Tractates on the Gospel of John 44.1–44.17

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 17 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 44

44.1PL 35:1713

De homine quem Dominus Jesus illuminavit, qui cæcus natus fuit, prolixa lectio recitata est: quam si universam pertractare conemur, pro sui dignitate, sicut valemus, singula considerantes, non sufficit dies. Proinde peto et admoneo Charitatem vestram, ut in iis quæ aperta sunt, sermonem nostrum non requiratis: nam nimis longum erit in singulis immorari. Breviter ergo cæci hujus illuminati commendo mysterium. Ea quippe quæ fecit Dominus noster Jesus Christus stu penda atque miranda, et opera et verba sunt: opera, quia facta sunt; verba, quia signa sunt. Si ergo quid significet hoc quod tactum est cogitemus, genus huma num est iste cæcus: hæc enim caecitas contigit in primo homine per peccatum, de quo omnes originem duximus, non solum mortis, sed etiam iniquitatis. Si enim cæcitas est infidelitas, et illuminatio fides; quem fidelem quando venit Christus invenit? Quandoquidem Apostolus natus in gente Prophetarum dicit: Fuimus et nos aliquando natura filii iræ, sicut et cæteri. Si filii iræ, filii vindictæ, filii pœnæ, filii gehennæ. Quomodo natura, nisi quia peccante primo homine, vitium pro natura inolevit? Si vitium pro natura inolevit, secundum mentem omnis homo cæcus natus est. Si enim videt, non opus habet ductore; si opus habet ductore et illuminatore, cæcus est ergo a nativitate.

A long reading has been recited about the man whom the Lord Jesus enlightened, who was born blind. If we tried to treat it all as it deserves, considering each point as best we can, a day would not be enough. So I ask and urge your Charity not to look for a sermon from us on the things that are plain; for it would take far too long to dwell on each point. Briefly, then, I commend to you the mystery of this blind man who was given light. The things that our Lord Jesus Christ did, astonishing and wonderful, are both works and words: works, because they were done; words, because they are signs. If, then, we consider what this deed signifies, that blind man is the human race. For this blindness came about in the first man through sin, from whom we have all drawn our origin, not only of death but also of iniquity. For if unbelief is blindness and faith is enlightenment, whom did Christ find a believer when he came? For the apostle, born of the nation of the prophets, says, “We too were once by nature children of wrath, even as the rest.” If children of wrath, then children of vengeance, children of punishment, children of Gehenna. How “by nature,” except that when the first man sinned, vice grew into us as nature? If vice has grown into us as nature, then as to the mind every human being is born blind. For if he sees, he has no need of a guide; if he needs a guide and one to give him light, he is blind from birth.

Eph 2:3 (quotation, high confidence) · John 9:1 (allusion, high confidence)

Notes and citation

Summary: The man born blind signifies the human race, blind in mind from birth through Adam's sin.

Eph 2:3 is quoted. Augustine's “the apostle, born of the nation of the prophets” is Paul.

Notes on the original text

Digital text corrected (OCR slip): cæcus natos fuit → cæcus natus fuit; recitala est → recitata est; DOn sufficit → non sufficit; Charitatem veslranl → Charitatem vestram; mysteriuDl → mysterium; quippc qu:e feeit → quippe quæ fecit; non solam mortis → non solum mortis; Apostolus iratus in gente → Apostolus natus in gente; filii gc. hennæ → filii gehennæ; peccante primo pro natura inolevit? Si vitium pro homine, vitium natura inolevit → peccante primo homine, vitium pro natura inolevit? Si vitium pro natura inolevit; cæcus est ergoa nativitate → cæcus est ergo a nativitate.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.1 (PL 35:1713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-1). (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.

44.2PL 35:1713

Venit Dominus: quid fecit? Magnum mysterium commendavit. Exspuit in terram, de saliva sua lutum fecit: quia Verbum caro factum est. Et inunxit oCulos cæci. Inunctus erat, et nondum videbat. Misit illum ad piscinam quæ vocatur Siloe. Pertinuit autem ad Evangelistam commendare nobis nomen hujus piscinæ; et ait, Quod interpretatur Missus. Jam quis sit missus agnoscitis: nisi enim ille fuisset missus, nemo nostrum esset ab iniquitate dimissus. Lavit ergo oculos in ea piscina quæ interpretatur Missus, baptizatus est in Christo. Si ergo quando eum in seipso quodammodo baptizavit, tunc illuminavit; quando inunxit, fortasse catechumenum fecit. Potest quidem aliter atque aliter tanti sacramenti exponi profunditas et pertractari: sed hoc sufficiat Charitati vestræ; audistis grande mysterium. Interroga hominem, Chri stianus es? Respondet tibi, Non sum, si Paganus est aut Judæus. Si autem dixerit, Sum; adhuc quaeris ab eo, Catechumenus, an fidelis? Si responderit, Catechumenus; inunctus est, nondum lotus. Sed unde inunctus? Quære, et respondet; quære ab illo in quem credat: eo ipso quo catechumenus est, dicit, In Christum. Ecce modo loquor et fidelibus et catechumenis. Quid dixi de sputo et luto? Quia Verbum caro factum est. Hoc et catechumeni audiunt: sed non eis sufficit ad quod inuncti sunt; festinent ad lavacrum, si lumen inquirunt.

The Lord came: what did he do? He commended a great mystery. He spat on the ground and made clay of his spittle, because “the Word was made flesh.” And he anointed the blind man's eyes. He was anointed, and he did not yet see. He sent him to the pool called Siloam. And it mattered to the evangelist to commend the name of this pool to us, and he says, “which is interpreted Sent.” You already know who the Sent One is; for unless he had been sent, none of us would have been released from iniquity. So he washed his eyes in that pool which is interpreted Sent: he was baptized in Christ. If, then, he enlightened him when in a sense he baptized him in himself, perhaps when he anointed him he made him a catechumen. The depth of so great a sacrament can indeed be expounded and treated in various ways; but let this suffice your Charity: you have heard a great mystery. Ask a man, “Are you a Christian?” He answers you, “I am not,” if he is a pagan or a Jew. But if he says, “I am,” you ask him further, “A catechumen, or one of the faithful?” If he answers, “A catechumen,” he is anointed but not yet washed. But anointed from what? Ask, and he answers; ask him in whom he believes: by the very fact that he is a catechumen, he says, “In Christ.” See, I am now speaking both to the faithful and to catechumens. What did I say about the spittle and the clay? That the Word was made flesh. This the catechumens too hear; but what they have been anointed for is not enough for them: let them hasten to the font, if they seek the light.

John 1:14 (quotation, high confidence) · John 9:6 (quotation, high confidence) · John 9:7 (quotation, high confidence)

Notes and citation

Summary: The anointing with clay signifies the catechumen's faith in the incarnate Word, and the washing in Siloam signifies baptism in Christ, the Sent One.

John 1:14 and John 9:6–7 are quoted.

Notes on the original text

Digital text corrected (OCR slip): ct nodum videbat → et nondum videbat; piscinam qua? vocatur Siloc → piscinam quæ vocatur Siloe; interpretatur MissUB → interpretatur Missus; oculos ill ea piscina → oculos in ea piscina; baptilatus est → baptizatus est; pertractari!: → pertractari:; suMciat → sufficiat; mysterium. interroga → mysterium. Interroga; respullderit, Oatechumenus → responderit, Catechumenus; In Chrismm → In Christum; sputo et lato → sputo et luto; suflicit → sufficit; lavaerum → lavacrum; nondum totus → nondum lotus.

Topics: Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 44.2 (PL 35:1713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-2). (abbreviation not yet checked)

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44.3PL 35:1713–1715

Jam ergo propter quasdam in hac ipsa lectione quæstiones, verba Domini et ipsius universæ lectionis percurramus potius quam tractemus. Exiens vidit hominem cæcum: non utcumque cæcum, sed, a nativi tate. Et interrogaverunt eum discipuli ejus: Rabbi. Scitis Rabbi quia magister est. Magistrum appellabant, quia discere desiderabant: quæstionem quippe Domino proposuerunt tanquam magistro, Quis peccavit, hic, an parentes ejus, ut cæcus nasceretur? Respondit Jesus: Neque hic peccavit, neque parentes ejus, ut cæcus nasceretur. Quid est quod dixit? Si nullus homo sine peccato, numquid parentes hujus cæci sine peccato erant? Numquid ipse vel sine originali peccato natus erat, vel vivendo nihil addiderat? An quia oculos clausos habebat, concupiscentiæ minime vigilabant? Quanta mala committunt cæci! A quo malo abstinet mens mala, etiam clausis oculis? Non poterat videre, sed noverat cogitare, et forte concupiscere aliquid quod cæcus non posset implere, sed in corde judicari a cordis perscrutatore. Si ergo et parentes ejus habuerunt peccatum, et iste habuit peccatum; quare Dominus dixit, Neque hic peccavit, neque pa rentes ejus: nisi ad rem de qua interrogatus est, ut cæcus nasceretur? Habebant enim peccatum parentes ejus, sed non ipso peccato factum est ut caecus nasce retur. Si ergo non peccato factum est parentum ut cæcus nasceretur, quare natus est? Audi magistrum docentem: quærit credentem, ut faciat intelligentem. Ipse causam dicit quare ille cæcus sit natus: Neque hic peccavit, inquit, neque parentes ejus: sed ut manifestentur opera Dei in illo.

Now, then, because of certain questions in this very reading, let us run through the words of the Lord and of the whole reading rather than treat them at length. “As he went out, he saw a man blind”: not blind in some ordinary way, but “from birth. And his disciples asked him, Rabbi.” You know that Rabbi means master. They called him master because they wanted to learn; for they put a question to the Lord as to a master: “Who sinned, this man or his parents, that he should be born blind? Jesus answered, Neither this man sinned nor his parents, that he should be born blind.” What does he mean? If no human being is without sin, were the parents of this blind man without sin? Was he himself either born without original sin, or had he added nothing by his own living? Or, because he had his eyes closed, were his desires not at all awake? How many evils the blind commit! From what evil does a bad mind abstain, even with closed eyes? He could not see, but he knew how to think, and perhaps to desire something that a blind man could not carry out, yet to be judged in his heart by the searcher of hearts. If, then, both his parents had sin and he had sin, why did the Lord say, “Neither this man sinned nor his parents,” unless with reference to the matter about which he was asked, “that he should be born blind”? For his parents had sin, but it was not by that sin that it came about that he was born blind. If, then, it was not by his parents' sin that he was born blind, why was he born so? Hear the master teaching: he seeks a believer, so that he may make one who understands. He himself states the reason why that man was born blind: “Neither this man sinned,” he says, “nor his parents, but that the works of God might be made manifest in him.”

John 9:1 (quotation, high confidence) · John 9:2 (quotation, high confidence) · John 9:3 (quotation, high confidence)

Notes and citation

Summary: Christ's answer that neither the man nor his parents sinned refers only to the cause of the blindness, not to sinlessness.

John 9:1–3 is quoted.

Notes on the original text

Digital text corrected (OCR slip): verba Uomini → verba Domini; vidit Acminem → vidit hominem; Rabbi quin magister → Rabbi quia magister; Nēque hic peecnril → Neque hic peccavit; ejus, lit cæcus → ejus, ut cæcus; SI nullus → Si nullus; numqaid → numquid; sine pec! cato → sine peccato; An qnia oculos clausos habehat → An quia oculos clausos habebat; cæci!A quo → cæci! A quo; Non pote rot videre → Non poterat videre; implere, Bed in corda judicari a eordis → implere, sed in corde judicari a cordis; Neque lae peccavit → Neque hic peccavit; interrogatus est, tel cæcus → interrogatus est, ut cæcus.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.3 (PL 35:1713–1715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-3). (abbreviation not yet checked)

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44.4PL 35:1715

Deinde quid sequitur? Me oportet operari opera ejus qui misit me. Ecce est ille missus in quo faciem lavit cæcus. Et videte quid dixerit, Me oportet operari opera ejus qui misit me, donec dies est. Mementote quo modo universam gloriam illi dat de quo est: quia ille habet filium qui de illo sit, ipse non habet de quo sit. Sed quare dixisti, Domine, donec dies est? Audi quare. Venit nox quando nemo potest operari. Nec tu, Do mine? Itane tantum valebit nox illa, ut nec tu possis in ea operari, cujus opus nox est? Puto enim, Domine Jesu, imo non puto, sed credo atque confirmo te ibi fuisse, quando dixit Deus, Fiat lux; et facta est lux. Si enim Verbo fecit, per te fecit: et ideo dictum est, Omnia per ipsum facta sunt, et sine ipso factum est nihil. Divisit Deus inter lucem et tenebras; lucem vocavit diem, et tenebras vocavit noctem.

Then what follows? “I must work the works of him who sent me.” See, here is that Sent One in whom the blind man washed his face. And see what he said: “I must work the works of him who sent me, while it is day.” Remember how he gives all the glory to him from whom he is: for the Father has a Son who is from him, but he himself has none from whom he is. But why did you say, Lord, “while it is day”? Hear why. “The night comes, when no one can work.” Not even you, Lord? Will that night have so much power that not even you can work in it, whose work the night is? For I think, Lord Jesus—no, I do not think, but I believe and affirm—that you were there when God said, “Let there be light,” and light was made. For if he made it by the Word, he made it through you; and that is why it is said, “All things were made through him, and without him nothing was made.” “God divided between the light and the darkness; he called the light day, and the darkness he called night.”

John 9:4 (quotation, high confidence) · Gen 1:3 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Gen 1:4 (quotation, high confidence) · Gen 1:5 (quotation, high confidence)

Notes and citation

Summary: Christ works while it is day; since night itself was made through him, the night in which no one can work needs explaining.

John 9:4, Gen 1:3, John 1:3 and Gen 1:4–5 are quoted.

Notes on the original text

Digital text corrected (OCR slip): Me oportet opernri opera ejusgui misit me, donee dies → Me oportet operari opera ejus qui misit me, donec dies; Memento te → Mementote; habet flium qui de illu sit → habet filium qui de illo sit; donec dita est → donec dies est; Venit I nox → Venit nox; valebit not illa, lit noc tu → valebit nox illa, ut nec tu; imo non poto → imo non puto; te iui fuisse → te ibi fuisse; et jacta eat lux → et facta est lux; et idco dictum est, Omnia per ipsum jacta sunt, et sine ipso jactum eat nihil. Divisit Della → et ideo dictum est, Omnia per ipsum facta sunt, et sine ipso factum est nihil. Divisit Deus; lucem vocavitdima → lucem vocavit diem.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 44.4 (PL 35:1715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-4). (abbreviation not yet checked)

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44.5PL 35:1715

Quae est illa nox, quæ cum venerit, nemo pote rit operari? Audi quid sit dies, et tunc intelliges quae sit nox. Unde sumus audituri quisnam sit dies iste? Ipse dicat: Quamdiu in hoc mundo sum, lux sum mundi. Ecce ipse est dies. Lavet oculos cæcus in die, ut vi deat diem. Quamdiu, inquit, in mundo sum, lux sum mundi. Ergo nescio quae nox erit, quando ibi Christus non erit; ideo nemo poterit operari. Restat inquirere, fratres mei, patienter accipite inquirentem me: vobiscum quæro, vobiscum inveniam a quo quæro. Constat, expressum ac definitum est, diem commemorasse Dominum hoc loco seipsum, id est lumen mundi: Quamdiu, inquit, sum in hoc mundo, lux sum mundi. Ergo ipse operatur. Quamdiu est autem in hoc mundo? Putamus eum, fratres, fuisse hic tunc, et modo non hic esse? Si ergo hoc putamus, jam ergo post ascensum Domini facta est nox ista metuenda, ubi nemo possit operari: si post ascensum Domini fa cta est nox ista, unde Apostoli tanta operati sunt? Numquid ista nox erat, quando Spiritus sanctus ve niens, et omnes qui in uno loco erant adimplens, dc dit eis loqui omnium gentium linguis? Numquid nox erat quando claudus ille ad verbum Petri salvus effectus est, imo ad verbum Domini habitantis in Petro? Numquid nox erat quando transeuntibus discipulis ægri cum lectulis ponebantur, ut vel umbra transeuntium tangerentur? Dominus autem cum hic esset, neminem transiens umbra sua salvum fecit: sed ipse discipulis dixerat, Majora horum facietis. Dixerat quidem Dominus, Majora horum facietis: sed non se extollat caro et sanguis; audiat dicentem, Sine me nihil potestis facere.

What is that night, at whose coming no one will be able to work? Hear what the day is, and then you will understand what the night is. From where shall we hear what this day is? Let him say it himself: “As long as I am in this world, I am the light of the world.” See, he himself is the day. Let the blind man wash his eyes in the day, so that he may see the day. “As long,” he says, “as I am in the world, I am the light of the world.” So I do not know what night it will be when Christ will not be there; therefore no one will be able to work. It remains to inquire, my brothers—bear patiently with me as I inquire: I seek with you, and with you I shall find from him of whom I seek. It is settled, it is stated and defined, that in this place the Lord meant by “the day” himself, that is, the light of the world: “As long,” he says, “as I am in this world, I am the light of the world.” So he himself is working. But how long is he in this world? Do we think, brothers, that he was here then and is not here now? If we think so, then that dreadful night in which no one can work came after the Lord's ascension. If that night came after the Lord's ascension, how did the apostles do so much? Was it night when the Holy Spirit came, filled all who were in one place, and gave them to speak in the tongues of all nations? Was it night when that lame man was made whole at the word of Peter, or rather at the word of the Lord dwelling in Peter? Was it night when, as the disciples passed by, the sick were laid out with their beds, so that they might be touched at least by the shadow of the passers-by? Yet the Lord, when he was here, healed no one by his shadow as he passed; but he himself had said to the disciples, “Greater things than these you will do.” The Lord did say, “Greater things than these you will do”; but let flesh and blood not exalt itself; let it hear him saying, “Without me you can do nothing.”

John 9:5 (quotation, high confidence) · Acts 2:4 (allusion, high confidence) · Acts 3:6 (allusion, high confidence) · Acts 5:15 (allusion, high confidence) · John 14:12 (quotation, high confidence) · John 15:5 (quotation, high confidence)

Notes and citation

Summary: Christ the light of the world is the day, and he has not departed, as the apostles' greater works after the ascension show.

John 9:5, John 14:12 and John 15:5 are quoted; Acts 2:1–4, 3:1–8 and 5:15 are recalled.

Notes on the original text

Digital text corrected (OCR slip): intelliges quae sit nex → intelliges quae sit nox; Quamdiu,. inquit → Quamdiu, inquit; Chri-.tus non crit → Christus non erit; exprossum ac definitum est, diem comlnemorasse Dominum boc loco scipsum → expressum ac definitum est, diem commemorasse Dominum hoc loco seipsum; Qurndiu, inquit, sum itE hoc mundo, lux luna mundi. Ergo ipse opemlUP. Quamdiu est autem in boc mundo? Putamus euro, fratres, luisse → Quamdiu, inquit, sum in hoc mundo, lux sum mundi. Ergo ipse operatur. Quamdiu est autem in hoc mundo? Putamus eum, fratres, fuisse; ascensum Donnini → ascensum Domini; operati sum? → operati sunt?; ad verbum Netri salvus eHectus est, into ad → ad verbum Petri salvus effectus est, imo ad; Numquid nox eral → Numquid nox erat; utvel umbra → ut vel umbra; Dommus autem → Dominus autem; nerninem → neminem; Dixerat quidcm → Dixerat quidem; sed nun se extollat → sed non se extollat; polestis jacere → potestis facere.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.5 (PL 35:1715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-5). (abbreviation not yet checked)

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44.6PL 35:1715

Quid igitur? quid dicemus de nocte ista? Quando erit, quando nemo poterit operari? Nox ista impio rum erit: nox ista eorum erit quibus in fine dicetur, Ite in ignem æternum, qui paratus est diabolo et angelis ejus. Sed nox dicta est, non flamma, non ignis. Audi quia et nox est. De quodam servo dicit, Ligate illi manus et pedes, et projicite eum in tenebras exteriores, Operetur ergo homo dum vivit, ne illa nocte præveniatur, ubi nemo possit operari. Modo est ut operetur fides per dilectionem: et si modo operamur, hic est dies, hic est Christus. Audi promittentem, et ne arbitreris absentem. Ipse dixit, Ecce ego vobiscum sum. Quamdiu? Non sit in nobis sollicitudo qui vivimus: si fieri posset, de hac etiam voce posteros qui futuri sunt, securissimos faceremus. Ecce, inquit, ego vobiscum sum usque in consummationem sæculi. Dies iste qui circuitu solis hujus impletur, paucas horas habet, dies praesentiae Christi usque in consummationem sæculi extenditur. Post resurrectionem vero vivorum et mortuorum, cum positis ad dexteram dixerit, Venite, benedicti Patris mei, percipite regnum, positis autem ad sinistram dixerit, Ite in ignem æternum, qui paratus est diabolo et angelis ejus: ibi erit nox ubi nemo potest operari, sed recipere quod operatus est. Aliud est tempus operationis, aliud receptionis: enim Dominus unicuique secundum opera sua reddet. Cum vivis, fac, si facturus es: erit enim tunc nox valida, quae involvat impios. Sed et modo omnis infidelis, quando moritur, illa nocte suscipitur: non est ut illic aliquid operetur. In illa no cle dives ardebat, et stillam aquae de digito pauperis requirebat: dolebat, angebatur, fatebatur, nec ei subveniebatur; et conatus est benefacere. Ait enim Abrahae: Pater Abraham, mitte Lazarum ad fratres meos, ut dicat illis quid hic agatur, ne et ipsi veniant in hunc locum tormentorum. O infelix! quando vivebas, tunc erat tempus operandi; modo jam in nocte es, in qua nemo possit operari.

What then? What shall we say of that night? When will it be, when no one will be able to work? That will be the night of the ungodly; that will be the night of those to whom it will be said at the end, “Depart into the eternal fire, which is prepared for the devil and his angels.” But it is called night, not flame, not fire. Hear that it is also night. Of a certain servant he says, “Bind his hands and feet, and cast him into the outer darkness.” Let a man, then, work while he lives, so that he may not be overtaken by that night in which no one can work. Now is the time for faith to work through love; and if we are working now, this is the day, this is Christ. Hear him promising, and do not suppose him absent. He himself said, “Behold, I am with you.” How long? Let us who live have no anxiety: if it were possible, we would by this word make even those who are yet to come utterly secure. “Behold,” he says, “I am with you to the end of the age.” This day that is completed by the circuit of this sun has few hours; the day of Christ's presence extends to the end of the age. But after the resurrection of the living and the dead, when he has said to those placed at the right hand, “Come, blessed of my Father, receive the kingdom,” and to those placed at the left, “Depart into the eternal fire, which is prepared for the devil and his angels,” then there will be the night in which no one can work, but only receive what he has worked. One time is for working, another for receiving: for the Lord will render to each according to his works. While you live, act, if you are going to act; for then there will be a mighty night to enfold the ungodly. But even now every unbeliever, when he dies, is taken into that night: there is no working anything there. In that night the rich man was burning and begging for a drop of water from the poor man's finger; he grieved, he was in anguish, he confessed, and no one came to his aid; and he tried to do good. For he said to Abraham, “Father Abraham, send Lazarus to my brothers, to tell them what is done here, lest they too come into this place of torment.” Unhappy man! When you were alive, then was the time for working; now you are already in the night, in which no one can work.

Matt 25:41 (quotation, high confidence) · Matt 22:13 (quotation, high confidence) · Gal 5:6 (allusion, high confidence) · Matt 28:20 (quotation, high confidence) · Matt 25:34 (quotation, high confidence) · Rom 2:6 (allusion, high confidence) · Luke 16:24 (allusion, high confidence) · Luke 16:27 (quotation, high confidence) · Luke 16:28 (quotation, high confidence)

Notes and citation

Summary: The night in which no one can work is the condemnation of the ungodly, which each unbeliever enters at death, as the rich man in Luke 16 shows.

Matt 25:41, 22:13, 28:20, 25:34, Gal 5:6, Rom 2:6 and Luke 16:24–28 are quoted or recalled.

Notes on the original text

Digital text corrected (OCR slip): potcrit operari → poterit operari; eorum crit quibus in line dicetur, Ile n ignem æternum, gui paratus eat diabulo ct ange/is ejus → eorum erit quibus in fine dicetur, Ite in ignem æternum, qui paratus est diabolo et angelis ejus; Andi quia → Audi quia; Ligute illi matus et pedes, et projicile eum ill tenebras → Ligate illi manus et pedes, et projicite eum in tenebras; lie illa noctc præveniatur, ubi nemu → ne illa nocte præveniatur, ubi nemo; Audi prolllittentem → Audi promittentem; sollici. tudo → sollicitudo; consummatio- Rem → consummationem; circuitu solia hujus → circuitu solis hujus; vivorum et morutorum → vivorum et mortuorum; positis aciem ad sinisLram → positis autem ad sinistram; gui paratus esc diabolo et atlgeli, ejus → qui paratus est diabolo et angelis ejus; Aliudest tempus → Aliud est tempus; receptionis: cnim Dominus → receptionis: enim Dominus; si facturus cs: erit euim → si facturus es: erit enim; quando moriMur, illa nocte suscipttur → quando moritur, illa nocte suscipitur; nee ei subveniebaLur → nec ei subveniebatur; Ait cnim Abrahae → Ait enim Abrahae; mille Lazarum → mitte Lazarum; agalur → agatur; hunc locutis tormentorum → hunc locum tormentorum; in qna nemo → in qua nemo.

Topics: Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 44.6 (PL 35:1715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-6). (abbreviation not yet checked)

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44.7PL 35:1715

« Hæc cum dixisset, exspuit in terram, et fecit lutum ex sputo, et linivit lutum super oculos ejus, et dixit ei: Vade, et lava in natatoria Siloe » (quod inter pretatur Missus). « Abiit ergo, et lavit, et venit vi dens. » Haec quia manifesta sunt, transeamus.

“When he had said these things, he spat on the ground and made clay of the spittle, and spread the clay on his eyes, and said to him, Go, wash in the pool of Siloam” (which is interpreted Sent). “So he went and washed, and came seeing.” Since these things are plain, let us pass on.

John 9:6 (quotation, high confidence) · John 9:7 (quotation, high confidence)

Notes and citation

Summary: The healing itself is quoted and passed over as plain.

John 9:6–7 is quoted.

Notes on the original text

Digital text corrected (OCR slip): super oculus ejus, ct dixit → super oculos ejus, et dixit.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.7 (PL 35:1715; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-7). (abbreviation not yet checked)

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44.8PL 35:1715–1717

« Itaque vicini, et qui videbant eum prius quia mendicus erat, dicebant: Nonne hic est qui sedebat, et mendicabat? Alii dicebant, Quia hic est: alii, Ne quaquam, sed similis est ejus. » Aperti oculi vultum mutaverant. « Ille dicebat, Quia ego sum. » Vox grata, ne damnaretur ingrata. « Dicebant ergo ei: Quomodo aperti sunt oculi tui? Respondit: Ille homo qui dicitur Jesus, lutum fecit, et unxit oculos meos, et dixit mihi, Vade ad natatoriam Siloe, et lava. Et abii, et lavi, et vidi. » Ecce annuntiator factus est gratiæ; ecce evangelizat, confitetur videns. Caecus ille confitebatur, et cor impiorum frangebatur; quia non ha bebant in corde, quod jam ille habebat in facie. Dixe runt ei: Ubi est ille qui tibi aperuit oculos? Ait: Nescio. In his verbis animus ipsius adhuc inuncto similis erat, nondum videnti. Sic ponamus, fratres, et illam inunctionem in animo habuerit. Prædicat, tanquam nescit quem prædicat.

“So the neighbors, and those who had seen him before, that he was a beggar, said, Is not this he who sat and begged? Some said, It is he; others, No, but he is like him.” His opened eyes had changed his face. “He said, I am he.” A grateful voice, lest he be condemned as ungrateful. “So they said to him, How were your eyes opened? He answered, The man who is called Jesus made clay and anointed my eyes and said to me, Go to the pool of Siloam and wash. And I went and washed, and I saw.” See, he has become a herald of grace; see, he preaches the gospel, he confesses though seeing. That blind man was confessing, and the heart of the ungodly was being broken, because they did not have in their heart what he already had in his face. “They said to him, Where is he who opened your eyes? He says, I do not know.” In these words his mind was still like one anointed, not yet seeing. Let us put it so, brothers: he had that anointing in his mind. He preaches as one who does not know whom he preaches.

John 9:8 (quotation, high confidence) · John 9:9 (quotation, high confidence) · John 9:10 (quotation, high confidence) · John 9:11 (quotation, high confidence) · John 9:12 (quotation, high confidence)

Notes and citation

Summary: The healed man confesses what Christ did, but like one only anointed he does not yet know whom he proclaims.

John 9:8–12 is quoted.

Notes on the original text

Digital text corrected (OCR slip; displaced words in the digital text): Quia hie est → Quia hic est; similis est ejus. v Aperti → similis est ejus. » Aperti; damnarolur → damnaretur; ccce evangelizat, confitetur villeRs. Caecus ille confilebalur → ecce evangelizat, confitetur videns. Caecus ille confitebatur; Ubi eat illequi → Ubi est ille qui; In bis verbis → In his verbis; Sic ponamus, fratres, Prædicat, et illam inunctionem in animo habuerit. tanquam → Sic ponamus, fratres, et illam inunctionem in animo habuerit. Prædicat, tanquam.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.8 (PL 35:1715–1717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-8). (abbreviation not yet checked)

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44.9PL 35:1717

« Adducunt eum ad Pharisaeos, qui cæcus fuerat. Erat autem sabbatum quando lutum fecit Jesus, et aperuit oculos ejus. Iterum ergo interrogabant eum Pharisæi quomodo vidisset. Ille autem dixit eis: Lutum posuit mihi super oculos, et lavi, et video. Dicebant ergo ex Pharisæis quidam. » Non omnes, quidam: jam enim inungebantur quidam. Quid ergo dicebant, nec videntes, nec inuncti? Non est hic homo a Deo, quia sabbatum non custodit. Ipse potius custodiebat, qui sine peccato erat. Sabbatum enim spirituale hoc est, non habere peccatum. Denique, fratres, hoc admonet Deus, quando commendat sabbatum: Omne opus servile non facietis. Hæc sunt verba Dei sabbatum commendantis: Omne opus servile non facietis. Jam superiores lectiones interrogate, quid sit opus servile; et Dominum audite, Omnis qui facit peccatum, servus est peccati. Sed isti nec videntes, ut dixi, nec inuncti, sabbatum carnaliter observabant, spiritualiter violabant. Alii dicebant: Quomodo potest homo peccator hæc signa facere? Ecce sunt inuncti. Et schisma erat in eis. Dies ille diviserat inter lucem et tenebras. Dicunt ergo cæco iterum: Tu quid dicis de eo qui ape ruit oculos tuos? Quid de illo sentis? quid existimas? quid judicas? Quærebant quemadmodum homini calumniarentur, ut de synagoga pelleretur, sed a Christo inveniretur. Sed ille constanter quod sentiebat ex pressit. Ait enim: Quia propheta est. Adhuc quidem inunctus in corde, nondum Dei Filium confitetur, nec mentitur tamen. Ipse enim Dominus de seipso ait: Non est propheta sine honore, nisi in patria sua.

“They bring to the Pharisees him who had been blind. Now it was the sabbath when Jesus made the clay and opened his eyes. Again, then, the Pharisees asked him how he had received sight. He said to them, He put clay on my eyes, and I washed, and I see. So some of the Pharisees said.” Not all, but some; for some were already being anointed. What, then, did those say who were neither seeing nor anointed? “This man is not from God, for he does not keep the sabbath.” Rather, he kept it who was without sin. For this is the spiritual sabbath: to have no sin. Indeed, brothers, God admonishes this when he commends the sabbath: “You shall do no servile work.” These are the words of God commending the sabbath: “You shall do no servile work.” Now ask the earlier readings what servile work is, and hear the Lord: “Everyone who commits sin is the slave of sin.” But these, neither seeing, as I said, nor anointed, observed the sabbath carnally and violated it spiritually. “Others said, How can a man who is a sinner do these signs?” See, these are anointed. “And there was a division among them.” That day had divided between light and darkness. “So they say to the blind man again, What do you say of him who opened your eyes?” What do you think of him? What is your opinion? What is your judgment? They were seeking how to bring a charge against the man, so that he would be driven from the synagogue, but found by Christ. But he steadfastly expressed what he thought. For he said, “He is a prophet.” Still only anointed in heart, he does not yet confess the Son of God, and yet he does not lie. For the Lord himself says of himself, “A prophet is not without honor except in his own country.”

John 9:13 (quotation, high confidence) · John 9:14 (quotation, high confidence) · John 9:15 (quotation, high confidence) · John 9:16 (quotation, high confidence) · Lev 23:7 (quotation, medium confidence) · John 8:34 (quotation, high confidence) · John 9:17 (quotation, high confidence) · Matt 13:57 (quotation, high confidence)

Notes and citation

Summary: The Pharisees who accused Jesus of breaking the sabbath kept it only carnally; the spiritual sabbath is to be without sin.

John 9:13–17, Lev 23:7 (and parallels), John 8:34 and Matt 13:57 are quoted. The digital text has “qui sabbatum enim custodit”, the negative lost; translated as the Gospel reads (“does not keep”). The opening words of the next verse, displaced into the end of this section, are moved back to 44.10.

Notes on the original text

Digital text corrected (OCR slip; displaced words in the digital text, moved to 44.10): Adducunt cum ad → Adducunt eum ad; aperuit oculus ejus → aperuit oculos ejus; qui sabbatum enim custodit → quia sabbatum non custodit; pecçator → peccator; de eo gui ape → de eo qui ape; Quia proplleta eat → Quia propheta est; conOLetur → confitetur; Non eat propheta sine hOllors, nisi in patria aua.ergo Judæi de illo quia cae- → Non est propheta sine honore, nisi in patria sua..

Cite (SBL): Augustine, Tract. Ev. Jo. 44.9 (PL 35:1717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-9). (abbreviation not yet checked)

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44.10PL 35:1717

« Non crediderunt ergo Judæi de illo quia cæcus fuisset et vidisset, donec vocarent parentes ejus qui viderat: » id est, qui cæcus fuerat, et viderat. « Et interrogaverunt eos, dicentes: Hic est filius vester, quem vos dicitis quia cæcus natus est? quomodo ergo nunc videt? Responderunt eis parentes ejus, et dixerunt: Scimus quia hic est filius noster, et quia cæcus natus est: quomodo autem nunc videat nesci mus; aut quis ejus aperuit oculos, nos nescimus. Et dixerunt: Ipsum interrogate, aetatem habet, ipse de se loquatur. » Filius quidem noster est, sed juste cogeremur loqui pro infante, quia ipse pro se loqui non posset: olim loquitur, modo videt; cæcum a nativi tate novimus, loquentem olim scimus, videntem modo videmus: ipsum interrogate, ut instruamini; quid nobis calumniamini? Hæc dixerunt parentes ejus, quia timebant Judæos. Jam enim conspiraverant Judæi, ut si quis eum confiteretur Christum, extra synagogam fieret. Jam non erat malum fieri extra synagogam. Illi expellebant, sed Christus excipiebat. Propterea paren tes ejus dixerunt, Quia ætatem habet, ipsum interrogate.

“The Jews therefore did not believe of him that he had been blind and had received sight, until they called the parents of him who had received sight”: that is, of him who had been blind and had received sight. “And they asked them, saying, Is this your son, who you say was born blind? How then does he now see? His parents answered them and said, We know that this is our son, and that he was born blind; but how he now sees we do not know, or who opened his eyes we do not know. And they said, Ask him; he is of age; let him speak for himself.” He is our son indeed; but we would rightly be compelled to speak for him if he were an infant, because he could not speak for himself. He has long been speaking; now he sees. We knew him blind from birth, we know he has long been speaking, we see him seeing now: ask him, that you may be informed; why do you bring false charges against us? “His parents said these things because they feared the Jews. For the Jews had already agreed that if anyone confessed him to be the Christ, he would be put out of the synagogue.” It was already no evil to be put out of the synagogue. They were casting out, but Christ was taking in. “Therefore his parents said, He is of age; ask him.”

John 9:18 (quotation, high confidence) · John 9:19 (quotation, high confidence) · John 9:20 (quotation, high confidence) · John 9:21 (quotation, high confidence) · John 9:22 (quotation, high confidence) · John 9:23 (quotation, high confidence)

Notes and citation

Summary: The parents of the healed man, fearing expulsion from the synagogue, refer the questioners to their son.

John 9:18–23 is quoted.

Notes on the original text

Digital text corrected (OCR slip; displaced words in the digital text, restored from the end of 44.9): c Non crediderunt cus fuisset → « Non crediderunt ergo Judæi de illo quia cæcus fuisset; ill est, qui → id est, qui; intcrrogaverunt → interrogaverunt; filius resLer, quem vos dicitis qnia → filius vester, quem vos dicitis quia; Scimus quia Inc est → Scimus quia hic est; natus ast → natus est; parenlea ejus, quia limebant Judæos. Jam enim conspiravernt → parentes ejus, quia timebant Judæos. Jam enim conspiraverant; synagogam fierel → synagogam fieret; tes cjus dixerunt → tes ejus dixerunt.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.10 (PL 35:1717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-10). (abbreviation not yet checked)

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44.11PL 35:1717

Vocaverunt ergo rursum hominem qui fuerat cæ cus, et dixerunt ei: Da gloriam Deo. Quid est, Da gloriam Deo? Nega quod accepisti. Hoc, plane non est gloriam Deo dare, sed Deum potius blasphemare Da, inquiunt, gloriam Deo. Nos scimus quia hic homo peccator est. Dixit ergo ille: Si peccator est, nescio; unum scio, quia cæcus cum essem, modo video. Dixerunt ergo illi: Quid fecit tibi? quomodo aperuit tibi oculos? Et ille jam stomachans adversus duritiam Judæorum, et ex caeco videns, non ferens cæcos, respondit eis: Dixi jam vobis. et audistis; quid iterum vultis audire? Numquid et vos vultis discipuli ejus fieri? Quid est, Numquid et vos, nisi, quia ego jam sum? Numquid et vos vultis? Jam video, sed non invideo.

“So they called again the man who had been blind and said to him, Give glory to God.” What is “Give glory to God”? Deny what you have received. This is plainly not giving glory to God but rather blaspheming God. “Give glory to God,” they say. “We know that this man is a sinner. He said therefore, Whether he is a sinner I do not know; one thing I know, that though I was blind, now I see. They said to him then, What did he do to you? How did he open your eyes?” And he, now indignant at the hardness of the Jews, and having become seeing from blind, not bearing the blind, answered them: “I have told you already, and you heard; why do you want to hear it again? Do you too want to become his disciples?” What is “Do you too,” except “since I already am”? “Do you too want to?” I now see, but I do not envy.

John 9:24 (quotation, high confidence) · John 9:25 (quotation, high confidence) · John 9:26 (quotation, high confidence) · John 9:27 (quotation, high confidence)

Notes and citation

Summary: The healed man refuses to deny the gift he received and invites his questioners to become disciples too.

John 9:24–27 is quoted. The play on “video” and “invideo” (“I see” / “I envy”) cannot be kept in English.

Notes on the original text

Digital text corrected (OCR slip): Quid cst, Da → Quid est, Da; uram scio, quia cæcus ClUn essenJ → unum scio, quia cæcus cum essem; Dixerunt erga illi: Quid feci: tibi → Dixerunt ergo illi: Quid fecit tibi; stoma chans → stomachans; videus → videns; et alldislis → et audistis; valtis discipuli eju. fieri → vultis discipuli ejus fieri; Numquid et noa vultis? Jam ' video → Numquid et vos vultis? Jam video.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.11 (PL 35:1717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-11). (abbreviation not yet checked)

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44.12PL 35:1717

Maledixerunt ei, et dixerunt: Tu discipulus ejus sis. Tale maledictum super nos, et super filios no stros, Maledictum enim est, si cor discutias, non si verba perpendas. Nos autem Moysi discipuli sumus: nos scimus quia Moysi locutus est Deus, istum autem ne scimus unde sit. Utinam sciretis quia Moysi locutus est Deus; sciretis quia per Moysen praedicatus est Deus. Habetis enim Dominum dicentem, Si crederetis Moysi, crederetis et mihi; de me enim ille scripsit. Itane sequimini servum, et dorsum ponitis contra Dominum? Sed nec servum sequimini; nam per il lum ad Dominum duceremini.

“They reviled him and said, You be his disciple.” Such a curse be upon us and upon our children! For it is a curse if you search the heart, not if you weigh the words. “But we are disciples of Moses. We know that God spoke to Moses; but as for this man, we do not know where he is from.” Would that you knew that God spoke to Moses! You would know that God was proclaimed through Moses. For you have the Lord saying, “If you believed Moses, you would believe me too; for he wrote of me.” Is it thus that you follow the servant, and turn your back on the Lord? But you do not even follow the servant; for through him you would be led to the Lord.

John 9:28 (quotation, high confidence) · John 9:29 (quotation, high confidence) · John 5:46 (quotation, high confidence)

Notes and citation

Summary: Those who claim to be disciples of Moses do not truly follow him, for Moses wrote of Christ.

John 9:28–29 and John 5:46 are quoted.

Notes on the original text

Digital text corrected (OCR slip): Tale malcdictum → Tale maledictum; Noa autem Moysi discipuli sumus: noa scimus quia Moysi loculu. eat Deul → Nos autem Moysi discipuli sumus: nos scimus quia Moysi locutus est Deus; unde ait. Utinam sciretis quia Moysi locutus eat Deus → unde sit. Utinam sciretis quia Moysi locutus est Deus; Si credereti. Moysi → Si crederetis Moysi; hane sequimini servum, et dorsum ponitis contr Dominum → Itane sequimini servum, et dorsum ponitis contra Dominum.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.12 (PL 35:1717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-12). (abbreviation not yet checked)

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44.13PL 35:1717

Respondit ille homo, et dixit eis: In hoc mira bile est, quia vos nescitis unde sit, et aperuit oculos meos. Scimus autem quia peccatores Deus non audit; sed si quis Dei cultor est, et voluntatem ejus facit, hunc exaudit. Adhuc inunctus loquitur. Nam et peccatores exaudit Deus. Si enim peccatores Deus non exaudiret, frustra ille Publicanus oculos in terram demittens et pectus suum percutiens diceret, Domine: propitius esto mihi peccatori. Et ista confessio meruit justifica tionem, quomodo iste cæcus illuminationem. A sæculo non est auditum quia aperuit quis oculos cæci nati. Nisi esset hic a Deo, non poterat facere quidquam. Libere, constanter, veraciter. Hæc enim quæ facta sunt a Do mino, a quo fierent nisi a Deo? Aut quando a discipulis talia fierent, nisi in eis Dominus habitaret?

“The man answered and said to them, Herein is a marvel, that you do not know where he is from, and he opened my eyes. Now we know that God does not hear sinners; but if anyone is a worshiper of God and does his will, him he hears.” He is still speaking as one anointed. For God does hear sinners too. For if God did not hear sinners, that publican would have said in vain, as he cast his eyes to the ground and beat his breast, “Lord, be merciful to me a sinner.” And that confession earned justification, as this blind man earned enlightenment. “Since the world began it has not been heard that anyone opened the eyes of a man born blind. If this man were not from God, he could do nothing.” Freely, steadfastly, truly. For these things done by the Lord, by whom would they be done except by God? Or when would such things be done by disciples, unless the Lord dwelt in them?

John 9:30 (quotation, high confidence) · John 9:31 (quotation, high confidence) · Luke 18:13 (quotation, high confidence) · John 9:32 (quotation, high confidence) · John 9:33 (quotation, high confidence)

Notes and citation

Summary: The healed man's claim that God does not hear sinners is said while still only anointed, for the publican was heard; but his confession of Christ's divine origin is true.

John 9:30–33 and Luke 18:13 are quoted.

Notes on the original text

Digital text corrected (OCR slip): bile eat, quia vos neaciti, → bile est, quia vos nescitis; hunc exau. dit → hunc exaudit; exandiret → exaudiret; propitias esto → propitius esto; non eat auditum quia aperuit quia oculos ceci nati → non est auditum quia aperuit quis oculos cæci nati; a dixipulis → a discipulis.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.13 (PL 35:1717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-13). (abbreviation not yet checked)

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44.14PL 35:1717

Responderunt, et dixerunt ei: In peccatis natus es totus. Totus quid est? Cum oculis clausis. Sed qui aperuit oculos, salvat et totum: ipse dabit ad dexteram resurrectionem, qui in facie dedit illuminationem. In peccatis totus natus es, et tu doces nos? Et ejecerunt eum foras. Ipsi illum magistrum fecerunt, ipsi ut discerent toties interrogaverunt, et ingrati docentem projecerunt.

“They answered and said to him, You were altogether born in sins.” What is “altogether”? Even with closed eyes. But he who opened his eyes saves the whole of him as well: he who gave enlightenment to his face will give him resurrection at the right hand. “You were altogether born in sins, and do you teach us? And they cast him out.” They themselves had made him a teacher, they themselves had questioned him so often in order to learn, and in their ingratitude they threw out the one who taught them.

John 9:34 (quotation, high confidence)

Notes and citation

Summary: The Pharisees cast out the man they had made their teacher, but Christ who opened his eyes will save him whole.

John 9:34 is quoted.

Notes on the original text

Digital text corrected (OCR slip): natus. es totus → natus es totus; ad dexLe. ram → ad dexteram; illumillationem → illuminationem; totus nata es → totus natus es.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.14 (PL 35:1717; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-14). (abbreviation not yet checked)

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44.15PL 35:1717–1719

Sed quod dixi jam dudum, fratres, pellunt, excipit Dominus: magis enim quia expulsus est, christianus factus est. Audivit Jesus quia ejecerunt eum foras, et cum invenisset eum dixit ei: Tu credis in Filium Dei? Modo lavat faciem cordis. Respondit ille, et ait, quasi adhuc inunctus, Quis est, Domine, ut credam in eum? Et dixit ei Jesus: Et vidisti eum, et qui loqui tur tecum, ipse est. Missus est ille, iste lavans faciem in Siloe, quod interpretatur Missus. Denique jam facie lota cordis et mundata conscientia, agnoscens eum non filium hominis tantum, quod ante crediderat, sed jam Filium Dei qui carnem susceperat, ait: Credo, Do mine. Parum est, Credo; vis videre qualem credat? Procidens adoravit eum.

But as I said a while ago, brothers: they drive out, the Lord takes in. Indeed, it was because he was expelled that he became a Christian. “Jesus heard that they had cast him out, and when he had found him he said to him, Do you believe in the Son of God?” Now he washes the face of his heart. “He answered and said,” as one still only anointed, “Who is he, Lord, that I may believe in him? And Jesus said to him, You have both seen him, and it is he who speaks with you.” He is the Sent One; this man is the one washing his face in Siloam, which is interpreted Sent. Then at last, with the face of his heart washed and his conscience cleansed, recognizing him not merely as a son of man, which he had believed before, but now as the Son of God who had taken flesh, he says, “I believe, Lord.” “I believe” is little; do you want to see what kind of believer he is? “And falling down he worshiped him.”

John 9:35 (quotation, high confidence) · John 9:36 (quotation, high confidence) · John 9:37 (quotation, high confidence) · John 9:38 (quotation, high confidence)

Notes and citation

Summary: Cast out by the Pharisees, the man is found by Jesus and, his heart now washed, confesses and worships the Son of God.

John 9:35–38 is quoted.

Notes on the original text

Digital text corrected (OCR slip): ejecerua, cum foras → ejecerunt eum foras; in Fitium Dei Modo → in Filium Dei? Modo; Quia est, Domine, ut credam in eum Et dixit ti Jesus → Quis est, Domine, ut credam in eum? Et dixit ei Jesus; et gui loqui → et qui loqui; tecuJJI, ipse eat. Missus eat ille → tecum, ipse est. Missus est ille; lanlulo → tantum; adoravit eun. → adoravit eum..

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 44.15 (PL 35:1717–1719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-15). (abbreviation not yet checked)

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44.16PL 35:1719

Et dixit ei Jesus. Modo dies ille est, inter lucem et tenebras discernens. In judicium ego in hunc mun dum veni, ut qui non vident, videant; et qui vident, cæci fiant. Quid est hoc, Domine? Magnam quæstionem fessis intulisti: sed erige vires nostras, ut possimus intelligere quod dixisti. Venisti ut qui non vident, vi deant: recte, quia lumen es; recte, quia dies es; recte, quia de tenebris liberas: hoc omnis anima ac cipit, omnis intelligit. Quid est hoc quod sequitur, Et qui vident, cæci fiant? Ergone quia venisti, cæci fient qui videbant? Audi quid sequitur, et fortassis intelliges.

“And Jesus said to him.” Now that day is present, discerning between light and darkness. “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” What is this, Lord? You have put a great question to tired men; but strengthen us, so that we may understand what you have said. You came that those who do not see may see: rightly, because you are the light; rightly, because you are the day; rightly, because you set free from darkness. Every soul accepts this, every soul understands it. What is this that follows: “and those who see may become blind”? Is it so, that because you came, those who saw will become blind? Hear what follows, and perhaps you will understand.

John 9:39 (quotation, high confidence)

Notes and citation

Summary: Christ's saying that he came so that the seeing may become blind raises a question.

John 9:39 is quoted.

Notes on the original text

Digital text corrected (OCR slip): Quid est hoe, Domine → Quid est hoc, Domine; Ergone Quia venisti → Ergone quia venisti.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.16 (PL 35:1719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-16). (abbreviation not yet checked)

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44.17PL 35:1719

Commoti sunt ergo verbis istis quidam ex Pharisæis, et dixerunt ei: Numquid et nos cæci sumus? Audi jam quid est quod movebat, Et qui vident, caeci fiant. Dixit eis Jesus: Si cæci essetis, non haberetis peccatum. Cum sit cæcitas ipsa peccatum. Si cæci essetis, id est, si vos cæcos adverteretis, si vos cæcos diceretis, ad medicum curreretis; si ergo ita cæci essetis, non haberetis peccatum: quia veni ego auferre peccatum. Nunc vero dicitis, Quia videmus: peccatum, vestrum manet. Quare? Quia dicendo, Videmus, medicum non quaeritis, in cæcitate vestra remanetis. Hoc est ergo quod paulo ante non intellexeramus quod ait, Ego veni, ut qui non vident, videant: quid est, ut qui non vident, videant? Qui se non videre confitentur, et medicum quaerunt, ut videant. Et qui vident, cæci fiant: quid est, qui vident, cæci fiant? Qui se putant videre, et medicum non quaerunt, in sua cæcitate permaneant. Ergo istam discretionem vocavit judicium, cum ait, In judicium veni in hunc mundum, quo discernit causam credentium et confitentium a superbis, et vi dere putantibus, et ideo gravius excaecatis; tanquam dixerit ei peccator confitens et medicum quærens, Judica me, Deus, et discerne causam meam de gente non sancta: illorum scilicet qui dicent, Videmus, et eorum peccatum manet. Non autem illud judicium jam intulit mundo, quo de vivis et mortuis in fine sæculi judicabit. Secundum hoc enim dixerat, Ego non judico quemquam: quoniam prius venit, non ut judicet mundum, sed ut salvetur mun dus per ipsum.

“Some of the Pharisees, then, were stirred by these words and said to him, Are we blind too?” Hear now what it was that stirred them: “and those who see may become blind.” “Jesus said to them, If you were blind, you would have no sin”—though blindness itself is sin. If you were blind, that is, if you recognized yourselves as blind, if you called yourselves blind, you would run to the physician; if, then, you were blind in this way, you would have no sin, because I came to take away sin. “But now you say, We see: your sin remains.” Why? Because by saying “We see” you do not seek the physician; you remain in your blindness. This, then, is what we did not understand a little while ago when he said, “I came that those who do not see may see.” What is “that those who do not see may see”? Those who confess that they do not see, and seek the physician, so that they may see. “And those who see may become blind”: what is “those who see may become blind”? Those who think they see and do not seek the physician remain in their blindness. So he called this separation judgment, when he said, “For judgment I came into this world”: by it he distinguishes the cause of those who believe and confess from the proud, who think they see and are therefore more heavily blinded; as if the sinner who confesses and seeks the physician had said to him, “Judge me, O God, and distinguish my cause from an unholy nation”: from those, that is, who say, “We see,” and whose sin remains. But he had not yet brought upon the world that judgment by which he will judge the living and the dead at the end of the age. For in that sense he had said, “I judge no one”; for he came first, not to judge the world, but that the world might be saved through him.

John 9:40 (quotation, high confidence) · John 9:41 (quotation, high confidence) · Ps 43:1 (42:1 LXX) (quotation, high confidence) · John 8:15 (quotation, high confidence) · John 3:17 (quotation, high confidence)

Notes and citation

Summary: Those who confess their blindness and seek the physician are made to see, while the proud who claim to see remain blind; this separation is the judgment Christ came to bring now.

John 9:40–41, Ps 43:1 (LXX 42:1), John 8:15 and John 3:17 are quoted. Words displaced in the digital text are restored to their order.

Notes on the original text

Digital text corrected (OCR slip; displaced word in the digital text; displaced words in the digital text; leaked Migne reference): Numquid et noa cæci → Numquid et nos cæci; Audi jam haberetisquid est → Audi jam quid est; Si cæci essetis, non ipsa peccatum. Si cæci peccatum. Cum sit cæcitas essetis, → Si cæci essetis, non haberetis peccatum. Cum sit cæcitas ipsa peccatum. Si cæci essetis,; diceretis, e ad medicum curreretis; Ii ergo ita cæci essetis, nan haberetis → diceretis, ad medicum curreretis; si ergo ita cæci essetis, non haberetis; auferre ' peccatum. Nanc "ro dicitis → auferre peccatum. Nunc vero dicitis; medicam DOli quaeritis → medicum non quaeritis; Ego veni, III qui nou rident → Ego veni, ut qui non vident; ut gui non lident → ut qui non vident; oonfitentur → confitentur; Et qui uident → Et qui vident; cæci fiant 1 Qui se putant videte → cæci fiant? Qui se putant videre; permaneaot → permaneant; discernit eausam → discernit causam; superbis, ae vi → superbis, et vi; tabquam → tanquam; (Psal. XLII, i) → ; quomiam prins venit, nen utjudicet → quoniam prius venit, non ut judicet; pet ipsum → per ipsum.

Cite (SBL): Augustine, Tract. Ev. Jo. 44.17 (PL 35:1719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-17). (abbreviation not yet checked)

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