Tractates on the Gospel of John 38.1–38.11
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).
Chapter 38
38.1PL 35:1675
Lectio sancti Evangelii quæ præcessit hodier nam, ita concluserat, quia locutus est docens in ga zophylacio Dominus, quæ voluit, et quæ audistis: et nemo apprehendit eum, quia nondum venerat hora ejus. Hinc disputatum est dominico die, quod ipse donare dignatus est. Intimavimus Chari tati vestræ quare dictum sit, Nondum venerat hora ejus; ne positum Christum sub aliqua necessitate fatali ulla impietas auderet improbe suspicari. Non dum enim venerat hora qua ex ordine suo, secun dum ea quæ prædicta sunt de illo, non mori cogeretur invitus, sed occideretur paratus.
The reading of the holy Gospel that preceded today's had ended thus: that the Lord, teaching in the treasury, spoke what he willed and what you heard; “and no one seized him, because his hour had not yet come.” On this there was a discussion on the Lord's day, as he himself deigned to grant. We pointed out to your Charity why it was said, “His hour had not yet come”: lest any impiety dare wickedly to suspect that Christ was placed under some necessity of fate. For the hour had not yet come at which, in its order, according to the things foretold of him, he would not be compelled to die unwilling, but would be killed ready.
John 8:20 (quotation, high confidence)
Notes and citation
Summary: Augustine recalls that Christ's “hour” meant no fated necessity but the time at which he would be killed willingly.
- John 8:20 is quoted. The digital text's stray angle bracket is removed.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (C'X ordine → ex ordine); OCR slip in the digital text (Chari tau → Chari tati); OCR slip in the digital text (Ilinc disputatum cst → Hinc disputatum est); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (dignatus cst → dignatus est); OCR slip in the digital text (necessitate < fatali → necessitate fatali); OCR slip in the digital text (nou mori → non mori); OCR slip in the digital text (quarc → quare); OCR slip in the digital text (sancii Evangelii qux præcessit hudicr nam, ila → sancti Evangelii quæ præcessit hodier nam, ita); OCR slip in the digital text (secun d nn ca → secun dum ea)): sancii Evangelii qux præcessit hudicr nam, ila → sancti Evangelii quæ præcessit hodier nam, ita; Ilinc disputatum cst → Hinc disputatum est; dignatus cst → dignatus est; Chari tau → Chari tati; quarc → quare; necessitate < fatali → necessitate fatali; cnim → enim; C'X ordine → ex ordine; secun d nn ca → secun dum ea; nou mori → non mori.
Topics: Christology
Cite (SBL): Augustine, Tract. Ev. Jo. 38.1 (PL 35:1675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-1). (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.
38.2PL 35:1675
Modo autem de ipsa passione sua, quæ posita erat non in ejus necessitate, sed potestate, locutus est Judæis dicens: Ego vado. Christo enim Domino mors profectio fuit illo unde venerat, et unde non discesserat. Ego, inquit, vado, et quæretis me: non desiderio, sed odio. Nam illum posteaquam abscessit ab oculis hominum, inquisierunt et qui oderant et qui amabant: illi persequendo, illi habere cupiendo. In Psalmis ait ipse Dominus per prophetam, Periit fuga a me, et non est qui requirat animam meam: et iterum ait alio loco in Psalmo, Confun dantur et revereantur requirentes animam meam. Culpavit qui non requirerent, damnavit qui requirerent. Malum est enim non quærere animam Christi, sed quomodo eam quæsierunt discipuli; et malum est quærere animam Christi, sed quomodo eam Judæi quæsierunt: illi enim ut haberent, isti ut perderent. Denique isti quia sic quærebant more illo, corde perverso, quid secutus adjunxit? Quæretis me; et, ne putetis quia bene me quæretis, in peccato vestro moriemini. Hoc est Christum male quærere, in peccato suo mori: hoc est illum odisse, per quem posset so lum salvus esse. Cum enim homines quorum spes in Deo est, non debeant mala reddere nec pro malis, reddebant isti mala pro bonis. Prænuntiavit ergo illis Dominus, dixitque sententiam præscius, quod in suo peccato morerentur. Deinde adjungit: Quo ego vado, vos non potestis venire. Hoc et discipulis alio loco dixit; nec tamen eis dixit, In peccato vestro morie mini. Quid autem dixit? Quod et istis: Quo ego vado, vos venire non potestis. Non abstulit spem, sed prædixit dilationem. Quando enim hoc discipulis Dominus loquebatur, tunc non poterant venire quo ille ibat, sed postea venturi erant: isti autem nunquam, quibus præscius dixit, In peccato vestro moriemini.
But now he spoke to the Jews about his passion itself, which was placed not in his necessity but in his power, saying, “I go away.” For to Christ the Lord, death was a setting out to the place from which he had come and from which he had not departed. “I go away,” he says, “and you will seek me”: not with desire, but with hatred. For after he went away from the eyes of men, both those who hated and those who loved sought him: the former by persecuting, the latter by longing to have him. In the Psalms the Lord himself says through the prophet, “Flight has perished from me, and there is no one who seeks my soul”; and again he says in another place in a Psalm, “Let them be confounded and put to shame who seek my soul.” He blamed those who did not seek, he condemned those who sought. For it is evil not to seek Christ's soul, but in the way the disciples sought it; and it is evil to seek Christ's soul, but in the way the Jews sought it: the former that they might have it, the latter that they might destroy it. Finally, because these men sought in that way, with a perverse heart, what did he go on to add? “You will seek me”; and, lest you think that you will seek me well, “you will die in your sin.” This is to seek Christ badly: to die in one's sin; this is to hate him through whom alone one could be saved. For whereas men whose hope is in God ought not to return evil even for evil, these men were returning evil for good. So the Lord foretold to them, and with foreknowledge pronounced the sentence, that they would die in their sin. Then he adds, “Where I am going, you cannot come.” He said this to the disciples too in another place; yet he did not say to them, “You will die in your sin.” What did he say? What he said to these: “Where I am going, you cannot come.” He did not take away hope, but foretold delay. For when the Lord was saying this to the disciples, they could not then come where he was going, but they were to come afterward; but these never, to whom with foreknowledge he said, “You will die in your sin.”
John 8:21 (quotation, high confidence) · Ps 142:4 (141:5 LXX) (quotation, high confidence) · Ps 40:14 (39:15 LXX) (quotation, high confidence) · John 13:33 (allusion, high confidence) · John 13:36 (allusion, medium confidence)
Notes and citation
Summary: Christ's enemies would seek him with hatred and die in their sin; the disciples, told likewise that they could not come, were promised only delay.
- John 8:21, Ps 142:4 (141:5 LXX), Ps 40:14 (39:15 LXX; compare Ps 35:4), and John 13:33, 36 are quoted or alluded to. Augustine's statements about the Jews addressed in the Gospel are translated as written.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (Iloc → Hoc); OCR slip in the digital text (Pranuntiavit → Prænuntiavit); OCR slip in the digital text (Quod ei istis: Quo ego rado. → Quod et istis: Quo ego vado,); OCR slip in the digital text (Quæretis me t et → Quæretis me; et); OCR slip in the digital text (cis dixit → eis dixit); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (crat nou in ejus neccesitate, seu potestate → erat non in ejus necessitate, sed potestate); OCR slip in the digital text (csse → esse); OCR slip in the digital text (ct iterum → et iterum); OCR slip in the digital text (cuiun → enim); OCR slip in the digital text (divitquc → dixitque); OCR slip in the digital text (earn → eam); OCR slip in the digital text (homincs → homines); OCR slip in the digital text (ili habere cupendo → illi habere cupiendo); OCR slip in the digital text (malum cst quærere animam Chrisii → malum est quærere animam Christi); OCR slip in the digital text (more italo → more illo); OCR slip in the digital text (nec' pro → nec pro); OCR slip in the digital text (p steaquam → posteaquam); OCR slip in the digital text (pecculo → peccato); OCR slip in the digital text (pur quem → per quem); OCR slip in the digital text (reqniral → requirat); OCR slip in the digital text (stad postea → sed postea)): crat nou in ejus neccesitate, seu potestate → erat non in ejus necessitate, sed potestate; cuiun → enim; p steaquam → posteaquam; ili habere cupendo → illi habere cupiendo; reqniral → requirat; ct iterum → et iterum; cnim → enim; earn → eam; malum cst quærere animam Chrisii → malum est quærere animam Christi; more italo → more illo; Quæretis me t et → Quæretis me; et; Iloc → Hoc; pur quem → per quem; csse → esse; homincs → homines; nec' pro → nec pro; Pranuntiavit → Prænuntiavit; divitquc → dixitque; cis dixit → eis dixit; Quod ei istis: Quo ego rado. → Quod et istis: Quo ego vado,; stad postea → sed postea; pecculo → peccato.
Cite (SBL): Augustine, Tract. Ev. Jo. 38.2 (PL 35:1675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-2). (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.
38.3PL 35:1675
His autem auditis verbis, quomodo solent car nalia cogitantes, et secundum carnem judicantes, et totum carnaliter audientes atque sapientes, dixerunt: Numquid interficiet semetipsum; quia dixit, Quo ego vado, vos non potestis venire? Stulta verba, et omnino insipientiæ plena. Quid enim? non poterant illo venire quo ille perrexisset, si interficeret semetipsum? Num quid ipsi non erant morituri? Quid est ergo, Numquid interficiet semetipsum; quia dixit, Quo ego vado, vos non potestis venire? Si de morte hominis diceret, quis homo non moritur? Ergo quo ego vado dixit, non quomodo itur ad mortem, sed quo ibat ipse post mortem. Illi itaque non intelligentes, ista responderunt.
When they had heard these words, as those who think carnally are wont, and judge according to the flesh, and hear and understand everything carnally, they said, “Will he kill himself, because he said, Where I am going, you cannot come?” Foolish words, and altogether full of folly. For what? Could they not go where he had gone, if he killed himself? Were they themselves not going to die? What, then, is “Will he kill himself, because he said, Where I am going, you cannot come?” If he were speaking of the death of man, what man does not die? So he said “where I am going” not of how one goes to death, but of where he himself was going after death. They, then, not understanding, answered these things.
John 8:22 (quotation, high confidence)
Notes and citation
Summary: Thinking carnally, the Jews supposed Christ meant to kill himself, though all men die; he meant where he would go after death.
- John 8:22 is quoted.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (Ilis → His); OCR slip in the digital text (Numquid' interficiet → Numquid interficiet); OCR slip in the digital text (atquc → atque); OCR slip in the digital text (car uca → car nalia); OCR slip in the digital text (cl totum → et totum); OCR slip in the digital text (ct secunJum → et secundum); OCR slip in the digital text (cuim? nun poterant ilio → enim? non poterant illo); OCR slip in the digital text (non cum itur → non quomodo itur); OCR slip in the digital text (nun potes is → non potestis); OCR slip in the digital text (t'ado, vos nan → vado, vos non)): Ilis → His; car uca → car nalia; ct secunJum → et secundum; cl totum → et totum; atquc → atque; t'ado, vos nan → vado, vos non; cuim? nun poterant ilio → enim? non poterant illo; Numquid' interficiet → Numquid interficiet; nun potes is → non potestis; non cum itur → non quomodo itur.
Cite (SBL): Augustine, Tract. Ev. Jo. 38.3 (PL 35:1675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-3). (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.
38.4PL 35:1675–1677
Et Dominus ad eos qui terram sapiebant, quid ait? Et dicebat eis: Vos de deorsum estis. Ideo terram sapitis, quia sicut serpentes terram manducatis. Quid est, terram manducatis? Terrenis pascimini, terrenis delectamini, terrenis inhiatis, sursum cor non habe tis. Vos de deorsum estis: ego de supernis sum. Vos de mundo hoc estis: ego non sum de hoc mundo. Quo modo enim erat de mundo, per quem factus est mundus? Omnes de mundo post mundum; quia prius mundus, et sic homo de mundo: prius autem Chri stus, deinde mundus; quoniam ante mundum Chri stus, ante Christum nihil: quia in principio erat Ver bum; omnia per ipsum facta sunt. Sic ergo erat ille de supernis. De quibus supernis? De aere? Absit: ibi et aves volitant. De cœlo quod videmus? Et hoc absit; ibi et stellae et sol et luna circumeunt. De Angelis? Neque hoc intelligatis: per illum et An geli facti sunt, per quem omnia facta sunt. De quibus ergo supernis Christus? Ab ipso Patre. Nihil illo Deo superius, qui Verbum genuit æquale sibi, coæternum sibi, unigenitum, sine tempore, per quem conderet tempora. Sic ergo accipe Christum de supernis, ut excedas cogitatione tua omne quod factum est; uni versam omnino creaturam, omne corpus, omnem conditum spiritum, omnem rem quoquo modo mu tabilem: totum excede, sicut excessit Joannes, ut contingeret, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.
And what does the Lord say to those who savored the earth? “And he said to them, You are from below.” That is why you savor the earth: because like serpents you eat earth. What is “you eat earth”? You feed on earthly things, you delight in earthly things, you gape after earthly things; you do not have your heart lifted up. “You are from below; I am from above. You are of this world; I am not of this world.” For how was he of the world, through whom the world was made? All are of the world after the world; for first the world, and so man is of the world. But first Christ, then the world; since before the world was Christ; before Christ, nothing: because “in the beginning was the Word; all things were made through him.” So in this way he was from above. From what above? From the air? Far from it: there birds too fly. From the sky that we see? Far from it too: there stars and sun and moon go round. From the angels? Do not understand this either: through him the angels too were made, through whom all things were made. From what above, then, is Christ? From the Father himself. Nothing is higher than that God, who begot a Word equal to himself, coeternal with himself, only-begotten, without time, through whom he might found times. So take Christ as from above in such a way that in your thought you go beyond all that has been made: the whole creation altogether, every body, every created spirit, everything changeable in any way. Go beyond all, as John went beyond, so as to reach “In the beginning was the Word, and the Word was with God, and the Word was God.”
John 8:23 (quotation, high confidence) · Gen 3:14 (allusion, medium confidence) · John 1:1 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: Those who savor earthly things are “from below”; Christ is “from above,” not from sky or angels but from the Father, before all creation.
- John 8:23 and John 1:1–3 are quoted; Gen 3:14 (the serpent eating dust) is alluded to.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (De acre → De aere); OCR slip in the digital text (Deus crat → Deus erat); OCR slip in the digital text (Ncquc → Neque); OCR slip in the digital text (accipc → accipe); OCR slip in the digital text (alis: ego nun sum → estis: ego non sum); OCR slip in the digital text (cis: Vos de dcorsum → eis: Vos de deorsum); OCR slip in the digital text (creaturam R omne curpus → creaturam, omne corpus); OCR slip in the digital text (cxced is → excedas); OCR slip in the digital text (ergoerat → ergo erat); OCR slip in the digital text (ilium → illum); OCR slip in the digital text (pcr ipsum farta → per ipsum facta); OCR slip in the digital text (qnem → quem); OCR slip in the digital text (voHtant → volitant)): cis: Vos de dcorsum → eis: Vos de deorsum; alis: ego nun sum → estis: ego non sum; qnem → quem; pcr ipsum farta → per ipsum facta; ergoerat → ergo erat; De acre → De aere; voHtant → volitant; Ncquc → Neque; ilium → illum; accipc → accipe; cxced is → excedas; creaturam R omne curpus → creaturam, omne corpus; Deus crat → Deus erat.
Topics: Christology
Cite (SBL): Augustine, Tract. Ev. Jo. 38.4 (PL 35:1675–1677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-38-4) · Report an error
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.
38.5PL 35:1677
Ego ergo, inquit, de supernis sum. Vos de hoc mundo estis: ego non sum de hoc mundo. Dixi ergo vobis quia moriemini in peccatis vestris. Exposuit nobis, fratres, quid intelligi voluerit, Vos de hoc mundo estis. Ideo quippe dixit, Vos de hoc mundo estis, quia pec catores erant, quia iniqui erant, quia infideles erant, quia terrena sapiebant. Nam quid vobis videtur de sanctis Apostolis? Quantum intererat inter Judæos et Apostolos? Quantum inter tenebras et lucem, quantum inter fidem et infidelitatem, quantum inter pietatem et impietatem, quantum inter spem et de sperationem, quantum inter charitatem et cupidita tem: multum ergo intererat. Quid ergo? quia tantum intererat, Apostoli de mundo non erant? Si cogites quomodo nati sint, et unde venerint; quia omnes ex Adam venerant, de hoc mundo erant. Sed quid eis ait ipse Dominus? Ego vos de mundo elegi. Qui ergo de mundo erant, facti sunt non de mundo, et pertinere cœperunt ad eum per quem factus est mundus. Isti autem remanserunt esse de mundo, quibus dictum est, Moriemini in peccatis vestris.
“I, then,” he says, “am from above. You are of this world; I am not of this world. So I said to you that you will die in your sins.” He has explained to us, brothers, what he wished to be understood by “You are of this world.” For he said “You are of this world” because they were sinners, because they were wicked, because they were unbelievers, because they savored earthly things. For what do you think of the holy apostles? How great a difference was there between the Jews and the apostles? As great as between darkness and light, as great as between faith and unbelief, as great as between piety and impiety, as great as between hope and despair, as great as between love and greed: the difference was great. What then? Because the difference was so great, were the apostles not of the world? If you consider how they were born and where they came from, since all had come from Adam, they were of this world. But what does the Lord himself say to them? “I have chosen you out of the world.” Those, then, who were of the world were made not of the world, and began to belong to him through whom the world was made. But those remained of the world to whom it was said, “You will die in your sins.”
John 8:23 (quotation, high confidence) · John 8:24 (quotation, high confidence) · John 15:19 (quotation, high confidence)
Notes and citation
Summary: The apostles, born of Adam, were of the world but chosen out of it; the unbelievers remained of the world and would die in their sins.
- John 8:23–24 and John 15:19 are quoted.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (Apostoios → Apostolos); OCR slip in the digital text (Nain → Nam); OCR slip in the digital text (crgo → ergo); OCR slip in the digital text (ct de sperationem → et de sperationem); OCR slip in the digital text (cupidita tom → cupidita tem); OCR slip in the digital text (elogi '. → elegi.); OCR slip in the digital text (facti sul non de muudo, et pertintc → facti sunt non de mundo, et pertinere); OCR slip in the digital text (hoe mundo → hoc mundo); OCR slip in the digital text (mundus Isti → mundus. Isti); OCR slip in the digital text (paccatis → peccatis); OCR slip in the digital text (peccatU → peccatis); OCR slip in the digital text (qnia → quia); OCR slip in the digital text (qui:. pec c tores → quia pec catores); OCR slip in the digital text (quibas → quibus)): hoe mundo → hoc mundo; paccatis → peccatis; qui:. pec c tores → quia pec catores; Nain → Nam; Apostoios → Apostolos; ct de sperationem → et de sperationem; cupidita tom → cupidita tem; qnia → quia; elogi '. → elegi.; crgo → ergo; facti sul non de muudo, et pertintc → facti sunt non de mundo, et pertinere; mundus Isti → mundus. Isti; quibas → quibus; peccatU → peccatis.
Cite (SBL): Augustine, Tract. Ev. Jo. 38.5 (PL 35:1677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-38-5) · Report an error
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.
38.6PL 35:1677
Nemo ergo dicat, fratres, De hoc mundo non sum. Quisquis es homo, de hoc mundo es: sed venit ad te qui fecit mundum, et liberavit te de hoc mundo. Si delectat te mundus, semper vis esse immundus; si autem jam non te delectat hic mundus, jam tu es mundus. Verumtamen si per aliquam infirmitatem adhuc te delectat mundus, habitet in te qui mundat, et eris mundus. Si autem fueris mundus, non rema nebis in mundo, nec audies quod audierunt Judæi, Moriemini in peccatis vestris. Omnes enim cum peccato nati sumus; omnes vivendo ad id quod nati eramus addidimus, magisque de mundo facti sumus, quam tunc quando de parentibus nostris nati sumus. Et ubi es semus, si ille non veniret, qui non habebat omnino peccatum, ut solveret omne peccatum? In quem Judæi quia non credebant, merito audierunt, Morie mini in peccatis vestris: quia non habere peccatum nullo modo potuistis, qui cum peccato nati estis, sed tamen si in me, inquit, credideritis, cum peccato qui dem nati estis, sed in peccato vestro morituri non estis. Tota ergo infelicitas Judæorum ipsa erat, non peccatum habere, sed in peccatis mori. Hoc est quod debet fugere omnis christianus: propter hoc ad Baptismum curritur; propter hoc qui ægritudine vel aliunde periclitantur, sibi desiderant subveniri; pro pter hoc etiam sugens parvulus a matre piis manibus ad Ecclesiam fertur, ne sine Baptismo exeat, et in peccato quo natus est moriatur. Infelicissima con ditio; misera sors istorum, qui de ore veridico au dierunt, In peccatis vestris moriemini.
Let no one, then, say, brothers, “I am not of this world.” Whoever you are, as a man you are of this world; but he who made the world has come to you and set you free from this world. If the world delights you, you always want to be unclean; but if this world no longer delights you, you are now clean. Yet if through some weakness the world still delights you, let him who cleanses dwell in you, and you will be clean. And if you are clean, you will not remain in the world, nor will you hear what the Jews heard, “You will die in your sins.” For we were all born with sin; all of us by living have added to what we were born with, and have been made more of the world than we were when we were born of our parents. And where would we be if he had not come who had no sin at all, to loose all sin? Because the Jews did not believe in him, they deservedly heard, “You will die in your sins”: for you could in no way be without sin, you who were born with sin; but yet if you believe in me, he says, you were indeed born with sin, but you will not die in your sin. So the whole unhappiness of the Jews was this: not to have sin, but to die in sins. This is what every Christian ought to flee; for this reason people run to baptism; for this reason those who are in danger from sickness or otherwise desire to be helped; for this reason even the nursing infant is carried to the Church by its mother's pious hands, lest it go out without baptism and die in the sin in which it was born. Most unhappy condition, wretched lot of those who heard from the truthful mouth, “You will die in your sins.”
John 8:24 (quotation, high confidence)
Notes and citation
Summary: All are born with sin and add to it; what Christians flee, by hastening to baptism even for infants, is to die in sin, as the unbelievers were told they would.
- John 8:24 is quoted. Augustine plays on mundus (“world”) and mundus (“clean”). His teaching on original sin and on infant baptism is translated as written.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (Judærum ipsa crat, non, → Judæorum ipsa erat, non); OCR slip in the digital text (ct cris → et eris); OCR slip in the digital text (ct liberavit → et liberavit); OCR slip in the digital text (cxeat; → exeat,); OCR slip in the digital text (dclectat → delectat); OCR slip in the digital text (debct → debet); OCR slip in the digital text (habcre → habere); OCR slip in the digital text (in, peccatis vestris.Omnes enim com → in peccatis vestris. Omnes enim cum); OCR slip in the digital text (inanibus → manibus); OCR slip in the digital text (nee audies → nec audies); OCR slip in the digital text (nun credebant → non credebant); OCR slip in the digital text (os homo, de boc mundo cs → es homo, de hoc mundo es); OCR slip in the digital text (peccatum I, ut solveret omnc → peccatum, ut solveret omne); OCR slip in the digital text (qnod nati cramus → quod nati eramus); OCR slip in the digital text (qui dein → qui dem); OCR slip in the digital text (subvcuiri → subveniri); OCR slip in the digital text (tc delectat → te delectat); OCR slip in the digital text (veridioo au dicrunt → veridico au dierunt); OCR slip in the digital text (vostro → vestro)): os homo, de boc mundo cs → es homo, de hoc mundo es; ct liberavit → et liberavit; dclectat → delectat; tc delectat → te delectat; ct cris → et eris; nee audies → nec audies; in, peccatis vestris.Omnes enim com → in peccatis vestris. Omnes enim cum; qnod nati cramus → quod nati eramus; peccatum I, ut solveret omnc → peccatum, ut solveret omne; nun credebant → non credebant; habcre → habere; qui dein → qui dem; vostro → vestro; Judærum ipsa crat, non, → Judæorum ipsa erat, non; debct → debet; subvcuiri → subveniri; inanibus → manibus; cxeat; → exeat,; veridioo au dicrunt → veridico au dierunt.
Topics: Baptism
Cite (SBL): Augustine, Tract. Ev. Jo. 38.6 (PL 35:1677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-6). (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.
38.7PL 35:1677
Unde tamen hoc eis contingat, exponit: Si mihi non credideritis quia ego sum, moriemini in peccatis vestris. Credo, fratres, in illa multitudine quæ Domi num audiebat, et eos fuisse qui credituri erant. Quasi autem in omnes processerat severissima illa sententia, In peccato vestro moriemini; ac per hoc et illis qui credituri erant, spes erat ablata: illi sæviebant, illi timebant; imo non timebant, sed jam desperabant. Revocavit eos in spem; adjunxit enim, Si non credi deritis quia ego sum, moriemini in peccatis vestris. Ergo si credideritis quia ego sum, non moriemini in peccatis vestris. Reddita est spes desperantibus, excitatio facta est dormientibus, cordibus evigilave runt: inde plurimi crediderunt, sicut Evangelii ipsius consequentia testantur. Erant enim illic membra Christi, quæ nondum adhæserant corpori Christi: et in illo populo a quo crucifixus est, a quo in ligno suspensus est, a quo pendens irrisus est, a quo lancea vulneratus est, a quo felle et aceto potatus est, erant membra Christi, pro quibus dixit, Pater, ignosce illis, quia nesciunt quid faciunt. Quid autem converso non ignoscitur, si fusus Christi sanguis ignoscitur? Quis homicida desperet, si in spem redditus est a quo etiam Christus occisus est? Crediderunt inde multi; donatus est eis sanguis Christi, ut magis eum biberent quo liberarentur, quam rei de illo effuso tenerentur: quis desperet? Et si in cruce latro salvatus est, ante pau lulum homicida, post paululum accusatus, con victus, damnatus, suspensus, liberatus; noli mirari. Ubi convictus, ibi damnatus: sed ibi liberatus, ubi mutatus. In hoc ergo populo cui Dominus loquebatur, erant qui in peccato suo fuerant morituri: erant etiam qui in ipsum qui loquebatur, fuerant credituri, et ab omni peccato liberandi.
Yet he explains why this befalls them: “If you do not believe that I am, you will die in your sins.” I believe, brothers, that in that multitude which heard the Lord there were also those who were going to believe. But that most severe sentence, “You will die in your sin,” had gone out as it were against all; and so even for those who were going to believe, hope had been taken away. The others raged; these feared; or rather they did not fear but were already despairing. He called them back to hope; for he added, “If you do not believe that I am, you will die in your sins.” So, if you believe that I am, you will not die in your sins. Hope was given back to the despairing; the sleeping were roused; they awoke in their hearts. From this very many believed, as the sequel of the Gospel itself testifies. For there were there members of Christ which had not yet cleaved to the body of Christ; and in that people by whom he was crucified, by whom he was hung on the tree, by whom he was mocked as he hung, by whom he was wounded with a lance, by whom he was given gall and vinegar to drink, there were members of Christ, for whom he said, “Father, forgive them, for they do not know what they are doing.” What is not forgiven to one who turns, if the shed blood of Christ is forgiven? What murderer should despair, if he was restored to hope by whom even Christ was killed? Many believed from there; the blood of Christ was granted to them, so that they might rather drink it to be set free than be held guilty of shedding it. Who should despair? And if the robber was saved on the cross, a murderer a little before, a little after accused, convicted, condemned, hanged, set free, do not wonder. Where he was convicted, there he was condemned; but there he was set free where he was changed. In this people, then, to whom the Lord was speaking, there were those who were to die in their sin; there were also those who were to believe in the very one who was speaking, and to be freed from all sin.
John 8:24 (quotation, high confidence) · John 8:30 (allusion, high confidence) · John 19:34 (allusion, high confidence) · Luke 23:34 (quotation, high confidence) · Luke 23:43 (allusion, high confidence)
Notes and citation
Summary: “If you do not believe that I am” restored hope to those who would believe; even those who shed Christ's blood could be forgiven, as the robber was saved on the cross.
- John 8:24, John 8:30, and Luke 23:34 are quoted; the passion narrative (John 19:34; Matt 27:34) and Luke 23:40–43 are alluded to. Augustine calls the penitent robber a murderer; translated as written.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (Christ:, → Christi,); OCR slip in the digital text (Crdo → Credo); OCR slip in the digital text (cis sanguis → eis sanguis); OCR slip in the digital text (cos fuisse → eos fuisse); OCR slip in the digital text (credi-l dentis → credi deritis); OCR slip in the digital text (credidei unt → crediderunt); OCR slip in the digital text (ct ah omni → et ab omni); OCR slip in the digital text (ctiam → etiam); OCR slip in the digital text (desreramibus, cxcilatio facta cst dormieutibus, cordibu. evigilave → desperantibus, excitatio facta est dormientibus, cordibus evigilave); OCR slip in the digital text (el in illu → et in illo); OCR slip in the digital text (euim → enim); OCR slip in the digital text (fu us → fusus); OCR slip in the digital text (huo non → imo non); OCR slip in the digital text (iilis → illis); OCR slip in the digital text (iliis → illis); OCR slip in the digital text (in ligai, suspensus → in ligno suspensus); OCR slip in the digital text (iu peccato → in peccato); OCR slip in the digital text (libcrareutur → liberarentur); OCR slip in the digital text (min! non → mihi non); OCR slip in the digital text (occisus cst → occisus est); OCR slip in the digital text (peccatis vestris. I Ergo → peccatis vestris. Ergo); OCR slip in the digital text (potatus usi, crant → potatus est, erant); OCR slip in the digital text (salvatIs esi, ame → salvatus est, ante); OCR slip in the digital text (sententia,, In → sententia, In); OCR slip in the digital text (uhi mutatus → ubi mutatus); OCR slip in the digital text (uoti mirari → noli mirari)): min! non → mihi non; Crdo → Credo; cos fuisse → eos fuisse; sententia,, In → sententia, In; iliis → illis; huo non → imo non; euim → enim; credi-l dentis → credi deritis; peccatis vestris. I Ergo → peccatis vestris. Ergo; desreramibus, cxcilatio facta cst dormieutibus, cordibu. evigilave → desperantibus, excitatio facta est dormientibus, cordibus evigilave; credidei unt → crediderunt; Christ:, → Christi,; el in illu → et in illo; in ligai, suspensus → in ligno suspensus; potatus usi, crant → potatus est, erant; iilis → illis; fu us → fusus; occisus cst → occisus est; cis sanguis → eis sanguis; libcrareutur → liberarentur; salvatIs esi, ame → salvatus est, ante; uoti mirari → noli mirari; uhi mutatus → ubi mutatus; iu peccato → in peccato; ctiam → etiam; ct ah omni → et ab omni.
Cite (SBL): Augustine, Tract. Ev. Jo. 38.7 (PL 35:1677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-7). (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.
38.8PL 35:1677–1679
Tamen hoc attende quod ait Dominus Christus: Si non credideritis quia ego sum, moriemini in pec catis vestris. Quid est, Si non credideritis quia ego sum? Ego sum, quid? Nihil addidit; et quia nihil addidit; multum est quod commendavit. Exspecta batur enim ut diceret quid esset, nec tamen dixit. Quid exspectabatur ut diceret? Forte, Nisi cre dideritis quia ego sum Christus; nisi credideritis quia ego sum Dei Filius; nisi credideritis quia ego sum Verbum Patris; nisi credideritis quia ego sum conditor mundi; nisi credideritis quia ego sum hominis formator et reformator, creator et recreator, factor et refactor: nisi hoc credideritis quia ego sum, moriemini in pec catis vestris. Multum est quod ait ipsum, Ego sum ': quia sic dixerat et Deus Moysi, Ego sum qui sum. Quis digne eloquatur quid sit, sum? Mittebat Deus per angelum suum, servum suum Moysen ad liberan dum ex Ægypto populum suum (legistis quod au distis, et nostis; commemoro tamen); mittebat tre mentem; excusantem, sed obedientem. Cum ergo excusaret, ait Deo, quem loqui in angelo intelligebat: Si dixerit mihi populus, Et quis est Deus qui misit te, quid eis dicam? Et Dominus ad eum, Ego sum qui sum: et repetivit, Dices filiis Israel, Qui est, misit me ad vos. Non ait et ibi, Ego sum Deus; aut, Ego sum mundi fabricator; aut, Ego sum omnium re rum creator; aut, Ego sum ipsius populi liberandi propagator: sed hoc tantum, Ego sum qui sum; et, Dices filiis Israel, Qui est; non addidit, Qui est Deus vester, qui est Deus patrum vestrorum, sed tantum hoc dixit, Qui est, misit me ad vos. Forte multum erat et ad ipsum Moysen, sicut multum est et ad nos, et multo magis ad nos, intelligere quid dictum sit, Ego sum qui sum; et, Qui est, misit me ad vos. Et si forte caperet Moyses, illi ad quos mittebatur quando caperent? Distulit ergo Dominus quod capere homo non posset, et addidit quod capere posset: adjunxit enim et ait, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob. Hoc potes capere: Nam Ego sum qui sum, quæ mens potest capere?
Yet notice what the Lord Christ says: “If you do not believe that I am, you will die in your sins.” What is “If you do not believe that I am”? “I am” what? He added nothing; and because he added nothing, what he set before us is great. For it was expected that he would say what he was, and yet he did not say it. What was it expected that he would say? Perhaps: Unless you believe that I am the Christ; unless you believe that I am the Son of God; unless you believe that I am the Word of the Father; unless you believe that I am the founder of the world; unless you believe that I am the former and reformer of man, his creator and re-creator, maker and remaker: unless you believe this, that I am, you will die in your sins. It is a great thing that he says, “I am”; for so God too had said to Moses, “I am who am.” Who can worthily say what “am” is? God was sending his servant Moses through his angel to free his people from Egypt (you have read what you have heard, and you know it; still I recall it); he was sending him trembling, excusing himself, but obedient. When, then, he excused himself, he said to God, whom he understood to be speaking in the angel, “If the people say to me, And who is the God who sent you, what shall I say to them?” And the Lord said to him, “I am who am”; and he repeated, “You shall say to the sons of Israel, He who is has sent me to you.” Even there he did not say, “I am God,” or “I am the maker of the world,” or “I am the creator of all things,” or “I am the propagator of this very people that is to be freed,” but only this: “I am who am”; and, “You shall say to the sons of Israel, He who is”; he did not add, “He who is your God, who is the God of your fathers,” but said only this: “He who is has sent me to you.” Perhaps it was a great thing even for Moses himself, as it is great for us too, and much more for us, to understand what was said: “I am who am,” and “He who is has sent me to you.” And even if perhaps Moses grasped it, when would those to whom he was sent grasp it? So the Lord deferred what man could not grasp, and added what he could grasp; for he went on to say, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” This you can grasp; but “I am who am,” what mind can grasp?
John 8:24 (quotation, high confidence) · Exod 3:13 (quotation, high confidence) · Exod 3:14 (quotation, high confidence) · Exod 3:15 (quotation, high confidence)
Notes and citation
Summary: Christ's unqualified “I am” recalls God's name to Moses, “I am who am,” which no mind can grasp; God therefore added the name we can grasp, the God of Abraham, Isaac, and Jacob.
- John 8:24 and Exod 3:13–15 are quoted. The Latin Ego sum qui sum is rendered “I am who am” to keep Augustine's reading.
Notes on the original text
- Digital text corrected (OCR slip in the digital text ((lcgistis → (legistis); OCR slip in the digital text (Chrislus → Christus); OCR slip in the digital text (Dens → Deus); OCR slip in the digital text (Dicet filii. Israel, Qui eat → Dices filiis Israel, Qui est); OCR slip in the digital text (Dicet filiis → Dices filiis); OCR slip in the digital text (Exspecta baiur → Exspecta batur); OCR slip in the digital text (Qni est → Qui est); OCR slip in the digital text (Qui eat, misit me at! vot → Qui est, misit me ad vos); OCR slip in the digital text (augelum → angelum); OCR slip in the digital text (caiernt → caperent); OCR slip in the digital text (cl quia → et quia); OCR slip in the digital text (cloquatur → eloquatur); OCR slip in the digital text (crealor → creator); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct ait → et ait); OCR slip in the digital text (dicium → dictum); OCR slip in the digital text (dixcrat → dixerat); OCR slip in the digital text (ei Deus Jacob → et Deus Jacob); OCR slip in the digital text (el addidit qnod capere p sset → et addidit quod capere posset); OCR slip in the digital text (et:,d ipsum Moysn → et ad ipsum Moysen); OCR slip in the digital text (factor ct refactor → factor et refactor); OCR slip in the digital text (hoC → hoc); OCR slip in the digital text (ilii → illi); OCR slip in the digital text (intelligabat → intelligebat); OCR slip in the digital text (liberan dnm → liberan dum); OCR slip in the digital text (mUn → mihi); OCR slip in the digital text (misil → misit); OCR slip in the digital text (niti credideritis → nisi credideritis); OCR slip in the digital text (noc tamen → nec tamen); OCR slip in the digital text (qui ast → qui est); OCR slip in the digital text (sum, - moriemini → sum, moriemini); OCR slip in the digital text (sunt mundi → sum mundi); OCR slip in the digital text (taiHun → tantum); OCR slip in the digital text (tum → sum)): sum, - moriemini → sum, moriemini; Quid cst, → Quid est,; cl quia → et quia; Exspecta baiur → Exspecta batur; noc tamen → nec tamen; Chrislus → Christus; niti credideritis → nisi credideritis; ego tum Verbum → ego sum Verbum; ego tum hominis → ego sum hominis; crealor → creator; factor ct refactor → factor et refactor; nisi hoC credideritis → nisi hoc credideritis; Ego tum ': → Ego sum ':; dixcrat → dixerat; Ego tum qui → Ego sum qui; cloquatur → eloquatur; sit, tum? → sit, sum?; augelum → angelum; liberan dnm → liberan dum; (lcgistis → (legistis; intelligabat → intelligebat; dixerit mUn populus, → dixerit mihi populus,; Dicet filii. Israel, Qui eat → Dices filiis Israel, Qui est; Dens → Deus; sunt mundi → sum mundi; Dicet filiis → Dices filiis; Qni est → Qui est; qui ast → qui est; taiHun → tantum; Qui eat, misit me at! vot → Qui est, misit me ad vos; et:,d ipsum Moysn → et ad ipsum Moysen; dicium → dictum; qui tum; → qui sum;; misil → misit; Moyses, ilii ad → Moyses, illi ad; caiernt → caperent; el addidit qnod capere p sset → et addidit quod capere posset; ct ait → et ait; Ego tum Deus → Ego sum Deus; ei Deus Jacob → et Deus Jacob; qui tum, → qui sum,.
Topics: Christology, Trinity
Cite (SBL): Augustine, Tract. Ev. Jo. 38.8 (PL 35:1677–1679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-8). (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.
38.9PL 35:1679
Quid ergo nos? audebimusne aliquid dicere ex hoc quod dictum est, Ego sum qui sum: vel potius ex hoc quod Dominum dicere audistis, Nisi credideritis quia ego sum, moriemini in peccatis vestris? Itane his viribus meis tantillis et pene nullis, audebo disputare quid sit quod ait Dominus Christus, Nisi credideritis quia ego sum? Audebo ipsum Dominum interrogare: audite me interrogantem potius quam disputantem, magis quærentem quam præsumentem, potius discen tem quam docentem, et certe in me vel per me etiam vos interrogate. Præsto est etiam ipse Dominus qui ubique est, audiat interrogandi affectum, et intelli gendi præstet effectum. Nam ego quibus verbis, et si forte aliquid capio, perducere possum quod capio ad corda vestra? Quisnam sufficit sonus? quæ suppetit eloquentia? quæ vires intelligendi? quae facultas pro ferendi?
What, then, of us? Shall we dare to say something from what was said, “I am who am,” or rather from what you heard the Lord say, “Unless you believe that I am, you will die in your sins”? Shall I, with these little powers of mine, almost none, dare to discuss what it is that the Lord Christ says, “Unless you believe that I am”? I will dare to question the Lord himself: hear me questioning rather than discussing, seeking rather than presuming, learning rather than teaching; and certainly in me, or through me, question him yourselves too. The Lord himself, who is everywhere, is present too; may he hear the desire of questioning and grant the effect of understanding. For with what words, even if perhaps I grasp something, can I bring what I grasp to your hearts? What sound suffices? What eloquence is adequate? What powers of understanding? What capacity of utterance?
Exod 3:14 (quotation, high confidence) · John 8:24 (quotation, high confidence)
Notes and citation
Summary: Augustine, aware of his weakness, proposes to question the Lord about the meaning of “I am,” rather than presume to explain it.
- Exod 3:14 and John 8:24 are quoted.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (Præsto cst → Præsto est); OCR slip in the digital text (cgo sum → ego sum); OCR slip in the digital text (ct certe → et certe); OCR slip in the digital text (cx huc quod diclum → ex hoc quod dictum); OCR slip in the digital text (f'loquentia! → eloquentia?); OCR slip in the digital text (inter ogantem → interrogantem); OCR slip in the digital text (liis viribus mcis → his viribus meis); OCR slip in the digital text (potins → potius); OCR slip in the digital text (quid sil quod → quid sit quod)): cx huc quod diclum → ex hoc quod dictum; potins → potius; cgo sum → ego sum; liis viribus mcis → his viribus meis; quid sil quod → quid sit quod; inter ogantem → interrogantem; ct certe → et certe; Præsto cst → Præsto est; f'loquentia! → eloquentia?.
Cite (SBL): Augustine, Tract. Ev. Jo. 38.9 (PL 35:1679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-9). (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.
38.10PL 35:1679–1681
Dicam ergo Domino nostro Jesu Christo, di cam, et audiat me. Credo præsentem, omnino non dubito; ipse enim dixit, Ecce ego vobiscum sum usque in consummationem sæculi. O Do mine Deus noster, quid est quod aisti, Nisi credideri tis quia ego sum? Quid enim non est eorum quæ fe cisti? Numquid cœlum non est? numquid terra non est? numquid non sunt ea quæ in terra et in coelo sunt? numquid homo ipse cui loqueris non est? num quid angelus quem mittis non est? Si omnia sunt hæc quæ per te facta sunt, quid est quod tibi proprium quiddam tenuisti ipsum esse, quod aliis non dedisti, ut tu solus esses? Nam quomodo audio, Ego sum qui sum; quasi alia non sint? et quomodo audio, Nisi credideritis quia ego sum? Illi enim non erant qui au diebant? Et si peccatores erant, homines erant. Quid ergo facio? Quid sit ipsum esse, dicat cordi, intus dicat, intus loquatur; homo interior audiat, mens ca piat vere esse: est enim semper eodem modo esse. (Res enim aliqua, qualibet omnino: quasi coepi disputare, putare, et destiti quærere; forte quod audivi volo loqui, auditui meo det exsultationem et vestro cum loquor): res enim quælibet, prorsus qualicumque excellentiæ, si mutabilis est, non vere est; non enim est ibi verum esse, ubi est et non esse. Quidquid enim mutari potest, mutatum non est quod erat: si non est quod erat, mors quædam ibi facta est; peremptum est aliquid ibi quod crat, et non est. Nigredo mortua est in capite albescentis senis, pulchritudo mortua est in corpore fessi et incurvi senis, mortuæ sunt vires in corpore languentis, mortua est statio in corpore am bulantis, mortua est ambulatio in corpore stantis, mortua est ambulatio et statio in corpore jacentis, mortua est locutio in lingua tacentis: quidquid mu tatur et est quod non erat, video ibi quamdam vitam in eo quod est, et mortem in eo quod fuit. Denique de mortuo cum dicitur, Ubi est homo ille? responde tur, Fuit. O veritas quæ vere es! Nam in omnibus actionibus et motibus nostris, et in omni prorsus agi tatione creaturæ duo tempora invenio, præteritum et futurum. Præsens quæro, nihil stat: quod dixi, jam non est; quod dicturus sum, nondum est: quod feci, jam non est; quod facturus sum, nondum est: quod vixi, jam non est; quod victurus sum, nondum est. Præteritum et futurum invenio in omni motu rerum: in veritate quæ manet, præteritum et futurum non invenio, sed solum præsens, et hoc incorruptibiliter, quod in creatura non est. Discute rerum mutationes, invenies Fuit et Erit: cogita Deum, invenies Est, ubi Fuit et Erit esse non possit. Ut ergo et tu sis, tran scende tempus. Sed quis transcendet viribus suis? Le vet illuc ille qui Patri dixit, Volo ut ubi ego sum, et ipsi sint mecum. Hoc itaque promittens ne moriamur in peccatis nostris, nihil aliud Dominus Jesus Chri stus mihi videtur his verbis dixisse, Nisi credideritis quia ego sum: prorsus nihil aliud mihi videtur his verbis dixisse quam hoc, Nisi credideritis quia ego Deus sum, moriemini in peccatis vestris. Bene, Deo gratias, quia dixit, Nisi credideritis: non dixit, Nisi ceperitis. Quis enim hoc capiat? Aut vere, quia ausus sum di cere, et visi estis intelligere, aliquid de tanta inef fabilitate cepistis? Si ergo non capis, fides te liberat. Ideo et Dominus non ait, Nisi ceperitis quia ego sum; sed quod poterant dixit, Nisi credideritis quia ego sum, moriemini in peccatis vestris.
I will speak, then, to our Lord Jesus Christ; I will speak, and let him hear me. I believe he is present; I do not doubt at all; for he himself said, “See, I am with you until the end of the world.” O Lord our God, what is it that you said, “Unless you believe that I am”? For what of the things you have made is not? Is heaven not? Is earth not? Are the things in earth and heaven not? Is man himself, to whom you speak, not? Is the angel you send not? If all these things are, which were made through you, what is it that you have kept as something proper to yourself, being itself, which you did not give to others, so that you alone should be? For how do I hear, “I am who am,” as though other things were not? And how do I hear, “Unless you believe that I am”? Were those who heard not? Even if they were sinners, they were men. What, then, do I do? Let him say to the heart what being itself is; let him say it within, let him speak within; let the inner man hear, let the mind grasp what it is truly to be: for it is to be always in the same way. (For a thing, any thing whatever: I had as it were begun to discuss, to think, and stopped seeking; perhaps I wish to speak what I have heard; may he give exultation to my hearing and to yours when I speak.) For any thing, of whatever excellence, if it is changeable, does not truly be; for there is no true being where there is also not-being. For whatever can be changed, once changed, is not what it was; if it is not what it was, a kind of death has taken place there; something that was there has been destroyed and is not. Blackness has died in the head of an old man turning white; beauty has died in the body of a weary and bent old man; strength has died in the body of one languishing; standing has died in the body of one walking; walking has died in the body of one standing; walking and standing have died in the body of one lying down; speech has died in the tongue of one silent. Whatever is changed and is what it was not, I see there a kind of life in what is, and death in what was. In short, when it is said of a dead man, “Where is that man?”, the answer is, “He was.” O truth, which truly are! For in all our actions and movements, and in absolutely every motion of creation, I find two times, past and future. I seek the present: nothing stands. What I have said is no longer; what I am going to say is not yet; what I have done is no longer; what I am going to do is not yet; what I have lived is no longer; what I am going to live is not yet. Past and future I find in every movement of things; in the truth that abides I do not find past and future, but only present, and this incorruptibly, which is not in the creature. Examine the changes of things, you will find “was” and “will be”; think of God, you will find “is,” where “was” and “will be” cannot be. So that you too may be, then, go beyond time. But who will go beyond it by his own strength? Let him lift you there who said to the Father, “I will that where I am, they too may be with me.” So, promising this, that we may not die in our sins, the Lord Jesus Christ seems to me to have said nothing else by these words, “Unless you believe that I am”; it seems to me that by these words he said absolutely nothing else than this: Unless you believe that I am God, you will die in your sins. Well, thanks be to God, that he said “Unless you believe”; he did not say, “Unless you grasp.” For who can grasp this? Or truly, because I have dared to speak, and you seemed to understand, have you grasped anything of so great an ineffability? If, then, you do not grasp, faith sets you free. Therefore the Lord too did not say, “Unless you grasp that I am,” but said what they could: “Unless you believe that I am, you will die in your sins.”
Matt 28:20 (quotation, high confidence) · John 8:24 (quotation, high confidence) · Exod 3:14 (quotation, high confidence) · John 17:24 (quotation, high confidence)
Notes and citation
Summary: Only God truly is, without change, past, or future; Christ's “I am” means “I am God,” which we cannot grasp but must believe.
- Matt 28:20, Exod 3:14, John 8:24, and John 17:24 are quoted. The word rendered “life” (in “a kind of life in what is”) is garbled in the digital text (vituM, probably vitam) and is translated by sense; the parenthesis that follows is somewhat garbled and is also translated by sense.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (Fuit ct Erit → Fuit et Erit); OCR slip in the digital text (IsSI → Est); OCR slip in the digital text (Le vel → Le vet); OCR slip in the digital text (Quid,uid → Quidquid); OCR slip in the digital text (aur bulantis → am bulantis); OCR slip in the digital text (bomo interior → homo interior); OCR slip in the digital text (ca quæ → ea quæ); OCR slip in the digital text (cat; → est;); OCR slip in the digital text (ci non → et non; cst → est); OCR slip in the digital text (corpare fessi ct → corpore fessi et); OCR slip in the digital text (corum quae → eorum quæ); OCR slip in the digital text (crant → erant); OCR slip in the digital text (crcatura uon → creatura non); OCR slip in the digital text (credideri tia → credideri tis); OCR slip in the digital text (csse: est enim semper codem → esse: est enim semper eodem); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct Dominus → et Dominus); OCR slip in the digital text (ct motibus → et motibus); OCR slip in the digital text (ct statio → et statio); OCR slip in the digital text (dis-.putare, putarc, ct → disputare, putare, et); OCR slip in the digital text (el in o.uui prorsus agi tationc → et in omni prorsus agi tatione); OCR slip in the digital text (euim → enim); OCR slip in the digital text (feic, jain → feci, jam); OCR slip in the digital text (intelligerc I, aliquid dc lanta → intelligere, aliquid de tanta); OCR slip in the digital text (itaquc → itaque); OCR slip in the digital text (jani nun → jam non; nun est → non est); OCR slip in the digital text (lingna → lingua); OCR slip in the digital text (mc I. → me.); OCR slip in the digital text (mco → meo); OCR slip in the digital text (mortuæ sum vires ill → mortuæ sunt vires in); OCR slip in the digital text (nostris. nihil → nostris, nihil); OCR slip in the digital text (nou cst → non est; cst → est); OCR slip in the digital text (nun dedisti → non dedisti); OCR slip in the digital text (nun est → non est); OCR slip in the digital text (nun invenio → non invenio); OCR slip in the digital text (onmi → omni); OCR slip in the digital text (peccati. vestris → peccatis vestris); OCR slip in the digital text (qnia ego Deus → quia ego Deus); OCR slip in the digital text (quai per te → quæ per te); OCR slip in the digital text (qualicumqueexcellentii → qualicumque excellentiæ); OCR slip in the digital text (quæro. nihil → quæro, nihil); OCR slip in the digital text (rcrum → rerum); OCR slip in the digital text (scnis → senis); OCR slip in the digital text (siut → sint); OCR slip in the digital text (slantis, monua → stantis, mortua); OCR slip in the digital text (sun! → sum); OCR slip in the digital text (suut → sunt); OCR slip in the digital text (vcrilas → veritas); OCR slip in the digital text (verhis → verbis); OCR slip in the digital text (vituM → vitam)): mc I. → me.; ipse euim dixit, → ipse enim dixit,; credideri tia → credideri tis; Quid euim non → Quid enim non; corum quae → eorum quæ; non cst? → non est?; ca quæ → ea quæ; loqueris nun est? → loqueris non est?; nou cst? → non est?; suut → sunt; quai per te → quæ per te; nun dedisti → non dedisti; siut → sint; crant → erant; bomo interior → homo interior; csse: est enim semper codem → esse: est enim semper eodem; (Res euim aliqua, → (Res enim aliqua,; dis-.putare, putarc, ct → disputare, putare, et; auditui mco det → auditui meo det; qualicumqueexcellentii → qualicumque excellentiæ; ubi cst et → ubi est et; Quid,uid → Quidquid; mutatum non cst quod erat: → mutatum non est quod erat:; si non cst quod erat, → si non est quod erat,; cat; → est;; peremptum cst aliquid → peremptum est aliquid; ci non cst. → et non est.; scnis → senis; corpare fessi ct → corpore fessi et; mortuæ sum vires ill → mortuæ sunt vires in; aur bulantis → am bulantis; mortua cst ambulatio → mortua est ambulatio; slantis, monua → stantis, mortua; ct statio → et statio; lingna → lingua; vituM → vitam; vcrilas → veritas; ct motibus → et motibus; el in o.uui prorsus agi tationc → et in omni prorsus agi tatione; quæro. nihil → quæro, nihil; non cst; → non est;; feic, jain → feci, jam; jani nun est; → jam non est;; sun! → sum; onmi → omni; nun invenio → non invenio; crcatura uon → creatura non; rcrum → rerum; Fuit ct Erit → Fuit et Erit; IsSI → Est; Le vel → Le vet; itaquc → itaque; nostris. nihil → nostris, nihil; verhis → verbis; qnia ego Deus → quia ego Deus; intelligerc I, aliquid dc lanta → intelligere, aliquid de tanta; ct Dominus → et Dominus; peccati. vestris → peccatis vestris.
Topics: Christology
Cite (SBL): Augustine, Tract. Ev. Jo. 38.10 (PL 35:1679–1681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-10). (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.
38.11PL 35:1681
Et illi semper terrena sapientes et semper se cundum carnem audientes et respondentes, quid ei dixerunt? Tu quis es? Non enim cum dixisti, Nisi credideritis quia ego sum, addidisti quid esses. Quis es, ut credamus? Et ille, Principium. Ecce quod est esse. Principium mutari non potest: principium in se manet, et innovat omnia; principium est, cui dictum est, Tu autem idem ipse es, et anni tui non deficient. Principium, ait, quia et loquor vobis. Principium me credite, ne moriamini in peccatis ve stris. Tanquam enim in eo quod dixerunt, Tu quis es nihil aliud dixerint quam, Quid te esse credimus? respondit, Principium; id est, Principium me credite. In graeco namque eloquio discernitur, quod non po test in latino. Apud græcos enim feminini generis est principium, sicut apud nos lex generis feminini est, quæ apud illos est masculini: sicut sapientia et apud nos et apud illos generis feminini est. Consuetudo lo cutionis ideo per diversas linguas variat genera voca bulorum, quia in ipsis rebus non invenis sexum. Non enim sapientia vere femina est, cum Christus sit Dei Sapientia, et Christus appelletur genere masculino, sapientia feminino. Cum ergo dicerent Judæi, Tu quis es? ille qui sciebat esse ibi quosdam credituros, et ideo dixisse, Tu quis es? ut scirent quid illum credere deberent, respondit, Principium: non tanquam diceret, Principium sum; sed tanquam di ceret, Principium me credite. Quod in sermone graeco, ut dixi, evidenter apparet, ubi feminini generis est principium. Velut si vellet dicere se esse veritatem, et dicentibus, Tu quis es? responderet, Veritatem; cum videatur ad id quod dictum est, Tu quis es? respondere debuisse, Veritas; id est, Veritas sum. Sed altius respondit, cum videret eos ita dixisse, Tu quis es? ac si dicerent, Quoniam abs te audivimus, Nisi credideritis quia ego sum, quid te esse credemus? ad hoc respondit, Principium: tanquam diceret, Prin cipium me credite. Et addidit, quia et loquor vobis: id est, quia humilis propter vos factus, ad ista verba descendi. Nam si principium sicuti est, ita maneret apud Patrem, ut non acciperet formam servi et homo loqueretur hominibus; quomodo ei crederent, cum infirma corda intelligibile Verbum sine voce sensibili audire non possent? Ergo, inquit, credite me esse principium; quia, ut credatis, non solum sum, sed et loquor vobis. Sed de hac re jam multum est loqui vobis: placeat itaque Charitati vestrae ut quod restat, illo adjuvante servemus, crastino reddituri.
And they, always savoring earthly things and always hearing and answering according to the flesh, what did they say to him? “Who are you?” For when you said, “Unless you believe that I am,” you did not add what you were. Who are you, that we may believe? And he: “The Beginning.” See what it is to be. The Beginning cannot be changed: the Beginning remains in itself and makes all things new; the Beginning is he to whom it was said, “But you are the same, and your years will not fail.” “The Beginning,” he says, “because I am also speaking to you.” Believe me to be the Beginning, so that you may not die in your sins. For as if in saying, “Who are you?” they had said nothing else than, “What are we to believe you to be?”, he answered, “The Beginning,” that is, Believe me to be the Beginning. For in the Greek language this is distinguished, which cannot be in Latin. For among the Greeks “beginning” is of feminine gender, just as with us “law” is of feminine gender, which with them is masculine; as “wisdom” both with us and with them is of feminine gender. The custom of speech varies the genders of words through different languages for this reason, that you do not find sex in the things themselves. For wisdom is not truly a woman, since Christ is the Wisdom of God, and Christ is named in the masculine gender, wisdom in the feminine. So when the Jews said, “Who are you?”, he who knew that there were some there who were going to believe, and that they had said “Who are you?” so as to know what they ought to believe him to be, answered, “The Beginning”: not as though he were saying, “I am the Beginning,” but as though he were saying, “Believe me to be the Beginning.” This, as I said, appears clearly in the Greek text, where “beginning” is of feminine gender. As if he wished to say that he was the Truth, and, to those who said, “Who are you?”, answered “The Truth” in the accusative, when it seems that to what was said, “Who are you?”, he ought to have answered “The Truth” in the nominative, that is, “I am the Truth.” But he answered more deeply, since he saw that they had said, “Who are you?” as if they were saying: Since we have heard from you, “Unless you believe that I am,” what are we to believe you to be? To this he answered, “The Beginning,” as though saying, Believe me to be the Beginning. And he added, “because I am also speaking to you”; that is, because, having become lowly for your sakes, I have come down to these words. For if the Beginning, as it is, had so remained with the Father as not to take the form of a servant and speak as a man to men, how would they believe him, since weak hearts could not hear the intelligible Word without a perceptible voice? So, he says, believe me to be the Beginning; because, so that you may believe, I not only am, but also speak to you. But on this matter there is still much to say to you; so may it please your Charity that we keep what remains, with his help, to be rendered tomorrow.
John 8:25 (quotation, high confidence) · Ps 102:27 (101:28 LXX) (quotation, high confidence) · Rev 21:5 (echo, medium confidence) · 1 Cor 1:24 (echo, medium confidence) · Phil 2:7 (echo, medium confidence)
Notes and citation
Summary: Asked “Who are you?”, Christ answered “The Beginning,” meaning “Believe me to be the Beginning,” who became lowly and speaks to men so that they may believe.
- John 8:25 (in the Old Latin, Principium, quia et loquor vobis) and Ps 102:27 (101:28 LXX) are quoted; Rev 21:5, 1 Cor 1:24, and Phil 2:7 are echoed. Augustine's argument from the accusative ἀρχήν in Greek is translated as written; the explanation of the accusative “The Truth” is supplied in the translation where Latin shows it by case. In the closing sentence the digital text's jam.nullum is corrected to jam multum (“still much”), as the sense requires.
Notes on the original text
- Digital text corrected (OCR slip in the digital text (Illum credere → illum credere); OCR slip in the digital text (Prindpium → Principium); OCR slip in the digital text (Vcritas → Veritas); OCR slip in the digital text (Verita tem; cnm vidcatur → Veritatem; cum videatur); OCR slip in the digital text (audnntes dt → audientes et); OCR slip in the digital text (di teret → di ceret); OCR slip in the digital text (jam.nullum est → jam multum est); OCR slip in the digital text (lui non → tui non); OCR slip in the digital text (quis ea? → quis es?); OCR slip in the digital text (quis est respondere → quis es? respondere); OCR slip in the digital text (respondit, Principii: → respondit, Principium:); OCR slip in the digital text (uhi feminini → ubi feminini); OCR slip in the digital text (verita. tem → veritatem)): audnntes dt → audientes et; lui non → tui non; Prindpium → Principium; quis ea? → quis es?; Illum credere → illum credere; respondit, Principii: → respondit, Principium:; di teret → di ceret; uhi feminini → ubi feminini; verita. tem → veritatem; Verita tem; cnm vidcatur → Veritatem; cum videatur; quis est respondere → quis es? respondere; Vcritas → Veritas; jam.nullum est → jam multum est.
Topics: Christology
Cite (SBL): Augustine, Tract. Ev. Jo. 38.11 (PL 35:1681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-38-11) · Report an error
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.