusa est. per quam legem? factorum? non, sed per legem fidei. lex ergo ista factorum ipsa est quae dicit: non concupisces, quia per illam cognitio peccati est. uolo igitur scire, si quis mihi dicere audeat, utrum lex fidei non dicat: non concupisces. si enim non dicit, quid causae est, cur non in ea positi securi atque inpune peccemus? hoc enim et illi putauerunt apostolum dicere, de quibus ait: et sicut dicunt nos quidam dicere, faciamus mala, ut ueniant bona, quorum iudicium iustum est. si autem dicit etiam ipsa: non concupisces, sicut tam multa praecepta euangelica et apostolica testificari et clamare non cessant, quare lex factorum etiam ipsa non dicitur? neque enim quia non habet opera ueterum sacramentorum, circumcisionis uidelicet atque ceterorum, ideo non sunt opera quae habet in sacramentis suis huic iam tempori congruis. aut uero de operibus sacramentorum quaestio fuit, quando mentio legis ob hoc fiebat, quia per ipsam cognitio peccati est et ideo ex ea nemo iustificatur? unde non per illam exclusa est gloriatio, sed per legem fidei, ex qua iustus uiuit. sed numquid et per istam non fit cognitio peccati, cum et ipsa dicat: non concupisces? ### English translation (Claude) It is worth considering, then, how the law of deeds, that is, of works, by which that boasting is not excluded, and the law of faith, by which it is excluded, differ from each other, if we are able to notice and distinguish it. For someone might quickly say that the law of works is in Judaism and the law of faith in Christianity, because circumcision and other such works belong to the law which Christian discipline no longer observes. But how misleading this distinction is we have long been striving to show, and to those quick at discerning, especially you and such as you, we have perhaps already shown it; nevertheless, since it is a great matter, it is not unfitting that we dwell again and again on making it clear with more testimonies. For he calls that very law, by which no one is justified, the law that came in so that the offense might abound; yet, lest anyone ignorant should on this account find fault with it and accuse it as sacrilegious, he defends it, saying, “What then shall we say? Is the law sin? Far from it; but I did not know sin except through the law; for I would not have known concupiscence if the law had not said, ‘You shall not covet.’ So sin, taking occasion through the commandment, worked in me all concupiscence.” He also says, “The law indeed is holy, and the commandment holy and just and good; but sin, so that it might appear as sin, worked death in me through what is good.” That, then, is the letter that kills, which says, “You shall not covet.” Of it he also says what I mentioned a little before: “For through the law comes the knowledge of sin. But now apart from the law the righteousness of God has been manifested, witnessed by the law and the prophets, the righteousness of God through faith of Jesus Christ for all who believe; for there is no distinction. For all have sinned and lack the glory of God, being justified freely by his grace, through the redemption that is in Christ Jesus, whom God set forth as a propitiation through faith in his blood, to show his righteousness because of the passing over of former sins in God's forbearance, to show his righteousness at this time, so that he might be just and the justifier of him who is of the faith of Jesus.” Then he adds what we are now treating: “Where then is your boasting? It is excluded. By what law? Of works? No, but by the law of faith.” This law of deeds, then, is the one that says, “You shall not covet,” since through it comes the knowledge of sin. I want to know, then, if anyone dares to tell me, whether the law of faith does not say, “You shall not covet.” For if it does not say it, what reason is there why, placed under it, we should not sin securely and with impunity? For those also thought the apostle said this, of whom he says, “And as some claim we say, ‘Let us do evil that good may come’; their condemnation is just.” But if it too says, “You shall not covet,” as so many gospel and apostolic commands never cease to testify and proclaim, why is it not also called a law of deeds? For it is not the case that, because it does not have the works of the old sacraments, namely circumcision and the rest, the works it has in its own sacraments, suited to this time, are not works. Or was the question about the works of the sacraments, when the law was mentioned because through it comes the knowledge of sin and therefore no one is justified by it? Hence boasting was not excluded by that law, but by the law of faith, by which the righteous man lives. But does not the knowledge of sin come also through this law, since it too says, “You shall not covet”? ### Scripture references - Rom 3:27: quotation, high confidence - Rom 5:20: allusion, high confidence - Rom 7:7: quotation, high confidence - Rom 7:8: quotation, high confidence - Rom 7:12: quotation, high confidence - Rom 7:13: quotation, high confidence - Rom 3:20: quotation, high confidence - Rom 3:21: quotation, high confidence - Rom 3:22: quotation, high confidence - Rom 3:23: quotation, high confidence - Rom 3:24: quotation, high confidence - Rom 3:25: quotation, high confidence - Rom 3:26: quotation, high confidence - Rom 3:8: quotation, high confidence - Rom 1:17: allusion, high confidence ### Translation notes - Quotations: Rom 3:27; 5:20; 7:7–8, 12–13; 3:20–26; 3:8; 1:17 (Hab 2:4). ### Citation (SBL) Augustine, Spir. et litt. 21 (CSEL 60:173–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-21). ## On the Spirit and the Letter 22 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-22 - Source: CSEL 60:175–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law of works commands, “Do what I command”; the law of faith prays, “Give what you command”; justification is by faith and free grace, not by the merits of deeds. ### Latin text Quid igitur interest? breuiter dicam. quod operum lex minando imperat, hoc fidei lex credendo impetrat. illa dicit: non concupisces, ista dicit: cum scirem quia nemo esse potest continens, nisi deus det, et hoc ipsum erat sapientiae, scire cuius esset hoc donum, adii dominum et deprecatus sum. ipsa est illa sapientia, quae pietas uocatur, qua colitur pater luminum, a quo est omne datum optimum et omne donum perfectum. colitur autem sacrificio laudis actionisque gratiarum, ut cultor eius non in se ipso, sed in illo glorietur. ac per hoc lege operum dicit deus: fac quod iubeo, lege fidei dicitur deo: da quod iubes. ideo enim iubet lex, ut admoneat quod faciat fides, id est ut cui iubetur, si nondum potest, sciat quid petat; si autem continuo potest et oboedienter facit, debet etiam scire quo donante possit. non enim spiritum huius mundi accepimus, ait idem ipse constantissimus gratiae praedicator, sed spiritum qui ex deo est, ut sciamus quae a deo donata sunt nobis. quis est autem spiritus mundi huius nisi superbiae spiritus, quo cor insipiens obscuratum est eorum, qui cognitum deum non ut deum gratias agendo glorificauerunt? nec alio spiritu decipiuntur etiam illi, qui ignorantes dei iustitiam et suam iustitiam uolentes constituere iustitiae dei non sunt subiecti. unde mihi uidetur magis esse fidei filius, qui nouit a quo speret quod nondum habet, quam qui sibi tribuit id quod habet. quamuis utrique horum praeferendus sit qui et habet et nouit a quo habeat, si tamen non se credat iam esse quod nondum est, ne incidat in uitium illius pharisaei, qui quamquam deo gratias ageret ex his quae habebat, nihil tamen petebat dari sibi, tamquam nihilo indigeret ad augendam perficiendamue iustitiam. his igitur consideratis pertractatisque pro uiribus, quas dominus donare dignatur, colligimus non iustificari hominem praeceptis bonae uitae nisi per fidem Iesu Christi, hoc est non lege operum, sed lege fidei, non littera, sed spiritu, non factorum meritis, sed gratuita gratia. ### English translation (Claude) What, then, is the difference? I will say it briefly. What the law of works commands by threatening, the law of faith obtains by believing. The one says, “You shall not covet”; the other says, “When I knew that no one can be continent unless God gives it (and this very thing belonged to wisdom, to know whose gift this was), I went to the Lord and besought him.” This is that wisdom which is called godliness, by which the Father of lights is worshiped, from whom is every best gift and every perfect gift. And he is worshiped by the sacrifice of praise and thanksgiving, so that his worshiper may boast not in himself but in him. And so by the law of works God says, “Do what I command”; by the law of faith it is said to God, “Give what you command.” For the law commands for this reason, to remind what faith should do; that is, so that the one to whom it is commanded, if he cannot yet do it, may know what to ask for; but if he can do it at once and does it obediently, he ought also to know by whose gift he can. “For we have not received the spirit of this world,” says that same most steadfast preacher of grace, “but the Spirit that is from God, so that we may know the things that have been given us by God.” And what is the spirit of this world but the spirit of pride, by which the foolish heart of those was darkened who, having known God, did not glorify him as God by giving thanks? Nor are those deceived by any other spirit who, ignorant of the righteousness of God and wishing to establish their own righteousness, have not submitted to the righteousness of God. Hence it seems to me that he is more a son of faith who knows from whom he may hope for what he does not yet have than one who attributes to himself what he has; although to both of these is to be preferred the one who both has and knows from whom he has it, provided he does not believe himself already to be what he is not yet, lest he fall into the fault of that Pharisee who, although he gave thanks to God for what he had, yet asked for nothing to be given him, as though he lacked nothing for increasing or perfecting righteousness. Having considered and treated these things according to the strength the Lord deigns to give, we conclude that a man is not justified by the precepts of a good life except through faith in Jesus Christ; that is, not by the law of works but by the law of faith, not by the letter but by the Spirit, not by the merits of deeds but by free grace. ### Scripture references - Jas 1:17: quotation, high confidence - Ps 50:14 (49:14 LXX): allusion, medium confidence - 1 Cor 2:12: quotation, high confidence - Rom 1:21: allusion, high confidence - Rom 10:3: allusion, high confidence - Luke 18:11: allusion, high confidence - Luke 18:12: allusion, high confidence ### Extrabiblical texts - Wis 8:21 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Quotations: Wis 8:21 (Augustine's constant text on continence as God's gift); Jas 1:17; 1 Cor 2:12. The sacrifice of praise: Ps 50:14, 23 (49:14, 23 LXX). “Give what you command” echoes Augustine's prayer in Confessions 10.29.40. The Pharisee: Luke 18:11–12. Rom 1:21; 10:3. ### Citation (SBL) Augustine, Spir. et litt. 22 (CSEL 60:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-22). ## On the Spirit and the Letter 23 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-23 - Source: CSEL 60:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law that cannot justify includes the Decalogue, which Christians keep except for the literal Sabbath, since it contains “You shall not covet.” ### Latin text Quamuis itaque illos, quibus circumcisio persuadebatur, ita corripere atque corrigere uideatur apostolus, ut legis nomine eandem circumcisionem appellet ceterasque eiusmodi legis obseruationes, quas tamquam umbras futuri iam nunc respuunt Christiani id tenentes quod per illas umbras figurate promittebatur, tamen legem, ex qua neminem dicit iustificari, non tantum in illis sacramentis, quae habuerunt promissiuas figuras, uerum etiam in illis operibus uult intellegi, quae quisquis fecerit iuste uiuit; ubi est et illud: non concupisces. atque ut hoc quod dicimus fiat planius, ipsum Decalogum uideamus. certe enim legem Moyses ministrandam populo accepit in monte, scriptam in lapideis tabulis digito dei. haec decem praeceptis constringitur, ubi nihil de circumcisione mandatum est, nihil de uictimis pecorum, quae nunc a Christianis non immolantur. in illis igitur decem praeceptis excepta sabbati obseruatione dicatur mihi quid non sit obseruandum a Christiano siue de non faciendis colendisque idolis aliisque ullis diis praeter unum uerum deum siue de non accipiendo nomine dei in uanum siue de honore parentibus deferendo siue de cauendis fornicationibus, homicidiis, furtis, falsis testimoniis, adulteriis, re aliena concupiscenda. quid horum quisquam dixerit Christianum non debere seruare? an forte non istam legem, quae in illis duabus tabulis scripta est, litteram occidentem appellat apostolus, sed illam circumcisionis aliorumque ueterum iamque abolitorum sacramentorum? sed quomodo id putabimus, cum in ea sit non concupisces, per quod mandatum quamuis sanctum et iustum et bonum fefellit me, inquit, peccatum et per illud occidit? quid enim aliud est littera occidit? ### English translation (Claude) Although, then, the apostle seems to rebuke and correct those who were being persuaded to be circumcised in such a way that he calls this circumcision and the other observances of the law of this kind by the name of the law (observances which Christians now reject as shadows of the future, holding what was figuratively promised through those shadows), yet he wishes the law by which he says no one is justified to be understood not only in those sacraments which had promissory figures, but also in those works which whoever does them lives righteously; among which is also “You shall not covet.” And to make what we say plainer, let us look at the Decalogue itself. Certainly Moses received on the mountain the law to be ministered to the people, written on tablets of stone by the finger of God. It is summed up in ten commandments, in which nothing is commanded about circumcision, nothing about sacrifices of animals, which are not now offered by Christians. In those ten commandments, then, apart from the observance of the Sabbath, let someone tell me what is not to be observed by a Christian, whether concerning not making and worshiping idols or any other gods besides the one true God, or not taking the name of God in vain, or giving honor to parents, or avoiding acts of sexual immorality, murders, thefts, false testimonies, adulteries, coveting what belongs to another. Which of these would anyone say a Christian ought not to keep? Or perhaps the apostle does not call this law, written on those two tablets, the letter that kills, but that law of circumcision and the other old sacraments now abolished? But how shall we think this, when in it is “You shall not covet,” through which commandment, though holy and just and good, “sin deceived me,” he says, “and through it killed me”? For what else is “the letter kills”? ### Scripture references - Col 2:17: allusion, high confidence - Exod 31:18: allusion, high confidence - Exod 20:3: allusion, high confidence - Exod 20:17: quotation, high confidence - Deut 5:21: allusion, medium confidence - Rom 7:11: quotation, high confidence - Rom 7:12: allusion, high confidence - 2 Cor 3:6: quotation, high confidence ### Translation notes - Shadows of things to come: Col 2:17. The tablets written by the finger of God: Exod 31:18. The Decalogue: Exod 20:1–17; Deut 5:6–21. Quotations: Rom 7:11–12; 2 Cor 3:6. Augustine's list names both “fornicationes” (sexual immorality) and “adulteria” (adulteries). ### Citation (SBL) Augustine, Spir. et litt. 23 (CSEL 60:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-23). ## On the Spirit and the Letter 24 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-24 - Source: CSEL 60:177–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In 2 Cor 3 the letter that kills is the whole Decalogue engraved on stone, not merely the Sabbath command. ### Latin text Quamuis euidentius eo ipso loco ad Corinthios, ubi ait: littera occidit, spiritus autem uiuificat, non aliam uelit intellegi litteram quam ipsum Decalogum in illis duabus tabulis scriptum. sic enim dicit: quoniam estis epistola Christi ministrata per nos, scripta non atramento, sed spiritu dei uiui, non in tabulis lapideis, sed in tabulis cordis carnalibus. confidentiam autem talem habemus per Christum ad deum, non quia idonei sumus cogitare aliquid quasi ex nobismet ipsis, sed sufficientia nostra ex deo est, qui et idoneos nos fecit ministros noui testamenti non litterae, sed spiritus; littera enim occidit, spiritus autem uiuificat. si autem ministratio mortis in litteris figurata lapideis facta est in gloria, ita ut non possent intendere filii Israhel in faciem Moysi propter gloriam uultus eius quae euacuatur, quare non magis ministratio spiritus erit in gloria? si enim ministratio damnationis gloria est, multo magis abundabit ministratio iustitiae in gloria. dici de his uerbis multa possunt, sed postea fortasse oportunius. nunc autem aduerte quam dicat litteram quae occidit, cui uelut e contrario uiuificantem ingerit spiritum. ea certe est ministratio mortis in litteris figurata lapideis et ministratio damnationis, quia lex subintrauit, ut abundaret delictum. porro autem praecepta ipsa tam sunt utilia facienti atque salubria, ut nisi quis ea fecerit uitam habere non possit. an uero propter unum praeceptum, quod ibi de sabbato positum est, dictus est Decalogus littera occidens, quoniam quisquis illum diem, sicut littera sonat, nunc usque obseruat, carnaliter sapit — sapere autem secundum carnem mors est – et illa nouem praecepta quae sic recte obseruantur, ut scripta sunt, non ad legem operum, ex qua nemo iustificatur, sed ad legem fidei, ex qua iustus uiuit, pertinere putanda sunt? quis tam absurde sentiat ministrationem mortis in litteris lapideis figuratam non dici ex omnibus decem praeceptis, sed ex uno solo quod ad sabbatum pertinet? ubi ergo ponimus: lex iram operatur; ubi enim non est lex, nec praeuaricatio et: usque ad legem peccatum in mundo fuit; peccatum autem non deputabatur, cum lex non esset, et illud, quod iam totiens commemorauimus: per legem cognitio peccati, maximeque illud, ubi euidentius expressit unde agitur: concupiscentiam nesciebam, nisi lex diceret: non concupisces? ### English translation (Claude) Although it is more evident in that very passage to the Corinthians where he says, “The letter kills, but the Spirit gives life,” that he wants no other letter to be understood than the Decalogue itself, written on those two tablets. For he says thus: “For you are a letter of Christ, ministered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on fleshly tablets of the heart. Such confidence we have through Christ toward God, not that we are sufficient to think anything as of ourselves, but our sufficiency is from God, who also made us sufficient ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. But if the ministry of death, engraved in letters on stones, was made in glory, so that the children of Israel could not look intently at the face of Moses because of the glory of his face, which was passing away, how will the ministry of the Spirit not be rather in glory? For if the ministry of condemnation is glory, much more will the ministry of righteousness abound in glory.” Much could be said about these words, but perhaps more fittingly later. Now, however, notice what letter he says kills, to which, as by contrast, he opposes the life-giving Spirit. It is certainly the ministry of death engraved in letters on stones, and the ministry of condemnation, because the law came in so that the offense might abound. Yet the commands themselves are so useful and wholesome to the one who does them that, unless someone does them, he cannot have life. Or is the Decalogue called the letter that kills because of one command placed there about the Sabbath, since whoever still observes that day as the letter sounds is carnally minded (and to be carnally minded is death), while those nine commands, which are rightly observed as they are written, are to be thought to belong not to the law of works, by which no one is justified, but to the law of faith, by which the righteous man lives? Who would think so absurdly that the ministry of death engraved in letters on stone is not said of all ten commands, but of the one alone that concerns the Sabbath? Where, then, do we put, “The law works wrath; for where there is no law, neither is there transgression,” and, “Until the law, sin was in the world; but sin was not counted when there was no law,” and what we have mentioned so often, “Through the law comes the knowledge of sin,” and above all that saying where he expressed more clearly what is being discussed: “I would not have known concupiscence if the law had not said, ‘You shall not covet’”? ### Scripture references - 2 Cor 3:6: quotation, high confidence - 2 Cor 3:3: quotation, high confidence - 2 Cor 3:4: quotation, high confidence - 2 Cor 3:5: quotation, high confidence - 2 Cor 3:7: quotation, high confidence - 2 Cor 3:8: quotation, high confidence - 2 Cor 3:9: quotation, high confidence - Rom 5:20: allusion, high confidence - Lev 18:5: allusion, medium confidence - Rom 8:6: quotation, high confidence - Rom 1:17: allusion, high confidence - Rom 4:15: quotation, high confidence - Rom 5:13: quotation, high confidence - Rom 3:20: quotation, high confidence - Rom 7:7: quotation, high confidence ### Translation notes - Quotations: 2 Cor 3:3–9; Rom 8:6; 4:15; 5:13; 3:20; 7:7. “Unless someone does them he cannot have life”: cf. Lev 18:5; Rom 10:5. The law came in: Rom 5:20. The righteous lives by faith: Rom 1:17. ### Citation (SBL) Augustine, Spir. et litt. 24 (CSEL 60:177–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-24). ## On the Spirit and the Letter 25 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-25 - Source: CSEL 60:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine quotes Rom 7:6–25 in full to show that Paul's argument concerns the law that forbids sin, not ceremonial observances. ### Latin text Quem totum locum adtende et uide utrum quicquam propter circumcisionem uel sabbatum uel quid aliud umbratilis sacramenti, ac non totum propter hoc dicat, quod littera prohibens peccatum non uiuificat hominem, sed potius occidit augendo concupiscentiam et iniquitatem praeuaricatione cumulando, nisi liberet gratia per legem fidei quae est in Christo Jesu, cum diffunditur caritas in cordibus nostris per spiritum sanctum, qui datus est nobis. cum enim dixisset: ut seruiamus in nouitate spiritus et non in uetustate litterae, quid ergo dicemus? inquit. lex peccatum est? absit. sed peccatum non cognoui nisi per legem. nam concupiscentiam nesciebam, nisi lex diceret: non concupisces. occasione autem accepta peccatum per mandatum operatum est in me omnem concupiscentiam: sine lege enim peccatum mortuum est. ego autem uiuebam aliquando sine lege, adueniente autem mandato peccatum reuixit. ego autem mortuus sum et inuentum est mihi mandatum, quod erat in uitam, hoc esse in mortem. peccatum enim occasione accepta per mandatum fefellit me et per illud occidit. itaque lex quidem sancta et mandatum sanctum et iustum et bonum. quod ergo bonum est, mihi factum est mors? absit. sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem, ut fiat super modum peccans peccatum per mandatum. scimus enim, quia lex spiritalis est: ego autem carnalis sum uenundatus sub peccato. quod enim operor, ignoro; non enim quod uolo, hoc ago, sed quod odi, illud facio. si autem quod uolo, hoc facio, consentio legi, quoniam bona. nunc autem iam non ego operor illud, sed quod habitat in me peccatum. scio enim, quia non habitat in me, hoc est in carne mea, bonum. uelle enim adiacet mihi, perficere autem bonum non. non enim quod uolo facio bonum, sed quod nolo malum, hoc ago. si autem quod nolo ego hoc facio, iam non ego operor illud, sed quod habitat in me peccatum. inuenio ergo legem nolenti mihi facere bonum, quoniam mihi malum adiacet. condelector enim legi dei secundum interiorem hominem, uideo autem aliam legem in membris meis repugnantem legi mentis meae et captiuantem me in lege peccati, quae est in membris meis. miser ego homo! quis me liberabit de corpore mortis huius? gratia dei per Iesum Christum dominum nostrum. igitur ego ipse mente seruio legi dei, carne autem legi peccati. ### English translation (Claude) Consider that whole passage and see whether he says anything because of circumcision or the Sabbath or any other shadowy sacrament, and does not say it all for this reason: that the letter forbidding sin does not give man life but rather kills, by increasing concupiscence and heaping up iniquity by transgression, unless grace sets free through the law of faith which is in Christ Jesus, when charity is poured out in our hearts through the Holy Spirit who has been given to us. For when he had said, “so that we may serve in newness of spirit and not in oldness of the letter,” he says, “What then shall we say? Is the law sin? Far from it. But I did not know sin except through the law. For I would not have known concupiscence if the law had not said, ‘You shall not covet.’ But sin, taking occasion through the commandment, worked in me all concupiscence; for apart from the law sin was dead. I was once alive apart from the law, but when the commandment came, sin revived. And I died, and the commandment that was for life was found to be for death to me. For sin, taking occasion through the commandment, deceived me and by it killed me. So the law indeed is holy, and the commandment holy and just and good. Did what is good, then, become death for me? Far from it. But sin, so that it might appear as sin, worked death in me through what is good, so that sin might become sinful beyond measure through the commandment. For we know that the law is spiritual; but I am carnal, sold under sin. For what I do, I do not understand; for I do not do what I want, but I do what I hate. But if I do what I do not want, I agree with the law that it is good. But now it is no longer I who do it, but sin that dwells in me. For I know that good does not dwell in me, that is, in my flesh. For to will is present with me, but to accomplish the good is not. For I do not do the good that I want, but the evil that I do not want, this I do. But if I do what I do not want, it is no longer I who do it, but sin that dwells in me. I find, then, a law, when I want to do good, that evil is present with me. For I delight in the law of God according to the inner man, but I see another law in my members fighting against the law of my mind and making me captive in the law of sin which is in my members. Wretched man that I am! Who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord. So then I myself with the mind serve the law of God, but with the flesh the law of sin.” ### Scripture references - Rom 8:2: allusion, high confidence - Rom 5:5: allusion, high confidence - Rom 7:6: quotation, high confidence - Rom 7:7: quotation, high confidence - Rom 7:8: quotation, high confidence - Rom 7:9: quotation, high confidence - Rom 7:10: quotation, high confidence - Rom 7:11: quotation, high confidence - Rom 7:12: quotation, high confidence - Rom 7:13: quotation, high confidence - Rom 7:14: quotation, high confidence - Rom 7:15: quotation, high confidence - Rom 7:16: quotation, high confidence - Rom 7:17: quotation, high confidence - Rom 7:18: quotation, high confidence - Rom 7:19: quotation, high confidence - Rom 7:20: quotation, high confidence - Rom 7:21: quotation, high confidence - Rom 7:22: quotation, high confidence - Rom 7:23: quotation, high confidence - Rom 7:24: quotation, high confidence - Rom 7:25: quotation, high confidence ### Translation notes - Quotations: Rom 7:6–25 in the Old Latin (“what I do, I do not understand”; “the grace of God through Jesus Christ”). The law of the Spirit in Christ Jesus: Rom 8:2; charity poured out: Rom 5:5. The text reads “if I do what I want” where the sense (and Rom 7:16) requires “what I do not want”; translated by sense. ### Citation (SBL) Augustine, Spir. et litt. 25 (CSEL 60:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-25). ## On the Spirit and the Letter 26 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-26 - Source: CSEL 60:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without the Spirit, the letter only brings guilt; with faith working through love, one delights in God's law, though the struggle continues until the old nature is wholly renewed. ### Latin text Apparet igitur litterae uetustatem, si desit nouitas spiritus, reos facere potius cognitione peccati quam liberare a peccato. unde et alibi scriptum est: qui apponit scientiam, apponit dolorem, non quia ipsa lex malum est, sed quia mandatum bonum habet in littera demonstrante, non in adiuuante spiritu. quod mandatum si fit timore poenae, non amore iustitiae, seruiliter fit, non liberaliter et ideo nec fit. non enim fructus est bonus, qui de caritatis radice non surgit. porro autem si adsit fides, quae per dilectionem operatur, incipit condelectari legi dei secundum interiorem hominem, quae delectatio non litterae, sed spiritus donum est, etiamsi alia lex in membris adhuc repugnat legi mentis, donec in nouitatem, quae de die in diem in interiore homine augetur. tota uetustas mutata pertranseat liberante nos de corpore mortis huius gratia dei per Iesum Christum dominum nostrum. ### English translation (Claude) It is evident, then, that the oldness of the letter, if the newness of the Spirit is absent, makes people guilty by the knowledge of sin rather than setting them free from sin. Hence it is also written elsewhere, “He who increases knowledge increases sorrow”; not because the law itself is evil, but because it has a good command in the letter that shows, not in the Spirit that helps. And if that command is done from fear of punishment, not from love of righteousness, it is done servilely, not freely, and therefore it is not done. For that fruit is not good which does not grow from the root of charity. But if faith is present, which works through love, one begins to delight in the law of God according to the inner man; and this delight is the gift, not of the letter, but of the Spirit, even if another law in the members still fights against the law of the mind, until the whole oldness, changed into the newness that grows from day to day in the inner man, passes away, the grace of God through Jesus Christ our Lord delivering us from the body of this death. ### Scripture references - Eccl 1:18: quotation, high confidence - Gal 5:6: quotation, high confidence - Rom 7:22: allusion, high confidence - Rom 7:23: allusion, high confidence - Rom 7:24: allusion, high confidence - Rom 7:25: allusion, high confidence - 2 Cor 4:16: allusion, high confidence ### Translation notes - Quotations: Eccl 1:18. Faith working through love: Gal 5:6. Rom 7:22–25; renewal day by day: 2 Cor 4:16. ### Citation (SBL) Augustine, Spir. et litt. 26 (CSEL 60:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-26). ## On the Spirit and the Letter 27 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-27 - Source: CSEL 60:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sabbath, the only figurative command of the Decalogue, signified the hidden grace of sanctification later revealed in Christ. ### Latin text Haec gratia in testamento uetere uelata latitabat, quae in Christi euangelio reuelata est dispensatione temporum ordinatissima, sicut deus nouit cuncta disponere. et fortasse ad illud ipsum eius latibulum pertinet, quod in eo Decalogo, qui datus est in monte Sina, hoc solum praecepto figurato occultatum est, quod ad sabbatum pertinet. sabbatum autem dies sanctificationis est. nec uacat, quod inter omnia opera, quae fecit deus, illic primo sanctificatio sonuit, ubi ab omnibus operibus requieuit, unde nunc non est disserendi locus. uerum tamen, quod rei de qua agitur satis esse arbitror, non frustra illo die populus ab omni opere seruili abstinere praeceptus est, quo significatur peccatum, nisi quia non peccatum sanctificationis est, hoc est muneris dei per spiritum sanctum, quod in lege, quae duabus lapideis tabulis conscripta est, solum inter cetera in umbra figurae positum est, in qua Iudaei sabbatum obseruant, ut hoc ipso significaretur tempus tunc fuisse occultandae gratiae, quae nouo testamento fuerat per Christi passionem tamquam scissione ueli reuelanda; cum enim transieris, inquit, ad Christum, auferetur uelamen. ### English translation (Claude) This grace lay hidden, veiled, in the Old Testament, and has been revealed in the gospel of Christ by a most orderly arrangement of times, as God knows how to arrange all things. And perhaps it belongs to that very hiding of it that in the Decalogue given on Mount Sinai only this, which concerns the Sabbath, was hidden in a figurative command. Now the Sabbath is a day of sanctification. Nor is it without meaning that, among all the works God made, sanctification was first sounded there, where he rested from all his works; but this is not the place to discuss that. Yet, as I think is enough for the matter in hand, it was not for nothing that the people were commanded to abstain on that day from all servile work, by which sin is signified, unless because not to sin belongs to sanctification, that is, to the gift of God through the Holy Spirit. This alone, among the rest, was placed in the shadow of a figure in the law written on two tablets of stone, in which the Jews observe the Sabbath, so that by this very fact it might be signified that it was then the time for grace to be hidden, which was to be revealed in the New Testament through Christ's passion, as by the tearing of the veil. “For when you have passed over,” he says, “to Christ, the veil will be taken away.” ### Scripture references - Exod 20:8: allusion, high confidence - Gen 2:3: allusion, high confidence - Lev 23:7: allusion, medium confidence - Matt 27:51: allusion, high confidence - 2 Cor 3:16: quotation, high confidence ### Translation notes - The Sabbath command: Exod 20:8–11; God's rest and sanctification of the seventh day: Gen 2:2–3; servile work: Lev 23:7–8. The tearing of the veil: Matt 27:51. Quotation: 2 Cor 3:16 (Old Latin). The digital text reads “non peccatum” where the sense requires “non peccare” (“not to sin”); translated by sense. ### Citation (SBL) Augustine, Spir. et litt. 27 (CSEL 60:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-27). ## On the Spirit and the Letter 28 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-28 - Source: CSEL 60:181–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Holy Spirit, the “finger of God,” who wrote the law on stone, came at Pentecost fifty days after Christ's Passover, as the law came fifty days after the first Passover. ### Latin text Dominus autem spiritus est; ubi autem spiritus domini, ibi libertas. hic autem spiritus dei, cuius dono iustificamur, quo fit in nobis ut non peccare delectet, ubi libertas est, sicut praeter hunc spiritum peccare delectat, ubi seruitus, a cuius operibus abstinendum, id est spiritaliter sabbatizandum, est, hic spiritus sanctus, per quem diffunditur caritas in cordibus nostris, quae plenitudo legis est, etiam digitus dei in euangelio dicitur. unde quia et illae tabulae digito dei conscriptae sunt et digitus dei est spiritus dei, per quem sanctificamur, ut ex fide uiuentes per dilectionem bene operemur, quem non moueat ista congruentia ibidemque distantia? dies enim quinquaginta conputantur a celebratione paschae, quae figurate occisione ouis per Moysen fieri praecepta est in significationem utique futurae dominicae passionis, usque ad diem, quo Moyses legem accepit in tabulis digito dei conscriptis; similiter ab occisione et resurrectione illius, qui sicut ouis ad immolandum ductus est, quinquaginta diebus conpletis congregatos in unum fideles digitus dei, hoc est spiritus sanctus, inpleuit. ### English translation (Claude) “Now the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom.” This Spirit of God, by whose gift we are justified, by whom it comes about in us that not sinning delights us, where there is freedom, just as without this Spirit sinning delights us, where there is slavery, from whose works we must abstain, that is, keep the Sabbath spiritually; this Holy Spirit, through whom charity is poured out in our hearts, which is the fullness of the law, is also called in the gospel the finger of God. Hence, since those tablets too were written by the finger of God, and the finger of God is the Spirit of God, by whom we are sanctified so that, living by faith, we may work well through love, who is not moved by this correspondence and at the same time this difference? For fifty days are counted from the celebration of the Passover, which was commanded through Moses to be performed figuratively by the killing of a sheep, certainly as a sign of the Lord's future passion, up to the day on which Moses received the law on tablets written by the finger of God; likewise, from the killing and resurrection of him who was led like a sheep to the slaughter, when fifty days were completed, the finger of God, that is, the Holy Spirit, filled the faithful gathered together in one place. ### Scripture references - 2 Cor 3:17: quotation, high confidence - Rom 5:5: allusion, high confidence - Rom 13:10: allusion, high confidence - Luke 11:20: allusion, high confidence - Exod 31:18: allusion, high confidence - Gal 5:6: echo, medium confidence - Exod 12:6: allusion, high confidence - Exod 19:1: allusion, medium confidence - Isa 53:7: allusion, high confidence - Acts 2:1: allusion, high confidence - Acts 2:4: allusion, high confidence ### Translation notes - Quotation: 2 Cor 3:17. Charity poured out: Rom 5:5; fullness of the law: Rom 13:10. The finger of God: Luke 11:20 (compare Matt 12:28, “by the Spirit of God”); the tablets: Exod 31:18. The Passover lamb: Exod 12; the law at Sinai: Exod 19:1. “Led like a sheep to the slaughter”: Isa 53:7; Acts 8:32. Pentecost: Acts 2:1–4. ### Citation (SBL) Augustine, Spir. et litt. 28 (CSEL 60:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-28). ## On the Spirit and the Letter 29 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-29 - Source: CSEL 60:182–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Sinai the law was written on stone and frightened sinners; at Pentecost the Spirit wrote charity on hearts, which fulfills the whole law. ### Latin text In hac mirabili congruentia illud certe plurimum distat, quod ibi populus accedere ad locum, ubi lex dabatur, horrendo terrore prohibetur, hic autem in eos superuenit spiritus sanctus, qui eum promissum expectantes in unum fuerant congregati; ibi in tabulis lapideis digitus dei operatus est, hic in cordibus hominum. ibi ergo lex extrinsecus posita est, qua iniusti terrerentur, hic intrinsecus data est, qua iustificarentur. nam: non adulterabis, non homicidium facies, non concupisces et si quod est aliud mandatum— quod utique in illis tabulis scriptum est — in hoc, inquit, sermone recapitulatur, in eo quod diliges proximum tuum tamquam te ipsum. dilectio proximi malum non operatur. plenitudo autem legis caritas. haec non in tabulis conscripta lapideis, sed diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. lex ergo dei est caritas. huic prudentia carnis non est subiecta; neque enim potest. sed ad hanc prudentiam carnis terrendam cum in tabulis scribuntur opera caritatis, lex est operum et littera occidens praeuaricatorem; cum autem ipsa caritas diffunditur in corde credentium, lex est fidei et spiritus uiuificans dilectorem. ### English translation (Claude) In this wonderful correspondence there is certainly this great difference, that there the people were forbidden by dreadful terror to approach the place where the law was given, but here the Holy Spirit came upon those who had been gathered together awaiting his promised coming; there the finger of God worked on tablets of stone, here on the hearts of men. There, then, the law was placed outside, by which the unrighteous were to be frightened; here it was given within, by which they were to be justified. For “You shall not commit adultery, you shall not kill, you shall not covet, and any other command there is” (which was certainly written on those tablets) “is summed up,” he says, “in this word, in ‘You shall love your neighbor as yourself.’ Love of neighbor does no evil. And charity is the fullness of the law.” This was not written on tablets of stone, but poured out in our hearts through the Holy Spirit who has been given to us. The law of God, then, is charity. To it the wisdom of the flesh is not subject; for it cannot be. But when, to frighten this wisdom of the flesh, the works of charity are written on tablets, it is the law of works and the letter that kills the transgressor; but when charity itself is poured out in the heart of believers, it is the law of faith and the Spirit that gives life to the one who loves. ### Scripture references - Exod 19:12: allusion, high confidence - Acts 1:4: allusion, high confidence - Acts 2:1: allusion, high confidence - Rom 13:9: quotation, high confidence - Rom 13:10: quotation, high confidence - Rom 5:5: quotation, high confidence - Rom 8:7: quotation, high confidence ### Translation notes - Sinai: Exod 19:12–13, 16. Awaiting the promise: Acts 1:4; 2:1. Quotations: Rom 13:9–10; 5:5; 8:7 (“wisdom of the flesh”, prudentia carnis). ### Citation (SBL) Augustine, Spir. et litt. 29 (CSEL 60:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-29). ## On the Spirit and the Letter 30 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-30 - Source: CSEL 60:183–184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's “letter of Christ” written on hearts contrasts the law written outside to terrify with the Spirit working within to justify; the veil is removed when one turns to Christ. ### Latin text Vide nunc quemadmodum consonet ista discretio illis apostolicis uerbis, quae paulo ante ob aliud commemorata et diligentius pertractanda distuleram. manifestati, inquit, quoniam estis epistola Christi ministrata per nos, scripta non atramento, sed spiritu dei uiui, non in tabulis lapideis, sed in tabulis cordis carnalibus. ecce quemadmodum ostendit, quia illud extra hominem scribitur, ut eum forinsecus terrificet, hoc in ipso homine, ut eum intrinsecus iustificet. carnales autem tabulas cordis dixit non carnalis prudentiae, sed tamquam uiuentes sensumque habentes in conparatione lapidis, qui sine sensu est. et quod paulo post dicit, quod non poterant intendere filii Israhel usque in finem uultus Moysi et ideo eis per uelum loquebatur, hoc significat, quia littera legis iustificat neminem, sed uelamen positum est in lectione ueteris testamenti, donec ad Christum transeatur et auferatur uelamen, id est transeatur ad gratiam et intellegatur ab ipso nobis esse iustificationem, qua faciamus quod iubet. qui propterea iubet, ut in nobis deficientes ad illum confugiamus. ideo uigilantissime cum dixisset: confidentiam talem habemus per Christum ad deum, ne nostris hoc uiribus tribueretur, continuo commendauit unde agitur dicens: non quia idonei sumus cogitare aliquid quasi ex nobismet ipsis, sed sufficientia nostra ex deo est, qui et idoneos nos fecit ministros noui testamenti non litterae, sed spiritus; littera enim occidit, spiritus autem uiuificat. ### English translation (Claude) See now how this distinction agrees with those apostolic words which I mentioned a little earlier for another purpose and put off treating more carefully. “Being made manifest,” he says, “that you are a letter of Christ, ministered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on fleshly tablets of the heart.” See how he shows that the one is written outside man, to terrify him from without, the other in man himself, to justify him from within. He called them fleshly tablets of the heart, not of carnal wisdom, but as living and having feeling, in comparison with stone, which is without feeling. And what he says a little later, that the children of Israel could not look intently to the end of Moses' face, and therefore he spoke to them through a veil, signifies this: that the letter of the law justifies no one, but a veil is placed over the reading of the Old Testament until one passes over to Christ and the veil is taken away; that is, until one passes over to grace and understands that justification comes to us from him, by which we may do what he commands. He commands for this reason, that, failing in ourselves, we may flee to him. Therefore, most watchfully, when he had said, “Such confidence we have through Christ toward God,” lest this be attributed to our own strength, he at once made clear what is at issue, saying, “Not that we are sufficient to think anything as of ourselves, but our sufficiency is from God, who also made us sufficient ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.” ### Scripture references - 2 Cor 3:3: quotation, high confidence - 2 Cor 3:13: allusion, high confidence - 2 Cor 3:14: allusion, high confidence - 2 Cor 3:16: allusion, high confidence - Exod 34:33: allusion, medium confidence - 2 Cor 3:4: quotation, high confidence - 2 Cor 3:5: quotation, high confidence - 2 Cor 3:6: quotation, high confidence ### Translation notes - Quotations: 2 Cor 3:3, 4–6. Moses' veil: 2 Cor 3:13–16; Exod 34:33–35. ### Citation (SBL) Augustine, Spir. et litt. 30 (CSEL 60:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-30). ## On the Spirit and the Letter 31 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-31 - Source: CSEL 60:184–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul calls the law the ministry of death and the gospel the ministry of the Spirit and righteousness; he preaches grace received by mercy, and “the righteousness of God” is the righteousness God gives. ### Latin text Proinde quia lex, sicut alibi dicit, praeuaricationis gratia posita est, id est littera ista extra hominem scripta, propterea eam et ministrationem mortis et ministrationem damnationis appellat; hanc autem, id est noui testamenti, ministrationem spiritus et ministrationem iustitiae dicit, quia per donum spiritus operamur iustitiam et a praeuaricationis damnatione liberamur. ideo illud euacuatur, hoc manet, quoniam terrens paedagogus auferetur, cum timori successerit caritas; ubi enim spiritus domini libertas. hanc autem ministrationem non ex meritis nostris, sed ex misericordia esse sic dicit: propter quod habentes ministrationem hanc sicut misericordiam consecuti non infirmemur, sed abiciamus occulta confusionis non ambulantes in astutia neque dolo adulterantes uerbum dei. hanc astutiam et dolum hypocrisin uult intellegi, qua uolunt iusti uideri superbi. unde et in illo psalmo, quem ad huius ipsius gratiae testificationem commemorat idem apostolus: beatus, inquit, cui non inputauit dominus peccatum neque est in ore eius dolus. haec est humilium sanctorum confessio, non se iactantium esse quod non sunt. et paulo post non enim nosmetipsos, inquit, praedicamus, sed Iesum Christum dominum, nos autem seruos uestros per Iesum. quia deus, qui dixit de tenebris lumen clarescere, claruit in cordibus nostris ad inluminationem scientiae gloriae eius in faciem Christi Iesu. haec est scientia gloriae eius, qua scimus ipsum esse lumen, quo tenebrae nostrae inluminantur. et id ipsum adtendo quemadmodum inculcet: habemus autem, inquit, thesaurum istum in uasis fictilibus, ut eminentia uirtutis sit dei et non ex nobis. et paulo post, cum eandem gratiam uberius in domino Iesu Christo commendans usque ad illud ueniret indumentum iustitiae fidei, quo induti non nudi inueniamur et propter hoc ingemescimus mortalitate praegrauati habitaculum nostrum quod de caelo est superindui cupientes, ut absorbeatur mortale a uita, uide quid adiungat: qui autem operatus est nos, inquit, in hoc ipsum deus qui dedit nobis pignus spiritus et post pauca intulit: ut nos simus iustitia dei in ipso. haec est illa iustitia dei, non qua ipse iustus est, sed qua nos ab eo facti. ### English translation (Claude) Accordingly, since the law, as he says elsewhere, was laid down because of transgression, that is, this letter written outside man, he therefore calls it both the ministry of death and the ministry of condemnation; but this, that is, the ministry of the New Testament, he calls the ministry of the Spirit and the ministry of righteousness, because through the gift of the Spirit we work righteousness and are set free from the condemnation of transgression. So the one is done away, the other remains, since the frightening tutor will be removed when charity has succeeded fear; “for where the Spirit of the Lord is, there is freedom.” And that this ministry is not from our merits but from mercy he says thus: “Therefore, having this ministry, as we have obtained mercy, let us not lose heart, but let us cast away the hidden things of shame, not walking in cunning nor adulterating the word of God by deceit.” By this cunning and deceit he wants us to understand hypocrisy, by which the proud wish to seem righteous. Hence in that psalm which the same apostle mentions in witness to this very grace: “Blessed,” it says, “is he to whom the Lord has not imputed sin, and in whose mouth there is no deceit.” This is the confession of the humble saints, who do not boast that they are what they are not. And a little later: “For we do not preach ourselves,” he says, “but Jesus Christ as Lord, and ourselves as your servants through Jesus. For God, who said that light should shine out of darkness, has shone in our hearts for the illumination of the knowledge of his glory in the face of Christ Jesus.” This is the knowledge of his glory by which we know that he himself is the light by which our darkness is illuminated. And notice how he presses the same point: “But we have this treasure,” he says, “in earthen vessels, so that the surpassing greatness of the power may be of God and not from us.” And a little later, when, commending the same grace more fully in the Lord Jesus Christ, he came to that garment of the righteousness of faith, clothed with which we shall not be found naked, and for which we groan, weighed down by mortality, longing to be clothed over with our dwelling that is from heaven, so that what is mortal may be swallowed up by life, see what he adds: “He who has worked us for this very thing,” he says, “is God, who has given us the pledge of the Spirit.” And after a little he added, “so that we might become the righteousness of God in him.” This is that righteousness of God, not by which he himself is righteous, but by which we are made righteous by him. ### Scripture references - Gal 3:19: allusion, high confidence - 2 Cor 3:7: allusion, high confidence - 2 Cor 3:9: allusion, high confidence - 2 Cor 3:11: allusion, high confidence - Gal 3:24: allusion, medium confidence - 1 John 4:18: echo, medium confidence - 2 Cor 3:17: quotation, high confidence - 2 Cor 4:1: quotation, high confidence - 2 Cor 4:2: quotation, high confidence - Ps 32:2 (31:2 LXX): quotation, high confidence - Rom 4:8: allusion, medium confidence - 2 Cor 4:5: quotation, high confidence - 2 Cor 4:6: quotation, high confidence - 2 Cor 4:7: quotation, high confidence - 2 Cor 5:2: allusion, high confidence - 2 Cor 5:3: allusion, high confidence - 2 Cor 5:4: allusion, high confidence - 2 Cor 5:5: quotation, high confidence - 2 Cor 5:21: quotation, high confidence ### Translation notes - “Because of transgression”: Gal 3:19. Ministry of death and condemnation, ministry of the Spirit and righteousness: 2 Cor 3:7–11. The tutor: Gal 3:24; fear displaced by love: 1 John 4:18. Quotations: 2 Cor 3:17; 4:1–2; Ps 32:2 (31:2 LXX), cited by Paul in Rom 4:7–8; 2 Cor 4:5–7; 5:5, 21. The heavenly dwelling: 2 Cor 5:2–4. ### Citation (SBL) Augustine, Spir. et litt. 31 (CSEL 60:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-31). ## On the Spirit and the Letter 32 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-32 - Source: CSEL 60:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Grace is not merely the giving of the law and teaching; without the Spirit these kill, but the Spirit writes within what is loved. ### Latin text Nemo ergo Christianorum aberret ab hac fide, quae sola christiana est, neque quisquam, cum uerecundatus fuerit dicere per nos ipsos fieri nos iustos non hoc in nobis operante gratia dei, quia uidet hoc a fidelibus et piis ferri non posse cum dicitur, ad hoc se conuertat, ut dicat ideo sine operatione gratiae dei nos iustos esse non posse, quia legem dedit, quia doctrinam instituit, quia bona praecepta mandauit. illa enim sine adiuuante spiritu procul dubio est littera occidens; cum uero adest uiuificans spiritus, hoc ipsum intus conscriptum facit diligi, quod foris scriptum lex faciebat timeri. ### English translation (Claude) Let no Christian, then, stray from this faith, which alone is Christian; and let no one, when he is ashamed to say that we become righteous by ourselves, without the grace of God working this in us (because he sees that this cannot be tolerated by the faithful and godly when it is said), turn to saying that we cannot be righteous without the working of God's grace for this reason, that he gave the law, that he established teaching, that he commanded good precepts. For these without the helping Spirit are undoubtedly the letter that kills; but when the life-giving Spirit is present, it makes that very thing, written within, to be loved, which the law, written outside, made to be feared. ### Scripture references - 2 Cor 3:6: allusion, high confidence ### Translation notes - The letter that kills: 2 Cor 3:6. Augustine is again rejecting the Pelagian account of grace as law and teaching. ### Citation (SBL) Augustine, Spir. et litt. 32 (CSEL 60:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-32). ## On the Spirit and the Letter 33 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-33 - Source: CSEL 60:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine introduces Jeremiah's prophecy of the new covenant, the only Old Testament passage that names it. ### Latin text Inspice hoc paululum et in eo testimonio quod per prophetam de hac re praeclarissimum editum est: ecce dies uenient, dicit dominus, et consummabo super domum Israhel et super domum Iuda testamentum nouum non secundum testamentum, quod feci patribus eorum in die, qua adprehendi manum eorum, ut eicerem eos de terra Aegypti, quia ipsi non perseuerauerunt in testamento meo, et ego neglexi eos, dicit dominus. quia hoc testamentum est quod ordinabo domui Israhel: post dies illos, dicit dominus, dabo leges meas in cor illorum et in mente eorum scribam eas; et ero eis in deum et ipsi erunt mihi in populum. et non docebit unusquisque ciuem suum et unusquisque fratrem suum dicens: cognosce dominum, quia omnes cognoscent me a minore usque ad maiorem eorum, quia propitius ero iniquitati eorum et peccata eorum non memorabor ultra. quid ad haec dicemus? nempe in ueteribus libris aut nusquam aut difficile praeter hunc propheticum locum legitur facta commemoratio testamenti noui, ut omnino ipso nomine appellaretur. nam multis locis hoc significatur et praenuntiatur futurum, sed non ita, ut etiam nomen legatur expressum. considera igitur diligenter quam differentiam inter duo testamenta, id est uetus et nouum, deus esse testatus sit. ### English translation (Claude) Look into this a little also in that most splendid testimony on this matter given through the prophet: “Behold, the days will come, says the Lord, and I will accomplish upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in my covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel: after those days, says the Lord, I will put my laws into their heart, and I will write them in their mind; and I will be their God, and they shall be my people. And each one shall not teach his fellow citizen and each one his brother, saying, ‘Know the Lord,’ for all shall know me, from the least to the greatest of them; for I will be merciful to their iniquity, and I will remember their sins no more.” What shall we say to this? In the old books, apart from this prophetic passage, there is either nowhere or hardly anywhere a mention of the new covenant such that it is called by that very name. For in many places it is signified and foretold as future, but not in such a way that the name too is read expressly. Consider carefully, then, what difference God testified there to be between the two covenants, that is, the old and the new. ### Scripture references - Jer 31:31 (38:31 LXX): quotation, high confidence - Jer 31:32 (38:32 LXX): quotation, high confidence - Jer 31:33 (38:33 LXX): quotation, high confidence - Jer 31:34 (38:34 LXX): quotation, high confidence - Heb 8:8: allusion, medium confidence ### Translation notes - Quotation: Jer 31:31–34 (38:31–34 LXX), in the Old Latin following the Septuagint (“I disregarded them”), as also in Heb 8:8–12. ### Citation (SBL) Augustine, Spir. et litt. 33 (CSEL 60:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/18/#p-33). ## On the Spirit and the Letter 34 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-34 - Source: CSEL 60:186–188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The old covenant failed through Israel's fault, not the law's; the law was given so that grace might be sought, and grace so that the law might be fulfilled. ### Latin text Cum dixisset: non secundum testamentum, quod feci patribus eorum in die, qua adprehendi manum eorum, ut eicerem eos de terra Aegypti, uide quid adiunxit: quia ipsi non perseuerauerunt in testamento meo. uitio eorum deputat. quod in testamento dei non permanserunt, ne lex, quam tunc acceperunt, culpanda uideatur. ipsa est enim, quam non uenit Christus soluere, sed inplere, non tamen per eandem legem iustificatis impiis, sed per gratiam; hoc quippe agit uiuificans spiritus, sine quo littera occidit. si enim data esset lex, quae posset uiuificare, omnino ex lege esset iustitia. sed conclusit scriptura omnia sub peccato, ut promissio ex fide Iesu Christi daretur credentibus. ex hac promissione, hoc est ex dei beneficio, ipsa lex inpletur, sine qua promissione praeuaricatores facit uel usque ad effectum mali operis, si etiam repagula timoris concupiscentiae flamma transcenderit, uel certe in sola uoluntate, si timor poenae suauitatem libidinis uicerit. quod enim ait: conclusit scriptura omnia sub peccato, ut promissio ex fide Iesu Christi daretur credentibus, ipsius conclusionis utilitas dicta est. nam conclusit ad quos usus, nisi quemadmodum alibi dicit: prius autem quam ueniret fides, sub lege custodiebamur conclusi in eam fidem quae postea reuelata est? lex ergo data est, ut gratia quaereretur, gratia data est, ut lex inpleretur. neque enim suo uitio non inplebatur lex, sed uitio prudentiae carnis. quod uitium per legem demonstrandum, per gratiam sanandum fuit; quod enim inpossibile erat legis, in quo infirmabatur per carnem, misit deus filium suum in similitudine carnis peccati et de peccato damnauit peccatum in carne, ut iustitia legis inpleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum. unde et in isto prophetico testimonio: consummabo, inquit, super domum Israhel et super domum Iuda testamentum nouum. quid est consummabo nisi inplebo non secundum testamentum, quod feci patribus eorum in die, qua adprehendi manum eorum, ut eicerem eos de terra Aegypti? ### English translation (Claude) When he had said, “not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt,” see what he added: “because they did not continue in my covenant.” He attributes it to their fault that they did not remain in God's covenant, lest the law which they then received should seem to be blamed. For it is the very law which Christ came not to abolish but to fulfill; yet the ungodly are not justified by that same law, but by grace; for this is what the life-giving Spirit does, without whom the letter kills. “For if a law had been given which could give life, righteousness would certainly be from the law. But Scripture has shut up all things under sin, so that the promise might be given from faith of Jesus Christ to those who believe.” From this promise, that is, from God's benefit, the law itself is fulfilled; without this promise it makes people transgressors, either even to the effect of an evil deed, if the flame of concupiscence has leaped over the bars of fear, or at least in the will alone, if fear of punishment has overcome the sweetness of lust. For in saying, “Scripture has shut up all things under sin, so that the promise might be given from faith of Jesus Christ to those who believe,” the usefulness of this shutting up is stated. For for what purposes did it shut them up, unless as he says elsewhere, “Before faith came, we were kept under the law, shut up for the faith that was afterward revealed”? The law, then, was given so that grace might be sought; grace was given so that the law might be fulfilled. For it was not by its own fault that the law was not fulfilled, but by the fault of the wisdom of the flesh. This fault had to be shown by the law and healed by grace. “For what was impossible for the law, in that it was weak through the flesh, God sent his Son in the likeness of sinful flesh, and concerning sin condemned sin in the flesh, so that the righteousness of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” Hence also in this prophetic testimony: “I will accomplish,” he says, “upon the house of Israel and upon the house of Judah a new covenant.” What is “I will accomplish” but “I will fulfill”? “Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt.” ### Scripture references - Jer 31:32 (38:32 LXX): quotation, high confidence - Matt 5:17: allusion, high confidence - 2 Cor 3:6: allusion, high confidence - Gal 3:21: quotation, high confidence - Gal 3:22: quotation, high confidence - Gal 3:23: quotation, high confidence - Rom 8:3: quotation, high confidence - Rom 8:4: quotation, high confidence - Jer 31:31 (38:31 LXX): quotation, high confidence ### Translation notes - Quotations: Jer 31:31–32 (38:31–32 LXX); Gal 3:21–23; Rom 8:3–4. Christ fulfills the law: Matt 5:17. The letter kills: 2 Cor 3:6. ### Citation (SBL) Augustine, Spir. et litt. 34 (CSEL 60:186–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-34). ## On the Spirit and the Letter 35 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-35 - Source: CSEL 60:188–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The new covenant is new because the Spirit writes the same law on the heart, as Jeremiah foretold and Paul echoed in 2 Cor 3. ### Latin text Ergo illud uetus erat, quia hoc nouum est. unde igitur illud uetus, hoc nouum, cum lex eadem inpleatur per testamentum nouum, quae dixit in uetere: non concupisces? quia ipsi, inquit, non perseuerauerunt in testamento meo, et ego neglexi eos, dicit dominus. ergo propter ueteris hominis noxam, quae per litteram iubentem et minantem minime sanabatur, dicitur illud testamentum uetus, hoc autem nouum propter nouitatem spiritus, quae hominem nouum sanat a uitio uetustatis. denique adtende quod sequitur et uide quanta luce fiat perspicuum, quod sibi fidentes nolunt homines intueri. quia hoc testamentum est, inquit, quod ordinabo domui Israhel: post dies illos, dicit dominus, dabo leges meas in cor illorum et in mente eorum scribam eas. ecce est unde apostolus ait, quod supra commemorauimus: non in tabulis lapideis, sed in tabulis cordis, quia non atramento, sed spiritu dei uiui. nec ob aliud arbitror in eo loco apostolum noluisse commemorare testamentum nouum ibi quippe ait: qui et idoneos nos fecit ministros noui testamenti non litterae, sed spiritus —, nisi quia istam intuebatur prophetiam, cum diceret: non in tabulis lapideis, sed in tabulis cordis carnalibus, quoniam hic dictum est: in cordibus eorum scribo eas, ubi nominatim promissum est testamentum nouum. ### English translation (Claude) That one, then, was old because this one is new. Why, then, is that one old and this new, when the same law, which said in the old, “You shall not covet,” is fulfilled through the new covenant? “Because they,” he says, “did not continue in my covenant, and I disregarded them, says the Lord.” So, because of the guilt of the old man, which was not healed at all by the letter commanding and threatening, that covenant is called old, but this one new because of the newness of the Spirit, which heals the new man from the fault of oldness. Then pay attention to what follows, and see in how great a light that becomes clear which men who trust in themselves do not wish to look at. “For this is the covenant,” he says, “that I will make with the house of Israel: after those days, says the Lord, I will put my laws into their heart, and I will write them in their mind.” See, this is the source of what the apostle says, which we mentioned above: “not on tablets of stone but on tablets of the heart,” because “not with ink but with the Spirit of the living God.” And I think the apostle wished to mention the new covenant in that place (for there he says, “who also made us sufficient ministers of a new covenant, not of the letter but of the Spirit”) for no other reason than that he was looking at this prophecy when he said, “not on tablets of stone but on fleshly tablets of the heart,” since here it is said, “I will write them in their hearts,” where the new covenant is promised by name. ### Scripture references - Jer 31:32 (38:32 LXX): quotation, high confidence - Jer 31:33 (38:33 LXX): quotation, high confidence - 2 Cor 3:3: quotation, high confidence - 2 Cor 3:6: quotation, high confidence - Exod 20:17: allusion, medium confidence ### Translation notes - Quotations: Jer 31:32–33 (38:32–33 LXX); 2 Cor 3:3, 6. ### Citation (SBL) Augustine, Spir. et litt. 35 (CSEL 60:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-35). ## On the Spirit and the Letter 36 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-36 - Source: CSEL 60:189–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's laws written on hearts are the presence of the Holy Spirit, who pours out love; the new covenant promises not earthly goods but the good of the heart and mind. ### Latin text Quid sunt ergo leges dei ab ipso deo scriptae in cordibus nisi ipsa praesentia spiritus sancti, qui est digitus dei, quo praesente diffunditur caritas in cordibus nostris, quae plenitudo legis est et finis praecepti? nam quia ueteris testamenti promissa terrena sunt, licet — exceptis sacramentis, quae umbrae erant futurorum, sicut est circumcisio et sabbatum et aliae dierum obseruationes et quarundam escarum cerimoniae et multiplex sacrificiorum sacrorumque ritus, quae uetustati carnali lege iugoque seruili congruebant — talia contineat praecepta iustitiae, qualia nunc quoque obseruare praecipimur, quae maxime duabus illis tabulis sine figura adumbratae significationis expressa sunt, sicuti est: non adulterabis, non homicidium facies, non concupisces et si quod est aliud mandatum, quod in hoc sermone recapitulatur: diliges proximum tuum tamquam te ipsum, tamen, quia in eo, sicut dixi, promissa terrena et temporalia recitantur, quae bona sunt huius corruptibilis carnis, quamuis eis sempiterna atque caelestia ad nouum scilicet testamentum pertinentia figurentur, nunc ipsius cordis bonum promittitur, mentis bonum, spiritus bonum, hoc est intellegibile bonum, cum dicitur: dans leges meas in mente eorum et in cordibus eorum scribam eas. unde significauit eos non forinsecus terrentem legem formidaturos, sed intrinsecus habitantem ipsam legis iustitiam dilecturos. ### English translation (Claude) What, then, are the laws of God written by God himself in hearts, if not the very presence of the Holy Spirit, who is the finger of God, by whose presence charity is poured out in our hearts, which is the fullness of the law and the end of the commandment? For the promises of the Old Testament are earthly; and although (apart from the sacraments, which were shadows of things to come, such as circumcision and the Sabbath and other observances of days and ceremonies concerning certain foods and the manifold rite of sacrifices and sacred things, which suited the carnal oldness under the law and the servile yoke) it contains such precepts of righteousness as we are now also commanded to observe, which were expressed chiefly on those two tablets without the figure of a shadowy meaning, such as, “You shall not commit adultery, you shall not kill, you shall not covet, and any other command there is,” which is summed up in this word, “You shall love your neighbor as yourself”; nevertheless, since in it, as I said, earthly and temporal promises are recited, which are goods of this corruptible flesh, although eternal and heavenly things belonging to the New Testament are figured by them, now the good of the heart itself is promised, the good of the mind, the good of the spirit, that is, an intelligible good, when it is said, “I will put my laws into their mind, and in their hearts I will write them.” By this he signified that they would not dread a law frightening them from outside, but would love the very righteousness of the law dwelling within. ### Scripture references - Luke 11:20: allusion, high confidence - Rom 5:5: allusion, high confidence - Rom 13:10: allusion, high confidence - 1 Tim 1:5: allusion, high confidence - Col 2:17: allusion, high confidence - Rom 13:9: quotation, high confidence - Jer 31:33 (38:33 LXX): quotation, high confidence ### Translation notes - The finger of God: Luke 11:20. Charity poured out: Rom 5:5; fullness of the law: Rom 13:10; end of the commandment: 1 Tim 1:5. Shadows: Col 2:16–17. Quotations: Rom 13:9; Jer 31:33 (38:33 LXX). ### Citation (SBL) Augustine, Spir. et litt. 36 (CSEL 60:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-36). ## On the Spirit and the Letter 37 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-37 - Source: CSEL 60:190–191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The reward of the new covenant is God himself, known and seen in eternal life, when believers will be like him; this likeness now begins to be restored. ### Latin text Deinde addidit et mercedem: et ero eis in deum et ipsi erunt mihi in populum. hoc est illud, quod deo ait ille: mihi autem adhaerere deo bonum est. ero, inquit, illis in deum et ipsi erunt mihi populus. quid hoc bono melius, quid hac felicitate felicius uiuere deo, uiuere de deo, apud quem est fons uitae et in cuius lumine uidebimus lumen? de hac uita dicit ipse dominus: haec est autem uita aeterna, ut cognoscant unum uerum deum et quem misisti Iesum Christum, id est te et quem misisti Iesum Christum unum uerum deum. hoc enim et ipse promittit dilectoribus suis dicens: qui diligit me, mandata mea custodit; et qui diligit me, diligitur a patre meo. et ego diligam eum et ostendam me ipsum illi, utique in forma dei, in qua aequalis est patri, non in forma serui, in qua se et impiis ostendebat. tunc enim fiet quod scriptum est: tollatur impius, ut non uideat claritatem domini, quando ibunt sinistri in ignem aeternum, iusti autem in uitam aeternam. quae uita aeterna, sicut commemoraui, definita est ea esse, ut cognoscant unum uerum deum. hinc dicit et Iohannes: dilectissimi, filii dei sumus, et nondum apparuit quod erimus. scimus, quia cum apparuerit, similes ei erimus, quoniam uidebimus eum sicuti est. haec similitudo nunc incipit reformari, quamdiu homo interius renouatur de die in diem secundum imaginem eius, qui creauit eum. ### English translation (Claude) Then he added also the reward: “And I will be their God, and they shall be my people.” This is what that man says to God: “But for me it is good to cling to God.” “I will be their God,” he says, “and they shall be my people.” What is better than this good, what happier than this happiness, to live for God, to live from God, with whom is the fountain of life and in whose light we shall see light? Of this life the Lord himself says, “And this is eternal life, that they may know the one true God, and Jesus Christ whom you have sent,” that is, you and Jesus Christ whom you have sent, the one true God. For this too he himself promises to those who love him, saying, “He who loves me keeps my commandments; and he who loves me is loved by my Father, and I will love him and show myself to him”: certainly in the form of God, in which he is equal to the Father, not in the form of a servant, in which he showed himself also to the ungodly. For then will happen what is written, “Let the ungodly be taken away, so that he may not see the glory of the Lord,” when those on the left will go into eternal fire, but the righteous into eternal life. This eternal life, as I have mentioned, has been defined as this: that they may know the one true God. Hence John too says, “Beloved, we are children of God, and it has not yet appeared what we shall be. We know that when he appears we shall be like him, because we shall see him as he is.” This likeness now begins to be re-formed, as long as the inner man is renewed from day to day according to the image of him who created him. ### Scripture references - Jer 31:33 (38:33 LXX): quotation, high confidence - Ps 73:28 (72:28 LXX): quotation, high confidence - Ps 36:9 (35:10 LXX): allusion, high confidence - John 17:3: quotation, high confidence - John 14:21: quotation, high confidence - Phil 2:6: allusion, high confidence - Phil 2:7: allusion, high confidence - Isa 26:10: quotation, high confidence - Matt 25:46: allusion, high confidence - 1 John 3:2: quotation, high confidence - 2 Cor 4:16: allusion, high confidence - Col 3:10: allusion, high confidence ### Translation notes - Quotations: Jer 31:33 (38:33 LXX); Ps 73:28 (72:28 LXX); Ps 36:9 (35:10 LXX); John 17:3 (Augustine reads it as confessing Father and Son together as the one true God); John 14:21; Isa 26:10 (Septuagint/Old Latin); 1 John 3:2. Form of God, form of a servant: Phil 2:6–7. Those on the left: Matt 25:41, 46. Renewal: 2 Cor 4:16; Col 3:10. ### Citation (SBL) Augustine, Spir. et litt. 37 (CSEL 60:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-37). ## On the Spirit and the Letter 38 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-38 - Source: CSEL 60:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The present renewal is small compared with the perfection to come, as childhood is compared with manhood in 1 Cor 13. ### Latin text Sed ad illius eminentiae perfectionem, quae tunc futura est, quid hoc aut quantum est? si quidem apostolus ad illa ineffabilia qualecumque adhibens de notis rebus exemplum paruulam aetatem uirili conparauit aetati: cum essem, inquit, paruulus, quasi paruulus loquebar, quasi paruulus sapiebam, quasi paruulus cogitabam; cum autem factus sum uir, quae paruuli erant deposui. cur autem hoc dixerit consequenter ostendens: uidemus, inquit, nunc per speculum in enigmate, tunc autem facie ad faciem; nunc scio ex parte, tunc autem cognoscam sicut et cognitus sum. ### English translation (Claude) But in comparison with the perfection of that eminence which is to come then, what is this, or how much is it? Since the apostle, applying to those ineffable things some sort of example from things known, compared childhood with manhood: “When I was a child,” he says, “I spoke as a child, I thought as a child, I reasoned as a child; but when I became a man, I put away the things that were a child's.” And he shows next why he said this: “For now we see through a mirror in an enigma, but then face to face; now I know in part, but then I shall know even as I also am known.” ### Scripture references - 1 Cor 13:11: quotation, high confidence - 1 Cor 13:12: quotation, high confidence ### Translation notes - Quotation: 1 Cor 13:11–12. ### Citation (SBL) Augustine, Spir. et litt. 38 (CSEL 60:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-38). ## On the Spirit and the Letter 39 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-39 - Source: CSEL 60:191–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah's promise that no one will need to teach “Know the Lord” refers to the eternal reward of the new covenant, the vision of God, since preaching still goes on now. ### Latin text Proinde etiam per hunc prophetam, cuius testimonium pertractamus, hoc additur, ut in eo merces, in eo finis, in eo perfectio felicitatis, in eo beatae aeternaeque uitae summa consistat. cum enim dixisset: et ero illis in deum et ipsi erunt mihi populus, continuo addidit: et non docebunt unusquisque ciuem suum et unusquisque fratrem suum dicens: cognosce dominum, quia omnes cognoscent me a minore usque ad maiorem eorum. nunc certe iam tempus est testamenti noui, cuius per prophetam est facta promissio per haec uerba, quae ex illa prophetia commemorauimus. cur ergo adhuc dicit unusquisque ciui suo et fratri suo: cognosce dominum? an forte non dicitur, cum euangelium praedicetur et eius ipsa sit praedicatio, ut hoc ubique dicatur? nam unde se apostolus gentium dicit esse doctorem, nisi quia hoc fit quod ipse ait: quomodo inuocabunt in quem non crediderunt? aut quomodo credunt quem non audierunt? quomodo autem audient sine praedicante? cum ergo nunc ista praedicatio usquequaque crebrescat, quomodo tempus est testamenti noui, de quo propheta dixit: et non docebit unusquisque ciuem suum et unusquisque fratrem suum dicens: cognosce dominum, quia omnes cognoscent me a minore usque ad maiorem eorum, nisi quia eiusdem testamenti noui aeternam mercedem, id est ipsius dei beatissimam contemplationem, promittendo coniunxit? ### English translation (Claude) Accordingly, through this prophet whose testimony we are treating, this too is added, that in it the reward, in it the end, in it the perfection of happiness, in it the sum of the blessed and eternal life consists. For when he had said, “And I will be their God, and they shall be my people,” he at once added, “And they shall not teach each one his fellow citizen and each one his brother, saying, ‘Know the Lord,’ for all shall know me, from the least to the greatest of them.” Now it is certainly already the time of the new covenant, whose promise was made through the prophet in these words which we have mentioned from that prophecy. Why, then, does each one still say to his fellow citizen and to his brother, “Know the Lord”? Or perhaps it is not said, when the gospel is preached, and its very preaching is that this should be said everywhere? For why does the apostle call himself the teacher of the gentiles, unless because what he himself says happens: “How will they call on him in whom they have not believed? Or how do they believe him whom they have not heard? And how will they hear without a preacher?” Since, then, this preaching now spreads everywhere, how is it the time of the new covenant, of which the prophet said, “And they shall not teach each one his fellow citizen and each one his brother, saying, ‘Know the Lord,’ for all shall know me, from the least to the greatest of them,” unless because he joined to it, in promising, the eternal reward of the same new covenant, that is, the most blessed contemplation of God himself? ### Scripture references - Jer 31:33 (38:33 LXX): quotation, high confidence - Jer 31:34 (38:34 LXX): quotation, high confidence - 1 Tim 2:7: allusion, high confidence - Rom 10:14: quotation, high confidence ### Translation notes - Quotations: Jer 31:33–34 (38:33–34 LXX); Rom 10:14. Teacher of the gentiles: 1 Tim 2:7. ### Citation (SBL) Augustine, Spir. et litt. 39 (CSEL 60:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-39). ## On the Spirit and the Letter 40 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-40 - Source: CSEL 60:192–194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “All” who will know God are the spiritual Israel, the children of the promise, predestined, called, justified, and glorified by grace, not by works. ### Latin text Quid ergo est omnes a minore usque ad maiorem eorum nisi omnes pertinentes spiritaliter ad domum Israhel et ad domum Iuda, hoc est ad filios Isaac, ad semen Abrahae? ipsa est enim promissio, qua ei dictum est: in Isaac uocabitur tibi semen. non enim qui filii carnis, hi filii dei, sed filii promissionis deputantur in semen. promissionis autem uerbum hoc est: ad hoc tempus ueniam et erit Sarrae filius. non solum autem, sed et Rebecca ex uno concubitu habens Isaac patris nostri. de nondum enim natis neque qui aliquid operati fuerint boni aut mali, ut secundum electionem propositum dei maneret, non ex operibus, sed ex uocante dictum est ei quia maior seruiet minori. haec est domus Israhel uel domus Iuda propter Christum, qui uenit ex tribu Iuda, domus filiorum promissionis, hoc est non operum propriorum, sed beneficii dei. hoc enim deus promittit, quod ipse facit; non enim ipse promittit et alius facit, quod iam non est promittere, sed praedicere, ideo: non ex operibus, sed ex uocante, ne ipsorum sit, non dei, ne merces non inputetur secundum gratiam, sed secundum debitum atque ita gratia iam non sit gratia, cuius uehemens defensor est atque adsertor minimus apostolorum. qui plus omnibus illis laborauit, non ipse autem, sed gratia dei cum illo. omnes enim, inquit, agnoscent me, omnes: domus Israhel et domus Iuda. neque enim omnes qui ex Israhel, hi sunt Israhel, sed omnes quibus dicitur in psalmo Pro susceptione matutina, hoc est pro luce noua, testamenti scilicet noui: uniuersum semen Iacob, magnificate eum: timeat eum omne semen Israhel. uniuersum omnino semen, prorsus omne semen promissorum atque uocatorum, sed eorum, qui secundum propositum uocati sunt. quos enim praedestinauit, illos et uocauit; quos autem uocauit, illos et iustificauit: quos autem iustificauit, illos et glorificauit. ideo ex fide, ut secundum gratiam firma sit promissio omni semini, non ei tantum quod ex lege est id est quod ex uetere testamento uenit ad nouum —, sed et ei quod ex fide est — non sibi praemissa lege, ex fide autem Abraham, id est imitatores fidei Abraham—, qui est pater omnium nostrum, sicut scriptum est, quia patrem multarum gentium posui te. omnes ergo hi praedestinati, uocati, iustificati, glorificati cognoscent deum gratia testamenti noui a minore usque ad maiorem eorum. ### English translation (Claude) What, then, is “all, from the least to the greatest of them,” if not all who belong spiritually to the house of Israel and the house of Judah, that is, to the children of Isaac, to the seed of Abraham? For this is the promise by which it was said to him, “In Isaac shall your seed be called. For it is not the children of the flesh who are the children of God, but the children of the promise are counted as the seed. For this is the word of the promise: ‘At this time I will come, and Sarah shall have a son.’ And not only so, but also Rebecca, having conceived by one act of intercourse with Isaac our father. For concerning those not yet born, nor having done anything good or evil, so that the purpose of God according to election might stand, not from works but from him who calls, it was said to her, ‘The elder shall serve the younger.’” This is the house of Israel, or the house of Judah because of Christ, who came from the tribe of Judah: the house of the children of the promise, that is, not of their own works but of God's benefit. For God promises what he himself does; he does not promise and another do it, which would no longer be promising but predicting. Therefore “not from works but from him who calls,” lest it be theirs and not God's, lest the reward be counted not according to grace but according to debt, and so grace be no longer grace; of which the least of the apostles is a vehement defender and asserter, who labored more than all of them, yet not he, but the grace of God with him. “For all shall know me,” he says: “all,” the house of Israel and the house of Judah. “For not all who are from Israel are Israel,” but all those to whom it is said in the psalm “For the morning help,” that is, for the new light, namely of the new covenant: “All you seed of Jacob, glorify him; let all the seed of Israel fear him.” All the seed without exception, absolutely all the seed of the promised and the called, but of those who are called according to purpose. “For those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified.” Therefore “it is from faith, so that according to grace the promise may be firm to all the seed, not only to that which is from the law” (that is, which comes from the Old Testament to the New) “but also to that which is from faith” (not having had the law given it beforehand, but from the faith of Abraham, that is, imitators of Abraham's faith), “who is the father of us all, as it is written, ‘I have made you the father of many nations.’” All these, then, predestined, called, justified, glorified, will know God by the grace of the new covenant, from the least to the greatest of them. ### Scripture references - Jer 31:34 (38:34 LXX): quotation, high confidence - Gen 21:12: quotation, high confidence - Rom 9:7: quotation, high confidence - Rom 9:8: quotation, high confidence - Rom 9:9: quotation, high confidence - Gen 18:10: allusion, medium confidence - Rom 9:10: quotation, high confidence - Rom 9:11: quotation, high confidence - Rom 9:12: quotation, high confidence - Gen 25:23: allusion, medium confidence - Heb 7:14: allusion, high confidence - Rom 4:4: allusion, high confidence - Rom 11:6: allusion, high confidence - 1 Cor 15:9: allusion, high confidence - 1 Cor 15:10: allusion, high confidence - Rom 9:6: quotation, high confidence - Ps 22:23 (21:24 LXX): quotation, high confidence - Rom 8:28: allusion, high confidence - Rom 8:30: quotation, high confidence - Rom 4:16: quotation, high confidence - Rom 4:17: quotation, high confidence - Gen 17:5: quotation, high confidence ### Translation notes - Quotations: Jer 31:34; Rom 9:7–12 (Gen 21:12; 18:10; 25:23); Rom 9:6; Ps 22:23 (21:24 LXX), under its Old Latin title “For the morning help” (Ps 21:1 LXX); Rom 8:30 (with 8:28); Rom 4:16–17 (Gen 17:5). Christ from the tribe of Judah: Heb 7:14. Reward according to debt: Rom 4:4; grace no longer grace: Rom 11:6. Least of the apostles: 1 Cor 15:9–10. ### Citation (SBL) Augustine, Spir. et litt. 40 (CSEL 60:192–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-40). ## On the Spirit and the Letter 41 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-41 - Source: CSEL 60:194–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The old covenant's reward was the promised land; the new covenant's reward is the contemplation of God, when partial knowledge will cease and all will know him, from the least to the greatest. ### Latin text Sicut ergo lex factorum scripta in tabulis lapideis mercesque eius terra illa promissionis, quam carnalis domus Israhel, cum ex Aegypto liberata esset, accepit, pertinet ad testamentum uetus, ita lex fidei scripta in cordibus mercesque eius species contemplationis, quam spiritalis domus Israhel ab hoc mundo liberata pertinet, pertinet ad testamentum nouum. tunc fiet quod apostolus dicit: siue prophetiae, euacuabuntur, siue linguae, cessabunt, siue scientia, euacuabitur, illa scilicet paruulorum scientia, in qua hic uiuitur, quae ex parte est per speculum in enigmate. propter hanc enim necessaria est praeteritis, cum adhuc praeteritis futura succedunt; propter hanc linguae, id est multiplicitas significationum, cum ex alio atque alio aliud atque aliud admonetur, qui nondum aeternam lucem perspicuae ueritatis mente purgatissima contemplatur. cum autem uenerit quod perfectum est et totum hoc quod ex parte est fuerit euacuatum, tunc uerbum, quod adsumpta carne carni apparuit, ostendet se ipsum dilectoribus suis; tunc erit uita aeterna, ut cognoscamus unum uerum deum; tunc similes ei erimus, quoniam tunc cognoscemus sicut et cogniti sumus; tunc non docebit unusquisque ciuem suum aut fratrem suum dicens: cognosce dominum; omnes enim cognoscent eum a minore usque ad maiorem eorum. quod multis modis intellegi potest: siue quia et illic quisque sanctorum tamquam stella ab stella differt in gloria — nec ad rem quicquam interest, utrum a minore usque ad maiorem, sicut dictum est, an si a maiore usque ad minorem diceretur; quod similiter nihil interest, etiamsi minores intellexerimus, qui tantummodo credere, maiores autem, qui etiam intellegere, quantum in hac uita potest, lumen incorporeum atque incommutabile ualuerunt —, siue minores tempore posteriores, maiores autem tempore priores intellegi noluit simul enim promissam dei contemplationem accepturi sunt omnes, quia et illi pro nobis meliora prouiderunt, ne sine nobis perfecti perficerentur, et ideo uelut priores repperiuntur minores, quia minus dilati sunt, sicut in illo euangelico denario per similitudinem dicitur, quem prius accipiunt qui posterius uenerunt ad uineam, siue quolibet alio modo, qui IIIC in praesentia forsitan fugit, minores maioresque accipiendi sunt. ### English translation (Claude) Just as, then, the law of deeds written on tablets of stone, and its reward, that land of promise which the carnal house of Israel received when it had been freed from Egypt, belong to the Old Testament, so the law of faith written in hearts, and its reward, the vision of contemplation which the spiritual house of Israel, freed from this world, attains, belong to the New Testament. Then will happen what the apostle says: “Whether prophecies, they will be done away; whether tongues, they will cease; whether knowledge, it will be done away”: that knowledge, namely, of little ones, by which we live here, which is in part, through a mirror in an enigma. For because of this, prophecy is necessary, while future things still succeed past ones; because of this, tongues, that is, the multiplicity of signs, since one is reminded of one thing by this and of another by that, who does not yet contemplate the eternal light of clear truth with a mind wholly purified. But when what is perfect has come and all this which is in part has been done away, then the Word, which, having taken flesh, appeared to flesh, will show himself to those who love him; then there will be eternal life, that we may know the one true God; then we shall be like him, since then we shall know as we are known; then each one will not teach his fellow citizen or his brother, saying, “Know the Lord”; for all will know him, from the least to the greatest of them. This can be understood in many ways: either because there too each of the saints differs from another as star from star in glory (nor does it make any difference whether it is said, as it is, “from the least to the greatest,” or if it were said “from the greatest to the least”; and likewise it makes no difference even if we understand as the lesser those who have been able only to believe, and as the greater those who have been able also to understand, as far as is possible in this life, the incorporeal and unchangeable light); or he wished the lesser to be understood as those later in time and the greater as those earlier in time. For all will receive together the promised contemplation of God, since those also have foreseen something better for us, that without us they should not be made perfect; and so the earlier are found to be the lesser, as it were, since they have been put off less, as is said by way of likeness of that denarius in the gospel, which those who came later to the vineyard receive first. Or in whatever other way, which perhaps escapes me at present, the lesser and greater are to be understood. ### Scripture references - 1 Cor 13:8: quotation, high confidence - 1 Cor 13:9: allusion, high confidence - 1 Cor 13:10: allusion, high confidence - 1 Cor 13:12: allusion, high confidence - John 1:14: allusion, high confidence - John 14:21: allusion, high confidence - John 17:3: quotation, high confidence - 1 John 3:2: allusion, high confidence - Jer 31:34 (38:34 LXX): quotation, high confidence - 1 Cor 15:41: allusion, high confidence - Heb 11:40: quotation, high confidence - Matt 20:8: allusion, high confidence ### Translation notes - Quotations: 1 Cor 13:8–12; John 17:3; 1 John 3:2; Jer 31:34. The Word made flesh: John 1:14; shown to those who love him: John 14:21. Star from star: 1 Cor 15:41. Heb 11:40 (Augustine's Latin reads “those have foreseen”, where the Greek has God foreseeing). The laborers in the vineyard: Matt 20:1–16. The digital text repeats “praeteritis” where the sense requires “prophecy” (prophetia), and reads “qui IIIC” for probably “qui me”; both translated by sense. ### Citation (SBL) Augustine, Spir. et litt. 41 (CSEL 60:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-41). ## On the Spirit and the Letter 42 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-42 - Source: CSEL 60:195–196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah's new covenant differs from the old not in rites but in that God writes his law on hearts and gives himself as reward; God helps us not by outward commands but by pouring out love within. ### Latin text Illud tamen, quantum potes, diligenter adtende, quod tanto molimine conor ostendere, cum testamentum nouum propheta promitteret non secundum testamentum quod prius factum est populo Israhel ex Aegypto liberato, nihil eum de sacrificiorum uel quorumque sacramentorum commutatione dixisse, quamuis et ipsa sine dubio fuerat secutura, sicut secutam uidemus, quod multis aliis locis eadem prophetica scriptura testatur, sed tantummodo istam commendasse distantiam, quod leges suas daturus esset deus in mentem eorum, qui pertinerent ad hoc testamentum, et eorum scripturus in cordibus — unde apostolus sumpsit non atramento, sed spiritu dei uiui, non in tabulis lapideis, sed in tabulis cordis carnalibus — sempiternamque mercedem iustificationis huius non terram de qua pulsi sunt Amorrei et Cethei et aliae gentes, quae ibi commemorantur, sed ipsum deum, cui adhaerere bonum est, ut bonum dei, quod diligunt, deus sit ipse quem diligunt, inter quem et homines nisi peccata non separant, quae non nisi per eandem gratiam dimittuntur. unde cum dixisset: omnes enim cognoscent me a minore usque ad maiorem eorum, mox addidit: quia propitius ero iniquitati eorum et peccata eorum non memorabor ultra. per legem ergo factorum dicit dominus: non concupisces, per legem fidei dicit dominus: sine me nihil potestis facere; agebat enim de bonis operibus, hoc est de palmitum fructibus. cum igitur haec appareat distantia ueteris et noui testamenti, quod lex ibi in tabulis, hic in cordibus scribitur, ut quod ibi forinsecus terret, hic delectet intrinsecus, ibique fiat praeuaricator per occidentem litteram, hic dilector per uiuificantem spiritum, non ideo dicendum est, quod deus adiuuet nos ad operandam iustitiam atque operetur in nobis et uelle et operari pro bona uoluntate, quia praeceptis iustitiae forinsecus insonat sensibus nostris, sed quia intrinsecus incrementum dat diffundendo caritatem in cordibus nostris per spiritum sanctum, qui datus est nobis. ### English translation (Claude) But pay careful attention, as far as you can, to what I am striving with so much effort to show: that when the prophet promised a new covenant, not according to the covenant previously made with the people of Israel when freed from Egypt, he said nothing about a change of sacrifices or of any sacraments, although this too was without doubt going to follow, as we see it has followed, as the same prophetic Scripture testifies in many other places; but he commended only this difference, that God would put his laws into the mind of those who would belong to this covenant and would write them in their hearts (from which the apostle took “not with ink but with the Spirit of the living God, not on tablets of stone but on fleshly tablets of the heart”), and that the eternal reward of this justification would be, not the land from which the Amorites and Hittites and the other nations mentioned there were driven out, but God himself, to cling to whom is good, so that the good of God which they love may be God himself whom they love; between whom and men nothing separates but sins, which are forgiven only by the same grace. Hence, when he had said, “For all shall know me, from the least to the greatest of them,” he soon added, “for I will be merciful to their iniquity and I will remember their sins no more.” By the law of deeds, then, the Lord says, “You shall not covet”; by the law of faith the Lord says, “Without me you can do nothing”; for he was speaking of good works, that is, of the fruit of the branches. Since, then, this difference between the old and new covenants appears, that the law is written there on tablets, here in hearts, so that what frightens from outside there delights from within here, and there one becomes a transgressor through the letter that kills, here a lover through the Spirit that gives life, it is not to be said that God helps us to work righteousness and works in us both to will and to work according to his good will because he sounds the precepts of righteousness outwardly in our senses, but because he gives the increase inwardly by pouring out charity in our hearts through the Holy Spirit who has been given to us. ### Scripture references - Jer 31:31 (38:31 LXX): allusion, high confidence - Jer 31:33 (38:33 LXX): allusion, high confidence - 2 Cor 3:3: quotation, high confidence - Exod 23:23: allusion, medium confidence - Ps 73:28 (72:28 LXX): allusion, high confidence - Isa 59:2: allusion, medium confidence - Jer 31:34 (38:34 LXX): quotation, high confidence - Exod 20:17: quotation, high confidence - John 15:5: quotation, high confidence - Phil 2:13: allusion, high confidence - 1 Cor 3:7: allusion, high confidence - Rom 5:5: quotation, high confidence ### Translation notes - Quotations: 2 Cor 3:3; Jer 31:34 (38:34 LXX); Exod 20:17; John 15:5; Phil 2:13; Rom 5:5. The nations driven out: Exod 23:23; Josh 3:10. To cling to God is good: Ps 73:28 (72:28 LXX). Sins separate: Isa 59:2. God gives the increase: 1 Cor 3:7. ### Citation (SBL) Augustine, Spir. et litt. 42 (CSEL 60:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-42). ## On the Spirit and the Letter 43 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-43 - Source: CSEL 60:196–197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine raises the question how the new covenant's law written on hearts differs from the gentiles' having the law written on their hearts by nature (Rom 2:14–15). ### Latin text Videndum est autem quomodo dicat apostolus: cum enim gentes, quae legem non habent, naturaliter quae legis sunt faciunt, hi legem non habentes ipsi sibi sunt lex, qui ostendunt opus legis scriptum in cordibus suis, ne uideatur non esse certa distantia noui testamenti, quod leges suas dominus in cordibus populi sui se scripturum esse promisit, quando quidem hoc gentes naturaliter habeant. pertractanda igitur haec quaestio, quae non mediocris exorta est. dicet enim aliquis: si deus hinc discernit a uetere testamento nouum, quod in uetere legem suam scripsit in tabulis, in nouo autem scripsit in cordibus, fideles noui testamenti unde discernuntur a gentibus, quae habent opus legis scriptum in cordibus suis, quo naturaliter quae legis sunt faciunt, quasi iam illo populo uetere potiores, qui legem accepit in tabulis, et nouo populo priores, cui hoc praestatur per testamentum nouum, quod his natura iam praestitit? ### English translation (Claude) But we must see how the apostle says, “For when the gentiles, who do not have the law, do by nature the things of the law, these, not having the law, are a law to themselves, who show the work of the law written in their hearts,” lest there seem to be no certain difference of the new covenant, in that the Lord promised that he would write his laws in the hearts of his people, since the gentiles have this by nature. This question, then, which has arisen and is no small one, must be thoroughly treated. For someone will say: “If God distinguishes the new covenant from the old in this, that in the old he wrote his law on tablets but in the new he wrote it in hearts, how are the faithful of the new covenant distinguished from the gentiles who have the work of the law written in their hearts, by which they do by nature the things of the law, as if they were already better than that old people which received the law on tablets, and prior to the new people, to whom this is granted through the new covenant which nature has already granted to these?” ### Scripture references - Rom 2:14: quotation, high confidence - Rom 2:15: quotation, high confidence - Jer 31:33 (38:33 LXX): allusion, high confidence ### Translation notes - Quotations: Rom 2:14–15; cf. Jer 31:33. ### Citation (SBL) Augustine, Spir. et litt. 43 (CSEL 60:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-43). ## On the Spirit and the Letter 44 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-44 - Source: CSEL 60:197–199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Following Paul's argument in Rom 1–2, Augustine argues that the gentiles with the law written on their hearts are gentile believers who belong to the gospel. ### Latin text An forte eas gentes commemorauit apostolus scriptam habere in cordibus legem, quae ad nouum pertinent testamentum? ad hoc enim unde uenerit, intuendum est. primo euangelium commendans ait: uirtus enim dei est in salutem omni credenti, Iudaeo primum et Graeco. iustitia enim dei in eo reuelatur ex fide in fidem, sicut scriptum est: iustus autem ex fide uiuit. deinde loquitur de illis impiis, quibus propter superbiam nec cognitio dei profuit, quia non sicut deum glorificauerunt aut gratias egerunt. inde transit ad eos, qui iudicant et agunt talia, qualia condemnant, nimirum propter Iudaeos, qui de lege dei gloriabantur, quamuis adhuc eos nominatim non exprimat, et in eo dicit: ira et indignatio, tribulatio et angustia in omnem animam hominis operantis malum, Iudaei primum et Graeci; gloria autem et honor et pax omni operanti bonum, Iudaeo primum et Graeco. non est enim personarum acceptio apud deum. quicumque enim sine lege peccauerunt, sine lege peribunt; et quicumque in lege peccauerunt, per legem iudicabuntur. non enim auditores legis iusti sunt apud deum, sed factores legis iustificabuntur. his uerbis hoc unde agitur subiungit et dicit: cum enim gentes, quae legem non habent, naturaliter quae legis sunt faciunt et cetera quae iam supra commemoraui. proinde non uidetur alios hic significasse sub nomine gentium quam eos, quos nomine Graeci supra significabat, cum diceret: Iudaeo primum et Graeco. porro si euangelium uirtus dei est in salutem omni credenti, Iudaeo primum et Graeco, et ira et indignatio, tribulatio et angustia in omnem animam hominis operantis malum, Iudaei primum et Graeci, gloria autem et honor pax omni operanti bonum, Iudaeo primum et Graeco, iste autem Graecus nomine gentium significatus est naturaliter quae legis sunt facientium et quae scriptum habent opus legis in cordibus suis, profecto ad euangelium pertinent gentes, quibus lex in cordibus scripta est; eis quippe credentibus uirtus dei est in salutem. quibus autem gentibus bene operantibus gloriam, honorem pacemque promitteret extra euangelii gratiam constitutis? quia enim personarum acceptio non est apud deum et non auditores legis, sed factores iustificantur, ideo siue Iudaeus siue Graecus, hoc est quilibet ex gentibus crediderit, salutem in euangelio pariter habebit; non enim est distinctio, sicut postea dicit. omnes enim peccauerunt et egent gloria dei iustificati gratis per gratiam ipsius unde autem factorem legis Graecum iustificari diceret sine gratia saluatoris? ### English translation (Claude) Or did the apostle perhaps mention as having the law written in their hearts those gentiles who belong to the new covenant? For we must look at where he came to this from. First, commending the gospel, he says, “For it is the power of God for salvation to everyone who believes, to the Jew first and to the Greek. For in it the righteousness of God is revealed from faith to faith, as it is written: ‘But the righteous man lives by faith.’” Then he speaks of those ungodly people for whom, because of pride, not even the knowledge of God was of profit, since they did not glorify him as God or give thanks. From there he passes to those who judge and do such things as they condemn, surely because of the Jews, who boasted of God's law, although he does not yet name them expressly; and in this he says, “Wrath and indignation, tribulation and distress on every soul of man who does evil, of the Jew first and of the Greek; but glory and honor and peace to everyone who does good, to the Jew first and to the Greek. For there is no respect of persons with God. For whoever have sinned without the law will also perish without the law; and whoever have sinned in the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified.” To these words he joins what we are treating, and says, “For when the gentiles, who do not have the law, do by nature the things of the law,” and the rest that I have already mentioned above. Accordingly, he does not seem to have signified here under the name of gentiles any others than those whom he signified above by the name of Greek, when he said, “to the Jew first and to the Greek.” Moreover, if the gospel is the power of God for salvation to everyone who believes, to the Jew first and to the Greek, and wrath and indignation, tribulation and distress on every soul of man who does evil, of the Jew first and of the Greek, but glory and honor and peace to everyone who does good, to the Jew first and to the Greek, and this Greek is signified by the name of the gentiles who do by nature the things of the law and have the work of the law written in their hearts, then certainly the gentiles in whose hearts the law is written belong to the gospel; for to them, as believers, it is the power of God for salvation. For to what gentiles doing good would he promise glory, honor, and peace, if they were placed outside the grace of the gospel? For since there is no respect of persons with God, and not the hearers of the law but the doers are justified, therefore whether Jew or Greek, that is, whoever from the gentiles believes, will equally have salvation in the gospel; “for there is no distinction,” as he says afterwards: “For all have sinned and lack the glory of God, being justified freely by his grace.” How, then, would he say that the Greek who is a doer of the law is justified without the grace of the Savior? ### Scripture references - Rom 1:16: quotation, high confidence - Rom 1:17: quotation, high confidence - Hab 2:4: quotation, high confidence - Rom 1:21: allusion, high confidence - Rom 2:1: allusion, high confidence - Rom 2:9: quotation, high confidence - Rom 2:10: quotation, high confidence - Rom 2:11: quotation, high confidence - Rom 2:12: quotation, high confidence - Rom 2:13: quotation, high confidence - Rom 2:14: quotation, high confidence - Rom 3:22: quotation, high confidence - Rom 3:23: quotation, high confidence - Rom 3:24: quotation, high confidence ### Translation notes - Quotations: Rom 1:16–17 (Hab 2:4); 1:21; 2:9–14; 3:22–24. Those who judge and do the same: Rom 2:1–3. ### Citation (SBL) Augustine, Spir. et litt. 44 (CSEL 60:197–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-44). ## On the Spirit and the Letter 45 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-45 - Source: CSEL 60:199–200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “The doers of the law will be justified” means that justification makes people doers of the law, or that they will be counted righteous; it does not mean justification by works. ### Latin text Neque enim contra se ipsum diceret, quod ait: factores legis iustificabuntur, tamquam per opera, non per gratiam iustificentur, cum dicat gratis iustificari hominem per fidem sine operibus legis nihilque aliud uelit intellegi in eo quod dicit gratis, nisi quia iustificationem opera non praecedunt. aperte quippe alibi dicit: si gratia, non ex operibus; alioquin gratia iam non est gratia. sed sic intellegendum est factores legis iustificabuntur, ut sciamus aliter eos non esse factores legis, nisi iustificentur, ut non iustificatio factoribus accedat, sed ut factores iustificatio praecedat. quid est enim aliud iustificati quam iusti facti, ab illo scilicet qui iustificat impium, ut ex impio fiat iustus? si enim ita loqueremur, ut diceremus homines liberabuntur, hoc utique intellegeretur eis, qui iam homines essent, accedere liberationem; si autem diceremus homines creabuntur, non utique intellegeretur eos creari qui iam homines erant, sed ipsa creatione homines fieri. ita si dictum esset factores legis honorabuntur, recte non acciperemus nisi honorem illis qui iam essent factores legis accedere; cum uero dictum est factores legis iustificabuntur, quid aliud dictum est quam iusti iustificabuntur? factores enim legis utique iusti sunt. ac per hoc tantundem est, ac si diceretur factores legis creabuntur, non quia erant, sed ut sint, ut sic intellegerent etiam Iudaei legis auditores indigere se gratia iustificatoris, ut possint esse factores. aut certe ita dictum est iustificabuntur, ac si diceretur iusti habebuntur, iusti deputabuntur, sicut dictum est de quodam: ille autem uolens se iustificare, id est ut iustus haberetur et deputaretur. unde aliter dicimus deus sanctificat sanctos suos, aliter autem sanctificetur nomen tuum; nam illud ideo, quia ipse illos facit esse sanctos, qui non erant sancti, hoc autem ideo, ut quod semper apud se sanctum est sanctum etiam ab hominibus habeatur, id est sancte timeatur. ### English translation (Claude) For he would not contradict himself in saying, “The doers of the law will be justified,” as though they were justified by works and not by grace, when he says that a man is justified freely by faith without the works of the law, and wishes nothing else to be understood by “freely” than that works do not precede justification. For he says plainly elsewhere, “If by grace, then not from works; otherwise grace is no longer grace.” But “the doers of the law will be justified” must be understood in such a way that we know that they are not doers of the law unless they are justified; so that justification does not come to doers, but justification precedes doers. For what else is “justified” than “made righteous,” namely by him who justifies the ungodly, so that from ungodly he may become righteous? For if we spoke in such a way as to say, “Men will be set free,” it would certainly be understood that liberation comes to those who were already men; but if we said, “Men will be created,” it would certainly not be understood that those are created who were already men, but that by the creation itself they become men. So, if it had been said, “The doers of the law will be honored,” we would rightly understand only that honor comes to those who were already doers of the law; but when it is said, “The doers of the law will be justified,” what else is said than “The righteous will be justified”? For doers of the law are certainly righteous. And so it is as much as if it were said, “The doers of the law will be created,” not because they were, but so that they may be; so that the Jews too, hearers of the law, might understand that they need the grace of the justifier in order to be able to be doers. Or else “will be justified” was said as if it were said “will be held righteous, will be counted righteous,” as it was said of a certain man, “But he, wishing to justify himself,” that is, to be held and counted righteous. Hence we say in one sense “God sanctifies his saints” and in another “Hallowed be your name”: the first because he himself makes those to be holy who were not holy; the second so that what is always holy with him may be held holy also by men, that is, may be feared with holy fear. ### Scripture references - Rom 2:13: quotation, high confidence - Rom 3:24: allusion, high confidence - Rom 3:28: allusion, high confidence - Rom 11:6: quotation, high confidence - Rom 4:5: allusion, high confidence - Luke 10:29: quotation, high confidence - Lev 20:8: echo, medium confidence - Matt 6:9: quotation, high confidence ### Translation notes - Quotations: Rom 2:13; 11:6; Luke 10:29; Matt 6:9. Justified freely by faith without works: Rom 3:24, 28; God justifies the ungodly: Rom 4:5. “God sanctifies his saints” echoes Lev 20:8; 21:8. ### Citation (SBL) Augustine, Spir. et litt. 45 (CSEL 60:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-45). ## On the Spirit and the Letter 46 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-46 - Source: CSEL 60:200–201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentiles of Rom 2:14–15 are believing gentiles, grafted into God's people, in whose hearts the Spirit writes the law, as Jeremiah promised. ### Latin text Si ergo gentes commemorans naturaliter quae legis sunt facientes et scriptum habentes opus legis in cordibus illos intellegi uoluit, qui credunt in Christum, quia non sicut Iudaei praemissa sibi lege ueniunt ad fidem, non est cur eos conemur discernere ab his quibus dominus per prophetam promittens testamentum nouum dixit leges suas se scripturum in cordibus eorum, quia et ipsi per insertionem, quam oleastro praestitam dicit, ad eandem oleam, hoc est ad eundem dei populum, pertinent, potiusque concordat prophetico etiam hoc apostolicum testimonium, ut hoc sit pertinere ad testamentum nouum legem dei habere non in tabulis, sed in cordibus scriptam, hoc est intimo affectu iustitiam legis amplecti, ubi fides per dilectionem operatur, quia ex fide iustificat gentes deus, quod scriptura praeuidens praenuntiauit Abrahae dicens: in semine tuo benedicentur omnes gentes, ut per hanc promissionis gratiam oliuae insereretur oleaster et fierent fideles gentes filii Abrahae in semine Abrahae, quod est Christus, sectantes eius fidem, qui non accepta in tabulis lege nondumque habens ipsam circumcisionem credidit deo et deputatum est illi ad iustitiam. ac sic tale erit hoc quod de eiusmodi gentibus dixit apostolus, quod opus legis scriptum habeant in cordibus suis, quale est illud ad Corinthios: non in tabulis lapideis, sed in tabulis cordis carnalibus. ita enim fiunt de domo Israhel, cum praeputium eorum in circumcisionem deputatur, eo quod iustitiam legis non praecisione carnis ostendunt, sed cordis caritate custodiunt, quoniam si praeputium iustitias legis custodiat, nonne praeputium eius, inquit, in circumcisionem deputabitur? et propterea in domo ueri Israhel, in quo dolus non est, participes sunt testamenti noui, quia dat deus leges in mentem ipsorum et in cordibus eorum scribit eas digito suo, spiritu sancto, quo ibi diffunditur caritas, quae legis est plenitudo. ### English translation (Claude) If, then, in mentioning the gentiles who do by nature the things of the law and have the work of the law written in their hearts, he wished those to be understood who believe in Christ, since they do not come to faith, as the Jews do, with the law given them beforehand, there is no reason why we should try to distinguish them from those to whom the Lord, promising the new covenant through the prophet, said that he would write his laws in their hearts; since they too, through the grafting which he says has been granted to the wild olive, belong to the same olive tree, that is, to the same people of God. And this apostolic testimony rather agrees with the prophetic one, so that to belong to the new covenant is to have the law of God written not on tablets but in hearts, that is, to embrace the righteousness of the law with inmost affection, where faith works through love. For God justifies the gentiles by faith, which Scripture, foreseeing, announced beforehand to Abraham, saying, “In your seed shall all the nations be blessed,” so that by this grace of the promise the wild olive might be grafted into the olive, and the believing gentiles might become children of Abraham in the seed of Abraham, which is Christ, following the faith of him who, without having received the law on tablets and not yet having circumcision itself, believed God, and it was counted to him for righteousness. And so what the apostle said of such gentiles, that they have the work of the law written in their hearts, will be like what he says to the Corinthians, “not on tablets of stone but on fleshly tablets of the heart.” For so they become of the house of Israel, when their uncircumcision is counted as circumcision, because they show the righteousness of the law not by the cutting of the flesh but keep it by the charity of the heart; since “if the uncircumcision keeps the righteous requirements of the law,” he says, “will not his uncircumcision be counted as circumcision?” And therefore, in the house of the true Israel, in whom there is no guile, they are partakers of the new covenant, because God puts his laws into their mind and writes them in their hearts with his finger, the Holy Spirit, by whom charity is poured out there, which is the fullness of the law. ### Scripture references - Rom 2:14: allusion, high confidence - Rom 2:15: allusion, high confidence - Jer 31:33 (38:33 LXX): allusion, high confidence - Rom 11:17: allusion, high confidence - Gal 5:6: allusion, high confidence - Gal 3:8: quotation, high confidence - Gen 22:18: allusion, medium confidence - Gal 3:16: allusion, high confidence - Rom 4:10: allusion, high confidence - Gen 15:6: quotation, high confidence - 2 Cor 3:3: quotation, high confidence - Rom 2:26: quotation, high confidence - John 1:47: allusion, high confidence - Rom 5:5: allusion, high confidence - Rom 13:10: allusion, high confidence ### Translation notes - Quotations: Rom 2:14–15; Gal 3:8 (Gen 12:3; 22:18); 2 Cor 3:3; Rom 2:26. The wild olive grafted in: Rom 11:17–24. Faith working through love: Gal 5:6. The seed, which is Christ: Gal 3:16. Abraham believed before circumcision: Rom 4:3, 10–11 (Gen 15:6). The true Israelite without guile: John 1:47. Charity poured out: Rom 5:5; fullness of the law: Rom 13:10. ### Citation (SBL) Augustine, Spir. et litt. 46 (CSEL 60:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-46). ## On the Spirit and the Letter 47 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-47 - Source: CSEL 60:201–202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doing the law “by nature” means nature restored by grace, which rewrites in the heart the law that sin had erased. ### Latin text Nec moueat, quod naturaliter eos dixit quae legis sunt facere, non spiritu dei, non fide, non gratia. hoc enim agit spiritus gratiae, ut imaginem dei, in qua naturaliter facti sumus, instauret in nobis. uitium quippe contra naturam est, quod utique sanat gratia, propter quam deo dicitur: miserere mei, sana animam meam, quoniam peccaui tibi. proinde naturaliter homines quae legis sunt faciunt; qui enim hoc non faciunt, uitio suo non faciunt. quo uitio lex dei est deleta de cordibus ac per hoc uitio sanato, cum illic scribitur, fiunt quae legis sunt naturaliter, non quod per naturam negata sit gratia, sed potius per gratiam reparata natura. per unum quippe hominem peccatum intrauit in mundum et per peccatum mors et ita in omnes homines pertransiit, in quo omnes peccauerunt. et ideo quia non est distinctio, egent gloria dei iustificati gratis per gratiam ipsius. qua gratia in interiore homine renouato iustitia scribitur, quam culpa deleuerat, et haec misericordia super genus humanum per Iesum Christum dominum nostrum. unus enim deus, unus et mediator dei et hominum homo Christus Iesus. ### English translation (Claude) Nor should it trouble us that he said they do by nature the things of the law, not by the Spirit of God, not by faith, not by grace. For this is what the Spirit of grace does: it restores in us the image of God in which we were made by nature. For vice is certainly contrary to nature, and grace heals it, because of which it is said to God, “Have mercy on me, heal my soul, for I have sinned against you.” Accordingly, people do by nature the things of the law; for those who do not do this fail to do it through their own vice. By this vice the law of God has been blotted out of hearts; and therefore, when the vice has been healed and the law is written there, the things of the law are done by nature, not because grace is denied through nature, but rather because nature is repaired through grace. “For through one man sin entered into the world, and through sin death, and so it passed to all men, in whom all have sinned.” And therefore, since there is no distinction, they lack the glory of God, being justified freely by his grace. By this grace righteousness is written in the renewed inner man, which guilt had blotted out; and this mercy comes upon the human race through Jesus Christ our Lord. “For there is one God, and one mediator of God and men, the man Christ Jesus.” ### Scripture references - Rom 2:14: allusion, high confidence - Ps 41:4 (40:5 LXX): quotation, high confidence - Rom 5:12: quotation, high confidence - Rom 3:22: allusion, high confidence - Rom 3:23: allusion, high confidence - Rom 3:24: allusion, high confidence - 1 Tim 2:5: quotation, high confidence ### Translation notes - Quotations: Ps 41:4 (40:5 LXX); Rom 5:12 (in the Latin “in quo”, “in whom”, which Augustine read as referring to Adam; the Greek ἐφ᾽ ᾧ is usually rendered “because”); 1 Tim 2:5. Rom 2:14; 3:22–24. ### Citation (SBL) Augustine, Spir. et litt. 47 (CSEL 60:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-47). ## On the Spirit and the Letter 48 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-48 - Source: CSEL 60:202–204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if the gentiles of Rom 2 are unbelievers with remnants of God's image, the new covenant's distinctiveness stands; their good works cannot save them, though punishment will differ in degree. ### Latin text Si autem hi, qui naturaliter quae legis sunt faciunt, nondum sunt habendi in numero eorum, quos Christi iustificat gratia, sed in eorum potius, quorum etiam impiorum nec deum uerum ueraciter iusteque colentium quaedam tamen facta uel legimus uel nouimus uel audiuimus, quae secundum iustitiae regulam non solum uituperare non possumus, uerum etiam merito recteque laudamus — quamquam si discutiatur, quo fine fiant, uix inueniuntur quae iustitiae debitam laudem defensionemue mereantur. Verum tamen quia non usque adeo in anima humana imago dei terrenorum affectuum labe detrita est, ut nulla in ea uelut liniamenta extrema remanserint — unde merito dici possit etiam in ipsa impietate uitae suae facere aliqua legis uel sapere, si hoc est quod dictum est, quia gentes quae legem non habent, hoc est legem dei, naturaliter quae legis sunt faciunt et quia huiusmodi homines ipsi sibi sunt lex et scriptum opus legis habent in cordibus suis, id est non omni modo deletum est, quod ibi per imaginem dei cum crearentur inpressum est —, etiam sic illa differentia non perturbabitur, qua distat a uetere testamentum nouum, eo quod per nouum scribitur lex dei in corde fidelium, quae per uetus in tabulis scripta est. hoc enim illic scribitur per renouationem, quod non omni modo deletum est per uetustatem. nam sicut ipsa imago dei renouatur in mente credentium per testamentum nouum, quam non penitus impietas aboleuerat — nam remanserat utique id quod anima hominis nisi rationalis esse non potest — ita etiam ibi lex dei non ex omni parte deleta per iniustitiam profecto scribitur renouata per gratiam. nec istam scriptionem, quae iustificatio est, poterat efficere in Iudaeis lex in tabulis scripta, sed solam praeuaricationem. nam et ipsi homines erant et uis illa naturae inerat eis, qua legitimum aliquid animal rationale sentit et facit; sed pietas, quae in aliam uitam transfert beatam et aeternam, legem habet inmaculatam, conuertentem animas. ut ex illo lumine renouentur fiatque in eis: signatum est super nos lumen uultus tui, domine. unde auersi obsolescere meruerunt; renouari autem nisi gratia christiana, hoc est nisi mediatoris intercessione, non possunt. unus enim deus, unus et mediator dei et hominum homo Christus Iesus, qui dedit semet ipsum redemptionem pro omnibus. a cuius gratia si alieni sunt illi de quibus agimus, qui secundum illum modum, de quo superius satis diximus, naturaliter quae legis sunt faciunt, quid eis proderunt excusantes cogitationes in die, qua iudicabit deus occulta hominum, nisi forte ut mitius puniantur? sicut enim non inpediunt a uita aeterna iustum quaedam peccata uenialia, sine quibus haec uita non ducitur, sic ad salutem aeternam nihil prosunt impio aliqua bona opera, sine quibus difficillime uita cuiuslibet pessimi hominis inuenitur. uerum tamen sicut in regno dei uelut stella ab stella in gloria differunt sancti, sic et in damnatione poenae sempiternae tolerabilius erit Sodomae quam alteri ciuitati et erunt quidam duplo amplius quibusdam gehennae filii. ita nec illud in iudicio dei uacabit, quod in ipsa impietate damnabili magis alius alio minusue peccauerit. ### English translation (Claude) But suppose those who do by nature the things of the law are not yet to be counted among those whom the grace of Christ justifies, but rather among those, ungodly and not worshiping the true God truly and rightly, of whom we nevertheless read or know or hear certain deeds which, according to the rule of righteousness, we not only cannot blame but even rightly and justly praise (although, if one examines the end for which they are done, hardly any are found that deserve the praise or defense due to righteousness). Yet, since the image of God has not been so worn away in the human soul by the stain of earthly affections that no faint outlines, as it were, remain in it (so that it may rightly be said that even in the very ungodliness of its life it does or knows some things of the law), if this is what is meant by saying that the gentiles who do not have the law, that is, the law of God, do by nature the things of the law, and that such people are a law to themselves and have the work of the law written in their hearts (that is, what was impressed there through the image of God when they were created has not been wholly blotted out): even so, that difference by which the new covenant differs from the old will not be disturbed, namely that through the new the law of God is written in the heart of the faithful, which through the old was written on tablets. For what is written there by renewal had not been wholly blotted out by oldness. For just as the image of God itself, which ungodliness had not utterly abolished, is renewed in the mind of believers through the new covenant (for that certainly remained without which the soul of man cannot be rational), so also the law of God, not wholly blotted out there by unrighteousness, is certainly written, renewed by grace. And the law written on tablets could not produce in the Jews this writing, which is justification, but only transgression. For they too were human beings, and that power of nature was in them by which a rational animal perceives and does something lawful; but godliness, which carries one over to another life, blessed and eternal, has a spotless law that converts souls, so that they may be renewed by that light, and that it may come about in them, “The light of your face has been signed upon us, Lord.” Turning away from this, they deserved to grow old; but they cannot be renewed except by Christian grace, that is, only by the intercession of the Mediator. “For there is one God, and one mediator of God and men, the man Christ Jesus, who gave himself as a ransom for all.” If those of whom we are speaking, who in the way we have sufficiently discussed above do by nature the things of the law, are strangers to his grace, what good will their excusing thoughts do them on the day when God will judge the secrets of men, unless perhaps that they may be punished more mildly? For just as certain venial sins, without which this life is not led, do not keep a righteous man from eternal life, so some good works, without which the life of even the worst man is very rarely found, are of no avail to the ungodly for eternal salvation. Nevertheless, just as in the kingdom of God the saints differ in glory as star from star, so also in the condemnation of eternal punishment it will be more tolerable for Sodom than for another city, and some will be twice as much sons of Gehenna as others. So neither will it be without effect in God's judgment that, in the same damnable ungodliness, one has sinned more or less than another. ### Scripture references - Rom 2:14: quotation, high confidence - Rom 2:15: quotation, high confidence - Ps 19:7 (18:8 LXX): allusion, high confidence - Ps 4:6 (4:7 LXX): quotation, high confidence - 1 Tim 2:5: quotation, high confidence - 1 Tim 2:6: quotation, high confidence - Rom 2:16: allusion, high confidence - 1 Cor 15:41: allusion, high confidence - Matt 10:15: allusion, high confidence - Matt 11:24: allusion, medium confidence - Matt 23:15: allusion, high confidence ### Translation notes - Quotations: Rom 2:14–15; Ps 19:7 (18:8 LXX); Ps 4:6 (4:7 LXX); 1 Tim 2:5–6. Judgment of secrets: Rom 2:15–16. Star from star: 1 Cor 15:41. Sodom: Matt 10:15; 11:24. Twice a son of Gehenna: Matt 23:15. ### Citation (SBL) Augustine, Spir. et litt. 48 (CSEL 60:202–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/34/#p-48). ## On the Spirit and the Letter 49 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-49 - Source: CSEL 60:204–205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whichever reading of Rom 2:14 is taken, the new covenant's grace is the Spirit writing the law on hearts and leading to the vision of God. ### Latin text Quid ergo hinc apostolus efficere uoluit, quod iactantiam cohibens Iudaeorum, cum dixisset: non auditores legis iusti sunt apud deum, sed factores legis iustificabuntur, continuo subiecit de his, qui legem non habentes naturaliter quae legis sunt faciunt, si non illi sunt intellegendi, qui pertinent ad gratiam mediatoris, sed illi potius, qui cum deum uerum uera pietate non colant, habent tamen quaedam opera bona in uita impia? an forte hoc ipso probandum credidit, quod supra dixerat, quia non est personarum acceptio apud deum, et quod postea dixit, quia non Iudaeorum deus est tantum, sed etiam gentium, quod quantulacumque legis opera naturaliter insita non inuenirentur in eis, qui legem non acceperunt, nisi ex reliquiis imaginis dei, quam non contemnit, cum in eum credunt, apud quem non est acceptio personarum? sed quodlibet horum accipiatur, constat gratiam dei promissam esse testamento nouo etiam per prophetam eandemque gratiam in eo definitam, ut scribantur leges dei in cordibus hominum perueniantque ad eam cognitionem dei, ubi non docebit unusquisque ciuem suum uel fratrem suum dicens: cognosce deum, quia omnes cognoscent eum a minore usque ad maiorem eorum. hoc donum spiritus sancti est, quo diffunditur caritas in cordibus nostris, caritas non quaelibet, sed caritas dei de corde puro et conscientia bona et fide non ficta, ex qua iustus in hac peregrinatione uiuens ad speciem quoque perducitur post speculum et enigma et quicquid erat ex parte, ut facie ad faciem cognoscat, sicut et cognitus est. unam enim petit a domino et hanc requirit, ut habitet in domo domini per omnes dies uitae suae ad hoc, ut contempletur delectationem domini. ### English translation (Claude) What, then, did the apostle wish to accomplish by this, that, curbing the boasting of the Jews, when he had said, “Not the hearers of the law are righteous before God, but the doers of the law will be justified,” he at once added something about those who, not having the law, do by nature the things of the law, if they are not to be understood as those who belong to the grace of the Mediator, but rather as those who, though they do not worship the true God with true godliness, still have some good works in an ungodly life? Or did he perhaps think that by this very thing he should prove what he had said above, that there is no respect of persons with God, and what he said afterwards, that he is not the God of the Jews only but also of the gentiles, because such works of the law, however small, implanted by nature, would not be found in those who did not receive the law except from the remnants of the image of God, which he does not despise when they believe in him with whom there is no respect of persons? But whichever of these is accepted, it is certain that the grace of God was promised to the new covenant, also through the prophet, and that this grace was defined in it thus: that the laws of God would be written in the hearts of men, and that they would come to that knowledge of God where each one will not teach his fellow citizen or his brother, saying, “Know God,” for all will know him, from the least to the greatest of them. This is the gift of the Holy Spirit, by whom charity is poured out in our hearts; not any charity whatever, but the charity of God, from a pure heart and a good conscience and faith unfeigned, by which the righteous man, living in this pilgrimage, is led also to sight after the mirror and the enigma and whatever was in part, so that he may know face to face, even as he is known. For he asks one thing of the Lord and seeks it, that he may dwell in the house of the Lord all the days of his life, in order to contemplate the delight of the Lord. ### Scripture references - Rom 2:13: quotation, high confidence - Rom 2:11: allusion, high confidence - Rom 3:29: allusion, high confidence - Jer 31:33 (38:33 LXX): allusion, high confidence - Jer 31:34 (38:34 LXX): quotation, high confidence - Rom 5:5: allusion, high confidence - 1 Tim 1:5: quotation, high confidence - 1 Cor 13:12: allusion, high confidence - Ps 27:4 (26:4 LXX): quotation, high confidence ### Translation notes - Quotations: Rom 2:13; 2:11; 3:29; Jer 31:34; Rom 5:5; 1 Tim 1:5; 1 Cor 13:12; Ps 27:4 (26:4 LXX). ### Citation (SBL) Augustine, Spir. et litt. 49 (CSEL 60:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-49). ## On the Spirit and the Letter 50 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-50 - Source: CSEL 60:205–207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Righteousness comes from Christ's gifts, not the law; Israel failed not because of ceremonies but because it claimed to fulfill God's moral commands by its own power. ### Latin text Nemo itaque glorietur ex eo quod uidetur habere, tamquam non acceperit, aut ideo se putet accepisse, quia littera extrinsecus uel ut legeretur apparuit uel ut audiretur insonuit. nam si per legem iustitia, ergo Christus gratis mortuus est. porro autem si non gratis mortuus est, ascendit in altum. captiuauit captiuitatem et dedit dona hominibus. inde habet quicumque habet: quisquis autem inde se habere negat aut non habet aut id quod habet auferetur ab eo. unus enim deus qui iustificat circumcisionem ex fide et praeputium per fidem; quod non ad aliquam differentiam dictum est, tamquam aliud sit ex fide et aliud per fidem. sed ad uarietatem locutionis. alio quippe loco cum de gentibus diceret, hoc est de praeputio: praeuidens, inquit, scriptura, quia ex fide iustificat gentes deus. itemque cum de circumcisione loqueretur, unde erat ipse: nos, inquit, natura Iudaei et non ex gentibus peccatores scientes quia non iustificatur homo ex operibus legis nisi per fidem Iesu Christi. et nos in Christo Iesu credimus. ecce et praeputium dixit iustificari ex fide et circumcisionem per fidem. si tamen circumcisio iustitiam fidei teneat. sic enim gentes, quae non sectabantur iustitiam, adprehenderunt iustitiam, iustitiam autem quae ex fide est — inpetrando eam ex deo, non ex se ipsis praesumendo --; Israhel uero persequens legem iustitiae in legem non peruenit. quare? quia non ex fide, sed tamquam ex operibus, id est tamquam eam per semet ipsos operantes, non in se credentes operari deum. deus est enim qui operatur in nobis et uelle et operari pro bona uoluntate. ac per hoc offenderunt in lapidem offensionis. nam quid dixerit: quia non ex fide, sed tamquam ex operibus, apertissime exposuit dicens: ignorantes enim dei iustitiam et suam uolentes constituere iustitiae dei non sunt subiecti. finis enim legis Christus ad iustitiam omni credenti. et adhuc dubitamus, quae sint opera legis, quibus homo non iustificatur, si ea tamquam sua crediderit sine adiutorio et dono dei, quod est ex fide Iesu Christi? et circumcisionem ceteraque talia suspicamur, quia etiam de his sacramentis aliis in locis talia quaedam leguntur? sed hic utique non circumcisionem tamquam suam iustitiam nolebant constituere, quia et ipsam deus praecipiendo constituit. nec de illis operibus hoc intellegi potest, de quibus dominus eis dicit: reicitis mandatum dei, ut traditiones uestras statuatis, quia persequens, inquit, legem iustitiae in legem non peruenit Israhel; non dixit persequens traditiones suas, id est consectans. haec ergo sola distantia est, quia ipsum non concupisces et cetera mandata sancta et iusta sibi tribuebant. quae ut possit homo facere, deus operatur in homine per fidem Iesu Christi, qui finis est ad iustitiam omni credenti, id est cui per spiritum incorporatus factusque membrum eius potest quisque illo incrementum intrinsecus dante operari iustitiam. de cuius operibus etiam ipse dixit, quia sine me nihil potestis facere. ### English translation (Claude) Let no one, then, boast of what he seems to have, as if he had not received it, or think that he has received it because the letter appeared outwardly to be read or sounded to be heard. “For if righteousness is through the law, then Christ died for nothing.” But if he did not die for nothing, “he ascended on high, he led captivity captive, and gave gifts to men.” From there whoever has anything has it; but whoever denies that he has it from there either does not have it, or what he has will be taken away from him. “For there is one God, who will justify the circumcision from faith and the uncircumcision through faith”; which is not said to mark any difference, as if “from faith” were one thing and “through faith” another, but for variety of expression. For in another place, when he spoke of the gentiles, that is, of the uncircumcision, he says, “Scripture, foreseeing that God justifies the gentiles from faith”; and likewise, when he spoke of the circumcision, to which he himself belonged, he says, “We, Jews by nature and not sinners from the gentiles, knowing that a man is not justified by the works of the law except through faith in Jesus Christ, we too have believed in Christ Jesus.” See, he said both that the uncircumcision is justified from faith and the circumcision through faith, provided that the circumcision holds to the righteousness of faith. For so “the gentiles, who did not pursue righteousness, have attained righteousness, but the righteousness that is from faith” (obtaining it from God, not presuming it from themselves), “but Israel, pursuing the law of righteousness, has not attained to the law. Why? Because not from faith, but as if from works,” that is, as if working it by themselves, not believing that God works in them. “For it is God who works in us both to will and to work according to his good will.” And therefore they stumbled on the stone of stumbling. For he explained most plainly what he meant by “because not from faith, but as if from works,” saying, “For, being ignorant of the righteousness of God and wishing to establish their own, they have not submitted to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.” And do we still doubt what the works of the law are by which a man is not justified, if he believes them to be his own, without the help and gift of God, which is from faith of Jesus Christ? And do we suspect circumcision and other such things, because something of this kind is also read about these sacraments in other places? But here, certainly, they did not wish to establish circumcision as their own righteousness, since God himself established it by commanding it. Nor can this be understood of those works of which the Lord says to them, “You reject the commandment of God so as to establish your traditions”; because, he says, “Israel, pursuing the law of righteousness, has not attained to the law”; he did not say “pursuing its own traditions,” that is, following them. This, then, is the only difference: that they attributed to themselves the very “You shall not covet” and the other holy and just commands. So that a man may do these, God works in man through faith of Jesus Christ, who is the end for righteousness to everyone who believes; that is, anyone incorporated into him through the Spirit and made his member can, with him giving the increase within, work righteousness. Of whose works he himself also said, “Without me you can do nothing.” ### Scripture references - 1 Cor 4:7: allusion, high confidence - Gal 2:21: quotation, high confidence - Eph 4:8: quotation, high confidence - Ps 68:18 (67:19 LXX): allusion, medium confidence - Matt 13:12: allusion, medium confidence - Rom 3:30: quotation, high confidence - Gal 3:8: quotation, high confidence - Gal 2:15: quotation, high confidence - Gal 2:16: quotation, high confidence - Rom 9:30: quotation, high confidence - Rom 9:31: quotation, high confidence - Rom 9:32: quotation, high confidence - Phil 2:13: quotation, high confidence - Rom 10:3: quotation, high confidence - Rom 10:4: quotation, high confidence - Mark 7:9: quotation, high confidence - 1 Cor 12:27: allusion, medium confidence - John 15:5: quotation, high confidence ### Translation notes - Quotations: 1 Cor 4:7; Gal 2:21; Eph 4:8 (Ps 68:18); Rom 3:30; Gal 3:8; 2:15–16; Rom 9:30–32; Phil 2:13; Rom 10:3–4; Mark 7:9; John 15:5. Taken away: Matt 13:12; 25:29. The stone of stumbling: Rom 9:32–33 (Isa 8:14). Incorporated as members: 1 Cor 12:27. The digital text reads “nolentes” (unwilling) in the quotation of Rom 10:3, where Augustine elsewhere reads “uolentes” (wishing); corrected as an OCR slip. ### Citation (SBL) Augustine, Spir. et litt. 50 (CSEL 60:205–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-50). ## On the Spirit and the Letter 51 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-51 - Source: CSEL 60:207–208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law's promise of life is fulfilled only by the justified, and justification comes from faith, which obtains the Spirit's sweetness so that one acts from love rather than fear. ### Latin text Ideo quippe proponitur iustitia legis, quod qui fecerit eam, uiuet in illa, ut cum quisque infirmitatem suam cognouerit, non per suas uires neque per litteram ipsius legis, quod fieri non potest, sed per fidem concilians iustificatorem perueniat et faciat et uiuat in ea. opus enim, quod qui fecerit uiuet in eo, non fit nisi a iustificato. iustificatio autem ex fide inpetratur, de qua scriptum est: ne dixeris in corde tuo: quis ascendit in caelum? hoc est Christum deducere, aut: quis descendit in abyssum? hoc est christum a mortuis reducere. sed quid dicit? prope te est uerbum, in ore tuo et in corde tuo. hoc est, inquit, uerbum fidei quod praedicamus, quia si confitearis in ore tuo, quia dominus est Iesus, et credideris in corde tuo, quia deus illum suscitauit a mortuis, saluus eris. in tantum iustus, in quantum saluus. per hanc enim fidem credimus, quod etiam nos deus a mortuis excitet: interim spiritu, ut in nouitate eius gratiae temperanter et iuste et pie uiuamus in hoc saeculo, post etiam carne nostra ad inmortalitatem resurrectura, quod ei meritum spiritus facit, qui eam in resurrectione sibi congrua, hoc est in iustificatione, praecedit. consepulti enim sumus Christo per baptismum in mortem, ut quemadmodum Christus resurrexit a mortuis per gloriam patris, sic et nos in nouitate uitae ambulemus. fide igitur Iesu Christi inpetramus salutem et quantulum nobis inchoatur in re et quantum perficienda expectatur in spe. omnis enim qui inuocauerit nomen domini, saluus erit. quam multa multitudo, ait psalmus, dulcedinis tuae, domine, quam abscondisti timentibus te, perfecisti autem sperantibus in te! ex lege timemus deum, ex fide speramus in deum; sed timentibus poenam absconditur gratia. sub quo timore anima laborans, quando concupiscentiam malam non uicerit nec timor ille quasi custos seuerus abscesserit, per fidem confugiat ad misericordiam dei, ut det quod iubet atque inspirata gratiae suauitate per spiritum sanctum faciat plus delectare quod praecipit quam delectat quod inpedit. ita multa multitudo dulcedinis eius, hoc est lex fidei, caritas eius conscripta in cordibus atque diffusa perficitur sperantibus in eum, ut anima sanata non timore poenae, sed amore iustitiae operetur bonum. ### English translation (Claude) For the righteousness of the law is set before us, that whoever does it shall live in it, so that each one, when he has recognized his weakness, may reach it, not by his own strength nor by the letter of the law itself, which cannot be done, but by faith that wins over the justifier, and may do it and live in it. For the work which whoever does shall live in it is not done except by one who has been justified. And justification is obtained from faith, of which it is written, “Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down) or, ‘Who will descend into the abyss?’ (that is, to bring Christ back from the dead). But what does it say? ‘The word is near you, in your mouth and in your heart.’ That is,” he says, “the word of faith which we preach; because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” As far as one is righteous, so far is one saved. For by this faith we believe that God raises us too from the dead: meanwhile in spirit, so that in the newness of his grace we may live temperately and justly and piously in this age; and afterward also in our flesh, which is to rise to immortality, which the merit of the spirit brings about for it, the spirit preceding it in the resurrection proper to it, that is, in justification. “For we were buried with Christ through baptism into death, so that, as Christ rose from the dead through the glory of the Father, so we too may walk in newness of life.” By faith in Jesus Christ, then, we obtain salvation, both the small part of it that is begun in us in reality and the part whose completion is awaited in hope. “For everyone who calls on the name of the Lord shall be saved.” “How great is the multitude of your sweetness, Lord,” says the psalm, “which you have hidden for those who fear you, but brought to completion for those who hope in you!” From the law we fear God, from faith we hope in God; but grace is hidden from those who fear punishment. The soul laboring under this fear, when it has not overcome evil desire and that fear, like a strict guard, has not gone away, should flee by faith to the mercy of God, that he may give what he commands, and, having breathed in the sweetness of grace through the Holy Spirit, may make what he commands delight more than what hinders delights. So the great multitude of his sweetness, that is, the law of faith, his charity written and poured out in hearts, is brought to completion for those who hope in him, so that the soul, healed, may do good not from fear of punishment but from love of righteousness. ### Scripture references - Lev 18:5: allusion, high confidence - Rom 10:5: allusion, high confidence - Rom 10:6: quotation, high confidence - Rom 10:7: quotation, high confidence - Rom 10:8: quotation, high confidence - Rom 10:9: quotation, high confidence - Deut 30:12: allusion, medium confidence - Titus 2:12: allusion, high confidence - Rom 6:4: quotation, high confidence - Rom 10:13: quotation, high confidence - Joel 2:32: allusion, medium confidence - Ps 31:19 (30:20 LXX): quotation, high confidence - Rom 5:5: allusion, medium confidence ### Translation notes - Lev 18:5 as cited in Rom 10:5. Quotations: Rom 10:6–9 (Deut 30:12–14); Rom 6:4; Rom 10:13 (Joel 2:32); Ps 31:19 (30:20 LXX). “Temperately and justly and piously”: Titus 2:12. “Give what you command”: cf. Confessions 10.29.40. ### Citation (SBL) Augustine, Spir. et litt. 51 (CSEL 60:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-51). ## On the Spirit and the Letter 52 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-52 - Source: CSEL 60:208–209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Grace does not abolish free will but establishes it, by healing the will so that it freely loves righteousness; Augustine traces the chain from law to faith, grace, health, freedom, love, and obedience. ### Latin text Liberum ergo arbitrium euacuamus per gratiam? absit, sed magis liberum arbitrium statuimus. sicut enim lex per fidem, sic liberum arbitrium per gratiam non euacuatur, sed statuitur. neque enim lex inpletur nisi libero arbitrio. sed per legem cognitio peccati, per fidem inpetratio gratiae contra peccatum, per gratiam sanatio animae a uitio peccati, per animae sanitatem libertas arbitrii, per liberum arbitrium iustitiae dilectio, per iustitiae dilectionem legis operatio. ac per hoc, sicut lex non euacuatur, sed statuitur per fidem, quia fides inpetrat gratiam, qua lex inpleatur, ita liberum arbitrium non euacuatur per gratiam, sed statuitur, quia gratia sanat uoluntatem, qua iustitia libere diligatur. omnia haec, quae uelut catenatim conexui, habent uoces suas in scripturis sanctis. lex dicit: non concupisces; fides dicit: sana animam meam, quoniam peccaui tibi; gratia dicit: ecce sanus factus es; iam noli peccare, ne quid tibi deterius contingat; sanitas dicit: domine deus meus, exclamaui ad te et sanasti me; liberum arbitrium dicit: uoluntarie sacrificabo tibi; dilectio iustitiae dicit: narrauerunt mihi iniusti delectationes, sed non sicut lex tua, domine. ut quid ergo miseri homines aut de libero arbitrio audent superbire, antequam liberentur, aut de suis uiribus, si iam liberati sunt? nec adtendunt in ipso nomine liberi arbitrii utique libertatem sonare; ubi autem spiritus domini, ibi libertas. si ergo serui sunt peccati, quid se iactant de libero arbitrio? a quo enim quis deuictus est, huic et seruus addictus est. si autem liberati sunt, quid se iactant uelut de opere proprio et gloriantur, quasi non acceperint? an ita sunt liberi, ut nec illum uelint habere dominum, qui eis dicit: sine me nihil potestis facere, et: si uos filius liberauerit, tunc uere liberi eritis? ### English translation (Claude) Do we then make void free choice through grace? Far from it; rather, we establish free choice. For just as the law is not made void through faith but established, so free choice is not made void through grace but established. For the law is fulfilled only by free choice. But through the law comes knowledge of sin; through faith, the obtaining of grace against sin; through grace, the healing of the soul from the fault of sin; through the soul's health, freedom of choice; through free choice, love of righteousness; through love of righteousness, the doing of the law. And so, just as the law is not made void but established through faith, since faith obtains the grace by which the law is fulfilled, so free choice is not made void through grace but established, since grace heals the will by which righteousness is freely loved. All these things, which I have linked as in a chain, have their voices in the holy Scriptures. The law says, “You shall not covet.” Faith says, “Heal my soul, for I have sinned against you.” Grace says, “See, you have been made well; sin no more, lest something worse happen to you.” Health says, “Lord my God, I cried to you, and you healed me.” Free choice says, “I will sacrifice to you freely.” Love of righteousness says, “The unrighteous have told me of delights, but not like your law, O Lord.” Why, then, do wretched men dare to be proud either of free choice before they are set free, or of their own strength if they have already been set free? And they do not notice that in the very name of free choice freedom certainly sounds; but “where the Spirit of the Lord is, there is freedom.” If, then, they are slaves of sin, why do they boast of free choice? “For by whom one has been overcome, to him he is also bound as a slave.” But if they have been set free, why do they boast as if of their own work, and glory as if they had not received it? Or are they so free that they do not even want to have as Lord him who says to them, “Without me you can do nothing,” and, “If the Son sets you free, then you will be truly free”? ### Scripture references - Rom 3:31: allusion, high confidence - Rom 3:20: allusion, high confidence - Exod 20:17: quotation, high confidence - Ps 41:4 (40:5 LXX): quotation, high confidence - John 5:14: quotation, high confidence - Ps 30:2 (29:3 LXX): quotation, high confidence - Ps 54:6 (53:8 LXX): quotation, high confidence - Ps 119:85 (118:85 LXX): quotation, high confidence - 2 Cor 3:17: quotation, high confidence - 2 Pet 2:19: quotation, high confidence - 1 Cor 4:7: allusion, high confidence - John 15:5: quotation, high confidence - John 8:36: quotation, high confidence ### Translation notes - Modeled on Rom 3:31. Quotations: Exod 20:17; Ps 41:4 (40:5 LXX); John 5:14; Ps 30:2 (29:3 LXX); Ps 54:6 (53:8 LXX); Ps 119:85 (118:85 LXX, Old Latin); 2 Cor 3:17; 2 Pet 2:19; John 15:5; 8:36. As if they had not received: 1 Cor 4:7. ### Citation (SBL) Augustine, Spir. et litt. 52 (CSEL 60:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-52). ## On the Spirit and the Letter 53 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-53 - Source: CSEL 60:209–210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before asking whether faith is in our power, Augustine defines power as the ability to act joined to the will: what one does if one wills and does not do if one does not will. ### Latin text Quaeret aliquis, utrum fides ipsa, in qua salutis uel ad salutem conexionis huius, quam commemoraui, esse uidetur exordium, in nostra constituta sit potestate. quod facilius uidebimus, si prius quid sit potestas aliquanto diligentius perspexerimus. cum enim duo quaedam sint uelle et posse — unde nec qui uult continuo potest nec qui potest continuo uult, quia sicut uolumus aliquando quod non possumus, sic etiam possumus aliquando quod nolumus —, satis elucet et ipsis etiam uocabulis resonat, quod ab eo quod est uelle uoluntas, ab eo autem quod est posse potestas nomen accepit. quapropter sicut qui uult habet uoluntatem, ita potestatem qui potest. sed ut potestate aliquid fiat, uoluntas aderit. neque enim dici solet quispiam potestate fecisse, si quid fecit inuitus. quamquam, si subtilius aduertamus, etiam quod quisque inuitus facere cogitur, si facit, uoluntate facit; sed quia mallet aliud, ideo inuitus, hoc est nolens facere dicitur. malo quippe aliquo facere conpellitur, quod nolens euitare uel a se remouere facit quod cogitur. nam si tanta uoluntas sit, ut malit hoc non facere quam illud non pati, cogenti procul dubio resistit nec facit. ac per hoc, si facit, non quidem plena et libera uoluntate, sed tamen non facit nisi uoluntate; quam uoluntatem quia effectus consequitur, non possumus dicere potestatem defuisse facienti. si enim cogenti cedens uellet facere nec posset, ei uoluntatem affuisse licet extortam, sed potestatem defuisse diceremus. cum uero ideo non faciebat, quia nolebat, erat utique potestas, sed uoluntas deerat, quamdiu cogenti reluctando non fecit. hinc est, quod etiam illi, qui cogunt uel qui suadent, solent dicere: quod habes in potestate, quare non facis, ut hoc malo careas? et qui omnino facere non possunt, quod ideo coguntur ut faciant, quia posse creduntur, solent excusando respondere et dicere: facerem, si esset in potestate. quid igitur ultra quaerimus, quando quidem hanc dicimus potestatem, ubi uoluntati adiacet facultas faciendi? unde hoc quisque in potestate habere dicitur, quod, si uult, facit, si non uult, non facit. ### English translation (Claude) Someone will ask whether faith itself, in which the beginning of salvation, or of this chain leading to salvation which I have mentioned, seems to lie, is placed in our power. We shall see this more easily if we first examine somewhat more carefully what power is. For since willing and being able are two things (so that neither is one who wills at once able, nor one who is able at once willing, since just as we sometimes will what we cannot do, so we sometimes can do what we do not will), it is clear enough, and it resounds in the very words, that will (uoluntas) takes its name from willing (uelle), and power (potestas) from being able (posse). Therefore, just as one who wills has will, so one who is able has power. But for something to be done by power, the will must be present. For no one is usually said to have done something by his power if he did it unwillingly. Although, if we observe more subtly, even what someone is compelled to do unwillingly, if he does it, he does it by will; but because he would prefer something else, he is therefore said to do it unwillingly, that is, not wanting to. For he is compelled by some evil to do it, and wishing to avoid or remove that evil from himself, he does what he is compelled to. For if the will is so strong that he would rather not do this than suffer that, he undoubtedly resists the one compelling him and does not do it. And therefore, if he does it, it is not indeed with a full and free will, but yet he does it only by will; and since the effect follows that will, we cannot say that power was lacking to the one who did it. For if, yielding to the one compelling him, he wished to do it and could not, we would say that the will, though extorted, was present, but the power was lacking. But when he did not do it because he did not will to, there was certainly power, but will was lacking, as long as he resisted the one compelling him and did not do it. Hence also those who compel or persuade usually say, “Why do you not do what you have in your power, so as to be free of this evil?” And those who cannot do at all what they are compelled to do because they are believed able, usually answer in excuse, “I would do it if it were in my power.” What more, then, do we seek, since we call power that in which the ability to act is joined to the will? Hence each one is said to have that in his power which he does if he wills and does not do if he does not will. ### Translation notes - Augustine's wordplay: uoluntas from uelle, potestas from posse. ### Citation (SBL) Augustine, Spir. et litt. 53 (CSEL 60:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-53). ## On the Spirit and the Letter 54 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-54 - Source: CSEL 60:210–212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith is in our power, since believing is consenting, which is an act of will; yet all power is from God, though evil will is not, and God may give power to the wicked as judgment. ### Latin text Adtende iam illud quod excutiendum posuimus, utrum fides in potestate sit. de hac enim fide nunc loquimur, quam adhibemus, cum aliquid credimus, non quam damus, cum aliquid pollicemur; nam et ipsa dicitur fides. sed aliter dicimus: non mihi habuit fidem, aliter autem: non mihi seruauit fidem. nam illud est non credidit quod dixi, illud non fecit quod dixit. secundum fidem, qua credimus, fideles sumus deo; secundum illam uero, qua fit quod promittitur, etiam deus ipse fidelis est nobis. hoc enim dicit apostolus: fidelis deus, qui non uos permittat temptari super id quod potestis. de illa itaque fide quaerimus, utrum in potestate sit, qua credimus deo uel credimus in deum. hinc enim scriptum est: credidit Abraham et deputatum est illi ad iustitiam, et: credenti in eum qui iustificat impium deputatur fides eius ad iustitiam. uide nunc utrum quisque credat, si noluerit, aut non credat, si uoluerit. quod si absurdum est quid est enim credere nisi consentire uerum esse quod dicitur? consensio autem utique uolentis est —, profecto fides in potestate est. sed, sicut apostolus dicit, non est potestas nisi a deo quid igitur causae est cur non et de ista nobis dicatur: quid enim habes quod non accepisti? nam et ut credamus. deus dedit. nusquam autem legimus in sanctis scripturis: non est uoluntas nisi a deo. et recte non scriptum est, quia uerum non est; alioquin etiam peccatorum — quod absit! — auctor est deus, si non est uoluntas nisi ab illo, quoniam mala uoluntas iam sola peccatum est, etiam si desit effectus, id est si non habeat potestatem. porro cum uoluntas mala potestatem accipit inplere quo intenditur, ex iudicio dei uenit, apud quem non est iniquitas. punit enim etiam isto modo nec ideo iniuste, quia occulte. ceterum iniquus puniri se ignorat, nisi cum manifesto supplicio senserit nolens, quantum mali sit quod perpetrauit uolens. hoc est quod de quibusdam apostolus ait: tradidit illos deus in concupiscentias cordis illorum, ut faciant quae non conueniunt. hinc et dominus Pilato: non haberes, inquit, in me potestatem, nisi data tibi esset desuper. sed cum potestas datur, non necessitas utique inponitur. unde cum Dauid Saulis occidendi potestatem accepisset, maluit parcere quam ferire. unde intellegimus malos accipere potestatem ad damnationem malae uoluntatis suae, bonos autem ad probationem bonae uoluntatis suae. ### English translation (Claude) Consider now what we set out to examine, whether faith is in our power. For we are now speaking of the faith that we exercise when we believe something, not of that which we give when we promise something; for that too is called faith (fides). But we say in one sense, “He did not have faith in me,” and in another, “He did not keep faith with me.” The first means “he did not believe what I said,” the second “he did not do what he said.” According to the faith by which we believe, we are faithful to God; but according to that by which what is promised is done, God himself too is faithful to us. For this is what the apostle says: “God is faithful, who will not let you be tempted beyond what you are able.” We are asking, then, about that faith by which we believe God or believe in God, whether it is in our power. For of this it is written, “Abraham believed, and it was counted to him for righteousness,” and, “To one who believes in him who justifies the ungodly, his faith is counted for righteousness.” See now whether anyone believes if he does not will to, or does not believe if he wills to. If this is absurd (for what is believing but consenting that what is said is true? and consent certainly belongs to one who wills), then faith is certainly in our power. But, as the apostle says, “There is no power except from God.” Why, then, should it not be said to us about this too, “For what do you have that you did not receive?” For God has given us even to believe. But nowhere do we read in the holy Scriptures, “There is no will except from God.” And rightly it is not written, because it is not true; otherwise God would also be the author of sins (far be it!), if there were no will except from him, since an evil will alone is already sin, even if the effect is lacking, that is, if it does not have power. Moreover, when an evil will receives power to accomplish what it intends, this comes from the judgment of God, with whom there is no iniquity. For he punishes in this way too, and not unjustly because hiddenly. But the wicked man does not know he is being punished, unless by manifest punishment he unwillingly feels how much evil there is in what he willingly committed. This is what the apostle says of some: “God handed them over to the desires of their heart, to do what is not fitting.” Hence the Lord also said to Pilate, “You would have no power over me unless it had been given you from above.” But when power is given, necessity is certainly not imposed. Hence, when David had received power to kill Saul, he preferred to spare him rather than strike. From this we understand that the wicked receive power for the condemnation of their evil will, the good for the testing of their good will. ### Scripture references - 1 Cor 10:13: quotation, high confidence - Gen 15:6: quotation, high confidence - Rom 4:3: quotation, high confidence - Rom 4:5: quotation, high confidence - Rom 13:1: quotation, high confidence - 1 Cor 4:7: quotation, high confidence - Rom 9:14: allusion, high confidence - Rom 1:24: quotation, high confidence - Rom 1:28: quotation, high confidence - John 19:11: quotation, high confidence - 1 Sam 24:6: allusion, high confidence - 1 Sam 26:9: allusion, medium confidence ### Translation notes - Quotations: 1 Cor 10:13; Gen 15:6 (Rom 4:3); Rom 4:5; Rom 13:1; 1 Cor 4:7; Rom 1:24, 28; John 19:11. No iniquity with God: Rom 9:14. David sparing Saul: 1 Sam 24:4–7; 26:8–11. The Latin fides means both “faith” (believing) and “faithfulness” (keeping one's word). ### Citation (SBL) Augustine, Spir. et litt. 54 (CSEL 60:210–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-54). ## On the Spirit and the Letter 55 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-55 - Source: CSEL 60:212–213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not all believing is good; the faith Paul commends is belief in God. ### Latin text Cum ergo fides in potestate sit, quoniam cum uult quisque credit et, cum credit, uolens credit, deinde quaerendum est, immo recolendum, quam fidem tanta conflictatione commendet apostolus. non enim quodlibet credere bonum est; nam unde est illud: fratres, nolite omni spiritui credere, sed probate spiritum qui ex deo est? nec in laudibus caritatis quod dictum est: omnia credit, sic accipiendum est, ut caritati cuiuspiam derogemus, si non quod audierit statim crediderit. quid quod eadem caritas admonet non facile de fratre mali aliquid esse credendum et, cum tale aliquid dicitur, hoc ad se magis iudicat pertinere ne credat? postremo ipsa caritas, quae omnia credit, non omni spiritui credit ac per hoc omnia quidem credit, sed deo, quia non dictum est: omnibus credit. nulli itaque dubium est eam fidem ab apostolo commendari, qua creditur deo. ### English translation (Claude) Since, then, faith is in our power, because each one believes when he wills and, when he believes, believes willingly, we must next ask, or rather recall, what faith the apostle commends with such great struggle. For not every believing is good; else where does that come from, “Brothers, do not believe every spirit, but test the spirit that is from God”? Nor is what was said in the praises of charity, “It believes all things,” to be taken in such a way that we detract from anyone's charity if he does not at once believe what he has heard. What of the fact that the same charity warns us not easily to believe anything evil of a brother, and, when something of the kind is said, judges that it belongs to it rather not to believe? Finally, charity itself, which believes all things, does not believe every spirit; and so it believes all things indeed, but believes God, since it is not said, “It believes everyone.” There is no doubt, then, that the faith commended by the apostle is that by which God is believed. ### Scripture references - 1 John 4:1: quotation, high confidence - 1 Cor 13:7: quotation, high confidence ### Translation notes - Quotations: 1 John 4:1 (Old Latin, “brothers”); 1 Cor 13:7. ### Citation (SBL) Augustine, Spir. et litt. 55 (CSEL 60:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-55). ## On the Spirit and the Letter 56 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-56 - Source: CSEL 60:213–215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The faith Paul commends is not servile belief that fears punishment but the faith of sons that asks God for righteousness and continence, obtains the Spirit, and works through love. ### Latin text Sed adhuc est aliquid discernendum, quoniam et illi qui sub lege sunt et timore poenae iustitiam suam facere conantur et ideo non faciunt dei iustitiam, quia caritas eam facit, quam non libet nisi quod licet, non timor, qui cogitur in opere habere quod licet, cum aliud habeat in uoluntate qua mallet, si fieri posset, licere quod non licet. et illi ergo credunt deo; nam si omnino non crederent, nec poenam legis utique formidarent. sed non hanc fidem commendat apostolus, qui dicit: non enim accepistis spiritum seruitutis iterum in timorem, sed accepistis spiritum adoptionis filiorum, in quo clamamus: abba pater. timor ergo ille seruilis est et ideo in illo quamuis domino credatur, non tamen iustitia diligitur, sed damnatio timetur. filii uero clamant: abba pater. quarum duarum uocum una est ex circumcisione, altera ex praeputio, Iudaei primum et Graeci. quoniam unus est deus, qui iustificat circumcisionem ex fide et praeputium per fidem. cum autem clamant, aliquid petunt et quid petunt nisi quod esuriunt et sitiunt? et hoc quid est, nisi quod de illis dictum est: beati qui esuriunt iustitiam, quoniam ipsi saturabuntur? huc ergo transeant qui sub lege sunt, ut ex seruis filii fiant, nec sic tamen, ut serui esse desistant, sed ut tamquam filii domino et patri liberaliter seruiant, quia et hoc acceperunt; dedit enim potestatem ille unicus filios dei fieri credentibus in nomine eius eosque admonuit petere, quaerere, pulsare, ut accipiant et inueniant et aperiatur eis, addens increpationem et dicens: si uos, cum sitis mali, nostis bona data dare filiis uestris, quanto magis pater uester, qui est in caelis, dabit bona petentibus se! cum ergo uirtus peccati lex inflammauerit aculeum mortis, ut occasione accepta peccatum per mandatum operetur omnem concupiscentiam, a quo petenda est continentia nisi ab illo, qui nouit bona data dare filiis suis? an forte nescit insipiens, quod nemo esse possit continens, nisi deus det? hoc ergo ut sciat, ipsa indiget sapientia. cur itaque non audit patris sui spiritum dicentem per apostolum Christi uel ipsum Christum, qui dicit in euangelio suo: petite, et accipietis? loquentem etiam in apostolo suo et dicentem: si quis uestrum indiget sapientia, postulet a deo, qui dat omnibus afluenter et non inproperat, et dabitur illi, postulet autem in fide nihil haesitans. haec est fides, ex qua iustus uiuit; haec est fides, qua creditur in eum qui iustificat impium; haec est fides, per quam excluditur gloriatio, siue ut abscedat qua in nobis inflamur siue ut emineat qua in domino gloriamur; haec est fides, qua inpetratur largitas spiritus, de quo dicitur: nos enim spiritu ex fide spem iustitiae expectamus. ubi quidem quaeri adhuc potest, utrum spem iustitiae dixerit, quam sperat iustitia an qua speratur ipsa iustitia, quoniam iustus ex fide uiuens sperat utique uitam aeternam itemque fides esuriens sitiensque iustitiam renouatione de die in diem interioris hominis proficit in ea et sperat in ea satiari in uita aeterna, ubi fiet quod in psalmo de deo dicitur: qui satiat in bonis desiderium tuum. haec est fides, qua salui fiunt, quibus dicitur: gratia salui facti estis per fidem et hoc non ex uobis, sed dei donum est, non ex operibus, ne forte quis extollatur; ipsius enim sumus figmentum creati in Christo Iesu in operibus bonis, quae praeparauit deus ut in illis ambulemus. postremo haec est fides, quae per dilectionem operatur, non per timorem, non formidando poenam, sed amando iustitiam. unde ergo ista dilectio, id est caritas, per quam fides operatur, nisi unde illam fides ipsa inpetrauit? neque enim esset in nobis, quantacumque sit in nobis, nisi diffunderetur in cordibus nostris per spiritum sanctum, qui datus est nobis. caritas quippe dei dicta est diffundi in cordibus nostris, non qua nos ipse diligit, sed qua nos facit dilectores suos, sicut iustitia dei, qua iusti eius munere efficimur, et domini salus, qua nos saluos facit, et fides Iesu Christi, qua nos fideles facit. haec est iustitia dei, quam non solum docet per legis praeceptum, uerum etiam dat per spiritus donum. ### English translation (Claude) But there is still something to be distinguished, since those too who are under the law and try to do their own righteousness from fear of punishment, and therefore do not do God's righteousness (because charity does it, which delights only in what is lawful, not fear, which is compelled to have in action what is lawful while it has something else in the will, by which it would prefer, if it could be done, that what is not lawful were lawful), those too, then, believe God; for if they did not believe at all, they would certainly not dread the penalty of the law either. But this is not the faith the apostle commends, who says, “For you did not receive the spirit of slavery again to fear, but you received the spirit of adoption as sons, in which we cry, ‘Abba, Father.’” That fear, then, is servile, and therefore in it, although the Lord is believed, righteousness is not loved, but condemnation is feared. But the sons cry, “Abba, Father.” Of these two words, one is from the circumcision and the other from the uncircumcision, the Jew first and the Greek; since there is one God, who justifies the circumcision from faith and the uncircumcision through faith. And when they cry, they ask for something; and what do they ask but what they hunger and thirst for? And what is this but what was said of them, “Blessed are those who hunger for righteousness, for they shall be satisfied”? Let those who are under the law pass over to this, then, so that from slaves they may become sons; yet not so as to cease being servants, but so that, as sons, they may serve the Lord and Father freely, since they have received this too; for the only Son gave to those who believe in his name the power to become sons of God, and he admonished them to ask, seek, knock, so that they may receive and find and it may be opened to them, adding a rebuke and saying, “If you, though you are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!” Since, then, the law, the power of sin, has inflamed the sting of death, so that sin, taking occasion through the commandment, works all concupiscence, from whom is continence to be asked but from him who knows how to give good gifts to his children? Or does the foolish man perhaps not know that no one can be continent unless God gives it? To know this, then, he needs wisdom itself. Why, then, does he not hear the Spirit of his Father speaking through the apostle of Christ, or Christ himself, who says in his gospel, “Ask and you will receive,” speaking also in his apostle and saying, “If any of you lacks wisdom, let him ask of God, who gives to all generously and does not reproach, and it will be given him; but let him ask in faith, not hesitating at all”? This is the faith by which the righteous man lives; this is the faith by which one believes in him who justifies the ungodly; this is the faith through which boasting is excluded, either so that the boasting by which we are puffed up in ourselves departs, or so that the boasting by which we glory in the Lord stands out; this is the faith by which the bounty of the Spirit is obtained, of whom it is said, “For we by the Spirit, from faith, await the hope of righteousness.” Here, indeed, it can still be asked whether he meant the hope of righteousness which righteousness hopes for, or that by which righteousness itself is hoped for; since the righteous man, living by faith, certainly hopes for eternal life, and likewise faith, hungering and thirsting for righteousness, advances in it by the renewal of the inner man from day to day and hopes to be satisfied with it in eternal life, where will come about what is said of God in the psalm, “who satisfies your desire with good things.” This is the faith by which those are saved to whom it is said, “By grace you have been saved through faith, and this not from yourselves, but it is the gift of God; not from works, lest anyone be lifted up; for we are his workmanship, created in Christ Jesus in good works, which God prepared that we should walk in them.” Finally, this is the faith which works through love, not through fear, not by dreading punishment but by loving righteousness. From where, then, does this love, that is, charity, through which faith works, come, if not from where faith itself obtained it? For it would not be in us, however great it is in us, unless it were poured out in our hearts through the Holy Spirit who has been given to us. For the charity of God is said to be poured out in our hearts, not that by which he loves us, but that by which he makes us lovers of him; just as the righteousness of God, by which we are made righteous by his gift; and the salvation of the Lord, by which he makes us saved; and the faith of Jesus Christ, by which he makes us faithful. This is the righteousness of God, which he not only teaches through the command of the law but also gives through the gift of the Spirit. ### Scripture references - Rom 8:15: quotation, high confidence - Gal 4:6: allusion, medium confidence - Rom 3:30: quotation, high confidence - Matt 5:6: quotation, high confidence - John 1:12: allusion, high confidence - Matt 7:7: allusion, high confidence - Matt 7:11: quotation, high confidence - 1 Cor 15:56: allusion, high confidence - Rom 7:8: allusion, high confidence - John 16:24: quotation, high confidence - Jas 1:5: quotation, high confidence - Jas 1:6: quotation, high confidence - Rom 1:17: allusion, high confidence - Rom 4:5: allusion, high confidence - Rom 3:27: allusion, high confidence - Gal 5:5: quotation, high confidence - 2 Cor 4:16: allusion, high confidence - Ps 103:5 (102:5 LXX): quotation, high confidence - Eph 2:8: quotation, high confidence - Eph 2:9: quotation, high confidence - Eph 2:10: quotation, high confidence - Gal 5:6: allusion, high confidence - Rom 5:5: quotation, high confidence - Ps 3:8 (3:9 LXX): allusion, medium confidence ### Extrabiblical texts - Wis 8:21 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Quotations: Rom 8:15; Rom 3:30; Matt 5:6; John 1:12; Matt 7:7–11; 1 Cor 15:56; Rom 7:8; Wis 8:21; John 16:24; Jas 1:5–6; Rom 1:17; 4:5; Gal 5:5; Ps 103:5 (102:5 LXX); Eph 2:8–10; Gal 5:6; Rom 5:5. “Abba” (Aramaic) and “Father” (Greek πατήρ) are taken as the voices of Jewish and gentile believers (Gal 4:6). Boasting excluded: Rom 3:27; renewal day by day: 2 Cor 4:16. Salvation is the Lord's: Ps 3:8. ### Citation (SBL) Augustine, Spir. et litt. 56 (CSEL 60:213–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-56). ## On the Spirit and the Letter 57 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-57 - Source: CSEL 60:215–216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks whether the will to believe is God's gift or comes from natural free choice, noting the difficulty on either side. ### Latin text Sed consequens est paululum quaerere, utrum uoluntas illa qua credimus etiam ipsa dei donum sit an ex illo naturaliter insito libero adhibeatur arbitrio. si enim dixerimus eam non esse donum dei, metuendum est ne existimemus inuenisse nos aliquid, quod apostolo increpanti et dicenti: quid enim habes quod non accepisti? si autem et accepisti, quid gloriaris quasi non acceperis? respondere possimus: ecce habemus uoluntatem credendi, quam non accepimus, ecce ubi gloriamur, quod non acceperimus. si autem dixerimus etiam huiusmodi uoluntatem non esse nisi donum dei, rursus metuendum est, ne infideles atque impii non inmerito se ueluti iuste excusare uideantur ideo non credidisse, quod dare illis deus istam noluit uoluntatem. nam illud, quod dictum est: deus est enim qui operatur in nobis et uelle et operari pro bona uoluntate, iam gratiae est, quam fides inpetrat, ut possint esse hominis opera bona, quae operatur fides per dilectionem, quae diffunditur in corde per spiritum sanctum qui datus est nobis. sed credimus, ut inpetremus hanc gratiam, et utique uoluntate credimus: de hac quaeritur unde sit nobis. si natura, quare non omnibus, cum sit idem deus omnium creator? si dono dei, etiam hoc quare non omnibus, cum omnes homines uelit saluos fieri et in agnitionem ueritatis uenire? ### English translation (Claude) But it follows that we should ask a little whether that will by which we believe is itself also a gift of God, or is exercised from that free choice naturally implanted. For if we say that it is not a gift of God, we must fear lest we think we have found something with which we could answer the apostle when he rebukes us and says, “For what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?”: “Look, we have the will to believe, which we did not receive; look where we boast, in what we did not receive.” But if we say that even such a will is nothing but a gift of God, we must fear again lest unbelievers and the ungodly seem, not without reason, to excuse themselves as if justly, that they did not believe because God refused to give them this will. For what is said, “For it is God who works in us both to will and to work according to his good will,” already belongs to grace, which faith obtains, so that there may be good works of man, which faith works through love, which is poured out in the heart through the Holy Spirit who has been given to us. But we believe in order to obtain this grace, and certainly we believe by will; and the question is where this comes to us from. If from nature, why not to all, since the same God is the creator of all? If by the gift of God, why is this too not given to all, since he wills all men to be saved and to come to the knowledge of the truth? ### Scripture references - 1 Cor 4:7: quotation, high confidence - Phil 2:13: quotation, high confidence - Gal 5:6: allusion, high confidence - Rom 5:5: allusion, high confidence - 1 Tim 2:4: quotation, high confidence ### Translation notes - Quotations: 1 Cor 4:7; Phil 2:13; 1 Tim 2:4. Faith working through love: Gal 5:6; love poured out: Rom 5:5. ### Citation (SBL) Augustine, Spir. et litt. 57 (CSEL 60:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-57). ## On the Spirit and the Letter 58 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-58 - Source: CSEL 60:216–217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine first proposes that the will to believe arises from God-given free choice when God calls; unbelievers resist God's will but cannot escape his judgment. ### Latin text Prius igitur illud dicamus et uideamus utrum huic satisfaciat quaestioni, quod liberum arbitrium naturaliter adtributum a creatore animae rationali illa media uis est, quae uel intendi ad fidem uel inclinari ad infidelitatem potest et ideo nec istam uoluntatem, qua credit deo, dici potest homo habere quam non acceperit, quando quidem uocante deo surgit de libero arbitrio, quod naturaliter cum crearetur accepit. uult autem deus omnes homines saluos fieri et in agnitionem ueritatis uenire, non sic tamen, ut eis adimat liberum arbitrium, quo uel bene uel male utentes iustissime iudicentur. quod cum fit, infideles quidem contra uoluntatem dei faciunt, cum eius euangelio non credunt, nec ideo tamen eam uincunt, uerum se ipsos fraudant magno et summo bono malisque poenalibus implicant experturi in suppliciis potestatem eius, cuius in donis misericordiam contempserunt. ita uoluntas dei semper inuicta est; uinceretur autem, si non inueniret quid de contemptoribus faceret aut ullo modo possent euadere quod de talibus ille constituit. qui enim dicit uerbi gratia: uolo ut hi omnes serui mei operentur in uinea et post laborem requiescentes epulentur, ita ut quisquis eorum hoc noluerit, in pistrino semper molat, uidetur quidem quicumque contempserit contra uoluntatem domini sui facere, sed tunc eam uincet, si et pistrinum contemnens effugerit, quod nullo modo fieri potest sub dei potestate. unde scriptum est: semel locutus est deus, hoc est incommutabiliter, quamquam et de unico uerbo possit intellegi. deinde subiungens quid incommutabiliter sit locutus: duo haec, inquit, audiui, quoniam potestas dei est, et tibi, domine, misericordia, qui reddes unicuique secundum opera sua. ille igitur reus erit ad damnationem sub potestate eius, qui contempserit ad credendum misericordiam eius. quisquis autem crediderit eique se a peccatis omnibus absoluendum et ab omnibus uitiis sanandum et calore ac lumine eius accendendum inluminandumque commiserit, habebit ex eius gratia opera bona, ex quibus etiam secundum corpus a mortis corruptione redimatur, coronetur bonisque satietur non temporalibus, sed aeternis, supra quam petimus et intellegimus. ### English translation (Claude) Let us first say this, then, and see whether it satisfies this question: that free choice, naturally assigned by the Creator to the rational soul, is that middle power which can either be directed toward faith or inclined toward unbelief; and therefore a man cannot be said to have even this will by which he believes God without having received it, since it arises, when God calls, from free choice, which he received naturally when he was created. And God wills all men to be saved and to come to the knowledge of the truth, yet not in such a way as to take away from them free choice, by using which well or ill they may be most justly judged. When this happens, unbelievers indeed act against the will of God when they do not believe his gospel, yet they do not thereby overcome it, but defraud themselves of the great and highest good and entangle themselves in penal evils, to experience in punishments the power of him whose mercy in his gifts they despised. So the will of God is always unconquered; but it would be conquered if it did not find what to do with those who despise it, or if they could in any way escape what he has decreed for such people. For suppose someone says, for example, “I want all these servants of mine to work in the vineyard and, resting after their labor, to feast, so that whoever of them refuses this shall always grind in the mill.” Whoever despises this seems indeed to act against his master's will, but he will overcome it only if, despising the mill too, he escapes it, which can in no way happen under God's power. Hence it is written, “God has spoken once” (that is, unchangeably, although it can also be understood of the only Word). Then, adding what he spoke unchangeably, he says, “These two things I have heard: that power belongs to God, and to you, Lord, mercy, who will render to each according to his works.” He, then, who despised his mercy so as not to believe will be guilty unto condemnation under his power. But whoever believes and entrusts himself to him to be absolved from all sins, healed of all vices, kindled and enlightened by his warmth and light, will have good works from his grace, by which he may be redeemed even in body from the corruption of death, be crowned and satisfied with good things, not temporal but eternal, beyond what we ask or understand. ### Scripture references - 1 Tim 2:4: quotation, high confidence - Ps 62:11 (61:12 LXX): quotation, high confidence - Ps 62:12 (61:13 LXX): quotation, high confidence - Ps 103:4 (102:4 LXX): allusion, medium confidence - Eph 3:20: allusion, high confidence ### Translation notes - Quotations: 1 Tim 2:4; Ps 62:11–12 (61:12–13 LXX). “Beyond what we ask or understand”: Eph 3:20. The closing sequence anticipates Ps 103:3–5, expounded in the next section. Augustine later developed this question further; here he presents this answer tentatively (see §60). ### Citation (SBL) Augustine, Spir. et litt. 58 (CSEL 60:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-58). ## On the Spirit and the Letter 59 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-59 - Source: CSEL 60:217–220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reads Ps 103:2–5 as the order of grace: forgiveness in baptism, healing in this life, resurrection, merciful judgment, and final satisfaction in the vision of God. ### Latin text Hunc ordinem tenuit psalmus, ubi dicitur: benedic, anima mea, dominum et noli obliuisci omnes retributiones eius, qui propitius fit omnibus iniquitatibus tuis, qui sanat omnes languores tuos, qui redimit de corruptione uitam tuam, qui coronat te in miseratione et misericordia, qui satiat in bonis desiderium tuum. et ne forte haec tanta bona huius uetustatis, hoc est mortalitatis, deformitas desperaret: renouabitur, inquit, sicut aquilae iuuentus tua, tamquam diceret: haec, quae audisti, ad nouum hominem et ad nouum pertinent testamentum. recole mecum eadem ipsa paululum, obsecro te, et inspice delectabiliter laudem misericordiae, hoc est gratiae dei. benedic, inquit, anima mea, dominum et noli obliuisci omnes retributiones eius: noli adtributiones, sed retributiones, quia retribuit bona pro malis. qui propitius fit omnibus iniquitatibus tuis: hoc agitur in baptismatis sacramento. qui sanat omnes languores tuos: hoc agitur in hac uita fidelis hominis, dum caro concupiscit aduersus spiritum et spiritus aduersus carnem, ut non quae uolumus faciamus, dum alia lex in membris repugnat legi mentis, dum uelle adiacet, perficere autem bonum non; qui languores uetustatis, si perseuerante intentione proficimus, de die in diem crescente nouitate sanantur ex fide, quae per dilectionem operatur. qui redimit de corruptione uitam tuam: hoc fit in ultima resurrectione mortuorum. qui coronat te in miseratione et misericordia: hoc fit in iudicio, ubi cum rex iustus sederit in throno redditurus unicuique secundum opera eius, quis gloriabitur castum se habere cor? aut quis gloriabitur mundum se esse a peccato? ideo illic necessarium fuit commemorare miserationem et misericordiam domini, ubi iam exigi debita et reddi merita sic possint uideri, ut nullus esset misericordiae locus. coronat ergo in miseratione et misericordia, sed etiam sic secundum opera. segregabitur enim ad dexteram, cui dicatur: esuriui et dedistis mihi manducare, quoniam iudicium sine misericordia, sed illi qui non fecit misericordiam, beati autem misericordes, quia ipsorum miserebitur. iam uero cum sinistri ierint in ambustionem aeternam, iusti autem in uitam aeternam, quia haec est, inquit, uita aeterna, ut cognoscant te unum uerum deum ut quem misisti Iesum Christum, illa cognitione, illa uisione, illa contemplatione satiabitur in bonis animae desiderium. hoc enim solum ei sat est, ultra non habet quod adpetat, quod inhiet, quod requirat. nam desiderio huius satietatis ardebat, qui domino Christo ait: ostende nobis patrem et sufficit nobis. cui responsum est: qui me uidit, uidit et patrem, quia ipsa est uita aeterna, ut cognoscant unum uerum deum et quem misisti Iesum Christum. sed si ille, qui uidit filium, uidit et patrem, profecto qui uidet patrem et filium, uidet et spiritum sanctum patris et filii. ita nec arbitrium liberum tollimus et benedicit anima nostra dominum non obliuiscens omnes retributiones eius nec ignorans dei iustitiam suam uolet constituere, sed credit in eum qui iustificat impium et uiuit ex fide, donec ad speciem perducatur, fide scilicet quae per dilectionem operatur. quae dilectio diffunditur in cordibus nostris nec per sufficientiam propriae uoluntatis nec per litteram legis, sed per spiritum sanctum qui datus est nobis. ### English translation (Claude) The psalm has kept this order, where it is said, “Bless the Lord, my soul, and do not forget all his repayments: who is merciful to all your iniquities, who heals all your diseases, who redeems your life from corruption, who crowns you with pity and mercy, who satisfies your desire with good things.” And lest the deformity of this oldness, that is, of mortality, despair of such great goods, it says, “Your youth shall be renewed like the eagle's,” as if to say: these things you have heard belong to the new man and to the new covenant. Go over the same things with me a little, I beg you, and look with delight on the praise of mercy, that is, of the grace of God. “Bless the Lord, my soul,” it says, “and do not forget all his repayments”: not “attributions” but “repayments,” because he repays good for evil. “Who is merciful to all your iniquities”: this is done in the sacrament of baptism. “Who heals all your diseases”: this is done in this life of the faithful man, while the flesh lusts against the spirit and the spirit against the flesh, so that we do not do what we want, while another law in the members fights against the law of the mind, while to will is present but to accomplish the good is not; and these diseases of oldness, if we advance with persevering effort, are healed as newness grows from day to day, by faith which works through love. “Who redeems your life from corruption”: this takes place in the final resurrection of the dead. “Who crowns you with pity and mercy”: this takes place in the judgment, where, when the righteous king sits on his throne to render to each according to his works, who will boast that he has a chaste heart? Or who will boast that he is clean from sin? Therefore it was necessary to mention there the pity and mercy of the Lord, where debts could seem to be exacted and merits repaid in such a way that there would be no room for mercy. He crowns, then, with pity and mercy, but even so according to works. For he will be set apart at the right hand to whom it will be said, “I was hungry and you gave me to eat”; since “judgment without mercy” is for him “who has shown no mercy,” but “blessed are the merciful, for they will obtain mercy.” And when those on the left have gone into eternal burning, but the righteous into eternal life, since “this,” he says, “is eternal life, that they may know you, the one true God, and Jesus Christ whom you have sent,” by that knowledge, that sight, that contemplation, the soul's desire will be satisfied with good things. For this alone is enough for it; beyond this it has nothing to seek, to gape after, to require. For he was burning with desire for this satisfaction who said to the Lord Christ, “Show us the Father, and it is enough for us.” To whom it was answered, “He who has seen me has seen the Father too”; because this itself is eternal life, “that they may know the one true God, and Jesus Christ whom you have sent.” But if he who has seen the Son has seen the Father too, certainly he who sees the Father and the Son sees also the Holy Spirit of the Father and the Son. So we neither take away free choice, and our soul blesses the Lord, not forgetting all his repayments, nor, ignorant of the righteousness of God, does it wish to establish its own, but believes in him who justifies the ungodly and lives by faith until it is brought to sight; by faith, namely, which works through love. And this love is poured out in our hearts, neither through the sufficiency of our own will nor through the letter of the law, but through the Holy Spirit who has been given to us. ### Scripture references - Ps 103:2 (102:2 LXX): quotation, high confidence - Ps 103:3 (102:3 LXX): quotation, high confidence - Ps 103:4 (102:4 LXX): quotation, high confidence - Ps 103:5 (102:5 LXX): quotation, high confidence - Gal 5:17: allusion, high confidence - Rom 7:23: allusion, high confidence - Rom 7:18: allusion, high confidence - Gal 5:6: allusion, high confidence - Prov 20:8: quotation, high confidence - Prov 20:9: quotation, high confidence - Matt 16:27: allusion, medium confidence - Matt 25:33: allusion, high confidence - Matt 25:35: quotation, high confidence - Jas 2:13: quotation, high confidence - Matt 5:7: quotation, high confidence - Matt 25:46: allusion, high confidence - John 17:3: quotation, high confidence - John 14:8: quotation, high confidence - John 14:9: quotation, high confidence - Rom 10:3: allusion, high confidence - Rom 4:5: allusion, high confidence - Rom 1:17: allusion, high confidence - 2 Cor 5:7: allusion, high confidence - Rom 5:5: allusion, high confidence ### Translation notes - Quotations: Ps 103:2–5 (102:2–5 LXX); Gal 5:17; Rom 7:23, 18; Prov 20:8–9 (Septuagint/Old Latin); Matt 25:35; Jas 2:13; Matt 5:7; John 17:3; 14:8–9. Render to each: Matt 16:27; Rom 2:6. Left and right: Matt 25:33, 46. Rom 10:3; 4:5; 1:17; 2 Cor 5:7; Gal 5:6; Rom 5:5. The Latin distinguishes retributiones (repayments) from adtributiones (assignments). ### Citation (SBL) Augustine, Spir. et litt. 59 (CSEL 60:217–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/49/#p-59). ## On the Spirit and the Letter 60 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-60 - Source: CSEL 60:220–221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God works the will to believe by outward and inward persuasion, though consent remains the act of one's own will; why one is persuaded and another not lies in the depth of God's judgments. ### Latin text Haec disputatio, si quaestioni illi soluendae sufficit, sufficiat. si autem respondetur cauendum esse, ne quisquam deo tribuendum putet peccatum, quod admittitur per liberum arbitrium, si in eo, quod dicitur: quid habes quod non accepisti? propterea etiam uoluntas, qua credimus, dono dei tribuitur, quia de libero existit arbitrio, quod cum crearemur accepimus, adtendat et uideat non ideo tantum istam uoluntatem diuino muneri tribuendam, quia ex libero arbitrio est, quod nobis naturaliter concreatum est, uerum etiam quod uisorum suasionibus agit deus, ut uelimus et ut credamus, siue extrinsecus per euangelicas exhortationes, ubi et mandata legis aliquid agunt, si ad hoc admonent hominem infirmitatis suae, ut ad gratiam iustificantem credendo confugiat, siue intrinsecus, ubi nemo habet in potestate quid ei ueniat in mentem, sed consentire uel dissentire propriae uoluntatis est. his ergo modis quando deus agit cum anima rationali, ut ei credat — neque enim credere potest quodlibet libero arbitrio, si nulla sit suasio uel uocatio cui credat —, profecto et ipsum uelle credere deus operatur in homine et in omnibus misericordia eius praeuenit nos, consentire autem uocationi dei uel ab ea dissentire, sicut dixi, propriae uoluntatis est. quae res non solum non infirmat quod dictum est: quid enim habes quod non accepisti? uerum etiam confirmat accipere quippe et habere anima non potest dona, de quibus hoc audit, nisi consentiendo ac per hoc quid habeat et quid accipiat dei est, accipere autem et habere utique accipientis et habentis est. iam si ad illam profunditatem scrutandam quisquam nos coartet, cur illi ita suadeatur ut persuadeatur, illi autem non ita. duo sola occurrunt interim quae respondere mihi placeat: o altitudo diuitiarum! et: numquid iniquitas apud deum? cui responsio ista displicet quaerat doctiores. sed caueat, ne inueniat praesumptores. ### English translation (Claude) If this discussion suffices to solve that question, let it suffice. But if the answer is that we must beware lest anyone think that sin, which is committed through free choice, is to be attributed to God, if, in view of the saying, “What do you have that you did not receive?”, the will by which we believe is attributed to God's gift for this reason, that it arises from free choice, which we received when we were created, let him attend and see that this will is to be attributed to the divine gift not only because it is from free choice, which was created together with us by nature, but also because God acts by the persuasions of things seen, so that we may will and believe: whether outwardly, through the exhortations of the gospel, where the commands of the law too do something, if they remind a man of his weakness so that he flees by believing to justifying grace; or inwardly, where no one has in his power what comes into his mind, but to consent or dissent belongs to one's own will. When, then, God acts in these ways with the rational soul so that it may believe him (for it cannot believe anything by free choice if there is no persuasion or call for it to believe), certainly God works in man even the willing to believe, and in all things his mercy goes before us; but to consent to God's call or to dissent from it, as I have said, belongs to one's own will. This not only does not weaken what was said, “For what do you have that you did not receive?”, but even confirms it. For the soul cannot receive and have the gifts of which it hears this except by consenting; and therefore what it has and what it receives is God's, but to receive and to have certainly belongs to the one who receives and has. Now if anyone presses us to search that depth, why one is so persuaded that he is convinced, but another not so, only two things occur to me meanwhile that I would like to answer: “O the depth of the riches!” and, “Is there iniquity with God?” Let whoever is displeased with this answer look for more learned men; but let him beware lest he find presumptuous ones. ### Scripture references - 1 Cor 4:7: quotation, high confidence - Ps 59:10 (58:11 LXX): allusion, high confidence - Rom 11:33: quotation, high confidence - Rom 9:14: quotation, high confidence ### Translation notes - Quotations: 1 Cor 4:7; Rom 11:33; 9:14. “His mercy goes before us”: Ps 59:10 (58:11 LXX). “Persuasions of things seen” (uisorum suasionibus): external impressions or appearances through which God moves the mind. ### Citation (SBL) Augustine, Spir. et litt. 60 (CSEL 60:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-60). ## On the Spirit and the Letter 61 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-61 - Source: CSEL 60:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine begins to conclude, doubting whether he has persuaded those who prefer their own view to Paul's teaching on grace. ### Latin text Concludamus igitur librum aliquando. cuius tanta prolixitate utrum aliquid egerimus nescio; non apud te, cuius fidem scio, sed apud animos eorum. propter quos me scribere uoluisti, qui non contra nostram, sed — ut mitius loquar et non dicam illius qui in suis apostolis est locutus — certe contra tanti apostoli Pauli non unam sententiam, sed tam uehementem, tam intentam uigilemque conflictationem malunt suam defensitare sententiam quam eum audire obsecrantem per miserationem dei et dicentem per gratiam dei quae data est illi: non plus sapere praeter quam oportet sapere, sed sapere ad temperantiam, unicuique sicut deus partitus est mensuram fidei. ### English translation (Claude) Let us at last conclude the book. Whether we have achieved anything by such great length I do not know: not with you, whose faith I know, but in the minds of those for whose sake you wanted me to write, who prefer to defend their own opinion, not against ours but (to speak more mildly, and not to say against his who has spoken in his apostles) certainly against not one sentence but so vehement, so intense and watchful a struggle of the great apostle Paul, rather than listen to him beseeching by the mercy of God and saying by the grace of God given to him: “not to think of oneself more highly than one ought to think, but to think with sober judgment, each according to the measure of faith God has assigned.” ### Scripture references - Rom 12:1: allusion, high confidence - Rom 12:3: quotation, high confidence - 2 Cor 13:3: echo, medium confidence ### Translation notes - Quotation: Rom 12:3 (cf. 12:1). Christ speaking in the apostles: 2 Cor 13:3. The digital text reads “noluisti” (you did not want) where the sense requires “uoluisti” (you wanted); corrected as an OCR slip. ### Citation (SBL) Augustine, Spir. et litt. 61 (CSEL 60:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-61). ## On the Spirit and the Letter 62 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-62 - Source: CSEL 60:221–222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine recalls Marcellinus's question and his own earlier statement, and gathers examples of things possible to God that have never happened. ### Latin text Tu autem quid mihi proposueris et quid tam longo disputationis huius opere effecerimus aduerte. mouit te certe, quemadmodum dictum fuerit fieri posse, ut sit homo sine peccato, si uoluntas eius non desit ope adiuuante diuina, quamuis nemo tam perfectae iustitiae in hac uita fuerit uel sit uel futurus sit. sic enim hoc ipsum in illis prius ad te conscriptis libris proposui: si a me quaeratur, inquam, utrum homo sine peccato possit esse in hac uita, confitebor posse per dei gratiam et liberum eius arbitrium, ipsum quoque liberum arbitrium ad dei gratiam, hoc est ad dei dona, pertinere non ambigens. nec tantum ut sit, uerum ut bonum sit, id est ad facienda mandata domini conuertatur atque ita dei gratia non solum ostendat quid faciendum sit, sed adiuuet etiam, ut possit fieri quod ostenderit. tibi autem absurdum uisum est sine exemplo esse rem, quae fieri potest. hinc exorta est huius libri quaestio ac per hoc ad nos pertinebat ostendere fieri posse aliquid quamuis desit exemplum. hinc ex euangelio et ex lege quaedam posuimus in sermonis huius exordio, sicut de cameli transitu per foramen acus et de duodecim milibus legionum angelorum, qui potuerunt, si uellet, pugnare pro Christo, et de illis gentibus, quas deus dicit potuisse se a facie populi sui semel exterminare, quae omnia facta non sunt. his addi possunt etiam illa quae leguntur in libro Sapientiae, quam multa posset noua tormenta deus exerere in impios ad nutum sibi seruiente creatura, quae tamen non exeruit; potest et de monte illo, quem fides in mare transferret, quod tamen nusquam factum uel legimus uel audiuimus. quisquis enim horum aliquid deo dixerit esse inpossibile, uides quam desipiat quamque aduersus fidem scripturae eius loquatur. multa alia huiusmodi possunt occurrere uel legenti uel cogitanti, quae possibilia deo negare non possumus, quamuis eorum desit exemplum. ### English translation (Claude) But you, notice what you put to me and what we have accomplished by this long work of discussion. You were certainly troubled at how it was said that it is possible for a man to be without sin, if his will does not fail, with divine aid helping, although no one of such perfect righteousness has been, is, or will be in this life. For I put this very thing thus in those books previously written to you: “If I am asked,” I said, “whether a man can be without sin in this life, I will confess that he can, by the grace of God and his own free choice, not doubting that free choice itself also belongs to the grace of God, that is, to the gifts of God; not only that it exists, but that it is good, that is, turned to doing the commands of the Lord; and so the grace of God not only shows what is to be done, but also helps so that what it has shown may be done.” But it seemed absurd to you that there should be no example of a thing that can be done. Hence arose the question of this book, and therefore it was our task to show that something can be done although an example is lacking. Hence we set down at the beginning of this discourse certain things from the gospel and the law, such as the camel passing through the eye of a needle, and the twelve thousand legions of angels who could have fought for Christ if he had wished, and those nations which God says he could have exterminated at once before the face of his people; none of which has happened. To these can be added also what is read in the book of Wisdom, how many new torments God could inflict on the ungodly, with creation serving him at his nod, which he nevertheless did not inflict; and also the mountain which faith would move into the sea, which we have never read or heard happened anywhere. For whoever says that any of these is impossible for God, you see how foolish he is and how he speaks against the faith of his Scripture. Many other things of this kind may occur to one reading or thinking, which we cannot deny are possible for God, although an example of them is lacking. ### Scripture references - Matt 19:24: allusion, high confidence - Matt 26:53: allusion, high confidence - Deut 7:22: allusion, high confidence - Matt 21:21: allusion, high confidence - 1 Cor 13:2: allusion, medium confidence ### Extrabiblical texts - Wis 11:17 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Augustine quotes his On the Merits and Forgiveness of Sins 2.6.7. The camel: Matt 19:24; the legions: Matt 26:53; the nations: Deut 7:22. The new torments: Wis 11:17–20 (11:18–21 in some numberings). Moving a mountain into the sea: Matt 21:21; 1 Cor 13:2. ### Citation (SBL) Augustine, Spir. et litt. 62 (CSEL 60:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-62). ## On the Spirit and the Letter 63 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-63 - Source: CSEL 60:222–223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Righteous living is also God's work in us, as faith that moves mountains is; perfect righteousness would be possible with sufficient knowledge and delight, which depend on God's judgment and healing. ### Latin text Sed quia dici potest illa opera esse diuina, iuste autem uiuere ad nostra opera pertinere, suscepi ostendere etiam hoc opus esse diuinum et hoc egi libro isto loquacius forte quam sat est. sed contra inimicos gratiae dei etiam parum mihi dixisse uideor nihilque me tam multum dicere delectat quam ubi mihi ut scriptura eius plurimum suffragatur et id agitur, ut qui gloriatur in domino glorietur et in omnibus gratias agamus domino deo nostro sursum cor habentes, unde a patre luminum omne datum optimum et omne donum perfectum est. nam si propterea non est opus dei, quia per nos agitur uel quia illo donante nos agimus, nec illud est opus dei, ut mons transferatur in mare, quia per fidem hominum fieri posse dominus dixit et hoc ipsorum operi adtribuit dicens: si habueritis in uobis fidem tamquam granum sinapis, dicetis monti huic: tollere et mittere in mare, et fiet et nihil inpossibile erit uobis. certe uobis dixit, non mihi aut patri; et tamen hoc nullo modo facit homo nisi illo donante et operante. ecce quemadmodum sine exemplo est in hominibus perfecta iustitia et tamen inpossibilis non est. fieret enim, si tanta uoluntas adhiberetur, quanta sufficit tantae rei. esset autem tanta, si et nihil eorum quae pertinent ad iustitiam nos lateret et ea sic delectarent animum, ut quicquid aliud uoluptatis dolorisue inpedit, delectatio illa superaret: quod ut non sit, non ad inpossibilitatem, sed ad iudicium dei pertinet. quis enim nesciat non esse in hominis potestate quid sciat nec esse consequens ut quod adpetendum cognitum fuerit adpetatur, nisi tantum delectet quantum diligendum est? hoc autem sanitatis est animae. ### English translation (Claude) But since it can be said that those are divine works, while living righteously belongs to our works, I undertook to show that this too is a divine work; and I have done so in this book, perhaps more wordily than is enough. But against the enemies of God's grace I seem to myself to have said even too little; and nothing delights me to say so much as where his Scripture supports me most and the aim is that he who boasts should boast in the Lord, and that in all things we should give thanks to the Lord our God, having our hearts lifted up, whence, from the Father of lights, is every best gift and every perfect gift. For if it is not God's work because it is done through us, or because we do it by his giving, then neither is it God's work that a mountain be moved into the sea, since the Lord said it could be done through the faith of men, and attributed it to their work, saying, “If you have faith like a grain of mustard seed, you will say to this mountain, ‘Be taken up and cast into the sea,’ and it will be done, and nothing will be impossible for you.” Certainly he said “for you,” not “for me” or “for the Father”; and yet a man in no way does this except by his giving and working. See how perfect righteousness is without example among men and yet is not impossible. For it would happen if as great a will were applied as suffices for so great a thing. And it would be so great if nothing of what belongs to righteousness were hidden from us, and if those things so delighted the mind that this delight overcame whatever other pleasure or pain hinders. That this is not so belongs not to impossibility but to the judgment of God. For who does not know that it is not in man's power what he knows, nor does it follow that what has been recognized as to be desired is desired, unless it delights as much as it ought to be loved? And this belongs to the health of the soul. ### Scripture references - 1 Cor 1:31: allusion, high confidence - Jas 1:17: allusion, high confidence - Matt 17:20: quotation, high confidence - Matt 21:21: allusion, high confidence ### Translation notes - Boasting in the Lord: 1 Cor 1:31; 2 Cor 10:17. “Hearts lifted up” (sursum cor) and “give thanks to the Lord our God” echo the dialogue of the eucharistic preface. Quotations: Jas 1:17; Matt 17:20 (cf. 21:21). ### Citation (SBL) Augustine, Spir. et litt. 63 (CSEL 60:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-63). ## On the Spirit and the Letter 64 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-64 - Source: CSEL 60:223–225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The command to love God with all one's heart will be fulfilled only in the vision of God; in this life, the one who progresses most is the one who knows how far he is from perfection. ### Latin text Sed fortasse quispiam putauerit nihil nobis deesse ad cognitionem iustitiae, quod dominus uerbum consummans et breuians super terram dixit in duobus praeceptis totam legem prophetasque pendere nec ea tacuit, sed uerbis apertissimis prompsit. diliges, inquit, dominum deum tuum ex toto corde tuo et ex tota anima tua et ex tota mente tua. et: diliges proximum tuum tamquam te ipsum. quid uerius his inpletis inpleri omnino iustitiam? uerum tamen qui hoc adtendit, etiam illud adtendat, quam in multis offendamus omnes, dum putamus deo quem diligimus placere uel non displicere quod facimus et postea per scripturam eius siue certa et perspicua ratione commoniti, cum didicerimus quod ei non placeat, paenitendo deprecamur, ut ignoscat. plena humana uita est documentis talibus. unde autem minus nouimus quid ei placeat, nisi quia et ipse minus notus est nobis? uidemus enim nunc per speculum in enigmate, tunc autem facie ad faciem. quis uero existimare audeat, cum eo uentum fuerit, quod ait: ut cognoscam sicut et cognitus sum, tantam dei dilectionem fore contemplatoribus eius, quanta fidelibus nunc est, aut ullo modo hanc illi tamquam de proximo conparandam? porro si quanto maior notitia tanto erit maior dilectio, profecto nunc quantum deest dilectioni tantum perficiendae iustitiae deesse credendum est. sciri enim aliquid uel credi et tamen non diligi potest; diligi autem quod neque scitur neque creditur non potest. at si credendo ad tantam dilectionem sancti peruenire potuerunt, qua certe maiorem in hac uita esse non posse dominus ipse testatus est, ut animam suam pro fide uel pro fratribus ponerent, cum ab hac peregrinatione, in qua per fidem nunc ambulatur, peruentum erit ad speciem, quam nondum uisam speramus et per patientiam expectamus, procul dubio et ipsa dilectio non solum supra quam hic habemus, sed longe supra quam petimus et intellegimus erit, nec ideo tamen plus esse poterit quam ex toto corde, ex tota anima, ex tota mente. neque enim restat in nobis aliquid quod addi possit ad totum, quia si restabit aliquid, illud non erit totum. proinde hoc primum praeceptum iustitiae, quo iubemur diligere deum ex toto corde et ex tota anima et ex tota mente, cui est de proximo diligendo alterum consequens, in illa uita inplebimus, cum uidebimus facie ad faciem. sed ideo nobis hoc etiam nunc praeceptum est, ut admoneremur, quid fide exposcere, quo spem praemittere et obliuiscendo quae retro sunt in quae anteriora nos extendere debeamus. ac per hoc, quantum mihi uidetur, in ea quae perficienda est iustitia multum in hac uita ille profecit, qui quam longe sit a perfectione iustitiae proficiendo cognouit. ### English translation (Claude) But perhaps someone may think that we lack nothing for the knowledge of righteousness, since the Lord, completing and shortening his word upon the earth, said that the whole law and the prophets hang on two commands, and did not keep them silent but set them out in the plainest words. “You shall love,” he says, “the Lord your God with all your heart and with all your soul and with all your mind,” and, “You shall love your neighbor as yourself.” What is truer than that, when these are fulfilled, righteousness is wholly fulfilled? Yet whoever attends to this should also attend to how in many things we all offend, while we think that what we do pleases, or does not displease, the God whom we love, and afterwards, warned by his Scripture or by certain and clear reason, when we have learned that it does not please him, we pray in repentance that he may forgive. Human life is full of such proofs. And why do we know less what pleases him, except because he himself is less known to us? “For now we see through a mirror in an enigma, but then face to face.” And who would dare to think that, when we have come to what he says, “that I may know even as I am known,” the love of God in those who contemplate him will be only as great as it now is in the faithful, or that this can in any way be compared with that? Moreover, if the greater the knowledge the greater will be the love, then certainly we must believe that as much as is now lacking to love is lacking to the perfecting of righteousness. For something can be known or believed and yet not loved; but what is neither known nor believed cannot be loved. But if by believing the saints were able to come to so great a love, than which the Lord himself testified there can be no greater in this life, that they laid down their lives for the faith or for the brothers, when from this pilgrimage, in which we now walk by faith, we come to sight, which, not yet seen, we hope for and await with patience, without doubt love itself will be not only above what we have here, but far above what we ask and understand; and yet it cannot be more than with all the heart, all the soul, all the mind. For nothing remains in us that could be added to the whole, since if anything remains, that will not be the whole. Accordingly, this first command of righteousness, by which we are commanded to love God with all the heart and with all the soul and with all the mind, from which the other about loving the neighbor follows, we shall fulfill in that life, when we see face to face. But it is commanded us even now for this reason, that we may be reminded what we ought to ask by faith, where to send our hope ahead, and, forgetting what lies behind, toward what lies ahead we ought to stretch ourselves. And therefore, as it seems to me, he has made much progress in this life in the righteousness that is to be perfected who has learned by progressing how far he is from the perfection of righteousness. ### Scripture references - Rom 9:28: allusion, high confidence - Matt 22:37: quotation, high confidence - Matt 22:39: quotation, high confidence - Matt 22:40: allusion, high confidence - Jas 3:2: allusion, high confidence - 1 Cor 13:12: quotation, high confidence - John 15:13: allusion, high confidence - 2 Cor 5:7: allusion, high confidence - Rom 8:25: allusion, high confidence - Eph 3:20: allusion, high confidence - Phil 3:13: allusion, high confidence ### Translation notes - “Completing and shortening his word”: Rom 9:28 (Isa 10:23 LXX). Quotations: Matt 22:37–40; 1 Cor 13:12. Offending in many things: Jas 3:2. The greatest love: John 15:13. Walking by faith: 2 Cor 5:7; hope and patience: Rom 8:25; beyond what we ask: Eph 3:20; forgetting what lies behind: Phil 3:13. ### Citation (SBL) Augustine, Spir. et litt. 64 (CSEL 60:223–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-64). ## On the Spirit and the Letter 65 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-65 - Source: CSEL 60:225–228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the lesser righteousness of this life requires consenting to no unlawful desire, yet Scripture shows that no one lives without sin, so all must pray for forgiveness and grace. ### Latin text Sed si dici potest quaedam iustitia minor huic uitae conpetens, qua iustus ex fide uiuit, quamuis peregrinus a domino et ideo per fidem ambulans, nondum per speciem, non absurde dicitur etiam ad istam pertinere ne peccet. neque enim si esse nondum potest tanta dilectio dei, quanta illi cognitioni plenae perfectaeque debetur, iam culpae deputandum est. aliud est enim totam nondum adsequi caritatem, aliud nullam sequi cupiditatem. quamobrem debet homo, quamuis longe minus amet deum quam eum potest amare conspectum, nihil tamen appetere inlicitum. sicut etiam in his quae adiacent sensibus corporis potest oculus nullis tenebris delectari, quamuis non possit in fulgentissima luce defigi. uerum ecce iam talem constituamus animam humanam in hoc corruptibili corpore, quae etsi nondum illa supereminentissima perfectione caritatis dei omnes motus terrenae libidinis absorbuerit atque consumpserit, tamen in ista minore iustitia ad inlicitum aliquid operandum eidem libidini nulla inclinatione consentiat, ut ad illam uitam iam inmortalem pertineat: diliges dominum deum tuum ex toto corde tuo et ex tota anima tua et ex tota uirtute tua, ad hanc autem: non regnet peccatum in uestro mortali corpore ad oboediendum desideriis eius, ad illam: non concupisces, ad istam: post concupiscentias tuas non eas, ad illam nihil amplius quaerere quam in ea perfectione persistere, ad istam hoc quod agit in opere habere et illius perfectionem pro mercede sperare, ut per illam iustus sine fine uiuat in sperare, quam in ista desiderauit, per hanc autem iustus uiuat ex fide, in qua illam certo fine desiderat. his constitutis peccatum erit ex fide uiuentis aliquando alicui delectationi inlicitae consentire non tantum in illis horrendis facinoribus et flagitiis perpetrandis, uerum etiam in istis leuioribus, ut uel aurem alicui uoci, quae audienda non esset, uel linguam alicui, quae dicenda non esset. accommodet uel in ipso corde aliquid ita cogitet, ut mallet licitum quod male delectat et per praeceptum scitur inlicitum; etiam ista quippe consensio est ad peccatum, quae utique fieret, nisi poena terreret. tales iusti ex fide uiuentes non opus habent dicere: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris? falsumque esse conuincunt, quod scriptum est: non iustificabitur in conspectu tuo omnis uiuens? et illud: si dixerimus quia peccatum non habemus, nos ipsos decipimus et ueritas in nobis non est? et illud: quia non est homo qui non peccabit? et illud: quia non est iustus in terra qui faciet bonum et non peccabit utrumque enim hoc testimonium non de praeterito dicit, id est peccauit, sed de futuro, id est peccabit — et si qua alia in hanc sententiam sancta scriptura commemorat? sed quoniam haec falsa esse non possunt, illud esse consequens uideo, ut qualemlibet uel quantamlibet in hac uita potuerimus definire iustitiam, nullus in ea sit hominum qui nullum habeat omnino peccatum omnique homini sit necessarium dare ut detur illi, dimittere ut dimittatur illi et, si quid habet iustitiae, non de suo sibi esse praesumere, sed de gratia iustificantis dei et adhuc tamen ab illo esurire et sitire iustitiam, qui est panis uiuus et apud quem fons uitae, qui sic operatur iustificationem in sanctis suis in huius uitae temptatione laborantibus, ut tamen sit et quod petentibus largiter adiciat et quod confitentibus clementer ignoscat. ### English translation (Claude) But if a certain lesser righteousness fitting to this life can be spoken of, by which the righteous man lives by faith, although a pilgrim away from the Lord and therefore walking by faith, not yet by sight, it is not absurdly said that it also belongs to this one not to sin. For if there cannot yet be as great a love of God as is due to that full and perfect knowledge, this is not yet to be counted as a fault. For it is one thing not yet to attain the whole of charity, another to follow no desire. Therefore a man, although he loves God far less than he can love him when seen, ought nevertheless to seek nothing unlawful; just as, among the things that lie open to the bodily senses, the eye can delight in no darkness, although it cannot be fixed on the brightest light. But look, let us suppose a human soul in this corruptible body such that, although it has not yet absorbed and consumed all the motions of earthly lust by that most surpassing perfection of the charity of God, yet in this lesser righteousness it consents to that lust by no inclination to doing anything unlawful; so that to that life, now immortal, belongs “You shall love the Lord your God with all your heart and with all your soul and with all your strength,” but to this, “Let sin not reign in your mortal body so as to obey its desires”; to that, “You shall not covet,” to this, “Do not go after your desires”; to that, to seek nothing more than to persist in that perfection, to this, to have what it does in action and to hope for the perfection of that as a reward; so that through that the righteous man may live without end in the sight which he desired in this, and through this the righteous man may live by faith, in which he desires that with a certain end. With these things established, it will be a sin for one who lives by faith at some time to consent to some unlawful delight, not only in committing those horrible crimes and shameful acts, but also in these lighter things, so that he lends his ear to some word that ought not to be heard, or his tongue to some word that ought not to be spoken, or in his very heart thinks something in such a way that he would prefer to be lawful what delights wrongly and is known through the command to be unlawful; for this too is consent to sin, which would certainly be carried out were it not that punishment frightens. Do such righteous people, living by faith, have no need to say, “Forgive us our debts, as we also forgive our debtors”? And do they prove false what is written, “No one living shall be justified in your sight,” and, “If we say that we have no sin, we deceive ourselves and the truth is not in us,” and, “For there is no man who will not sin,” and, “For there is no righteous man on earth who will do good and will not sin” (for both these testimonies speak not of the past, that is, “has sinned,” but of the future, that is, “will sin”), and whatever else holy Scripture mentions to this effect? But since these cannot be false, I see that it follows that, whatever or however great a righteousness we may be able to define in this life, there is no one among men in it who has no sin at all, and that it is necessary for every man to give that it may be given him, to forgive that he may be forgiven, and, if he has any righteousness, not to presume that it is his own from himself, but from the grace of the justifying God, and still to hunger and thirst for righteousness from him who is the living bread and with whom is the fountain of life; who so works justification in his saints, who labor in the temptation of this life, that there is still something that he may generously add to those who ask and something that he may mercifully forgive to those who confess. ### Scripture references - Rom 1:17: allusion, high confidence - 2 Cor 5:6: allusion, high confidence - 2 Cor 5:7: allusion, high confidence - Deut 6:5: quotation, high confidence - Rom 6:12: quotation, high confidence - Exod 20:17: quotation, high confidence - Matt 6:12: quotation, high confidence - Ps 143:2 (142:2 LXX): quotation, high confidence - 1 John 1:8: quotation, high confidence - 1 Kgs 8:46: quotation, high confidence - Eccl 7:20: quotation, high confidence - Luke 6:38: allusion, medium confidence - Matt 5:6: allusion, high confidence - John 6:51: allusion, high confidence - Ps 36:9 (35:10 LXX): allusion, high confidence ### Extrabiblical texts - Sir 18:30 (Sirach): quotation, high confidence ### Translation notes - Quotations: Deut 6:5 (Matt 22:37); Rom 6:12; Exod 20:17; Sir 18:30; Matt 6:12; Ps 143:2 (142:2 LXX); 1 John 1:8; 1 Kgs 8:46 (3 Kgdms 8:46 LXX); Eccl 7:20. The righteous lives by faith: Rom 1:17; pilgrim from the Lord: 2 Cor 5:6–7. Give and forgive: Luke 6:37–38. Hunger for righteousness: Matt 5:6; living bread: John 6:51; fountain of life: Ps 36:9. The digital text reads “in sperare” where the sense requires “in specie” (in sight); translated by sense. ### Citation (SBL) Augustine, Spir. et litt. 65 (CSEL 60:225–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-65). ## On the Spirit and the Letter 66 - URL: https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-66 - Source: CSEL 60:228–229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one in this life is without sin unless helped by the Spirit of grace; God could make someone perfect here, and why he does not lies hidden in his unsearchable judgments. ### Latin text Sed inueniant isti, si possunt, aliquem sub onere corruptionis huius uiuentem, cui iam non habeat quod ignoscat: nisi tamen eum fateantur non doctrina legis data, sed etiam infuso spiritu gratiae, ut talis esset, adiutum, non cuiuscemodi peccati crimen, sed ipsius impietatis incurrent. sane quamquam talem, si testimonia illa diuina conpetenter accipiant, prorsus inuenire non possunt, nullo modo tamen dicendum est deo deesse possibilitatem, qua uoluntas sic adiuuetur humana, ut non solum iustitia ista, quae ex fide est, omni ex parte modo perficiatur in homine, uerum etiam illa, secundum quam postea in aeternum in ipsa eius contemplatione uiuendum est. quando quidem si nunc uelit in quoquam etiam hoc corruptibile induere incorruptionem atque hic inter homines morituros eum iubere uiuere minime moriturum, ut tota penitus uetustate consumpta nulla lex in membris eius repugnet legi mentis deumque ubique praesentem ita cognoscat, sicut sancti postea cognituri sunt, quis demens audeat adfirmare non posse? sed quare non faciat, quaerunt homines nec qui quaerunt se adtendunt esse homines. scio quod sicut inpossibilitas ita et iniquitas non est apud deum; et scio quod superbis resistit, humilibus autem dat gratiam; et scio quod illi, cui ne extolleretur datus erat stimulus carnis, angelus satanae, qui eum colaphizaret, semel et iterum et tertio deprecanti dictum est: sufficit tibi gratia mea; nam uirtus in infirmitate perficitur. aliquid ergo est in abdito et profundo iudiciorum dei, ut etiam iustorum omne os obstruatur in laude sua et non aperiatur nisi in laudem dei. hoc autem aliquid quis possit scrutari, quis uestigare, quis nosse? tam sunt inscrutabilia iudicia eius et inuestigabiles uiae eius! quis enim cognouit sensum domini? aut quis consiliarius illi fuit? aut quis prior dedit illi, et retribuetur ei? quoniam ex ipso et per ipsum et in ipso sunt omnia, ipsi gloria in saecula saeculorum. amen. ### English translation (Claude) But let these people find, if they can, someone living under the burden of this corruption for whom he no longer has anything to forgive: unless they confess that he was helped to be such, not by the teaching of the law given, but also by the infused Spirit of grace, they will incur the charge not of some sin or other but of ungodliness itself. Although, if they take those divine testimonies properly, they cannot find such a person at all, yet it must in no way be said that God lacks the power by which the human will may be so helped that not only this righteousness which is from faith may be perfected in every respect in a man, but also that according to which we must afterwards live forever in the very contemplation of him. For if he now wished in anyone that even this corruptible should put on incorruption, and ordered him to live here among men who are to die, himself not to die at all, so that, all oldness utterly consumed, no law in his members would fight against the law of his mind, and he would know God, present everywhere, as the saints will know him afterwards, what madman would dare to affirm that he could not? But people ask why he does not do it, and those who ask do not notice that they are men. I know that just as there is no impossibility with God, so there is no iniquity; and I know that he resists the proud but gives grace to the humble; and I know that to him to whom, lest he be lifted up, a thorn in the flesh had been given, an angel of Satan to buffet him, when he besought once, twice, and a third time, it was said, “My grace is sufficient for you; for power is made perfect in weakness.” There is, then, something in the hidden depth of God's judgments, so that every mouth even of the righteous may be stopped in its own praise and opened only in the praise of God. But who can search out this something, who trace it, who know it? So unsearchable are his judgments and his ways past finding out! “For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it will be repaid him? For from him and through him and in him are all things; to him be glory for ever and ever. Amen.” ### Scripture references - 1 Cor 15:53: allusion, high confidence - Rom 7:23: allusion, high confidence - Rom 9:14: allusion, high confidence - Jas 4:6: quotation, high confidence - 2 Cor 12:7: quotation, high confidence - 2 Cor 12:8: allusion, high confidence - 2 Cor 12:9: quotation, high confidence - Rom 3:19: allusion, high confidence - Rom 11:33: quotation, high confidence - Rom 11:34: quotation, high confidence - Rom 11:35: quotation, high confidence - Rom 11:36: quotation, high confidence ### Translation notes - This corruptible putting on incorruption: 1 Cor 15:53; the law in the members: Rom 7:23. No iniquity with God: Rom 9:14. Quotations: Jas 4:6 (1 Pet 5:5); 2 Cor 12:7–9; Rom 11:33–36. Every mouth stopped: Rom 3:19. ### Citation (SBL) Augustine, Spir. et litt. 66 (CSEL 60:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-spiritu-litera/60/#p-66).