Tractates on the Gospel of John 1.19–3.1

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 18 passages

Latin text: Migne, PL 35 (Latin text: Migne, Patrologia Latina, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 7 (1888).

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Chapter 1

1.19PL 35:1387

Sed forte stulta corda adhuc capere istam lu cem non possunt, quia peccatis suis aggravantur, ut eam videre non possint. Non ideo cogitent quasi abs entem esse lucem, quia eam videre non possunt: ipsi enim propter peccata tenebræ sunt. Et lux in tenebris lucet, et tenebræ eam non comprehenderunt. Ergo, fratres, quomodo homo positus in sole cæcus, præsens est illi sol, sed ipse soli absens est; sic omnis stultus, omnis iniquus, omnis impius, cæcus est corde. Præsens est sapientia, sed cum cæco præsens est, oculis ejus absens est: non quia ipsa illi absens est, sed quia ipse ab illa absens est. Quid ergo faciat iste? Mundet unde possit videri Deus. Quomodo si pro pterea videre non posset, quia sordidos et saucios oculos haberet, irruente pulvere vel pituita vel fumo, diceret illi medicus: Purga de oculo tuo quidquid mali est, ut possis videre lucem oculorum tuorum. Pulvis, pituita, fumus, peccata et iniquitates sunt; tolle inde ista omnia, et videbis sapientiam quæ prae sens est: quia Deus est ipsa sapientia; et dictum est, Beati mundo corde, quoniam ipsi Deum videbunt.

But perhaps foolish hearts still cannot take in this light, because they are weighed down by their sins so that they cannot see it. Let them not therefore think that the light is absent because they cannot see it; for they themselves are darkness because of their sins. "And the light shines in the darkness, and the darkness did not comprehend it." So, brothers, just as for a blind man placed in the sun the sun is present to him, but he is absent from the sun, so every fool, every wicked man, every ungodly man is blind in heart. Wisdom is present, but present to a blind man, it is absent from his eyes: not because it is absent from him, but because he is absent from it. What, then, is such a man to do? Let him cleanse that by which God can be seen. Just as, if he could not see because he had dirty and sore eyes, from dust or phlegm or smoke getting into them, the doctor would say to him, "Clean out of your eye whatever is wrong, so that you may see the light of your eyes." Dust, phlegm, smoke are sins and iniquities: take all these away from there, and you will see the wisdom that is present; for God is that Wisdom, and it has been said, "Blessed are the pure in heart, for they shall see God."

John 1:5 (quotation, high confidence) · Matt 5:8 (quotation, high confidence)

Notes and citation

Summary: Sinners fail to see the ever-present light of Wisdom as a blind man fails to see the sun; they must cleanse the eye of the heart to see God.

Quotations: John 1:5; Matt 5:8.

Notes on the original text

Digital text corrected (OCR slip in the digital text (csL → est); OCR slip in the digital text (illi.medicus → illi medicus); OCR slip in the digital text (irruentc → irruente); OCR slip in the digital text (possiut → possint)): possiut → possint; cæcus csL corde. → cæcus est corde.; irruentc → irruente; illi.medicus → illi medicus.

Cite (SBL): Augustine, Tract. Ev. Jo. 1.19 (PL 35:1387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-1-19). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

Chapter 2

2.1PL 35:1387–1389

Bonum est, fratres, ut textum divinarum Scri pturarum, et maxime sancti Evangelii, nullum lo cum praetermittentes pertractemus, ut possumus; et pro nostra capacitate pascamur, et ministremus vobis unde et nos pascimur. Capitulum primum præterito die dominico tractatum esse meminimus, id est, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso fa ctum est nihil. Quod factum est, in illo vita est; et vita erat lux hominum; et lux in tenebris lucet, et tenebræ eam non comprehenderunt. Huc usque tractatum esse credo: recordamini omnes qui ad fuistis; et qui non adfuistis, credite nobis, et his qui adesse voluerunt. Nunc ergo quia non possumus semper omnia replicare, propter eos qui hoc volunt jam audire quod sequitur, et oneri est illis si repetantur priora cum defraudatione posteriorum; dignentur et qui non aderant non praeterita exigere, sed cum his qui aderant et nunc audire præsentia.

It is good, brothers, that we should treat the text of the divine Scriptures, and especially of the holy Gospel, without passing over any passage, as best we can; and that we should be fed according to our capacity and minister to you what we ourselves are fed with. We remember that the first section was treated last Lord's day, that is: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made. What was made, in him is life; and the life was the light of men; and the light shines in the darkness, and the darkness did not comprehend it." I believe it was treated up to this point. Remember it, all of you who were present; and you who were not present, believe us and those who were willing to be present. Now, since we cannot always go over everything again, for the sake of those who wish to hear what follows, and for whom it is a burden if earlier things are repeated at the cost of later ones, let those who were not present be good enough not to demand what is past, but to hear what is present now together with those who were present.

John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence) · John 1:4 (quotation, high confidence) · John 1:5 (quotation, high confidence)

Notes and citation

Summary: Augustine recalls that John 1:1-5 was expounded on the previous Sunday and asks those who missed it not to require a repetition.

Quotation: John 1:1-5. Stray letters 't' and 'i' around the quotation in the digital text are removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (comprehenderunt. i Huc → comprehenderunt. Huc); OCR slip in the digital text (cst → est); OCR slip in the digital text (dic dominico → die dominico); OCR slip in the digital text (id est, t In → id est, In); OCR slip in the digital text (imt audire → jam audire); OCR slip in the digital text (oncri → oneri)): dic dominico → die dominico; id est, t In → id est, In; factum cst, → factum est,; comprehenderunt. i Huc → comprehenderunt. Huc; imt audire → jam audire; oncri → oneri.

Cite (SBL): Augustine, Tract. Ev. Jo. 2.1 (PL 35:1387–1389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-1). (abbreviation not yet checked)

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2.2PL 35:1389

Sequitur, Fuit homo missus a Deo, cui nomen erat Joannes. Etenim ea quæ dicta sunt superius, fra tres charissimi, de divinitate Christi dicta sunt ineffa bili, et prope ineffabiliter. Quis enim capiet, In prin cipio erat Verbum, et Verbum erat apud Deum? Et ne vilescat tibi nomen Verbi, per consuetudinem quoti dianorum verborum, Et Deus erat Verbum. Hoc Ver bum idipsum est, unde hesterno die multum locuti sumus: et præstiterit Dominus, ut vel tantum lo quendo aliquid ad corda vestra perduxerimus. In principio erat Verbum. Idipsum est, eodem modo est; sicut est, semper sic est; mutari non potest: hoc est, est. Quod nomen suum dixit famulo suo Moysi: Ego sum qui sum; et, Misit me qui est. Quis ergo hoc capiet, cum videatis omnia mortalia mutabilia; cum videatis non solum corpora variari per qualitates, nascendo, crescendo, deficiendo, moriendo, sed etiam ipsas animas per affectum diversa rum voluntatum distendi atque discindi: cum videatis homines et percipere posse sapientiam, si se illius luci et calori admoverint; et amittere posse sapien tiam, si inde malo affectu recesserint? Cum videatis ergo ista omnia esse mutabilia; quid est quod est, nisi quod transcendit omnia quae sic sunt ut non sint? Quis ergo hoc capiat? Aut quis, quomodocumque intenderit vires mentis suae, ut attingat quomodo po test id quod est, ad id quod utcumque mente attige rit, possit pervenire? Sic est enim tanquam videat quisque de longe patriam, et mare interjaceat; videt quo eat, sed non habet qua eat. Sic ad illam stabili tatem nostram, ubi quod est est, quia hoc solum sem per sic est ut est, volumus pervenire; interjacet mare hujus sæculi qua imus, etsi jam videmus quo imus: nam multi nec quo eant vident. Ut ergo esset et qua iremus, venit inde ad quem ire volebamus. Et quid fecit? Instituit lignum quo mare transeamus. Nemo enim potest transire mare hujus sæculi, nisi cruce Christi portatus. Hanc crucem aliquando amplectitur et infirmus oculis: et qui non videt longe quo eat, non ab illa recedat, et ipsa illum perducet.

There follows: "There was a man sent from God, whose name was John." For what was said above, dearest brothers, was said about the ineffable divinity of Christ, and said almost ineffably. For who will grasp, "In the beginning was the Word, and the Word was with God"? And so that the name "Word" may not become cheap to you through the habit of everyday words: "and the Word was God." This Word is the very thing about which we spoke at length yesterday; and may the Lord grant that by speaking so much we have brought at least something home to your hearts. "In the beginning was the Word." It is the selfsame; it is in the same way; as it is, so it always is; it cannot be changed: that is, it is. This is the name he told his servant Moses: "I am who I am," and, "He who is has sent me." Who, then, will grasp this, when you see that all mortal things are changeable; when you see not only bodies varying in their qualities, by being born, growing, declining, dying, but also souls themselves stretched and torn apart by the pull of different desires; when you see that men can receive wisdom if they draw near to its light and warmth, and can lose wisdom if they withdraw from it through bad desire? When, then, you see that all these things are changeable, what is that which is, except what surpasses all things that so are as not to be? Who, then, can grasp this? Or who, however much he may strain the powers of his mind to touch, as he can, that which is, can arrive at what he has touched in some way with his mind? For it is as if someone sees his homeland from afar, and the sea lies between: he sees where he is going, but has no way to go. So we wish to arrive at that stability of ours where what is, is, because this alone always is as it is; between lies the sea of this world, by which we travel, even though we already see where we are going: for many do not even see where they are going. So that there might also be a way for us to go, he came from there, he to whom we wished to go. And what did he do? He provided a wood by which we may cross the sea. For no one can cross the sea of this world unless carried by the cross of Christ. Even one weak of sight sometimes embraces this cross; and let him who does not see far where he is going not withdraw from it, and it will bring him through.

John 1:6 (quotation, high confidence) · John 1:1 (quotation, high confidence) · Exod 3:14 (quotation, high confidence)

Notes and citation

Summary: The Word is unchangeable Being, which no changeable mind can reach by its own strength; it is seen as a far-off homeland across the sea of this world, which can be crossed only on the wood of Christ's cross.

Quotations: John 1:6; John 1:1; Exod 3:14. The digital text's 'hoc est est*' (footnote mark) is read 'hoc est, est'; a stray apostrophe after 'oculis' is removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (ct prope → et prope); OCR slip in the digital text (deiiciendo → deficiendo); OCR slip in the digital text (hahet → habet); OCR slip in the digital text (hoc est cst*. → hoc est, est.); OCR slip in the digital text (hoo → hoc); OCR slip in the digital text (mo nendo → moriendo); OCR slip in the digital text (mullum → multum); OCR slip in the digital text (nostram.ubi → nostram, ubi); OCR slip in the digital text (oMnia → omnia); OCR slip in the digital text (oculis' → oculis); OCR slip in the digital text (qui eat → qui est)): ct prope → et prope; mullum → multum; hoc est cst*. → hoc est, est.; qui eat → qui est; ergo hoo capiet, → ergo hoc capiet,; deiiciendo → deficiendo; mo nendo → moriendo; oMnia → omnia; hahet → habet; nostram.ubi → nostram, ubi; oculis' → oculis.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 2.2 (PL 35:1389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-2). (abbreviation not yet checked)

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2.3PL 35:1389

Itaque, fratres mei, hoc insinuaverim cordibus vestris: si vultis pie et christiane vivere, hærete Christo secundum id quod pro nobis factus est, ut perveniatis ad eum secundum id quod est, et se cundum id quod erat. Accessit, ut pro nobis hoc fieret; quia hoc pro nobis factus est, ubi portentur infirmi, et mare sæculi transeant, et perveniant ad patriam; ubi jam navi non opus erit, quia nullum mare transitur. Melius est ergo non videre mente id quod est, et tamen a Christi cruce non recedere, quam videre illud mente, et crucem Christi con temnere. Bonum est super hoc et optimum, si fieri potest, ut et videatur quo eundum sit, et teneatur quo portetur qui pergit. Hoc potuerunt mentes ma gnæ montium, qui montes dicti sunt, quos maxime illustrat lumen justitiæ: potuerunt, et viderunt illud quod est. Nam videns Joannes dicebat, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Viderunt hoc, et ut pervenirent ad id quod videbant de longe, a cruce Christi non recesserunt, et humilitatem Christi non contempserunt. Parvuli vero qui hoc non possunt intelligere, non recedentes a cruce et passione et resurrectione Christi, in ipsa navi perducuntur ad id quod non vident, in qua navi perveniunt et illi qui vident.

And so, my brothers, let me instill this into your hearts: if you wish to live piously and as Christians, cling to Christ according to what he became for us, so that you may come to him according to what he is and what he was. He came to become this for us; because for us he became that in which the weak are carried and cross the sea of the world and arrive at the homeland, where there will no longer be need of a ship, because no sea is crossed. It is better, then, not to see with the mind that which is, and yet not to withdraw from the cross of Christ, than to see it with the mind and despise the cross of Christ. Better than this, and best of all, if it can be, is both to see where one is going and to hold on to what carries the traveler. The great minds of the mountains could do this, those who are called mountains, whom the light of righteousness enlightens most: they could, and they saw that which is. For John, seeing it, said, "In the beginning was the Word, and the Word was with God, and the Word was God." They saw this, and in order to arrive at what they saw from afar, they did not withdraw from the cross of Christ, and they did not despise the humility of Christ. But the little ones, who cannot understand this, by not withdrawing from the cross and passion and resurrection of Christ, are brought in that same ship to what they do not see, the ship in which those who see also arrive.

John 1:1 (quotation, high confidence)

Notes and citation

Summary: Christians must cling to Christ's humanity and cross; it is better to hold to the cross without seeing God than to see and despise it, and best to do both, as John did.

Quotation: John 1:1. The digital text's garbled 'flerel I' is read 'fieret'.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Donum est → Bonum est); OCR slip in the digital text (boc → hoc); OCR slip in the digital text (cordibas → cordibus); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct perveniant → et perveniant); OCR slip in the digital text (euntium → eundum); OCR slip in the digital text (fle rel I; → fieret;); OCR slip in the digital text (inteUigere → intelligere); OCR slip in the digital text (noa → non); OCR slip in the digital text (nohis → nobis; cst → est); OCR slip in the digital text (rccedentes → recedentes); OCR slip in the digital text (vidcatur → videatur); OCR slip in the digital text (videbaut → videbant); OCR slip in the digital text (vident., → vident.)): mei, boc insinuaverim → mei, hoc insinuaverim; cordibas → cordibus; nohis factus cst, ut → nobis factus est, ut; fle rel I; → fieret;; nobis factus cst, ubi → nobis factus est, ubi; ct perveniant → et perveniant; Donum est → Bonum est; vidcatur → videatur; euntium → eundum; videbaut → videbant; inteUigere → intelligere; rccedentes → recedentes; quod noa vident, → quod non vident,; vident., → vident..

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 2.3 (PL 35:1389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-3). (abbreviation not yet checked)

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2.4PL 35:1389–1391

At vero quidam philosophi hujus mundi exsti terunt, et inquisierunt Creatorem per creaturam: quia potest inveniri per creaturam, evidenter di cente Apostolo, Invisibilia enim ejus, a constitu tione mundi, per ea quæ facta sunt, intellecta conspi ciuntur; sempiterna quoque virtus ejus et divinitas, ut sint inexcusabiles. Et sequitur, Quia cum cognovis sent Deum: non dixit, Quia non cognoverunt; sed, Quia cum cognovissent Deum, non sicut Deum glorifica verunt, aut gratias egerunt; sed evanuerunt in cogitatio nibus suis, et obscuratum est insipiens cor eorum. Unde obscuratum? Sequitur, et dicit apertius: Dicentes enim se esse sapientes, stulti facti sunt. Viderunt quo veniendum esset: sed ingrati ei qui iI lis praestitit quod viderunt, sibi voluerunt tribuere quod viderunt; et facti superbi amiserunt quod vide bant, et conversi sunt inde ad idola et simulacra et ad culturas dæmoniorum, adorare creaturam, et contemnere Creatorem. Sed jam isti elisi ista fece rant: ut autem eliderentur, superbierunt; cum au tem superbirent, sapientes se esse dixerant. Hi ergo de quibus dixit, Qui cum cognovissent Deum, viderunt hoc quod dicit Joannes, quia per Verbum Dei facta sunt omnia. Nam inveniuntur et ista in libris philo sophorum: et quia unigenitum Filium habet Deus, per quem sunt omnia. Illud potuerunt videre quod est, sed viderunt de longe: noluerunt tenere humili tatem Christi, in qua navi securi pervenirent ad id quod longe videre potuerunt; et sorduit eis crux Christi. Mare transeundum est, et lignum contemnis? O sapientia superba! irrides crucifixum Christum; ipse est quem longe vidisti: In principio erat Verbum, et Verbum erat apud Deum. Sed quare crucifixus est? Quia lignum tibi humilitatis ejus necessarium erat. Superbia enim tumueras, et longe ab illa patria pro jectus eras; et fluctibus hujus sæculi interrupta est via, et qua transeatur ad patriam non est, nisi ligno porteris. Ingrate, irrides eum qui ad te venit ut redeas! Ipse factus est via, et hoc per mare: inde in mari ambulavit, ut ostenderet esse in mari viam. Sed tu, qui quomodo ipse ambulare in mari non potes, navi portare, ligno portare: crede in crucifixum, et poteris pervenire. Propter te cruci fixus est, ut humilitatem doceret; et quia si sic ve niret ut Deus, non agnosceretur. Si enim sic veniret ut Deus, non veniret eis qui videre Deum non poterant. Non enim secundum id quod Deus est, aut venit, aut discedit; cum sit ubique praesens, et nullo loco contineatur. Sed secundum quid venit? Quod apparuit homo.

But certain philosophers of this world have arisen and sought the Creator through the creation; for he can be found through the creation, as the apostle clearly says: "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." And it continues, "Because when they had known God": he did not say, "because they did not know," but, "because when they had known God, they did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened." How darkened? It goes on and says more openly: "For claiming to be wise, they became fools." They saw where they had to come; but ungrateful to him who granted them what they saw, they wished to attribute to themselves what they saw; and having become proud, they lost what they saw, and turned from there to idols and images and the worship of demons, to adore the creature and despise the Creator. But they did these things when already shattered; and they were shattered because they grew proud; and when they grew proud, they said that they were wise. So these of whom he said, "when they had known God," saw what John says, that all things were made through the Word of God. For these things are also found in the books of the philosophers, and that God has an only-begotten Son, through whom all things exist. They could see that which is, but they saw it from afar: they would not hold to the humility of Christ, in which ship they might have arrived safely at what they were able to see from afar; and the cross of Christ seemed vile to them. The sea has to be crossed, and you despise the wood? O proud wisdom! You mock the crucified Christ: he is the one you saw from afar. "In the beginning was the Word, and the Word was with God." But why was he crucified? Because the wood of his humility was necessary for you. For you had swollen with pride and had been thrown far from that homeland; and the way has been cut off by the waves of this world, and there is no crossing to the homeland unless you are carried by the wood. Ungrateful one, you mock him who came to you so that you might return! He himself became the way, and that through the sea: that is why he walked on the sea, to show that there is a way in the sea. But you, who cannot walk on the sea as he did, be carried by the ship, be carried by the wood: believe in the crucified one, and you will be able to arrive. He was crucified for your sake, to teach humility; and because, if he came as God, he would not be recognized. For if he came as God, he would not come to those who could not see God. For according to what he is as God, he neither comes nor goes, since he is present everywhere and contained in no place. But according to what did he come? In that he appeared as a man.

Rom 1:20 (quotation, high confidence) · Rom 1:21 (quotation, high confidence) · Rom 1:22 (quotation, high confidence) · Rom 1:25 (allusion, high confidence) · John 1:1 (quotation, high confidence) · Matt 14:25 (allusion, high confidence) · John 14:6 (allusion, medium confidence)

Notes and citation

Summary: Some philosophers glimpsed through creation that all things were made through the Word, but in pride despised the humility of the cross, the only 'wood' by which the sea of this world can be crossed.

Quotations: Rom 1:20-22; John 1:1; allusions to Rom 1:23-25; Matt 14:25; John 14:6. On the Platonists' knowledge of the Word, cf. Augustine, Confessions 7.9; the claim that their books speak of an only-begotten Son is Augustine's own.

Notes on the original text

Digital text corrected (OCR slip in the digital text (0 sapientia → O sapientia); OCR slip in the digital text (Dens → Deus); OCR slip in the digital text (Filum → Filium); OCR slip in the digital text (Iranscatur → transeatur); OCR slip in the digital text (bumilitatem → humilitatem); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (crat → erat); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct quia → et quia); OCR slip in the digital text (cunm → cum); OCR slip in the digital text (eat → est); OCR slip in the digital text (eonversi → conversi); OCR slip in the digital text (libi → tibi); OCR slip in the digital text (marc → mare); OCR slip in the digital text (noa → non); OCR slip in the digital text (omnin → omnia); OCR slip in the digital text (pole rant → poterant); OCR slip in the digital text (qnoque → quoque); OCR slip in the digital text (re dcas → redeas); OCR slip in the digital text (rjus → ejus); OCR slip in the digital text (tant → sunt); OCR slip in the digital text (tc vcnii → te venit); OCR slip in the digital text (trat → erat); OCR slip in the digital text (tribaere → tribuere); OCR slip in the digital text (tumucras, cl → tumueras, et); OCR slip in the digital text (videruat → viderunt)): tant → sunt; qnoque → quoque; Quia noa cognoverunt; → Quia non cognoverunt;; obscuratum eat insipiens → obscuratum est insipiens; tribaere → tribuere; videruat → viderunt; eonversi → conversi; cunm → cum; ct quia → et quia; Filum → Filium; Dens → Deus; omnin → omnia; 0 sapientia → O sapientia; trat → erat; libi → tibi; rjus → ejus; crat → erat; cnim → enim; tumucras, cl → tumueras, et; Iranscatur → transeatur; non cst, → non est,; tc vcnii → te venit; re dcas → redeas; marc → mare; bumilitatem → humilitatem; pole rant → poterant.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 2.4 (PL 35:1389–1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-4). (abbreviation not yet checked)

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2.5PL 35:1391

Quia ergo sic erat homo, ut lateret in illo Deus, missus est ante illum magnus homo, per cujus testi monium inveniretur plus quam homo. Et quis est hic? Fuit homo. Et quomodo posset iste verum de Deo di cere? Missus a Deo. Quid vocabatur? Cui nomen erat Joannes. Quare venit? Hic venit in testimonium, ut te stimonium perhiberet de lumine, ut omnes crederent per illum. Qualis iste qui testimonium perhiberet de lumine? Magnum aliquid iste Joannes, ingens meritum, magna gratia, magna celsitudo! Mirare, plane mi rare; sed tanquam montem. Mons autem in tenebris est, nisi luce vestiatur. Ergo tantum mirare Joan nem, ut audias quod sequitur, Non erat ille lumen: ne cum montem putas lumen esse, naufragium in monte facias, non solatium invenias. Sed quid debes mirari? Montem tanquam montem. Erige autem te ad illum qui illuminat montem, qui ad hoc erectus est, ut prior radios excipiat, et oculis tuis nuntiet. Ergo, non erat ille lumen.

Because, then, he was a man in such a way that God lay hidden in him, a great man was sent before him, through whose testimony he might be found to be more than a man. And who is this? "There was a man." And how could he speak truth about God? "Sent from God." What was he called? "Whose name was John." Why did he come? "He came for testimony, to bear witness to the light, so that all might believe through him." What sort of man was this who bore witness to the light? A great figure was this John, of immense merit, great grace, great loftiness! Admire him, certainly admire him; but as a mountain. And a mountain is in darkness unless it is clothed with light. So admire John only so far as to hear what follows: "He was not the light"; lest, thinking the mountain to be the light, you suffer shipwreck on the mountain instead of finding comfort. But what ought you to admire? The mountain as a mountain. But raise yourself to him who enlightens the mountain, which was raised up for this purpose, to receive the rays first and announce them to your eyes. So, "he was not the light."

John 1:6 (quotation, high confidence) · John 1:7 (quotation, high confidence) · John 1:8 (quotation, high confidence)

Notes and citation

Summary: John the Baptist, a great 'mountain', was sent to bear witness to the light, but must be admired only as one enlightened, not as the light itself.

Quotations: John 1:6-8.

Notes on the original text

Digital text corrected (OCR slip in the digital text (cElsitudo → celsitudo); OCR slip in the digital text (erectus -est → erectus est); OCR slip in the digital text (tu ruine → lumine)): tu ruine → lumine; cElsitudo → celsitudo; erectus -est → erectus est.

Cite (SBL): Augustine, Tract. Ev. Jo. 2.5 (PL 35:1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-5). (abbreviation not yet checked)

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2.6PL 35:1391

Quare igitur venit? Sed ut testimonium perhi beret de lumine. Utquid hoc? Ut omnes crederent per illum. Et de quo lumine testimonium perhiberet? Erat lux vera. Quare additum est, vera? Quia et homo illuminatus dicitur lux; sed vera lux illa est quae illu minat. Nam et oculi nostri dicuntur lumina; et tamen nisi aut per noctem lucerna accendatur, aut per diem sol exeat, lumina ista sine causa patent. Sic ergo et Joannes erat lux, sed non vera lux: quia non illumi natus, tenebræ; sed illuminatione factus est lux. Nisi autem illuminaretur, tenebræ erat, sicut omnes impii, quibus jam credentibus dixit Apostolus, Fuistis aliquando tenebræ. Modo autem quia crediderant, quid? Nunc autem lux. inquit, in Domino. Nisi adderet, in Domino, non intelligeremus. Lux, inquit, in Domino: tenebrae non in Domino eratis. Fuistis enim aliquando tenebrae: ibi non addidit, in Domino. Ergo tenebræ in vobis, lux in Domino. Sic et ille non erat lux, sed ut testimonium perhiberet de lumine.

Why then did he come? "But to bear witness to the light." To what end? "So that all might believe through him." And to what light did he bear witness? "That was the true light." Why is "true" added? Because an enlightened man is also called a light; but the true light is the one that enlightens. For our eyes too are called lights, and yet unless a lamp is lit at night or the sun rises by day, these lights are open to no purpose. So John too was a light, but not the true light: for unenlightened he was darkness, but by enlightenment he became light. Had he not been enlightened, he would have been darkness, like all the ungodly, to whom, once they believed, the apostle said, "You were once darkness." But now, since they had believed, what? "But now you are light," he says, "in the Lord." Had he not added "in the Lord," we would not understand. "Light," he says, "in the Lord": darkness you were, not in the Lord. For "you were once darkness": there he did not add "in the Lord." So darkness in yourselves, light in the Lord. So he too was not the light, but came to bear witness to the light.

John 1:8 (quotation, high confidence) · John 1:7 (quotation, high confidence) · John 1:9 (quotation, high confidence) · Eph 5:8 (quotation, high confidence)

Notes and citation

Summary: Christ alone is the true light that enlightens; John, like believers, was light only by being enlightened 'in the Lord'.

Quotations: John 1:7-9; Eph 5:8.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Domino Sic → Domino. Sic); OCR slip in the digital text (ii luminatus → illuminatus); OCR slip in the digital text (sal uxeat → sol exeat); OCR slip in the digital text (tenebra: → tenebrae:)): ii luminatus → illuminatus; sal uxeat → sol exeat; tenebra: → tenebrae:; Domino Sic → Domino. Sic.

Cite (SBL): Augustine, Tract. Ev. Jo. 2.6 (PL 35:1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-6). (abbreviation not yet checked)

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2.7PL 35:1391

Ubi autem est ipsa lux? Erat lux vera, quæ illu minat omnem hominem venientem in hunc mundum. Si omnem hominem venientem, et ipsum Joannem. Ipse ergo illuminabat, a quo se demonstrari volebat. Intelligat Charitas vestra: veniebat enim ad mentes infirmas, ad corda saucia, ad aciem animæ lippientis. Ad hoc venerat. Et unde posset anima videre quod perfecte est? Quomodo plerumque fit ut in aliquo corpore radiato cognoscatur ortus esse sol, quem oculis videre non possumus. Quia et qui saucios ha bent oculos, idonei sunt videre parietem illuminatum et illustratum a sole, vel montem vel arborem, aut aliquid hujusmodi idonei sunt videre; et in alio illu strato demonstratur illis ortus ille, cui videndo adhuc minus idoneam aciem gerunt. Sic ergo illi omnes ad quos Christus venerat, minus idonei erant eum videre: radiavit Joannem; et per illum confitentem se radia tum ac se illuminatum esse, non qui radiaret et illu minaret, cognitus est ille qui illuminat, cognitus est ille qui illustrat, cognitus est qui implet. Et quis est? Qui illuminat, inquit, omnem hominem venientem in mun dum. Nam si illinc non recederet, non esset illumi nandus: sed ideo hic illuminandus, quia illinc recessit, ubi homo semper poterat esse illuminatus.

But where is that light itself? "That was the true light, which enlightens every man coming into this world." If every man coming, then John himself too. So he himself was enlightening the one by whom he wished to be pointed out. Let your Charity understand: he was coming to weak minds, to wounded hearts, to the gaze of a bleary-eyed soul. This is what he had come for. And how could the soul see what perfectly is? Just as it often happens that the sun, which we cannot see with our eyes, is known to have risen from some body that it lights up. For those who have sore eyes are able to see a wall lit up and brightened by the sun, or a mountain or a tree or something of the kind; and in the other thing that is lit up, the sunrise is shown to them, for the seeing of which they still have an eye too weak. So all those to whom Christ had come were too weak to see him: he shone on John; and through John's confession that he was shone upon and enlightened, not one who shines and enlightens, he who enlightens was known, he who brightens was known, he who fills was known. And who is he? "He who enlightens," it says, "every man coming into the world." For had man not withdrawn from there, he would not need to be enlightened; but he needs to be enlightened here precisely because he withdrew from there, where man could always have been enlightened.

John 1:9 (quotation, high confidence)

Notes and citation

Summary: As weak eyes see the sunrise only by its light on a wall or mountain, so men too weak to see Christ came to know him through John, whom he enlightened.

Quotation: John 1:9.

Notes on the original text

Digital text corrected (OCR slip in the digital text (-Ipse ergo → Ipse ergo); OCR slip in the digital text (a; iem → aciem); OCR slip in the digital text (eniiu → enim); OCR slip in the digital text (erantcum → erant eum); OCR slip in the digital text (idouci → idonei); OCR slip in the digital text (parictem → parietem); OCR slip in the digital text (plorumquc → plerumque); OCR slip in the digital text (rcces sit → recessit); OCR slip in the digital text (vidcie → videre)): -Ipse ergo → Ipse ergo; eniiu → enim; vidcie → videre; plorumquc → plerumque; idouci → idonei; parictem → parietem; a; iem → aciem; erantcum → erant eum; rcces sit → recessit.

Cite (SBL): Augustine, Tract. Ev. Jo. 2.7 (PL 35:1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-7). (abbreviation not yet checked)

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2.8PL 35:1391

Quid ergo? Si venit huc, ubi erat? In hoc mundo erat. Et hic erat, et huc venit: hic erat per divinitatem; huc venit per carnem: quia cum hic esset per divinitatem, ab stultis et caecis et iniquis videri non poterat. Ipsi iniqui tenebrae sunt de quibus dictum est, Lux lucet in tenebris, et tenebræ eum non comprehende runt. Ecce hic est et modo, et hic erat, et semper hic est; et nunquam recedit, nusquam rece dit. Opus est ut habeas unde videas quod tibi nun quam recedit; opus est ut tu non recedas ab eo qui nusquam recedit; opus est ut tu non deseras, et non desereris. Noli cadere, et non tibi occidet. Si tu fece ris casum, ille tibi facit occasum: si autem tu stas, præsens est tibi. Sed non stetisti: recordare unde ce cideris, unde te dejecit qui prior te cecidit. Dejecit enim te, non vi, non impulsu, sed voluntate tua. Si enim malo non consentires, stares, illuminatus ma neres. Modo autem quia jam cecidisti, et factus es saucius corde, unde videri illa lux potest, venit ad te talis qualem posses videre; et talem se hominem præbuit, ut ab homine quæreret testimonium. Ab ho mine quærit testimonium Deus, et Deus testem habet hominem; habet Deus testem hominem, sed propter hominem: tam infirmi sumus! Per lucernam quæri mus diem: quia lucerna dictus est ipse Joannes, Do mino dicente: Ille erat lucerna ardens et lucens, et vos voluistis exsultare ad horam in lumine ejus; ego autem habeo testimonium majus Joanne.

What then? If he came here, where was he? "He was in this world." He was both here and came here: he was here by his divinity, he came here by the flesh; because while he was here by his divinity, he could not be seen by the foolish and blind and wicked. These wicked are the darkness of which it was said, "The light shines in the darkness, and the darkness did not comprehend it." See, he is here now, and he was here, and he is always here; and he never withdraws, nowhere withdraws. You need something by which to see him who never withdraws from you; you need not to withdraw from him who withdraws nowhere; you need not to desert, and you will not be deserted. Do not fall, and he will not set for you. If you make a fall, he makes a setting for you; but if you stand, he is present to you. But you did not stand: remember from where you fell, from where he cast you down who fell before you. For he cast you down not by force, not by a push, but by your own will. For if you had not consented to evil, you would stand, you would remain enlightened. But now, because you have already fallen and have been wounded in the heart, by which that light can be seen, he came to you such as you could see; and he presented himself as such a man that he sought testimony from a man. God seeks testimony from a man, and God has a man as a witness; God has a man as a witness, but for man's sake: so weak are we! We look for the day by a lamp; for John himself was called a lamp, as the Lord says: "He was a burning and shining lamp, and you were willing to rejoice for an hour in his light; but I have a testimony greater than John's."

John 1:10 (quotation, high confidence) · John 1:5 (quotation, high confidence) · John 5:35 (quotation, high confidence) · John 5:36 (quotation, high confidence)

Notes and citation

Summary: Christ, always present by his divinity, came in the flesh to fallen and wounded humanity, even accepting a human witness, John the 'lamp', because of our weakness.

Quotations: John 1:10; John 1:5; John 5:35-36. The play on 'fall' and 'set' (casus, occasus) is Augustine's; a stray 'I' after 'potest' in the digital text is removed. The digital text reads 'tenebrae eum non comprehenderunt' here.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Joanne → Joanne.); OCR slip in the digital text (divinila tem → divinitatem); OCR slip in the digital text (habel → habet); OCR slip in the digital text (potest I, → potest,); OCR slip in the digital text (teslimonium → testimonium)): divinila tem → divinitatem; potest I, → potest,; teslimonium → testimonium; habel → habet; majus Joanne → majus Joanne..

Cite (SBL): Augustine, Tract. Ev. Jo. 2.8 (PL 35:1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-8). (abbreviation not yet checked)

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2.9PL 35:1391–1393

Ergo ostendit quia propter homines voluit per lucernam demonstrari ad fidem credentium, ut per ipsam lucernam inimici ejus confunderentur. Illi enim inimici qui illum tentabant, et dicebant, Dic nobis, In qua potestate ista facis? Interrogabo vos et ego, inquit, unum sermonem: dicite mihi, baptismus Joannis unde est de cœlo, an ab hominibus? Et turbati sunt, et dixe runt apud semetipsos, Si dixerimus de cœlo; dicturus est nobis, Quare ergo non credidistis illi? ( quia ille Chri sto perhibuerat testimonium, et dixerat, Non sum ego Christus, sed ille) Si autem ex hominibus dixerimus esse, timemus populum ne lapidet nos; quia tanquam prophetam habebant Joannem. Timentes lapi dationem, sed plus timentes veritatis confessionem, responderunt mendacium veritati; et mentita est ini quitas sibi. Dixerunt enim: Nescimus. Et Dominus, quia ipsi contra se clauserant, negando se scire quod noverant, nec ipse illis aperuit, quia non pulsaverunt. Dictum est enim: Pulsate, et aperietur vobis. Non solum autem illi non pulsa verunt, ut aperiretur; sed negando, ostium ipsum contra se obstruxerunt. Et ait eis Dominus: Nec ego dico vobis in qua potestate ista facio. Et confusi sunt per Joannem; impletumque in illis est, Paravi lucernam Christo meo; inimicos ejus induam confusione.

So he showed that for men's sake he willed to be pointed out by a lamp for the faith of believers, so that through that very lamp his enemies might be confounded. For those enemies who were testing him and saying, "Tell us, by what authority do you do these things?" he answered, "I too will ask you one question: tell me, the baptism of John, where is it from? From heaven or from men?" And they were troubled and said among themselves, "If we say 'From heaven,' he will say to us, 'Why then did you not believe him?'" (because John had borne witness to Christ and had said, "I am not the Christ, but he is") "But if we say it is from men, we fear the people, lest they stone us"; for they held John to be a prophet. Fearing stoning, but fearing more the confession of the truth, they answered the Truth with a lie, and iniquity lied to itself. For they said, "We do not know." And the Lord, since they had shut the door against themselves by denying that they knew what they knew, did not himself open to them, because they did not knock. For it has been said, "Knock, and it shall be opened to you." Yet not only did they not knock, that it might be opened; by denying, they blocked the very door against themselves. And the Lord said to them, "Neither do I tell you by what authority I do these things." And they were confounded through John; and in them was fulfilled, "I have prepared a lamp for my Christ; his enemies I will clothe with confusion."

Matt 21:23 (quotation, high confidence) · Matt 21:24 (quotation, high confidence) · Matt 21:25 (quotation, high confidence) · Matt 21:26 (quotation, high confidence) · Matt 21:27 (quotation, high confidence) · John 1:20 (quotation, high confidence) · Matt 7:7 (quotation, high confidence) · Ps 132:17 (131:17 LXX) (quotation, high confidence) · Ps 132:18 (131:18 LXX) (quotation, high confidence)

Notes and citation

Summary: When Christ's enemies refused to say whether John's baptism was from heaven, they were confounded through the 'lamp', John, as the Psalm foretold.

Quotations: Matt 21:23-27 (cf. Mark 11:27-33; Luke 20:1-8); John 1:20; Matt 7:7; Ps 132:17-18 (131:17-18 LXX/Vulg.).

Notes on the original text

Digital text corrected (OCR slip in the digital text (apcriretur → aperiretur); OCR slip in the digital text (apua → apud); OCR slip in the digital text (dcmonstrari → demonstrari); OCR slip in the digital text (hubebant → habebant); OCR slip in the digital text (illuin → illum); OCR slip in the digital text (llli → Illi); OCR slip in the digital text (lucernanl → lucernam); OCR slip in the digital text (plui → plus); OCR slip in the digital text (qnia → quia); OCR slip in the digital text (vobilin → vobis in)): dcmonstrari → demonstrari; lucernanl → lucernam; llli → Illi; illuin → illum; apua → apud; hubebant → habebant; plui → plus; qnia → quia; apcriretur → aperiretur; vobilin → vobis in.

Cite (SBL): Augustine, Tract. Ev. Jo. 2.9 (PL 35:1391–1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-9). (abbreviation not yet checked)

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2.10PL 35:1393

In mundo erat, et mundus per eum factus est. Ne putes quia sic erat in mundo, quomodo in mundo est terra, in mundo est coelum, in mundo est sol, luna et stellæ, in mundo arbores, pecora, homines. Non sic iste in mundo erat. Sed quomodo erat? Quo modo artifex, regens quod fecit. Non enim sic fecit, quomodo facit faber. Forinsecus est arca quam facit, et illa in alio loco posita est, cum fabricatur; et quamvis juxta sit, ipse alio loco sedet qui fabricat, et extrinsecus est ad illud quod fabricat: Deus au tem mundo infusus fabricat, ubique positus fabricat, et non recedit aliquo, non extrinsecus quasi versat molem quam fabricat. Præsentia majestatis facit quod facit; praesentia sua gubernat quod fecit. Sic ergo erat in mundo, quomodo per quem mundus factus est. Per ipsum enim mundus factus est, et mundus eum non cognovit.

"He was in the world, and the world was made through him." Do not think that he was in the world in the way that the earth is in the world, the sky is in the world, the sun, moon, and stars are in the world, trees, cattle, and men are in the world. He was not in the world in that way. How then was he? As the craftsman, ruling what he made. For he did not make it as a carpenter makes. The chest that the carpenter makes is outside him, and it is placed in another spot while it is being fashioned; and though it is close by, he who fashions it sits in another spot and is external to what he fashions. But God, poured into the world, fashions it; present everywhere, he fashions it; he does not withdraw anywhere, nor does he handle from outside, as it were, the mass that he fashions. By the presence of his majesty he makes what he makes; by his presence he governs what he made. So he was in the world as the one through whom the world was made. "For the world was made through him, and the world did not know him."

John 1:10 (quotation, high confidence)

Notes and citation

Summary: The Word is in the world not as one creature among others, nor as a craftsman outside his work, but as the Maker present everywhere, governing what he made.

Quotation: John 1:10.

Notes on the original text

Digital text corrected (OCR slip in the digital text (artifcx → artifex); OCR slip in the digital text (crat in nlundo → erat in mundo); OCR slip in the digital text (ct quamvis → et quamvis); OCR slip in the digital text (eat → est)): artifcx → artifex; ct quamvis → et quamvis; crat in nlundo → erat in mundo; factus eat, → factus est,.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 2.10 (PL 35:1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-10). (abbreviation not yet checked)

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2.11PL 35:1393

Quid est, mundus factus est per ipsum? Coelum, terra, mare et omnia quæ in eis sunt, mundus dici tur. Iterum alia significatione, dilectores mundi mun dus dicuntur. Mundus per ipsum factus est, et mundus eum non cognovit. Num enim caeli non cognoverunt Creatorem suum, aut Angeli non cognoverunt Creato rem suum, aut non cognoverunt Creatorem suum si dera, quem confitentur daemonia? Omnia undique te stimonium perhibuerunt. Sed qui non cognoverunt? Qui amando mundum dicti sunt mundus. Amando enim habitamus corde: amando autem, hoc appel lari meruerunt quod ille ubi habitabant. Quomodo di cimus, Mala est illa domus; aut, Bona est illa domus: non in illa quam dicimus malam, parietes accusamus; aut in illa quam dicimus bonam, parietes laudamus: sed malam domum, inhabitantes malos; et bonam do mum, inhabitantes bonos. Sic et mundum, qui inhabi tant amando mundum. Qui sunt? Qui diligunt mundum: ipsi enim corde habitant in mundo. Nam qui non dili gunt mundum, carne versantur in mundo; sed corde inhabitant coelum, sicut Apostolus dicit: Nostra au tem conversatio in cœlis est. Ergo mundus per eum factus est, et mundus eum non co gnovit.

What does "the world was made through him" mean? Heaven, earth, sea, and all that is in them are called the world. Again, in another sense, the lovers of the world are called the world. "The world was made through him, and the world did not know him." For did the heavens not know their Creator, or did the angels not know their Creator, or did the stars not know their Creator, whom the demons confess? All things on every side bore witness. But who did not know him? Those who, by loving the world, are called the world. For by loving we dwell with the heart; and by loving they have deserved to be called by the name of the place where they dwelt. Just as we say, "That house is bad," or, "That house is good": in the one we call bad we are not finding fault with the walls, nor in the one we call good are we praising the walls; but by a bad house we mean bad inhabitants, and by a good house good inhabitants. So too by "the world" we mean those who inhabit the world by loving it. Who are they? Those who love the world; for they dwell in the world with their heart. For those who do not love the world live in the world in the flesh, but dwell in heaven with their heart, as the apostle says, "But our citizenship is in heaven." So "the world was made through him, and the world did not know him."

John 1:10 (quotation, high confidence) · Phil 3:20 (quotation, high confidence) · Jas 2:19 (allusion, low confidence)

Notes and citation

Summary: 'The world' that did not know Christ means not heaven and earth, which bear witness to him, but those who dwell in the world by loving it.

Quotations: John 1:10; Phil 3:20; allusion to Jas 2:19 (the demons believe).

Notes on the original text

Digital text corrected (OCR slip in the digital text (Oinnia → Omnia); OCR slip in the digital text (dxmonia → daemonia); OCR slip in the digital text (eat → est)): factus eat, → factus est,; dxmonia → daemonia; Oinnia → Omnia.

Cite (SBL): Augustine, Tract. Ev. Jo. 2.11 (PL 35:1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-11). (abbreviation not yet checked)

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2.12PL 35:1393

In sua propria venit: quia omnia ista per eum facta sunt. Et sui eum non receperunt. Qui sui? Homi nes quos fecit. Judaei quos primitus fecit super omnes gentes esse. Quia aliae gentes idola adorabant, et daemonibus serviebant; ille autem populus natus erat de semine Abrahae: et ipsi maxime sui; quia et per carnem quam suscipere dignatus est, cognati. In sua propria venit, et sui eum non receperunt. Non recepe runt omnino, nullus recepit? Nullus ergo salvus fa ctus est? Nemo enim salvus fiet, nisi qui Christum re ceperit venientem.

"He came to his own": because all these things were made through him. "And his own did not receive him." Who are "his own"? The men he made; the Jews, whom he first made to be above all nations. For the other nations worshiped idols and served demons; but that people was born of the seed of Abraham, and they were his own most of all, because they were his kin also by the flesh that he deigned to take. "He came to his own, and his own did not receive him." Did they not receive him at all; did no one receive him? Was no one, then, saved? For no one will be saved except one who has received Christ when he comes.

John 1:11 (quotation, high confidence)

Notes and citation

Summary: 'His own' who did not receive Christ are the men he made, and above all the Jews, his kin by the flesh; yet not all rejected him.

Quotation: John 1:11. Augustine applies 'his own' especially to the Jews; translated as written. A stray section number '12' at the start of the digital text is removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (12 In sua → In sua); OCR slip in the digital text (Judaci → Judaei); OCR slip in the digital text (Ncmo → Nemo); OCR slip in the digital text (Nulius → Nullus); OCR slip in the digital text (die monibus → daemonibus); OCR slip in the digital text (per cum → per eum); OCR slip in the digital text (suscipcre → suscipere)): 12 In sua → In sua; per cum → per eum; Judaci → Judaei; die monibus → daemonibus; suscipcre → suscipere; Nulius → Nullus; Ncmo → Nemo.

Cite (SBL): Augustine, Tract. Ev. Jo. 2.12 (PL 35:1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-12). (abbreviation not yet checked)

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2.13PL 35:1393

Sed addidit: Quotquot autem receperunt eum. Quid eis praestitit? Magna benevolentia! Magna mi sericordia! Unicus natus est, et noluit manere unus. Multi homines cum filios non habuerint, peracta ætate adoptant sibi; et voluntate faciunt quod natura non potuerunt: hoc faciunt homines. Si autem aliquis habeat filium unicum, gaudet ad illum magis; quia solus omnia possessurus est, et non habebit qui cum eo dividat hæreditatem, ut pauperior remaneat. Non sic Deus: Unicum eumdem ipsum quem genuerat, et per quem cuncta creaverat, misit in hunc mundum, ut non esset unus, sed fratres haberet adoptatos. Non enim nos nati sumus de Deo, quomodo ille Uni genitus, sed adoptati per gratiam ipsius. Ille enim venit Unigenitus solvere peccata, quibus peccatis im plicabamur, ne adoptaret nos propter impedimentum eorum quos sibi fratres facere volebat, ipse solvit, et fecit cohaeredes. Sic enim dicit Apostolus, Si au tem filius, et hæres per Deum: et iterum, Hæredes quidem Dei, cohæredes autem Christi. Non timuit ille habere cohære des; quia hæreditas ejus non fit angusta, si multi possederint. Ubi ipsi certe illo possidente fiunt hæreditas ipsius, et ipse vicissim fit hæreditas ipsorum. Audi quomodo ipsi fiant hæreditas ipsius: Dominus dixit ad me, Filius meus es tu; ego hodie ge nui te. Postula a me, et dabo tibi gentes hæreditatem tuam. Ille quomodo fit hæreditas eorum? Dicit in Psalmo: Dominus pars hæreditatis meae et calicis mei. Et nos illum possideamus, et ipse nos possideat: ille nos possideat, sicut Domi nus; nos illum possideamus sicut salutem, nos possi deamus sicut lucem. Quid ergo dedit his qui recepe runt illum? Dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus: ut teneant lignum, et mare transeant.

But he added: "But as many as received him." What did he grant them? Great kindness! Great mercy! He was born the only one, and did not wish to remain alone. Many men, when they have no sons, adopt one for themselves when they are past the age, and by will do what they could not by nature: this is what men do. But if someone has an only son, he rejoices in him the more, because he alone will possess everything and will have no one to divide the inheritance with him, so as to leave him poorer. Not so God: that same only Son whom he had begotten, and through whom he had created all things, he sent into this world, so that he might not be alone but have adopted brothers. For we were not born of God as that Only-begotten was, but adopted by his grace. For the Only-begotten came to loose the sins in which we were entangled, lest, because of their hindrance, he should not adopt us; those whom he wished to make his brothers he himself set free and made co-heirs. For so the apostle says, "But if a son, then an heir through God"; and again, "Heirs indeed of God, and co-heirs with Christ." He was not afraid to have co-heirs, because his inheritance does not become narrow if many possess it. Indeed, with him as possessor they themselves become his inheritance, and he in turn becomes their inheritance. Hear how they become his inheritance: "The Lord said to me, You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance." How does he become their inheritance? It says in the Psalm, "The Lord is the portion of my inheritance and of my cup." Let us possess him, and let him possess us: let him possess us as Lord; let us possess him as salvation, let us possess him as light. What, then, did he give to those who received him? "He gave them power to become sons of God, to those who believe in his name": so that they may hold on to the wood and cross the sea.

John 1:12 (quotation, high confidence) · Gal 4:7 (quotation, high confidence) · Rom 8:17 (quotation, high confidence) · Ps 2:7 (quotation, high confidence) · Ps 2:8 (quotation, high confidence) · Ps 16:5 (15:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Unlike a human father who prefers an only son, God sent his only Son to make many adopted sons and co-heirs, who possess him as he possesses them.

Quotations: John 1:12; Gal 4:7; Rom 8:17; Ps 2:7-8; Ps 16:5 (15:5 LXX/Vulg.).

Notes on the original text

Digital text corrected (OCR slip in the digital text (Aposlolus → Apostolus); OCR slip in the digital text (Deum:et itc rum → Deum: et iterum); OCR slip in the digital text (Noa → Non); OCR slip in the digital text (Uti ipsi certc → Ubi ipsi certe); OCR slip in the digital text (eo rum 1 Dicit → eorum? Dicit); OCR slip in the digital text (filius non → filios non); OCR slip in the digital text (gcnucrat, ct → genuerat, et); OCR slip in the digital text (illc → ille); OCR slip in the digital text (inulti → multi); OCR slip in the digital text (mancre → manere); OCR slip in the digital text (mem et culicis → meae et calicis); OCR slip in the digital text (nalus → natus); OCR slip in the digital text (possidcamus → possideamus); OCR slip in the digital text (receperuut → receperunt); OCR slip in the digital text (remancat → remaneat); OCR slip in the digital text (tencant → teneant); OCR slip in the digital text (unas → unus)): receperuut → receperunt; nalus → natus; mancre → manere; filius non → filios non; remancat → remaneat; gcnucrat, ct → genuerat, et; unas → unus; adoptatos. Noa enim → adoptatos. Non enim; Aposlolus → Apostolus; Deum:et itc rum → Deum: et iterum; inulti → multi; Uti ipsi certc → Ubi ipsi certe; eo rum 1 Dicit → eorum? Dicit; mem et culicis → meae et calicis; illc → ille; possidcamus → possideamus; tencant → teneant.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 2.13 (PL 35:1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-13). (abbreviation not yet checked)

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2.14PL 35:1393–1395

Et quomodo illi nascuntur? Isti quia filii Dei fiunt et fratres Christi, utique nascuntur. Nam si non nas cuntur, filii quomodo esse possunt? Sed filii homi num nascuntur ex carne et sanguine, et ex voluntate viri, et ex complexo conjugii, Illi autem quomodo nascuntur? Qui non ex sanguinibus: tanquam maris et feminæ. Sanguina non est latinum: sed quia græce positum est pluraliter, maluit ille qui interpretabatur sic ponere, et quasi minus latine loqui secundum grammatices, et tamen explicare veritatem secundum auditum infirmorum. Si enim diceret sanguinem sin gulari numero, non explicaret quod volebat: ex san guinibus enim homines nascuntur maris et feminæ. Dicamus ergo, non timeamus ferulas grammaticorum; dum tamen ad veritatem solidam et certiorem perve niamus. Reprehendit qui intelligit, ingratus quia in tellexit. Non ex sanguinibus, neque ex voluntate car nis, neque ex voluntate viri. Carnem pro femina posuit: quia de costa cum facta esset, Adam dixit, Hoc nunc os de ossibus meis, et caro de carne mea; et Apostolus ait, Qui diligit uxorem suam, seipsum diligit; nemo enim unquam carnem suam odio habet. Ponitur ergo caro pro uxore, quomodo et aliquando spiritus pro marito. Quare? Quia ille regit, haec regitur: ille imperare debet, ista servire. Nam ubi caro imperat, et spiritus servit, perversa domus est. Quid pejus domo, ubi fe mina habet imperium super virum? Recta autem do mus, ubi vir imperat, femina obtemperat. Rectus ergo ipse homo, ubi spiritus imperat, caro servit.

And how are they born? Since they become sons of God and brothers of Christ, they are surely born. For if they are not born, how can they be sons? But the sons of men are born of flesh and blood, and of the will of a man, and of the embrace of marriage; how are these born? "Who were born not of bloods": as of male and female. Sanguina ("bloods") is not Latin; but because it is put in the plural in Greek, the translator preferred to put it so, and to speak less correct Latin, as it were, by the rules of grammar, and yet to explain the truth for the hearing of the weak. For if he had said "blood" in the singular, he would not have expressed what he wished: for men are born of the bloods of male and female. Let us say it, then, and not fear the grammarians' rods, so long as we arrive at solid and more certain truth. He who understands finds fault, ungrateful because he has understood. "Not of bloods, nor of the will of the flesh, nor of the will of a man." He put "flesh" for the woman; because when she had been made from the rib, Adam said, "This now is bone of my bones and flesh of my flesh"; and the apostle says, "He who loves his wife loves himself; for no one ever hated his own flesh." So "flesh" is put for wife, just as sometimes "spirit" is put for husband. Why? Because he rules and she is ruled; he ought to command, she to serve. For where the flesh commands and the spirit serves, the house is perverse. What is worse than a house where the woman has authority over the man? But that house is right where the man commands and the woman obeys. So that man himself is rightly ordered in whom the spirit commands and the flesh serves.

John 1:13 (quotation, high confidence) · Gen 2:23 (quotation, high confidence) · Eph 5:28 (quotation, high confidence) · Eph 5:29 (quotation, high confidence)

Notes and citation

Summary: Those born of God are not born 'of bloods' or the will of the flesh or of a man; Augustine defends the translator's plural 'bloods' and reads 'flesh' as wife and 'spirit' as husband.

Quotations: John 1:13; Gen 2:23; Eph 5:28-29. Augustine's remarks on authority in the household reflect his own view and are translated as written. The plural sanguinibus renders the Greek ex haimatōn. The digital text's '1111' is read Illi and 'mscuntur' nascuntur.

Notes on the original text

Digital text corrected (OCR slip in the digital text (1111 autem quomodo ei mscuntur → Illi autem quomodo nascuntur); OCR slip in the digital text (Istiquia → Isti quia); OCR slip in the digital text (babet → habet); OCR slip in the digital text (ei tamen → et tamen); OCR slip in the digital text (latiuc → latine); OCR slip in the digital text (luna → suam); OCR slip in the digital text (maris ct → maris et); OCR slip in the digital text (nenw → nemo); OCR slip in the digital text (obi → ubi); OCR slip in the digital text (po suut → posuit); OCR slip in the digital text (sic ponere, ct → sic ponere, et)): Istiquia → Isti quia; 1111 autem quomodo ei mscuntur → Illi autem quomodo nascuntur; maris ct → maris et; sic ponere, ct → sic ponere, et; latiuc → latine; ei tamen → et tamen; po suut → posuit; nenw → nemo; luna → suam; babet → habet; homo, obi spiritus → homo, ubi spiritus.

Topics: Marriage

Cite (SBL): Augustine, Tract. Ev. Jo. 2.14 (PL 35:1393–1395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-14). (abbreviation not yet checked)

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2.15PL 35:1395

Illi ergo non ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Ut autem homines na scerentur ex Deo, primo ex ipsis natus est Deus. Christus enim Deus, et Christus natus ex hominibus. Non quæsivit quidem nisi matrem in terra, quia jam patrem habebat in coelo: natus ex Deo, per quem ef ficeremur; et natus ex femina, per quem reficeremur. Noli ergo mirari, o homo, quia efficeris filius per gratiam, quia nasceris ex Deo secundum Verbum ejus. Prius ipsum Verbum voluit nasci ex homine, ut tu securus nascereris ex Deo, et diceres tibi: Non sine causa Deus nasci ex homine voluit, nisi quia ali cujus momenti me existimavit, ut immortalem me faceret, et pro me mortaliter nasceretur. Ideo cum dixisset, ex Deo nati sunt; quasi ne miraremur, et exhorreremus tantam gratiam, ut nobis incredi bile videretur quia homines ex Deo nati sunt, quasi securum te faciens, ait: Et Verbum caro factum est, et habitavit in nobis. Quid ergo miraris quia homines ex Deo nascuntur? Attende ipsum Deum natum ex ho minibus: Et Verbum caro factum est, et habitavit in nobis.

These, then, "were born not of the will of the flesh, nor of the will of a man, but of God." But in order that men might be born of God, God was first born of them. For Christ is God, and Christ was born of men. He sought only a mother on earth, because he already had a Father in heaven: born of God, through whom we might be made, and born of a woman, through whom we might be remade. Do not wonder, then, O man, that you become a son by grace, that you are born of God according to his Word. First the Word himself willed to be born of a man, so that you might be born of God with confidence and say to yourself: "Not without reason did God will to be born of a human being; it was because he thought me of some worth, to make me immortal and to be born mortally for me." That is why, when he had said, "were born of God," as if to keep us from wondering and shrinking back from such great grace, so that it seemed incredible to us that men were born of God, as if reassuring you, he says: "And the Word became flesh and dwelt among us." Why, then, do you wonder that men are born of God? Consider God himself born of men: "And the Word became flesh and dwelt among us."

John 1:13 (quotation, high confidence) · John 1:14 (quotation, high confidence)

Notes and citation

Summary: So that men might be born of God, God was first born of men: the Word became flesh, to assure us that our adoption is not incredible.

Quotations: John 1:13-14. 'Born of a human being' renders ex homine (of a human, not 'of a man' in the sense of a male).

Notes on the original text

Digital text corrected (OCR slip in the digital text (cxborreremus → exhorreremus); OCR slip in the digital text (ili ergo → Illi ergo); OCR slip in the digital text (reliceremur → reficeremur); OCR slip in the digital text (voluil → voluit); OCR slip in the digital text (volun inte → voluntate)): ili ergo → Illi ergo; volun inte → voluntate; reliceremur → reficeremur; voluil → voluit; cxborreremus → exhorreremus.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 2.15 (PL 35:1395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-15). (abbreviation not yet checked)

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2.16PL 35:1395

Quia vero Verbum caro factum est, et habitavit in nobis, ipsa nativitate collyrium fecit, unde terge rentur oculi cordis nostri, et possemus videre maje statem ejus per ejus humilitatem. Ideo factum est Verbum caro, et habitavit in nobis; sanavit oculos no stros: et quid sequitur? Et vidimus gloriam ejus. Gloriam ejus nemo posset videre, nisi carnis humilitate sanaretur. Unde non poteramus videre? Intendat ergo Charitas vestra, et videte quod dico. Irruerat homini quasi pulvis in oculum, irruerat terra, sauciaverat oculum, videre non poterat lucem: oculus iste sauciatus inungitur; terra sauciaverat erat, et terra illuc mittitur ut sanetur. Omnia enim collyria et medicamenta nihil sunt nisi de terra. De pulvere cæcatus es, de pulvere sanaris: ergo caro te caecaverat, caro te sanat. Carnalis enim anima facta erat consentiendo affectibus carnalibus; inde fuerat oculus cordis caecatus. Verbum caro factum est: medicus iste tibi fecit collyrium. Et quoniam sic venit ut de carne vilia car nis exstingueret, et de morte occideret mortem; ideo factum est in te, ut quoniam Verbum caro factum est, tu possis dicere, Et vidimus gloriam ejus. Qualem gloriam? Qualis factus est filius hominis? Illa humili tas ipsius est, non gloria ipsius. Sed quo perducta est acies hominis, curata per carnem? Vidimus, inquit, gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratia et veritate. De gratia et veritate alio loco ube rius in ipso Evangelio, si Dominus dignatus fuerit donare, tractabimus. Hæc nunc sufficiant, et aedifi camini in Christo, et confortamini in fide, et vigilate in bonis operibus: et a ligno nolite recedere, per quod possitis mare transire.

But because "the Word became flesh and dwelt among us," by his very birth he made an eye-salve with which the eyes of our heart might be cleansed, so that we might be able to see his majesty through his humility. That is why "the Word became flesh and dwelt among us": he healed our eyes. And what follows? "And we saw his glory." No one could see his glory unless he were healed by the humility of the flesh. Why could we not see? Let your Charity pay attention, then, and see what I mean. Something like dust had fallen into man's eye; earth had fallen into it, had wounded the eye, and it could not see the light. That wounded eye is anointed: earth had wounded it, and earth is put there to heal it. For all eye-salves and medicines are nothing but things made from earth. By dust you were blinded, by dust you are healed: so flesh had blinded you, flesh heals you. For the soul had become carnal by consenting to carnal desires; that is how the eye of the heart had been blinded. "The Word became flesh": that physician made you an eye-salve. And since he came in such a way as to extinguish the vices of the flesh by flesh, and to kill death by death, it was done in you, so that, because the Word became flesh, you can say, "And we saw his glory." What sort of glory? Such as he became as son of man? That is his humility, not his glory. But to what point was man's sight brought, once cured through the flesh? "We saw," he says, "his glory, glory as of the Only-begotten from the Father, full of grace and truth." We will treat of grace and truth more fully elsewhere in this same Gospel, if the Lord deigns to grant it. Let this be enough for now; and be built up in Christ, and be strengthened in faith, and be watchful in good works; and do not withdraw from the wood through which you can cross the sea.

John 1:14 (quotation, high confidence)

Notes and citation

Summary: The incarnation is an eye-salve made of 'earth': flesh that blinded us by carnal desire is healed by the Word made flesh, so that we can see his glory.

Quotation: John 1:14. Stray marks ('t', a split 'Glo- J'iam', a bullet) in the digital text are removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Carualis cnim → Carnalis enim); OCR slip in the digital text (Glo- J'iam → Gloriam); OCR slip in the digital text (Ula → Illa); OCR slip in the digital text (cae • catus → caecatus); OCR slip in the digital text (carnem i Vidimus → carnem? Vidimus); OCR slip in the digital text (crat → erat); OCR slip in the digital text (ejua → ejus); OCR slip in the digital text (fact.,. eat → factum est); OCR slip in the digital text (factum cat → factum est); OCR slip in the digital text (feeit → fecit); OCR slip in the digital text (humilitatem t. → humilitatem.); OCR slip in the digital text (iude → inde); OCR slip in the digital text (me. dicamenta → medicamenta); OCR slip in the digital text (nqp → non); OCR slip in the digital text (oculus iste. sauciatus → oculus iste sauciatus); OCR slip in the digital text (sauciatos → sauciaverat); OCR slip in the digital text (tactum est in te → factum est in te)): humilitatem t. → humilitatem.; fact.,. eat → factum est; Glo- J'iam → Gloriam; Unde nqp poteramus → Unde non poteramus; oculus iste. sauciatus → oculus iste sauciatus; sauciatos → sauciaverat; me. dicamenta → medicamenta; Carualis cnim → Carnalis enim; crat → erat; iude → inde; cae • catus → caecatus; feeit → fecit; tactum est in te → factum est in te; factum cat → factum est; ejua → ejus; hominis? Ula humili → hominis? Illa humili; carnem i Vidimus → carnem? Vidimus.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 2.16 (PL 35:1395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-16). (abbreviation not yet checked)

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Chapter 3

3.1PL 35:1395

Gratiam et veritatem Dei, qua plenus sanctis apparuit unigenitus Filius Dominus et Salvator noster Jesus Christus, distinguendam a Veteri Testamento, quoniam res est Novi Testamenti, suscepimus in nomine Domini, et vestræ Charitati promisimus. Adestote ergo intenti, ut et quantum capio, donet Deus, et quantum capitis, audiatis. Reliquum enim erit, ut si semen quod spargitur in cordibus vestris, non abs tulerint aves, nec spinae præfocaverint, nec æstus exusserit, accedente pluvia cohortationum quotidia narum, et cogitationibus vestris bonis quibus hoc agitur in corde, quod agitur in agro rastris, ut gleba frangatur, et semen operiatur et germinare possit: ut afferatis fructum, ad quem gaudeat et lætetur agricola. Si autem pro semine bono et pro pluvia bona, non fructum, sed spinas attuleri mus; nec semen accusabitur, nec pluvia erit in cri mine, sed spinis ignis debitus praeparatur.

The grace and truth of God, of which the only-begotten Son, our Lord and Savior Jesus Christ, appeared full to the saints, we have undertaken in the name of the Lord, and promised your Charity, to distinguish from the Old Testament, since it is a matter of the New Testament. Be attentive, then, so that God may grant as much as I can grasp, and you may hear as much as you can grasp. For the rest will depend on this: that if the birds have not carried off the seed sown in your hearts, nor the thorns choked it, nor the heat scorched it, then, with the rain of daily exhortations coming upon it, and your good thoughts, by which there is done in the heart what is done in the field with rakes, so that the clod is broken and the seed covered and able to sprout, you may bring forth fruit at which the farmer may rejoice and be glad. But if in return for good seed and good rain we bring forth not fruit but thorns, neither will the seed be accused nor the rain be blamed, but fire is prepared, as is due, for the thorns.

John 1:14 (allusion, high confidence) · John 1:17 (allusion, high confidence) · Matt 13:4 (allusion, high confidence) · Heb 6:8 (allusion, medium confidence)

Notes and citation

Summary: Augustine introduces his promised distinction between the Old Testament and the grace and truth of the New, urging his hearers to receive the word like good soil.

Allusions: John 1:14, 17; the parable of the sower (Matt 13:3-8); Heb 6:7-8 (thorns and fire).

Notes on the original text

Digital text corrected (OCR slip in the digital text (Adc stote → Adestote); OCR slip in the digital text (Vetcri → Veteri); OCR slip in the digital text (agi. tur → agitur); OCR slip in the digital text (ct semen → et semen); OCR slip in the digital text (uo mine → nomine)): Vetcri → Veteri; uo mine → nomine; Adc stote → Adestote; agi. tur → agitur; ct semen → et semen.

Cite (SBL): Augustine, Tract. Ev. Jo. 3.1 (PL 35:1395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-3-1). (abbreviation not yet checked)

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