Tractates on the Gospel of John 5.16–6.12

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 5

5.16PL 35:1421–1423

Tamen quid nobis solent dicere? Ecce post Joannem baptizatum est. Antequam enim bene ista quæstio tractaretur in Ecclesia catholica, multi in ea erraverunt, et magni et boni: sed quia de mem bris columbæ erant, non se præciderunt, et factum est in eis quod dixit Apostolus, Si quid aliter sapitis, hoc quoque vobis Deus revelabit. Unde isti qui se separaverunt, indOciles facti sunt. Quid ergo solent dicere? Ecce post Joannem baptizatum est; post hæreticos non baptizatur? Quia quidam qui habebant baptisma Joannis, jussi sunt a Paulo baptizari: non enim habebant baptisma Christi. Quid ergo exaggeras meritum Joannis, et quasi abjicis infelicitatem haereticorum? Et ego tibi concedo sceleratos esse hæreticos: sed hæretici baptisma Christi dederunt, quod baptisma non dedit Joannes.

Yet what do they usually say to us? "See, there was baptism after John." For before this question was thoroughly treated in the Catholic Church, many erred about it, both great men and good; but because they were among the members of the dove, they did not cut themselves off, and there was fulfilled in them what the apostle said: "If in anything you think otherwise, God will reveal this also to you." That is why those who separated themselves became unteachable. What, then, do they usually say? "See, there was baptism after John; is there to be no baptism after heretics?" Because certain men who had the baptism of John were ordered by Paul to be baptized: for they did not have the baptism of Christ. Why then do you magnify the merit of John and, as it were, throw down the wretchedness of heretics? I too grant you that heretics are wicked; but heretics gave the baptism of Christ, a baptism that John did not give.

Phil 3:15 (quotation, high confidence) · Acts 19:5 (allusion, high confidence)

Notes and citation

Summary: To the Donatist argument that those baptized by John were rebaptized, Augustine answers that heretics, however wicked, give Christ's baptism, which John did not.

Quotation: Phil 3:15; allusion to Acts 19:1-5. 'Many erred, both great men and good' refers to earlier African bishops, notably Cyprian, who practiced rebaptism of those baptized by heretics while remaining in communion; translated as written. 'Thoroughly' renders the digital text's garbled 'bcuc', read bene (uncertain).

Notes on the original text

Digital text corrected (OCR slip in the digital text (Aposloius → Apostolus); OCR slip in the digital text (Chri sti Quid → Christi. Quid); OCR slip in the digital text (eniin bcuc → enim bene); OCR slip in the digital text (habcbant → habebant); OCR slip in the digital text (ha hebant → habebant); OCR slip in the digital text (in cis → in eis); OCR slip in the digital text (mcrilum → meritum); OCR slip in the digital text (suut → sunt)): eniin bcuc → enim bene; in cis → in eis; Aposloius → Apostolus; ha hebant → habebant; suut → sunt; habcbant → habebant; Chri sti Quid → Christi. Quid; mcrilum → meritum.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 5.16 (PL 35:1421–1423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-16). (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.

5.17PL 35:1423

Recurro ad Joannem, et dico: Hic est qui baptizat. Sic enim melior Joannes quam hæreticus, quomodo melior Joannes quam ebriosus, quomodo melior Joan nes quam homicida. Si post deteriorem baptizare de bemus, quia post meliorem baptizarunt Apostoli; qui cumque apud ipsos baptizati fuerint ab ebrioso, non dico ab homicida, non dico a satellite alicujus scelerati, non dico a raptore rerum alienarum, non dico ab oppressore pupillorum, non a separatore con jugum; nihil horum dico: quod solemne est dico, quod quotidianum est dico, quo vocantur omnes dico, et in ista civitate, quando eis dicitur, Alogiemus, bene sit nobis, et tali die festo Januariarum non debes jejunare; ea dico levia, quotidiana: ab ebrioso homine cum baptizatur, quis est melior, Joannes an ebriosus? Responde, si potes, quod ebriosus tuus me lior sit quam Joannes: nunquam hoc audebis. Ergo tu quia sobrius es, baptiza post ebriosum tuum. Si enim post Joannem baptizaverunt Apostoli, quanto magis debet post ebriosum sobrius baptizare? An dicis, In unitate mecum est ebriosus? Ergo Joannes amicus sponsi, non erat in unitate cum sponso?

I go back to John and say, "This is he who baptizes." For John is better than a heretic in the same way that John is better than a drunkard, in the same way that John is better than a murderer. If we ought to baptize after a worse man because the apostles baptized after a better, then whoever among them has been baptized by a drunkard (I do not say by a murderer, I do not say by the henchman of some criminal, I do not say by a robber of others' goods, I do not say by an oppressor of orphans, nor by a separator of spouses; I say none of these things: I speak of what is customary, I speak of what happens daily, I speak of what all are invited to, even in this city, when it is said to them, "Let us carouse, let us have a good time," and, "On such a feast day as the Kalends of January you ought not to fast"; I speak of these light, everyday things), when someone is baptized by a drunken man, who is better, John or the drunkard? Answer, if you can, that your drunkard is better than John: you will never dare. So you, because you are sober, baptize after your drunkard. For if the apostles baptized after John, how much more ought a sober man to baptize after a drunkard? Or do you say, "The drunkard is in unity with me"? Was John, then, the friend of the bridegroom, not in unity with the bridegroom?

John 3:29 (allusion, high confidence)

Notes and citation

Summary: If baptism must be repeated after a worse minister because the apostles baptized after John, the Donatists would have to rebaptize those baptized by their own drunken clergy.

Allusion: John 3:29 (the friend of the bridegroom). 'Let us carouse' renders alogiemus (a loanword, probably from Greek), uncertain; 'Kalends of January' renders Januariarum, the New Year festivities that Augustine often criticized. A 'separator of spouses' is one who breaks up marriages.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Au di- -cis → An dicis); OCR slip in the digital text (Joaunes an cbriosus → Joannes an ebriosus); OCR slip in the digital text (cbriosum → ebriosum); OCR slip in the digital text (cis dicitur → eis dicitur); OCR slip in the digital text (crat → erat); OCR slip in the digital text (ct in ista → et in ista); OCR slip in the digital text (dc bes jejunarc; ca dico → debes jejunare; ea dico); OCR slip in the digital text (evin → enim); OCR slip in the digital text (nobis, ct tali dic → nobis, et tali die); OCR slip in the digital text (scete rati → scelerati); OCR slip in the digital text (solumne → solemne)): scete rati → scelerati; solumne → solemne; ct in ista → et in ista; cis dicitur → eis dicitur; nobis, ct tali dic → nobis, et tali die; dc bes jejunarc; ca dico → debes jejunare; ea dico; Joaunes an cbriosus → Joannes an ebriosus; post cbriosum tuum. → post ebriosum tuum.; evin → enim; post cbriosum sobrius → post ebriosum sobrius; Au di- -cis → An dicis; crat → erat.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 5.17 (PL 35:1423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-17). (abbreviation not yet checked)

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5.18PL 35:1423

Sed tibi ipsi dico, quisquis es: Tu es melior, an Joannes? Non audebis dicere: Ego sum melior quam Joannes. Ergo post te baptizent tui, si te fuerint meliores. Si enim post Joannem baptizatum est, eru besce quia post te non baptizatur. Dicturus es, Sed ego baptismum Christi habeo, et doceo. Aliquando ergo agnosce judicem, et noli præco superbus esse. Baptismum Christi das, ideo non post te baptizatur: post Joannem ideo baptizatum est, quia non Christi baptismum dabat, sed suum; quia sic acceperat ut ipsius esset. Non ergo tu melior quam Joannes: sed baptismus qui per te datur, melior quam Joannis. Ipse enim Christi est; iste autem Joannis. Et quod dabatur a Paulo, et quod dabatur a Petro, Christi est: et si datum est a Juda, Christi erat. De dit Judas, et non baptizatum est post Judam; dedit Joannes, et baptizatum est post Joannem: quia si datus est a Juda baptismus, Christi erat; qui autem a Joanne datus est, Joannis erat. Non Judam Joanni, sed baptismum Christi etiam per Judæ manus datum, baptismo Joannis etiam per manus Joannis dato recte præponimus. Etenim dictum est de Domino antequam pateretur, quia baptizabat plures quam Joannes: de inde adjunctum est, Quamvis ipse non baptizaret, sed discipuli ejus. Ipse, et non ipse: ipse potestate, illi ministerio; servitutem ad baptizandum illi admovebant, potestas baptizandi in Christo permanebat. Ergo baptizabant discipuli ejus, et ibi adhuc erat Judas inter discipulos ejus: quos ergo baptizavit Judas, non sunt iterum baptizati; et quos baptizavit Joannes, iterum baptizati sunt? Plane iterum, sed non iterato baptismo. Quos enim baptizavit Joannes, Joan nes baptizavit: quos autem baptizavit Judas, Christus baptizavit. Sic ergo quos baptizavit ebriosus, quos baptizavit homicida, quos baptizavit adulter, si bapti smus Christi erat, Christus baptizavit. Non timeo adulterum, non ebriosum, non homicidam; quia co lumbam attendo, per quam mihi dicitur, Hic est qui baptizat.

But I say to you yourself, whoever you are: are you better, or John? You will not dare to say, "I am better than John." Then let your people baptize after you, if they are better. For if there was baptism after John, be ashamed that there is no baptism after you. You will say, "But I have the baptism of Christ and I teach it." Then at last acknowledge the judge, and do not be a proud herald. You give the baptism of Christ; that is why there is no baptism after you. There was baptism after John because he gave not the baptism of Christ but his own, since he had received it in such a way that it was his. So you are not better than John; but the baptism given through you is better than John's. For the one is Christ's, the other John's. And what was given by Paul and what was given by Peter is Christ's; and if it was given by Judas, it was Christ's. Judas gave it, and there was no baptism after Judas; John gave it, and there was baptism after John: because if baptism was given by Judas, it was Christ's; but what was given by John was John's. We do not put Judas above John, but we rightly put the baptism of Christ, even given by the hands of Judas, above the baptism of John, even given by the hands of John. For it was said of the Lord before he suffered that he baptized more than John; then it was added, "although he himself did not baptize, but his disciples." He, and not he: he by power, they by ministry; they applied their service to baptizing, the power of baptizing remained in Christ. So his disciples baptized, and Judas was still among his disciples there. Those whom Judas baptized, then, were not baptized again; and those whom John baptized were baptized again? Plainly again, but not with a repeated baptism. For those whom John baptized, John baptized; but those whom Judas baptized, Christ baptized. So likewise those whom a drunkard baptized, those whom a murderer baptized, those whom an adulterer baptized, if it was the baptism of Christ, Christ baptized. I do not fear the adulterer, nor the drunkard, nor the murderer, because I look to the dove, through which it is said to me, "This is he who baptizes."

John 4:1 (quotation, high confidence) · John 4:2 (quotation, high confidence) · John 1:33 (quotation, high confidence)

Notes and citation

Summary: Baptism given even by Judas was Christ's and was not repeated, while John's was his own and was followed by Christ's; so baptism given by any minister, however sinful, is Christ's.

Quotations: John 4:1-2; John 1:33. 'Plainly again, but not with a repeated baptism': those baptized by John received Christ's baptism for the first time.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Aliquando.ergo → Aliquando ergo); OCR slip in the digital text (Baptismum, Christi das → Baptismum Christi das); OCR slip in the digital text (Curi sti → Christi); OCR slip in the digital text (Joauncs → Joannes); OCR slip in the digital text (adv ulterum → adulterum); OCR slip in the digital text (cjus → ejus); OCR slip in the digital text (crat → erat); OCR slip in the digital text (ctiam → etiam); OCR slip in the digital text (docco → doceo); OCR slip in the digital text (ei si datum → et si datum); OCR slip in the digital text (esti iste → est; iste); OCR slip in the digital text (molior → melior); OCR slip in the digital text (permancbat → permanebat); OCR slip in the digital text (rucrint Ditiores → fuerint meliores); OCR slip in the digital text (sca baptismum → sed baptismum); OCR slip in the digital text (scnitutem → servitutem); OCR slip in the digital text (uoli → noli); OCR slip in the digital text (uon baptizarcl → non baptizaret)): molior → melior; rucrint Ditiores → fuerint meliores; docco → doceo; Aliquando.ergo → Aliquando ergo; uoli → noli; Baptismum, Christi das → Baptismum Christi das; esti iste → est; iste; Curi sti → Christi; ei si datum → et si datum; Christi crat; → Christi erat;; Joannis crat. → Joannis erat.; sca baptismum → sed baptismum; ctiam → etiam; Joauncs → Joannes; uon baptizarcl → non baptizaret; scnitutem → servitutem; permancbat → permanebat; cjus → ejus; adv ulterum → adulterum.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 5.18 (PL 35:1423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-18). (abbreviation not yet checked)

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5.19PL 35:1423

Cæterum, fratres mei, delirum est dicere quia melioris meriti fuit, non dico Judas, sed quilibet ho minum, quam ille de quo dictum est, In natis mulie rum nemo exsurrexit major Joanne Baptista. Non ergo huic quisquam servus, sed baptisma Domini etiam per servum malum datum, baptismati etiam amici servi præponitur. Audi quales commemo rat apostolus Paulus falsos fratres, invidia prædican tes verbum Dei, et quid de illis dicit: Et in hoc gaudeo, sed et gaudebo. Christum enim annuntiabant, per in vidiam quidem, sed tamen Christum. Non per quid, sed quem vide: per invidiam tibi prædicatur Christus? vide Christum, vita invidiam. Noli imitari malum prædicatorem, sed imitare bonum qui tibi prædicatur. Christus ergo a quibusdam per invidiam prædicabatur. Et quid est invidere? Horren dum malum. Ipso malo zabolus dejectus est, ipsum dejecit multum maligna pestis: et habebant illam quidam Christi prædicatores, quos tamen prædicare permittit Apostolus. Quare? Quia Christum praedica bant. Qui autem invidet, odit; et qui odit, quid de illo dicitur? Audi apostolum Joannem: Qui odit fratrem suum, homicida est. Ecce post Joan nem baptizatum est, post homicidam non baptizatum est; quia Joannes dedit baptismum suum, homicida dedit baptismum Christi. Quod Sacramentum tam sanctum est, ut nec homicida ministrante polluatur.

Besides, my brothers, it is madness to say that anyone at all, I do not say Judas, but any man whatever, was of better merit than him of whom it was said, "Among those born of women there has arisen none greater than John the Baptist." So it is not some servant who is put above him, but the baptism of the Lord, even given through a bad servant, is put above the baptism of the friend, the servant. Hear what sort of false brothers the apostle Paul mentions, preaching the word of God out of envy, and what he says of them: "And in this I rejoice, yes, and I will rejoice. For they proclaimed Christ, out of envy indeed, but still Christ." Look not at through whom, but at whom. Is Christ preached to you through envy? Look at Christ, avoid envy. Do not imitate the bad preacher, but imitate the good one who is preached to you. So Christ was preached by some out of envy. And what is it to envy? A horrible evil. By this evil the devil was cast down; this most malignant plague cast him down. And certain preachers of Christ had it, whom the apostle nevertheless permits to preach. Why? Because they preached Christ. But he who envies hates; and he who hates, what is said of him? Hear the apostle John: "Whoever hates his brother is a murderer." See, there was baptism after John; there was no baptism after a murderer; because John gave his own baptism, the murderer gave the baptism of Christ. That sacrament is so holy that it is not polluted even when a murderer ministers it.

Matt 11:11 (quotation, high confidence) · Phil 1:15 (allusion, high confidence) · Phil 1:18 (quotation, high confidence) · 1 John 3:15 (quotation, high confidence)

Notes and citation

Summary: As Paul rejoiced that Christ was preached even by the envious, so Christ's baptism given by one who hates, a 'murderer', is not repeated, for the sacrament cannot be polluted by its minister.

Quotations: Matt 11:11; Phil 1:18 (with 1:15); 1 John 3:15. Stray marks ('I' after 'qui' and 'pestis') in the digital text are removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Chistus → Christus); OCR slip in the digital text (bap tismum → baptismum); OCR slip in the digital text (baptismali → baptismati); OCR slip in the digital text (gandeo → gaudeo); OCR slip in the digital text (libi → tibi); OCR slip in the digital text (pestis I: ct → pestis: et); OCR slip in the digital text (qui I tibi → qui tibi)): baptismali → baptismati; gandeo → gaudeo; libi → tibi; Chistus → Christus; qui I tibi → qui tibi; pestis I: ct → pestis: et; bap tismum → baptismum.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 5.19 (PL 35:1423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-19). (abbreviation not yet checked)

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5.20PL 35:1423–1425

Non respuo Joannem, sed potius credo Joanni. Quid credo Joanni? Quod didicit per columbam. Quid didicit per columbam? Hic est qui baptizat in Spiritu sancto. Jam ergo, fratres, tenete hoc, et cordibus vestris infigite. Si enim hodie voluero plenius dicere quare per columbam, tempus non sufficit. Quia enim res discenda insinuata est Joanni per columbam, quam non noverat in Christo Joannes, quamvis jam nosset Christum, exposui quantum arbitror Sanctitati ve stræ: sed quare hanc ipsam rem per columbam opor tuit demonstrari, si breviter dici posset, dicerem: sed quia diu dicendum est, et onerare vos nolo, quomodo adjutus sum orationibus vestris, ut illud quod promisi, implerem; adjuvante etiam atque etiam pia intentione et votis bonis, et illud apparebit vobis, quare Joannes quod didicit in Domino, quia ipse est qui baptizat in Spiritu sancto, et nulli servo suo translegavit potesta tem baptizandi, non debuit discere nisi per columbam.

I do not reject John; rather, I believe John. What do I believe John about? What he learned through the dove. What did he learn through the dove? "This is he who baptizes in the Holy Spirit." Now then, brothers, hold on to this and fix it in your hearts. For if I wished to explain more fully today why it was through a dove, the time would not suffice. That the thing to be learned, which John did not know in Christ though he already knew Christ, was conveyed to John through the dove, I have explained, I think, to your Holiness as best I could; but why this very thing had to be shown through a dove, I would tell you if it could be said briefly. But because it has to be said at length, and I do not want to burden you, just as I have been helped by your prayers to fulfill what I promised, so, with your devout attention and good desires helping again and again, it will also become clear to you why John had to learn only through the dove what he learned about the Lord: that he is the one who baptizes in the Holy Spirit, and has handed over to none of his servants the power of baptizing.

John 1:33 (quotation, high confidence)

Notes and citation

Summary: Augustine sums up that John learned through the dove that Christ alone baptizes, and promises to explain another time why this was taught through a dove.

Quotation: John 1:33.

Notes on the original text

Digital text corrected (OCR slip in the digital text (dcmonstrari → demonstrari); OCR slip in the digital text (dicercm → dicerem); OCR slip in the digital text (eat → est); OCR slip in the digital text (eliam → etiam); OCR slip in the digital text (qnod → quod); OCR slip in the digital text (quant non novcrat → quam non noverat); OCR slip in the digital text (ve siris → vestris)): ve siris → vestris; quant non novcrat → quam non noverat; dcmonstrari → demonstrari; dicercm → dicerem; eliam → etiam; qnod → quod; ipse eat qui → ipse est qui.

Topics: Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 5.20 (PL 35:1423–1425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-20). (abbreviation not yet checked)

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Chapter 6

6.1PL 35:1425

Fateor Sanctitati vestræ, timueram ne frigus hoc frigidos vos ad conveniendum faceret: sed quia ista celebritate et frequentia vestra, spiritu vos fervere de monstratis, non dubito quia etiam orastis pro me, ut debitum vobis exsolvam. Promiseram enim in nomine Christi disserere hodie, cum angustia temporis tunc impediret, nec possemus explicare tractando, quare Deus per columbae speciem ostendere voluerit Spiritum sanctum. Hoc ut explicetur, illuxit nobis dies hodiernus; et sentio audiendi cupiditate et pia devotione vos celebrius congregatos. Exspectationem vestram Deus impleat ex ore nostro. Amastis enim ut venire tis: sed amastis, quid? Si nos, et hoc bene; nam volumus amari a vobis, sed nolumus in nobis. Quia ergo in Christo vos amamus, in Christo nos redamate, et amor noster pro invicem gemat ad Deum: ipse enim gemitus columbæ est.

I confess to your Holiness, I had feared that this cold would make you cold about assembling; but since by this crowded gathering of yours you show that you are fervent in spirit, I do not doubt that you have also prayed for me, that I may pay you what I owe. For I had promised, in the name of Christ, to discuss today, since the shortness of time then prevented us from being able to explain it in our treatment, why God willed to show the Holy Spirit in the form of a dove. That this may be explained, today's day has dawned for us; and I sense that you have gathered in greater numbers from desire to hear and from devout piety. May God fulfill your expectation through our mouth. For you have loved, so as to come: but what have you loved? If us, that too is well; for we wish to be loved by you, but we do not wish it to be in us. Since, then, we love you in Christ, love us in return in Christ, and let our love for one another groan to God: for that groaning is the dove's.

Notes and citation

Summary: Augustine thanks his hearers for coming despite the cold to hear his promised explanation of why the Spirit appeared as a dove, and asks that their mutual love groan to God like the dove.

'We do not wish it to be in us': that is, Augustine does not want their love to rest in him rather than in Christ.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Fatcor → Fateor); OCR slip in the digital text (Spiri hun saucium → Spiritum sanctum); OCR slip in the digital text (Ucus per columbx → Deus per columbae); OCR slip in the digital text (annor → amor); OCR slip in the digital text (cliam orastis pro mc → etiam orastis pro me); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (hodio → hodie); OCR slip in the digital text (inviccm → invicem); OCR slip in the digital text (lio diernus → hodiernus); OCR slip in the digital text (nc in possemus → nec possemus); OCR slip in the digital text (vo lumus:mari → volumus amari)): Fatcor → Fateor; cliam orastis pro mc → etiam orastis pro me; hodio → hodie; nc in possemus → nec possemus; Ucus per columbx → Deus per columbae; Spiri hun saucium → Spiritum sanctum; lio diernus → hodiernus; vo lumus:mari → volumus amari; annor → amor; inviccm → invicem; cnim → enim.

Cite (SBL): Augustine, Tract. Ev. Jo. 6.1 (PL 35:1425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-1). (abbreviation not yet checked)

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6.2PL 35:1425

Si ergo gemitus columbæ est, quod omnes no vimus, gemunt autem columbæ in amore; audite quid dicat Apostolus, et nolite mirari quia in columbae specie voluit demonstrari Spiritus sanctus: Quid enim oremus, sicut oportet, inquit, nescimus: sed ipse Spi ritus interpellat pro nobis gemitibus inenarrabilibus. Quid ergo, fratres mei, hoc dicturi sumus, quia Spiritus gemit, ubi perfecta et æterna beatitudo est ei cum Patre et Filio? Spiritus enim sanctus Deus, sicut Dei Filius Deus, et Pater Deus. Ter dixi Deus, sed non dixi tres deos: magis enim Deus ter, quam dii tres; quia Pater et Filius et Spi ritus sanctus unus Deus: hoc optime nostis. Non ergo Spiritus sanctus in semetipso apud semetipsum in illa Trinitate, in illa beatitudine, in illa æternitate sub stantiae gemit: sed in nobis gemit, quia gemere nos facit. Nec parva res est, quod nos docet Spiritus san ctus gemere: insinuat enim nobis quia peregrinamur, et docet nos in patriam suspirare, et ipso desiderio gemimus. Cui bene est in hoc saeculo, imo qui putat quod ei bene sit, qui lætitia rerum carnalium, et abundantia temporalium, et vana felicitate exsultat, habet vocem corvi: vox enim corvi clamosa est, non gemebunda. Qui autem novit in pressura se esse mor talitatis hujus, et peregrinari se a Domino, nondum tenere illam perpetuam quae nobis pro missa est beatitudinem, sed habere illam in spe, ha biturus in re, cum Dominus venerit in manifestatione præclarus, qui prius in humilitate venit occultus; qui hoc novit, gemit. Et quamdiu propter hoc gemit, bene gemit: Spiritus illum docuit gemere, a columba didicit gemere. Multi enim gemunt in infelicitate terrena, vel quassati damnis, vel ægritudine corporis praegravati, vel carceribus inclusi, vel catenis colli gati, vel fluctibus maris jactati, vel aliquibus inimicorum insidiis circumsepti gemunt: sed non columbæ gemitu gemunt, non amore Dei gemunt, non spiritu gemunt. Ideo tales cum ab ipsis pressuris fuerint liberati, exsultant in grandibus vocibus: ubi apparet quia corvi sunt, non columbæ. Merito de arca missus est corvus, et non est reversus; missa est columba; et reversa est: illas duas aves misit Noe. Habebat ibi corvum, habebat et columbam; utrumque hoc genus arca illa continebat: et si arca figurabat Ecclesiam, videtis utique quia necesse est ut in isto diluvio sæculi utrumque genus contineat Ec clesia, et corvum, et columbam. Qui sunt corvi? Qui sua quærunt. Qui columbæ? Qui ea quæ Christi sunt quærunt.

If, then, groaning belongs to the dove, as we all know, and doves groan in love, hear what the apostle says, and do not wonder that the Holy Spirit willed to be shown in the form of a dove: "For we do not know what we should pray for as we ought," he says, "but the Spirit himself intercedes for us with unutterable groanings." What then, my brothers, are we to say this: that the Spirit groans, where he has perfect and eternal blessedness with the Father and the Son? For the Holy Spirit is God, as the Son of God is God and the Father is God. Three times I have said "God," but I have not said three gods: for it is rather God three times than three gods, because the Father and the Son and the Holy Spirit are one God; you know this very well. So the Holy Spirit does not groan in himself, with himself, in that Trinity, in that blessedness, in that eternity of substance; but he groans in us, because he makes us groan. Nor is it a small thing that the Holy Spirit teaches us to groan: for he makes us aware that we are pilgrims, and teaches us to sigh for our homeland, and in that very desire we groan. He who is well off in this world, or rather who thinks he is well off, who exults in the joy of carnal things and the abundance of temporal things and an empty happiness, has the voice of the raven: for the raven's voice is clamorous, not groaning. But he who knows that he is under the pressure of this mortality, and is a pilgrim away from the Lord, that he does not yet hold that everlasting blessedness that has been promised us, but has it in hope, and will have it in reality when the Lord comes in splendor and manifest, who first came hidden in humility: he who knows this groans. And as long as he groans for this reason, he groans well: the Spirit taught him to groan, he learned to groan from the dove. For many groan in earthly misfortune, either shaken by losses, or weighed down by bodily illness, or shut up in prisons, or bound in chains, or tossed by the waves of the sea, or hemmed in by some ambushes of enemies; they groan, but they do not groan with the groaning of the dove, they do not groan from the love of God, they do not groan in the Spirit. That is why such people, when they have been freed from those pressures, exult with loud cries: in which it appears that they are ravens, not doves. Fittingly was the raven sent out of the ark and did not return; the dove was sent and returned: Noah sent out those two birds. He had there the raven, he had also the dove; that ark held both kinds; and if the ark prefigured the Church, you surely see that in this flood of the world the Church must necessarily hold both kinds, both the raven and the dove. Who are the ravens? Those who seek their own. Who are the doves? Those who seek the things that are Christ's.

Rom 8:26 (quotation, high confidence) · 2 Cor 5:6 (allusion, high confidence) · Gen 8:7 (allusion, high confidence) · Gen 8:8 (allusion, high confidence) · Phil 2:21 (allusion, high confidence)

Notes and citation

Summary: The dove's groaning signifies the Spirit, who makes us groan with longing for our heavenly homeland; the Church, like Noah's ark, holds both ravens, who seek their own, and doves, who seek Christ's.

Quotations: Rom 8:26; allusions to 2 Cor 5:6; Gen 8:6-12; Phil 2:21. 'God three times rather than three gods' is Augustine's statement of the Trinity; translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Dcus → Deus); OCR slip in the digital text (Et.quamdiu → Et quamdiu); OCR slip in the digital text (Ii berati → liberati); OCR slip in the digital text (Nee → Nec); OCR slip in the digital text (Noc → Noe); OCR slip in the digital text (apparct → apparet); OCR slip in the digital text (bcalitudine → beatitudine); OCR slip in the digital text (boc → hoc); OCR slip in the digital text (ci benc → ei bene); OCR slip in the digital text (cniiu Deus tcr, quam dii ires → enim Deus ter, quam dii tres); OCR slip in the digital text (crgo → ergo); OCR slip in the digital text (ct → et); OCR slip in the digital text (ct → et; ct → et); OCR slip in the digital text (ct → et; rcversa → reversa); OCR slip in the digital text (ducct → docet); OCR slip in the digital text (etvana → et vana); OCR slip in the digital text (gcmit → gemit); OCR slip in the digital text (gcmunt → gemunt); OCR slip in the digital text (gelnere → gemere); OCR slip in the digital text (gemimus, Cui bene cst → gemimus. Cui bene est); OCR slip in the digital text (huntilitatc → humilitate); OCR slip in the digital text (inimico. rum → inimicorum); OCR slip in the digital text (ires deos → tres deos); OCR slip in the digital text (iuclusi → inclusi); OCR slip in the digital text (oporlet → oportet); OCR slip in the digital text (prægravali, vcl → praegravati, vel); OCR slip in the digital text (rcversus → reversus); OCR slip in the digital text (ter rcua → terrena); OCR slip in the digital text (utiquc → utique)): crgo → ergo; gcmunt → gemunt; oporlet → oportet; Spiritus gcmit, → Spiritus gemit,; Dcus → Deus; ires deos → tres deos; cniiu Deus tcr, quam dii ires → enim Deus ter, quam dii tres; Deus: boc optime → Deus: hoc optime; bcalitudine → beatitudine; facit. Nee parva → facit. Nec parva; ducct → docet; gemimus, Cui bene cst → gemimus. Cui bene est; ci benc → ei bene; etvana → et vana; huntilitatc → humilitate; novit, gcmit. → novit, gemit.; Et.quamdiu → Et quamdiu; gelnere → gemere; ter rcua → terrena; prægravali, vcl → praegravati, vel; iuclusi → inclusi; inimico. rum → inimicorum; Ii berati → liberati; apparct → apparet; corvus, ct non → corvus, et non; rcversus → reversus; columba; ct rcversa → columba; et reversa; misit Noc. → misit Noe.; utiquc → utique; clesia, ct corvum, ct columbam. → clesia, et corvum, et columbam..

Topics: Trinity, Prayer

Cite (SBL): Augustine, Tract. Ev. Jo. 6.2 (PL 35:1425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-2). (abbreviation not yet checked)

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6.3PL 35:1425–1427

Propterea ergo cum mitteret Spiritum sanctum, duobus modis eum ostendit visibiliter; per columbam, et per ignem: per columbam, super Dominum baptizatum; per ignem, super discipulos congregatos. Cum enim ascendisset Dominus in coelum post resurrectionem, peractis cum discipulis suis quadraginta diebus, impleto die Pentecostes, misit eis Spiritum sanctum, sicut promiserat. Spiritus ergo tunc veniens implevit locum illum, factoque primo sonitu de coelo tanquam ferretur flatus vehemens, sicut in Actibus Apostolorum legimus, Visæ, inquit, illis sunt linguae divisæ velut ignis, qui et insedit super unumquemque eo rum; et caeperunt linguis loqui, sicut Spiritus dabat eis pronuntiare. Hac vidimus columbam super Dominum, hac linguas divisas super discipulos congregatos: ibi simplicitas, hic fervor ostenditur. Sunt enim qui dicuntur simplices, et pigri sunt: vo cantur simplices, sunt autem segnes. Non talis erat Stephanus plenus Spiritu sancto: simplex erat, quia nemini nocebat; fervens erat, quia impios arguebat. Non enim tacuit Judæis: ejus sunt verba illa flam mantia, Dura cervice, et non circumcisi corde et auri bus, vos semper restitistis Spiritui sancto. Magnus impetus: sed columba sine felle sævit. Nam ut noveritis quia sine felle saeviebat, illi auditis his verbis qui corvi erant, ad lapides statim adversus columbam cucurre runt; coepit Stephanus lapidari: et qui paulo ante fremens et fervens spiritu, tanquam in inimicos impetum fecerat, et tanquam violentus invectus erat in verbis igneis atque ita flammantibus, ut audistis, Dura cervice, et non circumcisi corde et auribus: ut qui ea verba audiret, putaret Stephanum, si ei liceret, statim illos velle consumi: venientibus in se lapidibus ex manibus eorum, genu fixo ait, Domine, ne statuas illis hoc delictum. Inhaeserat unitati columbæ. Prior enim illud fecerat magister, super quem descendit columba; qui pendens in cruce ait, Pater, ignosce illis, quia nesciunt quid faciunt. Ergo ne Spiritu sanctificati dolum habeant, in columba demonstratum est: ne simplicitas frigida remaneat, in igne demonstratum est. Nec moveat quia linguæ divisæ sunt. Distant enim linguæ, ideo divisis linguis apparuit. Linguæ, inquit, divisæ velut ignis, qui et insedit super unumquemque eorum. Distant inter se linguæ, sed linguarum distantia non sunt schismata. In linguis divisis noli dissipationem timere, unitatem cognosce in columba.

For this reason, then, when he sent the Holy Spirit, he showed him visibly in two ways: through a dove and through fire; through a dove upon the Lord after his baptism, through fire upon the disciples gathered together. For when the Lord had ascended into heaven after his resurrection, having spent forty days with his disciples, when the day of Pentecost had come he sent them the Holy Spirit, as he had promised. So the Spirit, coming then, filled that place; and first a sound came from heaven as of a violent wind being borne along, as we read in the Acts of the Apostles: "There appeared to them," it says, "tongues divided, as of fire, and it sat upon each one of them; and they began to speak in tongues, as the Spirit gave them utterance." Here we have seen a dove upon the Lord, there divided tongues upon the disciples gathered together: in the one, simplicity is shown, in the other, fervor. For there are some who are called simple, and they are lazy: they are called simple, but they are sluggish. Stephen, full of the Holy Spirit, was not like that: he was simple, because he harmed no one; he was fervent, because he rebuked the ungodly. For he did not keep silent before the Jews: his are those flaming words, "Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit." A great onslaught; but the dove rages without gall. For so that you may know that he raged without gall, those who were ravens, on hearing these words, at once ran for stones against the dove. Stephen began to be stoned; and he who a little before, raging and fervent in spirit, had made an onslaught as if on enemies, and had inveighed violently, as it were, in fiery and flaming words, as you have heard, "Stiff-necked and uncircumcised in heart and ears," so that anyone who heard those words would think that Stephen, if he could, would want them consumed at once: as the stones came at him from their hands, he knelt and said, "Lord, do not hold this sin against them." He had clung to the unity of the dove. For the master upon whom the dove descended had done this first, who, hanging on the cross, said, "Father, forgive them, for they do not know what they do." So, that those sanctified by the Spirit should have no guile was shown in the dove; that simplicity should not remain cold was shown in the fire. Nor let it disturb you that the tongues are divided. For tongues differ; that is why he appeared in divided tongues. "Tongues divided," it says, "as of fire, and it sat upon each one of them." Tongues differ among themselves, but the difference of tongues is not schism. In the divided tongues do not fear dispersion; recognize unity in the dove.

Acts 2:3 (quotation, high confidence) · Acts 2:4 (quotation, high confidence) · Acts 7:51 (quotation, high confidence) · Acts 7:60 (quotation, high confidence) · Luke 23:34 (quotation, high confidence) · Matt 3:16 (allusion, high confidence) · Acts 1:3 (allusion, high confidence) · Acts 2:2 (allusion, high confidence)

Notes and citation

Summary: The Spirit appeared as a dove and as fire to signify simplicity and fervor together, as in Stephen, who rebuked his persecutors fiercely yet prayed for them without bitterness; the divided tongues signify diversity, not schism.

Quotations: Acts 2:3-4; Acts 7:51; Acts 7:60; Luke 23:34; allusions to Matt 3:16; Acts 1:3; Acts 2:1-2. 'Without gall' (sine felle) reflects the ancient belief that the dove has no gall bladder, a symbol of gentleness. Stephen's words to 'the Jews' are cited as in Acts; translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (ait*, → ait,); OCR slip in the digital text (ait. Pater → ait, Pater); OCR slip in the digital text (aute → ante); OCR slip in the digital text (ba plixatum → baptizatum; pcr → per); OCR slip in the digital text (bis verbis → his verbis); OCR slip in the digital text (ci liceret → ei liceret); OCR slip in the digital text (congfegatos → congregatos); OCR slip in the digital text (dcmonstratum → demonstratum); OCR slip in the digital text (dubat eia → dabat eis); OCR slip in the digital text (ejus I sunt → ejus sunt); OCR slip in the digital text (euim → enim); OCR slip in the digital text (felic → felle); OCR slip in the digital text (im peius → impetus); OCR slip in the digital text (incr sc → inter se); OCR slip in the digital text (iu Actibus → in Actibus); OCR slip in the digital text (leginms → legimus); OCR slip in the digital text (lingua div → linguae div); OCR slip in the digital text (moveat. quia → moveat quia); OCR slip in the digital text (mtteret → mitteret); OCR slip in the digital text (novcritis → noveritis); OCR slip in the digital text (pcr → per); OCR slip in the digital text (pcractis → peractis); OCR slip in the digital text (rcmaneat → remaneat); OCR slip in the digital text (resur. rectionem → resurrectionem); OCR slip in the digital text (siinpliccs → simplices); OCR slip in the digital text (sun: → sunt:); OCR slip in the digital text (supcr → super); OCR slip in the digital text (sura. Ditant rnim → sunt. Distant enim); OCR slip in the digital text (su pcr → super; pcr → per); OCR slip in the digital text (tanquaM → tanquam); OCR slip in the digital text (tanquam in inimicus in. petum focerat → tanquam in inimicos impetum fecerat); OCR slip in the digital text (tinere, unitatcm → timere, unitatem); OCR slip in the digital text (velut 'unis, qui el insedit super unumquemque corum → velut ignis, qui et insedit super unumquemque eorum); OCR slip in the digital text (visibiiitcr → visibiliter)): mtteret → mitteret; visibiiitcr → visibiliter; et pcr ignem: → et per ignem:; ba plixatum; pcr ignem, → baptizatum; per ignem,; supcr → super; congfegatos → congregatos; Cum euim ascendisset → Cum enim ascendisset; resur. rectionem → resurrectionem; pcractis → peractis; iu Actibus → in Actibus; leginms → legimus; lingua div → linguae div; dubat eia → dabat eis; su pcr Dominum, → super Dominum,; sun: → sunt:; siinpliccs → simplices; Non euim tacuit → Non enim tacuit; ejus I sunt → ejus sunt; im peius → impetus; novcritis → noveritis; felic → felle; bis verbis → his verbis; paulo aute fremens → paulo ante fremens; tanquam in inimicus in. petum focerat → tanquam in inimicos impetum fecerat; tanquaM → tanquam; ci liceret → ei liceret; ait*, → ait,; ait. Pater → ait, Pater; rcmaneat → remaneat; dcmonstratum → demonstratum; moveat. quia → moveat quia; sura. Ditant rnim → sunt. Distant enim; velut 'unis, qui el insedit super unumquemque corum → velut ignis, qui et insedit super unumquemque eorum; incr sc → inter se; tinere, unitatcm → timere, unitatem.

Topics: Martyrdom

Cite (SBL): Augustine, Tract. Ev. Jo. 6.3 (PL 35:1425–1427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-3). (abbreviation not yet checked)

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6.4PL 35:1427

Sic ergo, hic oportebat demonstrari Spiritum sanctum venientem super Dominum, ut intelligat unusquisque, si habet Spiritum sanctum, simplicem se esse debere sicut columbam; habere cum fratribus veram pacem, quam significant oscula columbarum. Habent enim oscula et corvi, sed in corvis falsa pax, in columba vera pax. Non omnis ergo qui dicit, Pax vobiscum, quasi columba audiendus est. Unde ergo discernuntur oscula corvorum ab osculis columba rum? Osculantur corvi, sed laniant; a laniatu inno cens est natura columbarum: ubi ergo laniatus, non est vera in osculis pax; illi habent veram pacem, qui Ecclesiam non laniaverunt. Nam corvi de morte pa scuntur, hoc columba non habet; de frugibus terræ vivit, innocens ejus victus est: quod vere, fratres, mirandum est in columba. Sunt passeres brevissimi, vel muscas occidunt: nihil horum columba; non enim de morte pascitur. Qui laniaverunt Ecclesiam, de mortibus pascuntur. Potens est Deus, rogemus ut reviviscant qui devorantur ab eis et non sentiunt. Multi agnoscunt, quia reviviscunt; nam ad eorum adventum quotidie gratulamur in nomine Christi. Vos tantum sic estote simplices, ut sitis ferventes; et fervor vester in linguis sit. Nolite tacere; ardentibus linguis loquentes, accendite frigidos.

So it was fitting that the Holy Spirit should be shown here coming upon the Lord in this way, so that each one may understand that, if he has the Holy Spirit, he ought to be simple like a dove: to have with his brothers the true peace that the kisses of doves signify. For ravens too have kisses, but in ravens the peace is false; in the dove the peace is true. So not everyone who says, "Peace be with you," is to be listened to as a dove. How, then, are the kisses of ravens distinguished from the kisses of doves? Ravens kiss, but they tear; the nature of doves is innocent of tearing. So where there is tearing, there is no true peace in the kisses; those have true peace who have not torn the Church. For ravens feed on death; the dove does not have this; it lives on the fruits of the earth, its food is innocent. This, brothers, is truly wonderful in the dove. There are very small sparrows, yet they kill at least flies: the dove does none of this, for it does not feed on death. Those who have torn the Church feed on deaths. God is powerful: let us pray that those who are being devoured by them without feeling it may come back to life. Many recognize it, because they come back to life; for we rejoice daily in the name of Christ at their coming over. Only be simple in such a way that you are fervent; and let your fervor be in your tongues. Do not keep silent: speaking with burning tongues, set the cold on fire.

Matt 10:16 (allusion, medium confidence) · John 20:19 (allusion, medium confidence)

Notes and citation

Summary: The dove signifies true peace without tearing; those who tore the Church have only the false peace of ravens, who feed on death, but many are returning to life in the Church.

Allusions: Matt 10:16; John 20:19. 'Those who have torn the Church' are the Donatists; 'their coming over' refers to Donatists joining the Catholic Church. Translated as written. A stray 't' after 'ferventes' is removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Habent Chun → Habent enim); OCR slip in the digital text (Mulli → Multi); OCR slip in the digital text (Uude → Unde); OCR slip in the digital text (audicndu cst → audiendus est); OCR slip in the digital text (babet → habet); OCR slip in the digital text (bic oportebat → hic oportebat); OCR slip in the digital text (curvorum → corvorum); OCR slip in the digital text (do morte → de morte); OCR slip in the digital text (eat vcra → est vera); OCR slip in the digital text (faba pax,;n columba → falsa pax, in columba); OCR slip in the digital text (nominum → Dominum); OCR slip in the digital text (onmis → omnis); OCR slip in the digital text (rcviviscaut → reviviscant); OCR slip in the digital text (silis ferventes t; ct → sitis ferventes; et); OCR slip in the digital text (vcram → veram)): bic oportebat → hic oportebat; nominum → Dominum; babet → habet; vcram → veram; Habent Chun → Habent enim; faba pax,;n columba → falsa pax, in columba; onmis → omnis; audicndu cst → audiendus est; Uude → Unde; curvorum → corvorum; eat vcra → est vera; do morte → de morte; rcviviscaut → reviviscant; Mulli → Multi; silis ferventes t; ct → sitis ferventes; et.

Topics: Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.4 (PL 35:1427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-4). (abbreviation not yet checked)

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6.5PL 35:1427

Quid enim, fratres mei? quis non videat quod illi non vident? Nec mirum; quia qui inde reverti nolunt, sicut corvus qui de arca emissus est. Quis enim non videat quod illi non vident? Et ipsi Spiritui sancto ingrati sunt. Ecce columba descendit super Dominum, et super Dominum baptizatum; et appa ruit ibi sancta illa et vera Trinitas, quæ nobis unus Deus est. Ascendit enim Dominus ab aqua, sicut in Evangelio legimus: Et ecce aperti sunt ei coeli, et vidit Spiritum descendentem velut columbam, et mansit super eum; et statim vox consecuta est, Tu es Filius meus di lectus, in quo mihi complacui. Ap paret manifestissima Trinitas, Pater in voce, Filius in homine, Spiritus in columba. In ista Trinitate quo missi sunt Apostoli, videamus quod videmus, et quod mirum est quia illi non vident: non enim vere non vi dent, sed ad id quod facies eorum ferit, oculos claudunt. Quo missi sunt discipuli, in nomine Patris et Filii et Spiritus sancti, ab illo de quo dictum est, Hic est qui baptizat. Dictum est enim ministris ab eo qui sibi tenuit hanc potestatem.

For what, my brothers? Who does not see what they do not see? Nor is it surprising, since they refuse to return from there, like the raven that was sent out of the ark. For who does not see what they do not see? And they are ungrateful to the Holy Spirit himself. See, the dove descends upon the Lord, and upon the Lord when baptized; and there appeared that holy and true Trinity, which is for us one God. For the Lord came up from the water, as we read in the Gospel: "And behold, the heavens were opened to him, and he saw the Spirit descending like a dove, and it remained upon him"; and at once a voice followed: "You are my beloved Son, in whom I am well pleased." The Trinity appears most plainly: the Father in the voice, the Son in the man, the Spirit in the dove. In this Trinity, to which the apostles were sent, let us see what we see, and what it is astonishing that they do not see: for it is not that they truly do not see, but they shut their eyes to what strikes them in the face. To what were the disciples sent? "In the name of the Father and of the Son and of the Holy Spirit," by him of whom it was said, "This is he who baptizes." For it was said to the ministers by him who kept this power for himself.

Matt 3:16 (quotation, high confidence) · Matt 3:17 (quotation, high confidence) · Luke 3:22 (quotation, medium confidence) · Matt 28:19 (quotation, high confidence) · John 1:33 (quotation, high confidence) · Gen 8:7 (allusion, high confidence)

Notes and citation

Summary: At Christ's baptism the Trinity appeared plainly, the Father in the voice, the Son in the man, the Spirit in the dove; the Donatists, like the raven that did not return, shut their eyes to it.

Quotations: Matt 3:16-17 (cf. Luke 3:22); Matt 28:19; John 1:33; allusion to Gen 8:7. The first sentences are elliptical in the digital text and are translated by sense; 'they' are the Donatists.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Filii Spiritus saucti → Filii et Spiritus sancti); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (ctquod → et quod); OCR slip in the digital text (dau dunt → claudunt); OCR slip in the digital text (eum:, → eum;); OCR slip in the digital text (mci → mei); OCR slip in the digital text (nou → non); OCR slip in the digital text (no iunt t sicut corvus qui de arca emissus est Quis → nolunt, sicut corvus qui de arca emissus est. Quis); OCR slip in the digital text (suut → sunt); OCR slip in the digital text (vcre → vere); OCR slip in the digital text (vidcamus → videamus)): cnim → enim; fratres mci? → fratres mei?; no iunt t sicut corvus qui de arca emissus est Quis → nolunt, sicut corvus qui de arca emissus est. Quis; eum:, → eum;; vidcamus → videamus; ctquod → et quod; illi nou vident: → illi non vident:; vcre → vere; dau dunt → claudunt; suut → sunt; Filii Spiritus saucti → Filii et Spiritus sancti.

Topics: Trinity, Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 6.5 (PL 35:1427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-5). (abbreviation not yet checked)

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6.6PL 35:1427

Hoc enim in illo vidit Joannes, et cognovit quod non noverat: non quia eum non noverat Filium Dei, aut eum non noverat Dominum, aut non noverat Christum, aut vero et hoc non noverat quia ipse baptizaturus esset in aqua et Spiritu sancto; nam et hoc noverat: sed quia ita ut sibi teneret ipsam potesta tem, et in nullum ministrorum eam transferret, hoc est quod didicit in columba. Per hanc enim potestatem, quam Christus solus sibi tenuit, et in neminem ministrorum transfudit, quamvis per ministros suos baptizare dignatus sit, per hanc stat unitas Ecclesiæ, quæ significatur in columba, de qua dictum est: Una est columba mea, una est matri suæ. Si enim, ut jam dixi, fratres mei, transferretur potestas a Domino ad ministrum, tot baptismata essent, quot ministri essent, et jam non staret unitas Baptismi.

For this is what John saw in him, and he came to know what he had not known: not that he did not know him to be the Son of God, or did not know him to be the Lord, or did not know him to be the Christ, or indeed did not know this either, that he would baptize in water and the Holy Spirit; for he knew this too. But that he would do so in such a way as to keep the power itself for himself and transfer it to none of his ministers: this is what he learned in the dove. For by this power, which Christ alone kept for himself and poured into none of his ministers, although he deigned to baptize through his ministers, by this the unity of the Church stands, which is signified in the dove, of which it was said, "My dove is one; she is the only one of her mother." For if, as I have already said, my brothers, the power were transferred from the Lord to the minister, there would be as many baptisms as there were ministers, and the unity of baptism would no longer stand.

Song 6:9 (6:8 LXX) (quotation, high confidence) · John 3:5 (allusion, low confidence)

Notes and citation

Summary: What John learned through the dove was that Christ would keep for himself the power of baptism; on this rests the unity of the Church and of baptism, signified by the one dove.

Quotation: Song 6:9 (6:8 LXX/Vulg.); allusion to John 3:5.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Da ptizaturus → baptizaturus); OCR slip in the digital text (Hoe enim → Hoc enim); OCR slip in the digital text (aut cum non → aut eum non); OCR slip in the digital text (cain → eam); OCR slip in the digital text (ct jam → et jam); OCR slip in the digital text (mci → mei); OCR slip in the digital text (namct boc → nam et hoc); OCR slip in the digital text (ncminem → neminem); OCR slip in the digital text (pcr → per); OCR slip in the digital text (potesta teni → potestatem); OCR slip in the digital text (uniUs → unitas); OCR slip in the digital text (vcro → vero)): Hoe enim → Hoc enim; aut cum non → aut eum non; vcro → vero; Da ptizaturus → baptizaturus; namct boc → nam et hoc; cain → eam; potesta teni → potestatem; ncminem → neminem; quamvis pcr ministros → quamvis per ministros; sit, pcr hanc → sit, per hanc; fratres mci, → fratres mei,; ct jam → et jam; uniUs → unitas.

Topics: Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 6.6 (PL 35:1427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-6). (abbreviation not yet checked)

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6.7PL 35:1427

Intendite, fratres: antequam veniret Dominus noster Jesus Christus ad baptismum (nam post bapti smum descendit columba in qua cognovit Joannes quiddam proprium, cum ei dictum esset, Super quem videris Spiritum descendentem sicut columbam, et ma nentem super eum, ipse est qui baptizat in Spiritu sancto), noverat quia ipse baptizat in Spiritu sancto; sed quia tali proprietate, ut potestas ab eo non transiret in alterum, quamvis eo donante, hoc ibi didicit. Et unde probamus quia jam et hoc noverat Joannes, quia baptizaturus erat Dominus in Spiritu sancto; ut hoc intelligatur didicisse in columba, quod ita erat baptizaturus Dominus in Spiritu sancto, ut in nemi nem alium hominem potestas illa transiret? unde probamus? Columba jam baptizato Domino descen dit: ante autem quam veniret Dominus ut baptizare tur a Joanne in Jordane, diximus quia noverat eum, illis vocibus ubi ait: Tu ad me venis baptizari? ego a te debeo baptizari. Sed ecce Dominum noverat, noverat Filium Dei: unde probamus quod jam noverat quia ipse baptizaret in Spiritu sancto? Antequam veniret ad fluvium, cum multi ad Joannem concurrerent ba ptizari, ait illis, Ego quidem baptizo vos in aqua: qui autem post me venit, major me est, cujus non sum di gnus corrigiam calceamenti solvere; ipse vos baptizabit in Spiritu sancto et igni: jam et hoc noverat. Quid ergo per columbam didicit, ne mendax postea inveniatur (quod avertat a nobis Deus opinari), nisi quamdam proprietatem in Christo talem futuram, ut quamvis multi ministri baptizaturi essent, sive justi, sive injusti, non tribueretur sanctitas Baptismi, nisi illi super quem descendit columba, de quo dictum est, Hic est qui baptizat in Spiritu sancto? Petrus ba ptizet, hic est qui baptizat; Paulus baptizet, hic est qui baptizat; Judas baptizet, hic est qui baptizat.

Attend, brothers. Before our Lord Jesus Christ came to baptism (for the dove descended after the baptism, the dove in which John came to know something peculiar to him, when it had been said to him, "He on whom you see the Spirit descending like a dove and remaining upon him, he it is who baptizes in the Holy Spirit"), he knew that he baptizes in the Holy Spirit; but that he did so with such a peculiar property that the power would not pass from him to another, even though he gives the gift, this he learned there. And how do we prove that John already knew this too, that the Lord would baptize in the Holy Spirit, so that what he learned in the dove is understood to be that the Lord would baptize in the Holy Spirit in such a way that that power would pass to no other man? How do we prove it? The dove descended when the Lord had already been baptized; but before the Lord came to be baptized by John in the Jordan, we have said that John knew him, from those words in which he says, "Do you come to me to be baptized? I ought to be baptized by you." But see, he knew the Lord, he knew the Son of God: how do we prove that he already knew that he would baptize in the Holy Spirit? Before he came to the river, when many were running to John to be baptized, he said to them, "I baptize you in water; but he who comes after me is greater than I, the strap of whose sandal I am not worthy to untie; he will baptize you in the Holy Spirit and fire." He already knew this too. What, then, did he learn through the dove, lest he be found afterwards to be a liar (which God forbid that we should think), if not a certain peculiar property that would be in Christ, such that, though many ministers would baptize, whether righteous or unrighteous, the holiness of baptism would be attributed only to him upon whom the dove descended, of whom it was said, "This is he who baptizes in the Holy Spirit"? Let Peter baptize: this is he who baptizes. Let Paul baptize: this is he who baptizes. Let Judas baptize: this is he who baptizes.

John 1:33 (quotation, high confidence) · Matt 3:14 (quotation, high confidence) · Matt 3:11 (quotation, high confidence) · Luke 3:16 (quotation, medium confidence)

Notes and citation

Summary: John already knew before the dove that Christ would baptize in the Spirit; what he learned was that the holiness of baptism would always belong to Christ, whoever the minister, Peter, Paul, or Judas.

Quotations: John 1:33; Matt 3:14; Matt 3:11 (cf. Luke 3:16; John 1:27).

Notes on the original text

Digital text corrected (OCR slip in the digital text (Chrislusad biptismum → Christus ad baptismum); OCR slip in the digital text (Joannc → Joanne); OCR slip in the digital text (co donante → eo donante); OCR slip in the digital text (crat → erat); OCR slip in the digital text (ct hoc → et hoc); OCR slip in the digital text (cuin → cum); OCR slip in the digital text (hic cst qui baptizat → hic est qui baptizat.); OCR slip in the digital text (ilia → illa); OCR slip in the digital text (mujor → major); OCR slip in the digital text (novcrat cum → noverat eum); OCR slip in the digital text (opinari); I nisi → opinari), nisi); OCR slip in the digital text (proprictalc → proprietate); OCR slip in the digital text (sancliias → sanctitas); OCR slip in the digital text (san clo → sancto); OCR slip in the digital text (transirct → transiret); OCR slip in the digital text (undc → unde); OCR slip in the digital text (vcnircl → veniret); OCR slip in the digital text (venis, baptizari? → venis baptizari?)): vcnircl → veniret; Chrislusad biptismum → Christus ad baptismum; cuin → cum; san clo → sancto; proprictalc → proprietate; transirct → transiret; co donante → eo donante; ita crat baptizaturus → ita erat baptizaturus; ilia → illa; undc → unde; Joannc → Joanne; novcrat cum → noverat eum; venis, baptizari? → venis baptizari?; mujor → major; ct hoc → et hoc; opinari); I nisi → opinari), nisi; sancliias → sanctitas; hic cst qui baptizat → hic est qui baptizat..

Topics: Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 6.7 (PL 35:1427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-7). (abbreviation not yet checked)

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6.8PL 35:1427–1429

Nam si pro diversitate meritorum Baptisma san ctum est, quia diversa sunt merita, diversa erunt baptismata; et tanto quisque aliquid melius putatur accipere, quanto a meliore videtur accepisse. Ipsi san cti, intelligite fratres, boni pertinentes ad columbam, pertinentes ad sortem civitatis illius Jerusalem, ipsi boni in Ecclesia, de quibus dicit Apostolus, Novit Dominus qui sunt ejus; diversarum gratiarum sunt, non omnes paria merita habent: sunt alii aliis sanctiores, sunt alii aliis meliores. Quare ergo si unus ab illo, verbi gratia, justo sancto baptizetur, alius ab alio inferioris meriti apud Deum, inferioris gradus, inferioris continentiæ, inferioris vitæ, unum tamen et par et æquale est quod acceperunt, nisi quia hic est qui baptizat? Quomodo ergo cum baptizat bonus et melior, non ideo iste bonum accepit, et ille melius; sed quamvis bonus et melior fuerint ministri, unum et æquale est quod acceperunt, non est melius in illo, et inferius in isto: sic et cum baptizat malus ex ali qua vel ignorantia Ecclesiae, vel tolerantia (aut enim ignorantur mali, aut tolerantur, toleratur palea, quo usque in ultimo ventiletur area), illud quod datum est, unum est, nec impar propter impares ministros; sed par et æquale, propter, Hic est qui baptizat.

For if baptism is holy according to the diversity of merits, then since merits are diverse, baptisms will be diverse; and each will be thought to receive something the better, the better the one from whom he seems to have received it. The saints themselves (understand, brothers), the good who belong to the dove, who belong to the lot of that city Jerusalem, the good themselves in the Church, of whom the apostle says, "The Lord knows those who are his," are of diverse graces; not all have equal merits: some are holier than others, some better than others. Why, then, if one is baptized by, say, a righteous and holy man, and another by someone of lower merit before God, of lower rank, lower self-restraint, lower life, is what they have received nevertheless one, equal, and the same, unless because "this is he who baptizes"? Just as, then, when a good man and a better man baptize, the one recipient has not therefore received something good and the other something better, but, though the ministers were good and better, what they received is one and equal, not better in the one and inferior in the other: so too when a bad man baptizes, through some ignorance or tolerance of the Church (for the bad are either unknown or tolerated; the chaff is tolerated until the threshing floor is winnowed at the last), what has been given is one, not unequal because of unequal ministers, but equal and the same because "this is he who baptizes."

2 Tim 2:19 (quotation, high confidence) · John 1:33 (quotation, high confidence) · Matt 3:12 (allusion, medium confidence)

Notes and citation

Summary: If baptism depended on the minister's merit there would be as many baptisms as merits; but because Christ baptizes, the baptism given by good, better, or bad ministers is one and equal.

Quotations: 2 Tim 2:19; John 1:33; allusion to Matt 3:12 (chaff and threshing floor).

Notes on the original text

Digital text corrected (OCR slip in the digital text (baptizotur → baptizetur); OCR slip in the digital text (diversitatc → diversitate); OCR slip in the digital text (el melior → et melior); OCR slip in the digital text (interioris gradus. → inferioris gradus,); OCR slip in the digital text (isle → iste); OCR slip in the digital text (islo → isto); OCR slip in the digital text (ost → est); OCR slip in the digital text (par ct → par et); OCR slip in the digital text (suni → sunt)): diversitatc → diversitate; suni → sunt; baptizotur → baptizetur; interioris gradus. → inferioris gradus,; isle → iste; el melior → et melior; islo → isto; datum ost, → datum est,; par ct → par et.

Topics: Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 6.8 (PL 35:1427–1429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-8). (abbreviation not yet checked)

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6.9PL 35:1429

Ergo, dilectissimi, videamus quod videre illi nolunt; non quod non videant, sed quod se videre doleant: quasi clausum sit contra illos. Quo missi sunt discipuli, in nomine Patris et Filii et Spiritus sancti, ut baptizarent tanquam ministri? quo missi sunt? Ite, dixit, baptizate gentes. Audistis, fratres, quomodo ve nit illa haereditas, Postula a me, et dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terrae. Audistis quomodo a Sion prodiit lex, et verbum Domini ab Jerusalem: ibi enim audierunt discipuli, Ite, baptizate gentes in nomine Pa tris et Filii et Spiritus sancti. Intenti facti sumus, cum audiremus, Ite, baptizate gentes. In cujus nomine? In nomine Patris et Filii et Spiritus sancti. Iste unus Deus, quia non, in nominibus Patris et Filii et Spiritus sancti; sed, in nomine Patris et Filii et Spiritus sancti. Ubi unum nomen audis, unus est Deus: sicut de semine Abrahæ dictum est, et exponit Paulus apostolus, In semine tuo benedicentur omnes gentes: non dixit, In seminibus, tanquam in multis; sed tanquam in uno, Et semine tuo, quod est Christus. Sicut ergo quia ibi non dicit, in seminibus, docere te voluit Apostolus, quia unus est Christus: sic et hic cum dictum est, in nomine, non, in nominibus; quomodo ibi, in semine, non, in seminibus; probatur unus Deus Pater et Fi lius et Spiritus sanctus.

So, dearly beloved, let us see what they will not see; not that they do not see it, but that they grieve to see it, as if it were shut against them. Where were the disciples sent, in the name of the Father and of the Son and of the Holy Spirit, to baptize as ministers? Where were they sent? "Go," he said, "baptize the nations." You have heard, brothers, how that inheritance came: "Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." You have heard how "from Zion went forth the law, and the word of the Lord from Jerusalem": for there the disciples heard, "Go, baptize the nations in the name of the Father and of the Son and of the Holy Spirit." We were made attentive when we heard, "Go, baptize the nations." In whose name? "In the name of the Father and of the Son and of the Holy Spirit." This is one God, because it is not "in the names of the Father and of the Son and of the Holy Spirit," but "in the name of the Father and of the Son and of the Holy Spirit." Where you hear one name, there is one God: just as it was said of the seed of Abraham, and the apostle Paul explains it, "In your seed shall all nations be blessed": he did not say, "in seeds," as of many, but as of one, "and to your seed, which is Christ." Just as, then, because it does not say there "in seeds," the apostle wished to teach you that Christ is one, so here too, since it was said "in the name," not "in the names," just as there "in the seed," not "in the seeds," it is proved that the Father and the Son and the Holy Spirit are one God.

Matt 28:19 (quotation, high confidence) · Ps 2:8 (quotation, high confidence) · Isa 2:3 (quotation, high confidence) · Mic 4:2 (quotation, medium confidence) · Gen 22:18 (quotation, high confidence) · Gal 3:16 (quotation, high confidence)

Notes and citation

Summary: The apostles were sent to baptize all nations in the one name of Father, Son, and Spirit; as Paul reads 'seed' in the singular of Christ, so the singular 'name' shows that the Trinity is one God.

Quotations: Matt 28:19; Ps 2:8; Isa 2:3 (Mic 4:2); Gen 22:18 with Gal 3:16. Migne's inline reference '(Psal. II, S)' is removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Dcus → Deus); OCR slip in the digital text (enirn → enim); OCR slip in the digital text (expenit → exponit); OCR slip in the digital text (genles → gentes); OCR slip in the digital text (hxreditas → haereditas); OCR slip in the digital text (nnus → unus); OCR slip in the digital text (nomcn → nomen); OCR slip in the digital text (terræ (Psal. II, S). → terrae.)): genles → gentes; hxreditas → haereditas; terræ (Psal. II, S). → terrae.; enirn → enim; nomcn → nomen; Dcus → Deus; expenit → exponit; nnus → unus.

Topics: Trinity, Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 6.9 (PL 35:1429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-9). (abbreviation not yet checked)

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6.10PL 35:1429

Sed, Ecce, inquiunt discipuli ad Dominum, au divimus in quo nomine baptizemus, ministros nos fecisti, et dixisti nobis, Ite, baptizate in nomine Patris et Filii et Spiritus sancti: quo ibimus? Quo? non audistis? Ad hæreditatem meam. Interrogatis, Quo ibimus? Ad id quod emi sanguine meo. Quo ergo? Ad gentes, inquit. Putavi quia dixit, Ite, baptizate Afros in nomine Patris et Filii et Spiritus sancti. Deo gra tias: solvit Dominus quæstionem, docuit columba. Deo gratias: ad gentes Apostoli missi sunt; si ad gentes, ad omnes linguas. Hoc significavit Spiritus sanctus divisus in linguis, unitus in columba. Hac linguae dividuntur, hac columba copulat. Linguæ gentium concordarunt, et una lingua Africae discorda vit? Quid evidentius, fratres mei? In columba unitas, in linguis gentium societas. Aliquando enim et linguae per superbiam discordaverunt, et tunc sunt factæ linguæ ex una multae. Post diluvium enim superbi quidam homines, velut adversus Deum se munire co nantes, quasi aliquid esset excelsum Deo, aut aliquid tutum superbiae, erexerunt turrim; quasi ne diluvio, si postea fieret, delerentur. Audierant enim et recen suerant quia omnis iniquitas erat deleta diluvio: ab iniquitate temperare nolebant; altitudinem turris contra diluvium requirebant; ædificaverunt turrim excel sam. Vidit Deus superbiam ipsorum, et hunc errorem illis immitti fecit, ut non se cognoscerent loquentes; et factae sunt diversae linguæ per superbiam. Si superbia fecit diversitates linguarum, humilitas Christi congregavit diversitates linguarum. Jam quod illa turris dissociaverat, Ecclesia colligit. De una lingua factae sunt multæ; noli mirari, superbia hoc fecit: de multis linguis fit una; noli mirari, charitas hoc fecit. Quia etsi soni diversi linguarum sunt, in corde unus Deus invocatur, una pax custoditur. Unde debuit ergo, charissimi, demonstrari Spiritus sanctus, unitatem quamdam designans, nisi per columbam, ut pacatæ Ecclesiae diceretur, Una est columba mea? Unde debuit humilitas, nisi per avem simplicem et gementem, non per avem superbam et exaltantem se sicut corvus?

"But look," the disciples say to the Lord, "we have heard in what name we are to baptize; you have made us ministers and said to us, 'Go, baptize in the name of the Father and of the Son and of the Holy Spirit.' Where shall we go?" Where? Have you not heard? To my inheritance. You ask, "Where shall we go?" To what I bought with my blood. Where, then? "To the nations," he says. I thought he had said, "Go, baptize the Africans in the name of the Father and of the Son and of the Holy Spirit." Thanks be to God: the Lord has solved the question, the dove has taught. Thanks be to God: the apostles were sent to the nations; if to the nations, to all tongues. This the Holy Spirit signified, divided in tongues, united in the dove. Here the tongues are divided, there the dove joins together. The tongues of the nations have come to agreement, and has one tongue, that of Africa, fallen into discord? What is plainer, my brothers? In the dove, unity; in the tongues of the nations, fellowship. For once the tongues fell into discord through pride, and then many tongues came to be out of one. For after the flood certain proud men, as if trying to fortify themselves against God, as if anything were high for God, or anything safe for pride, raised a tower, as if so as not to be destroyed by a flood if one should come afterwards. For they had heard and reckoned that all iniquity had been destroyed by the flood; they would not refrain from iniquity; they sought the height of a tower against the flood; they built a lofty tower. God saw their pride, and caused this confusion to be sent upon them, that they did not understand one another when they spoke; and diverse tongues came to be through pride. If pride made diversities of tongues, the humility of Christ has gathered the diversities of tongues together. What that tower dissociated, the Church now gathers. From one tongue many were made: do not wonder, pride did this. From many tongues one is made: do not wonder, love did this. For though the sounds of the tongues are diverse, in the heart one God is called upon, one peace is kept. How, then, dearly beloved, should the Holy Spirit, signifying a certain unity, have been shown, if not through a dove, so that it might be said to the Church at peace, "My dove is one"? How should humility be shown, if not through a simple, groaning bird, not through a proud bird that exalts itself like the raven?

Matt 28:19 (quotation, high confidence) · Song 6:9 (6:8 LXX) (quotation, high confidence) · Gen 11:4 (allusion, high confidence) · Gen 11:7 (allusion, high confidence) · Acts 20:28 (allusion, low confidence)

Notes and citation

Summary: Christ sent the apostles to all nations, not to Africa alone; the pride of Babel divided tongues, but Christ's humility and love unite them in the one Church, signified by the dove.

Quotations: Matt 28:19; Song 6:9 (6:8 LXX/Vulg.); allusions to Gen 11:1-9; Acts 20:28. The ironic 'baptize the Africans' is aimed at the Donatists, whose church was confined to Africa; translated as written. Stray marks ('I') in the digital text are removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Africa: → Africae); OCR slip in the digital text (Dc una → De una); OCR slip in the digital text (Dcum → Deum); OCR slip in the digital text (Eccc → Ecce); OCR slip in the digital text (au dislis → audistis); OCR slip in the digital text (avcm → avem); OCR slip in the digital text (caim → enim); OCR slip in the digital text (cl Filii et Spiri'lIs → et Filii et Spiritus); OCR slip in the digital text (coHigit → colligit); OCR slip in the digital text (dcsignans → designans); OCR slip in the digital text (diversitatcs → diversitates); OCR slip in the digital text (dividuntur I, → dividuntur,); OCR slip in the digital text (eat → est); OCR slip in the digital text (ei hunc crrorem → et hunc errorem); OCR slip in the digital text (eon tra → contra); OCR slip in the digital text (fccisti, ct → fecisti, et); OCR slip in the digital text (fccit → fecit); OCR slip in the digital text (hn militas → humilitas); OCR slip in the digital text (ibi- Utus → ibimus); OCR slip in the digital text (iniquitatc → iniquitate); OCR slip in the digital text (loqucntes → loquentes); OCR slip in the digital text (lutum → tutum); OCR slip in the digital text (qnia → quia); OCR slip in the digital text (sauctus → sanctus); OCR slip in the digital text (sc sicut → se sicut); OCR slip in the digital text (superbiam I. → superbiam.)): Eccc → Ecce; fccisti, ct → fecisti, et; au dislis → audistis; ibi- Utus → ibimus; qnia → quia; cl Filii et Spiri'lIs → et Filii et Spiritus; dividuntur I, → dividuntur,; Africa: → Africae; Dcum → Deum; lutum → tutum; caim → enim; iniquitatc → iniquitate; eon tra → contra; ei hunc crrorem → et hunc errorem; loqucntes → loquentes; superbiam I. → superbiam.; hn militas → humilitas; diversitatcs → diversitates; coHigit → colligit; Dc una → De una; hoc fccit: → hoc fecit:; hoc fccit. → hoc fecit.; sauctus → sanctus; dcsignans → designans; Una eat columba → Una est columba; avcm → avem; sc sicut → se sicut.

Topics: Heresy, Baptism

Cite (SBL): Augustine, Tract. Ev. Jo. 6.10 (PL 35:1429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-10). (abbreviation not yet checked)

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6.11PL 35:1429

Et forte dicent: Quia ergo columba, et una co lumba, præter unam columbam Baptismus esse non potest: ergo si apud te est columba, vel tu es colum ba, quando ad te venio, tu da mihi quod non habeo. Scitis hoc ipsorum esse: modo vobis apparebit non esse de voce columbæ, sed de clamore corvi. Nam paululum attendat Charitas vestra, et timete insidias: imo cavete, et excipite verba contradicentium re spuenda, non transglutienda et visceribus danda. Facite inde quod fecit Dominus, quando illi obtulerunt amarum potum; gustavit, et respuit: sic et vos, audite, et abjicite. Quid enim dicunt? vi deamus. Ecce, inquit, tu es columba, o Catholica, tibi dictum est, Una est columba mea, una est matri suæ: tibi certe dictum est. Exspecta, noli me interrogare: si mihi dictum est, proba primum; si mihi dictum est, cito volo audire. Inquit, Tibi dictum est. Respondeo voce Catholicæ, Mihi. Hoc autem, fratres, quod ore meo solius sonuit, sonuit, ut arbitror, et de cordibus vestris, et omnes pariter diximus, Ecclesiæ catholicæ dictum est, Una est columba mea, una est matri suæ. Praeter ipsam columbam, inquit, Baptismus non est; ego præter ipsam columbam sum baptizatus; ergo non habeo Baptismum: si Baptismum non habeo, quare mihi non das quando ad te venio?

And perhaps they will say: "Since, then, there is a dove, and one dove, there can be no baptism outside the one dove. So if the dove is with you, or you are the dove, when I come to you, give me what I do not have." You know that this is their argument; now it will become clear to you that it comes not from the voice of the dove but from the croaking of the raven. For let your Charity pay a little attention and fear their snares; rather, beware, and take in the words of those who contradict as things to be spat out, not swallowed and passed into your stomach. Do as the Lord did when they offered him a bitter drink: he tasted and spat it out. So you too: listen, and throw it away. For what do they say? Let us see. "Look," he says, "you are the dove, O Catholic Church; to you it was said, 'My dove is one; she is the only one of her mother': surely it was said to you." Wait, do not question me: if it was said to me, prove it first; if it was said to me, I want to hear it quickly. He says, "It was said to you." I answer with the voice of the Catholic Church: "To me." And this, brothers, which sounded from my mouth alone, sounded, I think, from your hearts too, and we all said together: to the Catholic Church it was said, "My dove is one; she is the only one of her mother." "Outside that dove," he says, "there is no baptism; I was baptized outside that dove; so I do not have baptism. If I do not have baptism, why do you not give it to me when I come to you?"

Song 6:9 (6:8 LXX) (quotation, high confidence) · Matt 27:34 (allusion, high confidence)

Notes and citation

Summary: Augustine states the Donatist objection: if the Catholic Church is the one dove outside which there is no baptism, why does it not baptize those who come to it from outside?

Quotation: Song 6:9 (6:8 LXX/Vulg.); allusion to Matt 27:34. The Donatists rebaptized Catholics who joined them, while Catholics did not rebaptize those who came from the Donatists; this objection challenges the Catholic practice. Translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text ('matri → matri); OCR slip in the digital text (Prater → Praeter); OCR slip in the digital text (apnd → apud); OCR slip in the digital text (cat columba → est columba); OCR slip in the digital text (cst → est); OCR slip in the digital text (eat → est); OCR slip in the digital text (interrogate → interrogare); OCR slip in the digital text (iuquil → inquit); OCR slip in the digital text (libi certe → tibi certe); OCR slip in the digital text (p'a. cite → Facite); OCR slip in the digital text (vcnio → venio); OCR slip in the digital text (voee → voce)): apnd → apud; p'a. cite → Facite; iuquil → inquit; cat columba → est columba; 'matri → matri; libi certe → tibi certe; interrogate → interrogare; voee → voce; dictum cst, → dictum est,; Una eat columba → Una est columba; una eat matri → una est matri; Prater → Praeter; vcnio → venio.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.11 (PL 35:1429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-11). (abbreviation not yet checked)

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6.12PL 35:1429–1431

Et ego interrogo: interim sequestremus, cui dictum sit, Una est columba mea, una est matri suæ; adhuc quaerimus: aut mihi dictum est, aut tibi dictum est; sequestremus cui dictum sit. Hoc ergo quaero, si columba est simplex, innocens, sine felle, pacata in osculis, non sæva in unguibus; quæro utrum ad hujus columbæ membra pertineant avari, raptores, subdoli, ebriosi, flagitiosi: membra sunt columbæ hujus? Absit, inquit. Et revera, fratres, quis hoc dixerit? Ut nihil aliud dicam, raptores solos si dicam, membra accipitris possunt esse, non membra columbae: milvi rapiunt, accipitres rapiunt, corvi rapiunt; columbæ non rapiunt, non dilaniant: ergo raptores non sunt membra columbae. Non apud vos fuit vel unus raptor? Quare manet Baptismus quem dedit accipiter, non co lumba? Quare non baptizatis apud vos ipsos post ra ptores et adulteros et ebriosos, post avaros apud vos ipsos? An isti omnes membra columbae sunt? Sic dehonestatis columbam vestram, ut ei membra vulturina faciatis. Quid ergo, fratres, quid dicimus? Mali et boni sunt in Ecclesia catholica: ibi autem soli mali sunt. Sed forte inimico animo hoc dico: et hoc postea requiratur. Et ibi certe dicunt quia sunt boni et mali: nam si dixerint solos bonos se habere; credant illis sui, et subscribo. Non sunt apud nos, dicant, nisi sancti, justi, casti, sobrii; non adulteri, non fenera tores, non fraudatores, non perjuri, non vinolenti: dicant; non enim attendo linguas ipsorum, sed tango corda ipsorum. Cum autem noti sint nobis et vobis et suis, sicut et vos et vobis in Catholica et illis noti estis; nec nos eos reprehendamus, nec illi se palpent. Nos fatemur in Ecclesia et bonos et malos esse, sed tanquam grana et paleam. Aliquando qui baptizatur a grano, palea est; et qui baptizatur a palea, granum est. Alioquin si qui baptizatur a grano, valet; et qui baptizatur a palea, non valet: falsum est, Hic est qui baptizat. Si autem verum est, Hic est qui baptizat: et quod ab illo datur, valet; et quomodo columba, ba ptizat. Non enim malus ille columba est, aut ad mem bra columbæ pertinet: nec hic potest dici in Catholica, nec apud illos, si illi dicunt, columbam esse Ecclesiam suam. Quid ergo intelligimus, fratres? Quoniam ma nifestum est, et omnibus notum, et si nolint convin cuntur: quia et ibi quando dant mali, non post illos baptizatur; et hic quando dant mali, non post illos baptizatur. Columba non baptizat post corvum: cor vus quare vult baptizare post columbam?

And I ask: let us set aside for the moment to whom it was said, "My dove is one; she is the only one of her mother"; we are still inquiring: either it was said to me or it was said to you; let us set aside to whom it was said. This, then, I ask: if the dove is simple, innocent, without gall, peaceful in its kisses, not savage with its claws, I ask whether the greedy, the robbers, the deceitful, the drunkards, the shameless belong to the members of this dove. Are they members of this dove? "Far from it," he says. And truly, brothers, who would say so? To say nothing else, if I speak only of robbers, they can be members of the hawk, not members of the dove: kites seize, hawks seize, ravens seize; doves do not seize, do not tear: so robbers are not members of the dove. Was there not even one robber among you? Why does the baptism remain that a hawk gave, not a dove? Why do you not baptize, among yourselves, after robbers and adulterers and drunkards, after the greedy among yourselves? Or are all these members of the dove? You so dishonor your dove as to give it vulture's limbs. What then, brothers, what do we say? There are bad and good in the Catholic Church; but there, only bad. But I say this with a hostile mind; let this be looked into later. And there, certainly, they say that there are good and bad: for if they say that they have only good men, let their own people believe them, and I subscribe. "There are none among us," let them say, "except the holy, the righteous, the chaste, the sober; no adulterers, no usurers, no swindlers, no perjurers, no wine-bibbers": let them say it; for I do not attend to their tongues, but I touch their hearts. But since they are known to us and to you and to their own people, just as you too are known both to yourselves in the Catholic Church and to them, let us not reproach them, nor let them flatter themselves. We confess that in the Church there are both good and bad, but as grain and chaff. Sometimes he who is baptized by grain is chaff, and he who is baptized by chaff is grain. Otherwise, if one baptized by grain is valid, and one baptized by chaff is not valid, then "This is he who baptizes" is false. But if "This is he who baptizes" is true, then what is given by that man is valid too, and it is as the dove that he baptizes. For that bad man is not the dove, nor does he belong to the members of the dove; and it cannot be said that he is, either here in the Catholic Church, or among them, if they say that their church is the dove. What, then, do we understand, brothers? Since it is plain and known to all, and they are convicted even if unwilling: that both there, when bad men give baptism, there is no baptism after them, and here, when bad men give it, there is no baptism after them. The dove does not baptize after the raven: why does the raven want to baptize after the dove?

Song 6:9 (6:8 LXX) (quotation, high confidence) · John 1:33 (quotation, high confidence) · Matt 3:12 (allusion, medium confidence)

Notes and citation

Summary: The Donatists, too, have bad members and do not rebaptize those baptized by them; since Christ is the one who baptizes, baptism given by chaff is valid, and the 'raven' should not rebaptize after the 'dove'.

Quotations: Song 6:9 (6:8 LXX/Vulg.); John 1:33; allusion to Matt 3:12 (grain and chaff). 'With a hostile mind' renders forte inimico animo (the digital text reads 'Corre'); Augustine concedes that his remark that the Donatists have only bad members is polemical. Translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Ab. sit → Absit); OCR slip in the digital text (Corre → forte); OCR slip in the digital text (Dee apud → nec apud); OCR slip in the digital text (Nun enim → Non enim); OCR slip in the digital text (Quæro → quaero); OCR slip in the digital text (casEi → casti); OCR slip in the digital text (cbriosi → ebriosi); OCR slip in the digital text (columbaln → columbam); OCR slip in the digital text (csse → esse); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct boni → et boni); OCR slip in the digital text (ct omnibus → et omnibus); OCR slip in the digital text (ct subscribo → et subscribo); OCR slip in the digital text (dicain → dicam); OCR slip in the digital text (eSI → est); OCR slip in the digital text (eat → est); OCR slip in the digital text (nee nos → nec nos); OCR slip in the digital text (p st → post); OCR slip in the digital text (quarc → quare); OCR slip in the digital text (quarimus → quaerimus); OCR slip in the digital text (vcrum → verum)): una eat matri → una est matri; quarimus → quaerimus; dictum cst, → dictum est,; Quæro → quaero; cbriosi → ebriosi; Ab. sit → Absit; dicain → dicam; csse → esse; p st → post; ct boni → et boni; Corre → forte; ct subscribo → et subscribo; casEi → casti; nee nos → nec nos; granum eSI. → granum est.; vcrum → verum; Nun enim → Non enim; Dee apud → nec apud; ct omnibus → et omnibus; quarc → quare; columbaln → columbam.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 6.12 (PL 35:1429–1431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-12). (abbreviation not yet checked)

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