# Tractates on the Gospel of John - Author: [Augustine of Hippo](https://sophiascriptura.com/fathers/authors/augustine-of-hippo/) - Latin title: *In Iohannis evangelium tractatus CXXIV* - Date: ca. 406–420 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, series Latina, vol. 35 (Paris, 1841), cols. 1379–1976 (Benedictine text of the Maurists; Migne's footnotes, Gospel lemmata and paragraph numbers are not reproduced as text) (Latin text: Migne, Patrologia Latina, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Radbod Willems, Augustinus: In Iohannis evangelium tractatus CXXIV, CCSL 36 (Turnhout: Brepols, 1954) - Work page: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/ - Passages: 1122 ## Tractates on the Gospel of John 1.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-1 - Source: PL 35:1380 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine admits the difficulty of expounding John 1:1 to a mixed congregation and says that even the inspired evangelist said only what a man could say about God. ### Latin text Intuens quod modo audivimus ex lectione apostolica, quod animalis homo non percipit ea quæ sunt Spiritus Dei, et cogitans, in hac præsenti turba Charitatis vestrae necesse esse ut multi sint animales, qui adhuc secundum carnem sapiant, nondumque se possint ad spiritualem intellectum eri­ gere, hæsito vehementer, quomodo, ut Dominus dederit, possim dicere, vel pro modulo meo explicare quod lectum est ex Evangelio, In principio erat Ver­ bum, et Verbum erat apud Deum, et Deus erat Verbum: hoc enim animalis homo non percipit. Quid ergo, fra­ tres? silebimus hinc? Quare ergo legitur, si silebitur? aut quare auditur, si non exponitur? sed et quid exponitur, si non intelligitur? Itaque quoniam rursum esse non dubito in numero vestro quosdam, a quibus possit non solum expositum capi, sed et antequam exponatur, intelligi; non fraudabo eos qui possunt capere, dum timeo superfluus esse auribus eorum qui non possunt capere. Postremo aderit misericordia Dei, fortasse ut omnibus satis fiat, et capiat quisque quod potest: quia et qui loquitur, dicit quod potest. Nam dicere ut est, quis potest? Audeo dicere, fratres mei, forsitan nec ipse Joannes dixit ut est, sed et ipse ut potuit; quia de Deo homo dixit: et quidem inspiratus a Deo, sed tamen homo. Quia inspiratus, dixit aliquid; si non inspiratus esset, dixisset nihil: quia vero homo inspiratus, non totum quod est dixit; sed quod potuit homo, dixit. ### English translation (Claude) As I consider what we have just heard from the reading from the apostle, that "the natural man does not perceive the things that are of the Spirit of God," and as I reflect that in this present crowd of your Charity there must be many natural men, who still think according to the flesh and cannot yet raise themselves to spiritual understanding, I am very much at a loss how, as the Lord may grant, I can speak, or in my small measure explain, what has been read from the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God"; for this the natural man does not perceive. What then, brothers? Shall we be silent about it? Why then is it read, if it is to be passed over in silence? Or why is it heard, if it is not explained? And yet why is it explained, if it is not understood? And so, since on the other hand I do not doubt that there are some among you who can not only grasp it once explained but even understand it before it is explained, I will not cheat those who are able to grasp it out of fear of being superfluous to the ears of those who cannot. In the end the mercy of God will be present, so that perhaps all may be satisfied and each may grasp what he can; for he who speaks also says what he can. For who can say it as it is? I dare to say, my brothers, that perhaps not even John himself said it as it is, but he too only as he could; for it was a man who spoke about God: inspired by God, indeed, but still a man. Because he was inspired, he said something; had he not been inspired, he would have said nothing; but because he was an inspired man, he did not say the whole of what is, but said what a man could. ### Scripture references - 1 Cor 2:14: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - Quotations: 1 Cor 2:14; John 1:1. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.1 (PL 35:1380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-1). ## Tractates on the Gospel of John 1.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-2 - Source: PL 35:1380 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John is one of the 'mountains' of Psalm 72 that receive peace so that the 'hills', the lesser souls, may receive the righteousness of faith. ### Latin text Erat enim iste Joannes, fratres charissimi, de illis montibus, de quibus scriptum est: Suscipiant montes pacem populo tuo, et colles justitiam. Montes, excelsæ animæ sunt: colles, parvulæ animæ sunt. Sed ideo montes excipiunt pacem, ut colles possint excipere justitiam. Quae est justitia, quam colles excipiunt? Fides, quia justus ex fide vivit. Non autem exci­ perent minores animae fidem, nisi majores animæ, quae montes dictæ sunt, ab ipsa Sapientia illustraren­ tur, ut possint parvulis trajicere quod possint parvuli capere, et vivere ex fide colles, quia montes pacem suscipiunt. Ab ipsis montibus dictum est Ecclesiæ, Pax vobiscum: et ipsi montes pacem annuntiando Ecclesiae, non diviserunt se adversus eum a quo sus­ ceperunt pacem, ut veraciter, non ficte nuntiarent pacem. ### English translation (Claude) For this John, dearest brothers, was one of those mountains of which it is written: "Let the mountains receive peace for your people, and the hills righteousness." The mountains are lofty souls; the hills are little souls. But the mountains receive peace precisely so that the hills may be able to receive righteousness. What is the righteousness that the hills receive? Faith, because "the righteous lives by faith." Yet the lesser souls would not receive faith unless the greater souls, which are called mountains, were enlightened by Wisdom herself, so that they can pass on to the little ones what the little ones are able to grasp; and the hills live by faith because the mountains receive peace. By these very mountains it was said to the Church, "Peace be with you"; and these mountains, in announcing peace to the Church, did not divide themselves against him from whom they received peace, so that they might announce peace truly and not feignedly. ### Scripture references - Ps 72:3 (71:3 LXX): quotation, high confidence - Rom 1:17: quotation, high confidence - Hab 2:4: quotation, medium confidence - John 20:19: quotation, medium confidence ### Translation notes - Quotations: Ps 72:3 (71:3 LXX/Vulg.); Hab 2:4 as cited in Rom 1:17; John 20:19. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.2 (PL 35:1380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-2). ## Tractates on the Gospel of John 1.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-3 - Source: PL 35:1380–1381 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Founders of heresies and schisms are false 'mountains' on which souls are shipwrecked, for those who divide unity have not received peace. ### Latin text Sunt enim alii montes naufragosi, quo quisque navim cum impulerit, solvitur. Facile est enim cum videtur terra a periclitantibus, quasi conari ad terram: sed aliquando videtur terra in monte, et saxa latent sub monte; et cum quisque conatur ad montem, in­ cidit in saxa; et non ibi invenit portum, sed planctum. Sic fuerunt quidam montes, et magni apparuerunt inter homines; et fecerunt hæreses et schismata, et diviserunt Ecclesiam Dei: sed isti qui diviserunt Ecclesiam Dei, non erant illi montes de quibus dictum est, Suscipiant montes pacem populo tuo. Quomodo enim pacem susceperunt, qui unitatem diviserunt? ### English translation (Claude) For there are other mountains, shipwrecking ones, on which anyone who drives his ship is broken up. For when men in danger see land, it is easy to make for the land, as it were; but sometimes land is seen on a mountain, and rocks lie hidden beneath the mountain, and when anyone makes for the mountain he runs onto the rocks and finds there not a harbor but lamentation. So there have been certain mountains, and they appeared great among men; and they made heresies and schisms and divided the Church of God. But those who divided the Church of God were not the mountains of which it is said, "Let the mountains receive peace for your people." For how did they receive peace, who divided unity? ### Scripture references - Ps 72:3 (71:3 LXX): quotation, high confidence ### Translation notes - Quotation: Ps 72:3 (71:3 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.3 (PL 35:1380–1381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-3). ## Tractates on the Gospel of John 1.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-4 - Source: PL 35:1381 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John could speak of Wisdom only because his heart rose above the merely human; God calls us to become 'gods', but only through first humbly acknowledging that we are men. ### Latin text Qui autem susceperunt pacem nuntiandam po­ pulo, contemplati sunt ipsam Sapientiam, quantum humanis cordibus potuit contingi quod nec oculus vi­ dit. nec auris audivit, nec in cor hominis ascendit. Si in cor hominis non ascendit, quomodo ascendit in cor Joannis? An non erat homo Joannes? An forte nec in cor Joannis ascendit, sed cor Joannis in illam ascendit? Quod enim ascendit in cor hominis, de imo est ad hominem: quo autem ascendit cor ho­ minis, sursum est ab homine. Etiam sic, fratres, dici potest quod si ascendit in cor Joannis, si aliquo modo potest dici, in tantum ascendit in cor Joannis, in quan­ tum ipse Joannes non erat homo. Quid est, Non erat homo? In quantum coeperat esse angelus: quia omnes sancti, angeli; quia annuntiatores Dei. Ideo carnali­ bus et animalibus non valentibus percipere quæ sunt Dei, quid ait Apostolus? Cum enim dicitis, Ego sum Pauli, ego Apollo,nonne homines estis? Quid eos volebat facere, quibus exprobrabat quia homines erant? Vultis nosse quid eos facere volebat? audite in Psalmis: Ego dixi, Dii estis, et filii Excelsi omnes. Ad hoc ergo vocat nos Deus, ne simus homines. Sed tunc in melius non erimus homines, si prius nos homines esse agnoscamus, id est, ut ad illam celsitudinem ab humilitate surgamus: ne cum putamus nos aliquid esse, cum nihil sumus, non solum non accipiamus quod non sumus, sed et amittamus quod sumus. ### English translation (Claude) But those who received peace to proclaim it to the people contemplated Wisdom herself, so far as human hearts could attain to what "eye has not seen, nor ear heard, nor has it ascended into the heart of man." If it has not ascended into the heart of man, how did it ascend into the heart of John? Was John not a man? Or perhaps it did not ascend into the heart of John, but the heart of John ascended into it? For what ascends into the heart of man comes from below up to man; but that to which the heart of man ascends is above man. Even so, brothers, it can be said that if it ascended into the heart of John (if it can be said in any way), it ascended into the heart of John insofar as John himself was not a man. What does "was not a man" mean? Insofar as he had begun to be an angel: for all the saints are angels, because they are messengers of God. That is why, to carnal and natural men unable to perceive the things that are of God, what does the apostle say? "For when you say, 'I am of Paul,' 'I of Apollos,' are you not men?" What did he want to make of those whom he reproached for being men? Do you want to know what he wanted to make of them? Listen in the Psalms: "I have said, You are gods, and all of you sons of the Most High." To this, then, God calls us: that we should not be men. But we will be not-men in a better way only if we first acknowledge that we are men, that is, so that we rise from humility to that height; lest, thinking ourselves to be something when we are nothing, we not only fail to receive what we are not, but also lose what we are. ### Scripture references - 1 Cor 2:9: quotation, high confidence - 1 Cor 2:14: allusion, medium confidence - 1 Cor 3:4: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - Gal 6:3: allusion, medium confidence ### Translation notes - Quotations: 1 Cor 2:9 (cf. Isa 64:4); 1 Cor 2:14 (allusion); 1 Cor 3:4; Ps 82:6 (81:6 LXX/Vulg.); allusion to Gal 6:3. Angelus is played on in its root sense of 'messenger'. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.4 (PL 35:1381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-4). ## Tractates on the Gospel of John 1.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-5 - Source: PL 35:1381 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To speak of the Word through whom all things were made, John had to rise in contemplation above every creature, visible and invisible. ### Latin text Ergo, fratres, de his montibus et Joannes erat, qui dixit, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Susceperat pacem mons iste, contemplabatur divinitatem Verbi. Qua­ lis iste mons erat? quam excelsus? Transcenderat omnia cacumina terrarum, transcenderat omnes campos aeris, transcenderat omnes altitudines si­ derum, transcenderat omnes choros et legiones An­ gelorum. Nisi enim transcenderet ista omnia quae creata sunt, non perveniret ad eum per quem facta sunt omnia. Non potestis cogitare quid transcenderit, nisi videatis quo pervenerit. Quaeris de caelo et terra? facta sunt. Quæris de his quæ sunt in coelo et terra? Utique multo magis et ipsa facta sunt. Quaeris de spiritualibus creaturis, de Angelis, Archangelis, Sedibus, Dominationibus, Virtutibus. Principatibus? et ipsa facta sunt. Nam cum enumeraret haec omnia Psalmus, conclusit sic: Ipse dixit, et facta sunt; ipse mandavit, et creata sunt. Si dixit, et facta sunt, per Verbum facta sunt: si autem per Verbum facta sunt, non potuit Joannis cor pervenire ad id quod ait, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; nisi transcendisset omnia quæ sunt facta per Verbum. Qualis ergo iste mons, quam sanctus, quam altus inter illos montes qui susceperunt pacem populo Dei, ut colles possent suscipere justi­ tiam? ### English translation (Claude) So, brothers, John too was one of these mountains, he who said, "In the beginning was the Word, and the Word was with God, and the Word was God." This mountain had received peace; it contemplated the divinity of the Word. What sort of mountain was this? How lofty? It had risen above all the peaks of the earth, above all the expanses of the air, above all the heights of the stars, above all the choirs and legions of the angels. For unless it had risen above all these things that were created, it would not have reached him through whom all things were made. You cannot conceive what it rose above unless you see where it arrived. Do you ask about heaven and earth? They were made. Do you ask about the things that are in heaven and earth? Surely much more were these made. Do you ask about spiritual creatures, about angels, archangels, thrones, dominions, powers, principalities? These too were made. For when the Psalm had listed all these things, it concluded thus: "He spoke, and they were made; he commanded, and they were created." If he spoke and they were made, they were made through the Word; and if they were made through the Word, John's heart could not have arrived at what he says, "In the beginning was the Word, and the Word was with God, and the Word was God," unless it had risen above all things that were made through the Word. What a mountain, then, how holy, how high among those mountains that received peace for the people of God, so that the hills might receive righteousness! ### Scripture references - John 1:1: quotation, high confidence - Ps 148:5: quotation, high confidence - Ps 33:9 (32:9 LXX): allusion, low confidence - John 1:3: allusion, high confidence - Col 1:16: allusion, medium confidence - Ps 72:3 (71:3 LXX): allusion, high confidence ### Translation notes - Quotations: John 1:1; Ps 148:5 (cf. Ps 33:9); allusions to John 1:3; Col 1:16; Ps 72:3. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.5 (PL 35:1381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-5). ## Tractates on the Gospel of John 1.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-6 - Source: PL 35:1381 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We lift our eyes to the 'mountains', the human writers of Scripture, but our hope rests not in them but in the Lord who enlightens them. ### Latin text Videte ergo, fratres, ne forte de ipsis montibus est Joannes, de quibus paulo ante cantavimus, Levavi oculos meos in montes, unde veniet auxilium mihi. Ergo, fratres mei, si vultis intelligere, levate oculos vestros in montem istum; id est, erigite vos ad Evangelistam, erigite vos ad ejus sensum. Sed quia montes isti pacem suscipiunt, non potest autem esse in pace, qui spem ponit in homine; nolite sic erigere oculos in montem, ut putetis in homine spem vestram esse col­ locandam; et sic dicite, Levavi oculos meos in montes, unde veniet auxilium mihi, ut statim subjungatis, Auxi­ lium meum a Domino, qui fecit coelum et terram. Ergo levemus oculos in montes, unde ve­ niet auxilium nobis: et tamen non ipsi montes sunt, in quibus spes nostra ponenda est; accipiunt enim montes quod nobis ministrent: ergo unde et montes accipiunt, ibi spes nostra ponenda est. Oculos nostros cum leva­ mus ad Scripturas, quia per homines ministratae sunt Scripturas, levamus oculos nostros ad montes, unde auxilium veniet nobis: sed tamen quia ipsi homines erant qui scripserunt Scripturas, non de se lucebant; sed ille erat lumen verum, qui illuminat omnem hominem venientem in hunc mundum. Mons erat et ille Joannes Baptista, qui dixit, Non sum ego Christus: ne quisquam spem in montem ponens, caderet ab illo qui montes illustrat, et ipse confessus ait, Quoniam de plenitudine ejus omnes ac­ cepimus. Ita debes dicere, Levavi oculos meos in montes, unde veniet auxilium mihi, ne auxilium quod tibi venit, montibus imputes; sed sequaris, et dicas, Auxilium meum a Domino, qui fecit cœlum et terram. ### English translation (Claude) See then, brothers, whether John is not one of those very mountains of which we sang a little while ago: "I have lifted up my eyes to the mountains, from where my help will come." Therefore, my brothers, if you wish to understand, lift your eyes to this mountain; that is, raise yourselves to the evangelist, raise yourselves to his meaning. But because these mountains receive peace, and he who places his hope in man cannot be at peace, do not lift your eyes to the mountain in such a way as to think your hope should be placed in a man. Say rather, "I have lifted up my eyes to the mountains, from where my help will come," in such a way that you add at once, "My help is from the Lord, who made heaven and earth." So let us lift our eyes to the mountains, from where help will come to us; and yet it is not in the mountains themselves that our hope is to be placed, for the mountains receive what they minister to us; therefore our hope must be placed where the mountains too receive from. When we lift our eyes to the Scriptures, since the Scriptures were ministered through men, we lift our eyes to the mountains, from where help will come to us; but since those who wrote the Scriptures were men, they did not shine of themselves: rather, "He was the true light, who enlightens every man coming into this world." That John the Baptist also was a mountain, who said, "I am not the Christ," lest anyone, placing his hope in the mountain, should fall away from him who enlightens the mountains; and he himself confessed, "For of his fullness we have all received." So you ought to say, "I have lifted up my eyes to the mountains, from where my help will come," in such a way that you do not credit the mountains with the help that comes to you, but go on to say, "My help is from the Lord, who made heaven and earth." ### Scripture references - Ps 121:1 (120:1 LXX): quotation, high confidence - Ps 121:2 (120:2 LXX): quotation, high confidence - John 1:9: quotation, high confidence - John 1:20: quotation, high confidence - John 1:16: quotation, high confidence - Jer 17:5: allusion, low confidence ### Translation notes - Quotations: Ps 121:1-2 (120:1-2 LXX/Vulg.); John 1:9; John 1:20; John 1:16; allusion to Jer 17:5. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.6 (PL 35:1381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-6). ## Tractates on the Gospel of John 1.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-7 - Source: PL 35:1381–1383 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The evangelist, who drank from the Lord's breast, passes on words, but understanding must come from the Lord himself, to whom hearers must lift a heart purified by self-restraint. ### Latin text Ergo, fratres, ad hoc ista monuerim, ut quando erexistis cor ad Scripturas, cum sonaret Evangelium, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, et cætera quae lecta sunt, intel­ ligatis vos levasse oculos ad montes. Nisi enim montes ista dicerent, unde omnino cogitaretis, non inveniretis. Ergo ex montibus venit vobis auxilium, ut hæc vel audiretis: sed nondum potestis intelligere quod audistis. Invocate auxilium a Domino, qui fecit coelum et terram: quia montes sic potuerunt loqui, ut non possint ipsi illuminare; quia et ipsi illuminati sunt audiendo. Inde qui haec dixit, accepit Joannes ille, fratres, qui discumbebat super pectus Domini, et de pectore Domini bibebat quod propinaret nobis. Sed propinavit verba; intellectum autem inde debes capere, unde et ipse biberat qui tibi propinavit: ut leves oculos ad montes, unde auxi­ lium veniet tibi, ut inde tanquam calicem, id est, verbum propinatum acciperes; et tamen quia auxi­ lium tuum a Domino, qui fecit cælum et terram, inde impleres pectus, unde implevit ille: unde dixisti, Auxilium meum a Domino, qui fecit cœlum et terram: qui potest ergo, impleat. Fratres, hoc dixi.: levet quisque cor suum quomodo illud videt idoneum, et capiat quod dicitur. Sed forte hoc dicetis, quia ego vobis sum praesentior quam Deus. Absit. Multo est ille praesentior: nam ego oculis vestris appareo, ille conscientiis vestris præsidet. Ad me aures, ad illum cor, ut utrumque impleatis. Ecce oculos vestros et sensus istos corporis levatis ad nos; nec ad nos, non enim nos de illis montibus, sed ad ipsum Evange­ lium, ad ipsum Evangelistam: cor autem implendum ad Dominum. Et unusquisque sic levet, ut videat quid levet, et quo levet. Quid dixi, Quid levet, et quo levet? Quale cor levet, videat; quia ad Dominum levat: ne sarcina voluptatis carnalis prægravatum, ante cadat, quam fuerit sublevatum. Sed videt se quisque gestare onus carnis? det operam per continentiam, ut purget quod levet ad Deum. Beati enim mundi corde, quoniam ipsi Deum videbunt. ### English translation (Claude) So, brothers, I have given you this warning so that, when you raised your hearts to the Scriptures as the Gospel sounded, "In the beginning was the Word, and the Word was with God, and the Word was God," and the rest that was read, you may understand that you lifted your eyes to the mountains. For unless the mountains said these things, you would not find any way at all to think of them. So from the mountains help has come to you, that you might at least hear these things; but you cannot yet understand what you have heard. Call for help from the Lord, who made heaven and earth; for the mountains were able to speak, but not themselves to enlighten, since they too were enlightened by hearing. That John, brothers, who reclined on the Lord's breast, received from there what he said, and from the Lord's breast drank what he might give us to drink. But he gave us words to drink; understanding you must take from the source from which he too drank who gave you to drink: so that you lift your eyes to the mountains, from where help will come to you, in order to receive from there the cup, as it were, that is, the word given you to drink; and yet, because your help is from the Lord who made heaven and earth, that you may fill your breast from where he filled his. So you said, "My help is from the Lord, who made heaven and earth": let him, then, who can, fill. Brothers, this is what I mean: let each lift his heart as he sees fit, and grasp what is said. But perhaps you will say that I am more present to you than God. Far from it! He is far more present: I appear to your eyes, he presides over your consciences. Your ears to me, your hearts to him, so that you may fill both. See, your eyes and these bodily senses you lift to us; and not to us, for we are not of those mountains, but to the Gospel itself, to the evangelist himself; but your heart, to be filled, to the Lord. And let each so lift as to see what he lifts and where he lifts it. What did I mean by "what he lifts and where he lifts it"? Let him see what sort of heart he lifts, since he lifts it to the Lord, lest, weighed down by the burden of carnal pleasure, it fall before it has been raised. But does someone see that he carries the load of the flesh? Let him strive through self-restraint to purify what he lifts to God. For "blessed are the pure in heart, for they shall see God." ### Scripture references - John 1:1: quotation, high confidence - Ps 121:1 (120:1 LXX): quotation, high confidence - Ps 121:2 (120:2 LXX): quotation, high confidence - John 13:25: allusion, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - Quotations: John 1:1; Ps 121:1-2 (120:1-2 LXX/Vulg.); Matt 5:8; allusion to John 13:23-25. 'Not to us, for we are not of those mountains': Augustine distinguishes himself, the preacher, from the inspired evangelist. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.7 (PL 35:1381–1383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-7). ## Tractates on the Gospel of John 1.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-8 - Source: PL 35:1383 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Human words sound and pass away, but the inner word, the thought they signify, remains; by this analogy Augustine begins to show that the Word of God is not a passing sound. ### Latin text Nam ecce quid prodest, quia sonuerunt verba, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum? Et nos diximus verba, cum lo­ queremur. Numquid tale Verbum erat apud Deum? Nonne ea quæ diximus, sonuerunt atque transierunt? Ergo et Dei Verbum sonuit et peractum est? Quomodo omnia per ipsum facta sunt, et sine ipso factum est nihil? quomodo per illud regitur, quod per illud creatum est, si sonuit et transiit? Quale ergo Verbum quod et dicitur, et non transit Intendat Charitas vestra: magna res est. Quotidie dicendo verba vilue­ runt nobis, quia sonando verba et transeundo vilue­ runt, et nihil aliud videntur quam verba. Est verbum et in ipso homine, quod manet intus: nam sonus procedit ex ore. Est verbum quod vere spiritualiter dicitur, illud quod intelligis de sono, non ipse sonus. Ecce verbum dico, cum dico, Deus. Quam breve est quod dixi, quatuor litteras, et duas syllabas! Num­ quidnam hoc totum est Deus, quatuor litteræ, et duæ syllabae? An quantum hoc vile est, tantum charum est quod in eis intelligitur? Quid factum est in corde tuo, cum audisses, Deus? Quid factum est in corde meo, cum dicerem, Deus? Magna et summa quædam substantia cogitata est, quæ transcendat omnem mutabilem creaturam, carnalem et animalem. Et Si dicam tibi, Deus commutabilis est, an incommuta­ bilis? respondebis statim, Absit ut ego vel credam vel sentiam commutabilem Deum: incommutabilis est Deus. Anima tua quamvis parva, quamvis forte adhuc carnalis, non mihi potuit respondere nisi in­ commutabilem Deum; omnis autem creatura muta­ bilis: quomodo ergo potuisti scintillare in illud quod est super omnem creaturam, ut certus mihi respon­ deres incommutabilem Deum? Quid est ergo illud in corde tuo, quando cogitas quamdam substantiam vivam, perpetuam, omnipotentem, infinitam, ubi­ que præsentem, ubique totam, nusquam inclusam? Quando ista cogitas, hoc est verbum de Deo in corde tuo. Numquid autem hoc est sonus ille qui quatuor litteris constat, et duabus syllabis? Ergo quæcumque dicuntur et transeunt, soni sunt, litteræ sunt, syllabæ sunt. Hoc verbum transit, quod sonat: quod autem signi­ ficavit sonus, et in cogitante est qui dixit, et in intel­ ligente est qui audivit, manet hoc transeuntibus sonis. ### English translation (Claude) For see, what does it profit that the words sounded, "In the beginning was the Word, and the Word was with God, and the Word was God"? We too spoke words when we were speaking. Was the Word that was with God of that kind? Did not the things we said sound and pass away? Did the Word of God, then, also sound and come to an end? How then were all things made through it, and without it nothing was made? How is what was created through it ruled through it, if it sounded and passed away? What kind of word, then, is it that is both spoken and does not pass away? Let your Charity pay attention: it is a great matter. By being spoken daily, words have become cheap to us, because by sounding and passing away words have become cheap and seem nothing but words. There is a word also within a man himself, which remains inside; for the sound goes out of the mouth. There is a word which is truly spoken spiritually, that which you understand from the sound, not the sound itself. Look, I say a word when I say "God" (Deus). How short is what I said: four letters and two syllables! Is this whole thing God, four letters and two syllables? Or is what is understood in them as precious as this is cheap? What happened in your heart when you heard "God"? What happened in my heart when I said "God"? A great and supreme substance was thought of, one surpassing every changeable creature, carnal and animal. And if I say to you, "Is God changeable or unchangeable?" you will reply at once, "Far be it from me to believe or think God changeable: God is unchangeable." Your soul, though small, though perhaps still carnal, could answer me only that God is unchangeable; yet every creature is changeable. How then could you send a spark up to what is above every creature, so as to answer me with certainty that God is unchangeable? What, then, is that in your heart when you think of a certain substance, living, everlasting, almighty, infinite, everywhere present, everywhere whole, nowhere enclosed? When you think of these things, this is the word about God in your heart. But is this the sound that consists of four letters and two syllables? So whatever things are spoken and pass away are sounds, letters, syllables. This word that sounds passes away; but what the sound signified is both in the one who thought it and spoke it and in the one who understood it and heard it: this remains while the sounds pass away. ### Scripture references - John 1:1: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - Quotations: John 1:1; John 1:3. 'Four letters and two syllables' refers to the Latin word Deus. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.8 (PL 35:1383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-8). ## Tractates on the Gospel of John 1.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-9 - Source: PL 35:1383 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As a builder's unseen plan is admired through the building, so the Word of God, God's 'plan', is known from the beauty of the created world, visible and invisible. ### Latin text Refer animum ad illud verbum. Si tu potes habere verbum in corde tuo, tanquam consilium na­ tum in mente tua, ut mens tua pariat consilium, et insit consilium quasi proles mentis tuae, quasi filius cordis tui. Prius enim cor generat consilium, ut aii­ quam fabricam construas, aliquid amplum in terra moliaris; jam natum est consilium, et opus nondum completum est: vides tu, quid facturus es; sed alius non miratur, nisi cum feceris et construxeris molem, et fabricam illam ad exsculptionem perfectionemque perduxeris: attendunt homines mirabilem fabricam, et mirantur consilium fabricantis; stupent quod vi­ dent, et amant quod non vident: quis est qui potest videre consilium? Si ergo ex magna aliqua fabrica laudatur humanum consilium, vis videre quale consi­ lium Dei est Dominus Jesus Christus. id est, Verbum Dei? Attende fabricam istam mundi; vide quæ sint facta per Verbum, et tunc cognosces quale sit Ver­ bum. Attende hæc duo mundi corpora, cœlum et terram: quis explicat verbis ornatum caeli? quis explicat verbis fecunditatem terrac? quis digne collaudat tem­ porum vices? quis digne collaudat seminum vim? Videtis quae taceam, ne diu commemorando parum dicam forte, quam potestis cogitare. Ex fabrica ergo ista animadvertite quale Verbum est per quod facta est: et non sola facta est. Omnia enim ista vi­ dentur, quia pertinent ad sensum corporis. Per illud Verbum et Angeli facti sunt; per illud Verbum et Archangeli facti sunt; Potestates, Sedes, Domina­ tiones, Principatus; per illud Verbum facta sunt omnia: hinc cogitate quale Verbum est. ### English translation (Claude) Turn your mind to that Word. You can have a word in your heart like a plan born in your mind, so that your mind gives birth to the plan, and the plan is in it as the offspring of your mind, as the son of your heart. For first your heart conceives a plan to build some structure, to undertake something large on the earth; the plan is already born, and the work is not yet completed. You see what you are going to make; but no one else admires it until you have made and built the mass and brought that structure to finish and completion. Then people look at the marvelous structure and admire the plan of the builder; they are amazed at what they see and love what they do not see: for who can see a plan? If, then, from some great structure a human plan is praised, do you want to see what kind of plan of God the Lord Jesus Christ is, that is, the Word of God? Look at this structure of the world; see what was made through the Word, and then you will know what kind of Word it is. Look at these two bodies of the world, heaven and earth: who can describe in words the beauty of the sky? Who can describe in words the fruitfulness of the earth? Who can worthily praise the changes of the seasons? Who can worthily praise the power of seeds? You see what I pass over in silence, lest by enumerating at length I say perhaps less than you can think. From this structure, then, perceive what kind of Word it is through which it was made; and not this alone was made. For all these things are seen, because they belong to the bodily senses. Through that Word the angels too were made; through that Word the archangels too were made, powers, thrones, dominions, principalities; through that Word all things were made. From this, consider what kind of Word it is. ### Scripture references - John 1:3: allusion, high confidence - Col 1:16: allusion, medium confidence ### Translation notes - Allusions: John 1:3; Col 1:16. The digital text reads 'cogitare t.'; the stray letter is removed. 'Et non sola facta est' is read for the garbled 'ct non sola faot i est'. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.9 (PL 35:1383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-9). ## Tractates on the Gospel of John 1.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-10 - Source: PL 35:1383 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Word must not be pictured like ordinary human words, for the evangelist adds that the Word was God. ### Latin text Respondet mihi modo forte nescio quis: Et quis hoc Verbum cogitat? Noli ergo tibi quasi vile aliquid formare, cum audis Verbum, et conjicere verba quæ audis quotidie, Ille talia verba dixit, talia verba locutus est, talia verba mihi narras: assidue enim dicendo nomina verborum, quasi viluerunt, verba. Et quando audis, In principio erat Verbum, ne vile aliquid putares, quale consuevisti cogitare, cum verba humana soleres audire, audi quid cogites: Deus erat Verbum. ### English translation (Claude) Perhaps someone answers me now: "And who can think of this Word?" Then do not picture to yourself something cheap, as it were, when you hear "Word," and compare it with the words you hear daily: "He said such words," "he spoke such words," "you tell me such words." For by constant use the names of words have become cheap, as it were. And when you hear, "In the beginning was the Word," so that you may not think it something cheap, such as you have been used to imagine when you heard human words, hear what you should think: "the Word was God." ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - Quotation: John 1:1. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.10 (PL 35:1383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-10). ## Tractates on the Gospel of John 1.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-11 - Source: PL 35:1383–1385 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against the Arians, Augustine argues that the Word through whom all things were made cannot itself have been made, and that it is unchangeable. ### Latin text Exeat nunc nescio quis infidelis Arianus, et dicat quia Verbum Dei factum est. Quomodo potest fieri ut Verbum Dei factum sit, quando Deus per Ver­ bum fecit omnia? Si et Verbum Dei ipsum factum est, per quod aliud Verbum factum est? Si hoc dicis, quia est Verbum Verbi, per quod factum est illud, ipsum dico ego unicum Filium Dei. Si autem non dicis Ver­ bum verbi, concede non factum per quod facta sunt omnia. Non enim per seipsum fieri potuit, per quod facta sunt omnia: crede ergo Evangelistæ. Poterat enim dicere, In principio fecit Deus Verbum: quo­ modo dixit Moyses, In principio fecit Deus cœlum et terram; et omnia sic enumerat, Dixit Deus, Fiat, et factum est. Si dixit, quis dixit? Utique Deus. Et quid factum est? Creatura aliqua. Inter dicentem Deum et factam creaturam quid est per quod factum est, nisi Verbum? quia dixit Deus, Fiat, et factum est. Hoc Verbum incommutabile: quamvis mutabilia per Verbum fiant, ipsum incommutabile est. ### English translation (Claude) Now let some unbelieving Arian come forward and say that the Word of God was made. How can it be that the Word of God was made, when God made all things through the Word? If the Word of God itself was also made, through what other word was it made? If you say that there is a Word of the Word, through which that one was made, that Word is what I call the only Son of God. But if you do not speak of a Word of the Word, grant that he through whom all things were made was not made. For that through which all things were made could not have been made through itself. Believe the evangelist, then. For he could have said, "In the beginning God made the Word," just as Moses said, "In the beginning God made heaven and earth," and lists everything thus: "God said, Let it be, and it was made." If he said, who said? God, surely. And what was made? Some creature. Between God who speaks and the creature that is made, what is there through which it was made, if not the Word? For God said, "Let it be," and it was made. This Word is unchangeable: though changeable things are made through the Word, the Word itself is unchangeable. ### Scripture references - Gen 1:1: quotation, high confidence - Gen 1:3: quotation, high confidence - John 1:3: allusion, high confidence ### Translation notes - Augustine argues against the Arian teaching that the Son was made; translated as written. Quotations: Gen 1:1; Gen 1:3 and the refrain of Gen 1 ('Let it be, and it was made'); allusion to John 1:3. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.11 (PL 35:1383–1385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-11). ## Tractates on the Gospel of John 1.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-12 - Source: PL 35:1385 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Only a right faith in the uncreated Word allows one to be remade through him; the evangelist says the Word 'was', not that it 'was made'. ### Latin text Noli ergo credere factum, per quod facta sunt omnia: ne non reficiaris per Verbum, per quod reficiuntur omnia. Jam enim factus es per Verbum, sed oportet te refici per Verbum: si autem mala fuerit fides tua de Verbo, non poteris refici per Verbum. Et si tibi contigit fieri per Verbum, ut per illud factus sis, per te deficis: si per te deficis, ille te reficiat qui te fecit: si per te deterior efficeris, ille te recreet qui te creavit. Quomodo te autem recreet per Verbum, si male aliquid sentias de Verbo? Evangelista dicit, In principio erat Verbum; et tu dicis, In principio factum est Verbum. Ille, Omnia per ipsum facta sunt, dicit; et tu dicis quia et ipsum Verbum factum est. Poterat dicere Evangelista, In principio factum est Verbum: sed quid ait? In principio erat Verbum. Si erat, non est factum, ut ista omnia per ipsum fierent, et sine ipso nihil. Si ergo erat in principio Verbum, et Verbum erat apud Deum, et Deus erat Verbum: si non potes cogitare quid sit, differ ut crescas. Ille cibus est, accipe lac ut nutriaris, ut sis validus ad capiendum cibum. ### English translation (Claude) Do not believe, then, that he through whom all things were made was himself made, lest you fail to be remade through the Word, through whom all things are remade. For you have already been made through the Word, but you must be remade through the Word; and if your faith about the Word is bad, you will not be able to be remade through the Word. And if it was your lot to be made through the Word, so that you were made through him, through yourself you fall away. If through yourself you fall away, let him who made you remake you; if through yourself you become worse, let him who created you re-create you. But how will he re-create you through the Word if you hold some wrong view about the Word? The evangelist says, "In the beginning was the Word"; and you say, "In the beginning the Word was made." He says, "All things were made through him"; and you say that the Word itself was also made. The evangelist could have said, "In the beginning the Word was made"; but what does he say? "In the beginning was the Word." If it was, it was not made, so that all these things might be made through it, and without it nothing. If, then, "in the beginning was the Word, and the Word was with God, and the Word was God": if you cannot conceive what this is, put it off until you grow. That is solid food; take milk, so that you may be nourished and become strong enough to take solid food. ### Scripture references - John 1:1: quotation, high confidence - John 1:3: quotation, high confidence - 1 Cor 3:2: allusion, high confidence ### Translation notes - Quotations: John 1:1; John 1:3; allusion to 1 Cor 3:2 (milk and solid food). ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.12 (PL 35:1385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-12). ## Tractates on the Gospel of John 1.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-13 - Source: PL 35:1385 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: 'Nothing' in John 1:3 is not something: sin and idols were not made through the Word, but every creature from angel to worm was, and the Word became a 'worm' for our sake. ### Latin text Sane, fratres, quod sequitur, Omnia per ipsum facta sunt, et sine ipso factum est nihil, videte ne sic cogitetis, quia nihil aliquid est. Solent enim multi male intelligentes, sine ipso factum est nihil, putare aliquid esse nihil. Peccatum quidem non per ipsum factum est: et manifestum est, quia peccatum nihil est, et nihil fiunt homines cum peccant. Et idolum non per Verbum factum est: habet quidem formam quamdam humanam, sed ipse homo per Verbum factus est; nam forma hominis in idolo, non per Ver­ bum facta est; et scriptum est, Scimus quia nihil est idolum. Ergo ista non sunt facta per Verbum; sed quæcumque naturaliter facta sunt, quæcumque sunt in creaturis, omnia omnino quae fixa in coelo sunt, quae fulgent desuper, quae volitant sub cœlo, et quæ moventur in universa natura rerum, omnis omnino creatura: dicam planius, dicam, fra­ tres, ut intelligatis, ab angelo usque ad vermiculum, Quid praeclarius angelo in creaturis? quid extremius vermiculo in creaturis? Per quem factus est angelus, per ipsum factus est et vermiculus: sed angelus di­ gnus coelo, vermiculus terra. Qui creavit, ipse dispo­ suit. Si poneret vermiculum in caelo, reprehenderes; si vellet Angelos nasci de putrescentibus carnibus, re­ prehenderes: et tamen prope hoc facit Deus. et non est reprehendendus. Nam omnes homines de carne nascentes, quid sunt nisi vermes? et de vermibus Angelos facit. Si enim ipse Dominus dicit, Ego au­ tem sum vermis, et non homo; quis dubitat hoc dicere quod scriptum est et in Job, Quanto magis homo putredo, et filius hominis vermis? Primo dixit, homo putredo; et postea, filius hominis vermis: quia vermis de putredine nascitur, ideo homo putredo, et filius hominis vermis. Ecce quid fieri voluit propter te, illud quod in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Ver­ bum. Quare hoc factum est propter te? Ut sugeres, qui manducare non poteras. Omnino ergo, fratres, sic accipite, Omnia per ipsum facta sunt, et sine ipso factum est nihil. Universa enim creatura per ipsum facta est, major, minor: per ipsum facta sunt supera, infera; spiritualis, corporalis, per ipsum facta sunt. Nulla enim forma, nulla compages, nulla con­ cordia partium, nulla qualiscumque substantia, quae potest habere pondus, numerum, mensuram, nisi per illud Verbum est, et ab illo Verbo creatore, cui dictum est, Omnia in mensura, et numero, et pondere disposuisti. ### English translation (Claude) Certainly, brothers, as to what follows, "All things were made through him, and without him nothing was made," take care not to think that "nothing" is something. For many who understand badly are accustomed to think, from "without him nothing was made," that "nothing" is something. Sin, indeed, was not made through him; and it is plain that sin is nothing, and men become nothing when they sin. An idol, too, was not made through the Word. It has, indeed, a certain human form, but man himself was made through the Word, while the human form in the idol was not made through the Word; and it is written, "We know that an idol is nothing." So these things were not made through the Word; but whatever things were made by nature, whatever things are among creatures, absolutely everything that is fixed in the sky, that shines from above, that flies beneath the sky, and that moves in the whole nature of things, absolutely every creature: let me say it more plainly, brothers, so that you understand: from the angel down to the little worm. What is more splendid among creatures than an angel? What is lower among creatures than a little worm? He through whom the angel was made, through him the little worm too was made; but the angel is worthy of heaven, the worm of the earth. He who created them also set them in order. If he put the worm in heaven, you would find fault; if he willed that angels should be born from rotting flesh, you would find fault. And yet God does almost this, and is not to be blamed. For all men born of flesh, what are they but worms? And from worms he makes angels. For if the Lord himself says, "But I am a worm, and no man," who would hesitate to say what is written also in Job: "How much more is man rottenness, and the son of man a worm"? First he said, "man is rottenness," and then, "the son of man a worm": because the worm is born from rottenness, therefore man is rottenness and the son of man a worm. See what he willed to become for your sake, he who "in the beginning was the Word, and the Word was with God, and the Word was God"! Why was this done for your sake? So that you might suck, who could not eat. So, brothers, take it altogether in this way: "All things were made through him, and without him nothing was made." For the whole creation was made through him, greater and lesser; things above and things below were made through him; spiritual and bodily, they were made through him. For there is no form, no structure, no harmony of parts, no substance of any kind that can have weight, number, and measure, except through that Word and from that creating Word, to whom it was said, "You have ordered all things in measure and number and weight." ### Scripture references - John 1:3: quotation, high confidence - 1 Cor 8:4: quotation, high confidence - Ps 22:6 (21:7 LXX): quotation, high confidence - Job 25:6: quotation, high confidence - John 1:1: quotation, high confidence ### Extrabiblical texts - Wis 11:20 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Quotations: John 1:3; 1 Cor 8:4; Ps 22:6 (21:7 LXX/Vulg.); Job 25:6; John 1:1; Wis 11:20 (Wisdom is outside the 66-book canon). ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.13 (PL 35:1385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-13). ## Tractates on the Gospel of John 1.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-14 - Source: PL 35:1385 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine tells how a Catholic annoyed by flies was led step by step by a Manichee to deny that God made man, and so became the devil's 'fly'. ### Latin text Nemo ergo vos fallat, quando forte taedium pa­ timini ad muscas. Etenim aliqui derisi sunt a diabolo, et ad muscas capti sunt. Solent enim aucupes ponere in muscipula muscas, ut esurientes aves decipiant: sic et isti ad muscas a diabolo decepti sunt. Nam nescio quis tædium patiebatur ad muscas: invenit illum Manichæus tædio affectum; et cum di­ ceret se non posse pati muscas et odisse vehementer illas, statim ille, Quis fecit has? Et quia taedio affectus erat, et oderat illas, non ausus est dicere, Deus illas fecit: erat autem catholicus. Ille statim subjecit: Si Deus illas non fecit, quis illas fecit? Plane, ait ille, ego credo quia diabolus fecit muscas. Et ille statim: Si muscam diabolus fecit, sicut te video confiteri, quia prudenter intelligis, apem quis fecit, quae paulo amplior est musca? Non ausus ille est dicere quia Deus fecit apem, et muscam non fecit; quia res erat proxima. Ab ape duxit ad locustam, a locusta ad la­ certum, a lacerto ad avem, ab ave duxit ad pecus, inde ad bovem, inde ad elephantem, postremo ad ho­ minem; et persuasit homini quia non a Deo factus est homo. Ita ille miser cum tædium passus est ad muscas, musca factus est, quem diabolus possideret. Beelze­ bub quippe interpretari dicitur princeps muscarum: de quibus scriptum est, Muscæ moriturae exterminant oleum suavitatis. ### English translation (Claude) So let no one deceive you when perhaps you are annoyed by flies. For some people have been mocked by the devil and caught by flies. Bird-catchers often put flies in a trap to deceive hungry birds; so these too were deceived by the devil with flies. For someone was annoyed by flies; a Manichee found him in this annoyance, and when he said that he could not bear the flies and hated them intensely, the Manichee at once asked, "Who made them?" And because he was annoyed and hated them, he did not dare to say, "God made them"; yet he was a Catholic. The other at once went on: "If God did not make them, who made them?" "Clearly," he said, "I believe the devil made flies." And the other at once: "If the devil made the fly, as I see you admit because you understand wisely, who made the bee, which is a little larger than a fly?" He did not dare to say that God made the bee and did not make the fly, since the two were so close. From the bee he led him to the locust, from the locust to the lizard, from the lizard to the bird, from the bird to the sheep, then to the ox, then to the elephant, and finally to man; and he persuaded the man that man was not made by God. So that wretched man, while annoyed by flies, became a fly himself, for the devil to possess. For Beelzebub is said to mean "prince of flies"; of these it is written, "Dying flies spoil the sweetness of the oil." ### Scripture references - Eccl 10:1: quotation, high confidence - Matt 12:24: allusion, low confidence ### Translation notes - The Manichees held that part of the material world was the work of an evil principle; the story is told as Augustine gives it. Beelzebub as 'prince of flies' (cf. Matt 12:24). Quotation: Eccl 10:1. A stray 'I.' after 'muscas' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.14 (PL 35:1385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-14). ## Tractates on the Gospel of John 1.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-15 - Source: PL 35:1385–1387 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God made even troublesome little creatures, which serve to humble human pride, as the plagues of flies and frogs humbled Pharaoh's people. ### Latin text Quid igitur, fratres? quare ista dixi? Claudite aures cordis vestri adversus dolos inimici; intelligite quia Deus fecit omnia, et in suis gradibus collocavit. Quare autem patimur multa mala a creatura quam fecit Deus? Quia offendimus Deum? Numquid haec Angeli patiuntur? Fortassis et nos in vita ista illa non timeremus. De poena tua peccatum tuum accusa, non judicem. Nam propter superbiam instituit Deus istam creaturam minimam et abjectissimam, ut ipsa nos torqueret: ut cum superbus fuerit homo, et se jacta­ verit adversus Deum; et, cum sit mortalis, mortalem terruerit; et, cum sit homo, proximum hominem non agnoverit; cum se erexerit, pulicibus subdatur. Quid est quod te inflas humana superbia? Homo tibi dixit convicium, et tumuisti, et iratus es; pulicibus resiste ut dormias: cognosce qui sis. Nam ut noveritis, fra­ tres, propter superbiam nostram domandam creata ista, quæ molesta nobis essent: populum Pharaonis superbum potuit Deus domare de ursis, de leonibus, de serpentibus; muscas et ranas illis immisit, ut rebus vilissimis superbia domaretur. ### English translation (Claude) What then, brothers? Why did I say these things? Close the ears of your heart against the tricks of the enemy; understand that God made all things and set them in their ranks. Why, then, do we suffer many evils from the creation God made? Because we have offended God? Do the angels suffer these things? Perhaps we too in this life would not fear them. For your punishment, accuse your sin, not the judge. For it is because of pride that God established this smallest and most despised creature, to torment us: so that when man has become proud and boasted against God, and, though mortal, has terrified a mortal, and, though a man, has not acknowledged his neighbor as a man, when he has lifted himself up, he may be subjected to fleas. Why do you puff yourself up, human pride? A man spoke an insult to you, and you swelled up and grew angry: resist the fleas, so that you may sleep! Know who you are. For so that you may know, brothers, that these things which are troublesome to us were created to tame our pride: God could have tamed Pharaoh's proud people with bears, lions, and serpents; he sent flies and frogs upon them, so that pride might be tamed by the most contemptible things. ### Scripture references - Exod 8:6: allusion, high confidence - Exod 8:24: allusion, high confidence ### Translation notes - Allusion: the plagues of Egypt, Exod 8:2-6, 8:21-24. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.15 (PL 35:1385–1387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-15). ## Tractates on the Gospel of John 1.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-16 - Source: PL 35:1387 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine discusses the punctuation of John 1:3-4 and rejects the Manichean reading that everything made is alive: what is life is the reason in divine Wisdom by which each thing was made. ### Latin text Omnia ergo, fratres, omnia omnino per ipsum facta sunt, et sine ipso factum est nihil. Sed quomodo per ipsum facta sunt omnia? Quod factum est, in illo vita est. Potest enim sic dici, Quod factum est in illo, vita est: ergo totum vita est, si sic pronuntiaverimus. Quid enim non in illo factum est? Ipse est enim Sa­ pientia Dei; et dicitur in Psalmo, Omnia in Sapientia fecisti. Si ergo Christus est Sapientia Dei, et Psalmus dicit, Omnia in Sapientia fecisti; omnia sicut per illum facta, ita in illo facta sunt. Si ergo omnia in illo, fratres charissimi, et quod in illo factum est, vita est; ergo et terra vita est, ergo et lignum vita est. Dici­ mus quidem lignum vitam, sed secundum intellectum lignum crucis, unde accepimus vitam. Ergo et lapis vita est. Inhonestum est sic intelligere, ne rursum nobis subrepat eadem sordidissima secta Manichaeo­ rum, et dicat quia habet vitam lapis, et habet animam paries, et resticula habet animam, et lana et vestis. Solent enim delirantes dicere, et cum repressi fuerint et repulsi, quasi de Scripturis proferunt dicen­ tes: Utquid dictum est, Quod factum est in illo, vita est? Si enim omnia in ipso facta sunt, omnia vita sunt. Non te abducant: pronuntia sic, Quod factum est; hic subdistingue, et deinde infer, in illo vita est. Quid est hoc? Facta est terra, sed ipsa terra quæ facta est, non est vita: est autem in ipsa Sapientia spirituali­ ter ratio quaedam qua terra facta est; haec vita est. ### English translation (Claude) So, brothers, all things, absolutely all things, were made through him, and without him nothing was made. But how were all things made through him? "What was made, in him is life." For it can also be read this way: "What was made in him is life"; and so everything is life, if we read it so. For what was not made in him? He is the Wisdom of God, and it is said in the Psalm, "In Wisdom you have made all things." If, then, Christ is the Wisdom of God, and the Psalm says, "In Wisdom you have made all things," then all things, just as they were made through him, were also made in him. If, then, all things were made in him, dearest brothers, and what was made in him is life, then the earth too is life, then wood too is life. We do call wood life, but in the sense of the wood of the cross, from which we received life. Then stone too is life! It is unseemly to understand it that way, lest that same most filthy sect of the Manichees creep in on us again and say that a stone has life, and a wall has a soul, and a little cord has a soul, and wool and clothing. For they are accustomed to say these things in their raving, and when they have been checked and repulsed, they bring it forward as if from the Scriptures, saying, "Why was it said, 'What was made in him is life'? For if all things were made in him, all things are life." Do not let them lead you astray. Read it like this: "What was made"; make a slight pause here, and then go on, "in him is life." What does this mean? The earth was made; but the earth itself that was made is not life. There is, however, in Wisdom itself, spiritually, a certain reason by which the earth was made: this is life. ### Scripture references - John 1:3: quotation, high confidence - John 1:4: quotation, high confidence - Ps 104:24 (103:24 LXX): quotation, high confidence - 1 Cor 1:24: allusion, high confidence ### Translation notes - Augustine discusses how to punctuate John 1:3-4 ('what was made, in him is life' vs. 'what was made in him is life'). Quotations: John 1:3-4; Ps 104:24 (103:24 LXX/Vulg.); allusion to 1 Cor 1:24 (Christ the Wisdom of God). 'Cum repressi fuerint et repulsi' is read for the garbled 'fue- J'inL I et repulsi'. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.16 (PL 35:1387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-16). ## Tractates on the Gospel of John 1.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-17 - Source: PL 35:1387 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As a chest exists invisibly and alive in the craftsman's art before it is made, so all things exist as life in the Wisdom of God; the weak should cling to Christ in the flesh until they reach the eternal Word. ### Latin text Quomodo possum, dicam Charitati vestrae. Fa­ ber facit arcam. Primo in arte habet arcam: si enim in arte arcam non haberet, unde illam fabricando proferret? Sed arca sic est in arte, ut non ipsa arca sit quae videtur oculis. In arte invisibiliter est, in opere visibiliter erit. Ecce facta est in opere; num­ quid destitit esse in arte? Et illa in opere facta est, et illa manet quæ in arte est: nam potest illa arca pu­ trescere, et iterum ex illa quae in arte est, alia fabri­ cari. Attendite ergo arcam in arte, et arcam in opere. Arca in opere non est vita, arca in arte vita est; quia vivit anima artificis, ubi sunt ista omnia antequam proferantur. Sic ergo, fratres charissimi, quia Sapien­ tia Dei, per quam facta sunt omnia, secundum artem continet omnia, antequam fabricet omnia; hinc quae fiunt per ipsam artem, non continuo vita sunt, sed quidquid factum est, vita in illo est. Terram vides; est in arte terra: cœlum vides; est in arte caelum: solem et lunam vides; sunt et ista in arte: sed foris corpora sunt, in arte vita sunt. Videte, si quo modo potestis; magna enim res dicta est: et si non a me magno, aut non per me magnum, tamen a magno. Non enim a me parvulo dicta sunt haec: sed ille non est parvulus ad quem respicio, ut dicam. Capiat quis­ que ut potest, in quantum potest: et qui non potest, nutriat cor, ut possit. Unde nutriat? De lacte nutriat, ut ad cibum perveniat. A Christo per carnem nato non recedat, donec perveniat ad Christum ab uno Patre natum, Verbum Deum apud Deum, per quod facta sunt omnia: quia illa vita est, quae in illo est lux hominum. ### English translation (Claude) I will tell your Charity as best I can. A carpenter makes a chest. First he has the chest in his craft; for if he did not have the chest in his craft, from where would he bring it forth in the making? But the chest is in the craft in such a way that it is not the chest itself that is seen by the eyes. In the craft it exists invisibly; in the work it will exist visibly. See, it has been made in the work; has it ceased to exist in the craft? Both the one has been made in the work, and the one that is in the craft remains; for that chest can rot, and another can be made again from the one that is in the craft. Consider, then, the chest in the craft and the chest in the work. The chest in the work is not life; the chest in the craft is life, because the soul of the craftsman lives, where all these things are before they are brought forth. So, dearest brothers, because the Wisdom of God, through which all things were made, contains all things according to its art before it fashions them, it follows that the things made through that art are not by that very fact life, but whatever has been made is life in him. You see the earth: there is earth in the art. You see the sky: there is sky in the art. You see the sun and moon: these too are in the art. But outside they are bodies; in the art they are life. See, if you possibly can; for a great thing has been said, and if not by me, a great man, or through me, a great man, yet by one who is great. For these things are not said by me, a little one; but he to whom I look in order to speak is not little. Let each grasp as he can, as far as he can; and let him who cannot nourish his heart so that he can. With what should he nourish it? Let him nourish it with milk, so as to come to solid food. Let him not withdraw from Christ born through the flesh until he comes to Christ born of the one Father, the Word, God with God, through whom all things were made; for that life which is in him is the light of men. ### Scripture references - John 1:4: allusion, high confidence - John 1:3: allusion, high confidence - 1 Cor 3:2: allusion, medium confidence ### Translation notes - Allusions: John 1:3-4; 1 Cor 3:2. A stray 't.' after 'hominum' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.17 (PL 35:1387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-17). ## Tractates on the Gospel of John 1.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-18 - Source: PL 35:1387 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The life in the Word is the light of men, enlightening rational minds made in God's image, including both John the Baptist and John the evangelist. ### Latin text Hoc enim sequitur, Et vita erat lux hominum; et ex ipsa vita homines illuminantur. Pecora non illuminantur, quia pecora non habent rationales men­ tes quae possint videre sapientiam. Homo autem factus est ad imaginem Dei, habet rationalem mentem per quam possit percipere sapientiam. Ergo illa vita per quam facta sunt omnia, ipsa vita lux est: et non quorumque animalium, sed lux hominum. Unde paulo post dicit, Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum. Ab illo lumine illuminatus est Joannes Baptista; ab ipso et ipse Joannes evangelista. Ex ipso lumine plenus erat qui dixit: Non sum ego Christus; sed qui post me venit, cujus non sum ego dignus corrigiam calceamenti solvere. Ab illo lumine illuminatus erat qui dixit, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Ergo, illa vita lux est hominum. ### English translation (Claude) For this is what follows: "And the life was the light of men"; and from that life men are enlightened. Cattle are not enlightened, because cattle do not have rational minds that can see wisdom. But man was made in the image of God; he has a rational mind through which he can perceive wisdom. So that life through which all things were made, that very life is light; and not of any and every animal, but the light of men. Hence a little later he says, "That was the true light, which enlightens every man coming into this world." By that light John the Baptist was enlightened; by it too John the evangelist himself. Filled from that light was he who said, "I am not the Christ; but he who comes after me, the strap of whose sandal I am not worthy to untie." By that light was he enlightened who said, "In the beginning was the Word, and the Word was with God, and the Word was God." So that life is the light of men. ### Scripture references - John 1:4: quotation, high confidence - John 1:9: quotation, high confidence - John 1:20: quotation, high confidence - John 1:27: quotation, high confidence - John 1:1: quotation, high confidence - Gen 1:27: allusion, high confidence ### Translation notes - Quotations: John 1:4; John 1:9; John 1:20, 27; John 1:1; allusion to Gen 1:27. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.18 (PL 35:1387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-1/#p-1-18). ## Tractates on the Gospel of John 1.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-1-19 - Source: PL 35:1387 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Sinners fail to see the ever-present light of Wisdom as a blind man fails to see the sun; they must cleanse the eye of the heart to see God. ### Latin text Sed forte stulta corda adhuc capere istam lu­ cem non possunt, quia peccatis suis aggravantur, ut eam videre non possint. Non ideo cogitent quasi abs­ entem esse lucem, quia eam videre non possunt: ipsi enim propter peccata tenebræ sunt. Et lux in tenebris lucet, et tenebræ eam non comprehenderunt. Ergo, fratres, quomodo homo positus in sole cæcus, præsens est illi sol, sed ipse soli absens est; sic omnis stultus, omnis iniquus, omnis impius, cæcus est corde. Præsens est sapientia, sed cum cæco præsens est, oculis ejus absens est: non quia ipsa illi absens est, sed quia ipse ab illa absens est. Quid ergo faciat iste? Mundet unde possit videri Deus. Quomodo si pro­ pterea videre non posset, quia sordidos et saucios oculos haberet, irruente pulvere vel pituita vel fumo, diceret illi medicus: Purga de oculo tuo quidquid mali est, ut possis videre lucem oculorum tuorum. Pulvis, pituita, fumus, peccata et iniquitates sunt; tolle inde ista omnia, et videbis sapientiam quæ prae­ sens est: quia Deus est ipsa sapientia; et dictum est, Beati mundo corde, quoniam ipsi Deum videbunt. ### English translation (Claude) But perhaps foolish hearts still cannot take in this light, because they are weighed down by their sins so that they cannot see it. Let them not therefore think that the light is absent because they cannot see it; for they themselves are darkness because of their sins. "And the light shines in the darkness, and the darkness did not comprehend it." So, brothers, just as for a blind man placed in the sun the sun is present to him, but he is absent from the sun, so every fool, every wicked man, every ungodly man is blind in heart. Wisdom is present, but present to a blind man, it is absent from his eyes: not because it is absent from him, but because he is absent from it. What, then, is such a man to do? Let him cleanse that by which God can be seen. Just as, if he could not see because he had dirty and sore eyes, from dust or phlegm or smoke getting into them, the doctor would say to him, "Clean out of your eye whatever is wrong, so that you may see the light of your eyes." Dust, phlegm, smoke are sins and iniquities: take all these away from there, and you will see the wisdom that is present; for God is that Wisdom, and it has been said, "Blessed are the pure in heart, for they shall see God." ### Scripture references - John 1:5: quotation, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - Quotations: John 1:5; Matt 5:8. ### Citation (SBL) Augustine, Tract. Ev. Jo. 1.19 (PL 35:1387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-1-19). ## Tractates on the Gospel of John 2.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-1 - Source: PL 35:1387–1389 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine recalls that John 1:1-5 was expounded on the previous Sunday and asks those who missed it not to require a repetition. ### Latin text Bonum est, fratres, ut textum divinarum Scri­ pturarum, et maxime sancti Evangelii, nullum lo­ cum praetermittentes pertractemus, ut possumus; et pro nostra capacitate pascamur, et ministremus vobis unde et nos pascimur. Capitulum primum præterito die dominico tractatum esse meminimus, id est, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso fa­ ctum est nihil. Quod factum est, in illo vita est; et vita erat lux hominum; et lux in tenebris lucet, et tenebræ eam non comprehenderunt. Huc usque tractatum esse credo: recordamini omnes qui ad­ fuistis; et qui non adfuistis, credite nobis, et his qui adesse voluerunt. Nunc ergo quia non possumus semper omnia replicare, propter eos qui hoc volunt jam audire quod sequitur, et oneri est illis si repetantur priora cum defraudatione posteriorum; dignentur et qui non aderant non praeterita exigere, sed cum his qui aderant et nunc audire præsentia. ### English translation (Claude) It is good, brothers, that we should treat the text of the divine Scriptures, and especially of the holy Gospel, without passing over any passage, as best we can; and that we should be fed according to our capacity and minister to you what we ourselves are fed with. We remember that the first section was treated last Lord's day, that is: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made. What was made, in him is life; and the life was the light of men; and the light shines in the darkness, and the darkness did not comprehend it." I believe it was treated up to this point. Remember it, all of you who were present; and you who were not present, believe us and those who were willing to be present. Now, since we cannot always go over everything again, for the sake of those who wish to hear what follows, and for whom it is a burden if earlier things are repeated at the cost of later ones, let those who were not present be good enough not to demand what is past, but to hear what is present now together with those who were present. ### Scripture references - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:3: quotation, high confidence - John 1:4: quotation, high confidence - John 1:5: quotation, high confidence ### Translation notes - Quotation: John 1:1-5. Stray letters 't' and 'i' around the quotation in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.1 (PL 35:1387–1389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-1). ## Tractates on the Gospel of John 2.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-2 - Source: PL 35:1389 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Word is unchangeable Being, which no changeable mind can reach by its own strength; it is seen as a far-off homeland across the sea of this world, which can be crossed only on the wood of Christ's cross. ### Latin text Sequitur, Fuit homo missus a Deo, cui nomen erat Joannes. Etenim ea quæ dicta sunt superius, fra­ tres charissimi, de divinitate Christi dicta sunt ineffa­ bili, et prope ineffabiliter. Quis enim capiet, In prin­ cipio erat Verbum, et Verbum erat apud Deum? Et ne vilescat tibi nomen Verbi, per consuetudinem quoti­ dianorum verborum, Et Deus erat Verbum. Hoc Ver­ bum idipsum est, unde hesterno die multum locuti sumus: et præstiterit Dominus, ut vel tantum lo­ quendo aliquid ad corda vestra perduxerimus. In principio erat Verbum. Idipsum est, eodem modo est; sicut est, semper sic est; mutari non potest: hoc est, est. Quod nomen suum dixit famulo suo Moysi: Ego sum qui sum; et, Misit me qui est. Quis ergo hoc capiet, cum videatis omnia mortalia mutabilia; cum videatis non solum corpora variari per qualitates, nascendo, crescendo, deficiendo, moriendo, sed etiam ipsas animas per affectum diversa­ rum voluntatum distendi atque discindi: cum videatis homines et percipere posse sapientiam, si se illius luci et calori admoverint; et amittere posse sapien­ tiam, si inde malo affectu recesserint? Cum videatis ergo ista omnia esse mutabilia; quid est quod est, nisi quod transcendit omnia quae sic sunt ut non sint? Quis ergo hoc capiat? Aut quis, quomodocumque intenderit vires mentis suae, ut attingat quomodo po­ test id quod est, ad id quod utcumque mente attige­ rit, possit pervenire? Sic est enim tanquam videat quisque de longe patriam, et mare interjaceat; videt quo eat, sed non habet qua eat. Sic ad illam stabili­ tatem nostram, ubi quod est est, quia hoc solum sem­ per sic est ut est, volumus pervenire; interjacet mare hujus sæculi qua imus, etsi jam videmus quo imus: nam multi nec quo eant vident. Ut ergo esset et qua iremus, venit inde ad quem ire volebamus. Et quid fecit? Instituit lignum quo mare transeamus. Nemo enim potest transire mare hujus sæculi, nisi cruce Christi portatus. Hanc crucem aliquando amplectitur et infirmus oculis: et qui non videt longe quo eat, non ab illa recedat, et ipsa illum perducet. ### English translation (Claude) There follows: "There was a man sent from God, whose name was John." For what was said above, dearest brothers, was said about the ineffable divinity of Christ, and said almost ineffably. For who will grasp, "In the beginning was the Word, and the Word was with God"? And so that the name "Word" may not become cheap to you through the habit of everyday words: "and the Word was God." This Word is the very thing about which we spoke at length yesterday; and may the Lord grant that by speaking so much we have brought at least something home to your hearts. "In the beginning was the Word." It is the selfsame; it is in the same way; as it is, so it always is; it cannot be changed: that is, it is. This is the name he told his servant Moses: "I am who I am," and, "He who is has sent me." Who, then, will grasp this, when you see that all mortal things are changeable; when you see not only bodies varying in their qualities, by being born, growing, declining, dying, but also souls themselves stretched and torn apart by the pull of different desires; when you see that men can receive wisdom if they draw near to its light and warmth, and can lose wisdom if they withdraw from it through bad desire? When, then, you see that all these things are changeable, what is that which is, except what surpasses all things that so are as not to be? Who, then, can grasp this? Or who, however much he may strain the powers of his mind to touch, as he can, that which is, can arrive at what he has touched in some way with his mind? For it is as if someone sees his homeland from afar, and the sea lies between: he sees where he is going, but has no way to go. So we wish to arrive at that stability of ours where what is, is, because this alone always is as it is; between lies the sea of this world, by which we travel, even though we already see where we are going: for many do not even see where they are going. So that there might also be a way for us to go, he came from there, he to whom we wished to go. And what did he do? He provided a wood by which we may cross the sea. For no one can cross the sea of this world unless carried by the cross of Christ. Even one weak of sight sometimes embraces this cross; and let him who does not see far where he is going not withdraw from it, and it will bring him through. ### Scripture references - John 1:6: quotation, high confidence - John 1:1: quotation, high confidence - Exod 3:14: quotation, high confidence ### Translation notes - Quotations: John 1:6; John 1:1; Exod 3:14. The digital text's 'hoc est est*' (footnote mark) is read 'hoc est, est'; a stray apostrophe after 'oculis' is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.2 (PL 35:1389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-2). ## Tractates on the Gospel of John 2.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-3 - Source: PL 35:1389 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christians must cling to Christ's humanity and cross; it is better to hold to the cross without seeing God than to see and despise it, and best to do both, as John did. ### Latin text Itaque, fratres mei, hoc insinuaverim cordibus vestris: si vultis pie et christiane vivere, hærete Christo secundum id quod pro nobis factus est, ut perveniatis ad eum secundum id quod est, et se­ cundum id quod erat. Accessit, ut pro nobis hoc fieret; quia hoc pro nobis factus est, ubi portentur infirmi, et mare sæculi transeant, et perveniant ad patriam; ubi jam navi non opus erit, quia nullum mare transitur. Melius est ergo non videre mente id quod est, et tamen a Christi cruce non recedere, quam videre illud mente, et crucem Christi con­ temnere. Bonum est super hoc et optimum, si fieri potest, ut et videatur quo eundum sit, et teneatur quo portetur qui pergit. Hoc potuerunt mentes ma­ gnæ montium, qui montes dicti sunt, quos maxime illustrat lumen justitiæ: potuerunt, et viderunt illud quod est. Nam videns Joannes dicebat, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Viderunt hoc, et ut pervenirent ad id quod videbant de longe, a cruce Christi non recesserunt, et humilitatem Christi non contempserunt. Parvuli vero qui hoc non possunt intelligere, non recedentes a cruce et passione et resurrectione Christi, in ipsa navi perducuntur ad id quod non vident, in qua navi perveniunt et illi qui vident. ### English translation (Claude) And so, my brothers, let me instill this into your hearts: if you wish to live piously and as Christians, cling to Christ according to what he became for us, so that you may come to him according to what he is and what he was. He came to become this for us; because for us he became that in which the weak are carried and cross the sea of the world and arrive at the homeland, where there will no longer be need of a ship, because no sea is crossed. It is better, then, not to see with the mind that which is, and yet not to withdraw from the cross of Christ, than to see it with the mind and despise the cross of Christ. Better than this, and best of all, if it can be, is both to see where one is going and to hold on to what carries the traveler. The great minds of the mountains could do this, those who are called mountains, whom the light of righteousness enlightens most: they could, and they saw that which is. For John, seeing it, said, "In the beginning was the Word, and the Word was with God, and the Word was God." They saw this, and in order to arrive at what they saw from afar, they did not withdraw from the cross of Christ, and they did not despise the humility of Christ. But the little ones, who cannot understand this, by not withdrawing from the cross and passion and resurrection of Christ, are brought in that same ship to what they do not see, the ship in which those who see also arrive. ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - Quotation: John 1:1. The digital text's garbled 'fle­rel I' is read 'fieret'. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.3 (PL 35:1389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-3). ## Tractates on the Gospel of John 2.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-4 - Source: PL 35:1389–1391 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Some philosophers glimpsed through creation that all things were made through the Word, but in pride despised the humility of the cross, the only 'wood' by which the sea of this world can be crossed. ### Latin text At vero quidam philosophi hujus mundi exsti­ terunt, et inquisierunt Creatorem per creaturam: quia potest inveniri per creaturam, evidenter di­ cente Apostolo, Invisibilia enim ejus, a constitu­ tione mundi, per ea quæ facta sunt, intellecta conspi­ ciuntur; sempiterna quoque virtus ejus et divinitas, ut sint inexcusabiles. Et sequitur, Quia cum cognovis­ sent Deum: non dixit, Quia non cognoverunt; sed, Quia cum cognovissent Deum, non sicut Deum glorifica­ verunt, aut gratias egerunt; sed evanuerunt in cogitatio­ nibus suis, et obscuratum est insipiens cor eorum. Unde obscuratum? Sequitur, et dicit apertius: Dicentes enim se esse sapientes, stulti facti sunt. Viderunt quo veniendum esset: sed ingrati ei qui iI­ lis praestitit quod viderunt, sibi voluerunt tribuere quod viderunt; et facti superbi amiserunt quod vide­ bant, et conversi sunt inde ad idola et simulacra et ad culturas dæmoniorum, adorare creaturam, et contemnere Creatorem. Sed jam isti elisi ista fece­ rant: ut autem eliderentur, superbierunt; cum au­ tem superbirent, sapientes se esse dixerant. Hi ergo de quibus dixit, Qui cum cognovissent Deum, viderunt hoc quod dicit Joannes, quia per Verbum Dei facta sunt omnia. Nam inveniuntur et ista in libris philo­ sophorum: et quia unigenitum Filium habet Deus, per quem sunt omnia. Illud potuerunt videre quod est, sed viderunt de longe: noluerunt tenere humili­ tatem Christi, in qua navi securi pervenirent ad id quod longe videre potuerunt; et sorduit eis crux Christi. Mare transeundum est, et lignum contemnis? O sapientia superba! irrides crucifixum Christum; ipse est quem longe vidisti: In principio erat Verbum, et Verbum erat apud Deum. Sed quare crucifixus est? Quia lignum tibi humilitatis ejus necessarium erat. Superbia enim tumueras, et longe ab illa patria pro­ jectus eras; et fluctibus hujus sæculi interrupta est via, et qua transeatur ad patriam non est, nisi ligno porteris. Ingrate, irrides eum qui ad te venit ut redeas! Ipse factus est via, et hoc per mare: inde in mari ambulavit, ut ostenderet esse in mari viam. Sed tu, qui quomodo ipse ambulare in mari non potes, navi portare, ligno portare: crede in crucifixum, et poteris pervenire. Propter te cruci­ fixus est, ut humilitatem doceret; et quia si sic ve­ niret ut Deus, non agnosceretur. Si enim sic veniret ut Deus, non veniret eis qui videre Deum non poterant. Non enim secundum id quod Deus est, aut venit, aut discedit; cum sit ubique praesens, et nullo loco contineatur. Sed secundum quid venit? Quod apparuit homo. ### English translation (Claude) But certain philosophers of this world have arisen and sought the Creator through the creation; for he can be found through the creation, as the apostle clearly says: "For his invisible things, from the creation of the world, are clearly seen, being understood through the things that are made, his eternal power also and divinity, so that they are without excuse." And it continues, "Because when they had known God": he did not say, "because they did not know," but, "because when they had known God, they did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened." How darkened? It goes on and says more openly: "For claiming to be wise, they became fools." They saw where they had to come; but ungrateful to him who granted them what they saw, they wished to attribute to themselves what they saw; and having become proud, they lost what they saw, and turned from there to idols and images and the worship of demons, to adore the creature and despise the Creator. But they did these things when already shattered; and they were shattered because they grew proud; and when they grew proud, they said that they were wise. So these of whom he said, "when they had known God," saw what John says, that all things were made through the Word of God. For these things are also found in the books of the philosophers, and that God has an only-begotten Son, through whom all things exist. They could see that which is, but they saw it from afar: they would not hold to the humility of Christ, in which ship they might have arrived safely at what they were able to see from afar; and the cross of Christ seemed vile to them. The sea has to be crossed, and you despise the wood? O proud wisdom! You mock the crucified Christ: he is the one you saw from afar. "In the beginning was the Word, and the Word was with God." But why was he crucified? Because the wood of his humility was necessary for you. For you had swollen with pride and had been thrown far from that homeland; and the way has been cut off by the waves of this world, and there is no crossing to the homeland unless you are carried by the wood. Ungrateful one, you mock him who came to you so that you might return! He himself became the way, and that through the sea: that is why he walked on the sea, to show that there is a way in the sea. But you, who cannot walk on the sea as he did, be carried by the ship, be carried by the wood: believe in the crucified one, and you will be able to arrive. He was crucified for your sake, to teach humility; and because, if he came as God, he would not be recognized. For if he came as God, he would not come to those who could not see God. For according to what he is as God, he neither comes nor goes, since he is present everywhere and contained in no place. But according to what did he come? In that he appeared as a man. ### Scripture references - Rom 1:20: quotation, high confidence - Rom 1:21: quotation, high confidence - Rom 1:22: quotation, high confidence - Rom 1:25: allusion, high confidence - John 1:1: quotation, high confidence - Matt 14:25: allusion, high confidence - John 14:6: allusion, medium confidence ### Translation notes - Quotations: Rom 1:20-22; John 1:1; allusions to Rom 1:23-25; Matt 14:25; John 14:6. On the Platonists' knowledge of the Word, cf. Augustine, Confessions 7.9; the claim that their books speak of an only-begotten Son is Augustine's own. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.4 (PL 35:1389–1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-4). ## Tractates on the Gospel of John 2.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-5 - Source: PL 35:1391 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John the Baptist, a great 'mountain', was sent to bear witness to the light, but must be admired only as one enlightened, not as the light itself. ### Latin text Quia ergo sic erat homo, ut lateret in illo Deus, missus est ante illum magnus homo, per cujus testi­ monium inveniretur plus quam homo. Et quis est hic? Fuit homo. Et quomodo posset iste verum de Deo di­ cere? Missus a Deo. Quid vocabatur? Cui nomen erat Joannes. Quare venit? Hic venit in testimonium, ut te­ stimonium perhiberet de lumine, ut omnes crederent per illum. Qualis iste qui testimonium perhiberet de lumine? Magnum aliquid iste Joannes, ingens meritum, magna gratia, magna celsitudo! Mirare, plane mi­ rare; sed tanquam montem. Mons autem in tenebris est, nisi luce vestiatur. Ergo tantum mirare Joan­ nem, ut audias quod sequitur, Non erat ille lumen: ne cum montem putas lumen esse, naufragium in monte facias, non solatium invenias. Sed quid debes mirari? Montem tanquam montem. Erige autem te ad illum qui illuminat montem, qui ad hoc erectus est, ut prior radios excipiat, et oculis tuis nuntiet. Ergo, non erat ille lumen. ### English translation (Claude) Because, then, he was a man in such a way that God lay hidden in him, a great man was sent before him, through whose testimony he might be found to be more than a man. And who is this? "There was a man." And how could he speak truth about God? "Sent from God." What was he called? "Whose name was John." Why did he come? "He came for testimony, to bear witness to the light, so that all might believe through him." What sort of man was this who bore witness to the light? A great figure was this John, of immense merit, great grace, great loftiness! Admire him, certainly admire him; but as a mountain. And a mountain is in darkness unless it is clothed with light. So admire John only so far as to hear what follows: "He was not the light"; lest, thinking the mountain to be the light, you suffer shipwreck on the mountain instead of finding comfort. But what ought you to admire? The mountain as a mountain. But raise yourself to him who enlightens the mountain, which was raised up for this purpose, to receive the rays first and announce them to your eyes. So, "he was not the light." ### Scripture references - John 1:6: quotation, high confidence - John 1:7: quotation, high confidence - John 1:8: quotation, high confidence ### Translation notes - Quotations: John 1:6-8. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.5 (PL 35:1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-5). ## Tractates on the Gospel of John 2.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-6 - Source: PL 35:1391 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ alone is the true light that enlightens; John, like believers, was light only by being enlightened 'in the Lord'. ### Latin text Quare igitur venit? Sed ut testimonium perhi­ beret de lumine. Utquid hoc? Ut omnes crederent per illum. Et de quo lumine testimonium perhiberet? Erat lux vera. Quare additum est, vera? Quia et homo illuminatus dicitur lux; sed vera lux illa est quae illu­ minat. Nam et oculi nostri dicuntur lumina; et tamen nisi aut per noctem lucerna accendatur, aut per diem sol exeat, lumina ista sine causa patent. Sic ergo et Joannes erat lux, sed non vera lux: quia non illumi­ natus, tenebræ; sed illuminatione factus est lux. Nisi autem illuminaretur, tenebræ erat, sicut omnes impii, quibus jam credentibus dixit Apostolus, Fuistis aliquando tenebræ. Modo autem quia crediderant, quid? Nunc autem lux. inquit, in Domino. Nisi adderet, in Domino, non intelligeremus. Lux, inquit, in Domino: tenebrae non in Domino eratis. Fuistis enim aliquando tenebrae: ibi non addidit, in Domino. Ergo tenebræ in vobis, lux in Domino. Sic et ille non erat lux, sed ut testimonium perhiberet de lumine. ### English translation (Claude) Why then did he come? "But to bear witness to the light." To what end? "So that all might believe through him." And to what light did he bear witness? "That was the true light." Why is "true" added? Because an enlightened man is also called a light; but the true light is the one that enlightens. For our eyes too are called lights, and yet unless a lamp is lit at night or the sun rises by day, these lights are open to no purpose. So John too was a light, but not the true light: for unenlightened he was darkness, but by enlightenment he became light. Had he not been enlightened, he would have been darkness, like all the ungodly, to whom, once they believed, the apostle said, "You were once darkness." But now, since they had believed, what? "But now you are light," he says, "in the Lord." Had he not added "in the Lord," we would not understand. "Light," he says, "in the Lord": darkness you were, not in the Lord. For "you were once darkness": there he did not add "in the Lord." So darkness in yourselves, light in the Lord. So he too was not the light, but came to bear witness to the light. ### Scripture references - John 1:8: quotation, high confidence - John 1:7: quotation, high confidence - John 1:9: quotation, high confidence - Eph 5:8: quotation, high confidence ### Translation notes - Quotations: John 1:7-9; Eph 5:8. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.6 (PL 35:1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-6). ## Tractates on the Gospel of John 2.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-7 - Source: PL 35:1391 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As weak eyes see the sunrise only by its light on a wall or mountain, so men too weak to see Christ came to know him through John, whom he enlightened. ### Latin text Ubi autem est ipsa lux? Erat lux vera, quæ illu­ minat omnem hominem venientem in hunc mundum. Si omnem hominem venientem, et ipsum Joannem. Ipse ergo illuminabat, a quo se demonstrari volebat. Intelligat Charitas vestra: veniebat enim ad mentes infirmas, ad corda saucia, ad aciem animæ lippientis. Ad hoc venerat. Et unde posset anima videre quod perfecte est? Quomodo plerumque fit ut in aliquo corpore radiato cognoscatur ortus esse sol, quem oculis videre non possumus. Quia et qui saucios ha­ bent oculos, idonei sunt videre parietem illuminatum et illustratum a sole, vel montem vel arborem, aut aliquid hujusmodi idonei sunt videre; et in alio illu­ strato demonstratur illis ortus ille, cui videndo adhuc minus idoneam aciem gerunt. Sic ergo illi omnes ad quos Christus venerat, minus idonei erant eum videre: radiavit Joannem; et per illum confitentem se radia­ tum ac se illuminatum esse, non qui radiaret et illu­ minaret, cognitus est ille qui illuminat, cognitus est ille qui illustrat, cognitus est qui implet. Et quis est? Qui illuminat, inquit, omnem hominem venientem in mun­ dum. Nam si illinc non recederet, non esset illumi­ nandus: sed ideo hic illuminandus, quia illinc recessit, ubi homo semper poterat esse illuminatus. ### English translation (Claude) But where is that light itself? "That was the true light, which enlightens every man coming into this world." If every man coming, then John himself too. So he himself was enlightening the one by whom he wished to be pointed out. Let your Charity understand: he was coming to weak minds, to wounded hearts, to the gaze of a bleary-eyed soul. This is what he had come for. And how could the soul see what perfectly is? Just as it often happens that the sun, which we cannot see with our eyes, is known to have risen from some body that it lights up. For those who have sore eyes are able to see a wall lit up and brightened by the sun, or a mountain or a tree or something of the kind; and in the other thing that is lit up, the sunrise is shown to them, for the seeing of which they still have an eye too weak. So all those to whom Christ had come were too weak to see him: he shone on John; and through John's confession that he was shone upon and enlightened, not one who shines and enlightens, he who enlightens was known, he who brightens was known, he who fills was known. And who is he? "He who enlightens," it says, "every man coming into the world." For had man not withdrawn from there, he would not need to be enlightened; but he needs to be enlightened here precisely because he withdrew from there, where man could always have been enlightened. ### Scripture references - John 1:9: quotation, high confidence ### Translation notes - Quotation: John 1:9. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.7 (PL 35:1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-7). ## Tractates on the Gospel of John 2.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-8 - Source: PL 35:1391 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, always present by his divinity, came in the flesh to fallen and wounded humanity, even accepting a human witness, John the 'lamp', because of our weakness. ### Latin text Quid ergo? Si venit huc, ubi erat? In hoc mundo erat. Et hic erat, et huc venit: hic erat per divinitatem; huc venit per carnem: quia cum hic esset per divinitatem, ab stultis et caecis et iniquis videri non poterat. Ipsi iniqui tenebrae sunt de quibus dictum est, Lux lucet in tenebris, et tenebræ eum non comprehende­ runt. Ecce hic est et modo, et hic erat, et semper hic est; et nunquam recedit, nusquam rece­ dit. Opus est ut habeas unde videas quod tibi nun­ quam recedit; opus est ut tu non recedas ab eo qui nusquam recedit; opus est ut tu non deseras, et non desereris. Noli cadere, et non tibi occidet. Si tu fece­ ris casum, ille tibi facit occasum: si autem tu stas, præsens est tibi. Sed non stetisti: recordare unde ce­ cideris, unde te dejecit qui prior te cecidit. Dejecit enim te, non vi, non impulsu, sed voluntate tua. Si enim malo non consentires, stares, illuminatus ma­ neres. Modo autem quia jam cecidisti, et factus es saucius corde, unde videri illa lux potest, venit ad te talis qualem posses videre; et talem se hominem præbuit, ut ab homine quæreret testimonium. Ab ho­ mine quærit testimonium Deus, et Deus testem habet hominem; habet Deus testem hominem, sed propter hominem: tam infirmi sumus! Per lucernam quæri­ mus diem: quia lucerna dictus est ipse Joannes, Do­ mino dicente: Ille erat lucerna ardens et lucens, et vos voluistis exsultare ad horam in lumine ejus; ego autem habeo testimonium majus Joanne. ### English translation (Claude) What then? If he came here, where was he? "He was in this world." He was both here and came here: he was here by his divinity, he came here by the flesh; because while he was here by his divinity, he could not be seen by the foolish and blind and wicked. These wicked are the darkness of which it was said, "The light shines in the darkness, and the darkness did not comprehend it." See, he is here now, and he was here, and he is always here; and he never withdraws, nowhere withdraws. You need something by which to see him who never withdraws from you; you need not to withdraw from him who withdraws nowhere; you need not to desert, and you will not be deserted. Do not fall, and he will not set for you. If you make a fall, he makes a setting for you; but if you stand, he is present to you. But you did not stand: remember from where you fell, from where he cast you down who fell before you. For he cast you down not by force, not by a push, but by your own will. For if you had not consented to evil, you would stand, you would remain enlightened. But now, because you have already fallen and have been wounded in the heart, by which that light can be seen, he came to you such as you could see; and he presented himself as such a man that he sought testimony from a man. God seeks testimony from a man, and God has a man as a witness; God has a man as a witness, but for man's sake: so weak are we! We look for the day by a lamp; for John himself was called a lamp, as the Lord says: "He was a burning and shining lamp, and you were willing to rejoice for an hour in his light; but I have a testimony greater than John's." ### Scripture references - John 1:10: quotation, high confidence - John 1:5: quotation, high confidence - John 5:35: quotation, high confidence - John 5:36: quotation, high confidence ### Translation notes - Quotations: John 1:10; John 1:5; John 5:35-36. The play on 'fall' and 'set' (casus, occasus) is Augustine's; a stray 'I' after 'potest' in the digital text is removed. The digital text reads 'tenebrae eum non comprehenderunt' here. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.8 (PL 35:1391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-8). ## Tractates on the Gospel of John 2.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-9 - Source: PL 35:1391–1393 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: When Christ's enemies refused to say whether John's baptism was from heaven, they were confounded through the 'lamp', John, as the Psalm foretold. ### Latin text Ergo ostendit quia propter homines voluit per lucernam demonstrari ad fidem credentium, ut per ipsam lucernam inimici ejus confunderentur. Illi enim inimici qui illum tentabant, et dicebant, Dic nobis, In qua potestate ista facis? Interrogabo vos et ego, inquit, unum sermonem: dicite mihi, baptismus Joannis unde est de cœlo, an ab hominibus? Et turbati sunt, et dixe­ runt apud semetipsos, Si dixerimus de cœlo; dicturus est nobis, Quare ergo non credidistis illi? ( quia ille Chri­ sto perhibuerat testimonium, et dixerat, Non sum ego Christus, sed ille) Si autem ex hominibus dixerimus esse, timemus populum ne lapidet nos; quia tanquam prophetam habebant Joannem. Timentes lapi­ dationem, sed plus timentes veritatis confessionem, responderunt mendacium veritati; et mentita est ini­ quitas sibi. Dixerunt enim: Nescimus. Et Dominus, quia ipsi contra se clauserant, negando se scire quod noverant, nec ipse illis aperuit, quia non pulsaverunt. Dictum est enim: Pulsate, et aperietur vobis. Non solum autem illi non pulsa­ verunt, ut aperiretur; sed negando, ostium ipsum contra se obstruxerunt. Et ait eis Dominus: Nec ego dico vobis in qua potestate ista facio. Et confusi sunt per Joannem; impletumque in illis est, Paravi lucernam Christo meo; inimicos ejus induam confusione. ### English translation (Claude) So he showed that for men's sake he willed to be pointed out by a lamp for the faith of believers, so that through that very lamp his enemies might be confounded. For those enemies who were testing him and saying, "Tell us, by what authority do you do these things?" he answered, "I too will ask you one question: tell me, the baptism of John, where is it from? From heaven or from men?" And they were troubled and said among themselves, "If we say 'From heaven,' he will say to us, 'Why then did you not believe him?'" (because John had borne witness to Christ and had said, "I am not the Christ, but he is") "But if we say it is from men, we fear the people, lest they stone us"; for they held John to be a prophet. Fearing stoning, but fearing more the confession of the truth, they answered the Truth with a lie, and iniquity lied to itself. For they said, "We do not know." And the Lord, since they had shut the door against themselves by denying that they knew what they knew, did not himself open to them, because they did not knock. For it has been said, "Knock, and it shall be opened to you." Yet not only did they not knock, that it might be opened; by denying, they blocked the very door against themselves. And the Lord said to them, "Neither do I tell you by what authority I do these things." And they were confounded through John; and in them was fulfilled, "I have prepared a lamp for my Christ; his enemies I will clothe with confusion." ### Scripture references - Matt 21:23: quotation, high confidence - Matt 21:24: quotation, high confidence - Matt 21:25: quotation, high confidence - Matt 21:26: quotation, high confidence - Matt 21:27: quotation, high confidence - John 1:20: quotation, high confidence - Matt 7:7: quotation, high confidence - Ps 132:17 (131:17 LXX): quotation, high confidence - Ps 132:18 (131:18 LXX): quotation, high confidence ### Translation notes - Quotations: Matt 21:23-27 (cf. Mark 11:27-33; Luke 20:1-8); John 1:20; Matt 7:7; Ps 132:17-18 (131:17-18 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.9 (PL 35:1391–1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-9). ## Tractates on the Gospel of John 2.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-10 - Source: PL 35:1393 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Word is in the world not as one creature among others, nor as a craftsman outside his work, but as the Maker present everywhere, governing what he made. ### Latin text In mundo erat, et mundus per eum factus est. Ne putes quia sic erat in mundo, quomodo in mundo est terra, in mundo est coelum, in mundo est sol, luna et stellæ, in mundo arbores, pecora, homines. Non sic iste in mundo erat. Sed quomodo erat? Quo­ modo artifex, regens quod fecit. Non enim sic fecit, quomodo facit faber. Forinsecus est arca quam facit, et illa in alio loco posita est, cum fabricatur; et quamvis juxta sit, ipse alio loco sedet qui fabricat, et extrinsecus est ad illud quod fabricat: Deus au­ tem mundo infusus fabricat, ubique positus fabricat, et non recedit aliquo, non extrinsecus quasi versat molem quam fabricat. Præsentia majestatis facit quod facit; praesentia sua gubernat quod fecit. Sic ergo erat in mundo, quomodo per quem mundus factus est. Per ipsum enim mundus factus est, et mundus eum non cognovit. ### English translation (Claude) "He was in the world, and the world was made through him." Do not think that he was in the world in the way that the earth is in the world, the sky is in the world, the sun, moon, and stars are in the world, trees, cattle, and men are in the world. He was not in the world in that way. How then was he? As the craftsman, ruling what he made. For he did not make it as a carpenter makes. The chest that the carpenter makes is outside him, and it is placed in another spot while it is being fashioned; and though it is close by, he who fashions it sits in another spot and is external to what he fashions. But God, poured into the world, fashions it; present everywhere, he fashions it; he does not withdraw anywhere, nor does he handle from outside, as it were, the mass that he fashions. By the presence of his majesty he makes what he makes; by his presence he governs what he made. So he was in the world as the one through whom the world was made. "For the world was made through him, and the world did not know him." ### Scripture references - John 1:10: quotation, high confidence ### Translation notes - Quotation: John 1:10. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.10 (PL 35:1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-10). ## Tractates on the Gospel of John 2.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-11 - Source: PL 35:1393 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: 'The world' that did not know Christ means not heaven and earth, which bear witness to him, but those who dwell in the world by loving it. ### Latin text Quid est, mundus factus est per ipsum? Coelum, terra, mare et omnia quæ in eis sunt, mundus dici­ tur. Iterum alia significatione, dilectores mundi mun­ dus dicuntur. Mundus per ipsum factus est, et mundus eum non cognovit. Num enim caeli non cognoverunt Creatorem suum, aut Angeli non cognoverunt Creato­ rem suum, aut non cognoverunt Creatorem suum si­ dera, quem confitentur daemonia? Omnia undique te­ stimonium perhibuerunt. Sed qui non cognoverunt? Qui amando mundum dicti sunt mundus. Amando enim habitamus corde: amando autem, hoc appel­ lari meruerunt quod ille ubi habitabant. Quomodo di­ cimus, Mala est illa domus; aut, Bona est illa domus: non in illa quam dicimus malam, parietes accusamus; aut in illa quam dicimus bonam, parietes laudamus: sed malam domum, inhabitantes malos; et bonam do­ mum, inhabitantes bonos. Sic et mundum, qui inhabi­ tant amando mundum. Qui sunt? Qui diligunt mundum: ipsi enim corde habitant in mundo. Nam qui non dili­ gunt mundum, carne versantur in mundo; sed corde inhabitant coelum, sicut Apostolus dicit: Nostra au­ tem conversatio in cœlis est. Ergo mundus per eum factus est, et mundus eum non co­ gnovit. ### English translation (Claude) What does "the world was made through him" mean? Heaven, earth, sea, and all that is in them are called the world. Again, in another sense, the lovers of the world are called the world. "The world was made through him, and the world did not know him." For did the heavens not know their Creator, or did the angels not know their Creator, or did the stars not know their Creator, whom the demons confess? All things on every side bore witness. But who did not know him? Those who, by loving the world, are called the world. For by loving we dwell with the heart; and by loving they have deserved to be called by the name of the place where they dwelt. Just as we say, "That house is bad," or, "That house is good": in the one we call bad we are not finding fault with the walls, nor in the one we call good are we praising the walls; but by a bad house we mean bad inhabitants, and by a good house good inhabitants. So too by "the world" we mean those who inhabit the world by loving it. Who are they? Those who love the world; for they dwell in the world with their heart. For those who do not love the world live in the world in the flesh, but dwell in heaven with their heart, as the apostle says, "But our citizenship is in heaven." So "the world was made through him, and the world did not know him." ### Scripture references - John 1:10: quotation, high confidence - Phil 3:20: quotation, high confidence - Jas 2:19: allusion, low confidence ### Translation notes - Quotations: John 1:10; Phil 3:20; allusion to Jas 2:19 (the demons believe). ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.11 (PL 35:1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-11). ## Tractates on the Gospel of John 2.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-12 - Source: PL 35:1393 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: 'His own' who did not receive Christ are the men he made, and above all the Jews, his kin by the flesh; yet not all rejected him. ### Latin text In sua propria venit: quia omnia ista per eum facta sunt. Et sui eum non receperunt. Qui sui? Homi­ nes quos fecit. Judaei quos primitus fecit super omnes gentes esse. Quia aliae gentes idola adorabant, et daemonibus serviebant; ille autem populus natus erat de semine Abrahae: et ipsi maxime sui; quia et per carnem quam suscipere dignatus est, cognati. In sua propria venit, et sui eum non receperunt. Non recepe­ runt omnino, nullus recepit? Nullus ergo salvus fa­ ctus est? Nemo enim salvus fiet, nisi qui Christum re­ ceperit venientem. ### English translation (Claude) "He came to his own": because all these things were made through him. "And his own did not receive him." Who are "his own"? The men he made; the Jews, whom he first made to be above all nations. For the other nations worshiped idols and served demons; but that people was born of the seed of Abraham, and they were his own most of all, because they were his kin also by the flesh that he deigned to take. "He came to his own, and his own did not receive him." Did they not receive him at all; did no one receive him? Was no one, then, saved? For no one will be saved except one who has received Christ when he comes. ### Scripture references - John 1:11: quotation, high confidence ### Translation notes - Quotation: John 1:11. Augustine applies 'his own' especially to the Jews; translated as written. A stray section number '12' at the start of the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.12 (PL 35:1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-12). ## Tractates on the Gospel of John 2.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-13 - Source: PL 35:1393 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Unlike a human father who prefers an only son, God sent his only Son to make many adopted sons and co-heirs, who possess him as he possesses them. ### Latin text Sed addidit: Quotquot autem receperunt eum. Quid eis praestitit? Magna benevolentia! Magna mi­ sericordia! Unicus natus est, et noluit manere unus. Multi homines cum filios non habuerint, peracta ætate adoptant sibi; et voluntate faciunt quod natura non potuerunt: hoc faciunt homines. Si autem aliquis habeat filium unicum, gaudet ad illum magis; quia solus omnia possessurus est, et non habebit qui cum eo dividat hæreditatem, ut pauperior remaneat. Non sic Deus: Unicum eumdem ipsum quem genuerat, et per quem cuncta creaverat, misit in hunc mundum, ut non esset unus, sed fratres haberet adoptatos. Non enim nos nati sumus de Deo, quomodo ille Uni­ genitus, sed adoptati per gratiam ipsius. Ille enim venit Unigenitus solvere peccata, quibus peccatis im­ plicabamur, ne adoptaret nos propter impedimentum eorum quos sibi fratres facere volebat, ipse solvit, et fecit cohaeredes. Sic enim dicit Apostolus, Si au­ tem filius, et hæres per Deum: et iterum, Hæredes quidem Dei, cohæredes autem Christi. Non timuit ille habere cohære­ des; quia hæreditas ejus non fit angusta, si multi possederint. Ubi ipsi certe illo possidente fiunt hæreditas ipsius, et ipse vicissim fit hæreditas ipsorum. Audi quomodo ipsi fiant hæreditas ipsius: Dominus dixit ad me, Filius meus es tu; ego hodie ge­ nui te. Postula a me, et dabo tibi gentes hæreditatem tuam. Ille quomodo fit hæreditas eorum? Dicit in Psalmo: Dominus pars hæreditatis meae et calicis mei. Et nos illum possideamus, et ipse nos possideat: ille nos possideat, sicut Domi­ nus; nos illum possideamus sicut salutem, nos possi­ deamus sicut lucem. Quid ergo dedit his qui recepe­ runt illum? Dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus: ut teneant lignum, et mare transeant. ### English translation (Claude) But he added: "But as many as received him." What did he grant them? Great kindness! Great mercy! He was born the only one, and did not wish to remain alone. Many men, when they have no sons, adopt one for themselves when they are past the age, and by will do what they could not by nature: this is what men do. But if someone has an only son, he rejoices in him the more, because he alone will possess everything and will have no one to divide the inheritance with him, so as to leave him poorer. Not so God: that same only Son whom he had begotten, and through whom he had created all things, he sent into this world, so that he might not be alone but have adopted brothers. For we were not born of God as that Only-begotten was, but adopted by his grace. For the Only-begotten came to loose the sins in which we were entangled, lest, because of their hindrance, he should not adopt us; those whom he wished to make his brothers he himself set free and made co-heirs. For so the apostle says, "But if a son, then an heir through God"; and again, "Heirs indeed of God, and co-heirs with Christ." He was not afraid to have co-heirs, because his inheritance does not become narrow if many possess it. Indeed, with him as possessor they themselves become his inheritance, and he in turn becomes their inheritance. Hear how they become his inheritance: "The Lord said to me, You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance." How does he become their inheritance? It says in the Psalm, "The Lord is the portion of my inheritance and of my cup." Let us possess him, and let him possess us: let him possess us as Lord; let us possess him as salvation, let us possess him as light. What, then, did he give to those who received him? "He gave them power to become sons of God, to those who believe in his name": so that they may hold on to the wood and cross the sea. ### Scripture references - John 1:12: quotation, high confidence - Gal 4:7: quotation, high confidence - Rom 8:17: quotation, high confidence - Ps 2:7: quotation, high confidence - Ps 2:8: quotation, high confidence - Ps 16:5 (15:5 LXX): quotation, high confidence ### Translation notes - Quotations: John 1:12; Gal 4:7; Rom 8:17; Ps 2:7-8; Ps 16:5 (15:5 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.13 (PL 35:1393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-13). ## Tractates on the Gospel of John 2.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-14 - Source: PL 35:1393–1395 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those born of God are not born 'of bloods' or the will of the flesh or of a man; Augustine defends the translator's plural 'bloods' and reads 'flesh' as wife and 'spirit' as husband. ### Latin text Et quomodo illi nascuntur? Isti quia filii Dei fiunt et fratres Christi, utique nascuntur. Nam si non nas­ cuntur, filii quomodo esse possunt? Sed filii homi­ num nascuntur ex carne et sanguine, et ex voluntate viri, et ex complexo conjugii, Illi autem quomodo nascuntur? Qui non ex sanguinibus: tanquam maris et feminæ. Sanguina non est latinum: sed quia græce positum est pluraliter, maluit ille qui interpretabatur sic ponere, et quasi minus latine loqui secundum grammatices, et tamen explicare veritatem secundum auditum infirmorum. Si enim diceret sanguinem sin­ gulari numero, non explicaret quod volebat: ex san­ guinibus enim homines nascuntur maris et feminæ. Dicamus ergo, non timeamus ferulas grammaticorum; dum tamen ad veritatem solidam et certiorem perve­ niamus. Reprehendit qui intelligit, ingratus quia in­ tellexit. Non ex sanguinibus, neque ex voluntate car­ nis, neque ex voluntate viri. Carnem pro femina posuit: quia de costa cum facta esset, Adam dixit, Hoc nunc os de ossibus meis, et caro de carne mea; et Apostolus ait, Qui diligit uxorem suam, seipsum diligit; nemo enim unquam carnem suam odio habet. Ponitur ergo caro pro uxore, quomodo et aliquando spiritus pro marito. Quare? Quia ille regit, haec regitur: ille imperare debet, ista servire. Nam ubi caro imperat, et spiritus servit, perversa domus est. Quid pejus domo, ubi fe­ mina habet imperium super virum? Recta autem do­ mus, ubi vir imperat, femina obtemperat. Rectus ergo ipse homo, ubi spiritus imperat, caro servit. ### English translation (Claude) And how are they born? Since they become sons of God and brothers of Christ, they are surely born. For if they are not born, how can they be sons? But the sons of men are born of flesh and blood, and of the will of a man, and of the embrace of marriage; how are these born? "Who were born not of bloods": as of male and female. Sanguina ("bloods") is not Latin; but because it is put in the plural in Greek, the translator preferred to put it so, and to speak less correct Latin, as it were, by the rules of grammar, and yet to explain the truth for the hearing of the weak. For if he had said "blood" in the singular, he would not have expressed what he wished: for men are born of the bloods of male and female. Let us say it, then, and not fear the grammarians' rods, so long as we arrive at solid and more certain truth. He who understands finds fault, ungrateful because he has understood. "Not of bloods, nor of the will of the flesh, nor of the will of a man." He put "flesh" for the woman; because when she had been made from the rib, Adam said, "This now is bone of my bones and flesh of my flesh"; and the apostle says, "He who loves his wife loves himself; for no one ever hated his own flesh." So "flesh" is put for wife, just as sometimes "spirit" is put for husband. Why? Because he rules and she is ruled; he ought to command, she to serve. For where the flesh commands and the spirit serves, the house is perverse. What is worse than a house where the woman has authority over the man? But that house is right where the man commands and the woman obeys. So that man himself is rightly ordered in whom the spirit commands and the flesh serves. ### Scripture references - John 1:13: quotation, high confidence - Gen 2:23: quotation, high confidence - Eph 5:28: quotation, high confidence - Eph 5:29: quotation, high confidence ### Translation notes - Quotations: John 1:13; Gen 2:23; Eph 5:28-29. Augustine's remarks on authority in the household reflect his own view and are translated as written. The plural sanguinibus renders the Greek ex haimatōn. The digital text's '1111' is read Illi and 'mscuntur' nascuntur. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.14 (PL 35:1393–1395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-14). ## Tractates on the Gospel of John 2.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-15 - Source: PL 35:1395 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: So that men might be born of God, God was first born of men: the Word became flesh, to assure us that our adoption is not incredible. ### Latin text Illi ergo non ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Ut autem homines na­ scerentur ex Deo, primo ex ipsis natus est Deus. Christus enim Deus, et Christus natus ex hominibus. Non quæsivit quidem nisi matrem in terra, quia jam patrem habebat in coelo: natus ex Deo, per quem ef­ ficeremur; et natus ex femina, per quem reficeremur. Noli ergo mirari, o homo, quia efficeris filius per gratiam, quia nasceris ex Deo secundum Verbum ejus. Prius ipsum Verbum voluit nasci ex homine, ut tu securus nascereris ex Deo, et diceres tibi: Non sine causa Deus nasci ex homine voluit, nisi quia ali­ cujus momenti me existimavit, ut immortalem me faceret, et pro me mortaliter nasceretur. Ideo cum dixisset, ex Deo nati sunt; quasi ne miraremur, et exhorreremus tantam gratiam, ut nobis incredi­ bile videretur quia homines ex Deo nati sunt, quasi securum te faciens, ait: Et Verbum caro factum est, et habitavit in nobis. Quid ergo miraris quia homines ex Deo nascuntur? Attende ipsum Deum natum ex ho­ minibus: Et Verbum caro factum est, et habitavit in nobis. ### English translation (Claude) These, then, "were born not of the will of the flesh, nor of the will of a man, but of God." But in order that men might be born of God, God was first born of them. For Christ is God, and Christ was born of men. He sought only a mother on earth, because he already had a Father in heaven: born of God, through whom we might be made, and born of a woman, through whom we might be remade. Do not wonder, then, O man, that you become a son by grace, that you are born of God according to his Word. First the Word himself willed to be born of a man, so that you might be born of God with confidence and say to yourself: "Not without reason did God will to be born of a human being; it was because he thought me of some worth, to make me immortal and to be born mortally for me." That is why, when he had said, "were born of God," as if to keep us from wondering and shrinking back from such great grace, so that it seemed incredible to us that men were born of God, as if reassuring you, he says: "And the Word became flesh and dwelt among us." Why, then, do you wonder that men are born of God? Consider God himself born of men: "And the Word became flesh and dwelt among us." ### Scripture references - John 1:13: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - Quotations: John 1:13-14. 'Born of a human being' renders ex homine (of a human, not 'of a man' in the sense of a male). ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.15 (PL 35:1395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-15). ## Tractates on the Gospel of John 2.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-16 - Source: PL 35:1395 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The incarnation is an eye-salve made of 'earth': flesh that blinded us by carnal desire is healed by the Word made flesh, so that we can see his glory. ### Latin text Quia vero Verbum caro factum est, et habitavit in nobis, ipsa nativitate collyrium fecit, unde terge­ rentur oculi cordis nostri, et possemus videre maje­ statem ejus per ejus humilitatem. Ideo factum est Verbum caro, et habitavit in nobis; sanavit oculos no­ stros: et quid sequitur? Et vidimus gloriam ejus. Gloriam ejus nemo posset videre, nisi carnis humilitate sanaretur. Unde non poteramus videre? Intendat ergo Charitas vestra, et videte quod dico. Irruerat homini quasi pulvis in oculum, irruerat terra, sauciaverat oculum, videre non poterat lucem: oculus iste sauciatus inungitur; terra sauciaverat erat, et terra illuc mittitur ut sanetur. Omnia enim collyria et medicamenta nihil sunt nisi de terra. De pulvere cæcatus es, de pulvere sanaris: ergo caro te caecaverat, caro te sanat. Carnalis enim anima facta erat consentiendo affectibus carnalibus; inde fuerat oculus cordis caecatus. Verbum caro factum est: medicus iste tibi fecit collyrium. Et quoniam sic venit ut de carne vilia car­ nis exstingueret, et de morte occideret mortem; ideo factum est in te, ut quoniam Verbum caro factum est, tu possis dicere, Et vidimus gloriam ejus. Qualem gloriam? Qualis factus est filius hominis? Illa humili­ tas ipsius est, non gloria ipsius. Sed quo perducta est acies hominis, curata per carnem? Vidimus, inquit, gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratia et veritate. De gratia et veritate alio loco ube­ rius in ipso Evangelio, si Dominus dignatus fuerit donare, tractabimus. Hæc nunc sufficiant, et aedifi­ camini in Christo, et confortamini in fide, et vigilate in bonis operibus: et a ligno nolite recedere, per quod possitis mare transire. ### English translation (Claude) But because "the Word became flesh and dwelt among us," by his very birth he made an eye-salve with which the eyes of our heart might be cleansed, so that we might be able to see his majesty through his humility. That is why "the Word became flesh and dwelt among us": he healed our eyes. And what follows? "And we saw his glory." No one could see his glory unless he were healed by the humility of the flesh. Why could we not see? Let your Charity pay attention, then, and see what I mean. Something like dust had fallen into man's eye; earth had fallen into it, had wounded the eye, and it could not see the light. That wounded eye is anointed: earth had wounded it, and earth is put there to heal it. For all eye-salves and medicines are nothing but things made from earth. By dust you were blinded, by dust you are healed: so flesh had blinded you, flesh heals you. For the soul had become carnal by consenting to carnal desires; that is how the eye of the heart had been blinded. "The Word became flesh": that physician made you an eye-salve. And since he came in such a way as to extinguish the vices of the flesh by flesh, and to kill death by death, it was done in you, so that, because the Word became flesh, you can say, "And we saw his glory." What sort of glory? Such as he became as son of man? That is his humility, not his glory. But to what point was man's sight brought, once cured through the flesh? "We saw," he says, "his glory, glory as of the Only-begotten from the Father, full of grace and truth." We will treat of grace and truth more fully elsewhere in this same Gospel, if the Lord deigns to grant it. Let this be enough for now; and be built up in Christ, and be strengthened in faith, and be watchful in good works; and do not withdraw from the wood through which you can cross the sea. ### Scripture references - John 1:14: quotation, high confidence ### Translation notes - Quotation: John 1:14. Stray marks ('t', a split 'Glo- J'iam', a bullet) in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 2.16 (PL 35:1395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-2-16). ## Tractates on the Gospel of John 3.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-3-1 - Source: PL 35:1395 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine introduces his promised distinction between the Old Testament and the grace and truth of the New, urging his hearers to receive the word like good soil. ### Latin text Gratiam et veritatem Dei, qua plenus sanctis apparuit unigenitus Filius Dominus et Salvator noster Jesus Christus, distinguendam a Veteri Testamento, quoniam res est Novi Testamenti, suscepimus in nomine Domini, et vestræ Charitati promisimus. Adestote ergo intenti, ut et quantum capio, donet Deus, et quantum capitis, audiatis. Reliquum enim erit, ut si semen quod spargitur in cordibus vestris, non abs­ tulerint aves, nec spinae præfocaverint, nec æstus exusserit, accedente pluvia cohortationum quotidia­ narum, et cogitationibus vestris bonis quibus hoc agitur in corde, quod agitur in agro rastris, ut gleba frangatur, et semen operiatur et germinare possit: ut afferatis fructum, ad quem gaudeat et lætetur agricola. Si autem pro semine bono et pro pluvia bona, non fructum, sed spinas attuleri­ mus; nec semen accusabitur, nec pluvia erit in cri­ mine, sed spinis ignis debitus praeparatur. ### English translation (Claude) The grace and truth of God, of which the only-begotten Son, our Lord and Savior Jesus Christ, appeared full to the saints, we have undertaken in the name of the Lord, and promised your Charity, to distinguish from the Old Testament, since it is a matter of the New Testament. Be attentive, then, so that God may grant as much as I can grasp, and you may hear as much as you can grasp. For the rest will depend on this: that if the birds have not carried off the seed sown in your hearts, nor the thorns choked it, nor the heat scorched it, then, with the rain of daily exhortations coming upon it, and your good thoughts, by which there is done in the heart what is done in the field with rakes, so that the clod is broken and the seed covered and able to sprout, you may bring forth fruit at which the farmer may rejoice and be glad. But if in return for good seed and good rain we bring forth not fruit but thorns, neither will the seed be accused nor the rain be blamed, but fire is prepared, as is due, for the thorns. ### Scripture references - John 1:14: allusion, high confidence - John 1:17: allusion, high confidence - Matt 13:4: allusion, high confidence - Heb 6:8: allusion, medium confidence ### Translation notes - Allusions: John 1:14, 17; the parable of the sower (Matt 13:3-8); Heb 6:7-8 (thorns and fire). ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.1 (PL 35:1395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/1-19/#p-3-1). ## Tractates on the Gospel of John 3.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-2 - Source: PL 35:1395–1397 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christians bear the cross, the sign of Christ's humility; the law given through Moses showed sin and made the proud sick, so that they might confess their sickness and seek the physician, Christ. ### Latin text Homines sumus, quod puto non diu esse suaden­ dum Charitati vestrae, christiani; et si christiani, utique ipso nomine ad Christum pertinentes. Hujus signum in fronte gestamus: de quo non erubesci­ mus, si et in corde gestemus. Signum ejus est humilitas ejus. Per stellam eum Magi cognoverunt; et erat hoc signum de Domino datum, coeleste atque præclarum: noluit stellam esse in fronte fidelium si­ gnum suum, sed crucem suam. Unde humiliatus, inde glorificatus: inde erexit humiles, quo humiliatus ipse descendit. Pertinemus ergo ad Evangelium, pertinemus ad Novum Testamentum. Lex per Moysen data est, Gratia autem et veritas per Jesum Christum facta est. Interrogamus Apostolum, et dicit nobis quoniam non sumus sub Lege, sed sub Gratia. Misit ergo Filium suum factum ex muliere, factum sub Lege, ut eos qui sub Lege erant, redimeret, ut adoptio­ nem filiorum reciperemus. Ecce ad hoc venit Christus, ut eos qui sub Lege erant redi­ meret: ut jam non simus sub Lege, sed sub Gratia. Quis ergo dedit Legem? Ille dedit Legem, qui dedit et Gratiam: sed Legem per servum misit, cum Gratia ipse descendit. Et unde facti erant homines sub Lege? Non implendo Legem. Qui enim legem implet, non est sub lege, sed cum lege: qui autem sub lege est, non sublevatur, sed premitur lege. Omnes itaque homines sub Lege constitutos, reos facit Lex; et ad hoc illis super caput est, ut ostendat peccata, non tollat. Lex ergo jubet, dator legis miseretur in eo quod jubet lex. Conantes homines implere viribus suis quod a lege praeceptum est, ipsa sua temeraria et præ­ cipiti praesumptione ceciderunt; et non sunt cum lege, sed sub lege facti sunt rei: et quoniam suis viri­ bus implere non poterant legem, facti rei sub lege, imploraverunt liberatoris auxilium; et reatus legis fecit ægritudinem superbis. Ægritudo superborum, facta est confessio humilium: jam confitentur ægroti quia ægrotant; veniat medicus, et sanet aegrotos. ### English translation (Claude) We are men, and, as I think I need not spend long persuading your Charity, Christians; and if Christians, then by that very name belonging to Christ. We bear his sign on our forehead; and we are not ashamed of it, provided we bear it also in the heart. His sign is his humility. The Magi knew him by a star, and that was a sign given of the Lord, heavenly and splendid; yet he did not want a star to be his sign on the foreheads of the faithful, but his cross. There where he was humbled, there he was glorified: he raised up the humble from the point to which he himself descended in humility. We belong, then, to the Gospel; we belong to the New Testament. "The law was given through Moses; grace and truth came through Jesus Christ." We question the apostle, and he tells us that we are not under the law but under grace. "So God sent his Son, made of a woman, made under the law, to redeem those who were under the law, so that we might receive the adoption of sons." See, this is why Christ came: to redeem those who were under the law, so that we are no longer under the law but under grace. Who, then, gave the law? He who gave the law gave grace as well; but the law he sent through a servant, while with grace he came down himself. And how had men come to be under the law? By not fulfilling the law. For he who fulfills the law is not under the law but with the law; but he who is under the law is not lifted up by the law but weighed down by it. So the law makes guilty all men placed under the law; and it hangs over their heads for this purpose, to show sins, not to take them away. So the law commands; the giver of the law has mercy in what the law commands. Men, trying to fulfill by their own strength what is commanded by the law, fell through their own rash and headlong presumption; and they are not with the law, but have become guilty under the law. And since they could not fulfill the law by their own strength, having become guilty under the law, they implored the help of the deliverer; and the guilt brought by the law made the proud sick. The sickness of the proud became the confession of the humble: now the sick confess that they are sick; let the physician come and heal the sick. ### Scripture references - John 1:17: quotation, high confidence - Rom 6:14: quotation, high confidence - Gal 4:4: quotation, high confidence - Gal 4:5: quotation, high confidence - Matt 2:2: allusion, high confidence ### Translation notes - Quotations: John 1:17; Rom 6:14; Gal 4:4-5; allusion to Matt 2:2 (the Magi's star). The sign on the forehead is the sign of the cross made on Christians. Augustine's teaching on law and grace is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.2 (PL 35:1395–1397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-2). ## Tractates on the Gospel of John 3.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-3 - Source: PL 35:1397 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The physician is the crucified Christ, who did not come down from the cross though he could, because the cross was an example of patience, and by his death he killed death. ### Latin text Medicus quis? Dominus noster Jesus Christus. Quis Dominus noster Jesus Christus? Ille qui visus est et ab eis a quibus crucifixus est. Ille qui apprehensus, colaphizatus, flagellatus, sputis illitus, spinis coronatus, in cruce suspensus, mortuus, lancea vulneratus, de cruce depositus, in sepulcro positus. Ille ipse Do­ minus noster Jesus Christus; ille ipse plane, et ipse est totus medicus vulnerum nostrorum, crucifixus ille cui insultatum est, quo pendente persecutores caput agitabant, et dicebant, Si filius Dei est, descendat de cruce: ipse est totus medicus noster, ipse plane. Quare ergo non ostendit insultan­ tibus, quia ipse erat Filius Dei: ut si se permisit in crucem levari, saltem cum illi dicerent, Si filius Dei est, descendat de cruce; tunc descenderet, et ostende­ ret eis verum se esse Filium Dei, quem illi ausi fuerant irridere? Noluit. Quare noluit? numquid quia non po­ tuit? Potuit plane. Quid est enim amplius, de cruce descendere, an de sepulcro resurgere? Sed pertulit insultantes: nam crux non ad potentiae documentum, sed ad exemplum patientiae suscepta est. Ibi vulnera tua curavit, ubi sua diu pertulit: ibi te a morte sem­ piterna sanavit, ubi temporaliter mori dignatus est. Et mortuus est, an in illo mors mortua est? Qualis mors, quae mortem occidit? ### English translation (Claude) Who is the physician? Our Lord Jesus Christ. Who is our Lord Jesus Christ? He who was seen even by those who crucified him. He who was seized, struck with fists, scourged, smeared with spittle, crowned with thorns, hung on the cross, who died, was wounded by the lance, taken down from the cross, laid in the tomb. That same one is our Lord Jesus Christ; that very one, plainly; and he is wholly the physician of our wounds, that crucified one who was insulted, at whom, as he hung, the persecutors wagged their heads and said, "If he is the Son of God, let him come down from the cross." He is wholly our physician, that very one. Why then did he not show those who insulted him that he was the Son of God, so that, if he had allowed himself to be raised on the cross, at least when they said, "If he is the Son of God, let him come down from the cross," he might then come down and show them that he was truly the Son of God, whom they had dared to mock? He would not. Why would he not? Was it because he could not? He certainly could. For which is greater, to come down from the cross or to rise from the tomb? But he bore those who insulted him: for the cross was taken up not as a proof of power but as an example of patience. There he cured your wounds where he long endured his own; there he healed you from everlasting death where he deigned to die in time. And did he die, or did death die in him? What sort of death is this that killed death? ### Scripture references - Matt 27:39: allusion, high confidence - Matt 27:40: quotation, high confidence - Matt 26:67: allusion, medium confidence - John 19:34: allusion, high confidence ### Translation notes - Quotations: Matt 27:39-40 (cf. Matt 27:42); allusions to the passion narratives (Matt 26:67; 27:26-30; John 19:34). ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.3 (PL 35:1397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-3). ## Tractates on the Gospel of John 3.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-4 - Source: PL 35:1397 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The crucified Christ seen by the Jews is not the whole Christ, who is also the eternal Word; the life in him is the light of men, the light of the mind that bears God's image. ### Latin text Ipse est tamen Dominus noster Jesus Christus totus, qui videbatur, et tenebatur, et crucifigebatur? Num totus hoc ipse est? Ipse est quidem, sed non totus illud quod viderunt Judæi; non hoc est totus Christus. Et quid est? In principio erat Verbum. In quo principio? Et Verbum erat apud Deum. Et quale Verbum? Et Deus erat Verbum. Numquid forte a Deo factum est hoc Verbum? Non. Hoc enim erat in prin­ cipio apud Deum. Quid ergo? Alia quae fecit Deus non similia sunt Verbo? Non: quia omnia per ipsum facta sunt, et sine ipso factum est nihil. Quomodo per ipsum omnia sunt facta? Quia quod factum est, in ipso vita erat: et antequam fieret, vita erat. Quod factum est, non est vita: sed in arte, hoc est, in Sapientia Dei, antequam fieret, vita erat. Quod fa­ ctum est, transiit: quod est in Sapientia, transire non potest. Vita ergo in illo erat, quod factum est. Et qualis vita? Quia et anima corporis vita est: corpus nostrum habet vitam suam; quam cum ami­ serit, mors est corporis: talis ergo erat illa vita? Non: sed vita erat lux hominum. Numquid lux pecorum? Nam ista lux et hominum et pecorum est. Est quaedam lux hominum: unde distant homines a pe­ coribus videamus, et tunc intelligemus quid sit lux hominum. Non distas a pecore, nisi intellectu: noli aliunde gloriari. De viribus praesumis? a bestiis vin­ ceris: de velocitate praesumis? a muscis vinceris: de pulchritudine præsumis? quanta pulchritudo est in pennis pavonis? Unde ergo melior es? Ex imagine Dei. Ubi imago Dei? in mente, in intellectu. Si ergo ideo melior pecore, quia habes mentem qua intelli­ gas quod non potest pecus intelligere; inde autem homo, quia melior pecore; lux hominum est lux mentium. Lux mentium supra mentes est, et excedit omnes mentes. Hoc erat vita illa per quam facta sunt omnia. ### English translation (Claude) Yet is this the whole of our Lord Jesus Christ, he who was seen and held and crucified? Is this the whole of him? It is he indeed, but what the Jews saw is not the whole; this is not the whole Christ. And what is? "In the beginning was the Word." In what beginning? "And the Word was with God." And what sort of Word? "And the Word was God." Was this Word perhaps made by God? No. For "he was in the beginning with God." What then? Are the other things that God made not like the Word? No; for "all things were made through him, and without him nothing was made." How were all things made through him? Because what was made was life in him, and before it was made it was life. What was made is not life; but in the art, that is, in the Wisdom of God, before it was made, it was life. What was made has passed away; what is in Wisdom cannot pass away. So what was made was life in him. And what sort of life? For the soul too is the life of the body: our body has its life, and when it loses it, that is the death of the body. Was that life of such a kind? No: "but the life was the light of men." Is it the light of cattle? For this light is the light both of men and of cattle. There is a certain light of men; let us see how men differ from cattle, and then we will understand what the light of men is. You differ from a beast only by understanding: do not boast of anything else. Do you rely on your strength? You are outdone by wild beasts. Do you rely on your speed? You are outdone by flies. Do you rely on your beauty? How much beauty there is in the feathers of the peacock! In what, then, are you better? In the image of God. Where is the image of God? In the mind, in the understanding. If, then, you are better than a beast because you have a mind by which to understand what a beast cannot understand, and you are a man precisely because you are better than a beast, the light of men is the light of minds. The light of minds is above minds and surpasses all minds. This was that life through which all things were made. ### Scripture references - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:3: quotation, high confidence - John 1:4: quotation, high confidence - Gen 1:27: allusion, medium confidence ### Translation notes - Quotations: John 1:1-4; allusion to Gen 1:26-27. 'The Jews' here are those who saw Jesus crucified; translated as written. The digital text's 'talis cliO' is read 'talis ergo', and 'non tuus illud' as 'non totus illud'. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.4 (PL 35:1397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-4). ## Tractates on the Gospel of John 3.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-5 - Source: PL 35:1397–1399 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The light is always present, but sinners are absent from it; all creation bore witness to Christ, and only 'the world', those who love the world, did not know him. ### Latin text Ubi erat? hic erat; an apud Patrem erat, et hic non erat? an quod verius est, et apud Patrem erat, et hic erat? Si ergo hic erat, quare non videbatur? Quia lux in tenebris lucet, et tenebræ eam non compre­ henderunt. O homines, nolite esse tenebrae, nolite esse infideles, injusti, iniqui, rapaces, avari, amatores saeculi: haec sunt enim tenebrae. Lux non est absens, sed vos absentes estis a luce. Cæcus in sole præsen­ tem habet solem, sed absens est ipse soli. Nolite ergo esse tenebræ. Hæc est enim forte gratia, de qua di­ cturus sum, ut jam non simus tenebræ, et dicat nobis Apostolus: Fuistis enim aliquando tenebræ; nunc au­ tem lux in Domino. Quia ergo non vi­ debatur lux hominum, id est lux mentium, opus erat ut homo diceret de luce testimonium, non quidem tenebrosus, sed jam illuminatus. Nec tamen quia illuminatus, ideo ipsa lux; sed ut testimonium perhi­ beret de lumine. Nam non erat ille lux. Et quae erat lux? Erat lux vera, quæ illuminat omnem hominem ve­ nientem in hunc mundum. Et ubi erat ista? In hoc mundo erat. Et quomodo in hoc mundo erat? numquid sicut ista lux solis, lunae, lucernarum, sic et ista lux in mundo est? Non. Quia mundus per eum factus est, et mundus eum non cognovit: hoc est, lux in tenebris lucet, et tenebrae eam non comprehenderunt. Mundus enim tenebræ; quia dilectores mundi, mundus. Num enim creatura non agnovit Creatorem suum? Testimonium dedit caelum de stella; testimonium dedit mare, portavit ambulantem Dominum; testimonium dederunt venti, ad ejus jussum quieverunt; testimonium dedit terra, illo crucifixo contre­ muit: si omnia ista testimonium dederunt, quomodo mundus eum non cognovit, nisi quia mundus dilectores mundi, corde habitantes mundum? Et malus mundus, quia mali habitatores mundi: sicut mala domus, non parietes, sed inha­ bitantes. ### English translation (Claude) Where was it? Was it here? Or was it with the Father and not here? Or, what is truer, was it both with the Father and here? If, then, it was here, why was it not seen? Because "the light shines in the darkness, and the darkness did not comprehend it." O men, do not be darkness; do not be unbelieving, unjust, wicked, grasping, greedy, lovers of the world: for these are darkness. The light is not absent, but you are absent from the light. A blind man in the sun has the sun present, but he himself is absent from the sun. So do not be darkness. For this perhaps is the grace I am going to speak of: that we are no longer darkness, and the apostle may say to us, "For you were once darkness, but now you are light in the Lord." Because, then, the light of men, that is, the light of minds, was not seen, there was need for a man to bear witness to the light: not a darkened man, but one already enlightened. Yet because he was enlightened, he was not therefore the light itself, but came to bear witness to the light. "For he was not the light." And what was the light? "That was the true light, which enlightens every man coming into this world." And where was it? "It was in this world." And how was it in this world? Is that light in the world as the light of the sun, of the moon, of lamps is? No. For "the world was made through him, and the world did not know him": that is, "the light shines in the darkness, and the darkness did not comprehend it." For the world is darkness, because the lovers of the world are the world. For did the creation not acknowledge its Creator? The sky bore witness by the star; the sea bore witness, it carried the Lord as he walked; the winds bore witness, they grew calm at his command; the earth bore witness, it trembled when he was crucified. If all these bore witness, how did the world not know him, unless because the world means the lovers of the world, who inhabit the world with their heart? And the world is evil because the inhabitants of the world are evil, just as a house is evil not because of its walls but because of its inhabitants. ### Scripture references - John 1:5: quotation, high confidence - John 1:8: quotation, high confidence - John 1:9: quotation, high confidence - John 1:10: quotation, high confidence - Eph 5:8: quotation, high confidence - Matt 2:2: allusion, high confidence - Matt 14:25: allusion, high confidence - Matt 8:26: allusion, high confidence - Matt 27:51: allusion, high confidence ### Translation notes - Quotations: John 1:5, 8-10; Eph 5:8; allusions to Matt 2:2; Matt 14:25; Matt 8:26; Matt 27:51. Migne's inline reference '(Matth. u, i)' is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.5 (PL 35:1397–1399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-5). ## Tractates on the Gospel of John 3.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-6 - Source: PL 35:1399 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who receive Christ are born of God, and the proof is that the Word was born of man; the incarnation is the medicine that heals our sight so that we see his glory. ### Latin text In propria venit, id est, in sua venit: et sui eum non receperunt. Quae ergo spes est, nisi quia quotquot receperunt eum, dedit eis potestatem filios Dei fieri? Si filii fiunt, nascuntur: si nascuntur, quomodo nascun­ tur? Non ex carne, non ex sanguinibus, non ex volun­ tate carnis, non ex voluntate viri; sed ex Deo nati sunt. Gaudeant ergo, quia ex Deo nati sunt; præsumant se pertinere ad Deum; accipiant documentum, quia ex Deo nati sunt: Et Verbum caro factum est, et habitavit in nobis. Si Verbum non erubuit nasci de homine, erubescunt homines nasci de Deo? Hoc au­ tem quia fecit, curavit: quia curavit, videmus. Hoc enim quod Verbum caro factum est, et habitavit in no­ bis, medicamentum nobis factum est, ut quia terra cæcabamur, de terra sanaremur: et sanati quid vi­ deremus? Et vidimus, inquit, gloriam ejus, gloriam tanquam Unigeniti a Patre, plenum gratia et veritate. ### English translation (Claude) "He came to his own," that is, he came to what was his; "and his own did not receive him." What hope is there, then, except that "as many as received him, he gave them power to become sons of God"? If they become sons, they are born; if they are born, how are they born? Not of flesh, not of bloods, not of the will of the flesh, not of the will of a man, but they were born of God. Let them rejoice, then, because they were born of God; let them be confident that they belong to God; let them receive the proof that they were born of God: "And the Word became flesh and dwelt among us." If the Word was not ashamed to be born of a human being, are human beings ashamed to be born of God? Now because he did this, he cured; because he cured, we see. For this, that "the Word became flesh and dwelt among us," was made a medicine for us, so that, since we were blinded by earth, we might be healed by earth. And once healed, what were we to see? "And we saw," he says, "his glory, glory as of the Only-begotten from the Father, full of grace and truth." ### Scripture references - John 1:11: quotation, high confidence - John 1:12: quotation, high confidence - John 1:13: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - Quotations: John 1:11-14. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.6 (PL 35:1399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-6). ## Tractates on the Gospel of John 3.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-7 - Source: PL 35:1399 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John says that Christ, though coming after him, ranks before him because he was prior to him; indeed he was begotten before the morning star, before Lucifer and every enlightened creature. ### Latin text Joannes testimonium perhibet de ipso, et clamat dicens, Hic erat quem dixi, Qui post me venit, ante me factus est. Post me venit, et præcessit me. Quid est, ante me factus est? Præcessit me: non, factus est antequam factus essem ego; sed, antepositus est mihi: hoc est, ante me factus est. Quare ante te fa­ ctus est, cum post te venerit? Quia prior me erat. Prior te, o Joannes? Quid magnum, si prior te? Bene, quia tu illi perhibes testimonium: audiamus ipsum dicentem, Et ante Abraham ego sum. Sed et Abraham in medio genere humano ortus est; multi ante illum, multi post illum: audi vocem Pa­ tris ad Filium, Ante luciferum genui te. Qui ante luciferum genitus est, omnes ipse illuminat. Dictus est enim quidam lucifer qui cecidit: erat enim angelus, et factus est diabolus; et dixit de illo Scri­ ptura, Lucifer qui mane oriebatur, cecidit. Unde lucifer? Quia illuminatus lucebat. Unde autem tenebrosus factus? Quia in veritate non stetit. Ergo ille ante luciferum, ante omnem illuminatum: siquidem ante omnem illuminatum sit necesse est, a quo illuminantur omnes qui illuminari possunt. ### English translation (Claude) "John bears witness to him, and cries out, saying, This was he of whom I said, He who comes after me was made before me." He came after me and went before me. What does "was made before me" mean? He went before me: not, he was made before I was made, but, he was placed before me: this is what "was made before me" means. Why was he made before you, when he came after you? "Because he was prior to me." Prior to you, O John? What great thing is it if he is prior to you? It is well, since you bear witness to him; but let us hear him saying, "Before Abraham was, I am." But Abraham too arose in the middle of the human race; many were before him, many after him. Hear the voice of the Father to the Son: "Before the morning star I begot you." He who was begotten before the morning star himself enlightens all. For a certain one was called the morning star (Lucifer) who fell: he was an angel and became the devil; and Scripture said of him, "Lucifer, who rose in the morning, has fallen." Why Lucifer? Because, being enlightened, he shone. But why did he become dark? Because "he did not stand in the truth." So he is before the morning star, before everyone enlightened; since he by whom all who can be enlightened are enlightened must necessarily be before everyone enlightened. ### Scripture references - John 1:15: quotation, high confidence - John 8:58: quotation, high confidence - Ps 110:3 (109:3 LXX): quotation, high confidence - Isa 14:12: quotation, high confidence - John 8:44: quotation, high confidence ### Translation notes - Quotations: John 1:15; John 8:58; Ps 110:3 (109:3 LXX/Vulg., 'ante luciferum genui te'); Isa 14:12; John 8:44. Lucifer means 'morning star' and is applied to the devil, following the tradition of reading Isa 14:12 of the fall of Satan. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.7 (PL 35:1399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-7). ## Tractates on the Gospel of John 3.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-8 - Source: PL 35:1399 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: From Christ's fullness we receive first the grace of faith and forgiveness, given freely to sinners who deserved only punishment, and also truth, the fulfilment of God's promises. ### Latin text Ideo hoc sequitur: Et de plenitudine ejus nos omnes accepimus. Quid accepistis? Et gratiam pro gratia. Sic enim habent verba evangelica, collata cum exemplaribus graecis. Non ait, Et de plenitudine ejus nos omnes accepimus, gratiam pro gratia; sed sic ait, Et de plenitudine ejus nos omnes accepimus, et gratiam pro gratia, id est, accepimus: ut nescio quid nos voluerit intelligere de plenitudine ejus accepisse; et insuper gratiam pro gratia. Accepimus enim de plenitudine ejus, primo gratiam; et rursum accepi­ mus gratiam, gratiam pro gratia. Quam gratiam pri­ mo accepimus? Fidem. In fide ambulantes, in gratia ambulamus. Unde enim hoc meruimus? quibus no­ stris praecedentibus meritis? Non se quisque compalpet, redeat in conscientiam suam, quærat latebras cogitationum suarum, redeat ad seriem factorum suo­ rum: non attendat quid sit, si jam aliquid est; sed quid fuerit, ut esset aliquid; inveniet non se dignum fuisse nisi supplicio. Si ergo supplicio dignus fuisti, et venit ille qui non peccata puniret, sed peccata donaret; gratia tibi data est, non merces reddita. Unde vocatur gratia? Quia gratis datur. Non enim præcedentibus meritis emisti quod accepisti. Hanc ergo accepit gratiam primam peccator, ut ejus peccata dimitterentur. Quid meruit? Interroget justitiam; invenit pœnam: interroget misericordiam; invenit gratiam. Sed hoc et promiserat Deus per Prophetas: itaque cum venit dare quod promiserat; non solum gratiam dedit, sed et veritatem. Quomodo exhibita est veritas? Quia factum est quod promissum est. ### English translation (Claude) That is why this follows: "And of his fullness we have all received." What have you received? "And grace for grace." For this is how the words of the Gospel read when compared with the Greek copies. He does not say, "And of his fullness we have all received grace for grace," but he says, "And of his fullness we have all received, and grace for grace," that is, we have received; so that he wanted us to understand that we have received something of his fullness, and in addition grace for grace. For we have received of his fullness, first grace; and again we have received grace, grace for grace. What grace did we receive first? Faith. Walking in faith, we walk in grace. For how did we deserve this? By what prior merits of ours? Let no one flatter himself; let him return to his conscience, search the hiding places of his thoughts, go back over the series of his deeds; let him not consider what he is, if he is now something, but what he was, that he might become something: he will find that he was worthy of nothing but punishment. If, then, you were worthy of punishment, and he came who would not punish sins but forgive them, grace was given you, not a wage paid. Why is it called grace? Because it is given gratis. For you did not buy what you received with prior merits. So the sinner received this first grace, that his sins might be forgiven. What did he deserve? Let him question justice: he finds punishment. Let him question mercy: he finds grace. But God had also promised this through the prophets; and so, when he came to give what he had promised, he gave not only grace but also truth. How was truth shown? Because what was promised was done. ### Scripture references - John 1:16: quotation, high confidence - John 1:17: allusion, high confidence ### Translation notes - Quotations: John 1:16-17. Augustine compares the Latin with Greek copies. Gratia ('grace') is played on with gratis ('freely'). 'Let no one flatter himself' renders the digital text's garbled 'compal­pel I', read as compalpet (uncertain). ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.8 (PL 35:1399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-8). ## Tractates on the Gospel of John 3.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-9 - Source: PL 35:1399 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Faith is a free gift to the ungodly, and eternal life, though it seems a wage owed to faith, is itself 'grace for grace' because faith is grace. ### Latin text Quid est ergo, gratiam pro gratia? Fide prome­ remur Deum; et qui digni non eramus quibus peccata dimitterentur, ex eo quia tantum donum indigni accepimus, gratia vocatur. Quid est gratia? gratis data. Quid est gratis data? Donata, non reddita. Si debebatur, merces reddita est, non gratia donata; si autem vere debebatur, bonus fuisti: si autem, ut verum est, malus fuisti, credidisti autem in eum qui justificat impium (Quid est, qui justi­ ficat impium? Ex impio facit pium); cogita quid per legem tibi imminere debebat, et quid per gratiam consecutus sis. Consecutus autem istam gratiam fi­ dei, eris justus ex fide (Justus enim ex fide vivit); et promereberis Deum vivendo ex fide: cum promerueris Deum vivendo ex fide, accipies præmium immortalitatem, et vitam aeternam. Et illa gratia est. Nam pro quo merito ac­ cipis vitam aeternam? Pro gratia. Si enim fides gra­ tia est, et vita æterna quasi merces est fidei: vide­ tur quidem Deus vitam aeternam tanquam debitam reddere (Cui debitam? Fideli, quia promeruit illam per fidem); sed quia ipsa fides gratia est, et vita æterna gratia est pro gratia. ### English translation (Claude) What, then, is "grace for grace"? By faith we win God's favor; and we who were not worthy to have our sins forgiven, because we received so great a gift unworthily, it is called grace. What is grace? Something given gratis. What is given gratis? Something bestowed, not paid. If it was owed, a wage was paid, not grace bestowed; and if it was truly owed, you were good; but if, as is true, you were evil, yet you believed in him who justifies the ungodly (what does "who justifies the ungodly" mean? He makes the ungodly godly), consider what was bound to threaten you through the law, and what you have obtained through grace. Having obtained this grace of faith, you will be righteous by faith (for "the righteous lives by faith"); and you will win God's favor by living by faith. When you have won God's favor by living by faith, you will receive as reward immortality and eternal life. And that is grace. For in return for what merit do you receive eternal life? In return for grace. For if faith is grace, and eternal life is, as it were, the wage of faith, God seems indeed to pay eternal life as a debt (owed to whom? to the believer, because he has merited it through faith); but because faith itself is grace, eternal life too is grace for grace. ### Scripture references - Rom 4:5: quotation, high confidence - Rom 1:17: quotation, high confidence - Hab 2:4: quotation, medium confidence - John 1:16: allusion, high confidence ### Translation notes - Quotations: Rom 4:5; Hab 2:4 as cited in Rom 1:17. Augustine's teaching on grace and merit is translated as written. A stray 'I' after 'si autem' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.9 (PL 35:1399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-9). ## Tractates on the Gospel of John 3.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-10 - Source: PL 35:1399–1401 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Paul first confessed that he received mercy undeserved and then claimed the crown as owed; yet God, in crowning merits, crowns his own gifts. ### Latin text Audi Paulum apostolum confitentem gratiam, et postea debitum expetentem. Confessio gratiae quæ est in Paulo? Qui prius fui blasphemus, et persecutor, et injuriosus: sed misericordiam, inquit, consecutus sum. Indignum se dixit qui conseque­ retur: consecutum tamen non per merita sua, sed per misericordiam Dei. Audi illum jam flagitantem debitum, qui primo indebitam susceperat gratiam: Ego enim, inquit, jam immolor, et tempus resolutionis meæ instat. Bonum certamen certavi, cursum consum­ mavi, fidem servavi: de cætero reposita est mihi corona justitiæ. Jam debitum flagitat, jam debitum exigit. Nam vide verba sequentia: Quam mihi reddet Domi­ nus in illa die, justus judex. Ut ante susciperet gratiam, misericordem patrem opus habebat: ut præmium gratiæ, judicem justum. Qui non damnavit impium, damnabit fidelem? Et tamen si bene cogites, ipse dedit fidem primo, qua eum promeruisti: non enim de tuo promeruisti ut tibi aliquid deberetur. Quod ergo præmium immortali­ tatis postea tribuit, dona sua coronat, non merita tua. Ergo, fratres, omnes de plenitudine ejus accepi­ mus: de plenitudine misericordiæ ejus, de abun­ dantia bonitatis ejus accepimus. Quid? Remissionem peccatorum, ut justificaremur ex fide. Et insuper quid? Et gratiam pro gratia; id est, pro hac gratia in qua ex fide vivimus, recepturi sumus aliam: quid tamen nisi gratiam? Nam si dixero quia et hoc de­ betur, aliquid mihi assigno, quasi cui debeatur. Co­ ronat autem in nobis Deus dona misericordiæ suæ: sed si in ea gratia quam primam accepimus, perseve­ ranter ambulemus. ### English translation (Claude) Hear the apostle Paul confessing grace and afterwards claiming what is owed. What confession of grace is there in Paul? "I who was formerly a blasphemer and a persecutor and insolent; but I obtained mercy," he says. He called himself unworthy to obtain it; yet he obtained it, not through his own merits, but through the mercy of God. Hear him now demanding what is owed, he who first received grace that was not owed: "For I am now being offered," he says, "and the time of my release is at hand. I have fought the good fight, I have finished the race, I have kept the faith; for the rest, there is laid up for me the crown of righteousness." Now he demands what is owed, now he claims the debt. For see the words that follow: "which the Lord, the righteous judge, will pay me on that day." To receive grace first, he needed a merciful father; to receive the reward of grace, a righteous judge. Will he who did not condemn the ungodly condemn the faithful? And yet, if you think well, he himself first gave the faith by which you won his favor: for you did not by anything of your own win the right to have something owed to you. So when he afterwards grants the reward of immortality, he crowns his own gifts, not your merits. So, brothers, "of his fullness we have all received": of the fullness of his mercy, of the abundance of his goodness we have received. What? The forgiveness of sins, so that we might be justified by faith. And what besides? "And grace for grace"; that is, in return for this grace in which we live by faith, we are to receive another: and what is it but grace? For if I say that this too is owed, I am attributing something to myself, as one to whom it is owed. But God crowns in us the gifts of his mercy, provided we walk perseveringly in that grace which we first received. ### Scripture references - 1 Tim 1:13: quotation, high confidence - 2 Tim 4:6: quotation, high confidence - 2 Tim 4:7: quotation, high confidence - 2 Tim 4:8: quotation, high confidence - John 1:16: quotation, high confidence ### Translation notes - Quotations: 1 Tim 1:13; 2 Tim 4:6-8; John 1:16. 'He crowns his own gifts, not your merits' is a classic statement of Augustine's doctrine of grace; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.10 (PL 35:1399–1401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-10). ## Tractates on the Gospel of John 3.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-11 - Source: PL 35:1401 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The law given through Moses made the proud guilty and showed them that, though commanded, they could not fulfill righteousness without God's help. ### Latin text Lex enim per Moysen data est: quae reos tene­ bat. Quid enim ait Apostolus? Lex subintravit, ut abundaret delictum. Hoc proderat super­ bis, ut abundaret delictum: multum enim sibi dabant, et quasi viribus suis multum assignabant; et non po­ terant implere justitiam, nisi adjuvaret ille qui jus­ serat. Superbiam illorum volens domare Deus, dedit Legem, tanquam dicens: Ecce implete, ne putetis deesse jubentem. Non deest qui jubeat, sed deest qui impleat. ### English translation (Claude) "For the law was given through Moses": the law that held men guilty. For what does the apostle say? "The law came in, so that sin might abound." This was of benefit to the proud, that sin should abound: for they credited themselves with much and attributed much, as it were, to their own strength; and they could not fulfill righteousness unless he who had commanded helped them. Wishing to tame their pride, God gave the law, as if saying, "Here, fulfill it, so that you may not think there is no one to command." There is no lack of one to command; there is a lack of one to fulfill. ### Scripture references - John 1:17: quotation, high confidence - Rom 5:20: quotation, high confidence ### Translation notes - Quotations: John 1:17; Rom 5:20. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.11 (PL 35:1401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-11). ## Tractates on the Gospel of John 3.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-12 - Source: PL 35:1401 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: All born of Adam inherit sin and the lust of the flesh by necessity, while those reborn through Christ, who came without inherited sin, are righteous in him by grace. ### Latin text Si ergo deest qui impleat, unde non implet? Quia natus cum traduce peccati et mortis. De Adam natus, traxit secum quod ibi conceptum est. Cecidit primus homo; et omnes qui de illo nati sunt, de illo traxerunt concupiscentiam carnis. Oportebat ut na­ sceretur alius homo qui nullam traxit concupiscen­ tiam. Homo, et homo: homo ad mortem, et homo ad vitam. Sic dicit Apostolus: Quoniam quidem per ho­ minem mors, et per hominem resurrectio mortuorum. Per quem hominem mors, et per quem hominem re­ surrectio mortuorum? Noli festinare: sequitur, et di­ cit: Sicut enim in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur. Qui pertinent ad Adam? Omnes qui nati sunt de Adam. Qui ad Christum? Omnes qui nati sunt per Christum. Quare omnes in peccato? Quia nemo natus est præter Adam. Ut autem nascerentur ex Adam, necessitatis fuit ex damnatione: nasci per Christum, voluntatis est et gratiæ. Non coguntur homines nasci per Chri­ stum non quia voluerunt, nati sunt ex Adam. Omnes tamen qui ex Adam, cum peccato peccatores: omnes qui per Christum, justificati et justi, non in se, sed in illo. Nam in se si interroges, Adam sunt: in illo si in­ terroges, Christi sunt. Quare? Quia ille caput Domi­ nus noster Jesus Christus, non cum traduce peccati venit: sed tamen venit cum carne mortali. ### English translation (Claude) If, then, there is a lack of one to fulfill it, why does man not fulfill it? Because he is born with the inherited strain of sin and death. Born of Adam, he has drawn with him what was conceived there. The first man fell; and all who were born of him drew from him the lust of the flesh. Another man had to be born, who drew no lust. A man and a man: a man unto death, and a man unto life. So the apostle says: "For since by a man came death, by a man came also the resurrection of the dead." By what man death, and by what man the resurrection of the dead? Do not hurry: it continues and says, "For as in Adam all die, so also in Christ shall all be made alive." Who belong to Adam? All who were born of Adam. Who to Christ? All who were born through Christ. Why are all in sin? Because no one was born apart from Adam. That they were born of Adam was a necessity arising from condemnation; to be born through Christ is a matter of will and of grace. Men are not compelled to be born through Christ; it was not because they willed it that they were born of Adam. Yet all who are of Adam are sinners, with sin; all who are through Christ are justified and righteous, not in themselves but in him. For if you question them in themselves, they are Adam's; if you question them in him, they are Christ's. Why? Because he, the head, our Lord Jesus Christ, did not come with the inherited strain of sin; but he did come with mortal flesh. ### Scripture references - 1 Cor 15:21: quotation, high confidence - 1 Cor 15:22: quotation, high confidence ### Translation notes - Quotations: 1 Cor 15:21-22. Tradux peccati ('the inherited strain of sin') is Augustine's term for original sin passed down from Adam; his teaching is translated as written. 'Men are not compelled to be born through Christ; it was not because they willed it that they were born of Adam' renders the digital text's run-on sentence by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.12 (PL 35:1401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-12). ## Tractates on the Gospel of John 3.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-13 - Source: PL 35:1401 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, who had no sin, died as a gift of mercy; believers still pay the debt of death from Adam, but Christ's death has destroyed their eternal death. ### Latin text Mors peccatorum poena erat: in Domino mu­ nus misericordiae erat, non poena peccati. Non enim aliquid habebat Dominus quare juste moreretur. Ipse ait, Ecce venit princeps hujus mundi, et in me nihil invenit. Quare ergo moreris? Sed ut sciant omnes quia voluntatem Patris mei facio, surgite, eamus hinc. Non habebat ille quare morere­ tur, et mortuus est: tu habes quare, et mori dedi­ gnaris? Dignare æquo animo pati per meritum tuum, quod ille pati dignatus est, ut te a sempiterna morte liberaret. Homo, et homo: sed ille, nonnisi homo; iste, Deus homo. Ille homo peccati, iste justitiae. Mortuus es in Adam, resurge in Christo: nam utrumque debe­ tur tibi. Jam credidisti in Christum, reddes tamen quod debes de Adam. Sed non te in æternum tenebit vinculum peccati; quia mortem tuam æternam occidit mors temporalis Domini tui. Ipsa est gratia, fratres mei, ipsa est et veritas, quia promissa et exhibita. ### English translation (Claude) Death was the punishment of sinners; in the Lord it was a gift of mercy, not the punishment of sin. For the Lord had nothing for which he should justly die. He himself says, "See, the ruler of this world is coming, and he finds nothing in me." Why then do you die? "But so that all may know that I do the will of my Father, rise, let us go from here." He had no reason to die, and he died; you have reason, and you disdain to die? Deign to suffer with an even mind, as you deserve, what he deigned to suffer in order to free you from everlasting death. A man and a man: but the one only a man, the other God and man. The one a man of sin, the other of righteousness. You died in Adam; rise again in Christ: for both are owed to you. You have already believed in Christ; yet you will pay what you owe from Adam. But the chain of sin will not hold you for ever, because the temporal death of your Lord killed your eternal death. This is grace, my brothers; this is also truth, because it was promised and shown. ### Scripture references - John 14:30: quotation, high confidence - John 14:31: quotation, high confidence ### Translation notes - Quotation: John 14:30-31 (combined). A stray apostrophe after 'Deus homo' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.13 (PL 35:1401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-13). ## Tractates on the Gospel of John 3.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-14 - Source: PL 35:1401 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The law of the Old Testament exposed sickness without healing it, binding the patient for the physician; Christ heals with bitter medicines, having first drunk them himself. ### Latin text Non erat ista in Veteri Testamento, quia Lex minabatur, non opitulabatur; jubebat, non sanabat; languorem ostendebat, non auferebat: sed illi prae­ parabat medico venturo cum gratia et veritate; tan­ quam ad aliquem quem curare vult medicus, mittat primo servum suum, ut ligatum illum inveniat. Sanus non erat, sanari nolebat, et ne sanaretur, sanum se esse jactabat: missa Lex est, ligavit eum; invenit se reum, jam clamat de ligatura. Venit Dominus, curat amaris aliquantum et acribus medicamentis: dicit enim aegroto, Ferto; dicit, Tolera; dicit, Noli diligere mundum, habeto patientiam, curet te ignis continen­ tias, ferrum persecutionum tolerent vulnera tua. Ex­ pavescebas quamvis ligatus: liber ille et non ligatus bibit quod tibi dabat; prior passus est ut te consola­ retur, tanquam dicens, Quod times pati pro te, prior patior pro te. Hæc est gratia, et magna gratia. Quis illam digne collaudat? ### English translation (Claude) This was not in the Old Testament, because the law threatened, it did not help; it commanded, it did not heal; it showed the sickness, it did not take it away; but it prepared for the physician who was to come with grace and truth. It is as if a physician, wishing to cure someone, first sends his servant to find him bound. He was not healthy, he did not want to be healed, and so as not to be healed he boasted that he was healthy. The law was sent; it bound him; he finds himself guilty, and now he cries out against the binding. The Lord comes, he cures with somewhat bitter and sharp medicines; for he says to the sick man, "Bear it"; he says, "Endure"; he says, "Do not love the world; have patience; let the fire of self-restraint cure you; let your wounds endure the knife of persecution." You were terrified, though bound; he, free and unbound, drank what he was giving you; he suffered first in order to console you, as if saying, "What you fear to suffer for yourself, I suffer first for you." This is grace, and great grace. Who can praise it worthily? ### Scripture references - 1 John 2:15: allusion, medium confidence ### Translation notes - Allusion: 1 John 2:15 ('Do not love the world'). ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.14 (PL 35:1401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-14). ## Tractates on the Gospel of John 3.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-15 - Source: PL 35:1401 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine confesses that he cannot adequately explain even Christ's humility, let alone his divinity, and leaves his hearers to the inner teacher who dwells in their hearts. ### Latin text De humilitate Christi loquor, fratres mei. Ma­ jestatem Christi et divinitatem Christi quis loquitur? In explicando et dicendo ut quoquomodo humilitatem Christi loqueremur, non sufficimus, imo deficimus: totum cogitantibus committimus, non audientibus ad­ implemus. Cogitate humilitatem Christi. Sed quis no­ bis, inquis, eam explicat, nisi tu dicas? Ille intus di­ cat. Melius illud dicit qui intus habitat, quam qui fo­ ris clamat. Ipse vobis ostendat gratiam humilitatis suae, qui coepit habitare in cordibus vestris. Jamvero si in ejus humilitate explicanda et eroganda deficimus, majestatem ejus quis loquatur? Si Verbum caro factum conturbat nos, In principio erat Verbum quis explica­ bit? Tenete ergo, fratres, soliditatem istam. ### English translation (Claude) I am speaking of the humility of Christ, my brothers. The majesty of Christ, the divinity of Christ: who can speak of it? In explaining and speaking so as to speak in any way at all of the humility of Christ, we are not adequate, indeed we fail: we commit the whole to those who think, we do not complete it for those who hear. Think about the humility of Christ. "But who," you say, "will explain it to us, unless you speak?" Let him speak within. He who dwells within speaks it better than he who shouts outside. Let him show you the grace of his humility, he who has begun to dwell in your hearts. Now if we fail in explaining and dispensing his humility, who can speak of his majesty? If "the Word became flesh" bewilders us, who will explain "In the beginning was the Word"? Hold fast, then, brothers, to this firm ground. ### Scripture references - John 1:14: quotation, high confidence - John 1:1: quotation, high confidence - Eph 3:17: allusion, low confidence ### Translation notes - Quotations: John 1:14; John 1:1; allusion to Eph 3:17. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.15 (PL 35:1401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-15). ## Tractates on the Gospel of John 3.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-16 - Source: PL 35:1401–1403 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The law came through Moses, a faithful servant who could not release from guilt; grace and truth came through Christ, the Emperor who grants pardon. ### Latin text Lex per Moysen data est, gratia et veritas per Jesum Christum facta est. Per servum Lex data est, reos fecit: per Imperatorem indulgentia data est; reos liberavit. Lex per Moysen data est. Non sibi ali­ quid amplius servus assignet, quam quod per illum factum est. Electus ad magnum ministerium tanquam fidelis in domo, sed tamen servus, agere secundum Le­ gem potest, solvere a reatu Legis non potest. Lex ergo per Moysen data est, Gratia et veritas per Jesum Chri­ stum facta est. ### English translation (Claude) "The law was given through Moses; grace and truth came through Jesus Christ." Through a servant the law was given; it made men guilty. Through the Emperor pardon was given; it set the guilty free. "The law was given through Moses." Let the servant claim nothing more for himself than what was done through him. Chosen for a great ministry, as faithful in the house, yet still a servant, he can act according to the law; he cannot release from the guilt of the law. So "the law was given through Moses; grace and truth came through Jesus Christ." ### Scripture references - John 1:17: quotation, high confidence - Heb 3:5: allusion, high confidence - Num 12:7: allusion, medium confidence ### Translation notes - Quotation: John 1:17; allusion to Num 12:7 and Heb 3:5 (Moses faithful in God's house as a servant). ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.16 (PL 35:1401–1403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-16). ## Tractates on the Gospel of John 3.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-17 - Source: PL 35:1403 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Moses did not see God himself but created figures of him, a cloud, fire, an angel; only the Son, who is in the Father's 'bosom', that is, his secret, has declared the Father. ### Latin text Et ne forte aliquis dicat, Et Gratia et veritas non est facta per Moysen, qui vidit Deum? statim subjecit, Deum nemo vidit unquam. Et unde innotuit Moysi Deus? Quia revelavit servo suo Dominus. Quis Dominus? Ipse Christus, qui præmisit Legem per servum, ut veniret ipse cum Gratia et veritate. Deum enim nemo vidit unquam. Et unde illi servo quantum capere pos­ set apparuit? Sed unigenitus, inquit, Filius qui est in sinu Patris, ipse enarravit. Quid est, in sinu Patris? In secreto Patris. Non enim Deus habet sinum, sicut nos habemus in vestibus, aut cogitandus est sic sedere quomodo nos, aut forte cinctus est ut sinum haberet: sed quia sinus noster intus est, secretum Patris sinus Patris vocatur. In secreto Patris, qui Patrem novit, ipse enarravit. Nam Deum nemo vidit unquam. Ipse ergo venit, et narravit quidquid vidit. Quid vidit Moy­ ses? Moyses vidit nubem, vidit angelum, vidit ignem; omnis illa creatura est; typum Domini sui gerebat, non ipsius Domini præsentiam exhibebat. Namque aperte habes in Lege, Et loquebatur Moyses cum Do­ mino, contra in contra sicut amicus cum amico suo. Se­ queris ipsam Scripturam, et invenis Moysen dicen­ tem, Si inveni gratiam in conspectu tuo, ostende mihi teipsum manifeste, ut videam te. Et parum est quia dixit: responsum accepit, Non potes videre faciem meam. Loquebatur ergo, fratres mei, cum Moyse angelus, portans typum Do­ mini: et illa omnia quae ibi per angelum facta sunt, futuram istam gratiam et veritatem promittebant. Qui bene scrutantur Legem, noverunt: et cum op­ portunum est, ut et nos aliquid inde dicamus, quan­ tum Dominus revelat, non tacemus Charitati vestrae. ### English translation (Claude) And lest anyone perhaps say, "Did not grace and truth come through Moses, who saw God?" he at once added, "No one has ever seen God." And how did God make himself known to Moses? Because the Lord revealed himself to his servant. Which Lord? Christ himself, who sent the law ahead through a servant so that he himself might come with grace and truth. "For no one has ever seen God." And how did he appear to that servant, as much as he could grasp? "But the only-begotten Son," he says, "who is in the bosom of the Father, he has declared him." What does "in the bosom of the Father" mean? In the secret of the Father. For God does not have a bosom as we have in our garments, nor is he to be thought of as sitting as we do, or perhaps as girded so as to have a fold; but because our bosom is within, the secret of the Father is called the bosom of the Father. He who in the secret of the Father knew the Father, he has declared him. "For no one has ever seen God." So he came and declared whatever he saw. What did Moses see? Moses saw a cloud, he saw an angel, he saw fire: all that is creature. It bore a figure of its Lord; it did not show the presence of the Lord himself. For you have it plainly in the law: "And Moses spoke with the Lord face to face, as a friend with his friend." Follow the same Scripture, and you find Moses saying, "If I have found favor in your sight, show me yourself openly, that I may see you." And it is not enough that he said this: he received the answer, "You cannot see my face." So, my brothers, an angel spoke with Moses, bearing a figure of the Lord; and all those things that were done there through an angel promised this grace and truth that was to come. Those who search the law well know this; and when it is opportune for us too to say something on it, as far as the Lord reveals, we will not keep silent before your Charity. ### Scripture references - John 1:18: quotation, high confidence - Exod 33:11: quotation, high confidence - Exod 33:13: quotation, high confidence - Exod 33:20: quotation, high confidence - Exod 3:2: allusion, medium confidence - Exod 19:9: allusion, medium confidence ### Translation notes - Quotations: John 1:18; Exod 33:11, 13, 20; allusions to Exod 3:2; 19:9. Augustine holds that the theophanies to Moses were mediated by an angel bearing a figure of the Lord. 'Face to face' renders the Old Latin contra in contra. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.17 (PL 35:1403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-17). ## Tractates on the Gospel of John 3.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-18 - Source: PL 35:1403 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against those who said the Son was visible before the incarnation, Augustine holds that the Old Testament appearances were created figures, since the Word and Wisdom of God cannot be seen with bodily eyes. ### Latin text Illud autem sciatis, quia omnia quae corporali­ ter visa sunt, non erant illa substantia Dei. Illa enim oculis carnis videmus: Dei substantia unde videtur? Evangelium interroga: Beati mundo corde; quia ipsi Deum videbunt. Fuerunt homines qui dicerent vanitate sui cordis decepti, Pater invisibilis est, Filius autem visibilis est. Unde visibilis? Si pro­ pter carnem, quia suscepit carnem; manifestum est. Illi enim qui carnem Christi viderunt, aliqui credide­ runt, aliqui crucifixerunt: et qui crediderunt, illo crucifixo nutaverunt; et nisi ipsam post resurrectio­ nem palparent, fides ad eos non revocaretur. Si ergo propter carnem visibilis Filius; et nos concedimus, et est catholica fides: si autem ante carnem sicut ipsi dicunt, id est, antequam incarnaretur; multum deli­ rant, et multum errant. Facta enim sunt illa visibilia corporaliter per creaturam, in quibus typus ostenderetur: non utique substantia ipsa demonstrabatur et manifestabatur. Et hoc attendat Charitas vestra lene documentum. Sapientia Dei videri oculis non potest. Fratres, si Christus Sapientia Dei, et Virtus Dei; si Christus Verbum Dei; verbum ho­ minis oculis non videtur, Verbum Dei videri sic po­ test? ### English translation (Claude) But know this: all the things that were seen bodily were not the substance of God. For those we see with the eyes of the flesh; how is the substance of God seen? Question the Gospel: "Blessed are the pure in heart, for they shall see God." There have been men, deceived by the vanity of their heart, who said, "The Father is invisible, but the Son is visible." Visible how? If because of the flesh, because he took flesh, it is obvious. For of those who saw the flesh of Christ, some believed and some crucified him; and those who believed wavered when he was crucified, and had they not touched that very flesh after the resurrection, faith would not have been recalled to them. If, then, the Son is visible because of the flesh, we also grant it, and it is the Catholic faith; but if before the flesh, as they say, that is, before he became incarnate, they are very much deranged and very much in error. For those visible things were made bodily through the creation, in which a figure might be shown; certainly the substance itself was not displayed and manifested. And let your Charity attend to this simple proof. The Wisdom of God cannot be seen with the eyes. Brothers, if Christ is the Wisdom of God and the Power of God; if Christ is the Word of God; since the word of a man is not seen with the eyes, can the Word of God be seen so? ### Scripture references - Matt 5:8: quotation, high confidence - 1 Cor 1:24: quotation, high confidence - Luke 24:39: allusion, medium confidence - John 20:27: allusion, medium confidence ### Translation notes - Quotations: Matt 5:8; 1 Cor 1:24; allusion to Luke 24:39 and John 20:27. The view that the Son was visible by nature before the incarnation was held by some Arians; Augustine's rejection is translated as written. 'Simple proof' renders lene (leve?) documentum, uncertain; a stray apostrophe after 'Virtus Dei' is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.18 (PL 35:1403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-18). ## Tractates on the Gospel of John 3.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-19 - Source: PL 35:1403 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The same commandments are given to Christians as to Israel, the Sabbath to be kept spiritually by abstaining from sin, but the old promises were earthly because a carnal people, quick to turn to idols, could grasp only visible things. ### Latin text Expellite ergo de cordibus vestris carnales co­ gitationes, ut vere sitis sub gratia, ut ad Novum Tes­ tamentum pertineatis. Ideo vita æterna promittitur in Novo Testamento. Legite Vetus Testamentum, et videte quia carnali adhuc populo ea quidem praecipie­ bantur quæ nobis. Nam unum Deum colere, et nobis præcipitur. Non accipies in vanum nomen Domini Dei tui, et nobis praecipitur: quod est secundum praeceptum. Observa diem sabbati, magis nobis præcipitur: quia spiritualiter observandum praecipitur. Judaei enim serviliter observant diem sabbati, ad luxuriam, ad ebrietatem. Quanto melius feminae eorum lanam fa­ cerent, quam illo die in mænianis saltarent? Absit, fratres, ut illos dicamus observare sabbatum. Spiri­ tualiter observat sabbatum christianus, abstinens se ab opere servili. Quid est enim ab opere servili? A peccato. Et unde probamus? Dominum interroga: Omnis qui facit peccatum, servus est peccati. Ergo et nobis praecipitur spiritualiter observatio sabbati. Jam illa omnia prœcepta nobis magis præci­ piuntur, et observanda sunt: Non occides, Non mœ­ chaberis, Non furaberis, Non falsum testimonium dices, Honora patrem et matrem, Non concupisces rem proxi­ mi tui, Non concupisces uxorem proximi tui. Nonne ista omnia et nobis praecipiuntur? Sed quaere mercedem, et invenies ibi dici: Ut expellantur hostes a facie tua, et accipiatis terram quam promisit Deus patribus vestris. Quia non poterant capere invisibilia, per visibilia tenebantur. Quare tenebantur? Ne penitus interirent, et ad idola laberentur. Nam fecerunt hoc, fratres mei, sicut legi­ tur, obliti tanta miracula quæ fecit Deus coram oculis eorum. Mare discissum est; via facta est in mediis fluctibus; sequentes hostes eorum eisdem aquis operti sunt, per quas illi transierunt: et cum Moyses homo Dei recessisset ab oculis eorum, idolum petierunt, et dixerunt: Fac nobis deos qui nos praeeant, quia ille homo dimisit nos. Tota spes eorum in homine posita erat, non in Deo. Ecce mortuus est homo: numquid mortuus est Deus qui eruerat eos de terra Aegypti? Et cum fecissent sibi imaginem vituli, adoraverunt, et dixerunt, Hi sunt dii tui, Israel, qui te liberaverunt de terra Ægypti. Quam cito obliti tam manifestam gratiam! Quibus ergo modis teneretur populus talis, nisi promissis carna­ libus? ### English translation (Claude) Drive carnal thoughts out of your hearts, then, so that you may truly be under grace, so that you may belong to the New Testament. That is why eternal life is promised in the New Testament. Read the Old Testament, and see that to a people still carnal the same things were commanded as to us. For to worship one God is commanded us too. "You shall not take the name of the Lord your God in vain" is commanded us too: that is the second commandment. "Observe the Sabbath day" is commanded us still more, because it is commanded to be observed spiritually. For the Jews observe the Sabbath day in a servile way, for self-indulgence and drunkenness. How much better would their women spin wool than dance on the balconies on that day! Far be it from us, brothers, to say that they observe the Sabbath. The Christian observes the Sabbath spiritually, abstaining from servile work. For what does "from servile work" mean? From sin. And how do we prove it? Ask the Lord: "Everyone who commits sin is the servant of sin." So the spiritual observance of the Sabbath is commanded us too. Now all those commandments are commanded us still more, and are to be kept: "You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, You shall not covet your neighbor's goods, You shall not covet your neighbor's wife." Are not all these commanded us too? But look for the reward, and you will find it said there: "That your enemies may be driven out before you, and you may receive the land which God promised to your fathers." Because they could not grasp invisible things, they were held by visible ones. Why were they held? So that they might not perish utterly and slip away to idols. For they did this, my brothers, as we read, forgetting the great miracles God had done before their eyes. The sea was divided; a way was made in the midst of the waves; their enemies who followed were covered by the same waters through which they had passed. And when Moses, the man of God, had withdrawn from their sight, they asked for an idol and said, "Make us gods to go before us, for that man has abandoned us." Their whole hope was placed in a man, not in God. See, the man has died: has God died, who had rescued them from the land of Egypt? And when they had made themselves the image of a calf, they worshiped it and said, "These are your gods, O Israel, who freed you from the land of Egypt." How quickly they forgot so manifest a grace! By what means, then, could such a people be held, except by carnal promises? ### Scripture references - Exod 20:7: quotation, high confidence - Exod 20:8: quotation, high confidence - Deut 5:12: quotation, medium confidence - John 8:34: quotation, high confidence - Exod 20:13: quotation, high confidence - Exod 20:14: quotation, high confidence - Exod 20:15: quotation, high confidence - Exod 20:16: quotation, high confidence - Exod 20:12: quotation, high confidence - Exod 20:17: quotation, high confidence - Exod 23:31: allusion, medium confidence - Exod 14:22: allusion, high confidence - Exod 14:28: allusion, high confidence - Exod 32:1: quotation, high confidence - Exod 32:4: quotation, high confidence ### Translation notes - Augustine's polemic against the Jewish observance of the Sabbath in his own day is translated as written. Quotations: Exod 20:7; Exod 20:8 / Deut 5:12; John 8:34; Exod 20:12-17 (Deut 5:16-21); Exod 32:1, 4; allusions to Exod 23:27-31; Exod 14:21-28; Lev 23:7 ('servile work'). Augustine counts the commandment against taking God's name in vain as the second. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.19 (PL 35:1403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-19). ## Tractates on the Gospel of John 3.20 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-20 - Source: PL 35:1403–1405 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The law commands the same as the Gospel but promised earthly rewards; to Christians is promised eternal life, the vision of God that the psalmist longed for. ### Latin text Ea ibi jubentur in decalogo Legis quæ et nobis; sed non ea promittuntur quae nobis. Nobis quid pro­ mittitur? Vita aeterna. Hæc est autem vita æterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum. Cognitio Dei promittitur: ipsa est gratia pro gratia. Fratres, modo credimus, non videmus: pro ista fide praemium erit, videre quod credimus. Noverant hoc Prophetæ, sed occultum erat antequam veniret. Nam quidam suspirans amator in Psalmis ait: Unam petii a Domino, hanc requiram. Et quæris quid petat? Forte enim terram petit fluentem lacte et melle carnaliter, quamvis spiritualiter ista quaerenda sit et petenda: aut forte subjectionem hostium suorum, aut mortem inimicorum, aut impe­ ria et facultates hujus saeculi. Ardet enim amore, et multum suspirat, et aestuat, et anhelat. Videamus quid petat, Unam petii a Domino, hanc requiram. Quid est hoc quod requirit? Ut inhabitem, inquit, in domo Domini per omnes dies vitae meae. Et puta quia habitas in domo Domini, unde ibi erit gaudium tuum? Ut contempler, inquit, delectationem Domini. ### English translation (Claude) The same things are commanded there in the decalogue of the law as to us; but the same things are not promised as to us. What is promised to us? Eternal life. "And this is eternal life, that they may know you, the one true God, and Jesus Christ, whom you have sent." The knowledge of God is promised: that is grace for grace. Brothers, now we believe, we do not see; the reward for this faith will be to see what we believe. The prophets knew this, but it was hidden before he came. For a certain sighing lover says in the Psalms: "One thing I have asked of the Lord; this I will seek." And do you ask what he asks for? Perhaps he asks for a land flowing with milk and honey in a carnal sense, though it is to be sought and asked for spiritually; or perhaps for the subjection of his enemies, or the death of his foes, or the empires and riches of this world. For he burns with love, and sighs much, and is fevered, and pants. Let us see what he asks for: "One thing I have asked of the Lord; this I will seek." What is it he seeks? "That I may dwell," he says, "in the house of the Lord all the days of my life." And suppose you dwell in the house of the Lord: what will your joy be there? "That I may contemplate," he says, "the delight of the Lord." ### Scripture references - John 17:3: quotation, high confidence - Ps 27:4 (26:4 LXX): quotation, high confidence - Exod 3:8: allusion, medium confidence - 2 Cor 5:7: allusion, low confidence ### Translation notes - Quotations: John 17:3; Ps 27:4 (26:4 LXX/Vulg.); allusion to Exod 3:8 (a land flowing with milk and honey); 2 Cor 5:7. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.20 (PL 35:1403–1405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-2/#p-3-20). ## Tractates on the Gospel of John 3.21 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-3-21 - Source: PL 35:1405 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As we love the righteous for invisible beauty, not bodily appearance, so Christians must love God freely for himself, not for temporal rewards, longing to contemplate him without hunger or weariness. ### Latin text Fratres mei, unde clamatis, unde exsultatis, unde amatis, nisi quia ibi est scintilla hujus charita­ tis? Quid desideratis, rogo vos? Videri potest oculis? tangi potest? pulchritudo aliqua est quae oculos de­ lectat? Nonne martyres amati sunt vehementer; et quando eos commemoramus, inardescimus amore! Quid in illis amamus, fratres? Membra laniata a fe­ ris? Quid foedius, si oculos carnis interroges? quid pulchrius, si oculos cordis interroges? Quid tibi vi­ detur adolescens pulcherrimus fur? Quomodo horrent oculi tui? Numquid oculi carnis horrent? Si ipsos in­ terroges, nihil illo corpore compositius, nihil ordinatius; et parilitas membrorum, et coloris delectatio illicit oculos: et tamen cum audis quia fur est, fugis hominem animo. Vides ex alia parte senem curvum, baculo innitentem, vix se moventem, rugis undique exaratum: quid vides quod oculos delectet? Audis quia justus est; amas, amplecteris. Talia nobis præ­ mia promissa sunt, fratres mei: tale aliquid amate, tali regno suspirate, talem patriam desiderate; si vul­ tis pervenire ad id cum quo venit Dominus noster, id est, ad gratiam et veritatem. Si autem corporalia præmia concupieris a Deo, adhuc sub Lege es, et ideo ipsam Legem non implebis. Quando enim vide­ ris abundare ista temporalia in eis qui Deum offendunt, nutant gressus tui, et dicis tibi: Ecce ego colo Deum, quotidie ad ecclesiam curro, genua mihi trita sunt in orationibus; et assidue ægroto: homicidia fa­ ciunt homines, rapinas faciunt; exsultant et abundant, bene est illis. Talia ergo quærebas a Deo? Certe ad gratiam pertinebas. Si gratiam ideo tibi dedit Deus, quia gratis dedit, gratis ama. Noli ad praemium diligere Deum; ipse sit praemium tuum. Dicat anima tua, Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini per omnes dies vitae meae, ut contempler delectationem Domini. Noli timere ne fastidio deficias: talis erit illa delectatio pulchritudinis, ut semper tibi praesens sit, et nunquam satieris; imo semper satieris, et nunquam satieris. Si enim dixero quia non satiaberis, fames erit; si dixero quia satiaberis, fa­ stidium timeo: ubi nec fastidium erit, nec fames, quid dicam nescio; sed Deus habet quod exhibeat non invenientibus quomodo dicant, et credentibus quod accipiant. ### English translation (Claude) My brothers, why do you cry out, why do you exult, why do you love, unless because a spark of this love is there? What do you desire, I ask you? Can it be seen with the eyes? Can it be touched? Is it some beauty that delights the eyes? Have not the martyrs been loved intensely, and when we commemorate them, do we not burn with love? What do we love in them, brothers? Limbs torn by wild beasts? What is more hideous, if you ask the eyes of the flesh? What more beautiful, if you ask the eyes of the heart? What do you think of a very handsome young man who is a thief? How your eyes recoil! Do the eyes of the flesh recoil? If you ask them, nothing is better formed than that body, nothing better proportioned; both the symmetry of the limbs and the pleasing color attract the eyes. And yet when you hear that he is a thief, you shrink from the man in your mind. On the other side you see an old man, bent, leaning on a stick, scarcely moving, furrowed all over with wrinkles: what do you see that delights the eyes? You hear that he is righteous; you love him, you embrace him. Such are the rewards promised us, my brothers: love something like this, sigh for such a kingdom, long for such a homeland, if you wish to arrive at that with which our Lord came, that is, at grace and truth. But if you covet bodily rewards from God, you are still under the law, and therefore you will not fulfill the law itself. For when you see these temporal things abounding in those who offend God, your steps waver, and you say to yourself: "Look, I worship God, I run to church every day, my knees are worn out with prayers, and I am constantly ill; men commit murders, they commit robberies, they exult and abound, all goes well with them." Was it such things, then, that you sought from God? Surely you belonged to grace. If God gave you grace because he gave it gratis, love him gratis. Do not love God for a reward; let him be your reward. Let your soul say, "One thing I have asked of the Lord; this I will seek: that I may dwell in the house of the Lord all the days of my life, that I may contemplate the delight of the Lord." Do not fear that you will give out from weariness: such will be that delight of beauty that it will always be present to you and you will never have your fill; or rather, you will always be filled and never have your fill. For if I say that you will not be filled, there will be hunger; if I say that you will be filled, I fear weariness. Where there will be neither weariness nor hunger, I do not know what to say; but God has what he will show to those who cannot find how to say it and who believe that they will receive it. ### Scripture references - Ps 27:4 (26:4 LXX): quotation, high confidence - Ps 73:2 (72:2 LXX): allusion, medium confidence ### Translation notes - Quotation: Ps 27:4 (26:4 LXX/Vulg.); allusion to Ps 73:2-3. Stray marks in the digital text ('I' after 'ordinatius', an apostrophe after 'pertinebas') are removed; 'salieris' is read satieris. ### Citation (SBL) Augustine, Tract. Ev. Jo. 3.21 (PL 35:1405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-3-21). ## Tractates on the Gospel of John 4.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-1 - Source: PL 35:1405 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John the Baptist, great yet humble, was granted not only to foretell Christ like the prophets but to point him out; yet the proud did not know the humble Christ and crucified him. ### Latin text Sæpissime audivit Sanctitas vestra, et optime nostis, quoniam Joannes Baptista quanto praeclarior erat in natis mulierum, et quanto humilior ad cognoscen­ dum Dominum, tanto meruit esse amicus sponsi; sponso zelans, non sibi; non suum honorem quae­ rens, sed judicis sui, quem tanquam praeco praeibat. Itaque Prophetis praecedentibus praenuntiare de Chri­ sto futura concessum est; huic autem digito osten­ dere. Sicut enim ignorabatur Christus ab his qui Prophetis non crediderunt antequam veniret, sic ab eis ignorabatur et praesens. Venerat enim humiliter primo et occultus; tanto occultior, quanto humilior: populi autem spernentes per superbiam suam humili­ tatem Dei, crucifixerunt Salvatorem suum, et fece­ runt damnatorem suum. ### English translation (Claude) Your Holiness has very often heard, and you know very well, that John the Baptist, the more eminent he was among those born of women and the more humble in acknowledging the Lord, the more he deserved to be the friend of the bridegroom: jealous for the bridegroom, not for himself, seeking not his own honor but that of his judge, before whom he went as a herald. And so to the prophets who went before it was granted to foretell things to come concerning Christ; but to him, to point him out with his finger. For just as Christ was unknown before he came to those who did not believe the prophets, so he was unknown to them even when present. For he had come at first humbly and hidden, the more hidden the more humble; and the peoples, despising in their pride the humility of God, crucified their Savior and made him their condemner. ### Scripture references - Matt 11:11: allusion, high confidence - John 3:29: allusion, high confidence - John 1:29: allusion, medium confidence ### Translation notes - Allusions: Matt 11:11; John 3:29; John 1:29 (pointing out the Lamb). ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.1 (PL 35:1405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-1). ## Tractates on the Gospel of John 4.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-2 - Source: PL 35:1405 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, who came hidden and silent to be judged and crucified, paying the price of our redemption, will come again manifest and speaking as judge. ### Latin text Sed qui primo venit occultus, quia venit humilis, numquid deinceps non est venturus manifestus, quia excelsus? Audistis modo Psalmum: Deus ma­ nifestus veniet, Deus noster et non silebit. Siluit ut ju­ dicaretur, non silebit cum coeperit judicare. Non diceretur, manifestus veniet, nisi primo venisset oc­ cultus; nec diceretur, non silebit, nisi quia primo siluit. Quomodo siluit? Interroga Isaiam: Sicut ovis ad occisionem ductus est, et sicut agnus coram eo qui se tonderet, fuit sine voce, sic non aperuit os suum. Veniet autem manifestus, et non silebit. Quomodo manifestus? Ignis ante eum prœibit, et in circuitu ejus tempestas valida. Tem­ pestas illa tollere habet totam paleam de area, quæ modo trituratur; et ignis incendere quod tempestas abstulerit. Modo autem tacet: tacet judicio, sed non tacet praecepto. Si enim tacet Christus, quid sibi volunt hæc Evangelia? quid sibi volunt voces apo­ stolicae, quid cantica Psalmorum, quid eloquia Pro­ phetarum? In his enim omnibus Christus non tacet. Sed tacet modo, ut non vindicet: non tacet, ut non moneat. Veniet autem præclarus in vindictam, et apparebit omnibus, et qui in eum non credunt. Modo vero quia et praesens occultus erat, oportebat ut contemneretur. Nisi enim contemneretur, non crucifige­ retur: si non crucifigeretur, non funderet sangui­ nem, quo pretio nos redemit. Ut autem daret pretium pro nobis, crucifixus est; ut crucifigeretur, contem­ ptus est; ut contemneretur, humilis apparuit. ### English translation (Claude) But he who came first hidden, because he came humble, will he not come hereafter manifest, because exalted? You have just heard the Psalm: "God will come manifestly, our God, and he will not keep silence." He kept silence so as to be judged; he will not keep silence when he begins to judge. It would not be said, "He will come manifestly," unless he had first come hidden; nor would it be said, "He will not keep silence," unless he had first kept silence. How did he keep silence? Ask Isaiah: "He was led like a sheep to the slaughter, and like a lamb before its shearer he was without voice; so he did not open his mouth." But he will come manifestly and will not keep silence. How manifestly? "A fire will go before him, and round about him a mighty tempest." That tempest is to carry away all the chaff from the threshing floor which is now being threshed; and the fire, to burn what the tempest has carried off. Now, however, he is silent: silent in judgment, but not silent in precept. For if Christ is silent, what do these Gospels mean? What do the apostolic voices mean, the songs of the Psalms, the utterances of the prophets? For in all these Christ is not silent. But he is silent now in not taking vengeance; he is not silent in warning. But he will come in splendor to take vengeance, and will appear to all, even to those who do not believe in him. But now, because even when present he was hidden, it was necessary that he be despised. For had he not been despised, he would not have been crucified; had he not been crucified, he would not have shed his blood, the price with which he redeemed us. In order to pay the price for us he was crucified; in order to be crucified he was despised; in order to be despised he appeared humble. ### Scripture references - Ps 50:3 (49:3 LXX): quotation, high confidence - Isa 53:7: quotation, high confidence - Matt 3:12: allusion, medium confidence ### Translation notes - Quotations: Ps 50:3 (49:3 LXX/Vulg.); Isa 53:7; allusion to Matt 3:12 (chaff and threshing floor). A stray 'i' after 'tonderet' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.2 (PL 35:1405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-2). ## Tractates on the Gospel of John 4.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-3 - Source: PL 35:1405–1407 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John, the lamp lit for Christ, showed his humility by confessing that he was not the Christ, though his excellence could have made people believe he was. ### Latin text Tamen quia quasi in nocte apparuit in corpore mortali, lucernam sibi accendit unde videretur. Ipsa lucerna Joannes erat, de quo jam multa audivistis: et praesens lectio Evangelii, verba Joan­ nis continet, primo, quod praecipuum est, confitentis quia non ipse erat Christus. Tanta autem excellentia erat in Joanne, ut posset credi Christus: et in eo probata est humilitas ejus, quia dixit se non esse, cum posset credi esse. Ergo, Hoc est testimonium Joannis, quando miserunt Judœi ab Jerosolymis sacer­ dotes et Levitas ad eum, ut interrogarent eum, Tu quis es? Non autem mitterent, nisi moverentur excellentia auctoritatis ejus, quia ausus est baptizare. Et confes­ sus est, et non negavit. Quid confessus est? Et con­ fessus est, Quia non sum ego Christus. ### English translation (Claude) Yet because he appeared, as it were, in the night, in a mortal body, he lit a lamp for himself by which he might be seen. That lamp was John, of whom you have already heard much; and the present reading of the Gospel contains the words of John, first, which is the chief thing, confessing that he himself was not the Christ. Yet there was such excellence in John that he could have been believed to be the Christ; and in this his humility was proved, that he said he was not, when he could have been believed to be. So: "This is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him to ask him, Who are you?" They would not have sent unless they had been stirred by the excellence of his authority, in that he dared to baptize. "And he confessed and did not deny." What did he confess? "And he confessed, I am not the Christ." ### Scripture references - John 1:19: quotation, high confidence - John 1:20: quotation, high confidence - John 5:35: allusion, high confidence ### Translation notes - Quotations: John 1:19-20; allusion to John 5:35. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.3 (PL 35:1405–1407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-3). ## Tractates on the Gospel of John 4.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-4 - Source: PL 35:1407 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is Daniel's stone cut without hands, against which the Jews stumbled while it was small; those who deny the Church spread through the world stumble against the mountain it has become. ### Latin text Et interrogaverunt eum, Quid ergo? Elias es tu? Noverant enim quia præcessurus erat Elias Christum. Non enim alicui incognitum erat nomen Christi apud Judæos. Istum non putaverunt esse Christum: non omnino Christum non esse venturum. Cum sperarent venturum, sic offenderunt in præsentem, offenderunt tanquam in humilem lapidem. Lapis enim ille adhuc parvus erat, jam quidem præcisus de monte sine ma­ nibus: sicut dicit Daniel propheta, vidisse se lapidem præcisum de monte sine manibus. Sed quid sequitur? Et crevit, inquit, lapis ille, et factus est mons magnus, et implevit universam faciem terrœ. Videat ergo Charitas vestra quod dico: Christus ante Judæos jam praecisus erat de monte. Montem regnum vult intelligi Judaeorum. Sed regnum Judæorum non impleverat universam faciem terræ. Inde præcisus est ille lapis, quia inde natus est in præsentia Dominus. Et quare sine manibus? Quia sine opere virili Virgo peperit Christum. Jam ergo erat lapis ille præcisus sine manibus, ante oculos Judæorum: sed humilis erat. Non immerito; quia nondum creverat lapis ille, et impleverat orbem terrarum: quod ostendit in re­ gno suo, quod est Ecclesia, qua implevit totam faciem terræ. Quia ergo nondum creverat, offenderunt in illum tanquam in lapidem: et factum est in eis quod scriptum est, Qui ceciderit super lapidem istum, con­ quassabitur; et super quos ceciderit lapis ille, conteret eos. Primo super humilem ceciderunt; excelsus super illos venturus est: sed ut eos venturus excelsus conterat, primo eos humilis quassavit. Offen­ derunt in eum, et quassati sunt; non contriti, sed quassati: veniet excelsus, et conteret eos. Sed igno­ scendum est Judæis, quia offenderunt in lapidem qui nondum creverat. Quales sunt illi qui in ipsum mon­ tem offenderunt? Jam de quibus dicam cognoscitis. Qui negant Ecclesiam toto orbe diffusam, non in hu­ milem lapidem, sed in ipsum montem offendunt: quod factus est ille lapis dum cresceret. Cæci Judæi non vi­ derunt humilem lapidem: quanta cæcitas est non vi­ dere montem? ### English translation (Claude) "And they asked him, What then? Are you Elijah?" For they knew that Elijah was to precede the Christ. For the name of Christ was unknown to no one among the Jews. They did not think that this man was the Christ; but they did not think that the Christ would not come at all. While they hoped he would come, they stumbled against him when present, stumbled as against a lowly stone. For that stone was still small, already indeed cut from the mountain without hands, as the prophet Daniel says that he saw a stone cut from the mountain without hands. But what follows? "And that stone grew," he says, "and became a great mountain, and filled the whole face of the earth." Let your Charity see, then, what I mean. Christ, before the Jews, had already been cut from the mountain. By the mountain he wants the kingdom of the Jews to be understood. But the kingdom of the Jews had not filled the whole face of the earth. From there that stone was cut, because from there the Lord was born in his bodily presence. And why without hands? Because without the work of a man the Virgin gave birth to Christ. So that stone, cut without hands, was already before the eyes of the Jews; but it was lowly. Not without reason: because that stone had not yet grown and filled the world, which he showed in his kingdom, which is the Church, with which he has filled the whole face of the earth. Because, then, it had not yet grown, they stumbled against him as against a stone; and there was fulfilled in them what is written: "He who falls on this stone will be shattered; and on whomever that stone falls, it will crush them." First they fell on him when he was lowly; exalted, he will come upon them. But so that, coming exalted, he may crush them, first, lowly, he shattered them. They stumbled against him and were shattered; not crushed, but shattered: he will come exalted and crush them. But the Jews are to be pardoned, because they stumbled against a stone that had not yet grown. What sort of people are they who have stumbled against the mountain itself? You already know whom I mean. Those who deny the Church spread throughout the whole world stumble not against the lowly stone but against the mountain itself, which that stone became as it grew. The blind Jews did not see the lowly stone: how great a blindness it is not to see the mountain! ### Scripture references - John 1:21: quotation, high confidence - Dan 2:34: quotation, high confidence - Dan 2:35: quotation, high confidence - Luke 20:18: quotation, high confidence - Matt 21:44: quotation, medium confidence ### Translation notes - Quotations: John 1:21; Dan 2:34-35; Luke 20:18 (cf. Matt 21:44). 'Those who deny the Church spread throughout the whole world' are the Donatists, whom Augustine does not name here; his polemic, and his language about 'the Jews', are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.4 (PL 35:1407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-4). ## Tractates on the Gospel of John 4.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-5 - Source: PL 35:1407 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John denied being Elijah, while Christ said he was Elijah; both spoke truly, for John was in the spirit of Elijah, herald of the first coming as Elijah will be of the second. ### Latin text Ergo viderunt humilem, et non cognoverunt. Demonstrabatur illis per lucernam. Nam primo ille, quo major nemo surrexerat in natis mulierum, dixit, Non sum ego Christus. Dictumque illi est, Numquid tu es Elias? Respondit, non sum. Christus enim præmittit ante se Eliam: et dixit, Non sum, et fecit nobis quoe­ stionem. Timendum est enim ne minus intelligentes, contraria putent Joannem dixisse quam Christus dixit. Quodam enim loco, cum Dominus Jesus Christus in Evangelio quaedam diceret de se, responderunt illi discipuli: Quomodo ergo dicunt Scribœ, id est periti Le­ gis, quia Eliam oportet primum venire? Et ait Dominus: Elias jam venit, et fecerunt ei quæ voluerunt; et si vultis scire, ipse est Joannes Baptista. Dominus Jesus Christus dixit, Elias jam venit, et ipse est Joannes Baptista: Joannes autem interrogatus sic se confessus est Eliam non esse, quomodo nec Christum esse. Et utique sicut verum confessus est Christum se non esse, sic verum confes­ sus est nec Eliam se esse. Quomodo ergo comparabi­ mus dicta praeconis cum dictis judicis? Absit ut prae­ co mentiatur: hoc enim loquitur quod audit a judice. Quare ergo ille, Non sum Elias: et Dominus, Ipse est Elias? Quia in eo Dominus Jesus Christus præfigurare voluit futurum adventum suum, et hoc dicere, quia in spiritu Eliae erat Joannes. Et quod erat Joannes ad primum adventum, hoc erit Elias ad secundum adventum. Quomodo duo adventus judicis, sic duo praecones. Judex quidem ipse, praecones autem duo: non duo judices. Oportebat enim judicem primo venire judicandum. Misit ante se primum praeconem, vocavit illum Eliam; quia hoc erit in secundo adventu Elias, quod in primo Joannes. ### English translation (Claude) So they saw him lowly and did not know him. He was pointed out to them by the lamp. For first that man, than whom none greater had arisen among those born of women, said, "I am not the Christ." And it was said to him, "Are you Elijah?" He answered, "I am not." For Christ sends Elijah before him; and he said, "I am not," and raised a question for us. For it is to be feared that the less understanding may think that John said the opposite of what Christ said. For in a certain place, when the Lord Jesus Christ was saying certain things about himself in the Gospel, his disciples answered him, "Why then do the scribes," that is, those learned in the law, "say that Elijah must come first?" And the Lord said, "Elijah has already come, and they did to him whatever they wished"; and "if you wish to know, he is John the Baptist." The Lord Jesus Christ said, "Elijah has already come, and he is John the Baptist"; but John, when asked, confessed that he was not Elijah, just as he confessed he was not the Christ. And certainly, just as he confessed truly that he was not the Christ, so he confessed truly that he was not Elijah. How, then, shall we reconcile the words of the herald with the words of the judge? Far be it that the herald should lie: for he speaks what he hears from the judge. Why then does he say, "I am not Elijah," and the Lord, "He is Elijah"? Because in him the Lord Jesus Christ wished to prefigure his own future coming, and to say this: that John was in the spirit of Elijah. And what John was for the first coming, Elijah will be for the second coming. As there are two comings of the judge, so there are two heralds. The judge is one, but the heralds two: not two judges. For it was necessary that the judge should come first to be judged. He sent before him the first herald and called him Elijah, because Elijah will be in the second coming what John was in the first. ### Scripture references - John 1:20: quotation, high confidence - John 1:21: quotation, high confidence - Matt 17:10: quotation, high confidence - Matt 17:12: quotation, high confidence - Matt 11:14: quotation, high confidence - Matt 11:11: allusion, high confidence - Mal 4:5 (3:22 LXX): allusion, medium confidence ### Translation notes - Quotations: John 1:20-21; Matt 17:10-12; Matt 11:14; allusions to Matt 11:11; Mal 4:5. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.5 (PL 35:1407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-5). ## Tractates on the Gospel of John 4.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-6 - Source: PL 35:1407–1409 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John came 'in the spirit and power of Elijah': figuratively he was Elijah, properly he was not, so both he and the Lord spoke truly; his greatest merit was his humility in refusing to be taken for the Christ. ### Latin text Namque intendat Charitas vestra quam verum dicam. Quando conceptus est Joannes, vel potius quando natus est, Spiritus sanctus hoc de illo homine implendum prophetavit: Et erit, inquit, præcursor Al­ tissimi, in spiritu et virtute Eliae. Non ergo Elias, sed in spiritu et virtute Eliae. Quid est, in spiritu et virtute Eliœ? In eodem Spiritu sancto vice Eliae. Quare vice Eliae? Quia quod Elias secundo, hoc Joannes primo adventui fuit. Recte ergo modo Joannes proprie respondit. Nam Dominus figurate, Elias ipse est Joannes: iste autem, ut dixi, proprie, Non sum ego Elias. Si figuram praecursionis advertas, Joannes ipse est Elias: quod enim ille ad primum adventum, hoc ille ad secundum erit. Si proprietatem personæ interroges, Joannes Joannes, Elias Elias; Dominus er­ go ad præfigurationem recte, Ipse est Elias: Joannes autem recte ad proprietatem, Non sum Elias. Nec Joannes falsum, nec Dominus falsum: nec præco fal­ sum, nec Judex falsum; sed si intelligas. Quis autem intelliget? Qui imitatus fuerit humilitatem præconis, et cognoverit celsitudinem judicis. Nihil enim humi­ lius ipso praecone. Fratres mei, nullum tantum meritum Joannes habuit quam de ista humilitate, quod cum posset fallere homines, et putari Christus, et haberi pro Christo (tantæ enim gratiae tantæque excellentiae fuit), confessus est tamen aperte, et dixit, Non sum ego Christus. Numquid tu Elias es? Jam si diceret, Elias sum; ergo jam in secundo adventu adveniens Christus judicaret, non adhuc in primo judicaretur. Tanquam dicens, Venturus est et Elias; Non sum, in­ quit, Elias. Sed observate humilem, ante quem venit Joannes, ne sentiatis excelsum ante quem venturus est Elias. Nam et Dominus ita complevit: Ipse est Joannes Baptista qui venturus est. Ipsa præfiguratione venit iste, qua proprietate venturus est Elias. Tunc Elias per proprietatem Elias erit, nunc per similitudi­ nem Joannes erat. Modo Joannes per proprietatem Joannes, per similitudinem Elias est. Ambo praecones sibi dederunt similitudines suas, et tenuerunt pro­ prietates suas: unus autem Dominus judex, sive illo, praecone præcedente, sive illo. ### English translation (Claude) For let your Charity note how true is what I say. When John was conceived, or rather when he was born, the Holy Spirit prophesied what was to be fulfilled concerning that man: "And he will be," he says, "the forerunner of the Most High, in the spirit and power of Elijah." So not Elijah, but "in the spirit and power of Elijah." What does "in the spirit and power of Elijah" mean? In the same Holy Spirit, in the place of Elijah. Why in the place of Elijah? Because what Elijah will be for the second coming, John was for the first. Rightly, then, did John now answer in the proper sense. For the Lord said figuratively, "Elijah himself is John"; but John, as I said, in the proper sense, "I am not Elijah." If you consider the figure of forerunning, John is Elijah: for what the one was for the first coming, the other will be for the second. If you inquire into the proper identity of the person, John is John, Elijah is Elijah. So the Lord rightly said, with regard to the prefiguring, "He is Elijah"; and John rightly said, with regard to the proper identity, "I am not Elijah." Neither John spoke falsely nor the Lord; neither the herald nor the judge: but only if you understand. And who will understand? He who imitates the humility of the herald and recognizes the loftiness of the judge. For nothing was humbler than that herald. My brothers, John had no merit so great as this humility: that when he could have deceived men and been thought the Christ and been taken for the Christ (for he was of so great grace and so great excellence), he nevertheless confessed openly and said, "I am not the Christ." "Are you Elijah?" Now if he had said, "I am Elijah," then Christ would already be coming in his second coming to judge, not still in his first to be judged. As if saying, "Elijah too is yet to come," he says, "I am not Elijah." But consider the lowly one, before whom John came, so that you do not experience the exalted one, before whom Elijah is to come. For the Lord also completed it thus: "He is John the Baptist, who is to come." This man came in the prefiguring in which Elijah is to come in his proper person. Then Elijah will be Elijah in his proper person; now John was Elijah by likeness. Now John is John in his proper person, Elijah by likeness. Both heralds gave each other their likenesses and kept their proper identities; but there is one Lord, the judge, whichever herald goes before him. ### Scripture references - Luke 1:17: quotation, high confidence - Luke 1:76: allusion, medium confidence - John 1:20: quotation, high confidence - John 1:21: quotation, high confidence - Matt 11:14: quotation, high confidence ### Translation notes - Quotations: Luke 1:17 (with 1:76); John 1:20-21; Matt 11:14. 'He is John the Baptist, who is to come' follows the digital text, which seems to compress Matt 11:14 ('he is Elijah, who is to come'); NPNF reads it the same way. Stray marks in the digital text are corrected. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.6 (PL 35:1407–1409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-6). ## Tractates on the Gospel of John 4.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-7 - Source: PL 35:1409 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John called himself 'the voice of one crying in the wilderness', the fulfilment of Isaiah's prophecy, a herald who calls people to the lowly Christ rather than driving them from the judge. ### Latin text Et interrogaverunt eum: Quid ergo? Elias es tu? Et dixit: Non. Et dixerunt ei: Propheta es tu? Et respondit: Non. Dixerunt ergo ei: Quis es tu? ut respon­ sum demus his qui miserunt nos. Quid dicis de teipso? Ait: Ego vox clamantis in deserto. Isaias illud dixit. In Joanne prophetia ista impleta est, Ego vox clamantis in deserto. Quid clamantis? Dirigite viam Domini, rectas facite semitas Dei nostri. Non vobis videtur præconis esse dicere, Exite, facite viam? Nisi quod præco Exite dicit: Joannes dicit, Venite. A ju­ dice repellit præco, ad judicem vocat Joannes. Imo vocat Joannes ad humilem, ne judex sentiatur excel­ sus. Ego vox clamantis in deserto, dirigite viam Domini, sicut dixit Isaias propheta. Non dixit, Ego sum Joannes, ego sum Elias, Ego sum propheta. Sed quid dixit? Hoc vocor, Vox clamantis in deserto, Dirigite viam Domino: ego sum ipsa prophetia. ### English translation (Claude) "And they asked him, What then? Are you Elijah? And he said, No. And they said to him, Are you the prophet? And he answered, No. So they said to him, Who are you? so that we may give an answer to those who sent us. What do you say of yourself? He said, I am the voice of one crying in the wilderness." Isaiah said that. In John this prophecy was fulfilled: "I am the voice of one crying in the wilderness." Crying what? "Make straight the way of the Lord; make straight the paths of our God." Does it not seem to you the part of a herald to say, "Go out, make way"? Except that the herald says, "Go out," and John says, "Come." The herald drives people away from the judge; John calls them to the judge. Rather, John calls them to the lowly one, so that they may not experience the judge as exalted. "I am the voice of one crying in the wilderness, Make straight the way of the Lord, as the prophet Isaiah said." He did not say, "I am John, I am Elijah, I am a prophet." But what did he say? "This is what I am called: 'The voice of one crying in the wilderness, Make straight the way for the Lord': I am the prophecy itself." ### Scripture references - John 1:21: quotation, high confidence - John 1:22: quotation, high confidence - John 1:23: quotation, high confidence - Isa 40:3: quotation, high confidence ### Translation notes - Quotations: John 1:21-23; Isa 40:3. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.7 (PL 35:1409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-7). ## Tractates on the Gospel of John 4.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-8 - Source: PL 35:1409 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Asked why he baptized if he was neither Christ, Elijah, nor the prophet, John was in fact more than a prophet, as Christ testified, because he pointed out the Christ already present. ### Latin text Et qui missi fuerant, erant ex Pharisœis: id est, ex principibus Judæorum. Et interrogaverunt, et dixe­ runt ei: Quid ergo baptizas, si tu non es Christus, neque Elias, neque propheta? Quasi audaciæ videbatur esse baptizare, quasi, In qua persona? Quærimus utrum tu sis Christus; tu dicis te non esse: quærimus ne forte praecursor illius sis, quia novimus ante Christi adventum venturum esse Eliam; negas te esse: quæ­ rimus ne forte aliquis multum praeveniens præco es, id est propheta, et accepisti hanc potestatem; nec pro­ phetam te esse dicis. Et non erat propheta Joannes: major erat quam propheta. Dominus de illo tale testi­ monium dedit: Quid existis in desertum videre? Arun­ dinem vento agitari. Utique, Non vento agitari, sub­ audis; quia non hoc erat Joannes, quasi qui a vento moveretur: qui enim a vento movetur, circumflatur omni spiritu seductorio. Sed quid existis videre? Ho­ minem mollibus vestitum? Vestiebatur enim Joannes asperis, id est, tunica facta de pilis cameli. Ecce qui mollibus vestiuntur, in domibus regum sunt. Non ergo existis videre hominem mollibus vestitum. Sed quid existis videre? Prophetam? Ita dico vobis, major quam propheta hic: quia prophetae longe ante praenuntiaverunt, Joannes præsentem demon­ strabat. ### English translation (Claude) "And those who had been sent were from the Pharisees," that is, from the leaders of the Jews. "And they asked him and said to him, Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?" It seemed to them an act of audacity to baptize, as if to say: in what capacity? "We ask whether you are the Christ; you say you are not. We ask whether perhaps you are his forerunner, because we know that Elijah is to come before the coming of Christ; you deny you are. We ask whether perhaps you are some herald going far ahead, that is, a prophet, and have received this power; nor do you say you are a prophet." And John was not a prophet: he was greater than a prophet. The Lord gave him such a testimony: "What did you go out into the wilderness to see? A reed shaken by the wind?" Understand, of course, "not shaken by the wind"; for John was not that, as one moved by the wind: for he who is moved by the wind is blown about by every seductive spirit. "But what did you go out to see? A man clothed in soft garments?" For John was clothed in rough things, that is, a tunic made of camel's hair. "Look, those who wear soft garments are in kings' houses." So you did not go out to see a man clothed in soft garments. "But what did you go out to see? A prophet? Yes, I tell you, this man is greater than a prophet": because the prophets foretold him long before, while John pointed him out as present. ### Scripture references - John 1:24: quotation, high confidence - John 1:25: quotation, high confidence - Matt 11:7: quotation, high confidence - Matt 11:8: quotation, high confidence - Matt 11:9: quotation, high confidence - Matt 3:4: allusion, high confidence - Eph 4:14: allusion, low confidence ### Translation notes - Quotations: John 1:24-25; Matt 11:7-9 (cf. Luke 7:24-26); allusions to Matt 3:4; Eph 4:14. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.8 (PL 35:1409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-8). ## Tractates on the Gospel of John 4.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-9 - Source: PL 35:1409 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's humility in declaring himself unworthy to untie Christ's sandal rebukes those who claim that the baptism they give is theirs and holy because they are holy. ### Latin text Quid ergo tu baptizas, si tu non es Christus, ne­ que Elias, neque propheta? Respondit eis Joannes, et dixit: Ego baptizo in aqua; medius autem vestrum stetit quem vos nescitis. Humilis enim non videbatur, et propterea lucerna accensa est. Videte quomodo dat locum, qui aliud posset putari. Ipse est qui post me venit, qui ante me factus est. Sicut jam diximus, id est, antepo­ situs est mihi. Cujus ego non sum dignus ut solvam corrigiam calceamenti ejus. Quantum se abjecit? Et ideo mul­ tum elevatus est; quoniam qui se humiliat, exaltabitur. Unde debet videre Sanctitas vestra, quia si Joannes sic se humiliavit, ut diceret, Non sum ego dignus corrigiam solvere; quomodo habent humiliari, qui dicunt: Nos baptizamus, nos quod damus nostrum est, et quod nostrum est, sanctum est. Ille dicit, Non ego, sed ille: illi dicunt, Nos. Non est dignus Joannes solvere corrigiam calceamenti ejus: quod si dignum se diceret, quam humilis esset? Et si dignum se diceret, et sic diceret, Ille venit post me, qui ante me factus est, cujus tantummodo corri­ giam calceamenti dignus sum solvere; multum se hu­ miliasset. Quando autem nec ad hoc dignum se dicit, vere plenus Spiritu sancto erat, qui sic servus Domi­ num agnovit, et ex servo amicus fieri meruit. ### English translation (Claude) "Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet? John answered them and said, I baptize in water; but among you stands one whom you do not know." For being lowly he was not seen, and that is why the lamp was lit. See how he gives place, he who could have been thought something else. "He it is who comes after me, who was made before me" (as we have already said, that is, was placed before me), "the strap of whose sandal I am not worthy to untie." How low he abased himself! And therefore he was greatly exalted, because he who humbles himself will be exalted. From this your Holiness ought to see that, if John so humbled himself as to say, "I am not worthy to untie the strap," how much those ought to be humbled who say, "We baptize; what we give is ours, and what is ours is holy." He says, "Not I, but he"; they say, "We." John is not worthy to untie the strap of his sandal; and if he had said he was worthy, how humble he would still have been! If he had said he was worthy and spoken thus, "He has come after me who was made before me, the strap of whose sandal I am worthy only to untie," he would have humbled himself greatly. But when he says he is not worthy even of this, truly he was full of the Holy Spirit, who as a servant so acknowledged his Lord and deserved to become a friend instead of a servant. ### Scripture references - John 1:25: quotation, high confidence - John 1:26: quotation, high confidence - John 1:27: quotation, high confidence - Luke 14:11: quotation, high confidence - John 15:15: allusion, medium confidence ### Translation notes - Quotations: John 1:25-27; Luke 14:11; allusion to John 15:15. 'We baptize; what we give is ours' represents the Donatist claim that baptism depends on the holiness of the minister, which Augustine opposes; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.9 (PL 35:1409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-9). ## Tractates on the Gospel of John 4.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-10 - Source: PL 35:1409 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ alone is the Lamb who takes away sin, because, born of a virgin, he took flesh from Adam without inheriting sin; no minister may claim to take away sin himself. ### Latin text Haec in Bethania facta sunt trans Jordanem, ubi erat Joannes baptizans. Altera die vidit Joannes Jesum venientem ad se, et ait: Ecce Agnus Dei, ecce qui tollit peccatum mundi. Nemo sibi arroget, et dicat quia ipse auferat peccatum mundi. Jam intendite, contra quos superbos intendebat digitum Joannes. Nondum erant nati haeretici, et jam ostendebantur: contra illos clamabat tunc a fluvio, contra quos modo clamat ex Evangelio. Venit Jesus; et quid dicit ille? Ecce Agnus Dei. Si agnus innocens, et Joannes agnus. An non et ipse innocens? Sed quis innocens? quantum innocens? Omnes ex illa traduce veniunt et ex illa pro­ pagine, de qua cantat gemens David: Ego in iniqui­ tate conceptus sum, et in peccatis mater mea in utero me aluit. Solus ergo ille Agnus, qui non sic venit. Non enim in iniquitate conceptus est; quia non de mortalitate conceptus est: nec eum in peccatis mater ejus in utero aluit, quem virgo con­ cepit, virgo peperit; quia fide concepit, et fide susce­ pit. Ergo ecce Agnus Dei. Non habet iste traducem de Adam: carnem tantum sumpsit de Adam, pecca­ tum non assumpsit. Qui non assumpsit de nostra massa peccatum, ipse est qui tollit nostrum peccatum. Ecce Agnus Dei, ecce qui tollit peccatum mundi. ### English translation (Claude) "These things were done in Bethany beyond the Jordan, where John was baptizing. The next day John saw Jesus coming to him and said, Behold the Lamb of God, behold him who takes away the sin of the world." Let no one claim this for himself and say that he himself takes away the sin of the world. Now note against what proud men John pointed his finger. The heretics were not yet born, and already they were being pointed out: against them he cried out then from the river, against whom he now cries out from the Gospel. Jesus comes; and what does John say? "Behold the Lamb of God." If a lamb is innocent, John too is a lamb. Or was he not innocent himself? But who is innocent? How far innocent? All come from that inherited strain and from that stock of which David sings, groaning: "I was conceived in iniquity, and in sins my mother nourished me in the womb." He alone, then, is the Lamb, who did not come in this way. For he was not conceived in iniquity, because he was not conceived of mortality; nor did his mother nourish him in sins in the womb, he whom a virgin conceived and a virgin bore, because she conceived by faith and by faith received him. So, "behold the Lamb of God." He does not have the inherited strain from Adam: he took only flesh from Adam; he did not take on sin. He who took no sin from our lump, he it is who takes away our sin. "Behold the Lamb of God, behold him who takes away the sin of the world." ### Scripture references - John 1:28: quotation, high confidence - John 1:29: quotation, high confidence - Ps 51:5 (50:7 LXX): quotation, high confidence ### Translation notes - Quotations: John 1:28-29; Ps 51:5 (50:7 LXX/Vulg.). Augustine's remarks on the heretics who claim to take away sins point to the Donatists; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.10 (PL 35:1409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-10). ## Tractates on the Gospel of John 4.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-11 - Source: PL 35:1409–1411 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against those who claim that the minister's holiness takes away sin, Augustine points to John's words: Christ alone, the eternal Word, is the Lamb who takes away the sin of the world. ### Latin text Nostis quia quidam homines dicunt aliquando: Nos tollimus peccata hominibus, qui sancti sumus: si enim non fuerit sanctus qui baptizat, quomodo tollit peccatum alterius, cum sit homo ipse plenus peccato? Contra istas disputationes verba nostra non dicamus, hunc legamus: Ecce Agnus Dei, ecce qui tollit peccatum mundi. Non sit praesumptio hominibus in homines: non transmigret passer in montes, in Do­ mino confidat; et si levat oculos in mon­ tes, unde veniet auxilium ei, intelligat quia auxilium ejus a Domino, qui fecit caelum et terram. Tantae excellentiae Joannes, dicitur ei, Tu es Christus? Dicit, Non. Tu es Elias? Dicit, Non. Tu es propheta? Dicit, Non. Quare ergo baptizas? Ecce Agnus Dei, ecce qui tollit peccatum mundi: hic est de quo dixi, Post me venit vir qui ante me factus est, quia prior me erat. Post me venit, quia posterius natus est: ante me factus est, quia prælatus est mihi: prior me erat, quia in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. ### English translation (Claude) You know that certain men sometimes say, "We take away sins from men, because we are holy"; for if he who baptizes is not holy, how does he take away another's sin, when he himself is a man full of sin? Against these arguments let us not speak our own words; let us read this: "Behold the Lamb of God, behold him who takes away the sin of the world." Let men not put their confidence in men; let not the sparrow migrate to the mountains, but let it trust in the Lord; and if it lifts its eyes to the mountains, from where help will come to it, let it understand that its help is from the Lord, who made heaven and earth. John, of such great excellence, is asked, "Are you the Christ?" He says, "No." "Are you Elijah?" He says, "No." "Are you the prophet?" He says, "No." "Why then do you baptize?" "Behold the Lamb of God, behold him who takes away the sin of the world. This is he of whom I said, After me comes a man who was made before me, because he was prior to me." "After me comes," because he was born later; "was made before me," because he was set above me; "he was prior to me," because "in the beginning was the Word, and the Word was with God, and the Word was God." ### Scripture references - John 1:29: quotation, high confidence - John 1:30: quotation, high confidence - John 1:1: quotation, high confidence - Ps 11:1 (10:1 LXX): allusion, medium confidence - Ps 121:1 (120:1 LXX): allusion, high confidence - Ps 121:2 (120:2 LXX): allusion, high confidence ### Translation notes - Quotations: John 1:29-30; John 1:1; allusions to Ps 11:1 (10:1 LXX/Vulg.) and Ps 121:1-2 (120:1-2). The view rejected is that of the Donatists; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.11 (PL 35:1409–1411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-11). ## Tractates on the Gospel of John 4.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-12 - Source: PL 35:1411 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's baptism served only to make Christ manifest to Israel, especially by Christ's own humble submission to it; once he was known, it ceased. ### Latin text Et ego nesciebam eum, dixit: sed ut manife­ staretur Israeli, propterea veni ego in aqua baptizans. Et testimonium perhibuit Joannes, dicens, Quia vidi Spiritum de coelo descendentem quasi columbam, et mansit super eum: et ego nesciebam eum, sed qui me misit baptizare in aqua, ille mihi dixit, Super quem videris Spiritum descendentem et manentem super eum, hic est qui baptizat in Spiritu sancto: et ego vidi, et testimonium perhibui quia hic est Filius Dei. Intendat modicum Charitas vestra: Joannes quando didicit Christum? Missus est enim ut baptizaret in aqua. Quæsitum est quare? Ut manifestaretur Israeli, dixit. Quid profuit baptismus Joannis? Fra­ tres mei, si profuit aliquid, et modo maneret, et baptizarentur homines baptismo Joannis; et sic ve­ nirent ad baptismum Christi. Sed quid ait? Ut mani­ festaretur Israeli: id est, ipsi Israel, populo Israel ut manifestaretur Christus, venit baptizare in aqua. Ac­ cepit ministerium baptismatis Joannes, in aqua paenitentiae parare viam Domino, non existente Dominus: at ubi cognitus est Dominus, superflue ei via paraba­ tur; quia cognoscentibus se ipse factus est via: ita­ que non duravit diu baptismus Joannis. Sed quomodo demonstratus est Dominus? Humilis; ut ideo acciperet baptisma Joannes, in quo baptizaretur ipse Dominus. ### English translation (Claude) "And I did not know him," he said, "but so that he might be made manifest to Israel, that is why I came baptizing in water. And John bore witness, saying, I saw the Spirit descending from heaven like a dove, and it remained upon him; and I did not know him; but he who sent me to baptize in water said to me, He on whom you see the Spirit descending and remaining upon him, this is he who baptizes in the Holy Spirit. And I have seen and have borne witness that this is the Son of God." Let your Charity attend a little: when did John learn of Christ? For he was sent to baptize in water. It was asked, why? "So that he might be made manifest to Israel," he said. What did the baptism of John profit? My brothers, if it profited anything, it would still remain, and men would be baptized with the baptism of John and so come to the baptism of Christ. But what does he say? "So that he might be made manifest to Israel": that is, he came to baptize in water so that Christ might be made manifest to Israel itself, to the people of Israel. John received the ministry of baptism, to prepare the way for the Lord in the water of repentance while the Lord was not yet apparent; but once the Lord was known, it was superfluous to prepare a way for him, because to those who know him he himself became the way. And so the baptism of John did not last long. But how was the Lord shown? As lowly; so that John received a baptism precisely in order that the Lord himself might be baptized with it. ### Scripture references - John 1:31: quotation, high confidence - John 1:32: quotation, high confidence - John 1:33: quotation, high confidence - John 1:34: quotation, high confidence - John 14:6: allusion, medium confidence ### Translation notes - Quotations: John 1:31-34; allusion to John 14:6. Stray quotation marks and an asterisk in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.12 (PL 35:1411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-12). ## Tractates on the Gospel of John 4.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-13 - Source: PL 35:1411 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ received a servant's baptism so that no proud catechumen, however ascetic, should disdain to receive the Lord's baptism, without which his sins remain. ### Latin text Et opus erat Domino baptizari? Et ego inter­ rogans cito respondeo: Opus erat Domino nasci? opus erat Domino crucifigi? opus erat Domino mori? opus erat Domino sepeliri? Si ergo tantam suscepit pro nobis humilitatem, baptismum non erat susceptu­ rus? Et quid profuit quia suscepit baptismum servi? Ut tu non dedignareris suscipere baptismum Domini. Intendat Charitas vestra. Futuri erant aliqui in Eccle­ sia excelsioris gratiæ catechumeni. Fit enim ali­ quando ut videas catechumenum abstinentem ab omni concubitu, valefacientem sæculo, renuntiantem omni­ bus quæ possidebat, distribuentem pauperibus; et catechumenus est, instructus etiam forte doctrina sa­ lutari supra multos fideles. Timendum est huic ne dicat apud semetipsum de Baptismate sancto quo peccata dimittantur: Quid plus accepturus sum? Ecce ego melior sum illo fideli et illo fideli: cogitans fideles aut conjugatos, aut forte idiotas, aut habentes et possidentes res suas, quas ipse distribuit jam pau­ peribus, et meliorem se esse arbitrans quam ille qui jam baptizatus est, dedignetur venire ad Baptismum, dicens, Hoc sum accepturus quod habet ille et ille; et proponat sibi illos quos contemnit, et quasi sor­ deat illi hoc accipere quod acceperunt inferiores, quia jam videtur ipse sibi melior: et tamen omnia peccata super illum sunt, et nisi venerit ad salutarem Ba­ ptismum, ubi peccata solvuntur, cum omni excellentia sua non potest intrare in regnum coelorum. Sed ut illam excellentiam invitaret Dominus ad baptismum suum, ut peccata illi dimitterentur, venit ipse ad ba­ ptismum servi sui; et cum ipse non haberet quod ei dimitteretur, nec quod in illo lavaretur, suscepit a servo baptismum; et tanquam allocutus est filium superbientem et extollentem se, ac dedignantem forte accipere cum idiotis unde ei possit salus venire, et quasi dicens: Quantum te extendis? quantum extol­ lis? quanta est excellentia tua? quanta gratia tua? major potest esse quam mea? si ego veni ad servum, tu dedignaris venire ad Dominum? si ego suscepi baptismum servi, tu dedignaris a Domino baptizari? ### English translation (Claude) Was there need for the Lord to be baptized? I answer the questioner quickly with questions: Was there need for the Lord to be born? Was there need for the Lord to be crucified? Was there need for the Lord to die? Was there need for the Lord to be buried? If, then, he took on such great humility for us, was he not to take on baptism? And what did it profit that he received the baptism of a servant? That you might not disdain to receive the baptism of the Lord. Let your Charity attend. There were to be in the Church some catechumens of more exalted grace. For it sometimes happens that you see a catechumen abstaining from all sexual intercourse, bidding farewell to the world, renouncing everything he possessed, distributing it to the poor; and he is a catechumen, perhaps even better instructed in saving doctrine than many of the faithful. It is to be feared that such a man may say within himself about holy baptism, in which sins are forgiven, "What more am I going to receive? Look, I am better than this believer and that believer" (thinking of believers who are married, or perhaps uneducated, or who have and keep their own property, which he has already distributed to the poor); and, judging himself better than one who has already been baptized, may disdain to come to baptism, saying, "I am going to receive what this one and that one have"; and may set before himself those whom he despises, and as it were think it beneath him to receive what inferiors have received, because he seems to himself better. And yet all his sins are upon him, and unless he comes to saving baptism, where sins are loosed, with all his excellence he cannot enter the kingdom of heaven. But in order to invite that excellence to his baptism, so that its sins might be forgiven, the Lord himself came to the baptism of his servant; and though he had nothing to be forgiven, nothing to be washed away in him, he received baptism from a servant. And it is as if he addressed a son who was proud and exalting himself and perhaps disdaining to receive, together with the uneducated, that from which salvation could come to him, and as if he said: "How far do you stretch yourself? How high do you exalt yourself? How great is your excellence? How great your grace? Can it be greater than mine? If I came to a servant, do you disdain to come to the Lord? If I received the baptism of a servant, do you disdain to be baptized by the Lord?" ### Scripture references - John 3:5: allusion, medium confidence ### Translation notes - Catechumens were those under instruction who had not yet been baptized; the faithful (fideles) were the baptized. Allusion: John 3:5. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.13 (PL 35:1411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-13). ## Tractates on the Gospel of John 4.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-14 - Source: PL 35:1411 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John baptized others besides Christ, and then his baptism ceased, so that it should not seem holier than Christ's baptism, which the whole world receives. ### Latin text Nam ut noveritis, fratres mei, quia non ex ne­ cessitate alicujus vinculi peccati Dominus veniebat ad ipsum Joannem; sicut dicunt alii evangelistæ, cum ad illum veniret baptizandus Dominus, ait ipse Joannes: Tu ad me venis? ego a te debeo baptizari. Et quid ei ipse respondit? Sine modo; impleatur omnis justitia. Quid est, impleatur omnis justitia? Mori veni pro hominibus, baptizari non habeo pro hominibus? Quid est, impleatur omnis justi­ tia? Impleatur omnis humilitas. Quid ergo? non erat suscepturus baptismum a bono servo, qui passionem suscepit a servis malis? Intendite ergo. Baptizato Domino, si propterea baptizavit Joannes, ut in ejus baptismo Dominus ostenderet humilitatem, nemo alius baptizaretur baptismo Joannis? Multi autem baptizati sunt baptismo Joannis; baptizatus est Do­ minus baptismo Joannis, et cessavit baptismus Joan­ nis: inde jam missus est in carcerem Joannes; dein­ ceps nemo baptizatus invenitur illo baptismate. Si ergo propterea venit et Joannes baptizans, ut Domini humilitas nobis demonstraretur, ut quia ille suscepit a servo, nos non dedignaremur suscipere a Domino; Dominum solum Joannes baptizaret? Sed si solum Dominum Joannes baptizaret, non deessent qui puta­ rent sanctius fuisse baptisma Joannis quam Christi: quasi baptismate Joannis solus Christus meruisset baptizari, baptismate autem Christi genus humanum. Intendat Charitas vestra. Baptismate Christi baptizati sumus, non tantum nos, sed et universus orbis ter­ rarum, et baptizator usque in finem. Quis nostrum potest ex aliqua parte comparari Christo, cujus se Joannes dixit indignum solvere corrigiam calcea­ menti? Si ergo ille Christus tantæ excellentiae homo Deus, solus baptizaretur baptismo Joannis, quid dicturi erant homines? Qualem baptismum ha­ buit Joannes? Magnum baptismum habuit, ineffa­ bile sacramentum: vide, quia solus Christus me­ ruit baptizari Joannis baptismo. Atque ita major videretur baptismus servi, quam baptismus Domini. Baptizati sunt et alii baptismo Joannis, ne melior baptismus videretur Joannis quam Christi; baptizatus autem et Dominus, ut Domino suscipiente baptismum servi, non dedignarentur alii servi suscipere baptismum Domini: ad hoc ergo missus erat Joannes. ### English translation (Claude) For so that you may know, my brothers, that the Lord did not come to John himself out of necessity, because of any bond of sin: as the other evangelists say, when the Lord came to him to be baptized, John himself said, "Do you come to me? I ought to be baptized by you." And what did he answer him? "Let it be so now; let all righteousness be fulfilled." What does "let all righteousness be fulfilled" mean? "I came to die for men; am I not to be baptized for men?" What does "let all righteousness be fulfilled" mean? Let all humility be fulfilled. What then? Was he who accepted his passion from bad servants not to accept baptism from a good servant? Attend, then. When the Lord had been baptized, if John baptized for this reason, that in his baptism the Lord might show humility, was no one else to be baptized with the baptism of John? But many were baptized with the baptism of John; the Lord was baptized with the baptism of John, and the baptism of John ceased. From then on John was put in prison; thereafter no one is found baptized with that baptism. If, then, John too came baptizing for this reason, that the Lord's humility might be shown to us, so that, since he received from a servant, we might not disdain to receive from the Lord, should John have baptized the Lord alone? But if John had baptized the Lord alone, there would not have been lacking those who thought that the baptism of John was holier than that of Christ, as if Christ alone had deserved to be baptized with the baptism of John, while the human race was baptized with the baptism of Christ. Let your Charity attend. We have been baptized with the baptism of Christ, not only we but the whole world, and it will be administered until the end. Which of us can in any respect be compared with Christ, whose sandal strap John said he was unworthy to untie? If, then, that Christ, a man of such excellence, God, had alone been baptized with the baptism of John, what would men have said? "What a baptism John had! He had a great baptism, an ineffable sacrament: see, Christ alone deserved to be baptized with the baptism of John." And so the baptism of the servant would have seemed greater than the baptism of the Lord. Others too were baptized with the baptism of John, so that the baptism of John might not seem better than that of Christ; and the Lord too was baptized, so that, since the Lord received the baptism of a servant, other servants might not disdain to receive the baptism of the Lord. This is why John was sent. ### Scripture references - Matt 3:14: quotation, high confidence - Matt 3:15: quotation, high confidence - Matt 4:12: allusion, medium confidence - John 1:27: allusion, high confidence ### Translation notes - Quotations: Matt 3:14-15; allusions to Matt 4:12; John 1:27. 'And it will be administered until the end' renders baptizator usque in finem, read as baptizatur (uncertain). ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.14 (PL 35:1411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-14). ## Tractates on the Gospel of John 4.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-15 - Source: PL 35:1411–1413 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine poses a problem: John recognized Jesus before his baptism, yet says he did not know him until he saw the Spirit descend after it. ### Latin text Sed noverat Christum, an non noverat? Si non noverat, quare dicebat quando venit ad fluvium Christus: Ego a te debeo baptizari? hoc est, Scio qui sis. Si ergo jam noverat, certe tunc cognovit quando vidit columbam descendentem. Manifestum est quia columba non descendit super Dominum, nisi postea­ quam ascendit ab aqua baptismi. Dominus baptizatus ascendit ab aqua, aperti sunt cœli, et vidit super eum columbam. Si ergo post baptismum descendit co­ lumba, et antequam baptizaretur Dominus, dixit illi Joannes, Tu ad me venis? ego a te debeo baptizari? ante, illum noverat, cui dixit, Tu ad me venis? ego a te debeo baptizari? quomodo ergo dixit, Et ego ne­ sciebam eum; sed qui me misit baptizare in aqua, ille mihi dixit, Super quem videris Spiritum descen­ dentem sicut columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto? Non parva quaestio est, fratres mei. Si vidistis quæstionem, non parum vidistis: superest ut ipsius solutionem Domi­ nus det. Tamen illud dico, si vidistis quaestionem, non est parum. Ecce positus est Joannes ante oculos vestros, stans ad fluvium Joannes Baptista; ecce venit Dominus adhuc baptizandus, nondum baptizatus: audi vocem Joannis, Tu ad me venis? ego a te debeo baptizari; ecce jam cognoscit Dominum, a quo vult baptizari. Baptizatus Dominus ascendit ab aqua, ape­ riuntur cœli, descendit Spiritus, modo illum cognoscit Joannes: si modo illum cognoscit, quid dixit antea, Ego a te debeo baptizari? Si autem non eum modo cognoscit, quia jam noverat eum, quid est quod dixit, Non noveram eum; sed qui me misit bapti­ zare in aqua, ille mihi dixit, Super quem videris Spiritum descendentem, et manentem super eum sicut Columbam, ipse est qui baptizat in Spiritu sancto? ### English translation (Claude) But did he know Christ or did he not? If he did not know him, why did he say when Christ came to the river, "I ought to be baptized by you," that is, "I know who you are"? If, then, he already knew him, surely he came to know him then, when he saw the dove descending? It is clear that the dove did not descend upon the Lord until after he had come up from the water of baptism. The Lord, baptized, came up from the water, the heavens were opened, and he saw the dove upon him. If, then, the dove descended after the baptism, and before the Lord was baptized John said to him, "Do you come to me? I ought to be baptized by you," he knew beforehand the one to whom he said, "Do you come to me? I ought to be baptized by you." How then did he say, "And I did not know him; but he who sent me to baptize in water said to me, He on whom you see the Spirit descending like a dove and remaining upon him, he it is who baptizes in the Holy Spirit"? It is no small question, my brothers. If you have seen the question, you have seen no small thing: it remains for the Lord to grant its solution. Still, I say this: if you have seen the question, it is no small thing. See, John is set before your eyes, John the Baptist standing at the river; see, the Lord comes, still to be baptized, not yet baptized. Hear the voice of John: "Do you come to me? I ought to be baptized by you." See, he already knows the Lord, by whom he wishes to be baptized. The Lord, baptized, comes up from the water, the heavens are opened, the Spirit descends: now John knows him. If he knows him only now, why did he say before, "I ought to be baptized by you"? But if he does not come to know him only now, because he already knew him, what is it that he said: "I did not know him; but he who sent me to baptize in water said to me, He on whom you see the Spirit descending and remaining upon him like a dove, he it is who baptizes in the Holy Spirit"? ### Scripture references - Matt 3:14: quotation, high confidence - Matt 3:16: allusion, high confidence - John 1:33: quotation, high confidence ### Translation notes - Quotations: Matt 3:14, 16; John 1:33. Stray quotation marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.15 (PL 35:1411–1413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-15). ## Tractates on the Gospel of John 4.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-16 - Source: PL 35:1413 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine leaves the question unsolved for now, asking his hearers to discuss it peaceably, and promises that its solution will silence the Donatists' arguments about baptism. ### Latin text Fratres, ista quæstio si hodie solvatur, gravat vos, non dubito, quia jam multa dicta sunt. Sciatis autem talem istam quæstionem esse, ut haec sola per­ imat partem Donati. Ad hoc dixi Charitati vestræ, ut intentos vos facerem, similiter ut soleo; simul ut ore­ tis pro nobis et vobis, ut et nobis det Dominus digna loqui, et vos digna capere mereamini. Interim hodie dignamini differre. Sed hoc breviter dico interim, do­ nec solvatur: interrogate pacifice, sine rixa, sine con­ tentione, sine altercationibus, sine inimicitiis; et vo­ biscum quærite, et alios interrogate, et dicite, Hanc quaestionem proposuit nobis hodie episcopus noster, aliquando si Dominus concesserit, soluturus eam. Sed sive solvatur sive non solvatur, putate me proposuisse quod me movet: moveor enim multum. Dicit Joannes, Ego a te debeo baptizari; tanquam Christo cognito. Si enim non noverat eum a quo volebat baptizari, temere dicebat, Ego a te debeo baptizari. Noverat ergo eum. Si noverat eum, quid est ergo quod dicit, Non noveram eum; sed qui me misit baptizare in aqua, ipse mihi dixit, Super quem videris Spiritum descendentem et manentem super eum, sicut columbam, ipse est qui baptizat in Spiritu sancto? Quid dicturi sumus? Quia non scimus quando venerit columba? Ne forte ibi la­ teant, legantur alii evangelistæ, qui planius illud dixerunt: et invenimus apertissime tunc descendisse columbam, cum Dominus ab aqua ascendit. Super baptizatum enim aperti sunt cæli, et vidit Spiritum descendentem. Si jam baptizatum cognovit, venienti ad baptisma quomodo dicit, Ego a te debeo baptizari? Hanc vobiscum interim ruminate, hanc vobiscum conferte, hanc vobiscum tractate. Præstet Dominus Deus noster ut antequam me audiatis, alicui vestrum priori eam revelet. Tamen, fratres, hoc sciatis, quia per istius quæstionis solutionem, vocem pars Donati de Baptismi gratia, ubi nebulas obtendunt imperitis, et retia tendunt avibus volantibus, si frontem ha­ beant, omnino non habebant: omnino eorum ora claudentur. ### English translation (Claude) Brothers, if this question were solved today, it would burden you, I do not doubt, since much has already been said. But know that this question is such that it alone destroys the party of Donatus. I have said this to your Charity to make you attentive, as I usually do, and at the same time so that you may pray for us and for yourselves, that the Lord may grant us to speak worthily and you may deserve to grasp worthily. Meanwhile, be good enough to postpone it today. But this I say briefly in the meantime, until it is solved: inquire peaceably, without quarreling, without contention, without disputes, without enmity; both seek among yourselves and ask others, and say, "Our bishop put this question to us today, and some time, if the Lord grants it, he will solve it." But whether it is solved or not, consider that I have put forward what moves me; for I am much moved. John says, "I ought to be baptized by you," as if Christ were known. For if he did not know the one by whom he wished to be baptized, it was rash of him to say, "I ought to be baptized by you." So he knew him. If he knew him, what is it, then, that he says: "I did not know him; but he who sent me to baptize in water said to me, He on whom you see the Spirit descending and remaining upon him like a dove, he it is who baptizes in the Holy Spirit"? What shall we say? That we do not know when the dove came? Lest perhaps they take refuge there, let the other evangelists be read, who said it more plainly; and we find most clearly that the dove descended at the moment when the Lord came up from the water. For the heavens were opened over him after he was baptized, and he saw the Spirit descending. If he came to know him only after he was baptized, how does he say to him as he comes to baptism, "I ought to be baptized by you"? Meanwhile, chew this over among yourselves, confer about it among yourselves, discuss it among yourselves. May the Lord our God grant that before you hear me, he may reveal it first to one of you. Yet, brothers, know this: that through the solution of this question, the party of Donatus, which spreads mists before the unlearned concerning the grace of baptism and stretches nets for birds in flight, will, if they have any shame, have no voice left at all: their mouths will be utterly shut. ### Scripture references - Matt 3:14: quotation, high confidence - John 1:33: quotation, high confidence - Matt 3:16: allusion, high confidence ### Translation notes - Quotations: Matt 3:14; John 1:33; allusion to Matt 3:16. The 'party of Donatus' is the Donatist church; Augustine's polemic is translated as written. The last sentence of the digital text is ungrammatical ('vocem ... non habebant') and is translated by sense. A stray asterisk after 'lateant' is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 4.16 (PL 35:1413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/3-21/#p-4-16). ## Tractates on the Gospel of John 5.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-1 - Source: PL 35:1413–1415 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Returning to the promised question, Augustine argues that John, being truthful, was sent by the Truth, Christ, together with the Father, so he must in some sense have known the one who sent him. ### Latin text Sicut Dominus voluit, ad diem promissionis nostrae pervenimus: praestabit etiam hoc, ut ad ipsius promis­ sionis redditionem pervenire possimus. Tunc enim ea quae dicimus, et nobis et vobis si utilia sunt, ab ipso sunt: quae autem ab homine sunt, mendacia sunt; sicut ipse dixit Dominus noster Jesus Christus, Qui loquitur mendacium, de suo loquitur. Nemo ha­ bet de suo, nisi mendacium et peccatum. Si quid au­ tem homo habet veritatis atque justitiae, ab illo fonte est, quem debemus sitire in hac eremo, ut ex eo quasi guttis quibusdam irrorati, et in hac peregrinatione interim consolati, ne deficiamus in via, venire ad ejus requiem satietatemque possimus. Si ergo qui loquitur mendacium, de suo loquitur; qui loquitur veritatem, de Deo loquitur. Verax Joannes, veritas Christus; verax Joannes, sed omnis verax a veritate verax est: si ergo verax est Joannes, et verax esse homo non potest, nisi a veritate; a quo erat verax, nisi ab eo qui dixit, Ego sum veritas? Non ergo posset dicere, aut veritas contra veracem, aut verax contra veritatem. Veracem veritas misit; et ideo verax erat, quo­ niam a veritate missus erat. Si veritas Joannem miserat, Christus eum miserat. Sed quod Christus cum Patre facit, Pater facit: et quod Pater cum Christo facit, Christus facit. Nec seorsum Pater aliquid facit sine Filio; nec seorsum aliquid Filius sine Patre: inseparabilis charitas, inseparabilis unitas, inseparabi­ lis majestas, inseparabilis potestas, secundum hæc verba quæ ipse posuit, Ego et Pater unum sumus. Quis ergo misit Joannem? Si dicamus, Pater, verum dicimus; si dicamus, Filius, verum dicimus: manifestius autem ut dicamus, Pater et Filius. Quem misit autem Pater et Filius, unus Deus misit; quia Filius dixit, Ego et Pater unum sumus. Quomodo ergo nesciebat eum a quo missus est? Dixit enim, Ego nesciebam eum; sed qui me misit baptizare in aqua, ipse mihi dixit. Interrogo Joannem, Qui te misit baptizare in aqua, quid tibi dixit? Super quem videris Spiritum descendentem, sicut columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto. Hoc tibi, o Joan­ nes, dixit qui te misit? Manifestum quia hoc. Quis ergo te misit? Forte Pater. Verus Deus Pater, et veri­ tas Deus Filius: si Pater sine Filio te misit, Deus sine veritate te misit: si ideo autem verax es, quia verita­ tem loqueris, et ex veritate loqueris; non te misit Pater sine Filio, sed simul te misit Pater et Filius: si ergo et Filius te misit cum Patre, quomodo nescie­ bas eum a quo missus es? Quem videras in veritate, ipse te misit ut agnosceretur in carne, et dixit, Super quem videris Spiritum descendentem sicut columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto. ### English translation (Claude) As the Lord willed, we have reached the day of our promise; he will grant this too, that we may reach the fulfilment of that promise. For then the things we say, if they are useful to us and to you, are from him; but what comes from man is falsehood, as our Lord Jesus Christ himself said: "He who speaks a lie speaks from his own." No one has anything of his own except falsehood and sin. But if a man has anything of truth and righteousness, it is from that fountain for which we ought to thirst in this desert, so that, sprinkled from it as with certain drops and comforted for the time being in this pilgrimage, we may not faint on the way but may be able to come to its rest and fullness. If, then, he who speaks a lie speaks from his own, he who speaks the truth speaks from God. John is truthful, Christ is the truth; John is truthful, but everyone truthful is truthful from the truth. If, then, John is truthful, and a man cannot be truthful except from the truth, from whom was he truthful, if not from him who said, "I am the truth"? So it could not be that either the truth spoke against the truthful man or the truthful man against the truth. The truth sent the truthful man; and he was truthful precisely because he was sent by the truth. If the truth had sent John, Christ had sent him. But what Christ does with the Father, the Father does; and what the Father does with Christ, Christ does. Neither does the Father do anything separately without the Son, nor the Son anything separately without the Father: inseparable love, inseparable unity, inseparable majesty, inseparable power, according to these words that he himself spoke: "I and the Father are one." Who, then, sent John? If we say the Father, we speak truly; if we say the Son, we speak truly; but it is clearer for us to say, the Father and the Son. And he whom the Father and the Son sent, the one God sent, because the Son said, "I and the Father are one." How then did he not know him by whom he was sent? For he said, "I did not know him; but he who sent me to baptize in water, he said to me." I ask John: "He who sent you to baptize in water, what did he say to you?" "He on whom you see the Spirit descending like a dove and remaining upon him, he it is who baptizes in the Holy Spirit." Is this what he who sent you said to you, O John? Clearly it is. Who, then, sent you? Perhaps the Father. God the Father is true, and God the Son is the truth: if the Father sent you without the Son, God sent you without the truth. But if you are truthful because you speak the truth and speak from the truth, the Father did not send you without the Son, but the Father and the Son sent you together. If, then, the Son also sent you with the Father, how did you not know him by whom you were sent? He whom you had seen in the truth, he himself sent you so that he might be recognized in the flesh, and said, "He on whom you see the Spirit descending like a dove and remaining upon him, he it is who baptizes in the Holy Spirit." ### Scripture references - John 8:44: quotation, high confidence - John 14:6: quotation, high confidence - John 10:30: quotation, high confidence - John 1:33: quotation, high confidence ### Translation notes - Quotations: John 8:44; John 14:6; John 10:30 (twice); John 1:33. The Father and Son acting inseparably is Augustine's Trinitarian teaching; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.1 (PL 35:1413–1415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-1). ## Tractates on the Gospel of John 5.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-2 - Source: PL 35:1415 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John must have known Christ in one respect and not in another; the task is to find what he learned about Christ through the dove. ### Latin text Hoc audivit Joannes, ut nosset eum quem non noverat, an ut plenius nosset quem jam noverat? Si enim omni ex parte non nosset, non venienti ad fluvium ut baptizaretur diceret, Ego a te debeo baptizari, et tu venis ad me? noverat ergo. Quando autem columba descendit? Jam baptizato Domino, et ab aqua ascendente. At si ille qui eum misit, dixit, Super quem videris Spiritum descendentem sicut colum­ bam, et manentem super eum, ipse est qui baptizat in Spiritu sancto; et non noverat eum, sed columba descendente cognovit eum; columba vero tunc descen­ dit, quando Dominus ab aqua ascendit; tunc autem cognoverat Joannes Dominum, quando ad eum Do­ minus ad aquam veniebat: manifestatur nobis quia Joannes secundum aliquid noverat, secundum aliquid nondum noverat Dominum. Nisi autem hoc intellexe­ rimus, mendax erat. Quomodo erat verax agnoscens, qui dicit, Tu ad me venis baptizari, et ego a te debeo baptizari? Verax est cum hoc dicit? Et quomodo rur­ sus verax est cum dicit, Ego non noveram eum; sed qui misit me baptizare in aqua, ipse mihi dixit, Super quem videris Spiritum descendentem sicut columbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto? Innotuit per columbam Dominus, non ei qui se non noverat, sed ei qui in eo aliquid noverat, aliquid non noverat. Nostrum est ergo quærere quid in eo Joannes nondum noverat, et per columbam didicit. ### English translation (Claude) Did John hear this in order to know one whom he had not known, or in order to know more fully one whom he already knew? For if he had not known him in every respect, he would not have said to him as he came to the river to be baptized, "I ought to be baptized by you, and do you come to me?" So he knew him. But when did the dove descend? When the Lord had already been baptized and was coming up from the water. Yet if he who sent him said, "He on whom you see the Spirit descending like a dove and remaining upon him, he it is who baptizes in the Holy Spirit," and John did not know him, but came to know him when the dove descended; and the dove descended when the Lord came up from the water; while John had recognized the Lord when the Lord was coming to him at the water: it is made clear to us that John in one respect knew the Lord, and in another respect did not yet know him. Unless we understand this, he was a liar. How was he truthful in recognizing him, saying, "Do you come to me to be baptized, and I ought to be baptized by you?" Is he truthful when he says this? And how again is he truthful when he says, "I did not know him; but he who sent me to baptize in water said to me, He on whom you see the Spirit descending like a dove and remaining upon him, he it is who baptizes in the Holy Spirit"? The Lord was made known through the dove, not to one who did not know him, but to one who knew something in him and did not know something. It is for us, then, to seek what in him John did not yet know and learned through the dove. ### Scripture references - Matt 3:14: quotation, high confidence - John 1:33: quotation, high confidence ### Translation notes - Quotations: Matt 3:14; John 1:33. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.2 (PL 35:1415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-2). ## Tractates on the Gospel of John 5.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-3 - Source: PL 35:1415 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's baptism was not necessary for salvation; Christ received it to complete his humility and so to commend his own baptism to his servants. ### Latin text Quare missus est Joannes baptizans? Jam me­ mini me quantum potui dixisse Charitati vestræ. Si enim baptismus Joannis necessarius erat saluti nostrae; et modo debuit exerceri. Non enim modo non salvantur homines, aut non modo plures salvantur, aut alia tunc salus erat, et alia modo. Si mutatus est Christus, mutata esset salus: si salus in Christo est, et idem ipse Christus est, eadem nobis salus est. Sed quare missus est Joannes baptizans? Quia oportebat baptizari Christum. Quare oportebat baptizari Chri­ stum? Quare oportuit nasci Christum? quare oportuit crucifigi Christum? Si enim viam humilitatis de­ monstraturus advenerat, et seipsum facturus ipsam humilitatis viam; in omnibus ab eo implenda erat hu­ militas. Auctoritatem dare baptismo suo hinc dignatus est, ut cognoscerent servi quanta alacritate deberent currere ad baptismum Domini, quando ipse non de­ dignatus est suscipere baptismum servi. Donatum enim erat hoc Joanni, ut ipsius baptismus diceretur. ### English translation (Claude) Why was John sent baptizing? I remember that I have already told your Charity as best I could. For if the baptism of John was necessary for our salvation, it ought to be practiced now as well. For it is not that men are not saved now, or that more are not saved now, or that there was one salvation then and another now. If Christ had changed, salvation would have changed; if salvation is in Christ, and Christ is the same, the same salvation is ours. But why was John sent baptizing? Because it was fitting that Christ be baptized. Why was it fitting that Christ be baptized? Why was it fitting that Christ be born? Why was it fitting that Christ be crucified? For if he had come to show the way of humility and to make himself that very way of humility, humility had to be fulfilled by him in all things. He deigned by this to give authority to his own baptism, so that servants might know with what eagerness they ought to run to the baptism of the Lord, when he himself did not disdain to receive the baptism of a servant. For this was granted to John: that the baptism should be called his. ### Scripture references - Heb 13:8: allusion, low confidence - Matt 3:15: allusion, medium confidence ### Translation notes - Allusion: Heb 13:8 (Christ the same); Matt 3:15. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.3 (PL 35:1415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-3). ## Tractates on the Gospel of John 5.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-4 - Source: PL 35:1415 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John alone received a baptism called his own, given him by Christ, who was then baptized by him, just as Christ created Mary and was born of her. ### Latin text Hoc attendat, et distinguat, et noverit Charitas vestra. Baptismus quem accepit Joannes, baptismus Joannis dictus est: solus tale donum accepit nullus ante illum justorum, nullus post illum, ut acciperet baptismum, qui baptismus illius diceretur. Accepit quidem; non enim a se posset aliquid: si enim a se quis loquitur, mendacium de suo loquitur. Et unde ac­ cepit, nisi a Domino Jesu Christo? Ab illo ut bapti­ zare posset accepit, quem postea baptizavit. Nolite mirari: sic enim hoc fecit Christus in Joanne, quomodo quiddam fecit in matre. De Christo enim dictum est, Omnia per ipsum facta sunt: si omnia per ipsum, et Maria per ipsum facta est, de qua postea natus est Christus. Intendat Charitas vestra, Quomodo creavit Mariam, et creatus est per Mariam; sic dedit baptismum Joanni, et baptizatus est a Joanne. ### English translation (Claude) Let your Charity attend to this, distinguish it, and know it. The baptism that John received was called the baptism of John: he alone received such a gift; none of the righteous before him, none after him, received a baptism that was called his own baptism. He received it, indeed; for he could not have anything from himself: for if anyone speaks from himself, he speaks a lie from his own. And from whom did he receive it, if not from the Lord Jesus Christ? He received the power to baptize from him whom he afterwards baptized. Do not be surprised: for Christ did this in John just as he did something in his mother. For it was said of Christ, "All things were made through him": if all things were made through him, Mary too was made through him, of whom Christ was afterwards born. Let your Charity attend: just as he created Mary and was created through Mary, so he gave baptism to John and was baptized by John. ### Scripture references - John 1:3: quotation, high confidence - John 8:44: allusion, high confidence ### Translation notes - Quotations: John 1:3; allusion to John 8:44. A stray asterisk in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.4 (PL 35:1415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-4). ## Tractates on the Gospel of John 5.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-5 - Source: PL 35:1415–1417 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ received John's baptism as an example of humility, and others received it too lest it seem greater than Christ's; but those baptized by John still needed Christ's baptism. ### Latin text Ad hoc ergo accepit baptismum a Joanne, ut acci­ piens quod inferius erat ab inferiore, ad id quod su­ perius erat hortaretur inferiores. Sed quare non solus ipse baptizatus est a Joanne, si ad hoc missus erat Joannes, per quem baptizaretur Christus, ut pararet viam Domino, id est ipsi Christo? Et hoc jam dixi­ mus; sed commemoramus, quia necessarium est pre­ senti quaestioni. Si solus Dominus noster Jesus Chri­ stus baptizatus esset baptismate Joannis: tenete quod dicimus; non tantum valeat saeculum, ut deleat e cor­ dibus vestris quod ibi scripsit Spiritus Dei; non tan­ tum valeant spinae curarum, ut suffocent semen quod seminatur in vobis: quare enim cogimur eadem re­ petere, nisi quia de memoria cordis vestri securi non sumus? si ergo solus Dominus baptizatus esset bapti­ smo Joannis, non deessent qui sic eum haberent, ut putarent baptismum Joannis majorem esse, quam est baptismus Christi. Dicerent enim: Usque adeo illud baptisma majus est, ut solus Christus eo baptizari meruisset. Ergo ut daretur nobis a Domino exemplum humilitatis, ad percipiendam salutem baptismatis, Christus suscepit quod ei opus non erat, sed propter nos opus erat. Et rursus, ne hoc ipsum quod accepit a Joanne Christus, praeponeretur baptismati Christi, permissi sunt et alii baptizari a Joanne. Sed qui bapti­ zati sunt a Joanne, non eis suffecit: baptizati sunt enim baptismo Christi; quia non baptismus Christi erat baptismus Joannis. Qui accipiunt baptismum Christi, baptismum Joannis non quaerunt: qui acceperunt ba­ ptismum Joannis, baptismum Christi quæsierunt. Ergo Christo suffecit baptismus Joannis. Quomodo non suf­ ficeret, quando nec ipse erat necessarius? Illi enim nullus baptismus erat necessarius; sed ad hortandos nos ad baptismum suum, suscepit baptismum servi. Et ne praeponeretur baptismus servi baptismo Domi­ ni, baptizati sunt alii baptismate conservi. Sed qui baptizati sunt baptismate conservi, oportebat ut ba­ ptizarentur baptismate Domini: qui autem baptizantur baptismate Domini, non opus habent baptismate conservi. ### English translation (Claude) So he received baptism from John for this purpose: that by receiving what was inferior from an inferior, he might exhort inferiors to what was superior. But why was he not the only one baptized by John, if John, by whom Christ was to be baptized, was sent for this, to prepare the way for the Lord, that is, for Christ himself? We have already said this too, but we recall it, because it is necessary for the present question. If our Lord Jesus Christ alone had been baptized with the baptism of John (hold on to what we say; let the world not have such power as to blot out of your hearts what the Spirit of God has written there; let the thorns of cares not have such power as to choke the seed that is sown in you: for why are we forced to repeat the same things, unless because we are not confident of the memory of your heart?), if, then, the Lord alone had been baptized with the baptism of John, there would not have been lacking those who so regarded it as to think the baptism of John greater than the baptism of Christ. For they would say, "That baptism is so much greater that Christ alone deserved to be baptized with it." So, in order that an example of humility might be given us by the Lord for receiving the salvation of baptism, Christ received what he had no need of, but which there was need of for our sake. And again, lest that very thing which Christ received from John should be put above the baptism of Christ, others too were allowed to be baptized by John. But for those who were baptized by John it was not enough: they were baptized with the baptism of Christ, because the baptism of John was not the baptism of Christ. Those who receive the baptism of Christ do not seek the baptism of John; those who received the baptism of John sought the baptism of Christ. So for Christ the baptism of John was enough. How would it not be enough, when not even it was necessary? For to him no baptism was necessary; but to exhort us to his baptism, he received the baptism of a servant. And lest the baptism of the servant be put above the baptism of the Lord, others were baptized with the baptism of a fellow servant. But those who were baptized with the baptism of a fellow servant had to be baptized with the baptism of the Lord; while those who are baptized with the baptism of the Lord have no need of the baptism of a fellow servant. ### Scripture references - Matt 13:22: allusion, medium confidence - Acts 19:5: allusion, medium confidence ### Translation notes - Allusions: the parable of the sower (Matt 13:7, 22); Acts 19:3-5 (disciples of John baptized in the name of Jesus). ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.5 (PL 35:1415–1417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-5). ## Tractates on the Gospel of John 5.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-6 - Source: PL 35:1417 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ keeps the power of baptism to himself and baptizes through ministers; baptism is as holy as the one in whose power it is given, not as the minister who gives it. ### Latin text Quoniam ergo acceperat Joannes baptismum, qui proprie Joannis diceretur; Dominus autem Jesus Christus noluit baptismum suum alicui dare, non ut nemo baptizaretur baptismo Domini, sed ut semper ipse Dominus baptizaret: id actum est, ut et per mi­ nistros Dominus baptizaret, id est ut quos ministri Domini baptizaturi erant, Dominus baptizaret, non illi. Aliud est enim baptizare per ministerium, aliud baptizare per potestatem. Baptisma enim talis est, qualis est ille in cujus potestate datur; non qualis est ille per cujus ministerium datur. Talis erat baptismus Joannis, qualis Joannes: baptismus justus tanquam justi, tamen hominis; sed qui acceperat a Domino istam gratiam, et tantam gratiam, ut dignus esset praeire judicem, et eum digito ostendere, et implere vocem prophetiæ illius, Vox clamantis in deserto, pa­ rate viam Domino. Tale autem baptisma Domini, qualis Dominus: ergo baptisma Domini divi­ num, quia Dominus Deus. ### English translation (Claude) Since, then, John had received a baptism that was properly called John's, while the Lord Jesus Christ did not wish to give his baptism to anyone (not so that no one should be baptized with the Lord's baptism, but so that the Lord himself should always baptize), it was arranged that the Lord should baptize even through ministers, that is, that those whom the Lord's ministers were to baptize, the Lord should baptize, not they. For it is one thing to baptize by ministry, another to baptize by power. For baptism is such as he is in whose power it is given, not such as he is by whose ministry it is given. The baptism of John was such as John was: a righteous baptism, as of a righteous man, yet of a man; but of one who had received from the Lord this grace, and so great a grace, that he was worthy to go before the judge and point him out with his finger and fulfill the voice of that prophecy: "The voice of one crying in the wilderness, Prepare the way of the Lord." But the baptism of the Lord is such as the Lord is: therefore the baptism of the Lord is divine, because the Lord is God. ### Scripture references - Isa 40:3: quotation, high confidence - John 1:23: quotation, medium confidence ### Translation notes - Quotation: Isa 40:3 (cf. John 1:23). This distinction between ministry and power is the basis of Augustine's case against the Donatists; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.6 (PL 35:1417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-6). ## Tractates on the Gospel of John 5.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-7 - Source: PL 35:1417 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ chose not to transfer his power of baptizing to any servant, lest hope be placed in men and there be as many baptisms as ministers; so even an evil minister's baptism is Christ's. ### Latin text Potuit autem Dominus Jesus Christus, si vellet, dare potestatem alicui servo suo, ut daret baptismum suum tanquam vice sua, et transferre a se baptizandi potestatem, et constituere in aliquo servo suo, et tan­ tam vim dare baptismo translato in servum, quantam vim haberet baptismus datus a Domino. Hoc noluit ideo, ut in illo spes esset baptizatorum, a quo se baptizatos agnoscerent. Noluit ergo servum ponere spem in servo. Ideoque clamabat Apostolus, cum videret homines volentes ponere spem in seipso: Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis? Baptizavit ergo Paulus tanquam minister, non tanquam ipsa potestas: bapti­ zavit autem Dominus tanquam potestas. Intendite. Et potuit hanc potestatem servis dare, et noluit. Si enim daret hanc potestatem servis, id est, ut ipsorum esset quod Domini erat, tot essent baptismi quot es­ sent servi; ut quomodo dictum est baptisma Joannis, sic diceretur baptisma Petri, sic baptisma Pauli, sic baptisma Jacobi, baptisma Thomae, Matthaei, Bartho­ lomæi: illud enim baptisma Joannis dictum est. Sed forte aliquis resistit, et dicit: Proba nobis quia illud baptisma Joannis dictum est. Probabo, ipsa Veritate dicente, quando interrogavit Judaeos, Baptisma Joan­ nis unde erat? de coelo, an ex hominibus? Ergo ne tot baptismata dicerentur, quot essent servi qui baptizarent accepta potestate a Domino; sibi tenuit Dominus baptizandi potestatem, servis ministe­ rium dedit. Dicit se servus baptizare; recte dicit, sicut Apostolus dicit, Baptizavi autem et Stephanæ domum: sed tanquam minister. Ideo si sit et ma­ lus, et contingat illi habere ministerium, et si eum homines non norunt, et Deus eum novit: permittit Deus baptizari per eum, qui sibi tenuit potestatem. ### English translation (Claude) Now the Lord Jesus Christ could, if he wished, have given power to one of his servants to give his baptism as in his place, and have transferred the power of baptizing from himself and established it in some servant of his, and given to the baptism transferred to the servant as much force as the baptism given by the Lord would have. This he did not wish, so that the hope of the baptized might be in him by whom they acknowledged that they had been baptized. So he did not wish the servant to place his hope in a servant. And that is why the apostle cried out, when he saw men wishing to place their hope in him: "Was Paul crucified for you? Or were you baptized in the name of Paul?" So Paul baptized as a minister, not as the power itself; but the Lord baptized as the power. Attend. He could have given this power to servants, and he did not wish to. For if he had given this power to servants, that is, so that what was the Lord's should be theirs, there would be as many baptisms as there were servants; so that just as the baptism of John was spoken of, so the baptism of Peter would be spoken of, the baptism of Paul, the baptism of James, the baptism of Thomas, of Matthew, of Bartholomew: for that baptism was called John's. But perhaps someone objects and says, "Prove to us that that baptism was called John's." I will prove it, from the Truth himself, when he asked the Jews, "The baptism of John, where was it from? From heaven or from men?" So, lest as many baptisms be spoken of as there were servants who baptized with power received from the Lord, the Lord kept to himself the power of baptizing and gave the ministry to his servants. The servant says that he baptizes; he says it rightly, as the apostle says, "I also baptized the household of Stephanas"; but as a minister. And so, even if he is evil, and it happens that he holds the ministry, even if men do not know him but God knows him, God permits baptism to be given through him, God who kept the power for himself. ### Scripture references - 1 Cor 1:13: quotation, high confidence - Matt 21:25: quotation, high confidence - 1 Cor 1:16: quotation, high confidence ### Translation notes - Quotations: 1 Cor 1:13; Matt 21:25; 1 Cor 1:16. Augustine's argument is directed against the Donatist view that an unworthy minister's baptism is invalid; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.7 (PL 35:1417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-7). ## Tractates on the Gospel of John 5.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-8 - Source: PL 35:1417 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: What John learned through the dove was that Christ would keep the power of baptizing for himself, so that whoever ministers, good or bad, it is Christ who baptizes. ### Latin text Hoc autem Joannes non noverat in Domino. Quia Dominus erat, noverat; quia ab ipso debebat baptizari, noverat: et confessus est quia veritas erat ille, et ille verax missus a veritate; hoc noverat. Sed quid in eo non noverat? Quia sibi retenturus erat ba­ ptismatis sui potestatem, et non eam transmissurus et translaturus in aliquem servum: sed sive baptiza­ ret in ministerio servus bonus, sive baptizaret in mi­ nisterio servus malus, non sciret se ille qui baptiza­ retur baptizari, nisi ab illo qui sibi tenuit baptizandi potestatem. Et ut noveritis, fratres, quia hoc in illo non noverat Joannes, et hoc didicit per columbam: Dominum enim noverat, sed eum baptizandi sibi po­ testatem retenturum, et nulli servo eam daturum, nondum noverat; secundum hoc dixit, Et ego nescie­ bam eum. Et ut noveritis quia ibi hoc didicit, atten­ dite sequentia: Sed qui misit me baptizare in aqua, ipse mihi dixit, Super quem videris Spiritum descen­ dentem, quasi columbam, et manentem super eum, ipse est. Quid ipse est? Dominus. Sed jam noverat Domi­ num. Ergo putate huc usque dixisse Joannem, Ego non noveram eum; sed qui me misit baptizare in aqua, ipse mihi dixit. Quærimus quid dixerit? Sequitur, Super quem videris Spiritum descendentem, quasi columbam, et manentem super eum. Non dico sequentia; interim attendite: Super quem videris Spi­ ritum descendentem, tanquam columbam, et manentem super eum, ipse est. Sed quid ipse est? quid me voluit per columbam docere qui me misit? Quia ipse erat Dominus? Jam noveram a quo missus eram: jam noveram eum cui dixi: Tu ad me venis baptizari? ego a te debeo baptizari: usque adeo ergo noveram Dominum, ut ego ab eo vellem baptizari, non ut a me ipse baptizaretur: et tunc mihi dixit, Sine modo; impleatur omnis justitia; pati veni, baptizari non venio? impleatur omnis justitia, ait mihi Deus meus; impleatur omnis justitia, doceam plenam humilitatem: novi super­ bientes in futuro populo meo, novi aliquos in aliqua excellentiori gratia futuros homines, ut cum viderint idiotas aliquos baptizari, illi quia meliores sibi videntur, sive continentia, sive eleemosynis, sive doctrina, de­ dignentur isti fortasse accipere quod illi inferiores ac­ ceperunt; oportet ut sanem eos, ut non dedignentur venire ad baptisma Domini, quia ego veni ad bapti­ sma servi. ### English translation (Claude) This, however, John did not know in the Lord. That he was the Lord, he knew; that he ought to be baptized by him, he knew; and he confessed that he was the truth and that he himself was a truthful man sent by the truth: this he knew. But what did he not know in him? That he was going to keep to himself the power of his baptism and not hand it on and transfer it to any servant; but that, whether a good servant baptized in ministry or a bad servant baptized in ministry, the one being baptized should know that he was baptized only by him who kept to himself the power of baptizing. And so that you may know, brothers, that John did not know this in him, and learned it through the dove: the Lord he knew, but that he would keep to himself the power of baptizing and give it to no servant, he did not yet know; in this respect he said, "And I did not know him." And so that you may know that he learned this there, attend to what follows: "But he who sent me to baptize in water said to me, He on whom you see the Spirit descending like a dove and remaining upon him, he it is." He is what? The Lord. But he already knew the Lord. So suppose John to have said up to this point, "I did not know him; but he who sent me to baptize in water said to me." We ask what he said? It follows: "He on whom you see the Spirit descending like a dove and remaining upon him." I am not yet giving what follows; meanwhile attend: "He on whom you see the Spirit descending like a dove and remaining upon him, he it is." But he is what? What did he who sent me want to teach me through the dove? That he was the Lord? "I already knew by whom I had been sent; I already knew him to whom I said, 'Do you come to me to be baptized? I ought to be baptized by you.' I knew the Lord so well that I wished to be baptized by him, not that he should be baptized by me. And then he said to me, 'Let it be so now; let all righteousness be fulfilled.' I have come to suffer; have I not come to be baptized? Let all righteousness be fulfilled, my God says to me; let all righteousness be fulfilled; let me teach full humility. I know the proud who will be in my future people; I know that some men will be of some more excellent grace, so that when they see certain uneducated people baptized, they, because they seem better to themselves, whether in self-restraint, or almsgiving, or learning, may perhaps disdain to receive what those inferiors have received; I must heal them, so that they do not disdain to come to the baptism of the Lord, because I came to the baptism of a servant." ### Scripture references - John 1:33: quotation, high confidence - Matt 3:14: quotation, high confidence - Matt 3:15: quotation, high confidence ### Translation notes - Quotations: John 1:33; Matt 3:14-15. In the last part Augustine speaks in the person of John and then of Christ; the direct speech is marked accordingly. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.8 (PL 35:1417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-8). ## Tractates on the Gospel of John 5.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-9 - Source: PL 35:1417–1419 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: What the dove taught John was not who Jesus was, which he knew, but that Christ would keep for himself the power of baptism, so that no apostle ever speaks of 'my baptism'. ### Latin text Jam ergo hoc noverat Joannes, et noverat Do­ minum. Quid ergo docuit columba? quid voluit per columbam, id est, per Spiritum sanctum sic venien­ tem docere, qui miserat eum, cui ait, Super quem videris Spiritum descendentem, tanquam columbam, et manentem super eum, ipse est? Quis ipse est? Domi­ nus. Novi. Sed numquid hoc jam noveras, quia Domi­ nus iste baptizandi habens potestatem, eam potestatem nulli servo daturus est, sed sibi eam retenturus est, ut omnis qui baptizatur per servi ministerium, non imputet servo, sed Domino? numquid hoc jam noveras? Non hoc noveram: adeo quid mihi dixit: Super quem videris Spiritum descendentem tanquam co­ lumbam, et manentem super eum, ipse est qui baptizat in Spiritu sancto. Non ait, Ipse est Dominus; non ait, ipse est Christus; non ait, ipse est Deus; non ait, ipse est Jesus; non ait, ipse est qui natus est de virgine Maria, posterior te, prior te: non ait hoc; jam enim hoc noverat Joannes. Sed quid non noverat? Tantam potestatem Baptismi ipsum Dominum habitu­ rum et sibi retenturum, sive præsentem in terra, sive absentem corpore in coelo et præsentem majestate, sibi retenturum Baptismi potestatem: ne Paulus di­ ceret, Baptismus meus; ne Petrus diceret, Baptismus meus. Ideo videte, intendite voces Apostolorum. Nemo Apostolorum dixit, Baptismus meus. Quamvis unum omnium esset Evangelium, tamen invenis dixisse, Evangelium meum: non invenis dixisse, Baptisma meum. ### English translation (Claude) So John already knew this, and he knew the Lord. What, then, did the dove teach? What did he who had sent him wish to teach through the dove, that is, through the Holy Spirit coming in this way, he to whom he said, "He on whom you see the Spirit descending like a dove and remaining upon him, he it is"? Who is he? "The Lord. I know." But did you already know this, that this Lord, having the power of baptizing, would give that power to no servant but keep it for himself, so that everyone who is baptized through the ministry of a servant should attribute it not to the servant but to the Lord? Did you already know this? "I did not know this; that is why he said to me, '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 does not say, "He is the Lord"; he does not say, "He is the Christ"; he does not say, "He is God"; he does not say, "He is Jesus"; he does not say, "He is the one who was born of the Virgin Mary, after you, before you": he does not say this, for John already knew this. But what did he not know? That the Lord himself would have such great power of baptism and keep it for himself, whether present on earth or absent in body in heaven and present in majesty; that he would keep the power of baptism for himself, so that Paul should not say, "My baptism," nor Peter say, "My baptism." So see, attend to the words of the apostles. None of the apostles said, "My baptism." Although the Gospel of all of them was one, yet you find that they said, "My gospel"; you do not find that they said, "My baptism." ### Scripture references - John 1:33: quotation, high confidence - Rom 2:16: allusion, medium confidence - Rom 16:25: allusion, medium confidence ### Translation notes - Quotation: John 1:33; allusion to Rom 2:16 and 16:25 ('my gospel'). ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.9 (PL 35:1417–1419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-9). ## Tractates on the Gospel of John 5.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-10 - Source: PL 35:1419 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: What John learned through the dove the Church, Christ's one dove, must also learn; Augustine confesses his inadequacy to explain why it was taught through a dove. ### Latin text Hoc ergo didicit Joannes, fratres mei. Quod di­ dicit Joannes per columbam, discamus et nos. Non enim columba Joannem docuit, et Ecclesiam non do­ cuit, cui Ecclesiæ dictum est, Una est columba mea. Columba doceat columbam; noverit colum­ ba quod Joannes didicit per columbam. Spiritus sanctus in specie columbae descendit. Hoc autem quod di­ scebat Joannes in columba, quare in columba didicit? Oportebat enim ut disceret: nec hoc forte oportebat, nisi ut per columbam disceret. Quid dicam de colum­ ba, fratres mei! aut quando mihi sufficit facultas vel cordis vel linguae, dicere quomodo volo? Et forte non digne volo quomodo dicendum est; nec si tamen pos­ sum dicere quomodo volo: quanto minus quomodo dicendum est? Ego a meliore hoc audire vellem, non vobis dicere. ### English translation (Claude) This, then, is what John learned, my brothers. What John learned through the dove, let us too learn. For the dove did not teach John and fail to teach the Church, the Church to which it was said, "My dove is one." Let the dove teach the dove; let the dove know what John learned through the dove. The Holy Spirit descended in the form of a dove. But this that John was learning in the dove, why did he learn it in the dove? For it was necessary that he learn it; and perhaps it was necessary only that he should learn it through the dove. What shall I say about the dove, my brothers? Or when will the capacity of heart or tongue be enough for me to say it as I wish? And perhaps I do not even wish worthily as it ought to be said; and even if I could say it as I wish, how much less as it ought to be said! I would rather hear this from someone better than speak it to you. ### Scripture references - Song 6:9 (6:8 LXX): quotation, high confidence - Matt 3:16: allusion, medium confidence ### Translation notes - Quotation: Song 6:9 (6:8 LXX/Vulg.); allusion to Matt 3:16. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.10 (PL 35:1419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-10). ## Tractates on the Gospel of John 5.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-11 - Source: PL 35:1419 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Through the dove John learned that the ministry of baptism passes to good and bad ministers alike, but its power remains with Christ; those who say 'We baptize' lack the dove's simplicity. ### Latin text Discit Joannes eum quem noverat: sed in eo discit in quo eum non noverat; in quo noverat non discit. Et quid noverat? Dominum. Quid non noverat? Potestatem dominici baptismi in nullum hominem a Domino transituram, sed ministerium plane transitu­ rum: potestatem a Domino in neminem, ministerium et in bonos et in malos. Non exhorreat columba mi­ nisterium malorum, respiciat Domini potestatem. Quid tibi facit malus minister, ubi bonus est Dominus? Quid te impedit malitiosus praeco, si est benevolus judex? Joannes didicit per columbam hoc. Quid est quod didicit? Ipse repetat: Ipse mihi dixit, inquit, Super quem videris Spiritum descendentem, tanquam columbam, et manentem super eum, hic est qui baptizat in Spiritu sancto. Non ergo te decipiant, o columba, seductores, qui dicunt, Nos baptizamus. Columba, agnosce quid docuit columba. Hic est qui baptizat in Spiritu sancto. Per columbam discitur quia hic est; et tu ejus potestate putas te baptizari, cujus ministerio baptizaris? Si hoc putas, nondum es in corpore co­ lumbæ; et si non es in corpore columbae, non miran­ dum quia simplicitatem non habes. Simplicitas enim maxime per columbam designatur. ### English translation (Claude) John learns to know him whom he already knew; but he learns in that respect in which he did not know him; in that respect in which he knew him, he does not learn. And what did he know? The Lord. What did he not know? That the power of the Lord's baptism would pass from the Lord to no man, but the ministry plainly would pass: the power from the Lord to no one, the ministry both to the good and to the bad. Let the dove not shrink from the ministry of the bad; let it look to the power of the Lord. What does a bad minister do to you, when the Lord is good? How does a malicious herald hinder you, if the judge is well disposed? John learned this through the dove. What is it that he learned? Let him repeat it himself: "He said to me," he says, "He on whom you see the Spirit descending like a dove and remaining upon him, this is he who baptizes in the Holy Spirit." So let not seducers deceive you, O dove, those who say, "We baptize." Dove, recognize what the dove taught: "This is he who baptizes in the Holy Spirit." Through the dove it is learned that this is he; and you think that you are baptized by the power of him by whose ministry you are baptized? If you think this, you are not yet in the body of the dove; and if you are not in the body of the dove, it is no wonder that you do not have simplicity. For simplicity above all is signified by the dove. ### Scripture references - John 1:33: quotation, high confidence - Matt 10:16: allusion, medium confidence ### Translation notes - Quotation: John 1:33; allusion to Matt 10:16 (simple as doves). 'Those who say, We baptize' are the Donatists; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.11 (PL 35:1419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-11). ## Tractates on the Gospel of John 5.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-12 - Source: PL 35:1419 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine answers Donatist complaints of persecution: they suffered lawful correction, while they themselves persecute the spirit by trying to take from Catholics, through rebaptism, the baptism by which they live. ### Latin text Quare per simplicitatem columbæ didicit Joan­ nes, quia hic est qui baptizat in Spiritu sancto, fratres mei, nisi quia columbae non erant qui Ecclesiam dissipaverunt? Accipitres erant, milvi erant. Non laniat columba. Et vides illos invidiam nobis facere, quasi de persecutionibus quas passi sunt. Corporales quidem passi quasi persecutiones, cum essent flagella Domini manifeste dantis disciplinam ad tempus, ne damnet in æternum, si eam non cognoverint, seque correxerint. Illi vere persequuntur Ecclesiam, qui dolis perse­ quuntur; illi gravius cor feriunt, qui linguæ gladio feriunt: illi acerbius sanguinem fundunt, qui Christum quantum in ipsis est, in homine occidunt. Perterriti videntur quasi judicio potestatum. Quid tibi facit po­ testas, si bonus es? Si autem malus es, time potesta­ tem: Non enim frustra gladium portat, dicit Apostolus. Tuum gladium noli educere, quo percutis Christum. Christiane, quid tu persequeris in christiano? quid in te persecutus est imperator? Car­ nem persecutus est; tu in christiano spiritum perse­ queris. Non occidis tu carnem. Et tamen nec carni parcunt: quotquot potuerunt cædendo necaverunt; nec suis nec alienis pepercerunt. Notum est hoc omnibus. Invidiosa est potestas, quia legitima est: invi­ diose facit, qui jure facit: sine invidia facit, qui præ­ ter leges facit. Attendat unusquisque vestrum, fratres mei quid habeat christianus. Quod homo est, com­ mune cum multis: quod christianus est, secernitur a multis; et plus ad illum pertinet quod christianus, quam quod homo. Nam quod christianus, renovatur ad imaginem Dei, a quo homo factus est ad imaginem Dei: quod autem homo, posset et malus, posset et paganus, posset et idololatra. Hoc tu perseque­ ris in christiano, quod melius habet: hoc enim illi vis auferre unde vivit. Vivit enim temporaliter secundum spiritum vitæ, quo corpus animatur; vivit autem ad æternitatem secundum Baptisma quod accepit a Domino: hoc illi vis tollere, quod accepit a Domino; hoc illi vis tollere unde vivit. Latrones eos quos vo­ lunt exspoliare, sic volunt, ut ipsi plus habeant, et illi nihil habeant: tu et tollis huic, et apud te non erit plus; non enim plus tibi fit, quia huic tollis. Sed vere hoc faciunt, quod hi qui tollunt animam; et alteri tol­ lunt, et ipsi duas animas non habent. ### English translation (Claude) Why did John learn through the simplicity of the dove that "this is he who baptizes in the Holy Spirit," my brothers, unless because those who scattered the Church were not doves? They were hawks, they were kites. The dove does not tear. And you see them trying to stir up ill will against us, as it were, about the persecutions they have suffered. Bodily persecutions they did, in a sense, suffer, since these were the scourges of the Lord, plainly giving discipline for a time, so that he may not condemn them for ever if they do not recognize it and correct themselves. Those truly persecute the Church who persecute it by deceit; those strike the heart more grievously who strike with the sword of the tongue; those shed blood more bitterly who, as far as in them lies, kill Christ in a man. They seem terrified, as it were, by the judgment of the authorities. What does the authority do to you, if you are good? But if you are evil, fear the authority: "For he does not bear the sword in vain," says the apostle. Do not draw your own sword, with which you strike Christ. Christian, what are you persecuting in a Christian? What did the emperor persecute in you? He persecuted the flesh; you persecute the spirit in a Christian. You do not kill the flesh. And yet they do not spare even the flesh: as many as they could they killed by beating; they spared neither their own nor others. This is known to all. The authority is resented because it is lawful: he acts invidiously who acts by right; he acts without ill will who acts outside the laws. Let each one of you consider, my brothers, what a Christian has. That he is a man, he has in common with many; that he is a Christian sets him apart from many; and what belongs to him more is that he is a Christian than that he is a man. For as a Christian he is renewed to the image of God, by whom man was made to the image of God; but as a man he could be evil, he could be a pagan, he could be an idolater. You persecute in a Christian what is better in him: for you want to take away from him that by which he lives. For he lives in time by the spirit of life by which the body is animated; but he lives for eternity by the baptism he received from the Lord. You want to take from him what he received from the Lord; you want to take from him that by which he lives. Robbers want to strip those they rob in such a way that they themselves have more and the others have nothing; you both take from this man and will not have more yourself, for you do not gain more because you take from him. But truly they do what those do who take a life: they take it from another, and they themselves do not have two lives. ### Scripture references - Rom 13:4: quotation, high confidence - Rom 13:3: allusion, high confidence - Col 3:10: allusion, medium confidence ### Translation notes - Quotation: Rom 13:4; allusions to Rom 13:3; Col 3:10. Augustine defends the imperial laws against the Donatists and accuses them of violence (the 'beating' refers to attacks by Donatist bands); his polemic is translated as written. 'He acts invidiously who acts by right' (invidiose facit, qui jure facit) seems to give the Donatists' complaint ironically; NPNF reads it the same way. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.12 (PL 35:1419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-12). ## Tractates on the Gospel of John 5.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-13 - Source: PL 35:1419–1421 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Rebaptism makes a Christian deny his baptism as the pagan persecutors tried to make martyrs deny Christ; against Donatist charges about the minister, the Catholic answers that the dove taught that Christ is the one who baptizes. ### Latin text Quid ergo vis auferre? Unde tibi displicet quem vis rebaptizare? Dare non potes quod jam habet, sed facis negare quod habet. Quid acerbius faciebat paga­ nus, persecutor Ecclesiæ? Exserebantur gladii adver­ sus martyres, emittebantur bestiæ, ignes admoveban­ tur: utquid ista? Ut diceret qui ista patiebatur, Non sum christianus. Quid doces tu eum quem vis rebaptizare, nisi ut primo dicat, Non sum christianus? Ad quod aliquando persecutor proferebat flammam, ad hoc tu producis linguam: seducendo facis quod ille occidendo non fecit. Et quid est quod daturus es, et cui daturus es? Si tibi verum dicat, et non seductus a te mentiatur, dicturus est, Habeo. Interrogas, Habes Baptisma? Habeo, dicit. Quamdiu habeo dicit, inquis, non sum daturus. Et noli dare: quod enim vis dare, haerere in me non potest; quia quod accepi, au­ ferri a me non potest. Sed tamen exspecta; videam quid me vis docere. Dic, inquit, primo, Non habeo. Sed hoc habeo: si dixero, Non habeo, mentior; quod enim habeo, habeo. Non habes, inquit. Doce quia non habeo. Malus tibi dedit. Si malus Christus, malus mihi dedit. Non, inquit, malus Christus: sed non tibi Chri­ stus dedit. Quis ergo mihi dedit? responde: ego me a Christo scio accepisse. Dedit tibi, inquit, sed tradi­ tor nescio quis, non Christus. Videro quis fuerit mi­ nister, videro quis fuerit præco; de officiali non disputo, judicem attendo: et forte quod objicis officiali, mentiris: sed nolo discutere; causam officialis sui cognoscat Dominus amborum: forte si exigam ut probes, non probas; imo mentiris: probatum est te probare non potuisse: sed non ibi pono causam meam, ne cum studiose cœpero defendere homines innocen­ tes, putes me spem meam vel in hominibus innocen­ tibus posuisse: fuerint homines qualeslibet, ego a Christo accepi, ego a Christo baptizatus sum. Non, inquit, sed ille episcopus te baptizavit, et ille episcopus illis communicat. A Christo sum baptizatus, ego novi. Unde nosti? Docuit me columba quam vidit Joannes. O milve male, non me dilanias a visceribus columbæ: in columbæ membris numeror; quia quod columba docuit, hoc novi. Tu mihi dicis, Ille te baptizavit, aut ille te baptizavit; per columbam mihi et tibi dicitur, Hic est qui baptizat: cui credo, milvo, an columbae? ### English translation (Claude) What, then, do you want to take away? Why are you displeased with the man you want to rebaptize? You cannot give what he already has, but you make him deny what he has. What more bitter thing did the pagan persecutor of the Church do? Swords were drawn against the martyrs, beasts let loose, fires brought near: to what end? So that the one suffering these things might say, "I am not a Christian." What do you teach the man you want to rebaptize, except first to say, "I am not a Christian"? For the purpose for which the persecutor once brought out the flame, you bring out the tongue: by seducing you do what he did not do by killing. And what is it you are going to give, and to whom are you going to give it? If he tells you the truth and does not lie, seduced by you, he is going to say, "I have it." You ask, "Do you have baptism?" "I have it," he says. "As long as he says, 'I have it,'" you say, "I will not give it." Then do not give it: for what you want to give cannot cling to me, because what I have received cannot be taken from me. But wait, though; let me see what you want to teach me. "Say first," he says, "'I do not have it.'" But I have it: if I say, "I do not have it," I lie; for what I have, I have. "You do not have it," he says. Show that I do not have it. "A bad man gave it to you." If Christ is bad, a bad man gave it to me. "No," he says, "Christ is not bad; but Christ did not give it to you." Who then gave it to me? Answer: I know that I received it from Christ. "Someone gave it to you," he says, "but some traitor or other, not Christ." I will see about who the minister was, I will see about who the herald was: I do not argue about the official, I look to the judge. And perhaps what you charge against the official is a lie; but I will not discuss it. Let the Lord of both look into the case of his official. Perhaps if I demand that you prove it, you will not prove it; rather, you lie: it has been proved that you could not prove it. But I do not rest my case there, lest, when I begin zealously to defend innocent men, you think that I have placed my hope even in innocent men. Let the men have been what they may; I received it from Christ, I was baptized by Christ. "No," he says, "that bishop baptized you, and that bishop is in communion with those people." I was baptized by Christ, I know it. "How do you know?" The dove that John saw taught me. O wicked kite, you do not tear me from the inward parts of the dove: I am counted among the members of the dove, because I know what the dove taught. You say to me, "That man baptized you," or, "That man baptized you"; through the dove it is said to me and to you, "This is he who baptizes." Whom am I to believe, the kite or the dove? ### Scripture references - John 1:33: quotation, high confidence ### Translation notes - Quotation: John 1:33. 'Traitor' (traditor) was the Donatists' charge against Catholic bishops, whom they accused of having handed over the Scriptures in the persecution of Diocletian; the dialogue is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.13 (PL 35:1419–1421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-13). ## Tractates on the Gospel of John 5.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-14 - Source: PL 35:1421 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As the Pharisees were confounded by the question about John's baptism, so the Donatists, their peers, are confounded by the same 'lamp', John. ### Latin text Certe tu mihi dic, ut per illam lucernam con­ fundaris, qua confusi sunt et priores inimici, pares tui pharisæi, qui cum interrogarent Dominum, in qua potestate ista faceret: Interrogabo et ego vos, inquit, istum sermonem, Dicite mihi, Baptisma Joannis unde est? de coelo an ex hominibus? Et illi qui præparabant jaculari dolos, irretiti sunt quæstione, coeperunt vol­ vere apud semetipsos, et dicere, Si dixerimus quia de cœlo est, dicturus est nobis, Quare non credidistis ei? Joannes enim dixerat de Domino, Ecce Agnus Dei, ecce qui tollit peccatum mundi. Quid ergo quæritis, in qua potestate facio? O lupi, in potestate Agni facio quod facio. Sed ut nossetis Agnum, quare non credidistis Joanni, qui dixit, Ecce Agnus Dei, ecce qui tollit peccatum mundi? Scientes ergo illi quid dixisset Joannes de Domino, dixerunt apud se, Si dixerimus quia de coelo est baptismus Joannis, dicet no­ bis, Quare ergo non credidistis ei? Si dixerimus quia ex hominibus est, lapidabimur a populo; quia prophetam habent Joannem. Hinc timebant homines, hinc verita­ tem fateri confundebantur. Tenebrae tenebras respon­ derunt, sed a luce superatæ sunt. Quid enim respon­ derunt? Nescimus: quod sciebant, dixerunt, nescimus. Et Dominus, nec ego vobis dico, inquit, in qua potestate ista facio. Et confusi sunt primi ini­ mici. Unde? De lucerna. Quia erat lucerna? Joannes. Probamus quia lucerna erat? Probamus. Dominus enim dicit: Ille erat lucerna ardens et lucens. Probamus quia et de ipso confusi sunt inimici? Psalmum audi: Paravi, inquit, lucernam Christo meo; inimicos ejus induam confusione. ### English translation (Claude) Surely you must tell me, so that you may be confounded by that lamp by which the earlier enemies too were confounded, your peers the Pharisees, who, when they asked the Lord by what authority he did these things, were told, "I too will ask you this one question: tell me, the baptism of John, where is it from? From heaven or from men?" And those who were preparing to hurl their tricks were caught in the net of the question; they began to turn it over among themselves and say, "If we say it is from heaven, he will say to us, Why did you not believe him?" For John had said of the Lord, "Behold the Lamb of God, behold him who takes away the sin of the world." "Why then do you ask by what authority I act? O wolves, by the authority of the Lamb I do what I do. But to know the Lamb, why did you not believe John, who said, Behold the Lamb of God, behold him who takes away the sin of the world?" So they, knowing what John had said about the Lord, said among themselves, "If we say that the baptism of John is from heaven, he will say to us, Why then did you not believe him? If we say it is from men, we will be stoned by the people, for they hold John to be a prophet." On this side they feared men; on that side they were ashamed to confess the truth. Darkness answered with darkness, but it was overcome by the light. For what did they answer? "We do not know": what they knew, they said, "We do not know." And the Lord said, "Neither do I tell you by what authority I do these things." And the first enemies were confounded. By what? By the lamp. Who was the lamp? John. Do we prove that he was a lamp? We prove it. For the Lord says, "He was a burning and shining lamp." Do we prove that the enemies were confounded through him too? Hear the Psalm: "I have prepared a lamp for my Christ," it says; "his enemies I will clothe with confusion." ### Scripture references - Matt 21:24: quotation, high confidence - Matt 21:25: quotation, high confidence - Matt 21:26: quotation, high confidence - Matt 21:27: quotation, high confidence - John 1:29: quotation, high confidence - John 5:35: quotation, high confidence - Ps 132:17 (131:17 LXX): quotation, high confidence - Ps 132:18 (131:18 LXX): quotation, high confidence ### Translation notes - Quotations: Matt 21:23-27; John 1:29; John 5:35; Ps 132:17-18 (131:17-18 LXX/Vulg.). Augustine likens the Donatists to the Pharisees; translated as written. A stray 't' after 'pares' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.14 (PL 35:1421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-14). ## Tractates on the Gospel of John 5.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-15 - Source: PL 35:1421 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Ministers of baptism ought to be righteous, but an unworthy minister cannot defile Christ's gift, which passes through him like water through a stone channel or light through unclean places. ### Latin text Adhuc in hujus vitæ tenebris ad lucernam fidei ambulamus: teneamus et nos lucernam Joannem, confundamus et inde inimicos Christi; imo ipse confundat inimicos suos per lucernam suam, Interroge­ mus et nos quod Dominus Judaeos, interrogemus et di­ camus, Baptisma Joannis unde est? de coelo, an ex ho­ minibus? Quid dicturi sunt, videte, si non et ipsi tan­ quam inimici de lucerna confunduntur. Quid dicturi sunt? Si dixerint, Ex hominibus; et ipsi sui eos lapida­ bunt: si autem dixerint, De cælo; dicamus eis, Quare ergo non credidistis ei? Dicunt fortasse, Credimus ei. Quomodo ergo dicitis quia vos baptizatis, et Joannes dicit, Hic est qui baptizat? Sed ministros, inquiunt, tanti judicis justos oportet esse, per quos baptizatur. Et ego dico, et omnes dicimus, quia justos oportet esse tanti judicis ministros: sint ministri justi, si vo­ lunt; si autem noluerint esse justi qui cathedram Moysi sedent, securum me fecit magister meus, de quo Spiritus ejus dixit, Hic est qui baptizat. Quomodo securum me fecit? Scribæ, inquit, et Pharisæi cathe­ dram Moysi sedent; quae dicunt, facite; quae autem faciunt, facere nolite: dicunt enim, et non faciunt. Si fuerit minister justus, computo illum cum Paulo, computo illum cum Petro; cum istis com­ puto justos ministros: quia vere justi ministri gloriam suam non quærunt; ministri enim sunt, pro judicibus haberi nolunt, spem in se poni exhorrescunt: ergo computo cum Paullo justum ministrum. Quid enim di­ cit Paulus? Ego plantavi, Apollo rigavit; sed Deus in­ crementum dedit: neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus. Qui vero fuerit superbus minister, cum zabulo computatur: sed non contaminatur donum Christi, quod per illum fluit purum, quod per illum transit liquidum venit ad fertilem terram. Puta quia ipse lapi­ deus est, quia ex aqua fructum ferre non potest: et per lapideum canalem transit aqua, transit aqua ad areolas; in canali lapideo nihil generat, sed tamen hortis plurimum fructum affert. Spiritualis enim vir­ tus Sacramenti ita est ut lux: et ab illuminandis pura excipitur, et si per immundos transeat, non inquina­ tur. Sint plane ministri justi, et gloriam suam non quærant, sed illius cujus ministri sunt: non dicant, Baptisma meum est; quia non est ipsorum. Attendant ipsum Joannem. Ecce Joannes plenus erat Spiritu sancto; et baptismum de caelo habebat, non ex ho­ minibus: sed quatenus habebat? Ipse dixit, Parate viam Domino. Ubi autem cognitus est Dominus, ipse factus est via; non jam opus erat baptismate Joannis, quo pararetur via Domino. ### English translation (Claude) We still walk in the darkness of this life by the lamp of faith: let us too hold John as our lamp, and let us confound Christ's enemies from it too; or rather, let him confound his enemies by his lamp. Let us too ask what the Lord asked the Jews; let us ask and say, "The baptism of John, where is it from? From heaven or from men?" See what they will say, whether they too are not confounded by the lamp, as enemies. What will they say? If they say, "From men," even their own people will stone them; but if they say, "From heaven," let us say to them, "Why then did you not believe him?" Perhaps they say, "We do believe him." How then do you say that you baptize, while John says, "This is he who baptizes"? "But," they say, "the ministers of so great a judge, through whom baptism is given, ought to be righteous." I too say, and we all say, that the ministers of so great a judge ought to be righteous: let the ministers be righteous, if they will. But if those who sit on the chair of Moses will not be righteous, my teacher has made me safe, he of whom his Spirit said, "This is he who baptizes." How has he made me safe? "The scribes and Pharisees," he says, "sit on the chair of Moses; what they say, do; but what they do, do not do: for they say and do not do." If the minister is righteous, I count him with Paul, I count him with Peter; with these I count righteous ministers: because truly righteous ministers do not seek their own glory; for they are ministers, they do not want to be taken for judges, they shudder at hope being placed in them. So I count a righteous minister with Paul. For what does Paul say? "I planted, Apollos watered, but God gave the growth; so neither he who plants is anything, nor he who waters, but God who gives the growth." But a proud minister is counted with the devil; yet the gift of Christ is not defiled, which flows through him pure, which passes through him clear and comes to fertile ground. Suppose that he is stony, that he cannot bear fruit from the water: the water passes even through a stone channel, the water passes to the garden beds; in the stone channel it produces nothing, but to the gardens it brings much fruit. For the spiritual power of the sacrament is like light: it is received pure by those to be enlightened, and if it passes through the unclean, it is not defiled. Let the ministers by all means be righteous, and not seek their own glory but the glory of him whose ministers they are; let them not say, "The baptism is mine," because it is not theirs. Let them look to John himself. See, John was full of the Holy Spirit, and he had a baptism from heaven, not from men; but how long did he have it? He himself said, "Prepare the way for the Lord." But once the Lord was known, he himself became the way; there was no longer need of the baptism of John, by which the way might be prepared for the Lord. ### Scripture references - Matt 21:25: quotation, high confidence - John 1:33: quotation, high confidence - Matt 23:2: quotation, high confidence - Matt 23:3: quotation, high confidence - 1 Cor 3:6: quotation, high confidence - 1 Cor 3:7: quotation, high confidence - John 1:23: quotation, high confidence - Isa 40:3: quotation, medium confidence ### Translation notes - Quotations: Matt 21:25; John 1:33; Matt 23:2-3; 1 Cor 3:6-7; Isa 40:3 (John 1:23). Zabulus is a Latin form of diabolus ('the devil'). The images of the stone channel and of light are Augustine's argument against the Donatist view of the minister; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 5.15 (PL 35:1421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-1/#p-5-15). ## Tractates on the Gospel of John 5.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-16 - Source: PL 35:1421–1423 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Phil 3:15: quotation, high confidence - Acts 19:5: allusion, high confidence ### Translation notes - 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). ### Citation (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). ## Tractates on the Gospel of John 5.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-17 - Source: PL 35:1423 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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? ### English translation (Claude) 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? ### Scripture references - John 3:29: allusion, high confidence ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 5.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-18 - Source: PL 35:1423 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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." ### Scripture references - John 4:1: quotation, high confidence - John 4:2: quotation, high confidence - John 1:33: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 5.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-19 - Source: PL 35:1423 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 5.20 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-5-20 - Source: PL 35:1423–1425 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - John 1:33: quotation, high confidence ### Translation notes - Quotation: John 1:33. ### Citation (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). ## Tractates on the Gospel of John 6.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-1 - Source: PL 35:1425 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Translation notes - '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. ### Citation (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). ## Tractates on the Gospel of John 6.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-2 - Source: PL 35:1425 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 6.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-3 - Source: PL 35:1425–1427 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 6.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-4 - Source: PL 35:1427 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 10:16: allusion, medium confidence - John 20:19: allusion, medium confidence ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 6.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-5 - Source: PL 35:1427 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 6.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-6 - Source: PL 35:1427 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Song 6:9 (6:8 LXX): quotation, high confidence - John 3:5: allusion, low confidence ### Translation notes - Quotation: Song 6:9 (6:8 LXX/Vulg.); allusion to John 3:5. ### Citation (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). ## Tractates on the Gospel of John 6.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-7 - Source: PL 35:1427 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - John 1:33: quotation, high confidence - Matt 3:14: quotation, high confidence - Matt 3:11: quotation, high confidence - Luke 3:16: quotation, medium confidence ### Translation notes - Quotations: John 1:33; Matt 3:14; Matt 3:11 (cf. Luke 3:16; John 1:27). ### Citation (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). ## Tractates on the Gospel of John 6.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-8 - Source: PL 35:1427–1429 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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." ### Scripture references - 2 Tim 2:19: quotation, high confidence - John 1:33: quotation, high confidence - Matt 3:12: allusion, medium confidence ### Translation notes - Quotations: 2 Tim 2:19; John 1:33; allusion to Matt 3:12 (chaff and threshing floor). ### Citation (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). ## Tractates on the Gospel of John 6.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-9 - Source: PL 35:1429 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 6.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-10 - Source: PL 35:1429 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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? ### English translation (Claude) "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? ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 6.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-11 - Source: PL 35:1429 - Translation: Claude (claude-opus-5-5), 2026-10-02 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? ### Latin text 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? ### English translation (Claude) 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?" ### Scripture references - Song 6:9 (6:8 LXX): quotation, high confidence - Matt 27:34: allusion, high confidence ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 6.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/5-16/#p-6-12 - Source: PL 35:1429–1431 - Translation: Claude (claude-opus-5-5), 2026-10-02 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'. ### Latin text 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? ### English translation (Claude) 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? ### Scripture references - Song 6:9 (6:8 LXX): quotation, high confidence - John 1:33: quotation, high confidence - Matt 3:12: allusion, medium confidence ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 6.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-13 - Source: PL 35:1431 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: One can have baptism outside the dove, the one Church, but it cannot profit him there; the Donatist asks why he should become a Catholic if he already has baptism. ### Latin text Intendat Charitas vestra: et quare designatum est nescio quid per columbam, ut baptizato Domino veniret columba, id est, Spiritus sanctus in specie columbæ, et maneret super eum, cum in adventu co­ lumbæ hoc cognosceret Joannes, propriam quamdam potestatem in Domino ad baptizandum? Quia per hanc propriam potestatem, sicut dixi, pax Ecclesiæ firmata est. Et potest fieri ut habeat aliquis Baptismum praeter columbam: ut prosit ei Baptismus præter colum­ bam, non potest. Intendat Charitas vestra, et intel­ ligat quod dico: nam et ista circumventione sæpe seducunt fratres nostros qui pigri et frigidi sunt. Simus simpliciores et ferventiores. Ecce, inquiunt, ego accepi, an non accepi? Respondeo, Accepisti. Si ergo accepi, non est quod mihi des; securus sum, etiam testimonio tuo: et ego enim me dico accepisse, et tu me fateris accepisse; utriusque lingua securum me facit: quid ergo mihi promittis? quare me vis catholicum facere, quando non mihi aliquid daturus es amplius, et me iam accepisse fateris quod te habere dicis? Ego autem quando dico, Veni ad me, dico quia non habes tu, qui fateris quia habeo: quare dicis, Veni ad me? ### English translation (Claude) Let your Charity attend: why was something signified by the dove, so that after the Lord was baptized the dove came, that is, the Holy Spirit in the form of a dove, and remained upon him, when at the coming of the dove John recognized a certain power proper to the Lord for baptizing? Because by this proper power, as I have said, the peace of the Church has been made firm. And it can happen that someone has baptism outside the dove; that baptism should profit him outside the dove is impossible. Let your Charity attend and understand what I say: for by this deceit they often seduce those of our brothers who are lazy and cold. Let us be more simple and more fervent. "Look," they say, "have I received, or have I not received?" I answer, "You have received." "If, then, I have received, there is nothing for you to give me; I am safe, even by your own testimony: for I say that I have received, and you admit that I have received; the tongue of each of us makes me safe. What, then, do you promise me? Why do you want to make me a Catholic, when you are not going to give me anything more, and you admit that I have already received what you say you have? But when I say, 'Come to me,' I say that you do not have it, you who admit that I have it: why do you say, 'Come to me'?" ### Scripture references - John 1:32: allusion, high confidence - John 1:33: allusion, high confidence ### Translation notes - Allusion: John 1:32-33. The speaker in the last part is a Donatist addressing a Catholic; the final sentence seems to put the Donatist practice of calling Catholics to rebaptism in contrast, and is translated as printed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.13 (PL 35:1431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-13). ## Tractates on the Gospel of John 6.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-14 - Source: PL 35:1431 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those baptized outside the Church have true baptism but lack love, without which it profits nothing; they are called into unity not to receive baptism again but so that it may begin to profit them. ### Latin text Docet nos columba. Respondet enim de capite Domini, et dicit: Baptismum habes, charitatem au­ tem qua gemo non habes. Quid est hoc, inquit, Ba­ ptismum habeo, charitatem non habeo? Sacramenta habeo, et charitatem non? Noli clamare; ostende mihi quomodo habeat charitatem, qui dividit unitatem. Ego, inquit, habeo Baptismum. Habes, sed Baptismus ille sine charitate nihil tibi prodest; quia sine chari­ tate tu nihil es. Nam Baptismus ille, etiam in illo qui nihil est, non est nihil: Baptisma quippe illud aliquid est, et magnum aliquid est; propter illum de quo di­ ctum est, Hic est qui baptizat. Sed ne putares illud quod magnum est, tibi aliquid prodesse posse si non fueris in unitate, super baptizatum columba descendit, tanquam dicens: Si Baptismum habes, esto in co­ lumba, ne non tibi prosit quod habes. Veni ergo ad columbam, dicimus: non ut incipias habere quod non habebas, sed ut prodesse tibi incipiat quod habebas. Foris enim habebas Baptismum ad perniciem: intus si habueris, incipit prodesse ad salutem. ### English translation (Claude) The dove teaches us. For it answers from the head of the Lord and says: "You have baptism, but the love with which I groan you do not have." "What is this," he says, "I have baptism and do not have love? I have the sacraments and not love?" Do not shout; show me how he has love who divides unity. "I," he says, "have baptism." You have it, but that baptism without love profits you nothing, because without love you are nothing. For that baptism, even in one who is nothing, is not nothing: that baptism is something, and something great, because of him of whom it was said, "This is he who baptizes." But so that you might not think that what is great can profit you anything if you are not in unity, the dove descended upon the baptized one, as if saying: "If you have baptism, be in the dove, lest what you have should not profit you." Come, then, to the dove, we say: not so that you may begin to have what you did not have, but so that what you had may begin to profit you. For outside you had baptism to your ruin; if you have it inside, it begins to profit you for salvation. ### Scripture references - John 1:33: quotation, high confidence - 1 Cor 13:2: allusion, high confidence ### Translation notes - Quotation: John 1:33; allusion to 1 Cor 13:2-3. This is a central statement of Augustine's anti-Donatist doctrine of baptism; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.14 (PL 35:1431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-14). ## Tractates on the Gospel of John 6.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-15 - Source: PL 35:1431–1433 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Holy things received unworthily bring judgment, like the Eucharist to the unworthy or the morsel to Judas; baptism outside the Church is like the emperor's mark on a deserter, and Catholics should call the Donatists back with groaning love. ### Latin text Non enim tantum tibi non proderat Baptisma, et non etiam oberat. Et sancta possunt obesse: in bonis enim sancta ad salutem insunt; in malis ad ju­ dicium. Certe enim, fratres, novimus quid accipia­ mus, et utique sanctum est quod accipimus, et nemo dicit, non esse sanctum: et quid ait Apostolus? Qui autem manducat et bibit indigne, Judicium sibi mandu­ cat et bibit. Non ait quia illa res mala est: sed quia ille malus, male accipiendo, ad judicium accipit bonum quod accipit. Num enim mala erat buccella quae tradita est Judæ a Domino? Absit. Medicus non daret venenum: sa­ lutem medicus dedit; sed indigne accipiendo, ad per­ niciem accepit qui non pacatus accepit. Sic ergo et qui baptizatur. Habeo, inquit, mihi. Fateor, habes: observa quod habes; eo ipso quod habes damnaberis. Quare? Quia rem columbæ præter columbam habes. Si rem columbae in columba habeas, securus habes. Puta te esse militarem: si characterem imperatoris tui intus habeas, securus militas; si extra habeas, non solum tibi ad militiam non prodest character ille, sed etiam pro desertore punieris. Veni ergo, veni, et noli dicere: Jam habeo, jam sufficit mihi. Veni; co­ lumba te vocat, gemendo te vocat. Fratres mei, vobis dico; gemendo vocate, non rixando: vocate orando, vocate invitando, vocate jejunando; de charitate intelligant quia doletis illos. Non dubito, fratres mei, quia si videant dolorem vestrum, confundentur, et reviviscent. Veni ergo, veni: noli timere; time si non venis: imo non time, sed plange. Veni, gaude­ bis si veneris: gemes quidem in tribulationibus peregrinationis; sed gaudebis in spe. Veni ubi est columba, cui dictum est, Una est columba mea, una est matri suæ. Columbam unam vides super caput Christi, linguas non vides in toto orbe terrarum? Idem Spiritus per columbam, idem et per linguas: si per columbam idem Spiritus, et per linguas idem Spiritus, Spiritus sanctus orbi terrarum datus est, a quo te praecidisti, ut clames cum corvo, non ut ge­ mas cum columba. Veni ergo. ### English translation (Claude) For baptism was not only of no profit to you; it was even harming you. Even holy things can harm: for in the good, holy things are present for salvation; in the bad, for judgment. For certainly, brothers, we know what we receive, and what we receive is surely holy, and no one says that it is not holy; and what does the apostle say? "But he who eats and drinks unworthily eats and drinks judgment to himself." He does not say that the thing is bad, but that that man, being bad, by receiving badly receives to judgment the good thing he receives. For was the morsel bad that was handed to Judas by the Lord? Far from it. A physician would not give poison: the physician gave health; but by receiving unworthily, he who received without being at peace received it to his ruin. So too with one who is baptized. "I have it," he says, "for myself." I admit, you have it: watch what you have; by the very fact that you have it you will be condemned. Why? Because you have the thing of the dove outside the dove. If you have the thing of the dove inside the dove, you have it safely. Suppose you are a soldier: if you have your emperor's mark inside, you serve safely; if you have it outside, not only does that mark not profit you for military service, but you will even be punished as a deserter. Come, then, come, and do not say, "I already have it; it is enough for me." Come: the dove calls you, calls you by groaning. My brothers, I say to you: call them by groaning, not by quarreling; call them by praying, call them by inviting, call them by fasting; let them understand from your love that you grieve for them. I do not doubt, my brothers, that if they see your grief, they will be ashamed and come back to life. Come, then, come; do not fear; fear if you do not come; or rather, do not fear but lament. Come: you will rejoice if you come; you will groan indeed in the tribulations of the pilgrimage, but you will rejoice in hope. Come where the dove is, to whom it was said, "My dove is one; she is the only one of her mother." You see one dove upon the head of Christ; do you not see the tongues throughout the whole world? The same Spirit through the dove and the same through the tongues: if the same Spirit through the dove and the same Spirit through the tongues, the Holy Spirit has been given to the whole world, from which you have cut yourself off, so as to croak with the raven, not to groan with the dove. Come, then. ### Scripture references - 1 Cor 11:29: quotation, high confidence - John 13:26: allusion, high confidence - Song 6:9 (6:8 LXX): quotation, high confidence - Rom 12:12: allusion, medium confidence ### Translation notes - Quotations: 1 Cor 11:29; Song 6:9 (6:8 LXX/Vulg.); allusions to John 13:26; Rom 12:12. The 'emperor's mark' (character) was the brand or tattoo of a Roman soldier, a favorite image of Augustine for the indelibility of baptism. Stray marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.15 (PL 35:1431–1433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-15). ## Tractates on the Gospel of John 6.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-16 - Source: PL 35:1433 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: One baptized outside the Church is guilty not for receiving baptism but for receiving it outside; the baptism is kept and recognized, as a deserter is corrected but the King's mark is not altered. ### Latin text Sed sollicitus es forte, et dicis: Foris baptizatus, timeo ne inde sim reus, quia foris accepi. Jam coepisti cognoscere quid gemendum sit: verum dicis, quia reus es; non quia accepisti, sed quia foris acce­ pisti. Tene ergo quod accepisti, emenda quod foris accepisti: accepisti rem columbæ, præter columbam: duo sunt quae audis; Accepisti, et, Praeter columbam accepisti: quod accepisti, approbo; quia foris ac­ cepisti, improbo. Tene ergo quod accepisti; non mu­ tatur, sed agnoscitur: character est Regis mei, non ero sacrilegus; corrigo desertorem, non immuto characterem. ### English translation (Claude) But perhaps you are anxious and say: "I was baptized outside; I fear that I may be guilty for that, because I received it outside." You have already begun to recognize what is to be groaned over. You speak truly that you are guilty: not because you received, but because you received outside. Keep, then, what you received; amend the fact that you received it outside. You received the thing of the dove outside the dove: there are two things you hear: "You received," and "You received outside the dove." That you received, I approve; that you received outside, I disapprove. Keep, then, what you received: it is not changed, but recognized. It is the mark of my King; I will not be sacrilegious. I correct the deserter; I do not change the mark. ### Translation notes - Augustine's practice of not rebaptizing those who come from the Donatists is stated here; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.16 (PL 35:1433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-16). ## Tractates on the Gospel of John 6.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-17 - Source: PL 35:1433 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Donatists should not boast of having the same baptism, since even bad Catholics, drunkards and secret consulters of astrologers, have it; what they lack is humility, love, and peace. ### Latin text Noli de Baptismate gloriari, quia dico, ipsum est; ecce dico, ipsum est; tota Catholica dicit, ipsum est: advertit columba, et agnoscit, et gemit, quia ipsum foris habes; videt ibi quod agnoscat, videt et quod corrigat. Ipsum est, veni. Gloriaris quia ipsum est, et non vis venire? Quid ergo mali, qui non per­ tinent ad columbam? Ait tibi columba: Et mali inter quos gemo, qui non pertinent ad membra mea, et necesse est ut inter illos gemam, nonne habent quod te habere gloriaris? nonne multi ebriosi habent Ba­ ptismum? nonne multi avari? nonne multi idololatrae, et quod est pejus, furtim? nonne Pagani ad idola eunt, vel ibant publice? nunc occulte Christiani sortilegos quærunt, mathematicos consulunt. Et isti habent Ba­ ptismum, sed columba gemit inter corvos. Quid ergo gaudes, quia habes? hoc habes quod habet et malus. Habeto humilitatem, charitatem, pacem: habeto bonum quod nondum habes, ut prosit tibi bonum quod habes. ### English translation (Claude) Do not boast of baptism because I say it is the same. See, I say it is the same; the whole Catholic Church says it is the same. The dove takes note and recognizes it, and groans because you have it outside; it sees there something to recognize, it sees also something to correct. It is the same: come. Do you boast that it is the same, and will not come? What, then, of the bad, who do not belong to the dove? The dove says to you: "And the bad, among whom I groan, who do not belong to my members, and among whom I must groan, do they not have what you boast of having? Do not many drunkards have baptism? Do not many of the greedy? Do not many idolaters, and, what is worse, secretly? Did not pagans go to idols, or used they not to go, publicly? Now Christians secretly seek out fortune-tellers and consult astrologers. And these have baptism; but the dove groans among the ravens." Why, then, do you rejoice that you have it? You have what a bad man also has. Have humility, love, peace; have the good that you do not yet have, so that the good that you have may profit you. ### Translation notes - 'Astrologers' renders mathematici. A stray 'I' after 'mea' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.17 (PL 35:1433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-17). ## Tractates on the Gospel of John 6.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-18 - Source: PL 35:1433 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Simon Magus was baptized yet, full of 'gall', had no part in the faith; so baptism alone, outside the dove's love and unity, does not save. ### Latin text Nam quod habes, habuit et Simon magus: Actus Apostolorum testes sunt, ille liber canonicus omni anno in Ecclesia recitandus. Anniversaria so­ lemnitate post passionem Domini nostis illum librum recitari, ubi scriptum est quomodo conversus sit Apo­ stolus, et ex persecutore prædicator factus: ubi etiam die Pentecostes missus est Spi­ ritus sanctus in linguis divisis velut ignis. Ibi legimus multos credidisse in Samaria per prædi­ cationem Philippi: intelligitur autem sive unus ex Apostolis, sive ex diaconis; quia septem ibi diaconos legimus ordinatos, inter quos est etiam nomen Phi­ lippi. Per Philippi ergo prædicationem crediderunt Samaritæ; Samaria coepit abundare fide­ libus: ibi erat iste Simon magus; per magicas factio­ nes suas dementaverat populum, ut eum virtutem Dei putarent: commotus tamen signis quæ a Philippo fiebant, etiam ipse credidit; sed quomodo ipse crediderit, posteriora sequentia demonstraverunt: ba­ ptizatus est autem et Simon. Audierunt hoc Apostoli, qui erant Jerusalem; missi sunt ad illos Petrus et Joannes, invenerunt multos baptizatos: et quia nullus ipsorum adhuc acceperat Spiritum sanctum, sicut tunc descendebat, ad ostendendam significationem gentium crediturarum, ut linguis loquerentur in quos descendebat Spiritus sanctus; imposuerunt illis ma­ nus orantes pro eis, et acceperunt Spiritum sanctum. Simon ille, qui non erat in Ecclesia columba, sed corvus, quia ea quae sua sunt quærebat, non quæ Jesu Christi; unde in Christianis potentiam magis amaverat quam justitiam, vidit per impositionem manuum Apostolorum dari Spiritum sanctum (non quia ipsi dabant, sed quia ipsis orantibus datus est), et ait Apostolis, Quid vultis a me accipere pecuniæ, ut et per impositionem manuum mearum detur Spiritus sanctus? Et ait illi Petrus, Pecunia tua tecum sit in perditionem; quoniam donum Dei putasti pecunia comparandum. Cui dicit, Pecunia tua tecum sit in per­ ditionem? Utique baptizato. Jam Baptisma habebat: sed columbae visceribus non hærebat. Audi quia non hærebat; verba ipsa Petri apostoli adverte: sequitur enim, Non est tibi pars neque sors in hac fide; in felle enim amaritudinis video te esse. Columba fel non habet: Simon habebat; ideo separatus erat a columbæ visceribus. Baptisma illi quid prod­ erat? Noli ergo de Baptismate gloriari, quasi ex ipso salus tibi sufficiat: noli irasci, depone fel, veni ad columbam; hic tibi proderit quod foris non solum non proderat, sed etiam oberat. ### English translation (Claude) For what you have, Simon Magus also had: the Acts of the Apostles are witness, that canonical book which is to be read in the Church every year. You know that in an annual solemnity after the Lord's passion that book is read in which it is written how the apostle was converted and from a persecutor became a preacher, in which also on the day of Pentecost the Holy Spirit was sent in tongues divided, as of fire. There we read that many believed in Samaria through the preaching of Philip: understood to be either one of the apostles or one of the deacons, for we read there that seven deacons were ordained, among whom is also the name of Philip. So through the preaching of Philip the Samaritans believed; Samaria began to abound with believers. There was this Simon Magus; by his magical practices he had bewitched the people, so that they thought him the power of God. Moved, however, by the signs done by Philip, he too believed; but how he believed, what followed later showed. Simon too was baptized. The apostles who were in Jerusalem heard of it; Peter and John were sent to them; they found many baptized. And because none of them had yet received the Holy Spirit, as he then used to descend, to show the sign of the nations who would believe, so that those upon whom the Holy Spirit descended spoke in tongues, they laid their hands on them, praying for them, and they received the Holy Spirit. That Simon, who was not a dove in the Church but a raven, because he sought his own things, not the things of Jesus Christ, so that among Christians he had loved power more than righteousness, saw that the Holy Spirit was given through the laying on of the apostles' hands (not because they themselves gave it, but because it was given as they prayed), and said to the apostles, "How much money do you want to receive from me, so that the Holy Spirit may be given also through the laying on of my hands?" And Peter said to him, "Your money perish with you, because you thought that the gift of God could be bought with money." To whom does he say, "Your money perish with you"? To a baptized man, certainly. He already had baptism; but he did not cling to the inward parts of the dove. Hear that he did not cling; note the very words of the apostle Peter, for it follows: "You have neither part nor lot in this faith; for I see that you are in the gall of bitterness." The dove has no gall; Simon had it; that is why he was separated from the inward parts of the dove. What did baptism profit him? Do not, then, boast of baptism, as if it were enough by itself for your salvation. Do not be angry; put away the gall; come to the dove. Here what outside not only did not profit you but even harmed you will profit you. ### Scripture references - Acts 8:19: quotation, high confidence - Acts 8:20: quotation, high confidence - Acts 8:21: quotation, high confidence - Acts 8:23: quotation, high confidence - Acts 8:13: allusion, high confidence - Acts 8:17: allusion, high confidence - Acts 6:5: allusion, high confidence - Acts 2:3: allusion, high confidence - Phil 2:21: allusion, high confidence ### Translation notes - Quotations: Acts 8:19-21, 23; allusions to Acts 8:5-18; Acts 6:5; Acts 9; Acts 2:3; Phil 2:21. 'In this faith' follows the digital text (Vulgate: 'in sermone isto'). Acts was read in the African church in the season after Easter. 'Spoke in tongues' renders loquerentur (the digital text reads 'loquenrentur'). Stray marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.18 (PL 35:1433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-18). ## Tractates on the Gospel of John 6.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-19 - Source: PL 35:1433–1435 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In Noah's flood the same water 'baptized' timbers inside and outside the ark; the dove refused to be 'rebaptized' and returned, bringing a fruitful olive branch, while the raven perished; so Catholics should bear fruit and call outsiders back. ### Latin text Neque dicas: Non venio, quia foris sum baptizatus. Ecce incipe habere charitatem, incipe habere fructum, inveniatur in te fructus, mittet te columba intro. Invenimus hoc in Scriptura. Imputribilibus lignis arca fuerat fabricata: imputribilia ligna sancti sunt, fideles pertinentes ad Christum. Quo­ modo enim in templo lapides vivi de quibus aedificatur templum, homines fideles dicti sunt; sic ligna imputribilia homines perseverantes in fide. In ipsa ergo arca ligna imputribilia erant; arca enim Eccle­ sia est: ibi baptizat columba; arca enim illa in aqua ferebatur: ligna imputribilia intus baptizata sunt. Invenimus quædam ligna foris baptizata, omnes ar­ bores quae erant in mundo. Ipsa tamen aqua erat, non erat altera: omnis de caelo venerat, et de abys­ sis fontium: ipsa erat aqua in qua baptizata sunt ligna imputribilia quæ erant in arca, in qua baptizata sunt ligna foris. Missa est columba, et primo non invenit requiem pedibus suis: rediit ad arcam; plena enim erant aquis omnia, et maluit redire quam re­ baptizari. Corvus autem ille emissus est antequam siccaret aqua: rebaptizatus redire noluit; mortuus est in his aquis. Avertat Deus corvi illius mortem. Nam quare non est reversus, nisi quia aquis interce­ ptus est? At vero columba non inveniens requiem pe­ dibus suis, cum ei undique clamaret aqua, Veni, veni, hic tingere; quomodo clamant isti haeretici, Veni, veni, hic habes: non inveniens illa requiem pedibus suis, reversa est ad arcam. Et misit illam Noe ite­ rum, sicut vos mittit arca, ut loquamini illis: et quid fecit postea columba? Quia erant ligna foris bapti­ zata, reportavit ad arcam ramum de oliva. Ramus ille et folia et fructum habebat: non sint in te sola verba, non sint in te sola folia; sit fructus, et redis ad arcam, non per teipsum, co­ lumba te revocat. Gemite foris, ut illos intro revocetis. ### English translation (Claude) Nor should you say, "I will not come, because I was baptized outside." See, begin to have love, begin to have fruit; let fruit be found in you, and the dove will send you inside. We find this in Scripture. The ark was built of timbers that do not rot: the timbers that do not rot are the saints, the faithful who belong to Christ. For just as in the temple the faithful are called living stones with which the temple is built, so men persevering in faith are timbers that do not rot. So in that ark there were timbers that do not rot; for the ark is the Church; there the dove baptizes; for that ark was borne on the water: the timbers that do not rot were baptized inside. We find certain timbers baptized outside: all the trees that were in the world. Yet it was the same water, not another: all had come from the sky and from the springs of the deep. It was the same water in which the timbers that do not rot, which were in the ark, were baptized, and in which the timbers outside were baptized. The dove was sent out, and at first found no rest for its feet: it returned to the ark; for everything was full of water, and it preferred to return rather than be rebaptized. But that raven was sent out before the water had dried: rebaptized, it would not return; it died in those waters. May God avert the death of that raven! For why did it not return, unless because it was cut off by the waters? But the dove, finding no rest for its feet, while the water cried out to it on every side, "Come, come, be dipped here," just as these heretics cry, "Come, come, here you have it," finding no rest for its feet, returned to the ark. And Noah sent it again, as the ark sends you, to speak to them. And what did the dove do afterwards? Because there were timbers baptized outside, it brought back to the ark a branch of olive. That branch had both leaves and fruit: let there not be in you words only, let there not be in you leaves only; let there be fruit, and you return to the ark, not by yourself: the dove calls you back. Groan outside, so that you may call them back inside. ### Scripture references - Gen 6:14: allusion, high confidence - 1 Pet 2:5: allusion, high confidence - Gen 7:11: allusion, high confidence - Gen 8:7: allusion, high confidence - Gen 8:9: allusion, high confidence - Gen 8:11: allusion, high confidence ### Translation notes - Allusions: Gen 6:14 (LXX/Vulg. 'timbers that do not rot'); 1 Pet 2:5; Gen 7:11; Gen 8:6-11. 'Be dipped' renders tingere (tingi?), uncertain. 'These heretics' are the Donatists; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.19 (PL 35:1433–1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-19). ## Tractates on the Gospel of John 6.20 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-20 - Source: PL 35:1435 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The olive's fruit signifies love, which like oil rises above all; without love even the tongues of angels are noise, as Augustine tells Donatus. ### Latin text Etenim fructus iste olivae, si discutiatur, in­ venies quid erat. Olivæ fructus, charitatem significat. Unde hoc probamus? Quomodo enim oleum a nullo humore premitur, sed disruptis omnibus exslit et supereminet: sic et charitas non potest premi in ima; necesse est ut ad superna emineat. Propterea de illa dicit Apostolus, Adhuc supereminentiorem viam vobis demonstro. Quia diximus de oleo, quia super­ eminet, ne forte non de charitate dixerit Apostolus, Supereminentiorem viam vobis demonstro, audiamus quid sequitur: Si linguis hominum loquar et angelo­ rum, charitatem autem non habeam, factus sum tan­ quam æramentum sonans, aut cymbalum tinniens. I nunc, Donate, et clama, Diser­ tus sum: i nunc, et clama, Doctus sum. Quantum disertus? quantum doctus? numquid linguis Angelo­ rum locutus es? Et tamen si linguis Angelorum lo­ quereris, charitatem non habens, audirem æra so­ nantia et cymbala tinnientia. Soliditatem aliquam quaero, fructum in foliis inveniam: non sint sola verba, habeant olivam, redeant ad arcam. ### English translation (Claude) For if that fruit of the olive is examined, you will find what it was. The fruit of the olive signifies love. How do we prove this? For just as oil is held down by no liquid, but bursts through them all, springs up, and rises above them, so love cannot be held down below; it must rise to the top. That is why the apostle says of it, "Yet I show you a still more excellent way." Since we have said of oil that it rises above, lest perhaps the apostle did not say "I show you a more excellent way" of love, let us hear what follows: "If I speak with the tongues of men and of angels, but do not have love, I have become like sounding brass or a tinkling cymbal." Go now, Donatus, and cry out, "I am eloquent"; go now and cry out, "I am learned." How eloquent? How learned? Have you spoken with the tongues of angels? And yet, if you spoke with the tongues of angels without having love, I would hear sounding brass and tinkling cymbals. I seek something solid; let me find fruit among the leaves. Let there not be words only; let them have the olive; let them return to the ark. ### Scripture references - 1 Cor 12:31: quotation, high confidence - 1 Cor 13:1: quotation, high confidence ### Translation notes - Quotations: 1 Cor 12:31; 1 Cor 13:1. 'Donatus' is addressed as the figurehead of the Donatist party; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.20 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-20). ## Tractates on the Gospel of John 6.21 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-21 - Source: PL 35:1435 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Baptism and faith without love profit nothing; even the demons believed and confessed Christ, yet said 'What have we to do with you?' ### Latin text Sed, inquies, habeo sacramentum. Verum di­ cis: Sacramentum divinum est; habes Baptisma, et ego confiteor. Sed quid dicit idem apostolus? Si sciero omnia sacramenta, et habuero prophetiam et omnem fidem, ita ut montes transferam: ne forte et hoc diceres, Credidi, sufficit mihi. Sed quid dicit Jacobus? Et dæmones credunt, et contremiscunt. Magna est fides, sed nihil prodest si non habent charitatem. Confitebantur et dæmones Christum. Ergo credendo, sed non diligendo dicebant, Quid nobis et tibi? Fidem habebant, charitatem non habebant: ideo dæmones erant. Noli de fide gloriari; adhuc daemonibus comparandus es. Noli dicere Christo, Mihi et tibi quid est? Unitas enim Christi tibi loquitur. Veni, cognosce pacem, redi ad viscera columbae. Foris baptizatus es; habeto fru­ ctum, et redis ad arcam. ### English translation (Claude) "But," you will say, "I have the sacrament." You speak truly: the sacrament is divine; you have baptism, and I confess it. But what does the same apostle say? "If I know all sacraments, and have prophecy and all faith, so that I could move mountains": lest perhaps you should say this too, "I have believed; it is enough for me." But what does James say? "The demons also believe, and tremble." Faith is a great thing, but it profits nothing if they do not have love. The demons too confessed Christ. So, believing but not loving, they said, "What have we to do with you?" They had faith; they did not have love: that is why they were demons. Do not boast of faith: so far you are to be compared with the demons. Do not say to Christ, "What have I to do with you?" For the unity of Christ speaks to you. Come, recognize peace, return to the inward parts of the dove. You were baptized outside: have fruit, and you return to the ark. ### Scripture references - 1 Cor 13:2: quotation, high confidence - Jas 2:19: quotation, high confidence - Mark 1:24: quotation, high confidence - Matt 8:29: quotation, medium confidence ### Translation notes - Quotations: 1 Cor 13:2 (the digital text reads sacramenta, 'sacraments', where the Vulgate has mysteria); Jas 2:19; Mark 1:24 (cf. Luke 4:34; Matt 8:29). A stray 'I' after 'Christo' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.21 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-21). ## Tractates on the Gospel of John 6.22 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-22 - Source: PL 35:1435 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Catholics seek the Donatists precisely because they are not yet good; baptism without love is nothing. ### Latin text Et tu: Quid nos quæritis, si mali sumus? Ut boni sitis. Ideo vos quærimus, quia mali estis: nam si mali non essetis, invenissemus vos, non vos quaereremus. Qui bonus est, jam inventus est: qui ma­ lus est, adhuc quæritur. Ideo vos quaerimus; redite ad arcam. Sed jam habeo Baptismum. Si omnia sa­ cramenta sciero, et habuero prophetiam et omnem fi­ dem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Fructum ibi videam, olivam ibi videam, et revocaris ad arcam. ### English translation (Claude) And you say: "Why do you seek us, if we are bad?" So that you may be good. That is why we seek you, because you are bad; for if you were not bad, we would have found you, we would not be seeking you. He who is good has already been found; he who is bad is still being sought. That is why we seek you: return to the ark. "But I already have baptism." "If I know all sacraments, and have prophecy and all faith, so that I could move mountains, but do not have love, I am nothing." Let me see fruit there, let me see the olive there, and you are called back to the ark. ### Scripture references - 1 Cor 13:2: quotation, high confidence ### Translation notes - Quotation: 1 Cor 13:2. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.22 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-22). ## Tractates on the Gospel of John 6.23 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-23 - Source: PL 35:1435 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Donatists' alms and sufferings are for Donatus, not Christ, and without love profit nothing; their so-called martyrs, who threw themselves from cliffs, acted from pride, not love. ### Latin text Sed quid ais? Ecce nos multa mala patimur. Haec si pro Christo pateremini, non pro honoribus vestris. Audite quod sequitur: jactant se enim ali­ quando, quia eleemosynas multas faciunt, dant pauperibus; quia patiuntur molestias: sed pro Donato, non pro Christo. Vide quomodo patiaris: nam si pro Donato pateris, pro superbo pateris; non es in columba, si pro Donato pateris. Non erat ille ami­ cus sponsi: nam si amicus esset sponsi, gloriam sponsi quæreret, non suam. Vide ami­ cum sponsi dicentem, Hic est qui baptizat. Ille non erat amicus sponsi, pro quo pateris. Non habes vestem nuptialem; et si ad convivium venisti, foras habes mitti; imo quia foras missus es, ideo miser es: redi aliquando, et noli gloriari. Audi quid dicat Apostolus: Si distribuero omnia mea pau­ peribus, et tradidero corpus meum ut ardeam, charita­ tem autem non habeam. Ecce quod non habes. Si tradidero, inquit, corpus meum ut ardeam; et utique pro nomine Christi: sed quia sunt multi qui jactanter illud faciunt, non cum charitate, ideo, Si tradidero corpus meum ut ardeam, charitatem autem non habeam, nihil mihi prodest. Charitate fecerunt martyres illi qui in tempore persecutionis passi sunt; charitate fecerunt: isti autem de tumore et de superbia faciunt; nam cum persecutor desit, seipsos præci­ pitant. Veni ergo, ut habeas charitatem. Sed nos ha­ bemus martyres. Quos martyres? Non sunt columbæ, ideo volare conati sunt, et de petra ceciderunt. ### English translation (Claude) But what do you say? "See, we suffer many evils." If only you suffered them for Christ, not for your own honors! Hear what follows: for they sometimes boast that they give much alms, give to the poor; that they suffer troubles: but for Donatus, not for Christ. See how you suffer: for if you suffer for Donatus, you suffer for a proud man; you are not in the dove if you suffer for Donatus. He was not the friend of the bridegroom: for if he were the friend of the bridegroom, he would seek the bridegroom's glory, not his own. See the friend of the bridegroom saying, "This is he who baptizes." He for whom you suffer was not the friend of the bridegroom. You do not have a wedding garment; and if you have come to the feast, you are to be thrown out; or rather, because you have been thrown out, that is why you are wretched. Return at last, and do not boast. Hear what the apostle says: "If I distribute all my goods to the poor, and deliver my body to be burned, but do not have love." See what you do not have. "If I deliver," he says, "my body to be burned," and that, surely, for the name of Christ: but because there are many who do it boastfully, not with love, therefore, "If I deliver my body to be burned, but do not have love, it profits me nothing." It was with love that those martyrs acted who suffered in the time of persecution; with love they acted. But these act from swelling and pride: for when a persecutor is lacking, they throw themselves down headlong. Come, then, so that you may have love. "But we have martyrs." What martyrs? They are not doves; that is why they tried to fly, and fell from the rock. ### Scripture references - John 1:33: quotation, high confidence - 1 Cor 13:3: quotation, high confidence - John 3:29: allusion, high confidence - Matt 22:12: allusion, high confidence ### Translation notes - Quotations: John 1:33; 1 Cor 13:3; allusions to John 3:29; Matt 22:11-13. Augustine refers to Donatist extremists (Circumcellions) who sometimes sought death by throwing themselves from heights and were venerated as martyrs; his polemic is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.23 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-23). ## Tractates on the Gospel of John 6.24 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-24 - Source: PL 35:1435 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: All Scripture cries out against the Donatist schism; Catholics should groan, pray, and love, trusting that the grain among the Donatists will return to the ark. ### Latin text Omnia ergo, fratres mei, videtis, quia clamant adversus illos, omnes paginæ divinæ, omnis prophe­ tia, totum Evangelium, omnes apostolicæ litterae, omnis gemitus columbæ; et nondum evigilant, non­ dum expergiscuntur. Sed si columba sumus, gemamus, toleremus, speremus; aderit misericordia Dei, ut efferveat ignis Spiritus sancti in simplicitate vestra; et venient. Non est desperandum; orate, prædicate, diligite; prorsus potens est Dominus. Jam cœperunt co­ gnoscere frontem suam: multi cognoverunt, multi erubuerunt; aderit Christus, ut cognoscant et caeteri. Et certe, fratres mei, vel palea sola ibi remaneat, omnia grana colligantur: quidquid ibi fructificavit, redeat ad arcam per columbam. ### English translation (Claude) So you see everything, my brothers: that all the divine pages cry out against them, all prophecy, the whole Gospel, all the apostolic letters, all the groaning of the dove; and they do not yet wake up, do not yet rouse themselves. But if we are the dove, let us groan, let us endure, let us hope: the mercy of God will be present, so that the fire of the Holy Spirit may glow in your simplicity; and they will come. There is no need to despair: pray, preach, love; truly the Lord is powerful. Already they have begun to recognize their shamelessness: many have recognized it, many have blushed; Christ will be present, so that the rest too may recognize it. And certainly, my brothers, let even only the chaff remain there, let all the grain be gathered: whatever has borne fruit there, let it return to the ark through the dove. ### Scripture references - Matt 3:12: allusion, medium confidence ### Translation notes - 'Recognize their shamelessness' renders cognoscere frontem suam ('to recognize their own forehead', i.e. their brazenness). Allusion: Matt 3:12. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.24 (PL 35:1435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-24). ## Tractates on the Gospel of John 6.25 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-25 - Source: PL 35:1435–1437 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To Donatist complaints about confiscated church property, Augustine answers that property is held by human law, given through emperors, and imperial law forbids those outside Catholic communion to hold property as a church. ### Latin text Modo deficientes ubique, quid nobis propo­ nunt, non invenientes quid dicant? Villas nostras tu­ lerunt, fundos nostros tulerunt. Proferunt testamenta hominum. Ecce ubi Gaius Seius donavit fundum Ecclesiae, cui præerat Faustinus. Cujus episcopus erat Faustinus Ecclesiæ? quid est Ecclesia? Ecclesiæ, dixit, cui præerat Faustinus: sed non Ecclesiæ praeerat Faustinus, sed parti præerat. Columba autem Ecclesia est. Quid clamas? Non devoravimus villas, columba illas habeat: quaeratur quæ sit columba, et ipsa habeat. Nam nostis, fratres mei, quia villæ istae non sunt Augustini: et si non nostis, et putatis me gaudere in possessione villarum, Deus novit, ipse scit quid ego de illis villis sentiam, vel quid ibi sufferam; novit ge­ mitus meos, si mihi aliquid de columba impertire dignatus est. Ecce sunt villae: quo jure defendis villas? divino an humano? Respondeant: Divinum jus in Scri­ pturis habemus, humanum jus in legibus regum. Unde quisque possidet quod possidet? nonne jure humano? Nam jure divino, Domini est terra et plenitudo ejus. Pauperes et divites Deus de uno limo fecit, et pauperes et divites una terra supportat. Jure tamen humano dicit, Hæc villa mea est, hæc domus mea, hic servus meus est. Jure ergo humano, jure imperatorum. Quare? Quia ipsa jura humana per im­ peratores et reges sæculi Deus distribuit generi hu­ mano. Vultis legamus leges imperatorum, et secun­ dum ipsas agamus de villis? Si jure humano vultis possidere, recitemus leges imperatorum: videamus si voluerunt aliquid ab haereticis possideri. Sed quid mihi est imperator? Secundum jus ipsius possides terram. Aut tolle jura imperatorum, et quis audet dicere: Mea est illa villa, aut meus est ille servus, aut domus hæc mea est? Si autem ut teneantur ista ab hominibus, jura acceperunt regum, vultis recitemus leges, ut gaudeatis quia vel unum hortum habe­ tis, et non imputetis nisi mansuetudini columbae, quia vel ibi vobis permittitur permanere? Leguntur enim leges manifestæ, ubi praeceperunt imperatores, eos qui præter Ecclesiæ catholicæ communionem usurpant sibi nomen Christianum, nec volunt in pace colere pacis auctorem, nihil nomine Ecclesiæ audeant possidere. ### English translation (Claude) Now, failing everywhere, what do they put to us, not finding anything to say? "They have taken our estates, they have taken our farms." They bring out men's wills: "See, here Gaius Seius gave a farm to the church over which Faustinus presided." Of what church was Faustinus bishop? What is the Church? "To the church," he said, "over which Faustinus presided." But Faustinus did not preside over the Church; he presided over a party. And the dove is the Church. Why do you shout? We have not devoured the estates; let the dove have them: let it be asked which is the dove, and let her have them. For you know, my brothers, that these estates are not Augustine's; and if you do not know it, and think that I rejoice in the possession of estates, God knows, he knows what I think about those estates, or what I suffer there; he knows my groanings, if he has deigned to impart to me something of the dove. See, there are the estates: by what right do you defend the estates? By divine or by human right? Let them answer: "Divine right we have in the Scriptures, human right in the laws of kings." By what does each person possess what he possesses? Is it not by human right? For by divine right "the earth is the Lord's and its fullness"; God made poor and rich from one clay, and one earth supports poor and rich. Yet by human right one says, "This estate is mine, this house is mine, this slave is mine." By human right, then, by the right of emperors. Why? Because God distributed these very human rights to the human race through the emperors and kings of the world. Do you want us to read the laws of the emperors and deal with the estates according to them? If you want to possess by human right, let us recite the laws of the emperors; let us see whether they willed that anything be possessed by heretics. "But what is the emperor to me?" It is by his right that you possess land. Or take away the rights of emperors, and who dares say, "That estate is mine," or "That slave is mine," or "This house is mine"? But if men have received the rights of kings so that these things may be held, do you want us to recite the laws, so that you may be glad that you have even one garden, and attribute it to nothing but the gentleness of the dove that you are allowed to remain even there? For clear laws are read, in which the emperors have commanded that those who, outside the communion of the Catholic Church, usurp for themselves the name of Christian and will not worship the author of peace in peace, should not dare to possess anything in the name of the Church. ### Scripture references - Ps 24:1 (23:1 LXX): quotation, high confidence ### Translation notes - Quotation: Ps 24:1 (23:1 LXX/Vulg.). 'Gaius Seius' is a stock name in Roman legal examples; Faustinus is presumably a Donatist bishop. The imperial laws referred to are the anti-Donatist legislation of the early fifth century (e.g. the edict of 405). Augustine's argument for the confiscation of Donatist property is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.25 (PL 35:1435–1437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-25). ## Tractates on the Gospel of John 6.26 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-26 - Source: PL 35:1437 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who reject the emperor cannot claim property held by imperial law, and by divine right they cannot claim to be the Church; Augustine invites them to the Catholic Church, where they will have both land and its Creator. ### Latin text Sed quid nobis et imperatori? Sed jam dixi, de jure humano agitur. Et tamen Apostolus voluit serviri regibus, voluit honorari reges, et dixit: Regem reveremini. Noli dicere: Quid mihi et regi? Quid tibi ergo et possessioni? Per jura regum possidentur possessiones. Dixisti, Quid mihi et regi? noli dicere possessiones tuas; quia ad ipsa jura hu­ mana renuntiasti, quibus possidentur possessiones. Sed de divino jure ago, ait. Ergo Evangelium recitemus; videamus quo usque Ecclesia catholica Christi est, super quem venit columba, quæ docuit, Hic est qui baptizat. Quomodo ergo jure divino possideat, qui dicit, Ego baptizo; cum dicat columba, Hic est qui baptizat; cum dicat Scriptura, Una est columba mea, una est matri suae? Quare laniastis columbam? Imo laniastis viscera vestra: nam vobis laniatis, columba integra perseverat. Ergo, fratres mei, si ubique non habent quod dicant, ego dico quod faciant: veniant ad Catholicam, et nobiscum habebunt non solum terram, sed etiam illum qui fecit caelum et terram. ### English translation (Claude) "But what have we to do with the emperor?" But I have already said: it is a matter of human right. And yet the apostle wished kings to be served, wished kings to be honored, and said, "Honor the king." Do not say, "What have I to do with the king?" What, then, have you to do with possessions? Possessions are possessed through the rights of kings. You have said, "What have I to do with the king?" Do not call the possessions yours, because you have renounced the very human rights by which possessions are possessed. "But I am arguing," he says, "from divine right." Then let us recite the Gospel; let us see how far the Catholic Church of Christ extends, upon whom the dove came, which taught, "This is he who baptizes." How, then, does he possess by divine right who says, "I baptize," when the dove says, "This is he who baptizes," when Scripture says, "My dove is one; she is the only one of her mother"? Why have you torn the dove? Rather, you have torn your own inward parts: for while you are torn, the dove remains whole. So, my brothers, if they have nothing to say anywhere, I tell them what to do: let them come to the Catholic Church, and with us they will have not only the land but also him who made heaven and earth. ### Scripture references - 1 Pet 2:17: quotation, high confidence - John 1:33: quotation, high confidence - Song 6:9 (6:8 LXX): quotation, high confidence - Ps 121:2 (120:2 LXX): allusion, low confidence ### Translation notes - Quotations: 1 Pet 2:17; John 1:33; Song 6:9 (6:8 LXX/Vulg.); allusion to Ps 121:2. Translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 6.26 (PL 35:1437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-6-26). ## Tractates on the Gospel of John 7.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-1 - Source: PL 35:1437 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The poor people of Christ, one body groaning among the chaff, finds its joy within, not in the passing pleasures of the world's festivals; what remains for ever is the Word, who became flesh so that we might lay hold of him. ### Latin text Congaudemus frequentiæ vestræ, quia ultra quam sperare potuimus, alacriter convenistis. Hoc est quod nos lætificat, et consolatur in omnibus labo­ ribus, et periculis vitae hujus, amor vester in Deum, et pium studium, et certa spes, et fervor spiritus. Audistis cum Psalmus legeretur, quia inops et pauper clamat ad Deum in hoc saeculo. Vox enim est, ut sæpius audistis, et meminisse de­ betis, non unius hominis, et tamen unius hominis: non unius, quia fideles multi; multa grana inter pa­ leas gementia, diffusa toto orbe terrarum: unius au­ tem, quia membra Christi omnes; ac per hoc unum corpus. Iste ergo populus inops et pauper, non novit gaudere de saeculo: et dolor ejus intus est, et gau­ dium ejus intus est, ubi non videt nisi ille qui exau­ dit gementem, et coronat sperantem. Lætitia sæculi, vanitas. Cum magna exspectatione speratur ut veniat, et non potest teneri cum venerit. Iste enim dies qui lætus est perditis hodie in ista civitate, cras utique non erit: nec iidem ipsi cras hoc erunt quod hodie sunt. Et transeunt omnia, et evolant omnia, et sicut fumus vanescunt: et vae qui amant talia! Omnis enim anima sequitur quod amat. Omnis caro fenum, et omnis honor carnis quasi flos feni; fenum aruit, flos decidit: Verbum autem Domini manet in æternum. Ecce quod ames, si vis manere in æternum. Sed dicere habebas: Unde possum appre­ hendere Verbum Dei? Verbum caro factum est, et habitavit in nobis. ### English translation (Claude) We rejoice together at your crowded attendance, because you have assembled eagerly beyond what we could hope. This is what gladdens us and consoles us in all the labors and dangers of this life: your love for God, your devout zeal, your sure hope, and your fervor of spirit. You heard, when the Psalm was read, that the needy and poor man cries to God in this world. For it is the voice, as you have often heard and ought to remember, not of one man, and yet of one man: not of one, because the faithful are many, many grains groaning among the chaff, spread through the whole world; but of one, because all are members of Christ, and so one body. This people, then, needy and poor, does not know how to rejoice in the world: both its sorrow is within and its joy is within, where none sees but he who hears the one who groans and crowns the one who hopes. The joy of the world is vanity. It is hoped for with great expectation, that it may come, and it cannot be held when it has come. For this day, which is joyful today for the lost in this city, will certainly not be so tomorrow; nor will those same people be tomorrow what they are today. And all things pass, and all things fly away, and vanish like smoke; and woe to those who love such things! For every soul follows what it loves. "All flesh is grass, and all the honor of the flesh is like the flower of grass; the grass has withered, the flower has fallen; but the word of the Lord remains for ever." See what you should love, if you wish to remain for ever. But you might say, "How can I lay hold of the Word of God?" "The Word became flesh and dwelt among us." ### Scripture references - Isa 40:6: quotation, high confidence - Isa 40:8: quotation, high confidence - 1 Pet 1:24: quotation, medium confidence - John 1:14: quotation, high confidence - Ps 74:21 (73:21 LXX): allusion, low confidence ### Translation notes - Quotations: Isa 40:6-8 (cf. 1 Pet 1:24-25); John 1:14; allusion to Ps 74:21 (73:21 LXX/Vulg.) or a similar psalm (uncertain which psalm was read). 'This day ... joyful for the lost in this city' refers to a pagan festival being celebrated in Hippo that day (see 7.6). ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.1 (PL 35:1437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-1). ## Tractates on the Gospel of John 7.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-2 - Source: PL 35:1437 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who delight in the festival are like the delirious; Augustine laments especially that some women have gone to it instead of to church, and invites his hearers to the sweeter banquet of God's word. ### Latin text Quapropter, charissimi, ad inopiam nostram et paupertatem nostram pertineat et quod illos dolemus qui sibi abundare videntur. Gaudium enim ipsorum quasi phreneticorum est. Quomodo autem phreneticus gaudet in insania plerumque, et ridet; et plangit illum qui sanus est: sic et nos, charissimi, si recepimus medicinam de cælo venientem, quia et nos omnes phrenetici eramus, tanquam salvi facti, quia ea quae diligebamus non diligimus, gemamus ad Deum de iis qui adhuc insaniunt. Potens est enim ut et ipsos salvos faciat. Et opus est ut re­ spiciant se, et displiceant sibi. Spectare volunt, et spectare se non noverunt. Nam si aliquantum ocu­ los ad se convertant, vident confusionem suam. Quod donec fiat, alia sint studia nostra, alia sint avocamenta animae nostrae. Plus valet dolor noster, quam gaudium illorum. Quantum pertinet ad nume­ rum fratrum, difficile est ut quisquam illa celebritate raptus fuerit ex viris: quantum autem ad sororum numerum, contristat nos, et hoc magis dolendum est, quia non ipsae potius ad Ecclesiam currunt, quas debuit si non timor, certe verecundia de publico revocare. Viderit hoc qui videt, et aderit misericordia ejus, ut sanet omnes. Nos autem qui convenimus, pascamur epulis Dei, et sit gaudium nostrum sermo ipsius. Invitavit enim nos ad Evangelium suum: et ipse cibus noster est, quo nihil dulcius; sed si quis habet palatum sanum in corde. ### English translation (Claude) Therefore, dearly beloved, let it belong to our neediness and poverty that we also grieve for those who seem to themselves to abound. For their joy is like that of the delirious. Just as a delirious man often rejoices in his madness and laughs, and laments for the one who is sane, so we too, dearly beloved, if we have received the medicine that comes from heaven (because we were all delirious too), as men made well, since we do not love what we used to love, let us groan to God for those who are still mad. For he is powerful to save them too. And they need to look at themselves and be displeased with themselves. They want to watch shows, and do not know how to watch themselves. For if they turned their eyes a little upon themselves, they would see their confusion. Until this happens, let our pursuits be different, let the recreations of our soul be different. Our sorrow is worth more than their joy. As far as the number of the brothers is concerned, it is hard to think that any of the men have been carried off by that festival; but as for the number of the sisters, it saddens us, and this is the more to be lamented, that they do not rather run to church, women whom, if not fear, then at least modesty ought to have called back from public places. Let him who sees see to this, and his mercy will be present to heal all. But let us who have assembled feed on the banquet of God, and let his word be our joy. For he has invited us to his Gospel; and he himself is our food, than which nothing is sweeter, but only if someone has a healthy palate in his heart. ### Translation notes - Augustine's remarks about the women of the congregation reflect his own time and are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.2 (PL 35:1437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-2). ## Tractates on the Gospel of John 7.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-3 - Source: PL 35:1437–1439 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine recalls his earlier teaching: John learned through the dove that Christ alone baptizes; the dove signifies peace, and its olive branch the fruit of love, without which baptism outside the Church profits nothing. ### Latin text Bene autem arbitror meminisse Charitatem ve­ stram hoc Evangelium lectionibus congruis ex ordine recitari: et puto vobis non excidisse quæ jam tra­ ctata sunt, maxime recentiora de Joanne et columba. De Joanne scilicet, quid novum didicerit in Do­ mino per columbam, qui jam noverat Dominum. Et hoc inventum est inspirante Spiritu Dei, quod jam quidem Joannes noverat Dominum, sed quod ipse Dominus ita esset baptizaturus, ut baptizandi potestatem a se in neminem transfunderet, hoc didicit per columbam, quia dictum ei erat, Super quem videris Spiritum descendentem velut columbam, et manentem super eum, hic est qui baptizat in Spiritu sancto. Quid est, hic est? Non alius, etsi per alium. Quare autem per columbam? Multa dicta sunt, nec possum, nec opus est omnia retexere: præcipue tamen propter pacem; quia et ligna quæ baptizata sunt foris, quia fructum in eis invenit columba, ad arcam attulit: sicut meministis columbam emissam a Noe de arca, quæ diluvio natabat, et baptismo abluebatur, non mergebatur. Cum ergo esset emissa, attulit ramum olivæ: sed non sola folia habebat, habebat et fructum. Itaque hoc optandum est fratribus nostris qui foris baptizantur, ut habeant fructum: non illos sinet columba foris, nisi ad arcam reduxe­ rit. Fructus autem est totus charitas, sine qua nihil est homo quidquid aliud habuerit. Et hoc uberrime ab Apostolo dictum commemoravimus et recensui­ mus. Ait enim: Si linguis hominum loquar et An­ gelorum, charitatem autem non habeam, factus sum velut æramentum sonans, aut cymbalum tinniens: et si habuero omnem scientiam, et sciam omnia sacramenta, et habeam omnem prophetiam, et habuero omnem fidem, (fidem autem quomodo dixit omnem?) ut montes transferam, charitatem autem non habeam, nihil sum. Et si distribuero omnia mea pauperibus, et si tradidero corpus meum ut ardeam, charitatem autem non habeam, nihil mihi prodest. Nullo modo autem possunt dicere se habere charitatem, qui dividunt unitatem. Hæc dicta sunt: sequentia videamus. ### English translation (Claude) I think your Charity remembers well that this Gospel is being recited in order in suitable readings; and I think you have not forgotten what has already been treated, especially the more recent things about John and the dove: about John, namely, what new thing he learned about the Lord through the dove, he who already knew the Lord. And this was found, by the inspiration of the Spirit of God: that John indeed already knew the Lord, but that the Lord himself would baptize in such a way as to pour the power of baptizing from himself into no one, this he learned through the dove, because it had been said to him, "He on whom you see the Spirit descending like a dove and remaining upon him, this is he who baptizes in the Holy Spirit." What does "this is he" mean? No other, even if through another. But why through a dove? Many things were said, and I neither can nor need repeat them all; but chiefly for the sake of peace; because the dove, having found fruit in the timbers baptized outside, brought it to the ark: as you remember that the dove was sent out by Noah from the ark, which was floating on the flood and was washed, not drowned, by that baptism. When, then, it was sent out, it brought an olive branch; but the branch had not leaves only, it had fruit too. And so this is to be wished for our brothers who are baptized outside, that they may have fruit: the dove will not leave them outside, but will bring them back to the ark. And the whole fruit is love, without which a man is nothing, whatever else he has. And we recalled and went over what the apostle said most fully on this. For he says: "If I speak with the tongues of men and of angels, but do not have love, I have become like sounding brass or a tinkling cymbal; and if I have all knowledge and know all sacraments and have all prophecy, and have all faith" (but how did he say "all faith"?) "so that I could move mountains, but do not have love, I am nothing. And if I distribute all my goods to the poor, and if I deliver my body to be burned, but do not have love, it profits me nothing." But in no way can those say that they have love who divide unity. These things have been said; let us look at what follows. ### Scripture references - John 1:33: quotation, high confidence - 1 Cor 13:1: quotation, high confidence - 1 Cor 13:2: quotation, high confidence - 1 Cor 13:3: quotation, high confidence - Gen 8:11: allusion, high confidence ### Translation notes - Quotations: John 1:33; 1 Cor 13:1-3; allusion to Gen 8:8-11. The digital text marks 'cnlu uba' (columba) and other words as uncertain; they are read by sense. 'So that I could move mountains' reads ut for the garbled 'cut'. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.3 (PL 35:1437–1439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-3). ## Tractates on the Gospel of John 7.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-4 - Source: PL 35:1439 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, the only-begotten Son, has the power of baptism; adopted sons are his ministers, and even if a minister is wicked, Christ is the one who baptizes. ### Latin text Perhibuit Joannes testimonium, quia vidit. Quale testimonium perhibuit? Quia ipse est Filius Dei. Oportebat ergo ut ille baptizaret qui est Filius Dei unicus, non adoptatus. Adoptati filii, ministri sunt Unici: Unicus habet potestatem, adoptati ministerium. Licet baptizet minister non pertinens ad numerum filio­ rum, quia male vivit et male agit, quid nos consolatur? Hic est qui baptizat. ### English translation (Claude) John bore witness, because he saw. What witness did he bear? That he is the Son of God. It was fitting, then, that he should baptize who is the only Son of God, not an adopted one. The adopted sons are the ministers of the Only One: the Only One has the power, the adopted the ministry. Even if a minister baptizes who does not belong to the number of the sons, because he lives badly and acts badly, what consoles us? "This is he who baptizes." ### Scripture references - John 1:34: quotation, high confidence - John 1:33: quotation, high confidence ### Translation notes - Quotations: John 1:34; John 1:33. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.4 (PL 35:1439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-4). ## Tractates on the Gospel of John 7.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-5 - Source: PL 35:1439 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the Lamb in a unique sense, alone without any stain of sin, by whose blood alone men could be redeemed. ### Latin text Altera die iterum stabat Joannes, et ex discipulis ejus duo, et respiciens Jesum ambulantem dicit, Ecce Agnus Dei. Utique singulariter iste Agnus: nam et discipuli dicti sunt agni, Ecce ego mitto vos sicut agnos in medio luporum. Dicti sunt et ipsi lumen, Vos estis lumen mundi: sed aliter ille de quo dictum est, Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum. Sic et Agnus singulariter, solus sine macula, sine peccato; non cujus maculae abstersae sint, sed cujus macula nulla fuerit. Quid enim? quia dice­ bat Joannes de Domino, Ecce Agnus Dei, ipse Joan­ nes non erat agnus? non erat vir sanctus? non erat amicus sponsi? Ergo singulariter ille, Hic est Agnus Dei; quia singulariter hujus Agni sanguine solo ho­ mines redimi potuerunt. ### English translation (Claude) "The next day again John was standing, and two of his disciples; and looking at Jesus walking, he says, Behold the Lamb of God." This one is certainly the Lamb in a unique sense: for the disciples too were called lambs: "Behold, I send you as lambs in the midst of wolves." They too were called light: "You are the light of the world"; but in another way he of whom it was said, "That was the true light, which enlightens every man coming into this world." So too he is the Lamb uniquely, alone without stain, without sin: not one whose stains have been wiped away, but one who never had a stain. For what? Because John said of the Lord, "Behold the Lamb of God," was John himself not a lamb? Was he not a holy man? Was he not the friend of the bridegroom? So uniquely is he "the Lamb of God," because men could be redeemed only by the blood of this Lamb. ### Scripture references - John 1:35: quotation, high confidence - John 1:36: quotation, high confidence - Luke 10:3: quotation, high confidence - Matt 5:14: quotation, high confidence - John 1:9: quotation, high confidence - John 3:29: allusion, high confidence - 1 Pet 1:19: allusion, medium confidence ### Translation notes - Quotations: John 1:35-36; Luke 10:3 (cf. Matt 10:16); Matt 5:14; John 1:9; allusions to John 3:29; 1 Pet 1:19. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.5 (PL 35:1439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/6-13/#p-7-5). ## Tractates on the Gospel of John 7.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-6 - Source: PL 35:1439 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against a pagan festival celebrating a woman's blood that outweighed gold, Augustine sets the blood of the Lamb that redeemed the world; demons imitate Christian redemption and even mix Christ's name into their charms to deceive Christians. ### Latin text Fratres mei, si agnoscimus pretium nostrum quia sanguis est Agni; qui sunt illi qui hodie cele­ brant festivitatem sanguinis, nescio cujus mulieris? et quam ingrati sunt? Raptum est aurum, dicunt, de aure mulieris, et cucurrit sanguis, et positum est aurum in trutina vel statera, et præponderavit mul­ tum de sanguine. Si pondus ad inclinandum aurum habuit sanguis mulieris, quale pondus habet ad inclinandum mundum sanguis Agni, per quem factus est mun­ dus? Et quidem ille spiritus nescio quis, ut premeret pondus, placatus est sanguine. Immundi spiritus nove­ rant venturum Jesum Christum, audierant ab An­ gelis, audierant ex Prophetis, et sperabant eum venturum. Nam si non sperabant, unde clamaverunt, Quid nobis et tibi est? venisti ante tempus perdere nos? scimus qui sis, Sanctus Dei. Venturum sciebant, sed tempus ignorabant. Sed quid audistis in Psalmo de Jerusalem? Quoniam beneplacitum ha­ buerunt servi tui lapides ejus, et pulveris ejus misere­ buntur: tu exsurgens, inquit, misereberis Sion, quo­ niam venit tempus ut miserearis ejus. Quando venit tempus ut misereretur Deus, venit Agnus. Qualis Agnus quem lupi timent? qualis Agnus est qui leonem occisus occidit? Dictus est enim dia­ bolus leo circumiens et rugiens, quaerens quem devoret: sanguine Agni victus est leo. Ecce spectacula Christianorum. Et quod est amplius, illi oculis carnis vident vanitatem, nos cordis oculis veritatem. Ne putetis, fratres, quod sine spectaculis nos dimisit Dominus Deus noster: nam si nulla sunt spectacula, cur hodie convenistis? Ecce quod dixi­ mus, vidistis, et exclamastis: non exclamaretis, nisi vidissetis. Et magnum est hoc spectare per totum orbem terrarum, victum leonem sanguine Agni, educta de dentibus leonum membra Christi, et ad­ juncta corpori Christi. Ergo nescio quid simile imita­ tus est quidam spiritus, ut sanguine simulacrum suum emi vellet, quia noverat pretioso sanguine quandocumque redimendum esse genus humanum. Fingunt enim spiritus mali umbras quasdam honoris sibimet­ ipsis, ut sic decipiant eos qui sequuntur Christum. Usque adeo, fratres mei, ut illi ipsi qui seducunt per ligaturas, per præcantationes, per machinamenta inimici, misceant præcantationibus suis nomen Christi: quia jam non possunt seducere Christianos, ut dent venenum, addunt mellis aliquid, ut per id quod dulce est, lateat quod amarum est, et bibatur ad perniciem. Usque adeo ut ego noverim aliquo tempore illius Pilleati sacerdotem solere dicere: Et ipse Pil­ leatus christianus est. Ut quid hoc, fratres, nisi quia aliter non possunt seduci Christiani? ### English translation (Claude) My brothers, if we recognize that our price is the blood of the Lamb, who are those who today celebrate the festival of the blood of some woman or other? And how ungrateful they are! "Gold was torn," they say, "from the ear of a woman, and the blood ran, and the gold was put in a balance or scale, and it was far outweighed by the blood." If the blood of a woman had weight enough to tip the gold, what weight has the blood of the Lamb, through whom the world was made, to tip the world? And indeed some spirit or other, so that it might weigh down the balance, was appeased by blood. The unclean spirits knew that Jesus Christ would come; they had heard it from angels, they had heard it from the prophets, and they expected him to come. For if they did not expect him, why did they cry out, "What have we to do with you? Have you come before the time to destroy us? We know who you are, the Holy One of God"? They knew he would come, but they did not know the time. But what did you hear in the Psalm about Jerusalem? "For your servants have taken pleasure in her stones, and they will have pity on her dust. You will arise," it says, "and have mercy on Zion, for the time has come to have mercy on her." When the time came for God to have mercy, the Lamb came. What sort of Lamb is it whom wolves fear? What sort of Lamb is it who, slain, slew the lion? For the devil is called a lion going about and roaring, seeking whom he may devour: by the blood of the Lamb the lion was conquered. See the spectacles of Christians! And what is more, they see vanity with the eyes of the flesh, we see truth with the eyes of the heart. Do not think, brothers, that the Lord our God has left us without spectacles: for if there are no spectacles, why have you assembled today? See, what we said you have seen, and you have cried out: you would not cry out unless you had seen. And it is a great thing to behold throughout the whole world the lion conquered by the blood of the Lamb, the members of Christ drawn out from the teeth of lions and joined to the body of Christ. So some spirit imitated something like this, wishing its image to be bought with blood, because it knew that the human race would at some time be redeemed by precious blood. For evil spirits contrive certain shadows of honor for themselves, so as to deceive in this way those who follow Christ. So much so, my brothers, that those who seduce by amulets, by incantations, by the devices of the enemy, mix the name of Christ into their incantations: because they can no longer seduce Christians into taking poison, they add a little honey, so that by what is sweet what is bitter may be hidden and drunk to destruction. So much so that I know that at one time the priest of that Capped One used to say, "The Capped One himself is a Christian too." Why this, brothers, except because Christians cannot be seduced otherwise? ### Scripture references - Mark 1:24: quotation, high confidence - Matt 8:29: quotation, high confidence - Ps 102:14 (101:15 LXX): quotation, high confidence - Ps 102:13 (101:14 LXX): quotation, high confidence - 1 Pet 5:8: quotation, high confidence - John 1:3: allusion, medium confidence - 1 Pet 1:19: allusion, medium confidence ### Translation notes - Quotations: Mark 1:24 (with Matt 8:29); Ps 102:13-14 (101:14-15 LXX/Vulg.); 1 Pet 5:8; allusions to John 1:3; 1 Pet 1:19. The pagan festival and the story of the woman's blood are not otherwise identified. 'That Capped One' (Pilleatus) is a deity wearing the Phrygian cap, probably Attis or Mithras (uncertain). Augustine's polemic is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.6 (PL 35:1439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-6). ## Tractates on the Gospel of John 7.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-7 - Source: PL 35:1439–1441 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The devil can do nothing unless God permits, and sufferings are a Father's training for an eternal inheritance; Christians who resort to charms and fortune-tellers give the devil a share in what Christ bought. ### Latin text Ne quaeratis ergo alibi Christum, quam ubi se vobis voluit praedicari Christus; et quomodo vobis voluit prædicari, sic illum tenete, sic in corde vestro scribite. Murus est adversus omnes impetus et adversus omnes insidias inimici. Nolite timere, nec tentat ille, nisi permissus fuerit: constat illum nihil facere, nisi permissus fuerit aut missus. Mittitur tanquam angelus malus a potestate dominante; permittitur, quando aliquid petit: et hoc, fratres, non fit, nisi ut probentur justi, puniantur injusti. Quid ergo times? Ambula in Domino Deo tuo, certus esto: quod te non vult pati, non pateris; quod te permiserit pati, flagellum corrigentis est, non poena damnantis. Ad hæreditatem sempiternam erudimur, et flagellari de­ dignamur! Fratres mei, si recusaret quisquam puer colaphis aut flagellis cædi a patre suo, quomodo dice­ retur superbus, desperatus, ingratus paternæ disci­ plinæ? Et utquid erudit pater homo filium hominem? Ut possit non perdere temporalia quae illi acquisivit, quæ illi collegit, quæ non vult eum perdere, quae ipse qui relinquit, non potuit in sempiternum tenere. Non docet filium cum quo possideat, sed qui post eum pos­ sideat. Fratres mei, si filium docet pater successorem, et quem docet et ipsum similiter per illa omnia trans­ iturum, quae et ille qui monebat transiturus est; quomodo vultis erudiat nos Pater noster, cui non successuri, sed ad quem accessuri sumus, et cum quo in aeternum mansuri in haereditate, quæ non marcescit, nec moritur, nec grandinem novit? Et ipse haereditas et ipse Pater est. Hunc possidebimus, et erudiri non debemus? Sufferamus ergo eruditionem Patris. Non quando nobis dolet caput, curramus ad præcan­ tatores, ad sortilegos et remedia vanitatis. Fratres mei, non vos plangam? Quotidie invenio ista; et quid faciam? Nondum persuadeo Christianis in Christo spem esse ponendam? Ecce, si cui factum est reme­ dium, moriatur, (quam multi enim cum remediis mortui sunt? et quam multi sine remediis vixerunt?) qua fronte exiit anima ad Deum? Perdidit signum Christi, accepit signum diaboli. An forte dicat: Non perdidi signum Christi? Ergo signum Christi cum si­ gno diaboli habuisti. Non vult Christus communionem, sed solus vult possidere quod emit. Tanti emit ut solus possideat: tu facis ei consortem diabolum, cui te per peccatum vendideras. Vae duplici corde! qui in corde suo partem faciunt Deo, partem faciunt diabolo. Iratus Deus, quia fit ibi pars diabolo, discedit, et totum diabolus possidebit. Non frustra itaque Apostolus dicit: Neque detis locum diabolo. Cognoscamus ergo Agnum, fratres, cognoscamus pretium nostrum. ### English translation (Claude) So do not seek Christ elsewhere than where Christ has willed to be preached to you; and as he has willed to be preached to you, so hold him, so write him in your heart. He is a wall against all the assaults and against all the snares of the enemy. Do not fear: the enemy does not even tempt unless he has been permitted. It is certain that he does nothing unless he has been permitted or sent. He is sent, as an evil angel, by the ruling power; he is permitted when he asks for something; and this, brothers, happens only so that the righteous may be proved and the unrighteous punished. Why, then, do you fear? Walk in the Lord your God; be sure of this: what he does not want you to suffer, you do not suffer; what he permits you to suffer is the scourge of one correcting, not the punishment of one condemning. We are being trained for an eternal inheritance, and we disdain to be scourged! My brothers, if some boy refused to be struck with slaps or the rod by his father, would he not be called proud, hopeless, ungrateful for his father's discipline? And why does a human father train his human son? So that he may not lose the temporal things that he acquired for him, that he gathered for him, which he does not want him to lose, which he who leaves them could not keep for ever himself. He does not teach a son with whom he will possess them, but one who will possess them after him. My brothers, if a father teaches his son as his successor, the son whom he teaches being likewise bound to pass through all the things through which the father who admonished him is also to pass, how do you want our Father to train us, to whom we are not to succeed but to come, and with whom we are to remain for ever in an inheritance that does not wither, nor die, nor know hail? He himself is both the inheritance and the Father. Shall we possess him, and ought we not to be trained? Let us bear, then, the Father's training. When our head aches, let us not run to enchanters, to fortune-tellers, and to the remedies of vanity. My brothers, shall I not lament over you? Every day I come across these things; and what am I to do? Do I not yet persuade Christians that their hope must be placed in Christ? See, if someone has had a charm made for him and dies (and how many have died with charms! And how many have lived without charms!), with what face does his soul go out to God? He has lost the sign of Christ; he has received the sign of the devil. Or perhaps he says, "I have not lost the sign of Christ"? Then you had the sign of Christ together with the sign of the devil. Christ does not want partnership; he wants to possess alone what he bought. He bought it at so great a price that he might possess it alone: you make the devil his partner, the devil to whom you had sold yourself by sin. Woe to the double-hearted, who in their heart give a part to God and a part to the devil! God, angry because a part is made there for the devil, departs, and the devil will possess the whole. Not in vain, then, does the apostle say, "Do not give place to the devil." Let us recognize the Lamb, then, brothers; let us recognize our price. ### Scripture references - Eph 4:27: quotation, high confidence - Job 1:12: allusion, medium confidence - Heb 12:6: allusion, high confidence - 1 Pet 1:4: allusion, high confidence - 1 Cor 6:20: allusion, medium confidence ### Extrabiblical texts - Sir 2:12 (Sirach): allusion, medium confidence ### Translation notes - Quotations: Eph 4:27; allusions to Job 1:12; Heb 12:5-8; 1 Pet 1:4; Sir 2:12 ('woe to the double-hearted', duplici corde); 1 Cor 6:20. 'Charm' renders remedium, an amulet or magical cure. A stray 'I' after 'praecantatores' is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.7 (PL 35:1439–1441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-7). ## Tractates on the Gospel of John 7.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-8 - Source: PL 35:1441 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John, seeking not his own glory, pointed his two disciples away from himself to the Lamb of God, and they followed Jesus. ### Latin text Stabat Joannes, et ex discipulis ejus duo. Ecce duo de discipulis Joannis: quia talis erat Joannes amicus sponsi, non quaerebat gloriam suam, sed testi­ monium perhibebat veritati; numquid voluit apud se remanere discipulos suos, ut non sequerentur Do­ minum? Magis ipse ostendit discipulis suis quem se­ querentur. Habebant enim illum tanquam Agnum: et ille, Quid me attenditis? ego non sum Agnus; Ecce Agnus Dei: de quo etiam superius dixerat, Ecce Agnus Dei. Et quid nobis prodest Agnus Dei? Ecce, ait, qui tollit peccatum mundi. Secuti sunt illum, hoc audito, duo qui erant cum Joanne. ### English translation (Claude) "John was standing, and two of his disciples." See, two of John's disciples: because John, the friend of the bridegroom, was such that he did not seek his own glory but bore witness to the truth. Did he want his disciples to remain with him, so as not to follow the Lord? Rather he himself showed his disciples whom they should follow. For they regarded him as the Lamb; and he said, "Why do you attend to me? I am not the Lamb. Behold the Lamb of God," of whom he had also said above, "Behold the Lamb of God." And what does the Lamb of God profit us? "Behold," he says, "him who takes away the sin of the world." Hearing this, the two who were with John followed him. ### Scripture references - John 1:35: quotation, high confidence - John 1:36: quotation, high confidence - John 1:37: allusion, high confidence - John 1:29: quotation, high confidence - John 3:29: allusion, high confidence ### Translation notes - Quotations: John 1:35-37; John 1:29; allusion to John 3:29. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.8 (PL 35:1441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-8). ## Tractates on the Gospel of John 7.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-9 - Source: PL 35:1441 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The two disciples followed Jesus not yet to stay with him for good, which came when he called them from their boats, but to see where he dwelt and to learn from him. ### Latin text Videamus sequentia. Ecce Agnus Dei: hoc Joan­ nes. Et audierunt eum duo discipuli loquentem, et secuti sunt Jesum. Conversus autem Jesus, et videns eos sequentes se, dicit eis: Quid quæritis? Qui dixe­ runt: Rabbi (quod dicitur interpretatum Magister), ubi habitas? Non sic illum sequebantur quasi jam ut inhærerent illi: nam manifestum est quando illi inhæserunt, quia de navi eos vocavit. In his enim duobus erat Andreas, sicut modo audistis; Andreas autem frater Petri erat: et novimus in Evangelio quod Petrum et Andream Dominus de navi vocavit, dicens, Venite post me, et faciam vos piscatores homi­ num. Et ex illo jam inhæserunt illi, ut non recederent. Modo ergo quod illum sequuntur isti duo, non quasi non recessuri sequuntur; sed videre voluerunt ubi habitaret, et facere quod scriptum est, Limen ostiorum ejus exterat pes tuus; surge ad illum venire assidue et erudire praeceptis ejus. Ostendit eis ille ubi maneret: venerunt et fue­ runt cum illo. Quam beatum diem duxerunt, quam beatam noctem! Quis est qui nobis dicat quæ audie­ rint illi a Domino? Ædificemus et nosmetipsi in corde nostro, et faciamus domum quo veniat ille, et doceat nos; colloquatur nobis. ### English translation (Claude) Let us see what follows. "Behold the Lamb of God": this was John. "And the two disciples heard him speaking, and followed Jesus. And Jesus, turning and seeing them following him, says to them, What do you seek? They said, Rabbi (which, interpreted, means Teacher), where do you dwell?" They were not following him in such a way as to cling to him already: for it is plain when they clung to him, since he called them from the boat. For among these two was Andrew, as you have just heard; and Andrew was the brother of Peter; and we know from the Gospel that the Lord called Peter and Andrew from the boat, saying, "Come after me, and I will make you fishers of men." And from then on they clung to him, so as not to depart. So now, when these two follow him, they do not follow as men who will never depart; but they wanted to see where he dwelt, and to do what is written: "Let your foot wear the threshold of his doors; rise to come to him constantly, and be instructed in his precepts." He showed them where he stayed; they came and were with him. What a blessed day they spent, what a blessed night! Who is there to tell us what they heard from the Lord? Let us too build in our own heart and make a house where he may come and teach us; let him converse with us. ### Scripture references - John 1:37: quotation, high confidence - John 1:38: quotation, high confidence - John 1:39: allusion, high confidence - John 1:40: allusion, high confidence - Matt 4:19: quotation, high confidence - Mark 1:17: quotation, medium confidence ### Extrabiblical texts - Sir 6:36 (Sirach): quotation, high confidence ### Translation notes - Quotations: John 1:37-39; Matt 4:19 (cf. Mark 1:17); Sir 6:36 (Sirach is outside the 66-book canon); allusion to John 1:40. Stray quotation marks and a stray 'm' in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.9 (PL 35:1441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-9). ## Tractates on the Gospel of John 7.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-10 - Source: PL 35:1441 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The tenth hour signifies the law of ten commandments, which Christ, its giver and teacher, fulfills through love; those who cannot fulfill it should flee to his mercy and use the prayer he composed. ### Latin text Quid quaeritis? Qui dixerunt ei: Rabbi, (quod interpretatum dicitur Magister), ubi habitas? Dicit eis: Venite, et videte. Et venerunt, et viderunt ubi maneret, et apud eum manserunt die illo: hora autem erat quasi decima. Nihilne arbitramur pertinuisse ad Evangelistam, dicere nobis quota hora erat? Potest fieri ut nihil ibi nos animadvertere, nihil quaerere voluerit? Decima erat hora. Numerus iste legem si­ gnificat, quia in decem præceptis data est lex. Vene­ rat autem tempus ut impleretur lex per dilectionem; quia a Judæis non poterat impleri per timorem. Unde Dominus dicit: Non veni solvere legem, sed implere. Merito ergo decima hora eum secuti sunt ad testimonium amici sponsi duo isti: et decima hora audivit, Rabbi, quod interpretatur Magister. Si decima hora Rabbi Dominus audivit, et decimus nu­ merus ad legem pertinet; magister legis non est nisi dator legis. Nemo dicat quia alius dedit legem, et alius docet legem: ipse illam docet qui illam dedit; ipse est magister legis suae, et docet illam. Et misericordia est in lingua ipsius, ideo misericorditer docet legem, sic­ ut dictum est de sapientia, Legem autem et misericor­ diam in lingua portat. Noli timere, ne implere legem non possis, fuge ad misericordiam. Si multum est ad te legem implere, utere pacto illo, utere chirographo, utere precibus quas tibi constituit et composuit jurisperitus caelestis. ### English translation (Claude) "What do you seek? They said to him, Rabbi (which, interpreted, means Teacher), where do you dwell? He says to them, Come and see. And they came and saw where he stayed, and they stayed with him that day; and it was about the tenth hour." Do we think it was of no concern to the evangelist to tell us what hour it was? Can it be that he wanted us to notice nothing there, to inquire into nothing? It was the tenth hour. This number signifies the law, because the law was given in ten commandments. But the time had come for the law to be fulfilled through love, since it could not be fulfilled by the Jews through fear. That is why the Lord says, "I have not come to abolish the law but to fulfill it." Fittingly, then, at the tenth hour these two followed him at the testimony of the friend of the bridegroom, and at the tenth hour he heard, "Rabbi," which is interpreted "Teacher." If at the tenth hour the Lord heard "Rabbi," and the number ten belongs to the law, the teacher of the law is none other than the giver of the law. Let no one say that one gave the law and another teaches the law: he who gave it teaches it; he is the teacher of his own law, and teaches it. And mercy is on his tongue; therefore he teaches the law mercifully, as was said of wisdom: "She carries law and mercy on her tongue." Do not fear that you cannot fulfill the law: flee to mercy. If fulfilling the law is too much for you, use that agreement, use that bond, use the prayers that the heavenly lawyer has drawn up and composed for you. ### Scripture references - John 1:38: quotation, high confidence - John 1:39: quotation, high confidence - Matt 5:17: quotation, high confidence - Prov 31:26: quotation, medium confidence ### Translation notes - Quotations: John 1:38-39; Matt 5:17; Prov 31:26 (Old Latin, close to the LXX). 'The Jews' could not fulfill the law 'through fear': Augustine's contrast of law and love, translated as written. 'Agreement' and 'bond' (pactum, chirographum) anticipate the Lord's Prayer as the 'petition' drafted by Christ (7.11). ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.10 (PL 35:1441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-10). ## Tractates on the Gospel of John 7.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-11 - Source: PL 35:1441–1443 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As petitioners to the emperor have a lawyer draft their petition, Christ composed the Lord's Prayer for us with its condition of forgiving others; one who prays it falsely obtains nothing from God, who cannot be deceived. ### Latin text Qui enim habent causam, et volunt supplicare imperatori, quærunt aliquem scholasticum jurisperi­ tum, a quo sibi preces componantur; ne forte si ali­ ter petierint quam oportet, non solum non impetrent quod petunt, sed et poenam pro beneficio consequantur. Cum ergo quærerent supplicare Apostoli, et non invenirent quomodo adirent imperatorem Deum, di­ xerunt Christo, Domine, doce nos orare: hoc est, Ju­ risperite noster, assessor, imo consessor Dei, compone nobis preces. Et docuit Dominus de libro juris caelestis, docuit quomodo orarent: et in ipso quod docuit, posuit quamdam conditionem: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Si non secundum legem petieris, reus eris. Contremiscis imperatorem factus reus? offer sacrificium humilitatis, offer sacrificium misericordiae; dic in pre­ cibus, Dimitte mihi, quoniam et ego dimitto. Sed si dicis, fac. Quid enim facturus es, quo iturus es, si mentitus fueris in precibus? Non quomodo dicitur in foro, carebis beneficio rescripti; sed nec rescriptum impetrabis. Juris enim forensis est ut qui in precibus mentitus fuerit, non illi prosit quod impetravit. Sed hoc inter homines, quia potest falli homo; potuit falli imperator, quando preces misisti: dixisti enim quod voluisti, et cui dixisti, nescit an verum sit; dimisit te adversario tuo convincendum, ut si ante judicem con­ victus fueris de mendacio, quia non potuit ille nisi præstare, nesciens an fueris mentitus, ibi carebis ipso beneficio rescripti, quo perduxisti rescriptum. Deus autem qui novit utrum mentiaris, an verum dicas, non facit ut in judicio tibi non prosit; sed nec impe­ trare te permittit, quia ausus es mentiri veritati. ### English translation (Claude) For those who have a case and wish to petition the emperor look for some lawyer trained in the schools to compose their petition for them, lest, if they ask otherwise than they ought, they not only fail to obtain what they ask but even incur punishment instead of a favor. So when the apostles sought to petition, and did not find how to approach the emperor God, they said to Christ, "Lord, teach us to pray"; that is, "Our lawyer, assessor, or rather co-assessor of God, compose prayers for us." And the Lord taught them from the book of heavenly law, taught them how to pray; and in what he taught he laid down a certain condition: "Forgive us our debts, as we also forgive our debtors." If you do not petition according to the law, you will be guilty. Do you not tremble, having become guilty before the emperor? Offer the sacrifice of humility, offer the sacrifice of mercy; say in your prayers, "Forgive me, because I also forgive." But if you say it, do it. For what will you do, where will you go, if you have lied in your prayers? Not, as is said in the forum, "You will lose the benefit of the rescript"; but you will not even obtain the rescript. For it is a rule of the law of the forum that one who has lied in his petition gets no benefit from what he obtained. But this is among men, because a man can be deceived: the emperor could be deceived when you sent your petition; for you said what you wished, and he to whom you said it does not know whether it is true. He has left you to be refuted by your opponent, so that if before the judge you are convicted of lying (because the emperor could do nothing but grant it, not knowing whether you had lied), there you will lose the very benefit of the rescript for which you obtained it. But God, who knows whether you lie or speak the truth, does not merely make it of no benefit to you at the judgment, but does not even let you obtain it, because you dared to lie to the truth. ### Scripture references - Luke 11:1: quotation, high confidence - Matt 6:12: quotation, high confidence ### Translation notes - Quotations: Luke 11:1; Matt 6:12. The image is drawn from Roman legal procedure: a petition (preces) answered by an imperial rescript, which was void if obtained by false statements. A stray 'I' after 'consequantur' is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.11 (PL 35:1441–1443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-11). ## Tractates on the Gospel of John 7.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-12 - Source: PL 35:1443 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Better to lay the Gospel on an aching head than to run to amulets, and better still to let it heal the heart; health and sickness are in God's hands, and like Paul with his thorn we should trust the physician's knife. ### Latin text Quid ergo facturus es? dic mihi. Implere le­ gem ex omni parte, ita ut in nullo offendas, difficile est: reatus ergo certus est; remedio uti non vis? Ecce, fratres mei, quale remedium posuit Dominus contra ægritudines animæ. Quod ergo? Cum caput tibi dolet, laudamus si Evangelium ad caput tibi posueris, et non ad ligaturam cucurreris. Ad hoc enim perdu­ cta est infirmitas hominum, et ita plangendi sunt ho­ mines qui currunt ad ligaturas, ut gaudeamus quando videmus hominem in lecto suo constitutum, jactari febribus et doloribus, nec alicubi spem posuisse, nisi ut sibi Evangelium ad caput poneret: non quia ad hoc factum est, sed quia prælatum est Evangelium ligaturis. Si ergo ad caput ponitur ut quiescat dolor capitis, ad cor non ponitur ut sanetur a peccatis? Fiat ergo. Quid fiat? Ponatur ad cor, sanetur cor. Bonum est, bonum, ut de salute corporis non satagas, nisi ut a Deo illam petas. Si scit tibi prodesse, dabit illam: si non tibi dederit, non proderat habere illam. Quam multi aegrotant in lecto innocentes; et si sani fuerint, procedunt ad scelera committenda? Quam multis obest sanitas? Latro qui procedit ad faucem occidere hominem, quanto illi melius erat ut aegrotaret? Qui noctu surgit ad fodiendum parietem alienum, quanto illi melius si febribus jactaretur? Innocentius ægrotaret, scelerate sanus est. Novit ergo Deus quid nobis expediat: id agamus tantum, ut cor nostrum sanum sit a peccatis; et quando forte flagellamur in corpore, ipsum deprecemur. Rogavit eum Paulus apostolus, ut auferret stimulum carnis, et noluit au­ ferre. Numquid perturbatus est? numquid contrista­ tus dixit se desertum? Magis se dixit non desertum, quia non ablatum est quod volebat auferri, ut illa infirmitas sanaretur. Hoc enim invenit in voce medici: Sufficit tibi gratia mea; nam virtus in infirmitate perfi­ citur. Unde ergo scis quod non vult te sanare Deus? Adhuc tibi expedit flagellari. Unde scis quam putre est quod secat medicus, agens ferrum per putria? Nonne novit modum, quid faciat, quo usque faciat? Numquid ululatus ejus qui secatur, re­ trahit manus medici artificiose secantis? Ille clamat; ille secat. Crudelis qui non audit clamantem, an po­ tius misericors qui vulnus persequitur ut sanet ægro­ tum? Haec, fratres mei, ideo dixi, ne quis quærat ali­ quid præter auxilium Dei, quando forte in aliqua cor­ reptione Domini sumus. Videte ne pereatis, videte ne ab Agno recedatis, et a leone devoremini. ### English translation (Claude) What, then, are you going to do? Tell me. To fulfill the law in every part, so as to offend in nothing, is difficult: guilt, then, is certain; will you not use the remedy? See, my brothers, what a remedy the Lord has set against the sicknesses of the soul. What, then? When your head aches, we praise you if you put the Gospel to your head and do not run to an amulet. For human weakness has been brought to this point, and those who run to amulets are so much to be lamented, that we rejoice when we see a man lying in his bed, tossed with fevers and pains, who has put his hope nowhere but in putting the Gospel to his head: not because it was made for this, but because the Gospel has been preferred to amulets. If, then, it is put to the head so that the pain of the head may cease, is it not put to the heart so that it may be healed of sins? So be it, then. What should be done? Let it be put to the heart; let the heart be healed. It is good, good, that you should not be anxious about the health of the body except to ask it of God. If he knows that it profits you, he will give it; if he does not give it to you, it would not have profited you to have it. How many are sick in bed and innocent, and, if they were well, would go out to commit crimes! How many does health harm! The robber who goes out to the pass to kill a man, how much better for him if he were sick! He who gets up at night to dig through another's wall, how much better for him if he were tossed with fevers! He would be sick more innocently; he is well to his wickedness. So God knows what is good for us: let us only see to it that our heart is healthy from sins; and when perhaps we are scourged in the body, let us pray to him. The apostle Paul asked him to take away the thorn in the flesh, and he would not take it away. Was he troubled? Did he, saddened, say that he was forsaken? Rather he said he was not forsaken, because what he wanted taken away was not taken away, so that that weakness might be healed. For this he found in the voice of the physician: "My grace is sufficient for you, for power is made perfect in weakness." How, then, do you know that God does not wish to heal you? It is still good for you to be scourged. How do you know how rotten is what the physician cuts, driving the knife through the rotten parts? Does he not know the measure, what he is doing, how far to go? Does the howling of the one being cut hold back the hands of the physician cutting skillfully? The one cries out; the other cuts. Is he cruel who does not listen to the one crying out, or rather merciful, who pursues the wound so as to heal the sick man? I have said these things, my brothers, so that no one may seek anything besides the help of God when we are perhaps under some correction of the Lord. See that you do not perish; see that you do not depart from the Lamb and be devoured by the lion. ### Scripture references - 2 Cor 12:9: quotation, high confidence - 2 Cor 12:7: allusion, high confidence - 2 Cor 12:8: allusion, high confidence - Jas 2:10: allusion, low confidence - 1 Pet 5:8: allusion, medium confidence ### Translation notes - Quotations: 2 Cor 12:9; allusions to 2 Cor 12:7-8; Jas 2:10; 1 Pet 5:8. The practice of laying a Gospel book on the head of the sick, which Augustine tolerates as better than pagan amulets, is described as he gives it. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.12 (PL 35:1443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-12). ## Tractates on the Gospel of John 7.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-13 - Source: PL 35:1443 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Andrew finds the Messiah, the 'Anointed' or Christ, who is anointed above all his fellows, from whom all Christians receive their anointing. ### Latin text Diximus ergo quare hora decima: sequentia videamus. Erat Andreas frater Simonis Petri unus ex duobus qui audierant ab Joanne, et secuti fuerant eum. Invenit hic Simonem fratrem suum, et dicit ei, Inve­ nimus Messiam; quod est interpretatum Christus. Mes­ sias hebraice, Christus græce est, latine Unctus. Ab unctione enim dicitur Christus. Χρι̃σμα unctio est græce; ergo Christus, unctus. Ille singulariter unctus, præcipue unctus; unde omnes Christiani unguntur, ille præcipue. Quomodo in Psalmo dicit, audi: Pro­ pterea unxit te, Deus, Deus tuus oleo exsultationis, præ participibus tuis. Participes enim ejus omnes sancti; sed ille singulariter Sanctus sanctorum, singulariter unctus, singulariter Christus. ### English translation (Claude) We have said, then, why the tenth hour; let us look at what follows. "Andrew, the brother of Simon Peter, was one of the two who had heard from John and had followed him. He found his brother Simon and says to him, We have found the Messiah, which is interpreted, Christ." Messiah in Hebrew is Christ in Greek, Anointed in Latin. For Christ is named from anointing: chrisma is the Greek for anointing; so Christ is "anointed." He is anointed uniquely, anointed pre-eminently; whence all Christians are anointed, he pre-eminently. Hear how he says it in the Psalm: "Therefore God, your God, has anointed you with the oil of gladness above your fellows." For all the saints are his fellows; but he is uniquely the Holy of holies, uniquely anointed, uniquely Christ. ### Scripture references - John 1:40: quotation, high confidence - John 1:41: quotation, high confidence - Ps 45:7 (44:8 LXX): quotation, high confidence - Dan 9:24: allusion, low confidence ### Translation notes - Quotations: John 1:40-41; Ps 45:7 (44:8 LXX/Vulg.); allusion to Dan 9:24 ('Holy of holies'). The Greek word is printed by Augustine in the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.13 (PL 35:1443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-13). ## Tractates on the Gospel of John 7.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-14 - Source: PL 35:1443–1445 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ changed Simon's name to Peter, from 'rock', so that in Peter the Church built on the rock might be figured; only those who both hear and do Christ's words build on the rock and withstand the floods, such as the day's festival. ### Latin text Et duxit eum ad Jesum. Intuitus autem eum, Jesus dixit, Tu es Simon filius Joannis, tu vocaberis Cephas; quod interpretatur Petrus. Non magnum quia Dominus dixit cujus filius esset iste. Quid magnum Domino? Omnia nomina sanctorum suorum sciebat, quos ante constitutionem mundi prædestinavit; et miraris quia dixit uni homini, Tu es filius illius, et tu vocaberis illud? Magnum quia mutavit ei nomen; et fecit de Simone Petrum? Petrus autem a petra, petra vero Ecclesia: ergo in Petri nomine figurata est Ecclesia. Et quis securus, nisi qui aedificat super petram? Et quid ait ipse Dominus? Qui audit verba mea hæc et facit ea, similabo eum viro prudenti, aedificanti super petram (non cedit tentationibus): descendit pluvia, venerunt flumina, flaverunt venti, et impegerunt in domum illam, et non cecidit; fundata enim erat super petram. Qui audit verba mea et non facit ea (jam unusquisque nostrum timeat et caveat), similabo eum viro stulto qui ædificavit domum suam super arenam: descendit pluvia, venerunt flumina, flaverunt venti, et impegerunt in domum illam, et cecidit; et facta est ruina ejus magna. Quid prodest quia intrat Ecclesiam, qui vult su­ per arenam ædificare? Audiendo enim et non faciendo, ædificat quidem, sed super arenam. Si enim nihil au­ dit, nihil ædificat: si autem audit, ædificat. Sed quæ­ rimus, ubi. Si enim audit et facit, super petram: si audit et non facit, super arenam. Duo sunt genera ædificantium; aut super petram, aut super arenam. Quid ergo illi qui non audiunt? securi sunt? securus eos dicit, quia nihil ædificant? Nudi sunt sub pluvia, ante ventos, ante flumina: cum venerint ista, ante illos tollunt, quam domos dejiciant. Ergo una est securitas, et ædificare, et super petram ædificare. Si audire vis et non facere, ædificas; sed ruinam aedificas: cum autem venerit tentatio, dejicit domum, et cum ipsa ruina tua te tollit. Si autem non audis, nudus es, illis tentationibus tu ipse traheris. Audi ergo, et fac; unum est remedium. Quanti forte hodie audiendo et non faciendo rapti sunt fluvio celebritatis hujus? Audiendo enim et non faciendo, venit fluvius ipsa celebritas anniversaria, impletus est torrens, transiturus est et siccaturus: sed vae illi quem tulerit! Illud ergo noverit Charitas vestra, quia nisi quis et audiat et faciat, non ædificat super petram, et non pertinet ad nomen tam magnum, quod sic commen­ davit Dominus. Intentum enim te fecit. Nam si hoc ante Petrus vocaretur, non ita videres mysterium petræ; et putares casu eum, sic vocari, non provi­ dentia Dei: ideo voluit eum aliud prius vocari, ut ex ipsa commutatione nominis, sacramenti vivacitas commendaretur. ### English translation (Claude) "And he brought him to Jesus. And Jesus, looking at him, said, You are Simon the son of John; you shall be called Cephas, which is interpreted, Peter." It is no great thing that the Lord said whose son this man was. What is great for the Lord? He knew all the names of his saints, whom he predestined before the foundation of the world; and do you wonder that he said to one man, "You are the son of that man, and you shall be called this"? Is it a great thing that he changed his name and made Peter out of Simon? Now Peter is from petra (rock), and the rock is the Church: so in the name of Peter the Church was figured. And who is safe, except one who builds on the rock? And what does the Lord himself say? "He who hears these words of mine and does them, I will liken him to a wise man who built upon the rock" (he does not yield to temptations): "the rain came down, the floods came, the winds blew and beat upon that house, and it did not fall; for it was founded upon the rock. He who hears my words and does not do them" (now let each one of us fear and beware) "I will liken to a foolish man who built his house upon the sand: the rain came down, the floods came, the winds blew and beat upon that house, and it fell; and great was its ruin." What does it profit to enter the Church for one who wishes to build on sand? For by hearing and not doing he builds indeed, but on sand. For if he hears nothing, he builds nothing; but if he hears, he builds. But we ask, where? For if he hears and does, on the rock; if he hears and does not do, on the sand. There are two kinds of builders: either on the rock or on the sand. What, then, of those who do not hear? Are they safe? Does he call them safe because they build nothing? They are naked under the rain, before the winds, before the floods: when these come, they carry them off before they throw down houses. So there is one safety: both to build and to build on the rock. If you want to hear and not do, you build, but you build a ruin: when temptation comes, it throws down the house, and carries you off with your own ruin. But if you do not hear, you are naked; you yourself will be dragged away by those temptations. So hear, and do: this is the one remedy. How many perhaps today, by hearing and not doing, have been swept away by the flood of this festival! For by hearing and not doing, the flood came, this annual festival itself; the torrent has filled; it will pass and dry up; but woe to him whom it has carried away! So let your Charity know this: unless one both hears and does, he does not build on the rock and does not belong to the name so great that the Lord so commended. For he made you attentive. For if he had been called Peter before, you would not so see the mystery of the rock, and you would think that he was called so by chance, not by the providence of God. That is why he willed him to be called something else first, so that by the very change of name the vividness of the sacrament might be commended. ### Scripture references - John 1:42: quotation, high confidence - Matt 7:24: quotation, high confidence - Matt 7:25: quotation, high confidence - Matt 7:26: quotation, high confidence - Matt 7:27: quotation, high confidence - Eph 1:4: allusion, medium confidence ### Translation notes - Quotations: John 1:42; Matt 7:24-27; allusion to Eph 1:4. Augustine's reading that 'the rock is the Church' and that Peter figures the Church is translated as written. Stray quotation marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.14 (PL 35:1443–1445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-14). ## Tractates on the Gospel of John 7.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-15 - Source: PL 35:1445 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Philip tells Nathanael that he has found the one foretold by Moses and the prophets; Augustine notes that Nathanael's reply about Nazareth can be read either as an affirmation or as a question. ### Latin text Et in crastinum voluit exire in Galilæam, et in­ venit Philippum. Dicit ei: Sequere me. Erat autem de civitate Andreae et Petri. Et invenit Philippus Natha­ naelem: jam vocatus a Domino Philippus. Et dixit ei: Quem scripsit Moyses in Lege, et Prophetæ, invenimus Jesum filium Joseph. Ejus filius dicebatur, cui desponsata erat mater ejus. Nam quod ea intacta con­ ceptus et natus sit, bene noverunt omnes Christiani ex Evangelio. Hoc Philippus dixit Nathanaeli; addidit ei locum, a Nazareth. Et dixit ei Nathanael: A Na­ zareth potest aliquid boni esse. Quid intelligitur, Fra­ tres? Non quomodo aliqui pronuntiant: nam et sic solet pronuntiari, A Nazareth potest aliquid boni esse? Sequitur enim vox Philippi, et dicit, Veni, et vide. Ambas autem pronuntiationes potest ista vox sequi, sive sic pronunties tanquam confirmans, A Nazareth potest aliquid boni esse; et ille, Veni, et vide: sive sic dubitans, et totum interrogans, A Nazareth potest aliquid boni esse? Veni et vide. Cum ergo sive illo modo, sive isto pronuntietur, non repugnent verba sequentia; nostrum est quærere quid potius intelligamus in his verbis. ### English translation (Claude) "And the next day he wished to go out into Galilee, and he found Philip. He says to him, Follow me. Now he was from the city of Andrew and Peter. And Philip found Nathanael" (Philip having already been called by the Lord), "and said to him, Him of whom Moses wrote in the law, and the prophets, we have found, Jesus the son of Joseph." He was called the son of him to whom his mother was betrothed. For that he was conceived and born of her untouched, all Christians know well from the Gospel. Philip said this to Nathanael; he added the place, "from Nazareth." "And Nathanael said to him, From Nazareth something good can come." What is to be understood, brothers? Not as some read it: for it is also usually read thus: "Can anything good come from Nazareth?" For Philip's voice follows and says, "Come and see." This reply can follow either reading, whether you read it as affirming, "From Nazareth something good can come," and he says, "Come and see"; or as doubting and putting the whole as a question, "Can anything good come from Nazareth?" "Come and see." Since, then, whether it is read one way or the other, the words that follow do not conflict, it is for us to inquire which we should rather understand in these words. ### Scripture references - John 1:43: quotation, high confidence - John 1:44: quotation, high confidence - John 1:45: quotation, high confidence - John 1:46: quotation, high confidence - Matt 1:18: allusion, medium confidence ### Translation notes - Quotations: John 1:43-46. Augustine discusses the punctuation of John 1:46: as a statement ('From Nazareth something good can come') or as a question; he argues for the statement in 7.17. Allusion: Matt 1:18-25 (the virginal conception). ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.15 (PL 35:1445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-15). ## Tractates on the Gospel of John 7.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-16 - Source: PL 35:1445 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Nathanael received from the Truth himself a testimony given to no other disciple: 'an Israelite indeed, in whom there is no guile.' ### Latin text Qualis fuerit Nathanael iste, in sequentibus probamus. Audite qualis fuerit: Dominus ipse perhi­ bet testimonium. Magnus Dominus cognitus testimonio Joannis: beatus Nathanael cognitus testimonio veritatis. Quia Dominus etsi testimonio Joannis non com­ mendaretur, ipse sibi perhibebat testimonium; quia sufficit sibi ad testimonium suum veritas. Sed quia ve­ ritatem non poterant capere homines, per lucernam quærebant veritatem: et ideo Joannes per quem Do­ minus ostenderetur, missus est. Audi Dominum Na­ thanaeli testimonium perhibentem: Et dixit ei Natha­ nael: A Nazareth potest aliquid boni esse. Dicit ei Phi­ lippus: Veni, et vide. Et vidit Jesus Nathanaelem ve­ nientem ad se, et dicit de eo: Ecce vere Israelita, in quo dolus non est. Magnum testimonium! hoc nec An­ dreæ dictum, nec Petro dictum, nec Philippo, quod dictum est de Nathanaele: Ecce vere Israelita, in quo dolus non est. ### English translation (Claude) What sort of man this Nathanael was we prove from what follows. Hear what sort of man he was: the Lord himself bears witness. The great Lord was made known by the testimony of John; blessed Nathanael was made known by the testimony of the truth. For the Lord, even if he were not commended by the testimony of John, bore witness to himself, because the truth is sufficient for its own testimony. But because men could not grasp the truth, they sought the truth by a lamp; and therefore John was sent, through whom the Lord might be shown. Hear the Lord bearing witness to Nathanael: "And Nathanael said to him, From Nazareth something good can come. Philip says to him, Come and see. And Jesus saw Nathanael coming to him, and says of him, Behold an Israelite indeed, in whom there is no guile." A great testimony! What was said of Nathanael was not said to Andrew, nor to Peter, nor to Philip: "Behold an Israelite indeed, in whom there is no guile." ### Scripture references - John 1:46: quotation, high confidence - John 1:47: quotation, high confidence - John 8:14: allusion, medium confidence - John 5:35: allusion, medium confidence ### Translation notes - Quotations: John 1:46-47; allusions to John 8:14; John 5:35. A stray '9' at the end of the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.16 (PL 35:1445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-16). ## Tractates on the Gospel of John 7.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-17 - Source: PL 35:1445 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Nathanael, though praised by Christ, was not made an apostle because he was learned in the law, and Christ chose the unlearned; his learning led him to hope at the name of Nazareth. ### Latin text Quid ergo facimus, fratres? Deberet iste pri­ mus esse in Apostolis? Non solum primus non inveni­ tur in Apostolis, sed nec medius, nec ultimus inter duodecim Nathanael est, cui tantum testimonium per­ hibuit Filius Dei, dicens, Ecce vere Israelita, in quo dolus non est. Quæritur causa? quantum Dominus intimat, probabiliter invenimus. Intelligere enim debemus ipsum Nathanaelem eruditum et peritum Legis fuisse: propterea noluit illum Dominus inter discipu­ los ponere; quia idiotas elegit, unde confunderet mun­ dum. Audi Apostolum dicentem ista: Videte enim, inquit, vocationem vestram, fratres, quia non multi potentes, non multi nobiles: sed infirma mundi elegit Deus, ut confundat fortia; et ignobilia mundi et con­ temptibilia elegit Deus, et ea quæ non sunt, tanquam quæ sunt, ut ea quæ sunt evacuentur. Si doctus eligeretur, fortasse ideo se diceret electum, quia doctrina ejus meruit eligi. Dominus noster Jesus Christus volens superborum frangere cervices, non quaesivit per oratorem piscatorem; sed de piscatore lucratus est imperatorem. Magnus Cy­ prianus orator, sed prior Petrus piscator, per quem postea crederet non tantum orator, sed et imperator. Nullus nobilis primo electus est, nullus doctus; quia infirma mundi elegit Deus, ut confunderet fortia. Erat ergo iste magnus et sine dolo: hoc solo non electus, ne cuiquam videretur Dominus doctos elegisse. Et ex ipsa doctrina Legis veniebat, quod cum audisset a Nazareth: scrutatus enim erat Scripturas, et sciebat quia inde erat expectandus Salvator, quod non fa­ cile alii Scribae et Pharisæi noverant: iste ergo doctis­ simus Legis, cum audisset Philippum dicentem, Invenimus Jesum, quem scripsit Moyses in Lege, et Prophetæ, a Nazareth, filium Joseph; ille qui optime Scripturas noverat, audito nomine Nazareth, erectus est in spem, et dixit, A Nazareth potest aliquid boni esse. ### English translation (Claude) What, then, do we do, brothers? Ought this man to have been first among the apostles? Not only is Nathanael not found first among the apostles; he is neither in the middle nor last among the twelve, he to whom the Son of God bore so great a testimony, saying, "Behold an Israelite indeed, in whom there is no guile." Is the reason asked? As far as the Lord indicates, we find a probable one. For we ought to understand that Nathanael was learned and skilled in the law; that is why the Lord did not wish to put him among the disciples, because he chose the uneducated, with whom to confound the world. Hear the apostle saying this: "For consider your calling, brothers: not many powerful, not many noble; but God chose the weak things of the world to confound the strong; and God chose the ignoble and despised things of the world, and the things that are not, as though they were, so that the things that are might be brought to nothing." If a learned man had been chosen, he might perhaps have said that he was chosen because his learning deserved to be chosen. Our Lord Jesus Christ, wishing to break the necks of the proud, did not seek the fisherman through the orator, but through the fisherman won the emperor. Cyprian was a great orator, but before him was Peter the fisherman, through whom afterwards not only the orator but also the emperor would believe. No noble was chosen first, no learned man; because God chose the weak things of the world to confound the strong. So this man was great and without guile; for this alone he was not chosen, lest the Lord should seem to anyone to have chosen the learned. And it came from his very learning in the law that, when he heard "from Nazareth" (for he had searched the Scriptures and knew that the Savior was to be expected from there, which the other scribes and Pharisees did not readily know), this man, most learned in the law, when he heard Philip saying, "We have found Jesus, of whom Moses wrote in the law, and the prophets, from Nazareth, the son of Joseph," he who knew the Scriptures best, on hearing the name Nazareth, was raised to hope and said, "From Nazareth something good can come." ### Scripture references - John 1:47: quotation, high confidence - 1 Cor 1:26: quotation, high confidence - 1 Cor 1:27: quotation, high confidence - 1 Cor 1:28: quotation, high confidence - John 1:45: quotation, high confidence - John 1:46: quotation, high confidence ### Translation notes - Quotations: John 1:47, 45-46; 1 Cor 1:26-28. 'The emperor' is Constantine; Cyprian of Carthage, a former teacher of rhetoric, is Augustine's example of the 'orator'. Augustine's reading of John 1:46 as an affirmation, based on Nathanael's knowledge of the Scriptures, is his own. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.17 (PL 35:1445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-17). ## Tractates on the Gospel of John 7.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-18 - Source: PL 35:1445–1447 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: 'No guile' does not mean that Nathanael was sinless, but that he had no double heart: as a sinner he confessed himself a sinner, and so the physician judged him curable. ### Latin text Jam cætera de ipso videamus, Ecce vere Israe­ lita, in quo dolus non est. Quid est, in quo dolus non est? Forte non habebat peccatum? forte non erat aeger? forte illi medicus non erat necessarius? Absit. Nemo hic sic natus est, ut illo medico non egeret. Quid sibi ergo vult, in quo dolus non est? Aliquanto intentius quæramus; apparebit modo in nomine Domini. Do­ lum dicit Dominus; et omnis qui verba latina intel­ ligit, scit quia dolus est, cum aliud agitur et aliud fingitur. Intendat Charitas vestra. Non dolus dolor est: propterea dico, quia multi fratres imperitiores latinitatis loquuntur sic, ut dicant, Dolus illum tor­ quet, pro eo quod est dolor. Dolus fraus est, simula­ tio est. Quando aliquis aliquid in corde tegit, et aliud loquitur, dolus est, et tanquam duo corda habet: unum quasi sinum cordis habet, ubi videt veritatem; et alterum sinum, ubi concipit mendacium. Et ut no­ veritis hunc esse dolum, dictum est in Psalmis, Labia dolosa. Quid est, Labia dolosa? Sequitur, In corde et corde locuti sunt mala. Quid est, In corde et corde; nisi duplici corde? Si ergo dolus in isto non erat, sanabilem illum medicus judicavit, non sanum. Aliud est enim sanus, aliud sanabilis, aliud insana­ bilis: qui aegrotat cum spe, sanabilis dicitur; qui ægrotat cum desperatione, insanabilis; qui autem jam sanus est, non eget medico. Medicus ergo qui venerat sanare, vidit istum sanabilem, quia dolus in illo non erat. Quomodo dolus in illo non erat? Si peccator est, fatetur se peccatorem. Si enim peccator est, et justum se dicit; dolus est in ore ipsius. Ergo in Nathanaele confessionem peccati laudavit, non ju­ dicavit non esse peccatorem. ### English translation (Claude) Now let us look at the rest concerning him: "Behold an Israelite indeed, in whom there is no guile." What does "in whom there is no guile" mean? Perhaps he had no sin? Perhaps he was not sick? Perhaps he had no need of the physician? Far from it. No one here has been so born as not to need that physician. What, then, does "in whom there is no guile" mean? Let us inquire somewhat more attentively; it will appear presently, in the name of the Lord. The Lord says "guile" (dolus); and everyone who understands Latin words knows that guile is when one thing is done and another pretended. Let your Charity attend. Dolus is not dolor (pain): I say this because many brothers less skilled in Latin speak so as to say, "Dolus is tormenting him," for what is dolor. Dolus is fraud, it is pretense. When someone hides something in his heart and says something else, that is guile, and he has as it were two hearts: he has one recess of the heart, as it were, where he sees the truth, and another recess where he conceives a lie. And so that you may know that this is guile, it is said in the Psalms, "Deceitful lips." What is "deceitful lips"? It follows: "With a heart and a heart they have spoken evil." What is "with a heart and a heart," if not with a double heart? If, then, there was no guile in this man, the physician judged him curable, not healthy. For it is one thing to be healthy, another curable, another incurable: one who is sick with hope is called curable; one who is sick with despair, incurable; but one who is already healthy does not need a physician. So the physician who had come to heal saw that this man was curable, because there was no guile in him. How was there no guile in him? If he is a sinner, he confesses himself a sinner. For if he is a sinner and calls himself righteous, there is guile in his mouth. So in Nathanael he praised the confession of sin; he did not judge that he was not a sinner. ### Scripture references - John 1:47: quotation, high confidence - Ps 12:2 (11:3 LXX): quotation, high confidence ### Translation notes - Quotations: John 1:47; Ps 12:2 (11:3 LXX/Vulg., 'in corde et corde'). Augustine explains the Latin dolus ('guile') and warns against confusing it with dolor ('pain'). ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.18 (PL 35:1445–1447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-18). ## Tractates on the Gospel of John 7.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-19 - Source: PL 35:1447 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Pharisees who thought themselves healthy rejected the physician, while the sinful woman, who had no guile, confessed her sins at his feet and was healed; this absence of guile Christ praised in Nathanael. ### Latin text Propterea cum Pharisæi qui sibi videbantur justi, reprehenderent Dominum quia miscebatur ægrotis medicus, et dicerent, Ecce cum quibus man­ ducat, cum publicanis et peccatoribus; respondit me­ dicus phreneticis, Non est opus sanis medicus, sed male habentibus: non veni vocare justos, sed peccato­ res. Hoc est dicere, Quia vos justos dicitis, cum sitis peccatores, sanos vos judicatis, cum langueatis, medicinam repellitis, non sanitatem tenetis. Unde ille pharisaeus qui vocaverat Dominum ad prandium, sanus sibi videbatur: ægrota autem illa mulier irrupit in domum, quo non erat invi­ tata, et desiderio salutis facta impudens, accessit, non ad caput Domini, non ad manus, sed ad pedes; lavit eos lacrymis, tersit capillis, osculata est eos, unxit unguento, pacem fecit cum vestigiis Domini peccatrix. Reprehendit ille tanquam sanus medicum, ille pharisæus qui illic discumbebat; et ait apud se: Hic si esset propheta, sciret quœ mulier illi pedes tetigisset. Ideo autem suspicatus erat eum ignorasse, quia non illam repulit, quasi ne immundis manibus tan­ geretur: noverat autem ille, permisit se tangi, ut tactus ipse sanaret. Dominus videns cor Pharisæi, proposuit similitudinem: Duo debitores erant cuidam feneratori; unus ei debebat quinquaginta denarios, alter quingentos: cum non haberent unde redderent, donavit ambobus; quis eum plus dilexit? Et ille: Credo, Domine, cui plus donavit. Et conversus ad mulierem, dixit Simoni: Vides istam mulierem? Intravi in domum tuam, aquam mihi ad pedes non dedisti; illa autem lacrymis lavit pedes meos, et capillis suis tersit: osculum mihi non dedisti; illa non destitit pedes meos osculari: oleum mihi non dedisti; illa pedes meos unxit unguento. Propterea dico tibi; dimittuntur ei peccata multa, quoniam dilexit mul­ tum: cui autem modicum dimittitur, modicum diligit.. Hoc est dicere, Plus aegrotas, sed sanum te putas: modicum putas tibi dimitti, cum plus debitor sis. Bene ista, quia dolus in illa non erat, meruit medicinam. Quid est, dolus in illa non erat? Confitebatur peccata. Hoc et laudat in Nathanaele, quod dolus in illo non erat: quia multi pha­ risæi qui abundabant peccatis, justos se dicebant, et dolum afferebant, per quem sanari non poterant. ### English translation (Claude) That is why, when the Pharisees, who seemed to themselves righteous, found fault with the Lord because as a physician he mixed with the sick, and said, "See with whom he eats, with tax collectors and sinners," the physician answered the delirious: "It is not the healthy who need a physician, but those who are ill: I have not come to call the righteous, but sinners." That is to say: "Because you call yourselves righteous when you are sinners, you judge yourselves healthy when you are sick; you reject the medicine, you do not hold health." Hence that Pharisee who had invited the Lord to dinner seemed to himself healthy; but that sick woman burst into the house, where she had not been invited, and, made shameless by her desire for health, approached not the Lord's head, not his hands, but his feet; she washed them with tears, wiped them with her hair, kissed them, anointed them with ointment; the sinful woman made peace with the Lord's footsteps. That Pharisee who was reclining there found fault with the physician, as one healthy, and said to himself, "If this man were a prophet, he would know what woman has touched his feet." He suspected that he did not know, because he did not repel her, as if so as not to be touched by unclean hands; but he knew, and allowed himself to be touched, so that the touch itself might heal. The Lord, seeing the Pharisee's heart, put forward a parable: "A certain moneylender had two debtors; one owed him fifty denarii, the other five hundred. When they had nothing to pay, he forgave them both. Which of them loved him more? And he said, I suppose, Lord, the one to whom he forgave more. And turning to the woman, he said to Simon, Do you see this woman? I entered your house; you gave me no water for my feet, but she has washed my feet with her tears and wiped them with her hair. You gave me no kiss; she has not ceased to kiss my feet. You gave me no oil; she has anointed my feet with ointment. Therefore I tell you, her many sins are forgiven, because she has loved much; but he to whom little is forgiven loves little." That is to say: "You are sicker, but you think yourself healthy; you think little is forgiven you, when you are more in debt." Well did she merit the medicine, because there was no guile in her. What does "there was no guile in her" mean? She confessed her sins. This he praises in Nathanael too, that there was no guile in him: because many Pharisees who abounded in sins called themselves righteous and brought guile, through which they could not be healed. ### Scripture references - Matt 9:11: quotation, high confidence - Matt 9:12: quotation, high confidence - Matt 9:13: quotation, high confidence - Luke 7:39: quotation, high confidence - Luke 7:41: quotation, high confidence - Luke 7:42: quotation, high confidence - Luke 7:43: quotation, high confidence - Luke 7:44: quotation, high confidence - Luke 7:45: quotation, high confidence - Luke 7:46: quotation, high confidence - Luke 7:47: quotation, high confidence - Luke 7:38: allusion, high confidence ### Translation notes - Quotations: Matt 9:11-13 (cf. Mark 2:16-17); Luke 7:39-47; allusion to Luke 7:36-38. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.19 (PL 35:1447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-19). ## Tractates on the Gospel of John 7.20 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-20 - Source: PL 35:1447 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Nathanael, hearing that Jesus saw him under the fig tree, confessed him Son of God and King of Israel, as Peter later did in the confession on which the Church's firmness rests. ### Latin text Vidit ergo jam istum in quo dolus non erat, et ait: Ecce vere Israelita, in quo dolus non est. Dicit ei Nathanael: Unde me nosti? Respondit Jesus, et dixit: Priusquam te Philippus vocaret, cum esses sub ficu, vidi te; id est, sub arbore fici. Respondit ei Natha­ nael, et ait: Rabbi, tu es Filius Dei, tu es rex Israel. Aliquid magnum potuit Nathanael iste intelligere, in eo quod dictum est, Cum esses sub fici arbore, vidi te, priusquam te Philippus vocaret. Nam talem vocem protulit, Tu es Filius Dei, tu es rex Israel; qualem tanto post Petrus, quando ei Dominus ait, Beatus es Simon Bar Jona, quia non tibi revelavit caro et sanguis, sed Pater meus qui est in coelo. Et ibi nominavit petram, et laudavit firmamentum Ecclesiae in ista fide. Hic jam dicit, Tu es Filius Dei, tu es rex Israel. Unde? Quia dictum est ei, Antequam te Phi­ lippus vocaret, cum esses sub arbore fici, vidi te. ### English translation (Claude) So he saw this man in whom there was no guile, and said, "Behold an Israelite indeed, in whom there is no guile. Nathanael says to him, How do you know me? Jesus answered and said, Before Philip called you, when you were under the fig, I saw you"; that is, under the fig tree. "Nathanael answered him and said, Rabbi, you are the Son of God, you are the King of Israel." This Nathanael was able to understand something great in what was said, "When you were under the fig tree, I saw you, before Philip called you." For he uttered such a cry, "You are the Son of God, you are the King of Israel," as Peter did so much later, when the Lord said to him, "Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father who is in heaven." And there he named the rock and praised the firm foundation of the Church in that faith. Here he already says, "You are the Son of God, you are the King of Israel." Why? Because it was said to him, "Before Philip called you, when you were under the fig tree, I saw you." ### Scripture references - John 1:47: quotation, high confidence - John 1:48: quotation, high confidence - John 1:49: quotation, high confidence - Matt 16:17: quotation, high confidence - Matt 16:18: allusion, high confidence ### Translation notes - Quotations: John 1:47-49; Matt 16:17; allusion to Matt 16:18. Augustine's reading that the rock was praised as the Church's firm foundation 'in that faith' is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.20 (PL 35:1447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-6/#p-7-20). ## Tractates on the Gospel of John 7.21 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-21/#p-7-21 - Source: PL 35:1447 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The fig tree signifies sin, under which Christ saw Nathanael, as he sees and seeks all sinners before they know him; so Catholics seek the Donatists because they themselves were first sought and found. ### Latin text Quærendum est, an aliquid significet ista arbor fici. Audite enim, fratres mei: Invenimus arborem fici maledictam, quia sola folia habuit, et fructum non habuit. In origine humani ge­ neris Adam et Eva cum peccassent, de foliis ficul­ neis succinctoria sibi fecerunt: folia ergo ficulnea intelliguntur peccata. Erat autem Nathanael sub arbore fici, tanquam sub umbra mortis. Vidit eum Dominus, de quo dictum est, Qui sedebant sub umbra mortis, lumen ortum est eis. Quid ergo dictum est Nathanaeli? Dicis mihi, o Nathanael, Unde me nosti? Modo jam loqueris mecum, quia vo­ cavit te Philippus. Jam quem vocavit per apostolum, ad Ecclesiam suam vidit pertinere. O tu Ecclesia, o tu Israel, in quo dolus non est; si es populus Israel in quo dolus non est, modo jam cognovisti Christum per Apostolos, quomodo Nathanael cognovit Christum per Philippum. Sed misericordia sua ante te vidit, quam tu eum cognosceres, cum sub peccato jaceres. Nunquid enim nos prius quæsivimus Christum, et non ille nos quæsivit? Numquid nos venimus ægroti ad medicum, et non medicus ad ægrotos? Nonne ovis illa perierat, et relictis nonaginta novem pastor quæ­ sivit illam et invenit, quam lætus in humeris repor­ tavit? Nonne perierat drachma illa, et accendit mulier lucernam, et quæsivit in tota domo sua donec invenit? Et cum invenisset, Collaetamini mihi, ait vicinis suis, quia inveni drachmam quam perdideram. Sic et nos sicut ovis perieramus, et sicut drach­ ma perieramus: et pastor noster invenit ovem, sed quesivit ovem; mulier invenit drachmam, sed quae­ sivit drachmam. Quæ est mulier? Caro Christi. Quæ est lucerna? Paravi lucernam Christo meo. Ergo quæsiti sumus, ut inveniremur; inventi loquimur. Non superbiamus, quia antequam inveniremur, periremus, si non quæreremur. Non ergo nobis dicant quos amamus, et volumus lucrari paci Ecclesiae catholicae: Quid nos vultis? quid nos quæritis, si peccatores sumus? Ideo vos quærimus, ne pereatis: quaerimus, quia quaesiti sumus; invenire vos volumus, quia inventi sumus. ### English translation (Claude) We must ask whether that fig tree signifies something. For hear, my brothers: we find a fig tree cursed because it had only leaves and had no fruit. At the origin of the human race, Adam and Eve, when they had sinned, made themselves girdles of fig leaves: so fig leaves are understood as sins. Nathanael, then, was under the fig tree, as under the shadow of death. The Lord saw him, the Lord of whom it was said, "Those who sat in the shadow of death, on them a light has dawned." What, then, was said to Nathanael? "You say to me, O Nathanael, 'How do you know me?' You are speaking with me now because Philip called you." He whom he called through an apostle he saw already belonging to his Church. O you Church, O you Israel in whom there is no guile: if you are the people of Israel in whom there is no guile, you have now come to know Christ through the apostles, as Nathanael came to know Christ through Philip. But his mercy saw you before you knew him, when you lay under sin. For did we first seek Christ, and he not seek us? Did we come sick to the physician, and not the physician to the sick? Had not that sheep been lost, and the shepherd, leaving the ninety-nine, sought it and found it, and carried it back rejoicing on his shoulders? Had not that drachma been lost, and the woman lit a lamp and searched her whole house until she found it? And when she had found it, she said to her neighbors, "Rejoice with me, because I have found the drachma I had lost." So we too were lost like the sheep, and lost like the drachma; and our shepherd found the sheep, but he sought the sheep; the woman found the drachma, but she sought the drachma. Who is the woman? The flesh of Christ. What is the lamp? "I have prepared a lamp for my Christ." So we were sought, that we might be found; found, we speak. Let us not be proud, because before we were found we would have perished, had we not been sought. So let not those whom we love and wish to win for the peace of the Catholic Church say to us, "What do you want with us? Why do you seek us, if we are sinners?" We seek you so that you may not perish; we seek because we were sought; we want to find you because we were found. ### Scripture references - Isa 9:2: quotation, high confidence - Matt 4:16: quotation, medium confidence - Matt 21:19: allusion, high confidence - Gen 3:7: allusion, high confidence - Luke 15:4: allusion, high confidence - Luke 15:5: allusion, high confidence - Luke 15:8: allusion, high confidence - Luke 15:9: quotation, high confidence - Ps 132:17 (131:17 LXX): quotation, high confidence ### Translation notes - Quotations: Isa 9:2 (Matt 4:16); Luke 15:9; Ps 132:17 (131:17 LXX/Vulg.); allusions to Matt 21:19; Gen 3:7; Luke 15:4-8. Migne's inline reference '(Isai. IX, i)' is removed. Stray marks in the digital text are corrected. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.21 (PL 35:1447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-21/#p-7-21). ## Tractates on the Gospel of John 7.22 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-21/#p-7-22 - Source: PL 35:1447–1449 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ saw his people under the shadow of death before calling them; the 'greater things' he promised Nathanael, the angels ascending and descending on the Son of Man, signify more than that first seeing. ### Latin text Itaque Nathanael cum dixisset, Unde me nosti? ait illi Dominus, Priusquam te vocaret Philippus, cum esses sub arbore fici, vidi te. O tu Israel sine dolo, quisquis es, o popule vivens ex fide, antequam te per Apostolos meos vocarem, cum esses sub umbra mor­ tis, et tu me non videres, ego te vidi. Dominus deinde dicit ei: Quia dixi tibi, Vidi te sub arbore fici, credis: majus his videbis. Quid est hoc, majus his videbis? Et dicit ei: Amen, amen dico vobis, videbitis cœlum apertum, et Angelos ascendentes et de­ scendentes super Filium hominis. Fratres, nescio quid majus dixi, quam est, sub arbore fici vidi te. Plus enim est quod nos Dominus vocatos justificavit, quam quod vidit jacentes sub umbra mortis. Quid enim no­ bis proderat si ibi remansissemus, ubi nos vidit? Numquid non jaceremus? Quid est hoc majus? Quando vidimus Angelos ascendentes et descendentes super Filium hominis? ### English translation (Claude) And so, when Nathanael had said, "How do you know me?" the Lord said to him, "Before Philip called you, when you were under the fig tree, I saw you." O you Israel without guile, whoever you are, O people living by faith: before I called you through my apostles, when you were under the shadow of death and did not see me, I saw you. Then the Lord says to him, "Because I said to you, I saw you under the fig tree, you believe: you will see greater things than these." What is this, "you will see greater things than these"? "And he says to him, Amen, amen, I say to you, you will see heaven opened, and the angels ascending and descending upon the Son of Man." Brothers, I have said something greater, I know not what, than "I saw you under the fig tree." For it is more that the Lord has justified us when called than that he saw us lying under the shadow of death. For what would it have profited us if we had remained where he saw us? Would we not be lying there still? What is this greater thing? When did we see the angels ascending and descending upon the Son of Man? ### Scripture references - John 1:48: quotation, high confidence - John 1:50: quotation, high confidence - John 1:51: quotation, high confidence ### Translation notes - Quotations: John 1:48, 50-51. The first sentence of Augustine's comment ('I have said something greater') is printed in the digital text as dixi ('I have said'), perhaps for dixit ('he has said'); translated as printed. Stray quotation marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.22 (PL 35:1447–1449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-21/#p-7-22). ## Tractates on the Gospel of John 7.23 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-21/#p-7-23 - Source: PL 35:1449 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jacob's anointed stone signified Christ, and the angels ascending and descending are preachers like Paul, who ascended to the third heaven and descended to give milk to little ones, as a parent stoops to a child's speech. ### Latin text Jam aliquando de his ascendentibus et descen­ dentibus Angelis dixeram; sed ne obliti fueritis, bre­ viter dico tanquam commemorans: pluribus enim di­ cerem si non commemorarem, sed modo insinuarem. Scalas vidit Jacob per somnium, et in ipsis scalis vidit Angelos ascendentes et descendentes; et lapi­ dem quem sibi posuerat ad caput, unxit. Audistis quia Messias Christus est, audistis quia unctus Christus est. Non enim sic posuit lapi­ dem unctum, ut veniret et adoraret: alioquin idolo­ latria esset, non significatio Christi. Facta est ergo significatio, quo usque oportuit fieri significationem, et significatus est Christus. Lapis unctus, sed non in idolum. Lapis unctus: lapis quare? Ecce pono in Sion lapidem electum, pretiosum, et qui crediderit in illum, non confundetur. Quare unctus? Quia Christus a chrismate. Quid autem vidit tunc in scalis? Ascendentes et descendentes Angelos. Sic est et Ecclesia, fratres: Angeli Dei, boni prædi­ catores, praedicantes Christum; hoc est, super Filium hominis ascendunt et descendunt. Quomodo ascendunt, et quomodo descendunt? Ex uno habemus exemplum: audi apostolum Paulum; quod in ipso invenerimus, hoc de cæteris veritatis prædicatoribus credamus. Vide Paulum ascendentem: Scio homi­ nem in Christo ante annos quatuordecim raptum fuisse usque in tertium coelum, sive in corpore, sive extra corpus nescio, Deus scit: et audisse ineffabilia verba quae non licet homini loqui. Ascendentem audistis, descendentem audite. Non potui loqui vobis quasi spiritualibus, sed quasi carnalibus: quasi parvulis in Christo lac vobis potum dedi, non escam. Ecce descendit qui ascen­ derat. Quaere quo ascenderat. Usque in tertium caelum. Quaere quo descenderit. Usque ad lac parvulis dan­ dum. Audi quia descendit: Factus sum parvulus, inquit, in medio vestrum, tanquam si nutrix foveat fi­ lios suos. Videmus enim et nutrices et matres descendere ad parvulos: et si norunt latina verba dicere, decurtant illa, et quassant quodammodo linguam suam, ut possint de lingua diserta fieri blan­ dimenta puerilia; quia si sic dicant, non audit infans, sed nec proficit infans. Et disertus aliquis pater, si sit tantus orator ut lingua illius fora concrepent, et tribunalia concutiantur; si habeat parvulum filium, cum ad domum redierit, seponit forensem eloquen­ tiam quo ascenderat, et lingua puerili descendit ad parvulum. Audi uno loco ipsum Apostolum ascen­ dentem et descendentem, in una sententia: Sive enim, inquit, mente excessimus, Deo: sive temperan­ tes sumus, vobis. Quid est, mente excessimus, Deo? Ut illa videamus quae non licet homini loqui. Quid est, temperantes sumus, vobis? Numquid judicavi me aliquid scire inter vos, nisi Je­ sum Christum, et hunc crucifixum? Si ipse Dominus ascendit et descendit; manifestum est quia et praedicatores ipsius ascendunt imitatione, descendunt praedicatione. ### English translation (Claude) I have already spoken at some time about these ascending and descending angels; but lest you have forgotten, I speak briefly by way of reminder: for I would speak at greater length if I were not reminding you but introducing it. Jacob saw a ladder in a dream, and on that ladder he saw angels ascending and descending; and he anointed the stone he had set at his head. You have heard that the Messiah is Christ; you have heard that Christ is the Anointed. For he did not set up the anointed stone so as to come and worship it; otherwise it would have been idolatry, not a signifying of Christ. So a signifying was made, so far as it was fitting to make one, and Christ was signified. The stone was anointed, but not as an idol. An anointed stone: why a stone? "Behold, I lay in Zion a stone, chosen, precious, and whoever believes in him will not be put to shame." Why anointed? Because Christ is from chrisma. But what did he then see on the ladder? Angels ascending and descending. So it is with the Church too, brothers: the angels of God are good preachers, preaching Christ; this is what it means that they ascend and descend upon the Son of Man. How do they ascend, and how do they descend? We have an example in one: hear the apostle Paul; what we find in him, let us believe of the other preachers of the truth. See Paul ascending: "I know a man in Christ who fourteen years ago was caught up to the third heaven, whether in the body or out of the body I do not know, God knows; and heard unutterable words which it is not lawful for a man to speak." You have heard him ascending; hear him descending: "I could not speak to you as to spiritual men, but as to carnal; as to little ones in Christ I gave you milk to drink, not solid food." See, he descended who had ascended. Ask where he had ascended: to the third heaven. Ask where he descended: to giving milk to little ones. Hear that he descended: "I became a little one," he says, "in your midst, as if a nurse were cherishing her children." For we see both nurses and mothers come down to little ones; and if they know how to speak Latin words, they shorten them and as it were shake their tongue, so that out of an eloquent language childish endearments may be made; because if they speak properly, the infant does not hear, and the infant does not profit either. And some eloquent father, if he is such an orator that the forums resound with his tongue and the tribunals are shaken, if he has a little son, when he returns home he lays aside the forensic eloquence to which he had ascended, and with a childish tongue he descends to his little one. Hear the apostle himself in one place ascending and descending in one sentence: "For if we are beside ourselves, it is for God; if we are sober, it is for you." What is "we are beside ourselves, for God"? That we see those things "which it is not lawful for a man to speak." What is "we are sober, for you"? "Did I judge that I knew anything among you except Jesus Christ, and him crucified?" If the Lord himself ascended and descended, it is plain that his preachers too ascend by imitation and descend by preaching. ### Scripture references - Gen 28:12: allusion, high confidence - Gen 28:18: allusion, high confidence - John 1:51: allusion, high confidence - Isa 28:16: quotation, high confidence - Rom 9:33: quotation, medium confidence - 2 Cor 12:2: quotation, high confidence - 2 Cor 12:4: quotation, high confidence - 1 Cor 3:1: quotation, high confidence - 1 Cor 3:2: quotation, high confidence - 1 Thess 2:7: quotation, high confidence - 2 Cor 5:13: quotation, high confidence - 1 Cor 2:2: quotation, high confidence ### Translation notes - Quotations: Isa 28:16 (cf. Rom 9:33; 1 Pet 2:6); 2 Cor 12:2-4; 1 Cor 3:1-2; 1 Thess 2:7; 2 Cor 5:13; 1 Cor 2:2; allusions to Gen 28:11-18; John 1:51. Stray quotation marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.23 (PL 35:1449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-21/#p-7-23). ## Tractates on the Gospel of John 7.24 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-21/#p-7-24 - Source: PL 35:1449 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine explains that he preached at length to keep his hearers away during the hours of the pagan festival, and urges them to pray for those who took part. ### Latin text Et si aliquanto vos diutius tenuimus, consilii fuit ut importunae horae transirent: arbitramur jam illos peregisse vanitatem suam. Nos autem, fratres, quando pasti sumus epulis salutaribus, quæ restant agamus, ut diem dominicum solemniter impleamus in gaudiis spiritualibus, et comparemus gaudia veritatis cum gaudiis vanitatis: et si horremus, doleamus; si dolemus, oremus; si oramus, exaudiamur; si exaudi­ mur, et illos lucramur. ### English translation (Claude) And if we have kept you somewhat longer, our plan was that the troublesome hours might pass: we think that those people have now finished their vanity. But let us, brothers, since we have been fed with the banquet of salvation, do what remains, so as to fill the Lord's day solemnly with spiritual joys, and compare the joys of truth with the joys of vanity: and if we shudder, let us grieve; if we grieve, let us pray; if we pray, may we be heard; if we are heard, we win them too. ### Translation notes - The 'troublesome hours' are those of the festival mentioned in 7.1-2 and 7.6. ### Citation (SBL) Augustine, Tract. Ev. Jo. 7.24 (PL 35:1449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/7-21/#p-7-24). ## Tractates on the Gospel of John 8.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-1 - Source: PL 35:1449–1451 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's turning water into wine is no greater than God's yearly turning of rain into wine in the vine; God, who made all things through the Word, works unusual miracles to awaken people dulled to the wonders of creation. ### Latin text Miraculum quidem Domini nostri Jesu Christi, quo de aqua vinum fecit, non est mirum eis qui no­ verunt quia Deus fecit. Ipse enim fecit vinum illo die in nuptiis in sex illis hydriis, quas impleri aqua prae­ cepit, qui omni anno facit hoc in vi­ tibus. Sicut enim quod miserunt ministri in hydrias, in vinum conversum est opere Domini; sic et quod nubes fundunt, in vinum convertitur ejusdem opere Domini. Illud autem non miramur, quia omni anno fit: assiduitate amisit admirationem. Nam et considerationem majorem invenit, quam id quod factum est in hydriis aquae. Quis est enim qui considerat opera Dei, quibus regitur et administratur totus hic mun­ dus, et non obstupescit obruiturque miraculis? Si consideret vim unius grani, cujuslibet seminis, ma­ gna quaedam res est, horror est consideranti. Sed quia homines in aliud intenti perdiderunt considerationem operum Dei, in qua darent laudem quotidie Creatori; tanquam servavit sibi Deus inusitata quædam quae faceret, ut tanquam dormientes homines, ad se colendum mirabilius excitaret. Mortuus resurrexit, mirati sunt homines: tot quotidie nascuntur, et nemo miratur. Si consideremus prudentius, majoris mira­ culi est esse qui non erat, quam reviviscere qui erat. Idem tamen Deus Pater Domini nostri Jesu Christi per Verbum suum facit omnia haec, et regit qui crea­ vit. Priora miracula fecit per Verbum suum Deum apud se: posteriora miracula fecit per ipsum Verbum suum, incarnatum, et propter nos hominem factum. Sicut miramur quae facta sunt per hominem Jesum, miremur quae facta sunt per Deum Jesum. Per Deum Jesum facta sunt coelum et terra, mare, et omnis ornatus cœli, opulentia terrae, fecunditas ma­ ris; omnia haec quae oculis adjacent, per Jesum Deum facta sunt. Et videmus haec, et si est in nobis Spiritus ipsius, sic nobis placent ut artifex laudetur: non ut ad opera conversi ab artifice avertamur, et faciem quodammodo ponentes ad ea quae fecit, dorsum po­ namus ad eum qui fecit. ### English translation (Claude) The miracle of our Lord Jesus Christ by which he made wine from water is not marvelous to those who know that God did it. For he who made wine that day at the wedding in those six jars, which he commanded to be filled with water, is he who does this every year in the vines. For just as what the servants put into the jars was turned into wine by the work of the Lord, so too what the clouds pour out is turned into wine by the work of the same Lord. But that we do not marvel at, because it happens every year: by its regularity it has lost its wonder. And yet it deserves greater consideration than what was done in the jars of water. For who is there who considers the works of God by which this whole world is ruled and administered, and is not amazed and overwhelmed by miracles? If he considers the power of a single grain of any seed whatever, it is a great thing; it is awe-inspiring to one who considers it. But because men, intent on other things, have lost the consideration of God's works, in which they might daily give praise to the Creator, God has as it were reserved to himself certain unusual things to do, so as to rouse men, as if sleeping, by more wonderful things to worship him. A dead man rose again, and men marveled: so many are born every day, and no one marvels. If we consider more wisely, it is a greater miracle for one to exist who did not exist than for one who existed to come back to life. Yet the same God, the Father of our Lord Jesus Christ, does all these things through his Word, and rules what he created. The earlier miracles he did through his Word, God with him; the later miracles he did through that same Word of his, incarnate and made man for our sake. As we marvel at what was done through Jesus the man, let us marvel at what was done through Jesus God. Through Jesus God were made heaven and earth, the sea, and all the adornment of the sky, the richness of the earth, the fruitfulness of the sea; all these things that lie before our eyes were made through Jesus God. And we see these things, and if his Spirit is in us, they so please us that the craftsman is praised: not so that, turned to the works, we turn away from the craftsman, and, as it were, setting our face toward the things he made, turn our back on him who made them. ### Scripture references - John 2:6: allusion, high confidence - John 2:9: allusion, high confidence - John 1:3: allusion, high confidence ### Translation notes - Allusions: John 2:1-11; John 1:3. 'The earlier miracles' are those of creation, done through the Word before the incarnation. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.1 (PL 35:1449–1451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-1). ## Tractates on the Gospel of John 8.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-2 - Source: PL 35:1451 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The invisible things God made through the Word, angels and the soul, are still more wonderful than the visible: the soul animates the body, orders human society, and will do far more in the resurrection body. ### Latin text Et hæc quidem videmus, et adjacent oculis: quid illa quae non videmus, sicut sunt Angeli, Virtutes, Potestates, Dominationes, omnisque habitator fabricae hujus supercœlestis, non adjacens oculis no­ stris? Quanquam saepe et Angeli, quando oportuit, demonstraverunt se hominibus. Nonne Deus et per Verbum suum, id est, unicum Filium suum Domi­ num nostrum Jesum Christum fecit hæc omnia? Quid ipsa anima humana, quæ non videtur, et per opera quae exhibet in carne, magnam præbet admirationem bene considerantibus, a quo facta est, nisi a Deo? et per quem facta est, nisi per Filium Dei? Nondum dico de anima hominis. Cujusvis pecoris anima quo­ modo regit molem suam! sensus omnes exserit, ocu­ los ad videndum, aures ad audiendum, nares ad per­ cipiendum odorem, oris judicium ad sapores discernendos, membra denique ipsa ad peragenda officia sua. Numquid haec corpus, et non anima, id est, ha­ bitatrix corporis agit? Nec tamen videtur oculis, et ex his quae agit, admirationem movet. Accedat jam consideratio tua etiam ad animam humanam, cui, tribuit Deus intellectum cognoscendi Creatorem suum, dignoscendi et distinguendi inter bonum et malum, hoc est inter justum et injustum: quanta agit per cor­ pus! Attendite universum orbem terrarum ordinatum in ipsa humana republica: quibus administrationibus, quibus ordinibus potestatum, conditionibus civitatum, legibus, moribus, artibus! Hoc totum per animam geritur, et hæc vis animæ non videtur. Cum subtra­ hitur corpori, cadaver jacet: cum autem adest cor­ pori, primo condit quodammodo putores. Corrupti­ bilis est enim omnis caro, in putredines defluit, nisi quodam condimento animae teneatur. Sed hoc com­ mune illi est cum pecoris anima: illa magis miranda quae dixi, quae ad mentem et intellectum pertinent; ubi etiam ad imaginem Creatoris sui renovatur, ad cujus imaginem factus est homo. Quid erit hæc vis animae, cum et corpus hoc induerit incorruptionem, et mortale hoc induerit immortalita­ tem? Si tanta potest per carnem corruptibilem, quid poterit per corpus spirituale post resurrectionem mortuorum? Haec tamen anima, ut dixi, admirabilis naturae atque substantiae, invisibilis res est et intelligibilis: et haec tamen per Jesum Deum facta est, quia ipse est Verbum Dei. Omnia per ipsum facta sunt, et sine ipso factum est nihil. ### English translation (Claude) And these things indeed we see, and they lie before our eyes. What of those we do not see, such as angels, virtues, powers, dominions, and every inhabitant of this supercelestial structure, which does not lie before our eyes? Although angels too have often shown themselves to men when it was fitting. Did not God make all these things too through his Word, that is, his only Son, our Lord Jesus Christ? What of the human soul itself, which is not seen, and through the works it performs in the flesh offers great cause for wonder to those who consider it well: by whom was it made, if not by God? And through whom was it made, if not through the Son of God? I am not yet speaking of the soul of man. How the soul of any beast rules its mass! It puts forth all the senses: the eyes for seeing, the ears for hearing, the nostrils for perceiving smell, the judgment of the mouth for distinguishing tastes, and finally the limbs themselves for performing their tasks. Is it the body that does these things, and not the soul, that is, the inhabitant of the body? Yet it is not seen with the eyes, and it moves wonder by what it does. Let your consideration now go on also to the human soul, to which God has given understanding to know its Creator, to discern and distinguish between good and evil, that is, between just and unjust: how much it does through the body! Consider the whole world ordered in the human commonwealth itself: with what administrations, what ranks of authorities, what constitutions of cities, laws, customs, arts! All this is carried on through the soul, and this power of the soul is not seen. When it is withdrawn from the body, the corpse lies there; but when it is present to the body, first of all it preserves it, as it were, from stench. For all flesh is corruptible; it flows away into rottenness unless it is held together by a certain seasoning of the soul. But this it has in common with the soul of a beast: the things I spoke of are more to be wondered at, which belong to mind and understanding, where it is also renewed to the image of its Creator, to whose image man was made. What will this power of the soul be, when this body too has put on incorruption, and this mortal has put on immortality? If it can do so much through corruptible flesh, what will it be able to do through a spiritual body after the resurrection of the dead? Yet this soul, as I have said, of a wonderful nature and substance, is an invisible and intelligible thing; and yet it too was made through Jesus God, because he is the Word of God. "All things were made through him, and without him nothing was made." ### Scripture references - John 1:3: quotation, high confidence - Col 1:16: allusion, medium confidence - Col 3:10: allusion, high confidence - Gen 1:27: allusion, medium confidence - 1 Cor 15:53: allusion, high confidence - 1 Cor 15:44: allusion, high confidence ### Translation notes - Quotations: John 1:3; allusions to Col 1:16; Col 3:10; Gen 1:27; 1 Cor 15:53-54; 1 Cor 15:44. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.2 (PL 35:1451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-2). ## Tractates on the Gospel of John 8.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-3 - Source: PL 35:1451 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The God-man who made all things also turned water into wine, and the deed conceals a mystery: as water became wine, so we, once unwise, have been made wise by faith. ### Latin text Cum ergo tanta videamus facta per Deum Je­ sum, quid miramur aquam in vinum conversam per hominem Jesum? Neque enim sic factus est homo, ut perderet quod Deus erat: accessit illi homo, non omissus est Deus. Ipse ergo fecit hoc, qui illa omnia. Non itaque miremur quia Deus fecit; sed amemus quia inter nos fecit, et propter nostram reparationem fecit. Aliquid enim et in ipsis factis innuit nobis. Puto quia non sine causa venit ad nuptias. Excepto miraculo, aliquid in ipso facto mysterii et sacramenti latet. Pulsemus ut aperiat, et de vino invisibili in­ ebriet nos: quia et nos aqua eramus, et vinum nos fecit, sapientes nos fecit; sapimus enim fidem ipsius, qui prius insipientes eramus. Et forte ad ipsam sa­ pientiam pertinet, cum honore Dei, et cum laude majestatis ejus, et cum charitate potentissimæ mi­ sericordiæ ejus, intelligere quid sic gestum in hoc miraculo. ### English translation (Claude) Since, then, we see such great things made through Jesus God, why do we marvel at water turned into wine through Jesus the man? For he was not made man in such a way as to lose what he was as God: man was added to him; God was not lost. So he who did all those things did this. Let us not, then, marvel because God did it; but let us love him because he did it among us, and did it for our restoration. For he hints something to us even in these deeds. I think that it was not without reason that he came to the wedding. Apart from the miracle, something of mystery and sacrament lies hidden in the deed itself. Let us knock, so that he may open and make us drunk with the invisible wine: for we too were water, and he made us wine, he made us wise; for we taste of his faith, we who were before unwise. And perhaps it belongs to that very wisdom to understand, with honor to God and with praise of his majesty and with love of his most mighty mercy, what was done in this miracle. ### Scripture references - Matt 7:7: allusion, medium confidence - John 2:9: allusion, high confidence ### Translation notes - Allusion: Matt 7:7 ('knock, and it will be opened'). The wordplay sapientes ('wise') and sapimus ('we taste') cannot be fully kept in English. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.3 (PL 35:1451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-3). ## Tractates on the Gospel of John 8.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-4 - Source: PL 35:1451 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, who came into the world to wed his bride the Church, bought with his blood, came fittingly to the wedding at Cana; the Virgin's womb was the bridal chamber where the Word was joined to human flesh. ### Latin text Dominus invitatus ad nuptias venit. Quid mirum si in illam domum ad nuptias venit, qui in hunc mundum ad nuptias venit? Si enim non venit ad nuptias, non hic habet sponsam. Et quid est quod ait Apostolus, Aptavi vos uni viro, virginem castam exhi­ bere Christo? Quid est quod timet ne virginitas sponsae Christi per astutiam diaboli corrumpatur? Timeo, in­ quit, ne sicut serpens Evam seduxit astutia sua, sic et vestrœ mentes corrumpantur a simplicitate et castitate quœ est in Christo. Habet ergo hic sponsam quam redemit sanguine suo, et cui pignus dedit Spiritum sanctum. Eruit eam de mancipatu diaboli: mortuus est propter delicta ejus, resurrexit propter justificationem ejus. Quis offeret tanta sponsae suae? Offerant homines quaelibet ornamenta terrarum; aurum, argentum, la­ pides pretiosos, equos, mancipia, fundos, praedia: numquid aliquis offeret sanguinem suum? Si enim sanguinem suum sponsae dederit, non erit qui ducat uxorem. Dominus autem securus moriens, dedit sanguinem suum pro ea quam resurgens haberet, quam sibi jam conjunxerat in utero Virginis. Verbum enim sponsus, et sponsa caro humana; et utrumque unus Filius Dei, et idem filius hominis: ubi factus est caput Ecclesiae, ille uterus virginis Mariae thalamus ejus, inde processit tanquam sponsus de thalamo suo, sicut Scriptura praedixit, Et ipse tanquam spon­ sus procedens de thalamo suo, exsultavit ut gigas ad currendam viam; de thalamo proces­ sit velut sponsus, et invitatus venit ad nuptias. ### English translation (Claude) The Lord came to the wedding when invited. What wonder is it if he came to a wedding in that house, who came into this world for a wedding? For if he did not come to a wedding, he has no bride here. And what is it that the apostle says: "I have betrothed you to one husband, to present a chaste virgin to Christ"? Why does he fear that the virginity of Christ's bride may be corrupted by the cunning of the devil? "I fear," he says, "lest, as the serpent deceived Eve by his cunning, so your minds may be corrupted from the simplicity and chastity that is in Christ." So he has here a bride whom he redeemed with his blood, and to whom he gave the Holy Spirit as a pledge. He rescued her from bondage to the devil; he died for her sins, he rose for her justification. Who will offer so much to his bride? Let men offer any ornaments of the earth: gold, silver, precious stones, horses, slaves, farms, estates: will anyone offer his own blood? For if he gives his blood to his bride, there will be no one to marry her. But the Lord, dying without fear, gave his blood for her whom he would have when he rose, whom he had already joined to himself in the Virgin's womb. For the Word is the bridegroom, and human flesh the bride; and both together are one Son of God, and the same Son of Man. Where he was made head of the Church, that womb of the Virgin Mary was his bridal chamber; from there he came forth like a bridegroom from his chamber, as Scripture foretold: "And he, like a bridegroom coming forth from his chamber, rejoiced like a giant to run his course." He came forth from the chamber like a bridegroom, and, invited, came to the wedding. ### Scripture references - 2 Cor 11:2: quotation, high confidence - 2 Cor 11:3: quotation, high confidence - Ps 19:5 (18:6 LXX): quotation, high confidence - John 2:2: allusion, high confidence - Acts 20:28: allusion, medium confidence - 2 Cor 1:22: allusion, medium confidence - Rom 4:25: allusion, high confidence - Eph 5:23: allusion, medium confidence ### Translation notes - Quotations: 2 Cor 11:2-3; Ps 19:5 (18:6 LXX/Vulg.); allusions to John 2:2; Acts 20:28; 2 Cor 1:22; Rom 4:25; Eph 5:23. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.4 (PL 35:1451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-4). ## Tractates on the Gospel of John 8.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-5 - Source: PL 35:1451–1453 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's apparently cold words to his mother at Cana hide a mystery; heretics who deny that he had real flesh use them to claim Mary was not his mother, but Christ is wholly true, with true flesh, birth, death, and resurrection. ### Latin text Certi sacramenti gratia, videtur matrem de qua sponsus processit, non agnoscere, et dicere illi, Quid mihi et tibi est, mulier? nondum venit hora mea. Quid est hoc? ideone venit ad nuptias, ut doceret matres contemni? Utique ad cujus nuptias venerat, ideo ducebat uxorem, ut filios procrearet; et ab eis quos ut procrearet optabat, utique honorari cupiebat: ille ergo venerat ad nuptias, ut exhonoraret matrem, cum propter filios habendos, quibus reddere honorem parentibus imperat Deus, ipsae nuptiae celebrentur, et ducantur uxores? Procul dubio, fratres, latet ibi aliquid. Nam tanta res est, ut quidam, quos cavendos praemonuit Apostolus, sicut supra commemoravimus, dicens, Timeo ne sicut serpens Evam seduxit astutia sua, sic et vestrœ mentes corrumpantur a simplicitate et castitate quce est in Christo, derogantes Evangelio, et dicentes quod Jesus non sit natus de Maria Virgine, hinc argumentum sumere conarentur erroris sui, ut dicerent, Quomodo erat mater ejus, cui dixit, Quid mihi et tibi est, mulier? Respondendum ergo est eis, et disserendum quare hoc dixerit Dominus; ne sibi aliquid adversus sanam fidem insanientes invenisse videantur, unde sponsæ virginis castitas corrumpa­ tur, id est, unde fides Ecclesiae violetur. Revera enim, fratres, corrumpitur fides eorum qui praeponunt men­ dacium veritati. Nam isti qui videntur sic honorare Christum, ut negent eum carnem habuisse, nihil aliud eum quam mendacem praedicant. Qui ergo mendacium ædificant in hominibus, quid ab eis ex­ pellunt, nisi veritatem? Immittunt diabolum, exclu­ dunt Christum; immittunt adulterum, excludunt spon­ sum: paranymphi scilicet, vel potius lenones ser­ pentis. Ad hoc enim loquuntur ut serpens possideat, Christus excludatur. Quomodo possidet serpens? Quando possidet mendacium. Quando possidet fal­ sitas, serpens possidet: quando possidet veritas, Christus possidet. Ipse enim dixit, Ego sum veritas: de illo autem dixit, Et in veritate non stetit, quia veritas non est in eo. Sic est autem veritas Christus, ut totum verum accipias in Christo. Verum Verbum, Deus æqualis Patri, vera anima, vera caro, verus homo, verus Deus, vera na­ tivitas, vera passio, vera mors, vera resurrectio. Si aliquid horum dixeris falsum, intrat putredo, de veneno serpentis nascuntur vermes mendaciorum, et nihil integrum remanebit. ### English translation (Claude) For the sake of a certain sacrament he seems not to acknowledge the mother from whom the bridegroom came forth, and to say to her, "What have I to do with you, woman? My hour has not yet come." What is this? Did he come to the wedding to teach that mothers are to be despised? Surely the man to whose wedding he had come was taking a wife in order to beget children, and surely he wished to be honored by those he wished to beget. Had Jesus, then, come to the wedding to dishonor his mother, when weddings are celebrated and wives are married for the sake of having children, whom God commands to honor their parents? Without doubt, brothers, something lies hidden there. For it is so great a matter that certain people, against whom the apostle warned us, as we mentioned above, saying, "I fear lest, as the serpent deceived Eve by his cunning, so your minds may be corrupted from the simplicity and chastity that is in Christ," disparaging the Gospel and saying that Jesus was not born of the Virgin Mary, tried to draw from this an argument for their error, saying, "How was she his mother, to whom he said, 'What have I to do with you, woman?'" So we must answer them and explain why the Lord said this, lest in their madness they seem to themselves to have found something against sound faith, by which the chastity of the virgin bride may be corrupted, that is, by which the faith of the Church may be violated. For truly, brothers, the faith of those is corrupted who prefer a lie to the truth. For those who seem to honor Christ so as to deny that he had flesh proclaim him nothing other than a liar. So those who build a lie in men, what do they drive out of them but the truth? They let in the devil, they shut out Christ; they let in the adulterer, they shut out the bridegroom: groomsmen, forsooth, or rather pimps of the serpent. For they speak to this end, that the serpent may possess and Christ be shut out. How does the serpent possess? When a lie possesses. When falsehood possesses, the serpent possesses; when truth possesses, Christ possesses. For he himself said, "I am the truth"; but of the other he said, "And he did not stand in the truth, because the truth is not in him." And Christ is the truth in such a way that you should accept that everything in Christ is true: true Word, God equal to the Father, true soul, true flesh, true man, true God, true birth, true passion, true death, true resurrection. If you say that any of these is false, rottenness enters; from the serpent's poison worms of lies are born, and nothing will remain whole. ### Scripture references - John 2:4: quotation, high confidence - 2 Cor 11:3: quotation, high confidence - John 14:6: quotation, high confidence - John 8:44: quotation, high confidence - Exod 20:12: allusion, medium confidence ### Translation notes - Quotations: John 2:4; 2 Cor 11:3; John 14:6; John 8:44; allusion to Exod 20:12. The heretics who denied that Christ had real flesh are the Manichees (named in 8.8); translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.5 (PL 35:1451–1453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-5). ## Tractates on the Gospel of John 8.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-6 - Source: PL 35:1453 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The same evangelist who reports 'What have I to do with you, woman?' also says that 'the mother of Jesus was there' and spoke to him; whoever believes the one must believe the other. ### Latin text Quid est ergo, inquit, quod ait Dominus, Quid mihi et tibi est, mulier? Forte in eo quod sequitur ostendit nobis Dominus quare hoc dixerit: Nondum, inquit, venit hora mea. Sic enim ait, Quid mihi et tibi est, mulier? nondum venit hora mea. Et hoc cur di­ ctum sit, requirendum est. Prius ergo hinc resistamus hæreticis. Quid dicit serpens veternosus, venenorum insibilator et inspirator antiquus? quid dicit? Non habuit matrem feminam Jesus. Unde probas? Quia dixit, inquit, Quid mihi et tibi est, mulier? Quis hoc narravit, ut credamus quia hoc dixit? quis hoc narra­ vit? Nempe Joannes evangelista. At ipse Joannes evangelista dixit, Et erat ibi mater Jesu. Nam ita nar­ ravit: Altera die nuptiœ factœ sunt in Cana Galilœœ, et erat ibi mater Jesu. Venerat autem illuc invitatus ad nuptias cum discipulis suis. Tenemus duas sententias ab Evangelista prolatas. Erat ibi mater Jesu, Evan­ gelista dixit: quid dixerit matri suae Jesus, ipse Evangelista dixit. Et quomodo dixit respondisse matri suæ Jesum, ut primo diceret, Ait illi mater ejus, videte, fratres, ut adversus linguam serpentis muni­ tam virginitatem cordis habeatis. Illic in ipso Evan­ gelio eo ipso evangelista narrante dicitur, Erat ibi mater Jesu; et, Dixit illi mater ejus. Quis hoc narra­ vit? Joannes evangelista. Et quid respondit matri Jesus? Quid mihi et tibi est, mulier? Quis hoc narrat? Idem ipse Joannes evangelista. O Evangelista fidelis­ sime et veracissime, tu mihi narras dixisse Jesum, Quid mihi et tibi est, mulier? cur ei apposuisti matrem quam non agnoscit? Nam tu dixisti quia ibi erat ma­ ter Jesu, et quia dixit ei mater ejus: cur non potius dixisti, Erat ibi Maria; et, Dixit ei Maria? Utrumque tu narras, et, Dixit ei mater ejus; et, Respondit ei Je­ sus, Quid mihi et tibi est, mulier? Quare hoc, nisi quia utrumque verum est? Illi autem in eo volunt credere Evangelistae, quod narrat Jesum dixisse matri, Quid mihi et tibi est, mulier? et in eo nolunt credere Evan­ gelistae quod ait, Erat ibi mater Jesu; et, Dixit ei mater ejus. Quis est autem qui resistit serpenti, et tenet ve­ ritatem, cujus virginitas cordis non corrumpitur astutia diaboli? Qui utrumque verum credit; et quia erat ibi mater Jesu, et quia illud respondit matri Jesus. Sed si nondum intelligit quemadmodum dixe­ rit Jesus, Quid mihi et tibi est, mulier? interim cre­ dat quod dixerit, et quod matri dixerit. Sit primo pietas in credente, et erit fructus in intelligente. ### English translation (Claude) "What, then," someone says, "is it that the Lord says, 'What have I to do with you, woman?'" Perhaps in what follows the Lord shows us why he said this: "My hour," he says, "has not yet come." For this is how he says it: "What have I to do with you, woman? My hour has not yet come." And why this was said must be inquired. But first let us resist the heretics on this point. What does the decrepit serpent say, the ancient hisser and breather of poisons? What does he say? "Jesus did not have a woman as his mother." How do you prove it? "Because he said," he says, "'What have I to do with you, woman?'" Who reported this, so that we should believe that he said it? Who reported it? Certainly John the evangelist. But the same John the evangelist said, "And the mother of Jesus was there." For so he reported: "The next day there was a wedding in Cana of Galilee, and the mother of Jesus was there. And he had come there, invited to the wedding with his disciples." We hold two statements put forward by the evangelist. "The mother of Jesus was there," the evangelist said; what Jesus said to his mother, the evangelist himself said. And see, brothers, how he said that Jesus answered his mother, so that he first said, "His mother said to him," so that you may have virginity of heart fortified against the tongue of the serpent. There in the same Gospel, with the same evangelist reporting, it is said, "The mother of Jesus was there," and, "His mother said to him." Who reported this? John the evangelist. And what did Jesus answer his mother? "What have I to do with you, woman?" Who reports this? The very same John the evangelist. O most faithful and most truthful evangelist, you tell me that Jesus said, "What have I to do with you, woman?" Why did you add his mother, whom he does not acknowledge? For you said that the mother of Jesus was there, and that his mother said to him; why did you not rather say, "Mary was there," and, "Mary said to him"? You report both: "His mother said to him," and, "Jesus answered her, What have I to do with you, woman?" Why this, unless because both are true? But those people are willing to believe the evangelist when he reports that Jesus said to his mother, "What have I to do with you, woman?" and unwilling to believe the evangelist when he says, "The mother of Jesus was there," and, "His mother said to him." But who is it that resists the serpent and holds the truth, whose virginity of heart is not corrupted by the cunning of the devil? He who believes both to be true: both that the mother of Jesus was there, and that Jesus gave that answer to his mother. But if he does not yet understand how Jesus said, "What have I to do with you, woman?" let him meanwhile believe that he said it, and said it to his mother. Let there first be piety in the believer, and there will be fruit in the one who understands. ### Scripture references - John 2:1: quotation, high confidence - John 2:2: quotation, high confidence - John 2:3: allusion, high confidence - John 2:4: quotation, high confidence ### Translation notes - Quotations: John 2:1-4. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.6 (PL 35:1453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-6). ## Tractates on the Gospel of John 8.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-7 - Source: PL 35:1453–1455 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The faithful should believe that Christ spoke these words to his true mother and seek their meaning by prayer; to deny that Mary was his mother makes the Gospel a liar and Christ's flesh, death, and resurrection false. ### Latin text Interrogo vos, o fideles Christiani, Erat ibi ma­ ter Jesu? respondete, Erat Unde scitis? respondete, Hoc loquitur Evangelium. Quid respondit matri Je­ sus? respondete, Quid mihi et tibi est, mulier? non­ dum venit hora mea. Et hoc unde scitis? respondete, Hoc loquitur Evangelium. Nullus vobis corrumpat hanc fidem, si vultis sponso servare castam virgini­ tatem. Si autem quæritur a vobis, cur hoc matri re­ sponderit; dicat qui intelligit: qui autem nondum intelligit, firmissime tamen credat, hoc respondisse, et tamen matri respondisse Jesum. Hac pietate mere­ bitur etiam intelligere cur ita responderit, si orando pulset, et non rixando accedat ad ostium veritatis. Tantum caveat, ne dum se putat scire, aut erubescit nescire cur ita responderit, cogatur credere aut Evangelistam fuisse mentitum qui ait, Erat ibi mater Jesu: aut ipsum Christum falsa morte passum pro­ pter delicta nostra, et falsas cicatrices ostendisse pro­ pter justificationem nostram; falsumque dixisse, Si manseritis in verbo meo, vere discipuli mei estis; et cognoscetis veritatem, et veritas liberabit vos. Si enim falsa mater, falsa caro, falsa mors, falsa vulnera passionis, falsæ cicatrices resurrectionis; non veritas credentes in eum, sed potius falsitas libera­ bit. Imo vero falsitas cedat veritati, et confundantur omnes qui propterea se volunt videri veraces, quia Christum conantur demonstrare fallacem; et nolunt sibi dici, Non vobis credimus quia mentimini; cum ipsam veritatem dicant esse mentitam. Quibus tamen si dicamus, Unde nostis dixisse Christum, Quid mihi et tibi est, mulier? Evangelio se credidisse respondent. Cur non credunt Evangelio dicenti, Erat ibi mater Jesu; et, Dixit ei mater ejus? Aut si hoc mentitur Evangelium, quomodo ei creditur quod dixerit Jesus, Quid mihi et tibi est, mulier? Cur non potius miseri, et quod ita non extraneae, sed matri Dominus responderit, fideliter credunt; et cur ita responderit, pie quaerunt? Multum enim interest inter eum qui dicit, Volo scire quare Christus hoc matri responderit; et eum qui dicit, Scio quod hoc Christus non matri responderit. Aliud est intelligere velle quod clausum est, aliud nolle credere quod apertum est. Qui dicit, Scire volo cur ita Christus matri responderit, aperiri sibi vult Evangelium cui credit: qui autem dicit, Scio quod hoc Christus non matri responderit, ipsum Evangelium arguit de mendacio, ubi credidit quod Christus ita responderit. ### English translation (Claude) I ask you, O faithful Christians: was the mother of Jesus there? Answer, "She was." How do you know? Answer, "The Gospel says so." What did Jesus answer his mother? Answer, "What have I to do with you, woman? My hour has not yet come." And how do you know this? Answer, "The Gospel says so." Let no one corrupt this faith of yours, if you wish to keep a chaste virginity for the bridegroom. But if you are asked why he gave this answer to his mother, let him who understands say it; but let him who does not yet understand still most firmly believe that Jesus gave this answer, and gave it to his mother. By this piety he will merit to understand also why he answered so, if he knocks at the door of truth by praying and does not approach by quarreling. Only let him beware, while he thinks he knows, or is ashamed not to know, why he answered so, lest he be forced to believe either that the evangelist lied who said, "The mother of Jesus was there," or that Christ himself suffered a false death for our sins and showed false scars for our justification, and spoke falsely when he said, "If you remain in my word, you are truly my disciples; and you will know the truth, and the truth will set you free." For if the mother was false, the flesh false, the death false, the wounds of the passion false, the scars of the resurrection false, then not truth but rather falsehood will set free those who believe in him. Rather, let falsehood yield to truth, and let all be confounded who want to seem truthful precisely because they try to show Christ a deceiver, and do not want it said to them, "We do not believe you, because you lie," while they say that the Truth himself has lied. Yet if we say to them, "How do you know that Christ said, 'What have I to do with you, woman?'" they answer that they believed the Gospel. Why do they not believe the Gospel when it says, "The mother of Jesus was there," and, "His mother said to him"? Or if the Gospel lies here, how is it believed when it says that Jesus said, "What have I to do with you, woman?" Why do these wretched people not rather believe faithfully that the Lord answered so not to a stranger but to his mother, and inquire devoutly why he answered so? For there is a great difference between one who says, "I want to know why Christ gave this answer to his mother," and one who says, "I know that Christ did not give this answer to his mother." It is one thing to want to understand what is closed, another to refuse to believe what is open. He who says, "I want to know why Christ answered his mother so," wants the Gospel in which he believes to be opened to him; but he who says, "I know that Christ did not give this answer to his mother," accuses of falsehood the very Gospel in which he believed that Christ answered so. ### Scripture references - John 2:1: quotation, high confidence - John 2:3: quotation, high confidence - John 2:4: quotation, high confidence - John 8:31: quotation, high confidence - John 8:32: quotation, high confidence - Rom 4:25: allusion, high confidence - John 20:27: allusion, medium confidence ### Translation notes - Quotations: John 2:1, 3-4; John 8:31-32; allusions to Rom 4:25; John 20:27. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.7 (PL 35:1453–1455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-7). ## Tractates on the Gospel of John 8.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-8 - Source: PL 35:1455 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, born of the Father without a mother and of Mary without a father, did speak these words to his mother; neither the Manichees, who deny her motherhood, nor the astrologers, who claim 'my hour' shows Christ was under fate, may exploit them. ### Latin text Jam ergo si placet, fratres, illis repulsis, et in sua cæcitate errantibus semper, nisi humiliter sanen­ tur, nos quaeramus, quare Dominus noster sic matri responderit. Ille singulariter natus de Patre sine ma­ tre, de matre sine patre; sine matre Deus, sine patre homo; sine matre ante tempora, sine patre in fine temporum. Quod respondit, matri respondit: quia, Erat ibi mater Jesu; et, Dixit ei mater ejus. Hoc totum Evangelium loquitur. Illic novimus quia erat ibi ma­ ter Jesu, ubi novimus quod dixerit ei, Quid mihi et tibi est, mulier? nondum venit hora mea. Totum cre­ damus, et quod nondum intelligimus requiramus. Et primum hoc videte, ne forte quomodo invene­ runt Manichæi occasionem perfidiæ suæ, quia dixit Dominus, Quid mihi et tibi est mulier? sic inveniant mathematici occasionem fallaciæ suæ, quia dixit, Nondum venit hora mea. Et si hoc secundum mathe­ maticos dixit, sacrilegium fecimus incendendo codi­ ces eorum. Si autem recte fecimus, sicut Apostolorum temporibus factum est; non secundum eos dixit Dominus, Nondum venit hora mea. Dicunt enim vaniloqui et seducti seductores, Vides quia sub fato erat Christus, qui dicit, Nondum venit hora mea. Quibus ergo prius respondendum est, haereticis, an mathematicis? Utrique enim a serpente illo veniunt, volentes corrumpere virginitatem cordis Ecclesiæ, quam habet in integra fide. Primo si placet, eis quos proposueramus, quibus quidem jam ex magna parte respondimus. Sed ne arbitrentur nos non habere quid dicamus de his verbis quae Dominus matri respondit, vos magis adversus illos instruimus: nam illis refellendis, puto quod sufficiant quae jam di­ cta sunt. ### English translation (Claude) Now, then, if you please, brothers, leaving them repulsed and wandering for ever in their blindness unless they are humbly healed, let us inquire why our Lord answered his mother so. He was uniquely born of the Father without a mother, of a mother without a father: without a mother God, without a father man; without a mother before all times, without a father at the end of times. What he answered, he answered his mother: because "the mother of Jesus was there," and "his mother said to him." The whole Gospel says this. There we know that the mother of Jesus was there, where we know that he said to her, "What have I to do with you, woman? My hour has not yet come." Let us believe the whole, and inquire into what we do not yet understand. And first see to this: lest perhaps, just as the Manichees found an occasion for their faithlessness because the Lord said, "What have I to do with you, woman?" so the astrologers may find an occasion for their deception because he said, "My hour has not yet come." And if he said this in the astrologers' sense, we committed sacrilege in burning their books. But if we acted rightly, as was done in the times of the apostles, the Lord did not say "My hour has not yet come" in their sense. For these vain talkers, seduced seducers, say, "You see that Christ was under fate, since he says, 'My hour has not yet come.'" To whom, then, should we answer first, the heretics or the astrologers? For both come from that serpent, wishing to corrupt the virginity of heart of the Church, which she has in her undefiled faith. First, if you please, those whom we had proposed, to whom indeed we have already answered for the most part. But lest they think that we have nothing to say about these words which the Lord answered his mother, we equip you further against them; for to refute them I think what has already been said suffices. ### Scripture references - John 2:1: quotation, high confidence - John 2:3: quotation, high confidence - John 2:4: quotation, high confidence - Acts 19:19: allusion, high confidence ### Translation notes - Quotations: John 2:1, 3-4; allusion to Acts 19:19 (the burning of magical books in the time of the apostles). The burning of astrologers' books refers to a practice of Augustine's church; his polemic against the Manichees and astrologers is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.8 (PL 35:1455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-8). ## Tractates on the Gospel of John 8.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-9 - Source: PL 35:1455 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Mary was mother of Christ's humanity, not his divinity, by which he was to work the miracle; so he 'did not acknowledge' her at Cana, but acknowledged her at 'his hour' on the cross, when the weakness she bore was dying and he commended her to the disciple. ### Latin text Cur ergo ait matri filius, Quid mihi et tibi est, mulier? nondum venit hora mea. Dominus noster Jesus Christus, et Deus erat et homo: secundum quod Deus erat, matrem non habebat; secundum quod homo erat, habebat. Mater ergo erat carnis, mater humanitatis, mater infirmitatis quam suscepit propter nos. Miracu­ lum autem quod facturus erat, secundum divinitatem facturus erat, non secundum infirmitatem; secundum quod Deus erat, non secundum quod infirmus natus erat. Sed infirmum Dei fortius est hominibus. Miraculum ergo exigebat mater; at ille tanquam non agnoscit viscera humana, operaturus facta divina; tanquam dicens, Quod de me facit miraculum, non tu genuisti, divinitatem meam non tu genuisti: sed quia genuisti infirmitatem meam, tunc te cogno­ scam, cum ipsa infirmitas pendebit in cruce: hoc est enim, Nondum venit hora mea. Tunc enim cognovit, qui utique semper noverat. Et antequam de illa natus esset, in praedestinatione noverat matrem; et ante­ quam ipse Deus crearet, de qua ipse homo crearetur, noverat matrem: sed ad quamdam horam in mysterio non agnoscit; et ad quamdam horam quæ nondum ve­ nerat, in mysterio rursus agnoscit. Tunc enim agno­ vit, quando illud quod peperit moriebatur. Non enim moriebatur per quod facta erat Maria, sed moriebatur quod factum erat ex Maria: non moriebatur aeternitas divinitatis, sed moriebatur infirmitas carnis. Illud ergo respondit, discernens in fide credentium, quis, qua venerit. Venit enim per matrem feminam, Deus et Dominus cœli et terræ. Secundum quod Dominus mundi, quod Dominus coeli et terræ. Dominus utique et Mariæ; secundum quod creator coeli et terræ, crea­ tor et Mariæ: secundum autem quod dictum est, Fa­ ctum ex muliere, factum sub Lege, filius Mariae. Ipse Dominus Mariæ, ipse filius Mariæ: ipse creator Mariæ, ipse creatus ex Maria. Noli mirari quia et filius et Dominus: sicut enim Mariae, ita et David dictus est filius; et ideo David filius, quia Mariæ filius. Audi Apostolum aperte dicentem, Qui factus est ei ex semine David secundum carnem. Audi eum et Dominum David; dicat hoc ipse David: Dixit Domi­ nus Domino meo, Sede ad dexteram meam. Et ipse Jesus hoc proposuit Judaeis, et eos inde convi­ cit. Quomodo ergo David et filius et dominus; filius David secundum carnem, dominus David secundum divinitatem: sic Mariæ filius secun­ dum carnem, et Mariæ dominus secundum majestatem. Quia ergo non erat illa mater divinitatis, et per divi­ nitatem futurum erat miraculum quod petebat; re­ spondit ei, Quid mihi et tibi est, mulier? sed ne putes quod te negem matrem, Nondum venit hora mea: ibi enim te agnoscam, cum pendere in cruce coeperit in­ firmitas cujus mater es. Probemus si verum est. Quando passus est Dominus, sicut idem evangelista dicit, qui noverat matrem Domini, et qui nobis insinuavit etiam in his nuptiis matrem Domini, ipse narrat: Erat, in­ quit, illic circa crucem mater Jesu, et ait Jesus matri suœ, Mulier, ecce filius tuus: et ad discipulum, Ecce mater tua. Commendat matrem di­ scipulo: commendat matrem prior matre moriturus, et ante matris mortem resurrecturus; commendat homo homini hominem. Hoc pepererat Maria. Illa hora jam venerat, de qua tunc dixerat, Nondum venit hora mea. ### English translation (Claude) Why, then, did the son say to his mother, "What have I to do with you, woman? My hour has not yet come"? Our Lord Jesus Christ was both God and man: as God he had no mother; as man he had. So she was the mother of the flesh, the mother of the humanity, the mother of the weakness that he took on for our sake. But the miracle he was about to do he was about to do according to his divinity, not according to his weakness; according to what he was as God, not according to what he was as born weak. "But the weakness of God is stronger than men." So his mother was asking for a miracle; but he, about to perform divine deeds, as it were did not acknowledge the human womb, as if saying, "What in me does the miracle, you did not bear; my divinity you did not bear; but because you bore my weakness, I will acknowledge you then, when that very weakness hangs on the cross." For this is what "My hour has not yet come" means. For then he acknowledged her, he who of course always knew her. Even before he was born of her, he knew his mother in predestination; and before he himself as God created her of whom he himself as man would be created, he knew his mother. But at a certain hour, in a mystery, he does not acknowledge her; and at a certain hour, which had not yet come, in a mystery he acknowledges her again. For he acknowledged her then, when what she had borne was dying. For that through which Mary was made was not dying, but what was made from Mary was dying: not the eternity of the divinity, but the weakness of the flesh was dying. So he gave that answer, distinguishing in the faith of believers who he was and by what way he had come. For he came through a woman as mother, he who is God and Lord of heaven and earth. As Lord of the world, as Lord of heaven and earth, he is certainly Lord of Mary too; as creator of heaven and earth, creator of Mary too. But according to what was said, "Made of a woman, made under the law," he is the son of Mary. He himself is Lord of Mary, he himself is son of Mary; he himself is creator of Mary, he himself was created from Mary. Do not wonder that he is both son and Lord: for as he was called son of Mary, so he was called son of David; and son of David because son of Mary. Hear the apostle saying plainly, "Who was made for him of the seed of David according to the flesh." Hear that he is also David's Lord; let David himself say it: "The Lord said to my Lord, Sit at my right hand." And Jesus himself put this to the Jews and refuted them by it. Just as, then, he is both son and lord of David, son of David according to the flesh, lord of David according to the divinity, so he is son of Mary according to the flesh and Lord of Mary according to the majesty. Since, then, she was not the mother of the divinity, and the miracle she was asking for was to be done through the divinity, he answered her, "What have I to do with you, woman?" But lest you think that I deny you are my mother, "My hour has not yet come": for there I will acknowledge you, when the weakness whose mother you are begins to hang on the cross. Let us prove whether this is true. When the Lord suffered, as the same evangelist says, who knew the Lord's mother and who made known to us the Lord's mother at this wedding too, he himself reports: "There was," he says, "by the cross the mother of Jesus; and Jesus said to his mother, Woman, behold your son; and to the disciple, Behold your mother." He commends his mother to the disciple; about to die before his mother, and to rise again before his mother's death, he commends his mother; a man commends a human being to a human being. This is what Mary had borne. That hour had now come of which he had then said, "My hour has not yet come." ### Scripture references - John 2:4: quotation, high confidence - 1 Cor 1:25: quotation, high confidence - Gal 4:4: quotation, high confidence - Rom 1:3: quotation, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Matt 22:44: allusion, high confidence - John 19:25: quotation, high confidence - John 19:26: quotation, high confidence - John 19:27: quotation, high confidence ### Translation notes - Quotations: John 2:4; 1 Cor 1:25; Gal 4:4; Rom 1:3; Ps 110:1 (109:1 LXX/Vulg.); John 19:25-27; allusion to Matt 22:41-46. Migne's inline reference '(Psal. CIX.I)' is removed. 'Made for him' (factus est ei) follows the digital text of Rom 1:3. Augustine's Christology is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.9 (PL 35:1455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-9). ## Tractates on the Gospel of John 8.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-10 - Source: PL 35:1455–1457 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against astrologers who claim 'my hour' shows Christ was subject to fate, Augustine cites Christ's power to lay down his life and take it up again; the maker of the stars cannot be under the stars, and no human being is subject to fate either. ### Latin text Quantum arbitror, fratres, responsum est haereticis: mathematicis respondeamus. Et ipsi unde co­ nantur convincere quia sub fato erat Jesus? Quia ipse ait, inquiunt, Nondum venit hora mea. Ergo illi cre­ dimus; et si dixisset, Horam non habeo, exclusisset mathematicos: sed ecce, inquiunt, ipse dixit, Non­ dum venit hora mea. Si ergo dixisset, Horam non habeo, exclusisset mathematicos, non esset unde calumniarentur: nunc vero quia dixit, Nondum venit hora mea, contra ipsius verba quid possumus dicere? Mirum est quod mathematici credendo verbis Chri­ sti, conantur convincere Christianos quod sub hora fatali vixerit Christus. Credant ergo Christo dicenti, Potestatem habeo ponendi animam meam, et iterum su­ mendi eam: nemo tollit eam a me, sed ego pono eam a meipso, et iterum sumo eam. Ergone ista potestas sub fato est? Ostendant hominem qui potesta­ tem habeat quando moriatur, quamdiu vivat: omnino non ostendent. Credant ergo Deo dicenti, Potestatem habeo ponendi animam meam, et iterum sumendi eam: et quærant quare sit dictum, Nondum venit hora mea; nec ideo jam sub fato ponant conditorem cœli, creatorem atque ordinatorem siderum. Quia si esset fatum de sideribus, non poterat esse sub necessitate siderum conditor siderum. Adde quia non solum Christus non habuit quod appellas fatum; sed nec tu, aut ego, aut ille, aut quisquam hominum. ### English translation (Claude) As far as I judge, brothers, the heretics have been answered; let us answer the astrologers. And how do they try to prove that Jesus was under fate? "Because he himself said," they say, "'My hour has not yet come.' So we believe him; and if he had said, 'I have no hour,' he would have excluded the astrologers; but see," they say, "he himself said, 'My hour has not yet come.'" If, then, he had said, "I have no hour," he would have excluded the astrologers; there would be nothing for them to slander: but now, because he said, "My hour has not yet come," what can we say against his own words? It is strange that the astrologers, by believing Christ's words, try to convince Christians that Christ lived under a fated hour. Then let them believe Christ when he says, "I have power to lay down my life and to take it up again: no one takes it from me, but I lay it down of myself, and I take it up again." Is this power, then, under fate? Let them show a man who has power over when he will die, how long he will live: they will certainly not show one. Let them believe God, then, when he says, "I have power to lay down my life and to take it up again"; and let them inquire why it was said, "My hour has not yet come"; and let them not on that account place under fate the founder of heaven, the creator and orderer of the stars. For even if fate came from the stars, the founder of the stars could not be under the necessity of the stars. Add that not only did Christ not have what you call fate; neither do you, nor I, nor he, nor any human being. ### Scripture references - John 2:4: quotation, high confidence - John 10:17: quotation, high confidence - John 10:18: quotation, high confidence ### Translation notes - Quotations: John 2:4; John 10:18 (with 10:17). Augustine's rejection of astrological fate is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.10 (PL 35:1455–1457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-10). ## Tractates on the Gospel of John 8.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-11 - Source: PL 35:1457 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who consult astrologers pay money to buy themselves masters among the planets, entering already enslaved by error and greed. ### Latin text Verumtamen seducti seducunt, et proponunt fallacias hominibus: tendunt ad capiendos homines, et hoc in plateis. Nam qui tendunt ad capiendas fe­ ras, vel in silvis atque in solitudine id agunt: quam infeliciter vani sunt homines, quibus capiendis in foro tenditur! Nummos accipiunt, cum se homines homini­ bus vendunt; dant isti nummos, ut se vanitatibus ven­ dant. Intrant enim ad mathematicum, ut emant sibi dominos, quales mathematico dare placuerit; vel Sa­ turnum, vel Jovem, vel Mercurium, vel si quid aliud sacrilegi nominis. Intravit liber, ut nummis datis servus exiret. Imo vero non intraret, si liber esset: sed intravit quo eum dominus error, et domina cupiditas traxit. Unde et Veritas dicit: Omnis qui facit peccatum, servus est peccati. ### English translation (Claude) Nevertheless, seduced, they seduce, and set traps for men: they spread nets to catch men, and that in the streets. For those who spread nets to catch wild beasts do so at least in forests and wilderness: how wretchedly vain are men, for whose catching nets are spread in the forum! When men sell themselves to men, they receive money; these give money in order to sell themselves to vanities. For they go in to the astrologer to buy themselves masters, such as the astrologer is pleased to give: Saturn, or Jupiter, or Mercury, or whatever else of sacrilegious name. He went in free, so as to come out a slave, having paid his money. Or rather, he would not have gone in if he were free; but he went in where his master Error and his mistress Greed dragged him. Hence the Truth also says, "Everyone who commits sin is the slave of sin." ### Scripture references - John 8:34: quotation, high confidence ### Translation notes - Quotation: John 8:34. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.11 (PL 35:1457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-11). ## Tractates on the Gospel of John 8.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-12 - Source: PL 35:1457 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: 'My hour' means the opportune time Christ himself chose to suffer, after calling disciples and showing his divinity and humanity, an hour not of necessity but of will and power. ### Latin text Quare ergo dixit, Nondum venit hora mea? Ma­ gis quia in potestate habebat quando moreretur, non­ dum videbat esse opportunum ut illa potestate uteretur. Quomodo nos, fratres, verbi gratia, sic loquimur, Jam certa hora est, qua exeamus ut celebremus sacramenta. Si ante exeamus quam opus est, nonne perversi et praeposteri sumus? Quia ergo non facimus, nisi quando opportunum est; propterea in his agen­ dis, cum ita loquimur, fatum consideramus? Quid est ergo, Nondum venit hora mea? Quando ego scio opportunum me pati, quando passio mea utilis erit, nondum venit ipsa hora; tunc voluntate patiar: ut utrumque serves, et, Nondum venit hora mea; et, Potestatem habeo ponendi animam meam, et iterum sumendi eam. Venerat ergo habens in potestate quando moreretur. At si ante moreretur quam discipulos elegisset, certe praeposterum esset: si esset homo qui non haberet in potestate horam suam, posset ante mori quam discipulos elegisset; et si forte moreretur jam electis eruditisque discipulis, præstaretur ei, non ipse hoc face­ ret. At vero qui venerat in manu habens quando iret, quando rediret, quo usque excurreret, cui paterent inferi, non tantum morienti, sed et resurgenti, ut nobis ostenderet spem immortalitatis Ecclesiæ suae, in ca­ pite ostendit quod membra exspectare deberent. Re­ surget etiam in cæteris membris, qui resurrexit in capite. Hora ergo nondum venerat, opportunitas non­ dum erat. Vocandi erant discipuli, annuntiandum erat regnum coelorum, faciendae erant virtutes, commen­ danda erat divinitas Domini in miraculis, commen­ danda erat humanitas Domini in ipsa compassione mortalitatis. Ille enim qui esuriebat, quia homo erat, pavit quinque panibus tot millia, quia Deus erat: qui dormiebat, quia homo erat, ventis et fluctibus impe­ rabat, quia Deus erat. Haec omnia commendanda erant prius, ut esset quod scriberent Evangelistæ, quod præ­ dicaretur Ecclesiæ. At ubi tantum fecit, quantum suf­ ficere judicavit; venit hora non necessitatis, sed vo­ luntatis, non conditionis, sed potestatis. ### English translation (Claude) Why, then, did he say, "My hour has not yet come"? Rather because, having in his power when he would die, he did not yet see it to be opportune to use that power. Just as we, brothers, for example, speak thus: "Now is the fixed hour for us to go out to celebrate the sacraments." If we go out before it is needed, are we not perverse and preposterous? Because, then, we do nothing except when it is opportune, do we therefore consider fate in these actions when we speak so? What, then, does "My hour has not yet come" mean? "When I know it is opportune for me to suffer, when my passion will be useful, then I will suffer willingly; that hour has not yet come": so that you may keep both, "My hour has not yet come," and, "I have power to lay down my life and to take it up again." So he had come having in his power when he would die. And if he had died before choosing disciples, it would surely have been preposterous. If he were a man who did not have his hour in his power, he could have died before choosing disciples; and if perhaps he had died when the disciples were already chosen and taught, it would have been granted to him, not done by himself. But he who had come having in his hand when he would go, when he would return, how far he would go out, to whom the underworld lay open not only in dying but also in rising again, in order to show us the hope of immortality of his Church, showed in the head what the members ought to expect. He who rose again in the head will rise again also in the other members. So the hour had not yet come, the opportune time was not yet. Disciples had to be called, the kingdom of heaven had to be proclaimed, mighty works had to be done, the Lord's divinity had to be commended in miracles, the Lord's humanity had to be commended in his very sharing of mortality. For he who was hungry because he was man fed so many thousands with five loaves because he was God; he who slept because he was man commanded the winds and the waves because he was God. All these things had to be commended first, so that there might be something for the evangelists to write, something to be preached to the Church. But when he had done as much as he judged sufficient, the hour came, an hour not of necessity but of will, not of condition but of power. ### Scripture references - John 2:4: quotation, high confidence - John 10:18: quotation, high confidence - Matt 14:19: allusion, high confidence - Matt 8:24: allusion, high confidence - Matt 8:26: allusion, high confidence - Matt 4:2: allusion, medium confidence ### Translation notes - Quotations: John 2:4; John 10:18; allusions to Matt 14:17-21; Matt 8:24-26; Matt 4:2. Stray marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.12 (PL 35:1457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-12). ## Tractates on the Gospel of John 8.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-13 - Source: PL 35:1457 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine postpones the mystical meaning of the wedding at Cana, the jars, the wine, the steward, and the bridegroom, to the next day's sermon. ### Latin text Quid ergo, fratres, quia illis et illis respondi­ mus, nihil dicemus quid sibi velint hydriæ, quid aqua in vinum conversa, quid architriclinus, quid sponsus, quid mater Jesu in mysterio, quid ipsæ nuptiæ? Dicenda sunt omnia, sed onerandi non estis. Volui qui­ dem in nomine Christi et hesterno die, quo solet sermo deberi Charitati vestrae, id agere vobiscum, sed non sum permissus necessitatibus quibusdam impe­ dientibus. Si ergo placet Sanctitati vestræ, hoc quod ad mysterium pertinet hujus facti, in crastinum diffe­ ramus, et non oneremus et vestram et nostram infir­ mitatem. Sunt forte hodie multi qui propter solemni­ tatem diei, non propter audiendum sermonem conve­ nerunt. Crastino qui venient, veniant audituri; ut nec fraudemus studiosos, nec gravemus fastidiosos. ### English translation (Claude) What then, brothers? Because we have answered these and those, shall we say nothing about what the jars mean, what the water turned into wine, what the master of the feast, what the bridegroom, what the mother of Jesus in the mystery, what the wedding itself? All must be spoken of, but you must not be burdened. I wished indeed, in the name of Christ, to do this with you yesterday too, when a sermon is customarily owed to your Charity, but I was not permitted, being hindered by certain necessities. If, then, it please your Holiness, let us put off until tomorrow what belongs to the mystery of this deed, and not burden both your weakness and ours. There are perhaps many today who have come together because of the solemnity of the day, not to hear the sermon. Let those who come tomorrow come to listen, so that we neither cheat the eager nor weigh down the fastidious. ### Scripture references - John 2:6: allusion, high confidence - John 2:9: allusion, high confidence ### Translation notes - Allusions: John 2:6-10. ### Citation (SBL) Augustine, Tract. Ev. Jo. 8.13 (PL 35:1457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/8-1/#p-8-13). ## Tractates on the Gospel of John 9.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-1 - Source: PL 35:1457 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine resumes the sermon on Cana to explain what the miracle signifies, since Christ's deeds instruct faith as well as rousing wonder. ### Latin text Adsit Dominus Deus noster, ut donet nobis red­ dere quod promisimus. Hesterno enim die, si memi­ nit Sanctitas vestra, cum temporis excluderemur an­ gustia, ne sermonem inchoatum impleremus, in ho­ diernum distulimus, ut ea quæ in hoc facto evangelicae lectionis mystice in sacramentis posita essent, ipso adjuvante aperirentur. Non itaque opus est jam immorari diutius in commendando Dei miraculo. Ipse est enim Deus qui per universam creaturam quotidiana miracula facit, quæ hominibus non facilitate, sed as­ siduitate viluerunt: rara autem quae facta sunt ab eodem Domino, id est a Verbo propter nos incarnato, majorem stuporem hominibus attulerunt: non quia majora erant, quam sunt ea quae quotidie in creatura facit, sed quia ista quae quotidie fiunt, tanquam naturali cursu peraguntur; illa vero efficacia potentiae tanquam præsentis exhibita videntur oculis hominum. Diximus, sicut meministis, resurrexit unus mortuus, obstupuerunt homines; cum quotidie nasci qui non erant, nemo miretur. Sic aquam in vinum conversam quis non miretur, cum hoc annis omnibus Deus in vitibus faciat? Sed quia omnia quae fecit Dominus Jesus, non solum valent ad excitanda corda nostra mi­ raculis, sed etiam ad ædificanda in doctrina fidei; scrutari nos oportet quid sibi velint illa omnia, id est, quid significent. Horum enim omnium significationes, sicut recordamini, in hodiernum distulimus. ### English translation (Claude) May the Lord our God be present, to grant us to pay what we promised. For yesterday, if your Holiness remembers, when we were shut out by the shortness of time from completing the sermon we had begun, we put off to today the opening up, with his help, of what was mystically set in sacraments in this deed of the Gospel reading. So there is no need now to linger longer in commending God's miracle. For he is the God who through the whole creation does daily miracles, which have become cheap to men not through their ease but through their regularity; but the rare things done by the same Lord, that is, by the Word incarnate for our sake, brought men greater amazement: not because they were greater than the things he does daily in creation, but because the things that happen daily are carried out as if by a natural course, while those seem to men's eyes to be displayed by the efficacy of a power, as it were, present. We said, as you remember, that one dead man rose again and men were astonished, while no one marvels that every day those are born who did not exist. So who does not marvel at water turned into wine, though God does this every year in the vines? But because all that the Lord Jesus did serves not only to rouse our hearts by miracles but also to build them up in the teaching of faith, we must search out what all those things mean, that is, what they signify. For, as you recall, we put off the meanings of all these things until today. ### Scripture references - John 2:9: allusion, high confidence ### Translation notes - Allusion: John 2:1-11. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.1 (PL 35:1457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-1). ## Tractates on the Gospel of John 9.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-2 - Source: PL 35:1457–1459 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: By attending the wedding Christ confirmed that God made marriage, against those who would call it evil; as joining is from God, divorce is from the devil, dismissal being allowed only for sexual immorality, and consecrated virgins too share in the Church's marriage to Christ. ### Latin text Quod Dominus invitatus venit ad nuptias, etiam excepta mystica significatione, confirmare voluit quod ipse fecit nuptias. Futuri enim erant, de quibus dixit Apostolus, prohibentes nubere, et di­ centes quod malum essent nuptiæ, et quod diabolus eas fecisset: cum idem Dominus dicat in Evangelio, in­ terrogatus utrum liceat homini dimittere uxorem suam ex qualibet causa, non licere excepta causa fornicationis. In qua responsione, si meministis, hoc ait: Quod Deus conjunxit, homo non separet. Et qui bene eruditi sunt in fide catholica, noverunt quod Deus fecerit nuptias, et sicut conjunctio a Deo, ita divortium a diabolo sit. Sed propterea in causa fornicationis licet uxorem dimittere, quia ipsa esse uxor prior noluit, quæ fidem conjugalem marito non servavit. Nec illae quæ virginitatem Deo vovent, quan­ quam ampliorem gradum honoris et sanctitatis in Ec­ clesia teneant, sine nuptiis sunt: nam et ipsæ pertinent ad nuptias cum tota Ecclesia, in quibus nuptiis spon­ sus est Christus. Ac per hoc ergo Dominus invitatus venit ad nuptias, ut conjugalis castitas firmaretur, et ostenderetur sacramentum nuptiarum: quia et illa­ rum nuptiarum sponsus personam Domini figurabat, cui dictum est, Servasti vinum bonum usque adhuc. Bonum enim vinum Christus servavit usque adhuc, id est, Evangelium suum. ### English translation (Claude) That the Lord, when invited, came to the wedding, even apart from its mystical meaning, he wished to confirm that he himself made marriage. For there were to be those of whom the apostle spoke, forbidding marriage and saying that marriage was evil and that the devil had made it; whereas the same Lord says in the Gospel, when asked whether it is lawful for a man to dismiss his wife for any cause, that it is not lawful, except for the cause of sexual immorality. In that answer, if you remember, he says this: "What God has joined, let man not separate." And those who are well instructed in the Catholic faith know that God made marriage, and that as the joining is from God, so divorce is from the devil. But it is lawful to dismiss a wife for the cause of sexual immorality for this reason: that she herself first refused to be a wife, by not keeping conjugal faith with her husband. Nor are those women who vow virginity to God, though they hold a higher rank of honor and holiness in the Church, without a marriage: for they too belong to the marriage together with the whole Church, a marriage in which the bridegroom is Christ. And for this reason, then, the Lord came to the wedding when invited, so that conjugal chastity might be confirmed and the sacrament of marriage shown: because the bridegroom of that wedding too figured the person of the Lord, to whom it was said, "You have kept the good wine until now." For Christ kept the good wine until now, that is, his Gospel. ### Scripture references - Matt 19:3: quotation, high confidence - Matt 19:9: allusion, high confidence - Matt 5:32: allusion, medium confidence - Matt 19:6: quotation, high confidence - 1 Tim 4:3: allusion, high confidence - John 2:10: quotation, high confidence ### Translation notes - Quotations: Matt 19:3, 6, 9 (cf. Matt 5:32); John 2:10; allusion to 1 Tim 4:3. Those who forbade marriage and said the devil made it are the Manichees and similar groups. Augustine speaks here of dismissing (dimittere) a wife for sexual immorality (fornicatio); he does not address remarriage in this passage. Translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.2 (PL 35:1457–1459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-2). ## Tractates on the Gospel of John 9.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-3 - Source: PL 35:1459 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The water at Cana signifies Old Testament prophecy read without Christ, insipid as water; when Christ is understood in it, the veil is removed and it becomes intoxicating wine. ### Latin text Jam enim incipiamus ipsa sacramentorum operta detegere, quantum ille donat in cujus nomine vobis promisimus. Erat prophetia antiquis temporibus, et a prophetiae dispensatione nulla tempora cessaverunt: sed illa prophetia, quando in illa Christus non intelli­ gebatur, aqua erat. In aqua enim vinum quodammo­ do latet. Dicit Apostolus quid intelligamus in ista aqua: Usque ad hodiernum, inquit, diem, quamdiu legitur Moyses, idipsum velamen super cor eorum positum est; quod non revelatur, quia in Christo evacuatur. Et cum transieris, inquit, ad Dominum, auferetur velamen. Velamen dicit adopertionem prophetiæ, ut non intelligeretur. Tolli­ tur velamen, cum transieris ad Dominum: sic tolli­ tur insipientia, cum transieris ad Dominum, et quod aqua erat, vinum tibi fit. Lege libros omnes prophe­ ticos, non intellecto Christo, quid tam insipidum et fatuum invenies? Intellige ibi Christum, non solum sapit quod legis, sed etiam inebriat; mutans mentem a corpore, ut praeterita obliviscens, in ea quae ante sunt extendaris. ### English translation (Claude) Now let us begin to uncover the hidden things of the sacraments themselves, as far as he grants in whose name we made you the promise. There was prophecy in ancient times, and no times have been without the dispensation of prophecy; but that prophecy, when Christ was not understood in it, was water. For in water wine is in a sense hidden. The apostle tells us what we should understand in this water: "To this very day," he says, "whenever Moses is read, the same veil lies upon their heart; it is not lifted, because in Christ it is done away. And when you have passed over," he says, "to the Lord, the veil will be taken away." By the veil he means the covering of prophecy, so that it was not understood. The veil is taken away when you have passed over to the Lord: so foolishness is taken away when you have passed over to the Lord, and what was water becomes wine for you. Read all the prophetic books without understanding Christ: what will you find so insipid and flat? Understand Christ there, and what you read not only has taste but even makes you drunk, changing your mind from the body, so that, forgetting what lies behind, you stretch out to what lies ahead. ### Scripture references - 2 Cor 3:14: quotation, high confidence - 2 Cor 3:15: quotation, high confidence - 2 Cor 3:16: quotation, high confidence - Phil 3:13: allusion, high confidence ### Translation notes - Quotations: 2 Cor 3:14-16 (in a form close to the Old Latin); allusion to Phil 3:13. Augustine's reading of the veil 'upon their heart' (the Jews reading Moses) follows Paul; translated as written. A stray 'I' in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.3 (PL 35:1459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-3). ## Tractates on the Gospel of John 9.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-4 - Source: PL 35:1459 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Prophecy about Christ has run through all ages but was hidden like water, as the risen Christ showed when he opened the Scriptures to the disciples on the road to Emmaus and in Jerusalem. ### Latin text Ergo prophetia ab antiquis temporibus, ex quo prorsus currit ordo nascentium in genere humano, de Christo non tacuit: sed occultum ibi erat; adhuc enim erat aqua. Unde probamus quod omnibus temporibus superioribus usque ad aetatem qua Dominus venit, prophetia de illo non defuit? Ipso Domino dicente. Cum enim resurrexisset a mortuis, invenit discipulos dubi­ tantes de ipso quem secuti erant. Viderunt enim eum mortuum, et non speraverunt resurrecturum, et tota spes eorum concidit. Unde ille latro laudatus, ipso die meruit esse in paradiso? Quia in cruce fixus tunc confessus est Christum, quando de illo discipuli dubitaverunt. Ergo invenit eos nutantes, et quodammodo arguentes seipsos quod in illo redemptio­ nem speraverant. Dolebant tamen eum sine culpa oc­ cisum, quia noverant innocentem. Et hoc ipsi post resurrectionem dixerunt, cum quosdam eorum tristes invenisset in via: Tu solus peregrinaris in Jerusa­ lem, et non cognovisti quae facta sunt in illa istis diebus? Ille autem dixit eis: Quae? Illi autem dixerunt: De Jesu Nazareno, qui fuit vir propheta, potens in fa­ ctis et dictis in conspectu Dei et universi populi, quo­ modo hunc tradiderunt sacerdotes et principes nostri in damnationem mortis, et cruci eum fixerunt. Nos autem sperabamus, quia ipse erat qui redempturus esset Israel; et nunc tertius dies agitur hodie, ex quo haec facta sunt. Haec atque alia cum dixisset unus ex duobus quos invenit in via euntes ad propinquum castellum; respondit ipse et ait: O insensati et tar­ di corde ad credendum super omnia quae locuti sunt Prophetae! nonne haec omnia oportebat pati Christum, et introire in claritatem suam? Et fuit incipiens a Moyse et omnibus Prophetis, interpretans illis in om­ nibus Scripturis, quae de ipso erant. Item alio loco, cum etiam palpari se manibus discipulorum voluit, ut crederent quia in corpore resurrexerat: Hi sunt, inquit, sermones, quos locutus sum ad vos, cum adhuc essem vobiscum, quia oporteret impleri omnia quae scripta sunt in Lege Moysi, et Prophetis; et Psalmis de me. Tunc adaperuit illis sensum, ut intelligerent Scripturas, et dixit illis: Quia sic scriptum est, pati Christum, et resurgere a mortuis tertia die, et prædi­ cari in nomine ejus pœnitentiam et remissionem pec­ catorum in omnes gentes, incipiens ab Jerusalem. ### English translation (Claude) So prophecy, from ancient times, from the moment the succession of births in the human race began to run, has not been silent about Christ; but it was hidden there, for it was still water. How do we prove that in all the earlier times up to the age in which the Lord came, prophecy about him was not lacking? From the Lord's own words. For when he had risen from the dead, he found his disciples doubting about him whom they had followed. For they had seen him dead and did not hope that he would rise again, and all their hope collapsed. Why did that praised thief merit to be in paradise on that very day? Because, fixed on the cross, he confessed Christ then, when the disciples doubted about him. So he found them wavering, and in a way reproaching themselves for having hoped for redemption in him. Yet they grieved that he had been killed without guilt, because they knew him to be innocent. And they themselves said this after the resurrection, when he found some of them sad on the road: "Are you the only stranger in Jerusalem who has not known the things that have happened there in these days? And he said to them, What things? And they said, About Jesus of Nazareth, who was a prophet, mighty in deed and word before God and all the people; how our priests and rulers handed him over to be condemned to death, and fixed him to the cross. But we hoped that he was the one who would redeem Israel; and now today is the third day since these things happened." When one of the two whom he found on the road going to the nearby village had said this and more, he himself answered and said: "O foolish and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer all these things and enter into his glory? And beginning from Moses and all the prophets, he interpreted to them in all the Scriptures the things concerning himself." Again in another place, when he also wished to be touched by the disciples' hands, so that they might believe that he had risen in the body, he said: "These are the words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled. Then he opened their minds to understand the Scriptures, and said to them, Thus it is written, that the Christ should suffer and rise from the dead on the third day, and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem." ### Scripture references - Luke 24:18: quotation, high confidence - Luke 24:19: quotation, high confidence - Luke 24:20: quotation, high confidence - Luke 24:21: quotation, high confidence - Luke 24:25: quotation, high confidence - Luke 24:26: quotation, high confidence - Luke 24:27: quotation, high confidence - Luke 24:44: quotation, high confidence - Luke 24:45: quotation, high confidence - Luke 24:46: quotation, high confidence - Luke 24:47: quotation, high confidence - Luke 23:43: allusion, high confidence - Luke 24:39: allusion, high confidence ### Translation notes - Quotations: Luke 24:18-21, 25-27, 44-47; allusions to Luke 23:42-43; Luke 24:39. Stray quotation marks and letters in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.4 (PL 35:1459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-4). ## Tractates on the Gospel of John 9.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-5 - Source: PL 35:1459–1461 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ turned the water itself into wine, rather than pouring it out, to show that the Old Testament is from him but has its savor only when he is understood in it, as on the road to Emmaus. ### Latin text His ex Evangelio, quae certe manifesta sunt, intel­ lectis, patebunt illa omnia mysteria quæ in isto miracu­ lo Domini latent. Videte quid ait, quia oportebat imple­ ri in Christo quae de illo scripta sunt. Ubi scripta sunt? In Lege, inquit, et Prophetis, et Psalmis. Nihil Scriptu­ rarum veterum prætermisit. Illa erat aqua; et ideo di­ cti sunt illi a Domino insensati, quia eis adhuc aqua sapiebat, non vinum. Quomodo autem fecit de aqua vinum? Cum aperuit eis sensum, et exposuit eis Scri­ pturas, incipiens a Moyse per omnes Prophetas. Unde jam inebriati dicebant, Nonne cor nostrum erat ardens in via, cum aperiret nobis Scripturas? Intellexerunt enim Christum in his Libris in quibus eum non noverant. Mutavit ergo aquam in vinum Dominus noster Jesus Christus, et sapit quod non sapiebat, inebriat quod non inebriabat. Si enim jussisset inde aquam effundi, et sic ipse mitteret vinum ex occultis creaturæ sinibus, unde fecit et panem quando saturavit tot millia: non enim quinque panes habebant quinque millium hominum saturitatem, aut saltem duodecim cophinos plenos, sed omnipotentia Domini quasi fons panis erat; sic posset et effusa aqua vinum infundere: quod si fecisset, videretur Scripturas ve­ teres improbasse. Cum autem ipsam aquam convertit in vinum, ostendit nobis quod et Scriptura vetus ab ipso est: nam jussu ipsius impletae sunt hydriae. A Domino quidem et illa Scriptura; sed nihil sapit, si non ibi Christus intelligatur. ### English translation (Claude) When these things from the Gospel, which are certainly plain, have been understood, all those mysteries that lie hidden in this miracle of the Lord will be open. See what he says: that what was written about Christ had to be fulfilled in him. Where was it written? "In the law," he says, "and the prophets and the psalms." He left out nothing of the old Scriptures. That was the water; and that is why they were called foolish by the Lord, because to them it still tasted of water, not wine. And how did he make wine from the water? When he opened their minds and explained the Scriptures to them, beginning from Moses through all the prophets. Hence, now made drunk, they said, "Was not our heart burning on the road, when he opened the Scriptures to us?" For they understood Christ in those books in which they had not known him. So our Lord Jesus Christ changed the water into wine, and what had no taste has taste, what did not make drunk makes drunk. For if he had ordered the water to be poured out from there, and had himself put in wine from the hidden recesses of creation, as he made bread when he fed so many thousands (for five loaves did not contain the fill of five thousand men, or even the twelve full baskets, but the Lord's omnipotence was as it were a fountain of bread), so he could also have poured in wine once the water was poured out: if he had done that, he would have seemed to reject the old Scriptures. But when he turned the water itself into wine, he showed us that the old Scripture too is from him: for the jars were filled at his command. That Scripture too is indeed from the Lord; but it has no taste unless Christ is understood there. ### Scripture references - Luke 24:44: quotation, high confidence - Luke 24:32: quotation, high confidence - Luke 24:25: allusion, high confidence - Luke 24:27: allusion, high confidence - Luke 24:45: allusion, high confidence - Matt 14:20: allusion, high confidence - John 2:7: allusion, high confidence ### Translation notes - Quotations: Luke 24:44; Luke 24:32; allusions to Luke 24:25, 27, 45; Matt 14:17-21; John 2:7. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.5 (PL 35:1459–1461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-5). ## Tractates on the Gospel of John 9.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-6 - Source: PL 35:1461 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The six jars signify the six ages of the world, from Adam to the present age that began with John the Baptist, all filled with prophecy that becomes wine when Christ is understood in it; in the sixth age, as on the sixth day, man is renewed in God's image. ### Latin text Intendite autem quod ipse ait, Quœ scripta sunt in Lege, et Prophetis, et Psalmis de me. Novimus autem Legem ex quibus temporibus narret, id est, ab exordio mundi: In principio fecit Deus coelum et terram. Inde usque ad hoc tempus quod nunc agi­ mus, sexta aetas est, ut saepe audistis et nostis. Nam prima aetas computatur ab Adam usque ad Noe: se­ cunda a Noe usque ad Abraham: et sicut Matthaeus Evangelista per ordinem sequitur et distinguit, tertia ab Abraham usque ad David: quarta a David usque ad transmigrationem in Babyloniam: quinta a trans­ migratione in Babyloniam usque ad Joannem Bapti­ stam: sexta inde usque ad finem sae­ culi. Propterea et sexta die fecit Deus hominem ad imaginem suam: quia sexta ista aetate manifestatur per Evangelium reformatio mentis no­ strae, secundum imaginem ejus qui creavit nos; et convertitur aqua in vinum; ut jam mani­ festatum Christum in Lege et Prophetis sapiamus. Ideo erant ibi sex hydriae, quas jussit impleri aqua. Sex ergo illæ hydriae, sex aetates significant, quibus non defuit prophetia. Illa ergo tempora sex, quasi articulis distributa atque distincta, quasi vasa essent ina­ nia, nisi a Christo implerentur. Quid dixi, tempora quae inaniter currerent, nisi in eis Dominus Jesus præ­ dicaretur? Impletae sunt prophetiae, plenae sunt hy­ driæ: sed ut aqua in vinum convertatur, in illa tota prophetia Christus intelligatur. ### English translation (Claude) But note what he says: "The things that are written in the law and the prophets and the psalms about me." Now we know from what times the law narrates, that is, from the beginning of the world: "In the beginning God made heaven and earth." From then up to this time in which we now live is the sixth age, as you have often heard and know. For the first age is counted from Adam to Noah; the second from Noah to Abraham; and, as Matthew the evangelist follows and distinguishes them in order, the third from Abraham to David; the fourth from David to the deportation to Babylon; the fifth from the deportation to Babylon to John the Baptist; the sixth from then to the end of the world. That is why God also made man in his image on the sixth day: because in this sixth age the renewal of our mind according to the image of him who created us is made manifest through the Gospel, and water is turned into wine, so that we may now taste Christ made manifest in the law and the prophets. That is why there were six jars there, which he ordered to be filled with water. So those six jars signify six ages, in which prophecy was not lacking. Those six periods, then, divided and distinguished as by joints, would be like empty vessels unless they were filled by Christ. Why did I say "periods that would run on emptily" unless the Lord Jesus were preached in them? The prophecies have been fulfilled, the jars are full; but for the water to be turned into wine, Christ must be understood in that whole prophecy. ### Scripture references - Luke 24:44: quotation, high confidence - Gen 1:1: quotation, high confidence - Matt 1:17: allusion, high confidence - Gen 1:27: allusion, high confidence - Col 3:10: allusion, high confidence - John 2:6: allusion, high confidence ### Translation notes - Quotations: Luke 24:44; Gen 1:1; allusions to Matt 1:17; Gen 1:26-27; Col 3:10; John 2:6-7. Migne's inline reference '(Gen I, i)' is removed. The scheme of six ages of the world is Augustine's. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.6 (PL 35:1461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-6). ## Tractates on the Gospel of John 9.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-7 - Source: PL 35:1461 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The jars holding 'two or three measures' signify the Trinity: naming the Father and the Son implies the Spirit, who is the Spirit of both, and 'three' states the Trinity openly. ### Latin text Quid est ergo, Capiebant metretas binas vel ter­ nas? Mysterium nobis maxime ista locutio commendat. Metretas enim dicit mensuras quasdam, tanquam si diceret urnas, amphoras, vel si quid hujusmodi. No­ men mensuræ est metreta, et a mensura accepit nomen ista mensura. Μέτρον enim mensuram dicunt Græci: inde appellatae metretæ. Capiebant ergo metretas binas vel ternas. Quid dicimus, fratres? Si ternas tantum di­ ceret, non curreret animus noster nisi ad mysterium Trinitatis. Sed forte nec sic debemus inde cito jam sensum avertere, quia dixit binas vel ternas: quia nominato Patre et Filio, consequenter et Spiritus san­ ctus intelligendus est. Spiritus enim sanctus non est Patris tantummodo, aut Filii tantummodo Spiritus; sed Patris et Filii Spiritus: Scriptum est enim, Si quis dilexerit mundum, non est Spiritus Patris in illo: item scriptum est, Quisquis autem Spiritum Christi non habet, hic non est ejus. Idem autem Spiritus Patris et Filii. Nominato itaque Patre et Filio, intelligitur et Spiritus sanctus; quia Spiritus est Patris et Filii. Cum autem nominatur Pater et Filius, tanquam duae metretae nominantur, cum autem ibi intelligitur Spiritus sanctus, tres metretae. Ideo non dictum est, capientes metretas aliae binas, aliae ternas: sed ipsae sex hydriae capiebant metretas binas vel ternas. Tanquam diceret, Et quando dico binas; etiam Spiri­ tum Patris et Filii cum his intelligi volo: et quando dico ternas, ipsam Trinitatem manifestius enuntio. ### English translation (Claude) What, then, does "they held two or three measures each" mean? This expression commends a mystery to us especially. For by "measures" (metretas) he means certain measures, as if he said urns, amphoras, or something of that sort. The word metreta is the name of a measure, and this measure took its name from measuring. For the Greeks call a measure metron; hence they are called metretae. "So they held two or three measures each." What do we say, brothers? If he had said "three" only, our mind would run only to the mystery of the Trinity. But perhaps not even so ought we to turn our understanding quickly away from it because he said "two or three": because when the Father and the Son have been named, the Holy Spirit too is consequently to be understood. For the Holy Spirit is not the Spirit of the Father only, or the Spirit of the Son only, but the Spirit of the Father and of the Son. For it is written, "If anyone loves the world, the Spirit of the Father is not in him"; again it is written, "But whoever does not have the Spirit of Christ does not belong to him." And the same is the Spirit of the Father and of the Son. So when the Father and the Son are named, the Holy Spirit is understood too, because he is the Spirit of the Father and of the Son. And when the Father and the Son are named, it is as if two measures are named; but when the Holy Spirit is understood there, three measures. That is why it was not said, "holding measures, some two, others three"; but the six jars themselves held "two or three measures each." As if he said: "And when I say two, I want the Spirit of the Father and of the Son to be understood with them; and when I say three, I state the Trinity itself more plainly." ### Scripture references - John 2:6: quotation, high confidence - 1 John 2:15: quotation, high confidence - Rom 8:9: quotation, high confidence ### Translation notes - Quotations: John 2:6; 1 John 2:15 (in a form reading 'Spirit of the Father' where the Vulgate has 'love of the Father'); Rom 8:9. The Greek metron is printed by Augustine. His teaching that the Spirit is the Spirit of both Father and Son is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.7 (PL 35:1461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-7). ## Tractates on the Gospel of John 9.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-8 - Source: PL 35:1461 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Holy Spirit is the mutual love of the Father and the Son, so 'two measures' implies the Spirit and 'three' expresses the Trinity; without this love, poured out by the Spirit, the soul is dead. ### Latin text Quisquis itaque nominat Patrem et Filium, opor­ tet ibi intelligat tanquam charitatem invicem Patris et Filii, quod est Spiritus sanctus. Fortassis enim dis­ cussæ Scripturae: quod non sic dico, ut hodie docere possim, aut quasi aliud inveniri non possit: sed ta­ men fortasse scrutatae Scripturæ indicant quod Spiri­ tus sanctus charitas est. Et ne putetis vilem esse charitatem. Quomodo autem vilis est, quando omnia quae dicuntur non vilia, chara dicuntur? Si ergo quae non sunt vilia, chara sunt; quid est charius ipsa charitate? Sic autem commendatur charitas ab Apostolo, ut dicat: Supereminentiorem viam vobis demon­ stro. Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum aeramentum sonans, aut cymbalum tinniens: et si sciero omnia sacramenta et omnem scientiam, et habuero prophe­ tiam et omnem fidem, ita ut montes transferam, cha­ ritatem autem non habeam, nihil sum: et si distri­ buero omnia mea pauperibus, et tradidero corpus meum ut ardeam, charitatem autem non habeam, ni­ hil mihi prodest. Quanta est ergo charitas, quae si desit, frustra habentur caetera; si adsit, recte habentur omnia? Tamen charita­ tem laudans apostolus Paulus copiosissime atque uber­ rime, minus de illa dixit quam quod ait breviter apo­ stolus Joannes, cujus est hoc Evangelium. Neque enim dubitavit dicere, Deus charitas est. Scriptum est etiam, Quia charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis. Quis ergo nominet Patrem et Filium, et non ibi intelligat charitatem Patris et Filii? Quam cum habere coeperit, Spiritum sanctum habebit: quam si non habuerit, sine Spiritu sancto erit. Et quomodo corpus tuum sine spiritu, quod est anima tua, si fuerit, mortuum est; sic anima tua sine Spiritu sancto, id est, sine charitate si fuerit, mortua dèputabitur. Ergo me­ tretas binas capiebant hydriœ, quia in omnium tempo­ rum prophetia Pater et Filius praedicatur: sed ibi est et Spiritus sanctus; ideoque adjunctum est, vel ternas. Ego et Pater, inquit, unum sumus: sed absit ut desit Spiritus sanctus, ubi audimus, Ego et Pater unum sumus. Tamen quia Patrem et Filium nominavit, capiant hydriœ binas metretas; sed audi, vel ternas: Ite, baptizate gentes in nomine Patris et Filii et Spiritus sancti. Itaque in eo quod binæ, non exprimitur, sed intelligitur; in eo vero quod dicuntur vel ternæ, etiam expri­ mitur Trinitas. ### English translation (Claude) So whoever names the Father and the Son ought to understand there, as it were, the mutual love of the Father and the Son, which is the Holy Spirit. For perhaps the Scriptures, when examined (I do not say this as if I could teach it today, or as if nothing else could be found; but still, perhaps the Scriptures, when searched), indicate that the Holy Spirit is love. And do not think love a cheap thing. But how is it cheap, when all things that are called not cheap are called dear (chara)? If, then, things that are not cheap are dear, what is dearer than dearness (charitas) itself? And love is so commended by the apostle that he says: "I show you a still more excellent way. If I speak with the tongues of men and of angels, but do not have love, I have become sounding brass or a tinkling cymbal; and if I know all sacraments and all knowledge, and have prophecy and all faith, so that I could move mountains, but do not have love, I am nothing; and if I distribute all my goods to the poor, and deliver my body to be burned, but do not have love, it profits me nothing." How great, then, is love, without which all other things are had in vain, and with which all things are rightly had! Yet the apostle Paul, praising love most copiously and abundantly, said less of it than what the apostle John, whose Gospel this is, said briefly. For he did not hesitate to say, "God is love." It is also written, "Because the love of God has been poured out in our hearts through the Holy Spirit who has been given to us." Who, then, would name the Father and the Son and not understand there the love of the Father and the Son? When one begins to have it, he will have the Holy Spirit; if he does not have it, he will be without the Holy Spirit. And just as your body, if it is without the spirit, which is your soul, is dead, so your soul, if it is without the Holy Spirit, that is, without love, will be reckoned dead. So the jars held two measures each, because in the prophecy of all the ages the Father and the Son are preached; but the Holy Spirit is there too, and therefore it is added, "or three." "I and the Father," he says, "are one": but far be it that the Holy Spirit should be absent where we hear, "I and the Father are one." Yet because he named the Father and the Son, let the jars hold two measures; but hear, "or three": "Go, baptize the nations in the name of the Father and of the Son and of the Holy Spirit." So in their being "two," the Trinity is not expressed but understood; but in their being said to be "or three," the Trinity is also expressed. ### Scripture references - 1 Cor 12:31: quotation, high confidence - 1 Cor 13:1: quotation, high confidence - 1 Cor 13:2: quotation, high confidence - 1 Cor 13:3: quotation, high confidence - 1 John 4:8: quotation, high confidence - Rom 5:5: quotation, high confidence - John 10:30: quotation, high confidence - Matt 28:19: quotation, high confidence - John 2:6: allusion, high confidence ### Translation notes - Quotations: 1 Cor 12:31-13:3; 1 John 4:8, 16; Rom 5:5; John 10:30; Matt 28:19; John 2:6. Augustine plays on charus ('dear') and charitas ('love'). His identification of the Holy Spirit with the love of Father and Son is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.8 (PL 35:1461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-8). ## Tractates on the Gospel of John 9.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-9 - Source: PL 35:1461–1463 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In another interpretation, the prophecy signified by the jars, though given through Israel, concerns the salvation of all nations, as promised to Abraham; Augustine will go through the ages as six jars. ### Latin text Sed est et alius intellectus non prætermittendus, et ipsum dicam: eligat quisque quod placet; nos quod suggeritur non subtrahimus. Mensa enim Do­ mini est, et non oportet ministrum fraudare convivas, praesertim sic esurientes, ut appareat aviditas vestra. Prophetia quae ab antiquis temporibus dispensatur, ad salutem omnium gentium pertinet. Ad solum qui­ dem populum Israel missus est Moyses, et ei soli populo per eum Lex data est, et ipsi Prophetæ ex illo populo fuerunt, et ipsa distributio temporum secun­ dum eumdem populum distincta est; unde et hydriae dicuntur secundum purificationem Judaeorum: sed ta­ men quod illa prophetia etiam caeteris gentibus annun­ tiabatur, manifestum est; quandoquidem Christus in eo occultus erat, in quo benedicuntur omnes gentes, sicut promissum est Abrahae dicente Domino, In se­ mine tuo benedicentur omnes gentes. Nondum autem intelligebatur, quia nondum aqua conversa erat in vinum. Ergo omnibus gentibus dis­ pensabatur prophetia. Quod ut emineat jucundius, de singulis aetatibus, tanquam de singulis hydriis, pro tempore quaedam commemoremus. ### English translation (Claude) But there is also another interpretation that must not be passed over, and I will state it: let each choose what he pleases; we do not withhold what is suggested to us. For it is the table of the Lord, and the minister ought not to cheat the guests, especially those so hungry that your eagerness is apparent. The prophecy that has been dispensed from ancient times concerns the salvation of all nations. Moses, indeed, was sent to the people of Israel alone, and to that people alone was the law given through him; and the prophets themselves were from that people, and the very division of the ages was marked out according to that same people; hence also the jars are said to be "for the purification of the Jews." But still, that this prophecy was announced to the other nations too is plain, since Christ was hidden in him in whom all nations are blessed, as was promised to Abraham when the Lord said, "In your seed shall all nations be blessed." But it was not yet understood, because the water had not yet been turned into wine. So prophecy was dispensed to all nations. And so that this may stand out more pleasantly, let us mention, as time allows, some things about the individual ages, as about the individual jars. ### Scripture references - John 2:6: quotation, high confidence - Gen 22:18: quotation, high confidence ### Translation notes - Quotations: John 2:6; Gen 22:18. Stray marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.9 (PL 35:1461–1463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-9). ## Tractates on the Gospel of John 9.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-10 - Source: PL 35:1463 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The first jar is the age of Adam: as Eve was formed from the side of the sleeping Adam, so the Church was formed from the sacraments flowing from the side of the dead Christ, who left his Father by taking the form of a servant and his mother, the synagogue, to cling to the Church. ### Latin text In ipso exordio Adam et Eva parentes omnium gentium erant, non tantummodo Judæorum; et quid­ quid figurabatur in Adam de Christo, ad omnes utique gentes pertinebat, quibus salus est in Christo. Quid ergo potissimum dicam de aqua primae hydriae, nisi quod Apostolus ait de Adam et Eva? Nemo enim me dicet prave intellexisse, quando intellectum non meum, sed Apostoli profero. Illud ergo unum quan­ tum mysterium de Christo continet, quod commemo­ rat Apostolus, dicens, Et erunt duo in carne una: sa­ cramentum hoc magnum est? Et ne quis magnitudinem istam sacramenti in singulis quibusque hominibus uxores habentibus intelligeret, Ego autem, inquit, dico in Christo et in Ecclesia. Quod est hoc sacramentum magnum, Erunt duo in carne una? Cum de Adam et Eva Scriptura Geneseos lo­ queretur, unde ventum est ad haec verba, Propterea relinquet homo patrem et matrem, et adhærebit uxori suæ; et erunt duo in carne una. Si ergo Christus adhaesit Ecclesiae, ut essent duo in carne una, quomodo reliquit Patrem? quomodo matrem? Reliquit Patrem, quia cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo, sed semet­ ipsum exinanivit, formam servi accipiens. Hoc est enim, reliquit Patrem, non quia deseruit et recessit a Patre; sed quia non ea in forma apparuit hominibus in qua aequalis est Patri. Quomodo reliquit matrem? Relinquendo synagogam Judæorum, de qua secundum carnem natus est; et inhaerendo Ecclesiæ, quam ex omnibus gentibus congregavit. Ergo et prima hydria habebat prophetiam de Christo: sed quando ista quae loquor non praedicabantur in po­ pulis, adhuc aqua erat, in vinum mutata nondum erat. Et quia illuminavit nos per Apostolum Domi­ nus, ut ostenderet nobis quid ibi quaereremus in ipsa una sententia, Erunt duo in carne una; sacramentum magnum in Christo et in Ecclesia; jam licet nobis ubique Christum quaerere, et de omnibus hydriis vinum po­ tare. Dormit Adam ut fiat Eva: moritur Christus ut fiat Ecclesia. Dormienti Adae fit Eva de latere: mortuo Christo lancea percutitur latus, ut profluant sacramenta, quibus formetur Ecclesia. Cui non appareat quia in illis tunc factis fu­ tura figurata sunt, quandoquidem dicit Apostolus ipsum Adam formam futuri esse? Qui est, inquit, forma futuri. Præfigurabantur omnia mystice. Neque enim vere non poterat Deus vigilanti costam educere, feminamque formare. An forte ne doleret latus quando costa detracta est, propter hoc oportebat ut ille dormiret? Quis est qui sic dormiat, ut ei ossa non evigilanti evellantur? An quia Deus evellebat, propterea homo non sentiebat? Poterat ergo et vigilanti sine dolore evellere, qui potuit dor­ mienti. Sed procul dubio hydria prima implebatur: prophetia illius temporis de futuro isto tempore dis­ pensabatur. ### English translation (Claude) At the very beginning Adam and Eve were the parents of all nations, not only of the Jews; and whatever was figured in Adam concerning Christ certainly concerned all nations, whose salvation is in Christ. What, then, should I say above all about the water of the first jar, if not what the apostle says about Adam and Eve? For no one will say that I have understood wrongly, when I put forward an understanding not mine but the apostle's. How great a mystery about Christ, then, is contained in that one thing which the apostle recalls, saying, "And the two shall be in one flesh: this is a great sacrament"! And lest anyone should understand the greatness of this sacrament in each and every man who has a wife, "But I speak," he says, "of Christ and the Church." What is this great sacrament, "The two shall be in one flesh"? When the Scripture of Genesis was speaking of Adam and Eve, it came to these words: "Therefore a man shall leave father and mother and cling to his wife, and the two shall be in one flesh." If, then, Christ clung to the Church so that the two should be in one flesh, how did he leave his Father? How his mother? He left his Father because, "though he was in the form of God, he did not count it robbery to be equal with God, but emptied himself, taking the form of a servant." For this is how he left his Father: not that he deserted and withdrew from the Father, but that he did not appear to men in the form in which he is equal to the Father. How did he leave his mother? By leaving the synagogue of the Jews, from which he was born according to the flesh, and by clinging to the Church, which he gathered from all nations. So the first jar too held a prophecy of Christ; but when these things I am saying were not preached among the peoples, it was still water; it had not yet been changed into wine. And since the Lord has enlightened us through the apostle, to show us what we should look for there in that one sentence, "The two shall be in one flesh; a great sacrament in Christ and the Church," we may now look for Christ everywhere and drink wine from all the jars. Adam sleeps so that Eve may be made; Christ dies so that the Church may be made. From the side of the sleeping Adam Eve is made; when Christ is dead, his side is pierced with a lance, so that the sacraments may flow out by which the Church is formed. To whom is it not clear that in those deeds then the things to come were figured, since the apostle says that Adam himself was a figure of the one to come? "Who is," he says, "a figure of the one to come." All things were prefigured mystically. For it is not that God could not truly have taken a rib from a man awake and formed the woman. Or was it perhaps so that his side should not hurt when the rib was taken out that he had to sleep? Who sleeps so soundly that his bones can be torn out without his waking? Or was it because God was tearing it out that the man did not feel it? Then he who could do it to a sleeper without pain could do it to one awake. But without doubt the first jar was being filled: the prophecy of that time concerning this time to come was being dispensed. ### Scripture references - Eph 5:31: quotation, high confidence - Eph 5:32: quotation, high confidence - Gen 2:24: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Rom 5:14: quotation, high confidence - Gen 2:21: allusion, high confidence - Gen 2:22: allusion, high confidence - John 19:34: allusion, high confidence ### Translation notes - Quotations: Eph 5:31-32; Gen 2:24; Phil 2:6-7; Rom 5:14; allusions to Gen 2:21-22; John 19:34. 'Sacrament' renders sacramentum (Greek mystērion, 'mystery'). The water and blood from Christ's side are read as the sacraments of the Church (baptism and the Eucharist). 'Leaving the synagogue of the Jews' is Augustine's figurative reading; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.10 (PL 35:1463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-10). ## Tractates on the Gospel of John 9.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-11 - Source: PL 35:1463 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The second jar is the age of Noah: the ark holding all the animals figured all nations, saved through wood, because the life of the world was to be fixed on the wood of the cross. ### Latin text Christus etiam figuratus est in Noe, et in illa arca orbis terrarum. Quare enim in arca inclusa sunt omnia animalia, nisi ut significaren­ tur omnes gentes? Non enim deerat Deo rursus creare omne genus animalium. Quando enim omnia non erant, nonne dixit, Producat terra, et produxit terra? Unde ergo tunc fecit, inde reficeret; verbo fecit, verbo reficeret: nisi quia mysterium commen­ dabat, et secundam hydriam propheticae dispensatio­ nis implebat, ut per lignum liberaretur figura orbis terrarum; quia in ligno figenda erat vita orbis terra­ rum? ### English translation (Claude) Christ was figured also in Noah, and the whole world in that ark. For why were all the animals shut in the ark, except to signify all nations? For God was not lacking the means to create every kind of animal again. For when all things did not exist, did he not say, "Let the earth bring forth," and the earth brought forth? From where he made them then, from there he could have remade them; by a word he made, by a word he could have remade: except that he was commending a mystery and filling the second jar of the prophetic dispensation, so that a figure of the whole world might be freed through wood, because on wood the life of the whole world was to be fixed. ### Scripture references - Gen 1:24: quotation, high confidence - Gen 6:19: allusion, high confidence ### Translation notes - Quotation: Gen 1:24; allusions to Gen 6:19-20; Gen 7:1-3. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.11 (PL 35:1463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-11). ## Tractates on the Gospel of John 9.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-12 - Source: PL 35:1463 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The third jar is the age of Abraham, whose only son carrying the wood for his own sacrifice figured Christ carrying his cross. ### Latin text Jam in tertia hydria, ipsi Abrahæ, quod jam commemoravi, dictum est, In semine tuo benedicentur omnes gentes. Et quis non videat cujus habebat figu­ ram unicus ejus, qui sibi ad sacrificium, quo ipse immolandus ducebatur, ligna portabat? Portavit enim Dominus crucem suam, sicut Evangelium loquitur. Hoc de tertia hydria commemorasse suffecerit. ### English translation (Claude) Now in the third jar, to Abraham himself, as I have already mentioned, it was said, "In your seed shall all nations be blessed." And who does not see whose figure his only son bore, who carried the wood for himself to the sacrifice in which he himself was being led to be offered? For the Lord carried his cross, as the Gospel says. Let it be enough to have mentioned this about the third jar. ### Scripture references - Gen 22:18: quotation, high confidence - Gen 22:6: allusion, high confidence - John 19:17: allusion, high confidence ### Translation notes - Quotation: Gen 22:18; allusions to Gen 22:6; John 19:17. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.12 (PL 35:1463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-12). ## Tractates on the Gospel of John 9.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-13 - Source: PL 35:1463 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The fourth jar is the age of David, whose psalm proclaims God's inheritance among all nations; the Donatists, out of communion with the nations, are like the guest without a wedding garment, thrown out and speechless. ### Latin text De David autem, quid dicam quod ad omnes gentes pertinebat prophetia ejus; quando modo audi­ vimus Psalmum, et difficile est ut dicatur psalmus ubi hoc non sonet? Sed certe, ut dixi, modo cantavi­ mus, Surge, Deus, judica terram; quoniam tu hæredi­ tabis in omnibus gentibus. Et ideo Do­ natistae tanquam projecti de nuptiis: sicut ille homo qui non habebat vestem nuptialem, invitatus est et ve­ nit, sed projectus est de numero vocatorum, quia non habebat vestem ad sponsi gloriam; qui enim suam gloriam quaerit, non Christi, non habet vestem nu­ ptialem: non enim volunt consonare voci illius qui amicus erat sponsi, et ait, Hic est qui baptizat. Nec immerito illi qui non habebat vestem nu­ ptialem, hoc per increpationem objectum est, quod non erat: Amice, Quid huc venisti? Et sicut ille obmu­ tuit, ita et isti. Quid enim prodest strepitus oris, muto corde? Noverunt quippe intus apud semetipsos non se habere quod dicant. Intus obmutuerunt, foris perstrepunt. Audiunt, velint no­ lint, etiam apud se cantari, Surge, Deus, judica ter­ ram; quoniam tu hæreditabis in omnibus gentibus: et non communicando omnibus gentibus, quid aliud quam se exhæredatos esse cognoscunt? ### English translation (Claude) As for David, why should I say that his prophecy concerned all nations, when we have just heard the Psalm, and it is hard to name a psalm where this does not sound? But certainly, as I said, we have just sung, "Arise, O God, judge the earth; for you will inherit among all nations." And that is why the Donatists are, as it were, thrown out of the wedding: like that man who did not have a wedding garment; he was invited and came, but was thrown out of the number of the guests, because he did not have the garment for the bridegroom's glory. For he who seeks his own glory, not Christ's, does not have the wedding garment: for they will not agree with the voice of him who was the friend of the bridegroom and said, "This is he who baptizes." And not without reason was he who did not have the wedding garment reproached with what he was not: "Friend, why have you come here?" And as he was struck dumb, so are these. For what use is the din of the mouth when the heart is dumb? For they know inwardly, within themselves, that they have nothing to say. Within they are dumb; outside they make a din. Whether they will or not, they hear it sung even among themselves: "Arise, O God, judge the earth; for you will inherit among all nations"; and by not being in communion with all nations, what else do they acknowledge but that they are disinherited? ### Scripture references - Ps 82:8 (81:8 LXX): quotation, high confidence - Matt 22:12: quotation, high confidence - Matt 22:11: allusion, high confidence - John 1:33: quotation, high confidence - John 3:29: allusion, high confidence ### Translation notes - Quotations: Ps 82:8 (81:8 LXX/Vulg.); John 1:33; Matt 22:12; allusions to Matt 22:11-13; John 3:29. Augustine's polemic against the Donatists is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.13 (PL 35:1463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-13). ## Tractates on the Gospel of John 9.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-14 - Source: PL 35:1463–1465 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The prophecy concerning all nations was figured in Adam, whose name spells the initials of the Greek words for the four quarters of the world, and in Noah, Abraham, and David, who calls on the God who 'slept' in death to arise and judge. ### Latin text Quod ergo dicebam, fratres, quia ad omnes gentes pertinet prophetia: volo enim alium sensum ostendere in eo quod dictum est, Capientes metretas binas vel ternas: ad omnes, inquam, gentes pertinet prophetia; modo commemoravimus demonstratum in Adam, qui est forma futuri. Quis autem nesciat quod de illo exortae sunt omnes gentes: et in ejus vocabulo quatuor litteris, quatuor orbis terrarum partes per græcas appellationes demonstrantur? Si enim græce dicantur, Oriens, Occidens, Aquilo, Meridies, sicut eas plerisque locis sancta Scriptura commemorat; in capitibus verborum invenis Adam: dicuntur enim græce quatuor memoratae mundi partes άνατολὴ, δύσις, ἄρκτος, μεσημβρία. Ista quatuor nomina si tanquam versus quatuor sub invicem scribas, in eorum capitibus Adam legitur. Hoc in Noe propter arcam figuratum est, in qua erant omnia animalia, quae significabant omnes gentes: hoc in Abraham, cui apertius dictum est, In semine tuo benedicentur omnes gentes: hoc in David, de cujus Psalmis, ut alia omittam, modo can­ tavimus, Surge, Deus, judica terram; quoniam tu hæ­ reditabis in omnibus gentibus. Cui enim Deo dicitur, Surge, nisi ei qui dormivit? Surge, Deus, judica ter­ ram. Tanquam diceretur, Dormisti, judicatus a terra; surge, ut judices terram. Et quo pertinet illa pro­ phetia, Quoniam tu hæreditabis in omnibus gentibus? ### English translation (Claude) As I was saying, then, brothers, that the prophecy concerns all nations (for I want to show another meaning in what was said, "holding two or three measures each"): the prophecy, I say, concerns all nations; we have just mentioned that this was shown in Adam, "who is a figure of the one to come." Who does not know that all nations sprang from him, and that in the four letters of his name the four parts of the world are indicated by their Greek names? For if East, West, North, and South are said in Greek, as Holy Scripture mentions them in many places, you find Adam in the first letters of the words: for the four aforesaid parts of the world are called in Greek anatolē, dysis, arktos, mesēmbria. If you write these four names one under another like four lines, Adam is read in their first letters. This was figured in Noah because of the ark, in which were all the animals, which signified all nations; this in Abraham, to whom it was said more openly, "In your seed shall all nations be blessed"; this in David, from whose Psalms, to pass over others, we have just sung, "Arise, O God, judge the earth; for you will inherit among all nations." To what God is it said, "Arise," except to him who slept? "Arise, O God, judge the earth." As if it were said, "You slept, judged by the earth; arise, so that you may judge the earth." And to what does that prophecy refer, "For you will inherit among all nations"? ### Scripture references - Rom 5:14: quotation, high confidence - Gen 22:18: quotation, high confidence - Ps 82:8 (81:8 LXX): quotation, high confidence ### Translation notes - Quotations: Rom 5:14; Gen 22:18; Ps 82:8 (81:8 LXX/Vulg.). The Greek words are printed by Augustine (badly garbled in the digital text: ἀνατολή, δύσις, ἄρκτος, μεσημβρία); the acrostic ADAM is a traditional observation, also found in earlier writers. 'We have just mentioned' reads modo for the garbled 'muro'. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.14 (PL 35:1463–1465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-14). ## Tractates on the Gospel of John 9.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-15 - Source: PL 35:1465 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The fifth jar is the age of Daniel, who saw the stone cut from the mountain without hands, Christ born of the virgin from the Jewish kingdom, growing into a mountain that fills the earth. ### Latin text Jam vero in quinta aetate, tanquam in quinta hydria, Daniel vidit lapidem praecisum de monte sine manibus, et fregisse omnia regna terrarum; et cre­ visse illum lapidem, et factum esse montem magnum, ita ut impleret universam faciem terræ. Quid apertius, fratres mei? Lapis de monte prae­ ciditur: ipse est lapis quem reprobaverunt aedifi­ cantes, et factus est in caput anguli. De quo monte praeciditur, nisi de regno Judaeorum, unde Dominus noster Jesus Christus secundum car­ nem natus est? Et præciditur sine manibus, sine opere humano; quia sine amplexu maritali de vir­ gine exortus est. Mons ille unde præcisus est, non impleverat universam faciem terrae: non enim tenu­ erat regnum Judaeorum omnes gentes. At vero re­ gnum Christi, universum orbem terrarum cernimus occupare. ### English translation (Claude) Now in the fifth age, as in the fifth jar, Daniel saw a stone cut from the mountain without hands, and it broke all the kingdoms of the earth; and that stone grew and became a great mountain, so as to fill the whole face of the earth. What is plainer, my brothers? A stone is cut from the mountain: this is the stone that the builders rejected, and it has become the head of the corner. From what mountain is it cut, if not from the kingdom of the Jews, from which our Lord Jesus Christ was born according to the flesh? And it is cut without hands, without human work, because he was born of a virgin without a husband's embrace. That mountain from which it was cut had not filled the whole face of the earth: for the kingdom of the Jews had not held all nations. But the kingdom of Christ we see occupying the whole world. ### Scripture references - Dan 2:34: allusion, high confidence - Dan 2:35: allusion, high confidence - Ps 118:22 (117:22 LXX): quotation, high confidence - Matt 21:42: quotation, medium confidence ### Translation notes - Allusions: Dan 2:34-35; quotation: Ps 118:22 (117:22 LXX/Vulg.; cf. Matt 21:42). ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.15 (PL 35:1465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-15). ## Tractates on the Gospel of John 9.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-16 - Source: PL 35:1465 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The sixth jar is the age of John the Baptist, who warned the Jews not to boast of Abraham, since God could raise children to Abraham from 'stones', the Gentiles, who become his children by imitating his faith. ### Latin text Jam ad sextam aetatem pertinet Joannes Baptista, quo nemo exsurrexit major in natis mulierum: de quo dictum est, Major quam propheta. Quomodo et ipse ostendit, quia omnibus gen­ tibus missus est Christus? Quando Judaei venerunt ad eum ut baptizarentur, et ne superbirent de nomine Abraham, Generatio, inquit, viperarum, quis ostendit vobis fugere ab ira ventura? facite ergo fructum dignum pœnitentiæ; id est, humiles estote: superbis enim loquebatur. Unde autem erant superbi? De genere carnis, non de fructu imitationis patris Abraham. Quid eis ait? Nolite dicere, Patrem habemus Abraham: potens est enim Deus de lapidibus istis suscitare filios Abrahae. Lapides dicens omnes gentes, non propter firmitatem, sicut lapis dictus est quem reprobaverunt aedificantes; sed propter stoliditatem et duritiam stultitiae, quia eis quos adorabant similes facti erant: adorabant enim insensata simulacra, pa­ riter insensati. Unde insensati? Quoniam in Psalmo dicitur, Similes illis fiant qui faciunt ea, et omnes qui confidunt in eis. Ideo cum cœperint homines Deum adorare, quid audiunt? Ut sitis filii Patris vestri qui in caelis est, qui solem suum facit oriri super bonos et malos, et pluit super justos et injustos. Quapropter si ei fit homo similis quem adorat; quid est, Potens est Deus de lapidibus istis suscitare filios Abrahæ? Nos ipsos interrogemus, et vi­ demus quia factum est. Nos enim de gentibus venimus; de gentibus autem non veniremus, nisi Deus de lapi­ dibus suscitasset filios Abrahae. Facti sumus filii Abra­ hae imitando fidem, non nascendo per carnem. Sicut enim illi degenerando exhaeredati; sic nos imitando adoptati. Ergo, fratres, ad omnes gentes pertinebat etiam ista sextae hydriae prophetia; et ideo de omnibus dictum est, Capientes metretas binas vel ternas. ### English translation (Claude) To the sixth age belongs John the Baptist, than whom no greater has arisen among those born of women; of whom it was said, "More than a prophet." How did he too show that Christ was sent to all nations? When the Jews came to him to be baptized, so that they might not be proud of the name of Abraham, he said, "Brood of vipers, who showed you to flee from the wrath to come? Bear, then, fruit worthy of repentance": that is, be humble; for he was speaking to the proud. And why were they proud? Because of their descent by the flesh, not because of the fruit of imitating their father Abraham. What does he say to them? "Do not say, We have Abraham as our father; for God is able from these stones to raise up children to Abraham." Calling all nations stones, not because of firmness, as that stone was called which the builders rejected, but because of the stolidity and hardness of their folly, because they had become like those they worshiped: for they worshiped senseless images, being equally senseless themselves. How senseless? Because it is said in the Psalm, "Let those who make them become like them, and all who trust in them." That is why, when men begin to worship God, what do they hear? "That you may be sons of your Father who is in heaven, who makes his sun rise on the good and the bad, and sends rain on the just and the unjust." Therefore, if a man becomes like what he worships, what does "God is able from these stones to raise up children to Abraham" mean? Let us question ourselves, and we see that it has happened. For we came from the nations; and we would not have come from the nations unless God had raised up children to Abraham from stones. We have become children of Abraham by imitating his faith, not by being born of his flesh. For just as they, by degenerating, were disinherited, so we, by imitating, have been adopted. So, brothers, this prophecy of the sixth jar too concerned all nations; and therefore it was said of all, "holding two or three measures each." ### Scripture references - Matt 11:9: quotation, high confidence - Matt 11:11: allusion, high confidence - Matt 3:7: quotation, high confidence - Matt 3:8: quotation, high confidence - Matt 3:9: quotation, high confidence - Ps 118:22 (117:22 LXX): allusion, medium confidence - Ps 115:8 (113:16 LXX): quotation, high confidence - Matt 5:45: quotation, high confidence - John 2:6: quotation, high confidence ### Translation notes - Quotations: Matt 11:9; Matt 3:7-9 (cf. Luke 3:7-8); Ps 115:8 (113:16 LXX/Vulg.); Matt 5:45; John 2:6; allusions to Matt 11:11; Ps 118:22. Augustine's contrast between the Jews who boasted of descent and the Gentiles adopted by faith is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.16 (PL 35:1465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-16). ## Tractates on the Gospel of John 9.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-17 - Source: PL 35:1465 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The 'two measures' are the circumcised and uncircumcised, joined in Christ the cornerstone, and the 'three measures' are the nations descended from Noah's three sons, like the three measures of flour leavened by the Gospel: all nations are reached by the prophecy. ### Latin text Sed quomodo ostendimus omnes gentes perti­ nere ad binas vel ternas metretas? Æstimantis enim fuit quodammodo, ut ipsas diceret binas, quas dixe­ rat ternas, ad commendandum scilicet sacramentum. Quomodo sunt binae metretae? Circumcisio et praepu­ tium. Hos duos populos Scriptura commemorat, et nullum praetermittit hominum genus, quando dicit, Circumcisio et prœputium; in duobus istis nominibus habes omnes gentes: binae metretae sunt. His duobus parietibus de diverso venientibus ad pacem in seipso faciendam, lapis angularis factus est Christus. Ostendamus et ternas metretas in eisdem ipsis omnibus gentibus. Tres erant filii Noe, per quos reparatum est genus humanum. Unde Dominus ait: Simile est regnum cæ­ lorum fermento, quod accepit mulier et abscondit in farinae mensuris tribus, quoadusque fermentaretur totum. Quae est ista mulier, nisi caro Do­ mini? Quod est fermentum, nisi Evangelium? Quae sunt tres mensurae, nisi omnes gentes, propter tres filios Noe? Ergo sex hydriæ capientes binas vel ternas metretas, sex sunt aetates temporum, capientes pro­ phetiam pertinentem ad omnes gentes, sive in duobus generibus hominum, id est, Judæis et Graecis, sicut saepe Apostolus commemorat; sive in tribus, propter Noe tres filios, significatas. Figurata est enim prophetia pertingens usque ad omnes gentes. Nam in eo quod pertingit, dicta est metreta, sicut dicit Apostolus, Accepimus mensuram pertingendi usque ad vos. Gen­ tibus enim evangelizans, hoc ait: mensuram pertingendi usque ad vos. ### English translation (Claude) But how do we show that all nations belong to the two or three measures? It was, in a way, a matter of estimation to call "two" the very ones he had called "three," namely to commend a sacrament. How are there two measures? Circumcision and uncircumcision. Scripture mentions these two peoples, and passes over no kind of men, when it says, "Circumcision and uncircumcision": in these two names you have all nations; they are the two measures. For these two walls coming from different directions, to make peace in himself, Christ became the cornerstone. Let us show the three measures as well in these same all nations. Noah had three sons, through whom the human race was restored. Hence the Lord says, "The kingdom of heaven is like leaven, which a woman took and hid in three measures of flour, until the whole was leavened." Who is this woman, if not the flesh of the Lord? What is the leaven, if not the Gospel? What are the three measures, if not all nations, because of the three sons of Noah? So the six jars holding two or three measures each are the six ages of time, holding the prophecy that concerns all nations, signified either in two kinds of men, that is, Jews and Greeks, as the apostle often mentions, or in three, because of the three sons of Noah. For the prophecy is figured as reaching to all nations. For because it reaches, it is called a measure (metreta), as the apostle says, "We have received a measure of reaching even to you." For, preaching the Gospel to the nations, he says this: "a measure of reaching even to you." ### Scripture references - Matt 13:33: quotation, high confidence - 2 Cor 10:13: quotation, high confidence - 2 Cor 10:14: quotation, high confidence - Col 3:11: allusion, medium confidence - Eph 2:14: allusion, high confidence - Eph 2:20: allusion, high confidence - Gen 9:19: allusion, high confidence - Rom 1:16: allusion, medium confidence - John 2:6: allusion, high confidence ### Translation notes - Quotations: Matt 13:33; 2 Cor 10:13-14 (in a form close to the Old Latin); allusions to Gal 5:6; Col 3:11; Eph 2:14, 20; Gen 9:18-19; Rom 1:16. 'A matter of estimation' renders aestimantis fuit (uncertain), the evangelist's 'two or three' being an estimate. ### Citation (SBL) Augustine, Tract. Ev. Jo. 9.17 (PL 35:1465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/9-1/#p-9-17). ## Tractates on the Gospel of John 10.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-1 - Source: PL 35:1465–1467 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine urges his hearers to bear tribulation in hope and to pray to the God who hears within the heart, not on mountains or toward the stars. ### Latin text In Psalmo audistis gemitum pauperis, cujus membra per totam terram tribulationes patiuntur usque in finem saeculi. Satis agite, fratres mei, esse in his membris et de his membris: nam tribulatio tota transitura est. Vae gaudentibus! Ve­ ritas dicit: Beati lugentes, quoniam ipsi consolabuntur. Deus homo factus est: quid futurus est homo, propter quem Deus factus est homo? Haec spes consoletur nos in omni tribulatione et tentatione hujus vitæ. Non enim cessat inimicus persequi; et si non perte sævit, insidiis agit. Quid enim agit? El super iram dolose agebant. Inde dictus est leo et draco. Sed quid dicitur Chrislo? Et conculcabis leonem et draconem. Leo propter apertam iram, draco propter occultas insidias. Draco ejecit Adam de paradiso, idem ipse leo persecutus est Ecclesiam, dicente Petro, Quia adversarius vester diabolus sicut leo rugiens circirit, quærens quem devoret. Non libi saevitiam suam perdidisse diabolus videatur: quando blanditur, tunc magis cavendus est. Sed inter has omnes insidias et ejus tentationes, quid faciemus, nisi quod ibi audivimus, Ego autem, cum mihi molesti essent, induebam mecilicio, et humiliabam injejunio ani­ mam meam. Est qui exaudiat, ne dubitetis orare: qui autem exaudit, intus manet. Non in montem aliquem oculos dirigatis, non faciem in stellas aut solern aut lunam levetis. Non tunc exaudiri vos arbitremini, quando super mare oratis: imo detestamini tales orationes. Munda tantum cubiculum cordis: ubi foerls, ubicumque oraveris, intus est qui exaudiat, intus in secreto, quem sinum vocat cum ait, Et orario mea in sinu meo convertetur. Qui te exaudit, non est præter te. Non longe vadas, nec te extollas, ut quasi attingas illum manibus. Magis si te extuleris, rades: si te humiliaveris, ipse appropinquabit. Hic Dominus Deus noster Verbum Dei, Verbum caro factunl, Filius Patris, Filius Dei, Filius hominis: cxcelsus ut nos faceret, humilis ut nos rcficerct, ambulans inter homines, patiens humana, abscon­ dens divina. ### English translation (Claude) In the psalm you have heard the groaning of the poor man, whose members suffer tribulations throughout the whole earth until the end of the world. Do your utmost, my brothers, to be among these members and of these members; for all tribulation will pass away. Woe to those who rejoice! The Truth says, “Blessed are those who mourn, for they shall be comforted.” God became man: what is man to become, for whose sake God became man? Let this hope console us in every tribulation and temptation of this life. For the enemy does not cease to persecute; and if he does not rage openly, he works by snares. For what does he do? “And in their anger they acted deceitfully.” That is why he is called both lion and dragon. But what is said to Christ? “And you shall trample the lion and the dragon.” The lion for open anger, the dragon for hidden snares. The dragon cast Adam out of paradise; the same one, as a lion, persecuted the Church, as Peter says: “For your adversary the devil goes about like a roaring lion, seeking whom he may devour.” Let the devil not seem to you to have lost his savagery: when he flatters, then he is most to be guarded against. But amid all these snares and temptations of his, what shall we do, except what we heard there: “But as for me, when they were troublesome to me, I put on sackcloth, and humbled my soul with fasting”? There is one who hears; do not hesitate to pray. But he who hears dwells within. Do not direct your eyes to some mountain, do not lift your face to the stars or the sun or the moon. Do not think that you are heard when you pray over the sea; rather, detest such prayers. Only cleanse the chamber of your heart: wherever you are, wherever you pray, he who hears is within, within in secret, which he calls the bosom when he says, “And my prayer shall return into my bosom.” He who hears you is not outside you. Do not go far, do not lift yourself up as if to touch him with your hands. Rather, if you lift yourself up, you will fall; if you humble yourself, he will draw near. This is the Lord our God, the Word of God, the Word made flesh, the Son of the Father, the Son of God, the Son of Man: lofty, that he might make us; lowly, that he might remake us; walking among men, suffering human things, hiding divine things. ### Scripture references - Matt 5:4: quotation, high confidence - Ps 35:20 (34:20 Vulg.): allusion, low confidence - Ps 91:13 (90:13 Vulg.): quotation, high confidence - 1 Pet 5:8: quotation, high confidence - Ps 35:13 (34:13 Vulg.): quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - The psalm read was Ps 35 (34 LXX/Vulgate), from which Augustine quotes throughout this tractate. “And in their anger they acted deceitfully” is a loose citation, probably of Ps 35:20 (uncertain). “The Truth” is Christ. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.1 (PL 35:1465–1467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-1). ## Tractates on the Gospel of John 10.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-2 - Source: PL 35:1467 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine explains that the Lord's “brothers” were Mary's kinsmen, since Scripture calls relatives brothers, and affirms Mary's perpetual virginity. ### Latin text Descendit, ut dicit Evangelista, in Capharnaum, ipse et mater ejus, et fratres ejus, et discipuli ejus, et ibi manserunt non multis diebus. Ecce habet matrem, habet fratres, habet et discipulos: inde fratres, unde matrem. Fratres enim Scriptura nostra, non eos solos appellare consuevit, qui nascuntur ex eodem viro et femina, aut ex eodem utero, aut ex eodem patro, quam­ vis diversis matribus; aut certe ex eodem gradu, vclut compatrueles aut consobrinos: non solum hos fratres novit dicere Scriptura nostra. Quomodo loquitur, sic intelligenda est. Habet linguam suam: quicunque hanc linguam nescit, turbatur, et dicit, Unde fratres Domino? Num enim Maria iterum peperit? Absit. Inde coepit dignitas virginum. Illa femina mater esse po­ tuit, mulier esse non potuit. Dicta est autem mulier secundum femineum sexum, non secundum corruptio­ nem integritatis: et hoc ex lingua ipsius Scripturae. Nam et Eva statim facta de latere viri sui, nondum contacta a viro suo, nostis quia mulier appellata est: Et formavit eam in mulierem. Unde ergo fratres? Cognati Mariæ fratres Domini, de quolibet gradu cognati. Unde probamus? Ex ipsa Scriptura. Frater Abrahae dictus est Lot; filius erat fratris ipsius. Lege, et invenies quia Abra­ ham patruus erat Lot, et dicti sunt fratres. Unde, nisi quia cognati? Item Jacob Laban Syrum habebat avunculum: frater enim erat Laban matris Jacob, id est Rebeccae uxoris Isaac. Lege Scripturam, et invenies quia fratres dicuntur avuncu- Ius et sororis filius. Qua regula co­ gnita, invenies omnes consanguineos Mariae fratres esse Christi. ### English translation (Claude) He went down, as the evangelist says, to Capernaum, he and his mother and his brothers and his disciples, and they stayed there not many days. See, he has a mother, he has brothers, he has disciples too: he has brothers from the same source as his mother. For our Scripture is accustomed to call brothers not only those born of the same man and woman, or of the same womb, or of the same father though of different mothers, or at least of the same degree, like the children of brothers or of sisters: not only these does our Scripture know how to call brothers. As it speaks, so it must be understood. It has its own language: whoever does not know this language is troubled and says, “How did the Lord have brothers? For did Mary give birth again?” Far from it. With her the dignity of virgins began. That woman could be a mother; she could not be a wife. She was called “woman” according to the female sex, not according to any loss of her integrity; and this too from the language of Scripture itself. For Eve also, as soon as she was made from her husband's side, not yet touched by her husband, was called “woman,” as you know: “And he formed her into a woman.” How then brothers? The kinsmen of Mary are the Lord's brothers, kinsmen of whatever degree. How do we prove it? From Scripture itself. Lot is called Abraham's brother; he was his brother's son. Read, and you will find that Abraham was Lot's paternal uncle, and they are called brothers. Why, except that they were kinsmen? Likewise Jacob had Laban the Syrian as his maternal uncle: for Laban was the brother of Jacob's mother, that is, of Rebecca, Isaac's wife. Read Scripture, and you will find that the maternal uncle and the sister's son are called brothers. Once you know this rule, you will find that all Mary's blood relations are brothers of Christ. ### Scripture references - John 2:12: quotation, high confidence - Gen 2:22: quotation, high confidence - Gen 13:8: allusion, medium confidence - Gen 14:14: allusion, medium confidence - Gen 29:15: allusion, medium confidence ### Translation notes - Augustine denies that Mary bore other children and explains “brothers” as kinsmen, citing Abraham and Lot (Gen 13:8; 14:14) and Jacob and Laban (Gen 29:15). Mulier is rendered “wife” where Augustine contrasts it with mater; he then explains Scripture's use of mulier (“woman”) for Mary from Gen 2:22. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.2 (PL 35:1467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-2). ## Tractates on the Gospel of John 10.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-3 - Source: PL 35:1467 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples were Christ's brothers more truly than his kinsmen, and Mary is blessed chiefly because she did the Father's will and kept God's word. ### Latin text Sed illi discipuli magis erant fratres; quia et illi cognati fratres non essent, si discipuli non essent: et sine causa fratres, si magistrum non agnoscerent fratrem. Nam quodam loco cum ei nuntiati essent ma­ ter et fratres ejns foris stantes, ille autem cum disci­ pulis suis loquebatur, ait: Quæ mihi mater, vel qui fratres? Et extendens manum super discipulos suos, di­ xit, Hi sunt fratres mei: et, Quicumque fecerit volunta­ tem Patris mei, itle mihi mater, et frater, et soror est. Ergo et Maria, quia fecil volunta­ tem Patris. Hoc in ea magnificavit Dominus, quia fecit voluntatem Patris, non quia caro genuit carnem. In­ tendat Charitas vestra. Propterea cum Dominus in turba admirabilis videretur, faciens signa et prodigia, et ostendens quid lalerct in carne, admiratæ quædam animæ dixerunt: Felix venter qui te portavit. Et ille: Imo felices qui audiunt verbum Dei, et custodiunt. Hoc est dicere, Et mater mea qnam ap­ pellastis felicem, inde felix quia verbum Dci custodit: non quia in illa Verbum caro factum est, et habitavit in nobis; sed quia custodit ipsum Ver­ bum Dei per quod facta est, et qtfod in illa caro fa­ ctum est, Homines non gaudeant prole temporali, ex­ sultent si spiritu junguntur Deo. Hac diximus propter id quod ait Evangelista, quia cum matre sua ct fratribus suis et discipulis habitavit iA Capharnaum paucis diebus. ### English translation (Claude) But those disciples were brothers more truly; for even those kinsmen would not be brothers if they were not disciples, and they would be brothers to no purpose if they did not acknowledge their master as their brother. For in one place, when it was announced to him that his mother and his brothers were standing outside, while he was speaking with his disciples, he said: “Who is my mother, or who are my brothers?” And stretching out his hand over his disciples he said, “These are my brothers”; and, “Whoever does the will of my Father, he is my mother and brother and sister.” So Mary is too, because she did the will of the Father. This is what the Lord magnified in her: that she did the will of the Father, not that flesh gave birth to flesh. Let your Charity attend. For this reason, when the Lord appeared wonderful to the crowd, doing signs and wonders and showing what lay hidden in the flesh, certain souls in admiration said, “Happy is the womb that bore you.” And he said, “Rather, happy are those who hear the word of God and keep it.” That is to say: even my mother, whom you have called happy, is happy in this, that she keeps the word of God; not because in her the Word was made flesh and dwelt among us, but because she keeps the very Word of God by which she was made, and which was made flesh in her. Let people not rejoice in temporal offspring; let them exult if in spirit they are joined to God. We have said this because of what the evangelist says, that he lived with his mother and his brothers and his disciples in Capernaum for a few days. ### Scripture references - Matt 12:48: quotation, high confidence - Matt 12:49: quotation, high confidence - Matt 12:50: quotation, high confidence - Luke 11:27: quotation, high confidence - Luke 11:28: quotation, high confidence - John 1:14: quotation, high confidence - John 2:12: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.3 (PL 35:1467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-3). ## Tractates on the Gospel of John 10.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-4 - Source: PL 35:1467–1469 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's cleansing of the temple, even of lawful trade, condemns much more the drunken feasting some practise in holy places. ### Latin text Inde quid sequitur? Et prope erat Pascha Judæo­ rum, et ascendit Jerosolymam. Aliam rem narrat, sicut se habcbat recordatio annuntiantis. < Et inVenit in templo vendentes boves et oves et columbas, ct num­ mularios sedentes: et cum fecisset quasi flagellum de resticulis, omnes ejccil de templo; boves quoque et oves, ct nummularionim effodit æs, et mensas suhver­ tit; et his qai columbas vendebant, dixit, Auferte ista hinc, et nolite facere domum Patris mci domum ne­ gotiationis. » Qnid audivimus, fratres? Ecce templum illud figura adhuc erat, ct ejicit inde Dominus omnes qui sua quærebant, qui ad nundinas venerant. Et quæ ibi vendebant illi? Qnan opus babcbant homines in sa­ crificiis illius temporis. Novit enim Charitas vestra quod sacrificia illi populo pro ejus carnalitate et corde adhuc lapideo talia data sunt, quibus teneretur ne in idola deflucret; et immolabant ibi sacrificia, boves, oves et columbas: nostis, quia legistis. Non ergo ma­ gnum peccatum, si hoc vendebant in templo, quod emcbatur ut offerretur in templo; et tamen ejecit inde, illos. Quid, si ibi ebriosos inveniret, quid faceret Do­ minus; si vendentes ea quæ licita sunt, et contra ju­ stitiam non sant (quae enim honeste emuntur, non i!­ licite venduntur), expulit tamen, et non est passus domum orationis fieri domum negotiationis?Si nego­ tiationis domus non debet fleri domus Dei, potationis debet fieri? Nos autem quando ista dicimus, stridunt dentibus suis adversus nos: et consolatur nos psal­ mus quem audistis, Striderunt super me dentibus suis. Novimus et nos audire unde curemur, etsi ingeminan­ tur flagella Christo, quia flagellatur sermo ipsius: Congregata sunt, inquit, in me flagella, et nescierunt. Flagellatus est flagellisJudaeorum, flagellatur blasphe­ miis falsorum christianorum: multiplicant flagella Do­ mino suo, ei nesciunt. Faciamus nos, quantum ipse adjuvat, Ege autem, eum mihi molesti essent, induebam me cilicio, et humiliabam in jejunio animam meam. ### English translation (Claude) What follows next? “And the Passover of the Jews was near, and he went up to Jerusalem.” He narrates another matter, as the narrator's recollection presented it. “And he found in the temple those selling oxen and sheep and doves, and the money-changers sitting; and when he had made a kind of whip of cords, he drove them all out of the temple, the oxen too and the sheep, and he poured out the coins of the money-changers and overturned the tables; and to those who sold doves he said, ‘Take these things away from here, and do not make my Father's house a house of trade.’” What have we heard, brothers? Look, that temple was still a figure, and the Lord cast out of it all who were seeking their own interests, who had come to a market. And what were they selling there? What people needed for the sacrifices of that time. For your Charity knows that such sacrifices were given to that people because of their carnal mind and their still stony heart, to hold them back from falling away to idols; and they offered sacrifices there, oxen, sheep, and doves: you know it, because you have read it. So it was no great sin if they sold in the temple what was bought to be offered in the temple; and yet he cast them out of it. What would the Lord do if he found drunkards there, if he drove out those selling things that are lawful and not contrary to justice (for what is honestly bought is not unlawfully sold), and would not allow the house of prayer to become a house of trade? If the house of God must not become a house of trade, must it become a house of drinking? But when we say these things, they gnash their teeth against us; and the psalm you heard consoles us: “They gnashed their teeth upon me.” We too know how to hear what may heal us, even if scourges are redoubled upon Christ, because his word is scourged. “Scourges,” it says, “were gathered against me, and they did not know.” He was scourged with the scourges of the Jews; he is scourged with the blasphemies of false Christians: they multiply scourges for their Lord, and they do not know it. Let us, as far as he helps us, do this: “But as for me, when they were troublesome to me, I put on sackcloth, and humbled my soul with fasting.” ### Scripture references - John 2:13: quotation, high confidence - John 2:14: quotation, high confidence - John 2:15: quotation, high confidence - John 2:16: quotation, high confidence - Ps 35:16 (34:16 Vulg.): quotation, high confidence - Ps 35:15 (34:15 Vulg.): quotation, high confidence - Ps 35:13 (34:13 Vulg.): quotation, high confidence ### Translation notes - Augustine is probably alluding to feasting and drinking at the martyrs' shrines, which he opposed. “The scourges of the Jews” refers to the Passion narrative. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.4 (PL 35:1467–1469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-4). ## Tractates on the Gospel of John 10.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-5 - Source: PL 35:1469 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The whip of cords signifies the rope of sins that a person weaves by adding sin to sin, which ends in being bound and cast into outer darkness. ### Latin text Dicimus tamen, fratres (non enim et ipse peper­ eit illis: qui flagellandus erat ab eis, prior illos fla­ gellavit), signum quoddam nobis ostendit, quod fecit flagellum de resticulis, et inde indisciplinatos, nego­ tiationem de Dei templo facientes, flagellavit. Etenim unusquisque in peccatis suis restem sibi texit. Propheta dicit, Vce his qui trahunt peccata sicut restem longam. Quis facit restem longam? Qui peccaio addit peccatum. Quomodo adduntur pec­ cata peccatis? Cum peccata quæ facta sunt, coope­ riuntur aliis peccatis. Furtum fecit, ne inveniatur quia fecit, quaerit mathematicum. Sufficeret fur­ tum fecisse; quare vis adjungere p ccatura peccato? ecce duo peccata. Cum ad mathematicum prohiberis accedere, blasphemas episcopum: ecce tria peccata. Cum audis, Mitte illum foras de Ecclesia; dicis, Duco me ad partem Donati: ecce addis quartum. Crescit restis: time restem. Bonum est tibi ut hic inde cum flagellaris, corrigaris; nc in fine dicatur, Ligate illi pedes et manus, et projicite eum in tenebras exteriores. Criniculis enim peccatorum suorum unusquisque constringitur. Illud Dominus dicit, illud alia Scriptura dicit; sed utrumque Domi­ nus dicit. De peccatis suis ligantur homines, et mit­ tuntur in tenebras exteriores. ### English translation (Claude) Yet we say, brothers (for he did not spare them either: he who was to be scourged by them scourged them first), that he showed us a certain sign in making a whip of cords and with it scourging the undisciplined who were making a business of God's temple. For each one weaves a rope for himself in his sins. The prophet says, “Woe to those who draw sins like a long rope.” Who makes a long rope? He who adds sin to sin. How are sins added to sins? When sins that have been committed are covered over with other sins. A man has committed theft; so that it may not be found out that he did it, he consults an astrologer. It would have been enough to have committed theft; why do you want to join sin to sin? Look, two sins. When you are forbidden to go to the astrologer, you blaspheme the bishop: look, three sins. When you hear, “Put him out of the Church,” you say, “I am taking myself over to the party of Donatus”: look, you add a fourth. The rope grows: fear the rope. It is good for you to be corrected here when you are scourged with it, so that at the end it may not be said, “Bind his feet and hands, and cast him into the outer darkness.” “For each one is bound fast with the cords of his own sins.” The Lord says the one thing, another Scripture says the other; but the Lord says both. Men are bound by their own sins and cast into the outer darkness. ### Scripture references - Isa 5:18: quotation, high confidence - Matt 22:13: quotation, high confidence - Prov 5:22: quotation, high confidence - John 2:15: allusion, high confidence ### Translation notes - “The party of Donatus” is the Donatist church. The “cords of sins” quotation is Prov 5:22. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.5 (PL 35:1469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-5). ## Tractates on the Gospel of John 10.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-6 - Source: PL 35:1469 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The sellers of doves are schismatic leaders who claim to give the Holy Spirit for the price of their own honor, while the Spirit is given freely as grace. ### Latin text Qui sunt tamen qui vendunt boves? ut in figura quæramus mysterium facti. Qui sunt qui oves vendunt et columbas? Ipsi sunt qui sua quaerunt in Ecclesia, non quæ Jesu Christi. Venale habent totum, qui nolunt redimi: emi nolunt, et vendere volunt. Bonum est enim eis ut redimantur sanguine Christi, ut perveniant ad pacem Christi. Quid enim prodest acquirere in hoc sæculo quodlibet temporale et transitorium, sive sit pecunia, sive sit voluptas ven­ tris et gutturis, sive sit honor in laude humana? Nonne omnia fumus et ventus? nonne omnia transeunt, cur­ runt? Et væ bis qui haeserint transeuntibus, quia si­ mul transeunt. Nonne omnia fluvius preceps currens in mare? Et vae qui ceciderit, quia in mare trahetur. Ergo tenere debemus omnes affectus a talibus concu­ piscentiis. Fratres mei, qui talia quærunt, vendunt. Nam et Simon ille idco volebat emere Spiritum san­ ctum, quia vendere volebat Spiritum sanctum; et putabat Apostolos mercatores tales esse, quales Dominus de templo flagello ejecit. Talis enim ipse erat, et quod venderet emere volebat: de iliis erat qui columbas vendunt. Etenim in columba appa­ rait Spiritus sanctus. Qui ergo vendunt columbas, fratres, qui sunt, nisi qui dicunt, Nos damus Spiritum sanctum? Quare enim hoe dicunt, et quo pretio vendunt? Pretio honoris sui. Accipiunt pretium cathedras temporales, ut videantur ipsi vendere co­ lumbas. Caveant a flagello de resticulis. Columba non est venalis: gratis datur, quia gratia vocatur. Ideo, fratres mei, quomodo videtis eos qui vendunt, propo­ larios, quisque quod vendit laudat: quot propo­ sita fecerunt? Alterum propositum habet Carthagine Primianus, alterum babet Maximianus, alterum ba­ bet in Mauritania Rogatas, alterum habent in No­ midia illi et illi, quos jam nec nominare sufficimus. Circuit ergo aliquis emere columbam, unusquisque ad propositum suum laudat quod vendit. Avertatur illius cor ab omni vendente, veniat ubi gratis ac­ cipitur. Nec sic erubescunt, fratres, quia per ipsas dissensiones suas amaras et malitiosas, cum sibi tri­ buunt quod non sunt, cum extolluntur putantes se aliquid esse cum nihil sint, tot partes de se fecerunt. Sed quid in eis impletum est quod nolunt corrigi, nisi quod audistis in Psalmo, Discissi sunt, nec compuncti sunt ### English translation (Claude) Yet who are those who sell oxen? Let us seek in the figure the mystery of the deed. Who are those who sell sheep and doves? They are those who seek their own interests in the Church, not those of Jesus Christ. Those who do not want to be redeemed hold everything for sale: they do not want to be bought, and they want to sell. Yet it is good for them to be redeemed by the blood of Christ, so as to come to the peace of Christ. For what does it profit to acquire in this world anything temporal and passing, whether money, or the pleasure of belly and throat, or honor in human praise? Are not all these smoke and wind? Do they not all pass away and run on? And woe to those who cling to passing things, for they pass away along with them. Are they not all a headlong river running into the sea? And woe to him who falls in, for he will be dragged into the sea. Therefore we ought to hold back all our affections from such desires. My brothers, those who seek such things are selling. For that Simon too wanted to buy the Holy Spirit because he wanted to sell the Holy Spirit; and he thought the apostles were merchants such as the Lord cast out of the temple with a whip. For such was he himself: he wanted to buy what he might sell. He was one of those who sell doves. For the Holy Spirit appeared in a dove. Who then, brothers, are those who sell doves, if not those who say, “We give the Holy Spirit”? For why do they say this, and at what price do they sell? At the price of their own honor. They receive as their price temporal chairs of office, so that they may seem to be the ones who sell doves. Let them beware of the whip of cords. The dove is not for sale: it is given freely, for it is called grace. Therefore, my brothers, just as you see those who sell, the stall-keepers, each praising what he sells: how many stalls have they set up? Primianus has one stall at Carthage, Maximianus another, Rogatus another in Mauretania, these and those in Numidia another, whom we are no longer able even to name. So someone goes around to buy a dove; each at his own stall praises what he sells. Let that man's heart turn away from every seller; let him come where it is received freely. Nor do they blush at this, brothers: that through their own bitter and malicious dissensions, when they claim for themselves what they are not, when they exalt themselves thinking themselves to be something when they are nothing, they have made so many parties out of themselves. But since they do not want to be corrected, what has been fulfilled in them except what you heard in the psalm: “They were torn apart, and were not pierced with remorse”? ### Scripture references - Phil 2:21: allusion, high confidence - Acts 8:18: allusion, high confidence - Acts 8:19: allusion, high confidence - Matt 3:16: allusion, medium confidence - Gal 6:3: allusion, medium confidence - Ps 35:15 (34:15 Vulg.): quotation, high confidence ### Translation notes - Primianus (Donatist bishop of Carthage), Maximianus (leader of a schism within the Donatists), and Rogatus (leader of a Donatist splinter group in Mauretania) illustrate the divisions among the Donatists; the polemic is Augustine's own. Propolarius (“stall-keeper”, retail dealer) and propositum (“stall”) are a play on words. Simon is Simon Magus (Acts 8:18–19). ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.6 (PL 35:1469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-6). ## Tractates on the Gospel of John 10.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-7 - Source: PL 35:1469–1471 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The oxen are the apostles and prophets who dispensed the Scriptures and magnified the Lord, not themselves, as Paul did in refusing to be the object of hope. ### Latin text Qui ergo boves vendunt? Bores intelliguntur qui nobis Scripturas sanctas dispensaverunt. Boves erant Apostoli, boves erant Prophetae. Unde dicit Apo­ stolus: < Bovi trituranti os non infrenabis. Numquid de bobus pertinet ad Deum? An propter nos dicit? Propter nos enim dicit; quia debet in spe qui arat arare, et triturans in spe participandi >. Ergo illi boves reliquerunt nobis memoriam Scriptu­ rarum. NoR enim de suo dispensaverunt, quia glo­ riam Domini quaesierunt. Quid enim audistis in ipso Psalmo? Et dicant semper, Magnificetur Dominus, qui volunt pacem servi ejus. Servas Dei, populus Dei, Ecclesia Dei. Qui volum pacem Ee­ clesiae ipsius, magnifieent Dominum, non servum; et dicant semper, Magnificetur Dommus. Qui dicant? Qni volunt pacem servi ejus. Ipsius populi, ipsius servi vox est illa evidens, quam in lamentationibus audistIs in Psalmo, etmovebamini cum audiretis, quia inde estis. Quod cantabatur ab uno, de omnibus cordibus resona­ bat. Felices qui se in illis vocibus tanquam in speculo cognoscebant. Qui ergo volunt pacem servi cjus, pa­ cem populi ejus, pacem unius quam dicit unicam, et quam vult erui a leone, Erue de manu canis unicam meam?Qui dicunt semper, Ma­ gnificetur Dominus. Ergo boves illi Dominum magniQ­ caverunt, non se. Videte bovem magnificantem Do­ minum suum, quia agnovit bos possessorem suum: attendite bovem timentem ne deseratur possessor bovis, et in bove praesumatur; quomodo expavescit eos qui volunt in illo ponere spem: « Num­ quid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis >? Quod dedi, non ego dedi: gratis accepistis, columba de cœlo descen­ dit. < Ego, » inquit, « plantavi, Apollo rigavit; sed Deus incrementum dedit: neque qui plantat est ali­ quid, neque qui rigat, sed qui incrementum dat Deus. Et dicant semper, Magnificetur Dominus, qui volunt pacem servi ejus. » ### English translation (Claude) Who then sell oxen? By oxen are understood those who have dispensed the holy Scriptures to us. The apostles were oxen, the prophets were oxen. Hence the apostle says: “You shall not muzzle the ox that treads out the grain. Is it for oxen that God cares? Or does he say it for our sake? For he says it for our sake; because he who plows ought to plow in hope, and he who threshes in hope of a share.” So those oxen left us the record of the Scriptures. For they did not dispense it from their own, because they sought the glory of the Lord. For what did you hear in that same psalm? “And let them say always, ‘The Lord be magnified,’ those who desire the peace of his servant.” The servant of God, the people of God, the Church of God. Let those who desire the peace of his Church magnify the Lord, not the servant; and let them say always, “The Lord be magnified.” Who are to say it? “Those who desire the peace of his servant.” That clear voice which you heard in lamentation in the psalm is the voice of that people, of that servant, and you were moved when you heard it, because you are from it. What was sung by one resounded from every heart. Happy those who recognized themselves in those words as in a mirror. Who then desire the peace of his servant, the peace of his people, the peace of the one whom he calls the only one and wants rescued from the lion: “Rescue my only one from the hand of the dog”? Those who say always, “The Lord be magnified.” So those oxen magnified the Lord, not themselves. See the ox magnifying his Lord, for “the ox knows its owner.” Look at the ox fearing lest the owner of the ox be forsaken and trust be placed in the ox: how he dreads those who want to put their hope in him: “Was Paul crucified for you? Or were you baptized in the name of Paul?” What I gave, I did not give: you received freely; the dove came down from heaven. “I planted,” he says, “Apollos watered, but God gave the increase: so neither he who plants is anything, nor he who waters, but God who gives the increase. And let them say always, ‘The Lord be magnified,’ those who desire the peace of his servant.” ### Scripture references - 1 Cor 9:9: quotation, high confidence - 1 Cor 9:10: quotation, high confidence - Deut 25:4: quotation, high confidence - Ps 35:27 (34:27 Vulg.): quotation, high confidence - Ps 22:20 (21:21 Vulg.): quotation, high confidence - Isa 1:3: quotation, high confidence - 1 Cor 1:13: quotation, high confidence - Matt 10:8: allusion, medium confidence - 1 Cor 3:6: quotation, high confidence - 1 Cor 3:7: quotation, high confidence ### Translation notes - “The only one” (unicam, Ps 22:20) is read by Augustine as the one Church. In the paraphrase of Paul (“What I gave, I did not give”) Augustine speaks in Paul's person. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.7 (PL 35:1469–1471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-7). ## Tractates on the Gospel of John 10.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-8 - Source: PL 35:1471 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Schismatic leaders deceive the people with the Scriptures and so sell them to the devil, who carries off whatever is cut off from the one Church. ### Latin text Isti autem de Scripturis ipsis fallunt populos, ut accipiant ab ipsis honores et landes, et non conver­ tantur homines ad veritatem. Quia vero ipsis Scriptu­ ris fallunt populos, a quibus quaerunt honores; ven­ dunt boves, vendunt et oves, id est ipsas plebes. Et cui vendunt, nisi diabolo? Namque, fratres mei, si Christi unica Ecclesia est, et una est; quidquid inde præciditur, quis tollit, nisi leo ille rugiens et circum­ iens, quaerens quem devoret? Væ his qui præciduntur! nam illa integra permanebit. Novit enim Dominus qui sunt ejus. Tamen quantum in ipsis est, vendunt boves et oves, vendunt et columbas: observent flagellum peccatorum suo­ rom. Certe quando aliquid tale patiuntur propter istas iniquitates suas, agnoscant quia Dominus fecit flagellum de resticulis, et ad hoc admonet eos ut mu­ tent se, ut non sint negotiatores: nam si se npn mu. taverint, audient in fine, Ligate illis manus et pedes, et projicite in tenebras exteriores. ### English translation (Claude) But these men deceive the peoples by means of the Scriptures themselves, in order to receive honors and praises from them, and so that people may not be converted to the truth. Since by the Scriptures themselves they deceive the peoples, from whom they seek honors, they sell oxen, and they sell sheep too, that is, the congregations themselves. And to whom do they sell, if not to the devil? For, my brothers, if the Church of Christ is the only one, and is one, whatever is cut off from it, who carries it off, if not that lion roaring and going about, seeking whom he may devour? Woe to those who are cut off! For she will remain whole. “For the Lord knows those who are his.” Yet, as far as lies in them, they sell oxen and sheep, and they sell doves too: let them look to the scourge of their sins. Certainly, when they suffer anything of the kind because of these iniquities of theirs, let them recognize that the Lord has made a whip of cords, and that by it he warns them to change, so as not to be traders; for if they do not change, they will hear at the end, “Bind their hands and feet, and cast them into the outer darkness.” ### Scripture references - 1 Pet 5:8: allusion, high confidence - 2 Tim 2:19: quotation, high confidence - Matt 22:13: quotation, high confidence ### Translation notes - Augustine refers to the Donatist leaders; the polemic is his. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.8 (PL 35:1471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-8). ## Tractates on the Gospel of John 10.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-9 - Source: PL 35:1471 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Every Christian should be consumed with zeal for God's house, working within his own sphere to correct wrongdoing and win others for Christ. ### Latin text Tunc scriptum esse, Zelus domus tuœ comedit me, recordati sunt discipuli: quia zelo domus Dei ejecit istos de templo Dominus. Fratres, unusquisque chri­ stianus in membris Christi zelo domus Dei comeda­ tur. Quis comeditur zelo domus Dei? Qui omnia quæ forte ibi videt perversa, satagit corrigi, cupit emen­ dari, non quiescit: si emendare non potest, tolerat, gemit. Non excutitur de area granum, sustinet pa­ leam; ut intret in horreum, cum palea fuerit separata. Tu antehorreum, si granum es, noli excuti de area; ne prius ab avibus colligaris, quam in horreum con­ gregeris. Aves enim caeli aeriae potestates exspectant aliquid rapere de area, et non rapiunt nisi quod inde fuerit excussum. Ergo zelus domus Dei comedat te: unumquemque christianum zelus domus Dei com­ edat, in qua domo Dei membrum est. Non enim magis est domus tua, quam domus ubi habes salutem sem­ piternam. Domum tuam intras propter requiem tem­ poralem; domum Dei intras propter requiem sempi­ ternam. Si ergo in domo tua ne quid perversum Cat satagis; in domo Dei ubi salus proposita est et re­ quios sine line, debes pati quantum in te est, si quid forte perversum videris? Verbi gratia, vides fratrem currere ad theatrum? prohibe, mone, contristare, si zelus domus Dei comedit te. Vides alios currere et inebriari velle, et hoc velle in locis sanctis, quod nus­ quam decet? prohibe quos potes, tene quos potes, terre quos potes, quibus potes blandire; noli tamen quiescere. Amicus est? admoneatur leniter. Uxor est? severissime refrenetur. Ancilla est? etiam verberibus compescatur. Fac quidquid potes, pro persona quam portas; et perficis, Zelus domus tuce comedit me. Si autem fueris frigidus, marcidus, ad te solum spectans, et quasi tibi sufficiens, et dicens in corde tuo, Quid mibi est curare aliena peccata sufficit milii anima mea; ipsam integram servem Deo: eia, non tibi ve. nit in mentem servus ille qui abscondit talentum, et noluit erogare? Numquid enim accusatus ost quia perdidit, et non quia sine lucro servavit? Sic ergo audite, fratres mei, ut non quiesca­ tis. Ego vobis consilium daturus sum: det ille qui in­ tus est; quia etsi per me dederit, ille dat. Nostis quid agatis unusquisque in domo sua cum amico, cum in­ quilino, cum cliente suo, cum majore, cum minore: quomodo dat Deus aditum, quomodo aperit januam verbo suo, nolite quiescere lucrari Christo; quia lu­ crati estis a Christo. ### English translation (Claude) Then the disciples remembered that it was written, “Zeal for your house consumes me”: because it was out of zeal for the house of God that the Lord cast these men out of the temple. Brothers, let every Christian among the members of Christ be consumed with zeal for the house of God. Who is consumed with zeal for the house of God? He who strives to have corrected whatever perverse things he may happen to see there, desires them amended, does not rest; if he cannot amend them, he bears with them and groans. The grain is not shaken off the threshing floor; it bears with the chaff, so that it may enter the granary when the chaff has been separated. You, if you are grain, do not be shaken off the threshing floor before the granary, lest you be picked up by the birds before you are gathered into the granary. For the birds of the air, the powers of the air, are waiting to snatch something from the threshing floor, and they snatch only what has been shaken off it. So let zeal for the house of God consume you: let zeal for the house of God consume every Christian, the house of God of which he is a member. For your own house is not more yours than the house where you have everlasting salvation. You enter your own house for temporal rest; you enter the house of God for everlasting rest. If then you take pains that nothing perverse be done in your own house, ought you, in the house of God, where salvation and rest without end are set before you, to put up with it, as far as lies in you, if you happen to see anything perverse? For example, do you see a brother running to the theater? Stop him, warn him, be grieved, if zeal for the house of God consumes you. Do you see others running and wanting to get drunk, and wanting to do it in holy places, which is fitting nowhere? Stop those you can, restrain those you can, frighten those you can, coax those you can; but do not rest. Is it a friend? Let him be admonished gently. Is it a wife? Let her be restrained most severely. Is it a maidservant? Let her be checked even with blows. Do whatever you can, according to the position you hold; and you fulfill, “Zeal for your house consumes me.” But if you are cold, listless, looking to yourself alone and as though sufficient to yourself, and saying in your heart, “What business is it of mine to care about other people's sins? My own soul is enough for me; let me keep it whole for God”: come now, does that servant not come to your mind who hid his talent and would not lay it out? For was he accused because he lost it, and not because he kept it without profit? So listen in this way, my brothers, that you may not rest. I am about to give you counsel: may he who is within give it; for even if he gives it through me, it is he who gives. You know what each of you is to do in his own house, with a friend, with a tenant, with his client, with a superior, with an inferior: as God grants an opening, as he opens a door for his word, do not rest from gaining people for Christ; for you were gained by Christ. ### Scripture references - John 2:17: quotation, high confidence - Ps 69:9 (68:10 Vulg.): quotation, high confidence - Matt 3:12: allusion, medium confidence - Matt 13:4: allusion, medium confidence - Eph 2:2: allusion, medium confidence - Matt 25:25: allusion, high confidence - Col 4:3: allusion, medium confidence - 1 Cor 9:19: allusion, low confidence ### Translation notes - Augustine's counsel on restraining a wife and a maidservant reflects the household order of his time and is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.9 (PL 35:1471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-9). ## Tractates on the Gospel of John 10.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-10 - Source: PL 35:1471 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ spoke of the temple of his body, destroyed and raised in three days, which the Church celebrates at Easter, when catechumens receive grace. ### Latin text « Dixerunt illi Judaei: Quod signum ostendis nobis, quia haec facis? » Et Dominus: « Solvite tem­ plum hoc, et in tribus diebus excitabo illud. Dixerunt ergo Judaei: Quadraginta et sex annis aedificatum est templum hoc, et tu dicis, In tribus diebus excitabo illud? » Caro erant, carnalia sapiebanl: ille vero lo­ quebatur spiritualiter. Quis autem posset intelligere de quo templo dicebat? Sed non multum quaerimus; per Evangelistam nobis aperuit, dixit de quo templo diceret: Solvite templum hoc, et in tribus diebus exci­ tabo illud. Quadraginta et sex annis ædificatum est templum, et triduo suscitabis illud? Dicebat autem, ait Evangelista, de templo corporis sui. Et manifestum est, occisum Dominum post triduum resurrexisse. Hoc modo omnibus nobis notum est: et si Judaeis clausum est, quia foris stant; nobis tamen apertum est, quia novimus in quem credimus. Ipsius templi so­ lutionem et reaedificationem, anniversaria solemnitate celebraturi sumus: ad quam vos exhortamur, ut prae­ paretis vos, si qui estis catechumeni, ut accipiatis gratiam; jam nunc tempus est, jam nunc parLuriatur quod tunc nascatur. Ergo illud novimus. ### English translation (Claude) “The Jews said to him, ‘What sign do you show us, seeing that you do these things?’” And the Lord: “‘Destroy this temple, and in three days I will raise it up.’ So the Jews said, ‘This temple was forty-six years in building, and you say, “In three days I will raise it up”?’” They were flesh, they savored fleshly things; but he was speaking spiritually. Yet who could understand of which temple he spoke? But we need not search much: through the evangelist he has disclosed it to us; he has told of which temple he spoke. “Destroy this temple, and in three days I will raise it up.” “The temple was forty-six years in building, and will you raise it in three days?” “But he spoke,” says the evangelist, “of the temple of his body.” And it is plain that the Lord, after being put to death, rose again after three days. This is now known to all of us; and if it is closed to the Jews, because they stand outside, it is nevertheless open to us, because we know in whom we have believed. We are about to celebrate, in the yearly solemnity, the destruction and the rebuilding of this temple; and for it we exhort you to prepare yourselves, any of you who are catechumens, so that you may receive grace. Now is the time; now let that be in labor which is to be born then. That much, then, we know. ### Scripture references - John 2:18: quotation, high confidence - John 2:19: quotation, high confidence - John 2:20: quotation, high confidence - John 2:21: quotation, high confidence - 2 Tim 1:12: allusion, medium confidence ### Translation notes - The Gospel's “the Jews” is kept. The “yearly solemnity” is Easter, when catechumens were baptized. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.10 (PL 35:1471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-10). ## Tractates on the Gospel of John 10.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-11 - Source: PL 35:1471–1473 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's flesh came from Adam, and both the Father and the Son raised it, for the Son is equal to the Father and they are one. ### Latin text Sed forte hoc exigitur a nobis, utrum habeat aliquod sacramentum quadraginta sex annis aedifica­ tum templum. Sunt quidem multa quae hinc dici pos­ sint; sed quod breviter dici potest et facile intelligi, hoc interim dicimus. Fratres, diximus jam, nisi fallor, hesterno die, Adam unum hominem fuisse, et ipsum esse totum genus humanum. Nam ita diximus, si mo­ ministis. Quasi fractus est, et sparsus colligitur, et quasi conflatur in unum so­ cietate atque concordia spiriluali. Et gemit unus pauper modo ipse Adam, sed in Christo innovatur: qnia sine peccato venit Adam, ut peccatum Adam sol­ veret in carne sua, et ut redintegraret sibi Adam ima­ g 'nem Dei. De Adam ergo caro Christi: de Adam ergo templum quod destruxerunt Judæi, et resuscita­ vit Dominus triduo. Rcsuscitavit enim carnem suam: videte, quia Deus crat aequalis Patri. Fratres mei, di­ cit Apostolus, Qui eum excitavit a mortuis. De quo di­ cil? De Patre: c Factus, » inquit, c obediens usque ad mortem, mortem autem crucis: propter quod et Deus illum excitavit a mortuis, ct dedit ei nomen quod est super omne nomen i. Resuscitatus et exaltatus est Dominus. Resuscitavit eum, quis? Pa­ ter, cui dixit in Psalmis, Excita me, et reddam illis.. Ergo Pater eum resuscitavit. Non se ipse? Quid autem facit Pater sine Verbo? quid facit Pater sine Unico suo? Nam audi quia et ipse Deus erat: Solvite iemplum hoc, et in tribus diebus excitabo illud. Numquid dixit, Solvite templum, quod triduo Pa­ ter resuscitet? Sed quomodo cum Pater suscitat, et Fi­ lius suscitat; sic cum Filius suscitat, et Pater suscitat: quia Filiusdixit, Ego et Pater unum sumus. ### English translation (Claude) But perhaps we are asked whether the temple forty-six years in building holds some mystery. There are indeed many things that could be said on this; but we will say for now what can be said briefly and easily understood. Brothers, we said yesterday, unless I am mistaken, that Adam was one man and that he is the whole human race. For so we said, if you remember. He has been, as it were, broken, and being scattered he is gathered, and is, as it were, fused into one by spiritual fellowship and concord. And this one poor man, Adam himself, now groans, but he is renewed in Christ; for an Adam without sin came, to undo the sin of Adam in his own flesh, and to restore to himself the image of God in Adam. From Adam, then, is the flesh of Christ; from Adam, then, is the temple that the Jews destroyed and the Lord raised in three days. For he raised his own flesh: see that he was God, equal to the Father. My brothers, the apostle says, “Who raised him from the dead.” Of whom does he say it? Of the Father. “He became obedient,” he says, “to death, even death on a cross; therefore God also raised him from the dead and gave him the name that is above every name.” The Lord was raised and exalted. Who raised him? The Father, to whom he said in the Psalms, “Raise me up, and I will repay them.” So the Father raised him. Did he not raise himself? But what does the Father do without the Word? What does the Father do without his only Son? For hear that he too was God: “Destroy this temple, and in three days I will raise it up.” Did he say, “Destroy the temple, which the Father will raise in three days”? But just as when the Father raises, the Son also raises, so when the Son raises, the Father also raises; for the Son said, “I and the Father are one.” ### Scripture references - Gal 1:1: quotation, medium confidence - Phil 2:8: quotation, high confidence - Phil 2:9: quotation, high confidence - Ps 41:10 (40:11 Vulg.): quotation, high confidence - John 2:19: quotation, high confidence - John 10:30: quotation, high confidence ### Translation notes - “Yesterday” refers to Tractate 9. Augustine's text of Phil 2:9 reads “raised him from the dead” (excitavit a mortuis) where the Vulgate has “exalted him”. “Who raised him from the dead” is probably Gal 1:1 (uncertain). The Father and Son acting together in the resurrection is Augustine's Trinitarian point. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.11 (PL 35:1471–1473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-11). ## Tractates on the Gospel of John 10.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-12 - Source: PL 35:1473 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The letters of ADAM, initials of the Greek names of the four quarters of the world, add up to forty-six, the years of the temple, because Christ's flesh came from Adam. ### Latin text Quid ergo sibi vult numerus quadragenarius senarius? Interim ipse Adam quia per totum orbem terrarum est, audistis jam hesterno die in quatuor lit­ teris græcis quatuor verborum græcorum. Si enim ista verba quatuor scribas sub invicem, id est, nomina quatuor partium mundi, Orientis, Occidentis, Aquilo­ nis et Meridiani, quod est totus orbis; unde dicit Do­ minus a quatuor ventis collecturum se electos suos, cum venerit ad judicium: si enim fa­ cias ista quatuor nomina græca, ἀνατολὴ, quod est Oriens; δύσις, quod est Occidens; ἂρϰτος, quod est Septentrio; μεσημρια, quod est Meridics: Anatole, dysis, arctos, mesembria, capita verborum Adam ha­ bent. Quomodo ergo ibi invenimus et quadragena­ rium senarium numerum? Quia caro Christi de Adam erat. Ad litteras numeros computant Græci. Quod nos facimus a litteram, ipsi lingua sua ponunt alpha α, et vocatur alpha α unum. Ubi autem in numeris scri­ bunt beta β, quod est b ipsorum, vocatur in numeris duo. Ubi scribunt gamma γ, vocatur in numeris ipso­ rum tria. Ubi scribunt delta δ, vocatur in numeris ipsorum quatuor: et sic per omnes litteras numeros habent. M, quod nos dicimus, et illi dicunt my μ, qua­ draginta significat: dicunt enim my μ τεσσαράϰοντα. Jam videte istae litterae quem numerum habeant; et ibi invenietis quadraginta sex annis aedificatum tem­ plum. Habet enim Adam alpha a, quod est unum: ha­ bet delta δ, quod sunt quatuor; habes quinque: habet iterum alpha α, quod est unum; habes sex: habet et my μ,quod est quadraginta; habes quadraginta sex.Haec, fratres mei, etiam ab anterioribus majoribus nostris di­ cta sunt, et inventus est iste numerus in litteris quadra­ genarius senarius. Et quia Dominus noster Jesus Christus de Adam corpus accepit, non de Adam pec­ catum traxit; templum corporeum indo sumpsit, non iniquitatem quæde templo pellenda est: ipsam autem carnem quam traxit de Adam (Maria enim de Adam, et Domini caro de Maria), Judaei cruciJlxerunt; et ille resuscitaturus erat ipsam carnem in triduo, quam illi in cruce erant occisuri: illi solverunt templum quadraginta sex annis aedificatum, et ille in triduo resuscitavit illud. ### English translation (Claude) What then does the number forty-six mean? Meanwhile, since Adam himself is spread through the whole world, you have already heard yesterday about the four Greek letters of four Greek words. For if you write these four words one under another, that is, the names of the four parts of the world, East, West, North, and South, which is the whole world (which is why the Lord says that he will gather his elect from the four winds when he comes to judgment): if you set out these four Greek names, anatolē, which is East; dysis, which is West; arktos, which is North; mesēmbria, which is South: Anatole, dysis, arctos, mesembria, their initials make ADAM. How then do we find there the number forty-six as well? Because the flesh of Christ was from Adam. The Greeks reckon numbers by letters. What we write as the letter a, they in their language write as alpha, α, and alpha is called one. Where in numbers they write beta, β, which is their b, it is called two in numbers. Where they write gamma, γ, it is called three in their numbers. Where they write delta, δ, it is called four in their numbers; and so they have numbers through all the letters. M, as we call it, they call mu, μ, and it signifies forty: for they say mu, μ, tessarakonta. Now see what number these letters have, and there you will find the temple forty-six years in building. For Adam has alpha, α, which is one; it has delta, δ, which is four: you have five. It has alpha, α, again, which is one: you have six. And it has mu, μ, which is forty: you have forty-six. This, my brothers, was said also by our forebears before us, and this number forty-six was found in the letters. And because our Lord Jesus Christ received his body from Adam, and did not draw sin from Adam, he took from there a bodily temple, not the iniquity that must be driven out of the temple. But that very flesh which he drew from Adam (for Mary was from Adam, and the Lord's flesh from Mary) the Jews crucified; and he was to raise again in three days that very flesh which they were to kill on the cross: they destroyed the temple forty-six years in building, and he raised it up in three days. ### Scripture references - Matt 24:31: allusion, high confidence - Mark 13:27: allusion, medium confidence - John 2:20: allusion, high confidence ### Translation notes - Augustine's number symbolism: Α (1) + Δ (4) + Α (1) + Μ (40) = 46. The Greek words in the digital text are partly garbled by OCR (e.g. μεσημρια for μεσημβρία, and Latin letters for Greek numerals); the sense is clear and is translated. “Yesterday” refers to Tractate 9.6. The Gospel's “the Jews” is kept. ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.12 (PL 35:1473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-12). ## Tractates on the Gospel of John 10.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-13 - Source: PL 35:1473 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine closes by urging humility and joy in hope, with all desire directed to Christ. ### Latin text Benedicimus Domino Deo nostro, qui ad laeti­ tiam spiritualem congregavit nos. Simus in humilitate cordis semper, et gaudium nostrum penes ipsum sit. Non de prosperitate aliqua hujus saeculi inflemur, sed. noverimus felicitatem nostram non esse nisi cum ista transierint. Modo gaudium nostrum, fratres mei, in spe sit: nemo gaudeat quasi in re praesenti, ne hæreat in via. Totum gaudium de spe futura sit, totum desi­ derium vitae æternæ sit. Omnia suspiria Christo anhe­ lent: ille unus pulcherrimus, qui et foedos dilexit ut pulchros faceret, desideretur; ad illum unum curra­ tur, illi ingemiscatur; et dicunt semper, Magnificetur Dominus, qui volunt pacem servi ejus. ### English translation (Claude) We bless the Lord our God, who has gathered us for spiritual joy. Let us be always in humility of heart, and let our joy be with him. Let us not be puffed up by any prosperity of this world, but let us know that our happiness will not be until these things have passed away. Now, my brothers, let our joy be in hope: let no one rejoice as if in a present possession, lest he stick fast on the way. Let all our joy be from the hope to come, all our desire be for eternal life. Let all our sighs pant for Christ: let him be desired, the one most beautiful, who loved even the ugly to make them beautiful; let us run to him alone, groan to him; and let those who desire the peace of his servant say always, “The Lord be magnified.” ### Scripture references - Ps 35:27 (34:27 Vulg.): quotation, high confidence - Rom 12:12: allusion, low confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 10.13 (PL 35:1473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-10-13). ## Tractates on the Gospel of John 11.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-11-1 - Source: PL 35:1473 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine urges catechumens to hasten to baptism, since no one burdened with unforgiven sins will see the kingdom of God. ### Latin text Opportune nobis Dominus procuravit hodierno die lectionis hujus ordinem: nam quia ex ordine Evangelium secundum Joannem considerare atque tractare suscepimus, credo quod adverterit Charitas vestra. Opportune ergo occurrit ut hodie audiretis ex Evangelio, quia Nisi quis renatus fuerit ex aqua et Spiritu, non videbit regnum Dei. Tempus est enim ut vos exhortemur, qui adhuc estis catechumeni: qui sic credidistis in Christum, ut adhuc vestra peccata por­ tetis. Nullus autem regnum caelorum videbit oneratus peccatis; quia nisi cui dimissa fuerint, non regnabit cum Christo: dimitti autem non possunt, nisi ei qui renatus fuerit ex aqua et Spiritu sancto. Sed omnia verba quemadmodum se habeant advertamus, ut hic inveniant qui pigri sunt, quanta sollicitudine sibi fe­ stinandum sit ad onus deponendum. Quia si ferrent aliquam sarcinam gravem, aut lapidis, aut ligni, ant alicujus etiam lucri, si frumentum portarent, si vi­ num, si pecuniam, currerent ut deponerent onera: portant sarcinam peccatorum, et pigri sunt currere. Currendum est ut deponatur haec sarcina; premit, et mergit. ### English translation (Claude) The Lord has arranged the order of today's reading opportunely for us: for since we have undertaken to examine and expound the Gospel according to John in order, I believe your Charity has noticed it. It has come about opportunely, then, that today you should hear from the Gospel: “Unless a man is born again of water and the Spirit, he will not see the kingdom of God.” For it is time for us to exhort you who are still catechumens, who have so believed in Christ that you still carry your sins. But no one weighed down with sins will see the kingdom of heaven; for unless his sins have been forgiven, he will not reign with Christ; and they cannot be forgiven except to one who has been born again of water and the Holy Spirit. But let us note how all the words stand, so that the sluggish may find here with what concern they must hasten to lay down their burden. For if they were carrying some heavy load, of stone or of wood, or even of some gain, if they were carrying grain, or wine, or money, they would run to lay down their loads: they carry the load of sins, and are slow to run. We must run to lay this load down; it presses, and it sinks us. ### Scripture references - John 3:5: quotation, high confidence - John 3:3: allusion, medium confidence ### Translation notes - Augustine's text of John 3:5 reads “will not see” (non videbit), conflating 3:3 and 3:5. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.1 (PL 35:1473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/10-1/#p-11-1). ## Tractates on the Gospel of John 11.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-2 - Source: PL 35:1473–1475 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Though many believed in Jesus' name, he did not entrust himself to them, not from fear, for he suffered only by his own will, but because he knew what was in man. ### Latin text Ecce audistis quia cum esset Dominus Jesus Christus Jerosolymis in Pascha in die festo, multi cre­ diderunt in nomine ejus, videntes signa ejus quœ facie­ bat. Multi crediderunt in nomine ejus: et quid sequi­ tur? lpse autem Jesus non credebat semetipsum eis. Quid sibi ergo hoc vult, Illi credebant in nomine ejus; et, Ipse Jesus noM credebat semetipsum eis? An forte non crediderant ei, et fingebant se credidisse, et pro. pterea Jesus non se credebat eis; Sed non diceret Evangelista, Multi crediderunt in nomine ejus, nisi ve rum illis testimonium perhiberet. Magna ergo res, et mira res: credunt homines in Christum, et Christus non se credit hominibus. Praesertim quia Filius Dei est, utique volens passus est; et si nollet, nunquam pateretur; qui si nollet, nec nasceretur: si autem hoc solum vellet, ut nasceretur tantum, et non moreretur, et quidquid vellet, faceret; quia omnipotentis Patris Filius omnipotens est. Ex ipsis rebus probemus. Quia cum voluissent eum tenere, discessit ab eis; loquitur Evangelium: Et cum voluissent eum de vertice montis prœcipitare, discessit ab tis illesus. Et quando venerunt ad eum comprehendendum, jam venditum a Juda traditore, cum ille putaret in pote­ state se habere, tradere magistrum et Dominum suum; et ibi ostendit Dominus voluntate se pati, non necessitate. Nam cum eum comprehendere Judaei vo­ luissent, dixit illis: Quem quœritis? At illi dixerunt: Jesum Nazarenum. Et ille: Ego sum. Bac voce audita, redierunt retro, et ceciderunt. In eo quod eos respondens dejecit, ostendit potestatem; ut in eo quod ab eis comprehensus est, ostenderet vo­ luntatem. Ergo quod passus est, misericordiae fuit. Traditus est enim propter delicta nostra, et resurrexit propter justificationem nostram. Audi verba ipsius: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam: nemo tollit eam a me, sed ego pono illam a meipso, ut iterum sumam eam. Cum ergo haberet tantam potesta­ tem, cum eam dictis praedicaret, factis ostenderet; quid sibi vult quod non se credebat eis Jesus, quasi aliquid nolenti nocituris, aut aliquid nolenti facturis, præsertim quia jam crediderant in nomine ejus? Et de ipsis dicit Evangelista, Crediderunt in nomine ejus, lie quibus dicit, Ipse autem Jesus non credebat semet­ ipsum eis. Quare? Quod ipse nosset omnes, et quia opus ei non erat ut quis testimonium perhiberet de homine; ipse enim sciebat quid esset in homine. Plus noverat ar­ tifex quid esset in opere suo; quam ipsum opus quid esset in semetipso. Creator hominis noveratquid esset in homine, quod ipse creatus homo non noverat. Nonne hoc probamus de Petro, qnia non noverat quid in ipso esset, quando dixit, Tecum usque ad mortem? Audi quia Dominus noverat quid esset in homine: Tu mecum usque ad mortetn? Amen, amen dico tM, prius­ quum gallus cantet, ter me negabis. Homo ergo nesciebat quid esset in se; sed Creator hominis noverat quid esset in lromine. Crediderunt tamen in nomine ejus multi, et ipse Jesus non se credebat eis. Quid dicimus, fra­ tres? Forte consequentia indicabunt nobis quid sibi vult mysterium verborum istorum. Quia erediderant in eam homines, manifestum est, veram est: nemo dubitat, Evangelium loquitur, verax Evangelista testa­ tnr. Item quia ipse Jesus non credebat semetipsum iitis, et hoc manifestum est, et nullus christianus du­ bitat: quia et hoc Evangelium loquitur, et idem verax Evangelista testatur. Quare ergo crediderunt illi in nomine ejus, et Jesus non credebat semetipsum illis? Sequentia videamus. ### English translation (Claude) See, you have heard that when the Lord Jesus Christ was in Jerusalem at the Passover, on the feast day, many believed in his name, seeing the signs that he was doing. Many believed in his name: and what follows? “But Jesus himself did not entrust himself to them.” What then does this mean: they believed in his name, and “Jesus himself did not entrust himself to them”? Had they perhaps not believed in him, but pretended to have believed, and for that reason Jesus did not entrust himself to them? But the evangelist would not say, “Many believed in his name,” unless he were bearing true witness to them. A great thing, then, and a wonderful thing: men believe in Christ, and Christ does not entrust himself to men. Especially since he is the Son of God, he certainly suffered willingly; and if he had not willed, he would never have suffered; if he had not willed, he would not even have been born; and if he had willed only this, to be born and not to die, he would have done whatever he willed; for the almighty Father's Son is almighty. Let us prove it from the facts themselves. For when they wanted to seize him, he departed from them. The Gospel says: “And when they wanted to throw him down from the brow of the hill, he departed from them unharmed.” And when they came to arrest him, already sold by Judas the traitor, when Judas thought he had it in his power to hand over his master and Lord, there too the Lord showed that he suffered by his will, not by necessity. For when the Jews wanted to arrest him, he said to them, “Whom are you seeking?” And they said, “Jesus of Nazareth.” And he said, “I am he.” When they heard this word, they went backward and fell down. In that by his answer he threw them to the ground, he showed his power; so that in letting himself be arrested by them he might show his will. So his suffering was an act of mercy. “For he was handed over for our sins, and rose again for our justification.” Hear his own words: “I have power to lay down my life, and I have power to take it up again: no one takes it from me, but I lay it down of myself, that I may take it up again.” Since then he had such power, since he proclaimed it in words and showed it in deeds, what does it mean that Jesus did not entrust himself to them, as though they would harm him against his will, or do something to him against his will, especially since they had already believed in his name? And of the same people of whom the evangelist says, “They believed in his name,” he says, “But Jesus himself did not entrust himself to them.” Why? “Because he knew all men, and because he had no need that anyone should bear witness about man; for he himself knew what was in man.” The craftsman knew better what was in his work than the work itself knew what was in itself. The Creator of man knew what was in man, which the created man himself did not know. Do we not prove this from Peter, who did not know what was in himself when he said, “With you even to death”? Hear that the Lord knew what was in man: “You with me even to death? Amen, amen, I say to you, before the cock crows, you will deny me three times.” So the man did not know what was in himself; but the Creator of man knew what was in man. Yet many believed in his name, and Jesus himself did not entrust himself to them. What do we say, brothers? Perhaps what follows will show us what the mystery of these words means. That men had believed in him is plain, it is true: no one doubts it; the Gospel says it, the truthful evangelist testifies to it. Likewise that Jesus himself did not entrust himself to them is also plain, and no Christian doubts it; for the Gospel says this too, and the same truthful evangelist testifies to it. Why then did they believe in his name, and Jesus did not entrust himself to them? Let us see what follows. ### Scripture references - John 2:23: quotation, high confidence - John 2:24: quotation, high confidence - John 2:25: quotation, high confidence - Luke 4:29: quotation, high confidence - Luke 4:30: quotation, high confidence - John 18:4: quotation, high confidence - John 18:5: quotation, high confidence - John 18:6: quotation, high confidence - Rom 4:25: quotation, high confidence - John 10:18: quotation, high confidence - Luke 22:33: quotation, medium confidence - John 13:38: quotation, high confidence ### Translation notes - Augustine plays on credere in (“believe in”) and se credere (“entrust oneself”). “With you even to death” combines Peter's protest (Luke 22:33; John 13:37) with Jesus' reply (John 13:38; Matt 26:34). ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.2 (PL 35:1473–1475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-2). ## Tractates on the Gospel of John 11.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-3 - Source: PL 35:1475 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Nicodemus, like the catechumens, believed in Jesus' name, but Jesus entrusts himself only to those born anew, who know what it is to eat his flesh and drink his blood. ### Latin text Erat autem homo ex Pharisœis, Nicodemus no­ mine, princeps Judæorum: hic venit ad eum nocte, et dixit ei, Rabbi. Jam hoc nostis, quia Rabbi magister dicitur. Scimus quia a Deo venisti magister: nemo enim potest hæc signa facere quæ tu facis, nisi fuerit Deus cum eo. Ergo iste Nicodemus ex his erat qui credide­ rant in nomine ejus, videntes signa et prodigia quæ faciebat. Superius enim hoc dixit: Cum autem esset Jerosolymis in Pascha in die festo, mulli crediderunt in nomine ejus. Quare crediderunt? sequitur et dicit, li­ dentes signa ejus quæ faciebat. Et de Nicodemo quid dicit? Erat princeps Judceorum, nomine Nicodemus: hie venit ad eum nocte, et ait illi, Rabbi, scimus quia a Deo venisti magister. Et iste ergo crediderat in nomine ejus. Et ipse unde crediderat? Sequitur, Nemo enim potest hœc signa facere quæ tu facis, nisi fuerit Deus cum eo. Si ergoNicodemus de illis multis erat qui cre­ diderant in nomine ejus, jam in isto Nicodemo atten­ damus quare Jesus non se credebat eis. Respondit Je­ sua, et dixit ei: Amen, amen dico tibi, nisi quis natus fuerit denuo, non potest videre regnum Dei. Ipsis ergo se credit Jesus, qui nati fuerint denuo. Ecce illi cre­ diderant in eum, et Jesus non se credebat eis. Tales sunt omnes catechumeni: ipsi jam credunt in nomine Christi, sed Jesus non se credit eis. Intendat ct intel­ ligat Charitas vestra. Si dixerimus catechumeno, Cre­ dis in Christum? respondet, Credo, et signat se: jam crucem Christi portat in fronte, et non erubescit de cruce Domini sui. Ecce credidit in nomine ejus. Inter­ rogemus eum, Manducas carnem Filii hominis, et bi­ bis sanguinem Filii hominis? nescit quid dicknus, quia Jesus non se credidit ei. ### English translation (Claude) “Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews: he came to him by night and said to him, ‘Rabbi’” (you already know that Rabbi means teacher), “‘we know that you have come from God as a teacher; for no one can do these signs that you do unless God is with him.’” So this Nicodemus was one of those who had believed in his name, seeing the signs and wonders that he did. For above he said this: “Now when he was in Jerusalem at the Passover, on the feast day, many believed in his name.” Why did they believe? He goes on and says, “seeing his signs which he was doing.” And what does he say of Nicodemus? “There was a ruler of the Jews named Nicodemus: he came to him by night and said to him, ‘Rabbi, we know that you have come from God as a teacher.’” So he too had believed in his name. And why had he believed? It goes on: “For no one can do these signs that you do unless God is with him.” If then Nicodemus was one of those many who had believed in his name, let us now look in this Nicodemus at why Jesus did not entrust himself to them. “Jesus answered and said to him, ‘Amen, amen, I say to you, unless a man is born anew, he cannot see the kingdom of God.’” So Jesus entrusts himself to those who have been born anew. See, those men had believed in him, and Jesus did not entrust himself to them. Such are all catechumens: they already believe in the name of Christ, but Jesus does not entrust himself to them. Let your Charity attend and understand. If we say to a catechumen, “Do you believe in Christ?” he answers, “I believe,” and signs himself: he already carries the cross of Christ on his forehead, and is not ashamed of the cross of his Lord. See, he has believed in his name. Let us ask him, “Do you eat the flesh of the Son of Man and drink the blood of the Son of Man?” He does not know what we are saying, because Jesus has not entrusted himself to him. ### Scripture references - John 3:1: quotation, high confidence - John 3:2: quotation, high confidence - John 3:3: quotation, high confidence - John 2:23: quotation, high confidence - John 6:53: allusion, high confidence ### Translation notes - Catechumens bore the sign of the cross but were not admitted to the Eucharist, which was not explained to them before baptism; Augustine's question refers to this. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.3 (PL 35:1475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-3). ## Tractates on the Gospel of John 11.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-4 - Source: PL 35:1475–1477 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As Israel ate manna only after crossing the Red Sea, so catechumens must pass through baptism, red with Christ's blood, before receiving the true bread from heaven. ### Latin text Cum ergo ex eo numero Nicodemus esset, venit ad Dominum: sed nocte venit; et hoc fone ad rem pertinet. Ad Dominum venit, et nocte venit: ad luceio venit, et in tenebris venit. Renati autem ex aqoa et Spiritu, quid audiunt ab Apostolo? Fuistis aliquando tenebrae; nunc autem lux in Domiito: sicut filii lucis ambulate: et iterum, Nos autem qui diei sumus, sobrii simus. Qui ergo re­ nati sunt, noctis fuerunt, et diei sunt: tenebre fue­ runt, et lumen sunt. Jam credit se illis Jesus, et non nocte veniunt ad Jesum slcut Nicodemus, non in te­ nebris quaerunt diem. Tales enim jam etiam proH­ tentur: accessit ad illos Jesus, fecit in illis salutem: quia ipse dixit: Nisi quis manducaverit carnem meam et biberit sanguinem mtum, non habebit in se vitam. Et, quod signum crucis habent in fronte catechumeni, jam, de domo magna sunt; sed flant ex servis filii. Non enim nihil sunt qui jam ad domum magnam pertinent. Quando autem manna manducavit populus Israel? Cum transisset mare ru­ brum. Mare antem rubrum quid significet, audi Apo­ stolum: Nolo autem vOs ignorare, fratres, quia omnes patres nostri sub nube fuerunt, ei omnes per mare transierunt. Utquid per mare transicrunt, quasi quæ­ reres ab illo; secutus ait, Et omnes per Moysen bapti­ zati sunt in nube et in mari. Si ergo figura maris tantum valuit, specics Baptismi quantum valebit? Si quod gestum est in figura, trajectum po­ pulum ad manna perduxit; quid exhibebit Christus in veritate baptismi sui, trajecto per eum populo suo? Per baptismum suum trajicit credentes, occisis omni­ bus peccatis, tanquam hostibus consequentibus, sicut in illo mari omnes Ægyptii perierunt. Quo trajicit, fratres mei? quo trajicit per Baptismum Jesus, cujus figuram tunc gerebat Moyses, qui per mare trajicit­ bat? quo trajicit? Ad manna. Quod est manna? Ego sum, inquit, panis vivus, qui de coelo descendi. Manna accipiunt fideles, jam trajecti per marc rubrum. Quare mare rubrum? jam mare, quare et rubrum? Significabat mare illud rubrum ba­ ptismum Christi. Unde rubet baptismus Christi, nisi Christi sanguine consecratus? Quo ergo perducit cre­ dentes et baptizatos Ad manna. Ecce dico manna: notum est quid acceperint Judaei, populus iste Israel, notum cst quid illis pluisset Deus de cœlo; et ne­ sciunt catechumeni quid accipiant Christiani. Erube­ scant ergo, quia nesciunt; transeant per mare rubrum, manducent manna: ut quomodo crediderunt in no­ mine Jesu, sic se ipsis credat Jesus. ### English translation (Claude) Since then Nicodemus was of that number, he came to the Lord; but he came by night, and perhaps this bears on the matter. He came to the Lord, and he came by night: he came to the light, and he came in darkness. But what do those born again of water and the Spirit hear from the apostle? “You were once darkness, but now you are light in the Lord: walk as children of light”; and again, “But let us who are of the day be sober.” So those who have been born again were of the night and are of the day; they were darkness and are light. Now Jesus entrusts himself to them, and they do not come to Jesus by night as Nicodemus did; they do not seek the day in darkness. For such people now even make profession: Jesus has drawn near to them, has worked salvation in them; for he himself said, “Unless a man eats my flesh and drinks my blood, he will not have life in him.” And since the catechumens have the sign of the cross on their foreheads, they already belong to the great house; but let them become sons instead of servants. For those who already belong to the great house are not nothing. But when did the people of Israel eat the manna? When they had crossed the Red Sea. And what the Red Sea signifies, hear the apostle: “For I do not want you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea.” As though you asked him why they passed through the sea, he goes on and says, “And all were baptized into Moses in the cloud and in the sea.” If then the figure of the sea availed so much, how much will the reality of baptism avail? If what was done in figure brought the people across to the manna, what will Christ bestow in the truth of his baptism, when his people have been brought across by him? By his baptism he brings believers across, with all their sins slain like pursuing enemies, just as all the Egyptians perished in that sea. Where does he bring them across to, my brothers? Where does Jesus bring them across to by baptism, Jesus whose figure Moses bore then when he brought them across the sea? Where does he bring them? To the manna. What is the manna? “I am,” he says, “the living bread, who came down from heaven.” The faithful receive the manna, having now been brought across the Red Sea. Why the Red Sea? Sea, yes; but why red as well? That Red Sea signified the baptism of Christ. Why is the baptism of Christ red, if not because it is consecrated by Christ's blood? Where then does he lead believers who have been baptized? To the manna. See, I say “manna”: it is known what the Jews received, that people Israel; it is known what God rained on them from heaven; and catechumens do not know what Christians receive. Let them blush, then, because they do not know; let them cross the Red Sea, let them eat the manna; so that as they have believed in the name of Jesus, so Jesus may entrust himself to them. ### Scripture references - Eph 5:8: quotation, high confidence - 1 Thess 5:8: quotation, high confidence - John 6:53: quotation, high confidence - 2 Tim 2:20: allusion, low confidence - Exod 16:4: allusion, medium confidence - Exod 14:28: allusion, medium confidence - 1 Cor 10:1: quotation, high confidence - 1 Cor 10:2: quotation, high confidence - John 6:51: quotation, high confidence ### Translation notes - The “great house” is the Church, in which catechumens already have a place as servants (cf. 2 Tim 2:20; Heb 3:5–6). The manna figures the Eucharist, which catechumens did not receive. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.4 (PL 35:1475–1477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-4). ## Tractates on the Gospel of John 11.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-5 - Source: PL 35:1477 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Nicodemus, like the disciples who were offended by Christ's words about eating his flesh, understood carnally what was meant spiritually; Christ needs no one, but all need him. ### Latin text Idco intendite, fratres mei, quid respondeat iste qui nocte venit ad Jesum. Quamvis ad Jesum venerit, tamen quia nocte venit, adhuc de tenebris carnis suæ loquitur. Non intelligit quod audit a Domino, non intelligit quod audit a lucc, quæ illuminat omnem bo­ minem venientem in hunc mundum. Jam ei Dominus dixit, Nisi quis natus fuerit denuo, non vide­ bit regnum Dei. Dicit ad eum Nicodemus: Quomodo potest homo nasci cum sit senex? Spiritus ei loquitur, et ille carnem sapit. Carnem suam sapit, quia carnem Christi nondum sapit. Cum enim dixisset Dominus Jesus, Nisi quis manducaverit carnem meam, et biberit sanguinem meum, non habebit in se vitam; scandali­ xiti sunt quidam qui eum sequebantur, et dixerunt apud semetipsos, Durus est hic sermo; quis potest eum audire? Putabant enim hoc dicere Jesum, quod eum possent concisum sicut agnum coquere, et mandu­ carc: abhorrentes a verbis ejus, recesserunt, et arn­ plius eum non sunt secuti. Sic Evangelista loquitur: Ei Dominus ipse remansit cum duodecim: et illi ad eum, Domine, ecce illi dimiserunt te; et ille, Num­ quid.el vos vultis abire? Ostendere volens quia ipso illis erat necessarius, non illi crant Christo necessarii. Ne quis terreat Christum, quando dicitur ut sit chri­ stianus; quasi beatior erit Christus, si tu fueris chri­ stianus. Bonum est tibi, ut sis christianus: nam si non fueris, malum Christo non erit. Audi vocem Psalmi: Dixi Domino, Deus meus estu, quoniam bono­ rum meorum non eges. Ideo Deus meus es tu, quomam bonorum meorum non eges. Si luCris sine Deo, minor eris; si fueris cum Deo, major Deus hon erit. Non ex te ille major, sed tu sine illo minor. Cresce ergo in illo, noli te subtrahere, ut quasi illo deHciat. Reficieris, si accesseris; deficies, si recesse­ ris. Integer manet te accedente, integer manet et te cadente. Cum ergo dixisset discipulis, Numquid et vos vultis abire? respondit Petrus, petra illa, voce om­ nium, Domine, ad quem ibimus? Veiba vitœ œternœ habes. Bene sapuit in ore ipsius caro Domini. Domi­ nus autem exposuit eis, et dixit, Spiritus est qui vivi­ ficat: eum dixisset, Nisi quis manducaverit carnem meam, et biberit sanguinem meum, non habebit in se vitam; ne carnaliter intelligerent, Spiritus eat, in­ quit, qui vivificat, caro autem nihil prodest: verba quœ locutus sum vobis, spiritus est et vita. ### English translation (Claude) Therefore attend, my brothers, to what this man who came to Jesus by night answers. Although he came to Jesus, yet because he came by night, he still speaks from the darkness of his flesh. He does not understand what he hears from the Lord, does not understand what he hears from the Light, “which enlightens every man coming into this world.” The Lord had already said to him, “Unless a man is born anew, he will not see the kingdom of God.” Nicodemus says to him, “How can a man be born when he is old?” The Spirit speaks to him, and he savors the flesh. He savors his own flesh, because he does not yet savor the flesh of Christ. For when the Lord Jesus had said, “Unless a man eats my flesh and drinks my blood, he will not have life in him,” some who were following him were scandalized and said among themselves, “This is a hard saying; who can listen to it?” For they thought Jesus meant that they could cut him up like a lamb, cook him, and eat him: recoiling from his words, they went away and followed him no more. So the evangelist says. And the Lord himself remained with the twelve; and they said to him, “Lord, see, those men have left you”; and he said, “Do you also want to go away?” wishing to show that he was necessary to them, not they to Christ. Let no one think to frighten Christ when he is told to become a Christian, as though Christ will be happier if you become a Christian. It is good for you to be a Christian; for if you are not, it will be no loss to Christ. Hear the voice of the psalm: “I said to the Lord, ‘You are my God, for you have no need of my goods.’” That is why you are my God: because you have no need of my goods. If you are without God, you will be less; if you are with God, God will not be greater. He is not greater from you, but you are less without him. Grow, then, in him; do not withdraw yourself, as though he would be lessened. You will be renewed if you draw near; you will fail if you draw away. He remains whole when you draw near; he remains whole also when you fall away. So when he had said to the disciples, “Do you also want to go away?” Peter, that rock, answered with the voice of all: “Lord, to whom shall we go? You have the words of eternal life.” The Lord's flesh savored well in his mouth. But the Lord explained it to them and said, “It is the Spirit that gives life.” When he had said, “Unless a man eats my flesh and drinks my blood, he will not have life in him,” so that they might not understand it carnally, he said, “It is the Spirit that gives life, but the flesh profits nothing: the words that I have spoken to you are spirit and life.” ### Scripture references - John 1:9: quotation, high confidence - John 3:3: quotation, high confidence - John 3:4: quotation, high confidence - John 6:53: quotation, high confidence - John 6:60: quotation, high confidence - John 6:66: allusion, high confidence - John 6:67: quotation, high confidence - Ps 16:2 (15:2 Vulg.): quotation, high confidence - John 6:68: quotation, high confidence - John 6:63: quotation, high confidence ### Translation notes - The disciples' words “Lord, see, those men have left you” are Augustine's dramatization, not Gospel text. The Eucharistic passage (John 6:53–68) is translated exactly as Augustine gives it. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.5 (PL 35:1477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-5). ## Tractates on the Gospel of John 11.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-6 - Source: PL 35:1477 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: There are two births, of the flesh and of the Spirit, and neither can be repeated; so baptism, like birth from the womb, cannot be given again. ### Latin text Hunc spiritum et hanc vitam non sapiebat iste Nicodemus, qui nocte venerat ad Jesum. Ait ei Je­ sus: Nisi quis natus fuerit denuo, non videbit regnum Dei. Et ille carnem suam sapiens, in cujus ore non­ dum sapiebat caro Christi: Quomodo, inquit, potest homo, cum sit senex, iterum nasci? Numquid potest iit ventrem matris suœ iterum introire, et nasci? Non no­ verat iste nisi unam nativitatem ex Adam et Eva; ox Deo et Ecclesia nondum noverat: non naverat nisi eos parentes qui generant ad mortem; nondum neve­ rat eos parentes qui generant ad vitam: uon noverat nisi eos parentes qui generant successuros; nondum noverat eos qui semper viventes generant permansuros. Cum ergo sint duae nativitates, ille unam inteUi­ gebal. Una est de terra, alia de cœlo; una est de carne, alia de Spiritu; una est de mortalitate, alia de æternitate; una est de masculo et femina, alia de Deo et Ecelesia. Sed ipsæ duae singulae sunt; nee illa po­ test repeti, nec illa. Recte intellexit Nicodemus nati­ vitatem carnis: sic et tu intellige nativitatem spiritus, quomodo intellexit Nicodemus nativitatem carnis. Quid Nicodemus intellexit? Numquid potest homo denuo in ventrem matris suœ intrare, et nasci? Sic, quicumque tibi dixerit ut spiritualiter iterum nasca­ ris, responde quod dixit Nicodemus, Numquid potest homo iterum in ventrem matris suœ intrare, et nascil Jam natus sum de Adam, non me potestiterum gene­ rare Adam: jam natus sum de Christo, non me po­ test iterum generare Christus. Quomedo uterus non potest repeti, sic nec Baptismus. ### English translation (Claude) This spirit and this life this Nicodemus, who had come to Jesus by night, did not savor. Jesus said to him, “Unless a man is born anew, he will not see the kingdom of God.” And he, savoring his own flesh, in whose mouth the flesh of Christ did not yet savor, said, “How can a man be born again when he is old? Can he enter his mother's womb a second time and be born?” He knew only one birth, from Adam and Eve; the birth from God and the Church he did not yet know. He knew only those parents who beget to death; he did not yet know those parents who beget to life. He knew only those parents who beget successors; he did not yet know those who, ever living, beget children who will abide. Since then there are two births, he understood one. One is from earth, the other from heaven; one is from the flesh, the other from the Spirit; one is from mortality, the other from eternity; one is from male and female, the other from God and the Church. But each of these two is single; neither the one nor the other can be repeated. Nicodemus rightly understood the birth of the flesh: so you too understand the birth of the Spirit as Nicodemus understood the birth of the flesh. What did Nicodemus understand? “Can a man enter his mother's womb a second time and be born?” So whoever tells you to be born again spiritually a second time, answer what Nicodemus said: “Can a man enter his mother's womb a second time and be born?” I have already been born of Adam; Adam cannot beget me again. I have already been born of Christ; Christ cannot beget me again. As the womb cannot be repeated, so neither can baptism. ### Scripture references - John 3:3: quotation, high confidence - John 3:4: quotation, high confidence ### Translation notes - The unrepeatable birth is aimed at the Donatist practice of rebaptizing Catholics. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.6 (PL 35:1477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-6). ## Tractates on the Gospel of John 11.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-7 - Source: PL 35:1477–1479 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Birth from the Catholic Church is birth from Sarah, the free woman, and birth from heresy is birth from the slave woman; God's name as God of Abraham, Isaac, and Jacob holds a mystery. ### Latin text Qai nascitur de Ecclesia catholica, tanquam de Sara nascitur, de libera nascitur: qui nascitur de haeresi, tanquam de ancilla nascHur, sed ex semine Abraham. Advertat Charitas vestra qnam magnum sa­ cramentum Testator Deus, et dicit, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob. Non erant alii patriarchæ? non erat ante istossanctus Noe, qui so­ his in toto genere humano cum tota domo sua meruit de diluvio liberari, iii quo et iD filiis ejus figurata est Ecclesia? Ligno portanteevaduntdiluvium. Deinde postea magni quos novimus, quos sancta Scri­ ptura commendat, Moyses fidelis in tota domo ejus. Et illi tres Nominantur, quasi eum soli promeruerint, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob: hoc milii nomen eat in æternum. Sacramentum grande! Potensest Domi­ nus et ora nostra aperire, et corda vestra, ut dicere possimus sicut revelare dignatus est, et capere possi­ tis sicut expedit vobis. ### English translation (Claude) He who is born of the Catholic Church is born as from Sarah, born of the free woman; he who is born of heresy is born as from the slave woman, but of the seed of Abraham. Let your Charity note how great a mystery: God testifies and says, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” Were there no other patriarchs? Was there not before these the holy Noah, who alone in the whole human race, with all his household, was found worthy to be delivered from the flood, in whom and in whose sons the Church was prefigured? They escape the flood, carried by wood. Then afterward the great ones whom we know, whom holy Scripture commends: Moses, faithful in all his house. And these three are named as though they alone had deserved it: “I am the God of Abraham, and the God of Isaac, and the God of Jacob; this is my name forever.” A great mystery! The Lord is able to open both our mouths and your hearts, so that we may speak as he has deigned to reveal, and you may receive as is good for you. ### Scripture references - Gal 4:22: allusion, high confidence - Exod 3:6: quotation, high confidence - Exod 3:15: quotation, high confidence - Gen 7:1: allusion, medium confidence - Heb 3:2: quotation, high confidence - Num 12:7: allusion, medium confidence ### Translation notes - The free and slave women follow Gal 4:22–31. “Carried by wood” refers to the ark as a figure of the cross. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.7 (PL 35:1477–1479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-7). ## Tractates on the Gospel of John 11.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-8 - Source: PL 35:1479 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The births from free and slave women among the three patriarchs prefigure four kinds of Christians: good or bad born through good or bad ministers of baptism. ### Latin text Tres ergo ist! patriarchae, Abraham, Isaac, et Jacob. Jam nostis filii Jacob quia duodecim fuerunt, et inde populus Israel: quia ipse Jacob Israel, et po­ polus Israel tribus duodecim, pertinentes ad duode­ cim filios Israel. Abraham, Isaac, et Jacob, tres pa­ tres, et populus unus. Tres patres tanquam in prin­ cipio populi; tres patres in quibus figurabatur popu­ lus: et populus ipse prior, præsens populus. In populo euim Judæorum figuratus est populus Christianorum. Ibi figura, hic veritas: ibi umbra, hic corpus, die cente Apostolo, Hæc autem in figura contingebant il­ lis. Vox est Apostoli: Scripta sunt, inquit, propter nos, in quos finis sæculorum obvenit. Recurrat nunc animus vester ad Abraham, Isaac, et Jacob. In istis tribus invenimus parere liberas, parere et ancillas: invenimus ibi paitus liberarum, inveni­ mus ibi ei partus ancillarum. Ancilla nihil boni si­ gnilicat: Ejice ancillam, inquit, ei filium ejus; non enim hæres erit filius ancillæ cum filio liberæ. Aposto­ lus hoc commemorat; et in illis duobus filiis Abrahæ, dicit Apostolus fuisse figuram duorum Testamento­ rum, Vetcris et Novi. Ad Vetus Testamentum perti­ nent dilectores temporalium, dilectores saeculi: ad Novum Testamentum dilectores vitæ æternæ. Ideo illa Jerusalem in terra, umbra erat coelestis Jerusalem matris omnium nostrum, quae est in coelo: et hæc Apostoli verba sunt. Et de ista civitate unde peregrinamur, multa nostis, multa jam audistis. Invenimus autem rem miram in istis partubus, id est in istis fetibus, in istis generatio­ nibus liberarum et ancillarum, quatuor scilicet genera hominum: in quibus quatuor generibus, completur figura futuri populi christiani, ut non sii mirum quod in illis tribus dictum est, Ego sum Deus Abraham, et Deus Isaac, et DeusJacob. In omnibus enim Christia­ nis, fratres intendite, aut per malos nascuntur boni, aut per bonos nascuntur mali, aut per bonos boni, aut per malos mali: amplius istis quatuor generibus non potestis invenire. Quæ iterum repetam, advertite, retinete; excutite corda vestra, nolite pigri esse: ea­ pite, ne capiamini, quomodo quatuor genera sunt om­ nium Christianorum. Aut per bonos nascuntur boni, aut per malos nascuntur mali, aut per bonos mali, aut per malos boni. Puto quia planum est. Per bonos boni: si et qui baptizant, boni sunt; et qui baptizan­ tur, recte credunt, et in membris Christi recte nu­ merantur. Per malos mali: si et qui baptizant, mali sunt; et qui baptizantur, duplici corde accedunt ad Deum, et non tenent eos mores quos audiunt in Ecclesia, ut non ibi sint palea, sed frumentum. Quam enim multi sint, novit Charitas vestra. Per malos boni: aliquando baptizat adulter, et qui baptizatur justilicatur. Per bonos mali: aliquando qui baptizant, sancti sunt; qui baptizantur, tenere viam Dei no­ lunt. ### English translation (Claude) These, then, are the three patriarchs, Abraham, Isaac, and Jacob. You already know that the sons of Jacob were twelve, and from them came the people of Israel; for Jacob himself is Israel, and the people of Israel is twelve tribes, belonging to the twelve sons of Israel. Abraham, Isaac, and Jacob: three fathers, and one people. Three fathers as at the beginning of the people; three fathers in whom the people was prefigured; and that earlier people was itself a figure of the present people. For in the people of the Jews the people of Christians was prefigured. There the figure, here the truth; there the shadow, here the body, as the apostle says: “Now these things happened to them in figure.” It is the apostle's voice: “They were written,” he says, “for our sake, upon whom the end of the ages has come.” Let your mind now go back to Abraham, Isaac, and Jacob. In these three we find free women bearing children, and slave women bearing too: we find there the offspring of free women, and we find there the offspring of slave women. The slave woman signifies nothing good: “Cast out the slave woman,” it says, “and her son; for the son of the slave woman shall not be heir with the son of the free woman.” The apostle recalls this; and the apostle says that in those two sons of Abraham there was a figure of the two Testaments, the Old and the New. To the Old Testament belong the lovers of temporal things, the lovers of the world; to the New Testament the lovers of eternal life. Therefore that Jerusalem on earth was a shadow of the heavenly Jerusalem, the mother of us all, which is in heaven; and these are the apostle's words. And about that city from which we are on pilgrimage you know much and have already heard much. But we find a wonderful thing in these births, that is, in these offspring, in these generations of free women and slave women: namely, four kinds of men; and in these four kinds the figure of the future Christian people is fulfilled, so that it is no wonder that in those three it was said, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” For among all Christians, brothers, attend, either good men are born through bad, or bad through good, or good through good, or bad through bad: more than these four kinds you cannot find. I will repeat them again; note them, keep them; rouse your hearts, do not be sluggish; grasp, lest you be caught, how there are four kinds of all Christians. Either good men are born through good, or bad through bad, or bad through good, or good through bad. I think it is plain. Good through good: if those who baptize are good, and those who are baptized believe rightly and are rightly counted among the members of Christ. Bad through bad: if those who baptize are bad, and those who are baptized come to God with a double heart and do not keep the ways of life that they hear in the Church, so as to be grain there and not chaff. For your Charity knows how many these are. Good through bad: sometimes an adulterer baptizes, and the one baptized is justified. Bad through good: sometimes those who baptize are holy, while those who are baptized will not keep the way of God. ### Scripture references - 1 Cor 10:11: quotation, high confidence - Col 2:17: allusion, medium confidence - Gal 4:30: quotation, high confidence - Gen 21:10: quotation, high confidence - Gal 4:24: allusion, high confidence - Gal 4:26: allusion, high confidence - Exod 3:6: quotation, high confidence - Matt 3:12: allusion, low confidence ### Translation notes - Augustine's point, against the Donatists, is that the worthiness of the minister does not decide the validity of baptism. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.8 (PL 35:1479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-8). ## Tractates on the Gospel of John 11.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-9 - Source: PL 35:1479 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine illustrates the four kinds from Scripture: Ananias baptizing Paul, insincere preachers, and Philip baptizing Simon Magus. ### Latin text Puto, fratres, notum esse in Ecclesia, et quoti­ dianis exemplis manifestari ea quae dicimus: sed in prioribus nostris patribus ea consideremus, quia ba­ buerunt et illi ista quatuor genera. Per bonos boni: Ananias Paulum baptizavit. Quid per malos mali? Dicit Apostolus quosdam praedicatores Evangelii, quos dicit non caste annuntiare solere Evangelium, quos tolerat in societate christiana, et dicit, Quid enim? dum omni modo, sive occasione, sive veritate Christus annuntietur, et in hoc gaudeo . Numquid malevolus erat, et de alieno malo gaudebat? Sed quia et per malos verum praedi­ cabatur, et per malorum ora Christus prædicabatur; si quos isti sui similes baptizabant, mali malos bapt!­ zabant: si quos isti baptizabant tales, quales admonet Dominus cum dicit, Quæ dicunt facite; quæ autem (aciunt, facere nolite, mali bonos ba­ ptizabant. Boni malos baptizabant, quomodo a Phi­ lippo sancto Simon magus baptizatus est. Nota sunt ergo ista quatuor genera, fratres mei. Ecce iterum ea repeto, tenete illa, numerate illa, advertite illa; cavete quæ mala sunt, tenete quae bona sunt. Per bonos boni nascuntur, cum per sanctos sancti ba­ ptizantur: per malos mali, cum et qui baptizant ct qui baptizantur, inique et impie vivunt: per malas boni, cum mali sunt qui baptizant; et boni qui ba­ ptizantur: per bonos mali, cum boni sunt qui bapti­ zant, et mali qui baptizantur. ### English translation (Claude) I think, brothers, that what we are saying is known in the Church and made plain by daily examples; but let us consider them in our earlier fathers, because they too had these four kinds. Good through good: Ananias baptized Paul. What of bad through bad? The apostle speaks of certain preachers of the Gospel, who, he says, were not accustomed to proclaim the Gospel with pure motives, whom he tolerates in Christian fellowship, and says, “What then? Provided that in every way, whether in pretense or in truth, Christ is proclaimed, in this I rejoice.” Was he malicious, and did he rejoice at another's evil? No, but because the truth was preached even through bad men, and Christ was preached through the mouths of bad men. If these men baptized any like themselves, bad men baptized bad; if these men baptized such as the Lord admonishes when he says, “What they say, do; but what they do, do not do,” bad men baptized good. Good men baptized bad, as Simon Magus was baptized by the holy Philip. These four kinds, then, are known, my brothers. See, I repeat them again; keep them, count them, note them; beware of what is bad, keep what is good. Good men are born through good when saints are baptized by saints; bad through bad when both those who baptize and those who are baptized live unrighteously and impiously; good through bad when those who baptize are bad and those who are baptized are good; bad through good when those who baptize are good and those who are baptized are bad. ### Scripture references - Acts 9:17: allusion, high confidence - Acts 9:18: allusion, high confidence - Phil 1:17: allusion, high confidence - Phil 1:18: quotation, high confidence - Matt 23:3: quotation, high confidence - Acts 8:13: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.9 (PL 35:1479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-9). ## Tractates on the Gospel of John 11.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-10 - Source: PL 35:1479–1481 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Sarah and Hagar show good born of good and bad of bad, while Rebecca's twins, Jacob and Esau, show good and bad born of one free mother, as in the Church. ### Latin text Quomodo invenimus ista in tribus istis nominibus, Ego sum Deus Abraham, Deus Isaac, et Deus Jacob? Ancillas accipimus in malis, liberas accipimus in bo­ nis: pariunt liberae bonos; Sara peperit Isaac: pariunt ancillae malos; Agar peperit Ismael. Habemus in uno Abraham et illud genus cum per bonos boni, et illud genus cum per malos mali. Per bonos mali ubi figurali sunt? Libera erat Rebecca uxor Isaac: legite, peperit geminos, unus erat bonus, alter malus. Habes aperte Scriptu - ram dicentem Dei voce, Jacob dilexi, Esau autem odio habui. Istos duos ge­ nuit Rebecca, Jacob et Esau: unus inde eligitur, alius reprobatur; unus succedit in haereditatem, alter exhaeredatur. Non facit populum suum Deus de Esau; sed facit de Jacob. Semen unum, diversi qui concepti sunt: uterus unus, diversi qui nati sunt. Numquid non libera peperit Jacob, quae libera peperit Esau? Luctabantur in ventre matris suae, et dictuln est Rebeccae, cum ibi luctarentur, Duo populi sunt in utero tuo. Duo homines, duo po puli; bonus populus, malus populus: sed tamen in uno ventre luctantur. Quanti mali sunt in Ecclesia, et unus uterus portat, donec in fine discernantur: et boni adversus malos clamant, et mali -adversus bonos reclamant, et in unius visceribus utrique luctantur. Numquid semper simul crunt? In fine exitur ad lucem, declaratur nativitas quæ hic in sacramento figuratur: et tunc apparebit, Jacob dilexi, Esau autem odio habui. ### English translation (Claude) How do we find these in those three names, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? We take the slave women for the bad, the free women for the good. Free women bear good children: Sarah bore Isaac. Slave women bear bad: Hagar bore Ishmael. We have in Abraham alone both the kind in which good are born through good and the kind in which bad are born through bad. Where were bad through good prefigured? Rebecca, the wife of Isaac, was free: read it; she bore twins, one was good, the other bad. You have Scripture saying openly, in the voice of God, “Jacob I loved, but Esau I hated.” Rebecca bore these two, Jacob and Esau: one of them is chosen, the other rejected; one succeeds to the inheritance, the other is disinherited. God does not make his people from Esau, but from Jacob. One seed, but those conceived were different; one womb, but those born were different. Did not the same free woman who bore Jacob bear Esau? They struggled in their mother's womb, and it was said to Rebecca while they struggled there, “Two peoples are in your womb.” Two men, two peoples; a good people, a bad people: yet they struggle in one womb. How many bad men are in the Church, and one womb carries them until they are separated at the end! The good cry out against the bad, and the bad cry back against the good, and both struggle in the bowels of one mother. Will they always be together? At the end there is a coming forth into the light; the birth that is prefigured here in a mystery is declared; and then it will appear: “Jacob I loved, but Esau I hated.” ### Scripture references - Exod 3:6: quotation, high confidence - Gen 21:2: allusion, medium confidence - Gen 16:15: allusion, medium confidence - Gen 25:24: allusion, medium confidence - Mal 1:2: quotation, high confidence - Mal 1:3: quotation, high confidence - Rom 9:13: quotation, high confidence - Gen 25:22: allusion, high confidence - Gen 25:23: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.10 (PL 35:1479–1481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-10). ## Tractates on the Gospel of John 11.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-11 - Source: PL 35:1481 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jacob's sons by slave women shared the inheritance because of their father's seed, so those baptized by bad ministers are heirs if they are humble, unlike proud Ishmael. ### Latin text Jam ergo invenimus, fratres, et de bonis bonos, de libera Isaac: et de malis malos, de ancilla Ismael: et de bonis malos, Esau de Rebecca. De malis bonos ubi inveniemus? Restat Jacob, ut in tribus patriar­ chis quatuor generum istorum perfectio conclu­ datur. Habuit uxores Jacob liberas, habuit et ancillas: pariunt liberæ, pariunt et ancillæ, et fiunt duodecim filii Israel. Si numeres omnes de quibus nati sunt, non omnes de liberis, non omnes de ancillis: sed tamen omnes ex uno semine. Quid ergo, fratres mei? numquid qui nati sunt de ancillis, non simul possederunt terram promissionis cum fra­ tribus suis? Invenimus ibi bonos filios Jacob natos de ancillis, et bonos filios Jacob natos de liberis. Nihil illis obfuit nativitas de utens ancillarum, quando in patre cognoverunt semen suum, et consequenter re­ gnum cum fratribus tenuerunt. Qnomodo ergo in filiis Jacob non obfuit illis qui nati sunt de ancillis, quo­ minus tenerent regnum, et terram promissionis cum fratribus ex æquo acciperent; non illis obfucrunt na­ tales ancillarum, sed praevaluit semen paternum: sic quicumque per malos baptizantur, tanquam de ancillis videntur nati; sed tamen quia ex semine verbi Dei, quod figuratur in Jacob, nou contristentur, simul hacreditatem cum fratribus possidebunt. Securus ergo sit qui de semine bono nascitur; tautum non imitetur ancillam, si de ancilla nascitur. Ancillam malam su­ perbientem non imiteris. Unde enim filii Jacob de an­ cillis nati, possederunt terram promissionis cum fra­ tribus, Ismael autem de ancilla natus, expulsus cst ab hæreditate? Unde, nisi quia ille superbus erat, illi humiles? Erexit ille cervicem, et voluit seducere fra­ trem suum, ludens cum illo. ### English translation (Claude) So now, brothers, we have found good from good, Isaac from the free woman; and bad from bad, Ishmael from the slave woman; and bad from good, Esau from Rebecca. Where shall we find good from bad? Jacob remains, so that the full set of these four kinds may be completed in the three patriarchs. Jacob had free wives, and he had slave women too: the free women bear, and the slave women bear, and the twelve sons of Israel come into being. If you count all of those from whom they were born, not all were from free women, not all from slave women; but all were from one seed. What then, my brothers? Did those born of the slave women not possess the land of promise together with their brothers? We find there good sons of Jacob born of slave women, and good sons of Jacob born of free women. Birth from the wombs of slave women did them no harm, since they recognized their seed in their father, and accordingly held the kingdom with their brothers. So, just as among the sons of Jacob it did not hinder those born of slave women from holding the kingdom and receiving the land of promise equally with their brothers (their birth from slave women did not harm them, but the father's seed prevailed), so whoever are baptized through bad men seem as it were born of slave women; but yet, because they are of the seed of the word of God, which is prefigured in Jacob, let them not be sad: they will possess the inheritance together with their brothers. Let him then who is born of good seed be secure; only let him not imitate the slave woman, if he is born of a slave woman. Do not imitate the bad slave woman in her pride. For why did Jacob's sons born of slave women possess the land of promise with their brothers, while Ishmael, born of a slave woman, was driven out of the inheritance? Why, except that he was proud, and they were humble? He raised his neck and wanted to lead his brother astray by playing with him. ### Scripture references - Gen 29:32: allusion, medium confidence - Gen 30:3: allusion, medium confidence - Gen 35:23: allusion, medium confidence - Gen 21:9: allusion, high confidence ### Translation notes - The births of Jacob's sons are in Gen 29–30 and 35; the Migne reference to them has been removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.11 (PL 35:1481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-11). ## Tractates on the Gospel of John 11.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-12 - Source: PL 35:1481 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Ishmael's “play” with Isaac, which Paul calls persecution, signifies the heretics' enticement to a second baptism, a worse persecution than bodily affliction. ### Latin text Magnum ibi sacramentum. Ludebant simul ismael et Isaac; vidit illos Sara ludentes, et ait Abrahæ: Ejice ancillam et filium ejus; non enim hæres erit filius ancillæ cum filio meo Isaac. Et cum contristatus esset Abrabam, confirmavit ci Dominus dictum uxoris ejus. Jam hic manifestum cst sacramentum, quia nescio quid futurum parturiebat illa res gesta. Ludentes vi­ dit, et dicit: Ejice ancillam et filium ejus. Quid est hoc, fratres? Quid enim mali fecerat Ismael puero Isaac, quia ludebat cum illo? Sed illa lusio, illusio erat; illa lusio deceptionem significa!)at. Nam ina­ gnum sacramentum attendat Charitas vestra. Perse­ culionem illam vocat Apostolus; ipsam lusionem, ipsum lusum persecutionem vocat: ait enim, Sed sicut tunc ille qui secundum carnem natus erat, perse­ quebatur eum qui secundum spiritum, ita et nunc; id est,. qui secundum carnem nati sunt, persequuntur eos qui secundum spiritum nati sunt. Qui sunt secundum carnem nati? Dilectores mundi, amatores saeculi. Qui sunt secundum spiritum nati? Amatores regni eæ. lorum, dilectores Christi, desiderantes vitam æter­ nam, gratis colentes Deum. ludunt, et dicit Apostolus persecutionem, Nam posteaquam dixit hæc verba Apostolus, Et sicut tunc ille qui secundum carnem na­ tua erat, persequebatur eum qui secundum spiritum, ita et nunc; secutus est, et ostendit de qua persecutione diceret: Sed quid dicit Scriptura? Ejice ancillam et filium ejus; non enim hæres erit filius ancillæ cum filio mea Isaac. Quæ­ rimus ubi hoc dicat Scriptura, ut videamus utrum aliqua persecutio præcesserit Ismaelis in Isaac: et invenimus hoc dictum esse a Sara, quando vidit pue­ ros ludentes simul. Quam lusionem dicit Scriptura vidisse Saram, hanc persecutionem dicit Apostulus. PIus ergo vos persequuntur qni vos illudendo sedu­ cunt: Veni, veni; baptizare hie, hic habes verum baptismum. Noli ludere, unus est verus; ille lusus est: seduceris, et ista persecutio gravis tibi erit. Melius tibi erat ut Ismaelem tu lucrareris ad regnum; sed non vult Ismael, quia ludere vult. Tone tu haere­ ditatem patris, et audi: Ejice ancillam et filium ejus; non enim hæres erit filius ancillæ cum filio meo Isaac. ### English translation (Claude) There is a great mystery there. Ishmael and Isaac were playing together; Sarah saw them playing, and said to Abraham, “Cast out the slave woman and her son; for the son of the slave woman shall not be heir with my son Isaac.” And when Abraham was grieved, the Lord confirmed his wife's word to him. Here the mystery is now plain, because that event was in labor with something to come. She saw them playing, and she says, “Cast out the slave woman and her son.” What is this, brothers? For what harm had Ishmael done to the boy Isaac by playing with him? But that play was mockery; that play signified deception. For let your Charity attend to a great mystery. The apostle calls it persecution; that very play, that very sport, he calls persecution. For he says, “But as then he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now”; that is, those born according to the flesh persecute those born according to the Spirit. Who are those born according to the flesh? Lovers of the world, lovers of this age. Who are those born according to the Spirit? Lovers of the kingdom of heaven, lovers of Christ, those who long for eternal life, who worship God for nothing. They play, and the apostle calls it persecution. For after the apostle said these words, “And as then he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now,” he went on and showed what persecution he meant: “But what does the Scripture say? ‘Cast out the slave woman and her son; for the son of the slave woman shall not be heir with my son Isaac.’” We look for where Scripture says this, to see whether any persecution by Ishmael against Isaac had preceded it; and we find that it was said by Sarah when she saw the boys playing together. The play which Scripture says Sarah saw, the apostle calls persecution. Those, then, who lead you astray by mocking you persecute you more: “Come, come; be baptized here; here you have the true baptism.” Do not play: there is one true baptism; that other is mockery. You will be led astray, and that persecution will be grievous to you. It would have been better for you to win Ishmael for the kingdom; but Ishmael will not, because he wants to play. You hold on to your father's inheritance, and hear: “Cast out the slave woman and her son; for the son of the slave woman shall not be heir with my son Isaac.” ### Scripture references - Gen 21:9: allusion, high confidence - Gen 21:10: quotation, high confidence - Gen 21:11: allusion, high confidence - Gen 21:12: allusion, high confidence - Gal 4:29: quotation, high confidence - Gal 4:30: quotation, high confidence - Eph 4:5: allusion, low confidence ### Translation notes - Augustine plays on lusio (“play”) and illusio (“mockery”). The invitation “be baptized here” represents Donatist rebaptism. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.12 (PL 35:1481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-12). ## Tractates on the Gospel of John 11.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-13 - Source: PL 35:1481–1483 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Donatists' complaints of persecution by Catholic rulers are answered by Sarah's affliction of Hagar, which was meant to make her return to her mistress. ### Latin text Isti etiam audent dicere quia persecutionem so­ lent pati a catholicis regibus, aut a catholicis princi­ pibus. Quam persecutionem tolerant? Afflictionem corporis: si tamen aliquando passi sunt, aut quomodo passi sunt, ipsi sciant, et conveniant conscientias suas; tamcn afflictionem corporis passi sunt: perse­ cutio quam faciunt gravior est. Cave quando vult lu­ dere Ismael cum Isaac, quando tibi blanditur, quando offert alterum baptismum: responde, Habeo jam Ba­ ptismum. Si enim verus est iste baptismus, qui tibi vult darc alterum, illudere te vult. Cave animæ per­ secutorem. Nam si a principibus caLholicis aliquid passa est pars Donati aliquando, secundum corpus passa est, non secundum illusionem spiritus. Audite et videte in ipsis veteribus factis, omnia futurarum rerum signa et indicia. Invenitur Sara afflixisse Agar ancillam: Sara libera est: posteaquam superbire cœpit ancilla, qucsta est Abrahæ Sara, et dixit, Ejice ancillam; erexit adversum me cervicem suam. Et quasi ab Abraham fieret, de Abraham questa est mulier. Abraham vero qui non in ancilla libidine abutendi tenebatur, sed officio generandi, quoniam Sara ei de­ derat unde prolem susciperet, ait ei: Ecce ancilla tua, utere ea sicut vis. Et afflixit eam graviter Sara, et fugit a facie ejus. Ecce libera afflixit ancillam, et non illam vocat persecutionem Apostolus; ludit servus cum domino, et persecutionem vocat: afflictio ista non vocatur persecutio, et lusio illa vocatur perse­ cutio. Quid vobis videtur, fratres? Nonne intelligitis quid significatum sit? Sic ergo quando vult Deus con­ citare potestates adversus hæreticos, adversus schi­ smaticos, adversus dissipatores Ecclesiæ, adversus exsufflatores Christi, adversus blasphematores Ba­ ptismi, non mirentur; quia Deus concitat, ut a Sara verberetur Agar. Cognoscat se Agar, ponat cer­ vicem: quia cum humiliata discederct a domina sua, occorrit ei angelus, et dixit, Quid est, Agar ancilla Sarce? cum conquesta esset de domina, quid audivit ab Angelo? Revertere ad dominam tuam. Ad hoc ergo aflligitur, ut revertatur. Atque utinam revertator; quia proles ejus, sicut filii Jacob, cum fratribus baereditatem tenebit. ### English translation (Claude) These men even dare to say that they habitually suffer persecution from Catholic kings or Catholic rulers. What persecution do they endure? Bodily affliction: whether they have ever suffered it, or how they have suffered it, let them know it themselves and question their own consciences; still, it is bodily affliction they have suffered. The persecution that they inflict is graver. Beware when Ishmael wants to play with Isaac, when he flatters you, when he offers another baptism: answer, “I already have baptism.” For if this baptism is true, he who wants to give you another wants to mock you. Beware of the persecutor of the soul. For if the party of Donatus has at any time suffered anything from Catholic rulers, it has suffered in the body, not by mockery of the spirit. Hear and see in those ancient deeds all the signs and tokens of things to come. Sarah is found to have afflicted Hagar the slave woman: Sarah is the free woman. After the slave woman began to be proud, Sarah complained to Abraham and said, “Cast out the slave woman; she has raised her neck against me.” And as though it were Abraham's doing, the woman complained of Abraham. But Abraham, who was bound to the slave woman not by the lust of using her but by the duty of begetting, since Sarah had given her to him so that he might have offspring, said to her, “See, your slave woman: treat her as you wish.” And Sarah afflicted her harshly, and she fled from her face. See, the free woman afflicted the slave woman, and the apostle does not call that persecution; the servant plays with the master's son, and he calls it persecution. That affliction is not called persecution, and that play is called persecution. What do you think, brothers? Do you not understand what was signified? So when God wills to stir up the powers against heretics, against schismatics, against the scatterers of the Church, against those who blow upon Christ, against the blasphemers of baptism, let them not wonder; for God stirs them up, so that Hagar may be beaten by Sarah. Let Hagar know herself; let her bow her neck. For when, humbled, she was departing from her mistress, an angel met her and said, “What is it, Hagar, slave of Sarah?” When she had complained of her mistress, what did she hear from the angel? “Return to your mistress.” She is afflicted, then, for this purpose: that she may return. And would that she would return! For her offspring, like the sons of Jacob, will hold the inheritance with their brothers. ### Scripture references - Gen 16:5: allusion, high confidence - Gen 16:6: quotation, high confidence - Gen 16:8: quotation, high confidence - Gen 16:9: quotation, high confidence - Gal 4:29: allusion, high confidence ### Translation notes - Augustine justifies imperial coercion of the Donatists by the figure of Sarah and Hagar; translated as written. The words of Sarah are a free paraphrase of Gen 16:5. “Those who blow upon Christ” (exsufflatores) refers to the exorcistic breathing which, Augustine charges, the Donatists performed over Catholics who joined them. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.13 (PL 35:1481–1483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-2/#p-11-13). ## Tractates on the Gospel of John 11.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-14/#p-11-14 - Source: PL 35:1483 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christian rulers rightly act against those who dishonor Christ, as Nebuchadnezzar decreed punishment for blasphemy against the God who saved the three young men. ### Latin text Mirantur autem quia commoventur potestates christianae adversus detestandos dissipatores Ecclesiae. Non ergo moverentur? Et quomodo redderent ra­ tionem de imperio suo Deo? Intendat Charitas vestra quid dicam, quia pertinet hoc ad reges saeculi chri­ stianos, ut temporibus suis pacatam velint matrem suam Ecclesiam, unde spiritualiter nati sunt. Legimus Danielis visiones et gesta prophetica. Tres pueri in igne laudaverunt Dominum: miratus est Nabucho­ donosor rex laudantes Deum pueros, et circa eos ignem innocentem; et cum admiratus esset, quid ait Nabuchodonosor rex, non vel Judaeus vel circum­ cisus, ille qui statuam suam erexerat, et ad eam ado. randam omnes coegcrat; tamen laudibus trium pue­ rorum commotus, ubi vidit majestatem Dei praesentis in igne, quid ait? « Et ego proponam decretum omni­ bus tribubus et linguis in omni terra. > Quale decretum? < Quicumque dixerint blasphemiam in Deum Sidrac, Misac, et Abdenago, in interitum erunt, et domus eorum in perditionem >. Ecce quomodo saevit rex alienigena, ne blasphemetur Deus Israel, quia potuit tres pueros de igne liberare: et nolunt ut saeviant reges christiani, quia Christus exsufflatur, a quo non tres pueri, sed orbis terrarum cum ipsis regibus a gehennarum igne liberatur? Nam tres illi pueri, fratres mei, liberati sunt ab igne temporali. Numquid non ipse est Deus Machabæorum, qui et trium puerorum? Illos ab igne liberavit: illi in tor­ mentis igneis corpore defecerunt, sed in legitimis mandatis animo permanserunt. Illi aperte liberali sunt, illi occulte coronati sunt. Plus cst liberari de flamma gehennarum, quam de fornace potestatis humanae. Si ergo Nabuchodonosor rex lau­ davit et praedicavit et gloriam dedit Deo, quia libe­ ravit de igne tres pueros, et tantam gloriam dedit, ut decretum mitteret per regnum suum, Quicumque dixe­ rint blasphemiam in Deum Sidrac, Misac, et Abde­ nago, in interitum erunt, et domus eorum in perditio­ nem: quomodo isti reges non moveantur, qui non tres pueros attendunt liberatos de flamma, sed se­ ipsos liberatos de gehenna, quando vident Christum, a quo liberati sunt, exsufflari in Christianis, quando audiunt dici christiano, Dic te non esse christianum? Talia facere volunt, et saltem talia pati nolunt. ### English translation (Claude) But they are surprised that Christian powers are moved against the detestable scatterers of the Church. Should they not be moved, then? And how would they give account of their rule to God? Let your Charity attend to what I say: it belongs to the Christian kings of the world to want their mother the Church, from whom they were spiritually born, to be at peace in their times. We read the visions and prophetic deeds of Daniel. Three young men in the fire praised the Lord. King Nebuchadnezzar marveled at the young men praising God and at the fire harmless around them; and when he had marveled, what did King Nebuchadnezzar say, who was neither a Jew nor circumcised, he who had set up his statue and compelled everyone to worship it? Yet moved by the praises of the three young men, when he saw the majesty of God present in the fire, what did he say? “And I will issue a decree to all tribes and tongues in all the earth.” What kind of decree? “Whoever speaks blasphemy against the God of Shadrach, Meshach, and Abednego shall be destroyed, and their houses brought to ruin.” See how a foreign king rages, so that the God of Israel may not be blasphemed, because he could deliver three young men from the fire; and they do not want Christian kings to rage, when Christ is blown upon, Christ by whom not three young men but the whole world, together with the kings themselves, is delivered from the fire of hell? For those three young men, my brothers, were delivered from a temporal fire. Is not the God of the Maccabees the same as the God of the three young men? He delivered these from the fire; those failed in body amid fiery torments, but remained steadfast in mind in the commandments of the law. These were openly delivered; those were secretly crowned. It is a greater thing to be delivered from the flame of hell than from the furnace of a human power. If then King Nebuchadnezzar praised and proclaimed and gave glory to God because he delivered the three young men from the fire, and gave such glory that he sent a decree through his kingdom, “Whoever speaks blasphemy against the God of Shadrach, Meshach, and Abednego shall be destroyed, and their houses brought to ruin,” how should these kings not be moved, who look not at three young men delivered from the flame but at themselves delivered from hell, when they see Christ, by whom they were delivered, blown upon in Christians, when they hear it said to a Christian, “Say that you are not a Christian”? They want to do such things, and they will not even suffer such things. ### Scripture references - Dan 3:29 (3:96 Vulg.): quotation, high confidence - Dan 3:24 (3:91 Vulg.): allusion, medium confidence ### Extrabiblical texts - Pr Azar 29–68 (Prayer of Azariah and Song of the Three Young Men): allusion, medium confidence - 2 Macc 7 (2 Maccabees): allusion, high confidence ### Translation notes - Augustine defends the use of imperial laws against the Donatists; translated as written. Dan 3:29 (3:96 Vulgate); the Migne references to Daniel and to 2 Macc 7 have been removed from the text. “Say that you are not a Christian” is the demand Augustine attributes to the Donatists when rebaptizing Catholics. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.14 (PL 35:1483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-14/#p-11-14). ## Tractates on the Gospel of John 11.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-14/#p-11-15 - Source: PL 35:1483 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine disputes the Donatist claims about their martyrs Marculus and Donatus of Bagai and urges the Donatists, like Hagar, to return to the Catholic Church. ### Latin text Nam videte qualia faciunt, et qualia patiuntur. Occidunt animas, affliguntur in corpore: sempiter­ nas mortes faciunt, et temporales se perpeti conque­ runtur. Et tamen quas patiuntur? Proferunt nobis nesceio quos in persecutione suos martyres. Ecce Marculus de petra præcipitatus cst: ecce Donatus Bagaiensis in puteum missus est. Quando potestates Romanæ talia supplicia decreverunt, ut præcipita­ rentur homines? Quid autem respondent nostri? Quid sit gestum nescio: tamen quid tradunt nostri? Quia ipsi se præcipitaverunt, et potestates infamaverunt. Recordemur consuetudinem potestatum Romanarum, et vidcamus cui credendum sit. Dicunt nostri illos se præcipitasse: si non sunt ipsi discipuli ipsorum qui se modo de saxis nullo persequente praecipitant, non credamus: quid mirum, si fecerunt illi quod solent? Nam potestatcs Romanæ nunquam talibus suppliciis usae sunt. Num enim non poterant occidere aperte? Sed illi qui se mortuos coli voluerunt, famosiorem mortem non invenerunt. Postremo quidquid illud est, non novi. Et si passa es, o pars Donati, corporalem afflictionem ab Ecclesia catholica, a Sara passa es Agar; redi ad dominam tuam. Locus quidem necessa­ rius aliquanto diutius nos tenuit, ut textum totum evangelicæ lectionis exponere minime valeremus. Fratres, sufficiat interim Charitati vestræ, ne hæc quæ dicta sunt, dicendo alia, excludantur de cordibus vestris. Haec tenete, talia dicite, flammantes illuc procedite, accendite frigidos. ### English translation (Claude) For see what kind of things they do, and what kind of things they suffer. They kill souls and are afflicted in body; they cause eternal deaths and complain that they endure temporal ones. And yet what do they suffer? They bring forward to us some martyrs of theirs from the persecution. See, Marculus was thrown down from a rock; see, Donatus of Bagai was thrown into a well. When did the Roman authorities decree such punishments, that men should be thrown down from heights? But what do our people answer? What was done I do not know; yet what do our people report? That they threw themselves down and brought the authorities into disrepute. Let us recall the custom of the Roman authorities and see whom we should believe. Our people say that those men threw themselves down. If those who now throw themselves from rocks with no one pursuing them are not their disciples, let us not believe it; but what wonder if those men did what these are accustomed to do? For the Roman authorities never used such punishments. Could they not kill openly? But those who wished to be venerated after their death found no more famous death. In the end, whatever the truth is, I do not know. And if you have suffered bodily affliction from the Catholic Church, O party of Donatus, Hagar has suffered from Sarah: return to your mistress. This necessary point has kept us somewhat longer, so that we have not been able to expound the whole text of the Gospel reading. Brothers, let this suffice your Charity for now, lest what has been said be shut out of your hearts by saying more. Hold these things, speak of such things, go forth from here aflame, kindle the cold. ### Scripture references - Gen 16:9: allusion, high confidence ### Translation notes - Marculus and Donatus of Bagai were Donatist bishops who died during the imperial repression of 347; the Donatists honored them as martyrs. Augustine reports, without claiming certainty, the Catholic view that they took their own lives, and compares the Circumcellions' suicides by leaping from cliffs. ### Citation (SBL) Augustine, Tract. Ev. Jo. 11.15 (PL 35:1483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/11-14/#p-11-15). ## Tractates on the Gospel of John 12.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-1 - Source: PL 35:1483 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine resumes the passage on spiritual regeneration, promising afterward a report on the peace of the Church. ### Latin text Ex eo quod hesterno die intentam fecimus Cha­ ritatem vestram, intelligimus vos alacrius et nume­ rosius convenisse: sed interim lectioni evangelicae ex ordine sermonem debitum reddamus, si placet; deinde audiet Charitas vestra de pace Ecclesiae vel quid egerimus, vel quid adhuc agendum speremus. Nunc ergo tota intentio cordis ad Evangelium feratur, nemo aliunde cogitet. Si enim qui totus adest, vix capit; qui se per cogitationes diversas dividit, nonne et quod ceperat fundit? Meminit autem Charitas vc­ stra Dominico praeterito, quantum Dominus adjuvare dignatus est, disseruisse nos de spirituali regenera­ tione: quam lectionem vobis iterum legi fccimus, ut quæ tunc non dicta sunt, in Christi nomine adjuvantibus orationibus vestris im­ pleamus. ### English translation (Claude) From the fact that yesterday we roused your Charity's attention, we see that you have gathered more eagerly and in greater numbers. But meanwhile, if you please, let us pay the sermon we owe on the Gospel reading in its order; afterward your Charity will hear about the peace of the Church, both what we have done and what we hope still to do. Now, then, let the whole attention of your heart be turned to the Gospel; let no one think of anything else. For if one who is wholly present barely takes it in, does not one who divides himself among various thoughts pour out even what he had taken in? Now your Charity remembers that last Lord's day, as far as the Lord deigned to help us, we discoursed on spiritual regeneration; and we have had that reading read to you again, so that what was not said then we may now complete in Christ's name, with the help of your prayers. ### Translation notes - “The peace of the Church” refers to the efforts toward reunion with the Donatists. Migne's note pointing to the previous tractate has been removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.1 (PL 35:1483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-1). ## Tractates on the Gospel of John 12.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-2 - Source: PL 35:1483–1485 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Spiritual birth, like bodily birth, happens only once, so baptism is not repeated; the promise to Abraham fulfilled among all nations exposes those who separate from them. ### Latin text Regeneratio spiritualis una est, sicut generatio carnalis una est. Et quod Nicodemus Domino ait, ve­ rum dixit, quia non potest homo cum sit senex, redire rursum in uterum matris suae, et nasci. Ille quidem dixit, quia homo cum sit senex, hoc non potest, quasi, et si infans esset, posset. Omnino enim non potest, sive recens ab utero, sive annosa jani ætate, redire rursum in materna viscera, et nasci. Sed sicut ad nativitatem carnalem valent muliebria viscera ad semel pariendum; sic ad nativitatem spiritualem va­ lent viscera Ecclesiæ, ut semel quisque baptizetur. Propterea ne quis forte dicat, Sed iste in hæresi na­ lus est, et iste in schismate natus cst; amputata sunt omnia, si meministis, quæ vobis disputala sunt de tri­ hus patribus nostris, quorum Deus dici voluit, non quia soli crant, sed quia in solis expleta est integritas significandi populi futuri. Invenimus cnim natum de ancilla exhaeredatum, natum de libera hajredcm: rursUm invenimus natum de libera exhæredatum, natum de ancilla hæredem. Natus de ancilla exhære­ datus Ismael, natus de libera haercs Isaac; natus de libera exhaeredatus Esau, nati de ancillis haeredes filii Ja­ cob. In illis itaque tribus patribus, omnis futuri populi figura perspecta est: nec imme­ rito Deus inquit, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob: hoc mihi, inquit, nomen est in æternum. Magis meminerimus quid promissum sit ipsi Abrahæ: hoc enim promissum est Isaac, hoc promissum est et Jacob. Quid invenimus? In semine tuo benedicentur omnes gentes. Credidit tunc unus quod nondum videbat: vi­ dent homines, et excæcantur. Completum est in gen­ tibus quod promissum cst uni: et separantur a com­ munione gentium, qui et quod impletum est videre nolunt. Sed quid illis prodest quia videre nolunt? Vi­ dent, velint nolint; aperta veritas et clausos oculos ferit. ### English translation (Claude) Spiritual regeneration is one, just as carnal generation is one. And what Nicodemus said to the Lord was true: that a man cannot, when he is old, return again into his mother's womb and be born. He said that a man cannot do this when he is old, as though he could if he were an infant. But he cannot at all, whether fresh from the womb or already advanced in years, return again into his mother's body and be born. But just as for carnal birth a woman's body serves to give birth once, so for spiritual birth the body of the Church serves for each to be baptized once. Therefore, in case anyone should say, “But this man was born in heresy, and that one was born in schism”: all such talk has been cut off, if you remember what was discussed with you about our three fathers, whose God he willed to be called, not because they were the only ones, but because in them alone the figure of the people to come was completely expressed. For we find one born of a slave woman disinherited, one born of a free woman an heir; again, we find one born of a free woman disinherited, those born of slave women heirs. Ishmael, born of a slave woman, disinherited; Isaac, born of a free woman, heir; Esau, born of a free woman, disinherited; the sons of Jacob, born of slave women, heirs. So in those three fathers the figure of the whole people to come is seen; and not without reason God says, “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this,” he says, “is my name forever.” Let us rather remember what was promised to Abraham himself: for this was promised to Isaac, and this was promised to Jacob too. What do we find? “In your seed all nations shall be blessed.” Then one man believed what he did not yet see: now men see, and are blinded. What was promised to one man has been fulfilled in the nations; and those who will not see even what has been fulfilled separate themselves from the communion of the nations. But what does it profit them that they will not see? They see, whether they will or not; the open truth strikes even closed eyes. ### Scripture references - John 3:4: allusion, high confidence - Exod 3:15: quotation, high confidence - Gen 22:18: quotation, high confidence - Gen 26:4: allusion, medium confidence - Gen 28:14: allusion, medium confidence ### Translation notes - Directed against Donatist rebaptism and against their confinement to Africa, set against the worldwide Church foretold to Abraham. Migne's reference “(Id. XLIX)” has been removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.2 (PL 35:1483–1485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-2). ## Tractates on the Gospel of John 12.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-3 - Source: PL 35:1485 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Catechumens believe in Jesus, but he entrusts himself to them only when they are born again in baptism and receive his flesh and blood. ### Latin text Responsum est Nicodemo, qui ex eis erat qui crediderant in Jesum, et ipse Jesus non se credebat eis. Quibusdam enim non se credebat, cum jam in illum credidissent. Sic habes scriptam: < Multi credi­ derunt in nomine ejus, videntes signa quae faciebat. Ipse autem Jesus non credcbat semetipsum illis. Non enim opus habcbat ut quisquam testimonium perhi­ beret de homine; ipse enim sciebat quid esset in ho­ mine >. Ecco jam illi credebant in Jesum, et ipse Jesus non se credebat eis. Quare? Quia nondum erant renati ex aqua et Spiritu. Inde hortati sumus, et hortamur fratres nostros catechu­ meDOS. Si enim interroges cos, jam crediderunt in Jesum: sed quia nondum carnem ejus et sanguineln accipiunt, nondum se illis credidit Jesus. Quid faciant, ut se illis credat Jesus? Renascantur ex aqua et Spiritu, proferat Ecclesia quos parturit. Concepti sunt, edantur in luccm: habent ubcra quihus nutrian­ tur, non timeant no nati suffocentur, ab uberibus maternis non recedant. ### English translation (Claude) The answer was given to Nicodemus, who was one of those who had believed in Jesus, and Jesus himself did not entrust himself to them. For to some he did not entrust himself, though they had already believed in him. So you have it written: “Many believed in his name, seeing the signs that he was doing. But Jesus himself did not entrust himself to them. For he had no need that anyone should bear witness about man; for he himself knew what was in man.” See, they already believed in Jesus, and Jesus himself did not entrust himself to them. Why? Because they had not yet been born again of water and the Spirit. Hence we have exhorted, and do exhort, our brothers the catechumens. For if you ask them, they have already believed in Jesus; but because they do not yet receive his flesh and blood, Jesus has not yet entrusted himself to them. What are they to do, so that Jesus may entrust himself to them? Let them be born again of water and the Spirit; let the Church bring forth those with whom she is in labor. They have been conceived; let them be brought forth into the light. They have breasts at which to be nourished; let them not fear being smothered once born; let them not go away from their mother's breasts. ### Scripture references - John 2:23: quotation, high confidence - John 2:24: quotation, high confidence - John 2:25: quotation, high confidence - John 3:5: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.3 (PL 35:1485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-3). ## Tractates on the Gospel of John 12.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-4 - Source: PL 35:1485 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Ishmael was disinherited not for his birth from a slave woman but for his pride, so the worth of the baptizer matters less than the humility of the baptized. ### Latin text Nullus potest homo redire in matris viscera, et iterum nasci. Sed de ancilla nescio quis natus est? Numquid tunc qui nati sant de ancillis, redierunt in uterum liberarum, ut denuo nascerentur? Semen Abraham et in Ismacl; et ut posset Abraham facere filium de ancilla, uxor auctor fuit. Natus eat ex se­ mine viri, et non utero, sed solo placito uxoris. Nomquid quia de ancilla, ideo exhære­ datos? Si propterea exhæredatus quia de ancilla natus est, nulii ancillarum filii admitterentur ad hæredi­ tatem. Filii Jacob admissi sant ad haereditatem: Ismael autem, non quia ex ancilla natus, exhaereda­ tus, sed quia superbus matri, superbus in filium ma­ tris; mater enim ejns magis Sara quam Agar. Illius uterus accommodatus, illius voluntas Decessit; non faccret Abraham quod Sara nollet: magis ergo ille filius Sarae. Sed quia superbus in fratrem, et superbus ludendo, quia deludendo; quid ait Sara? Ejicc ancil­ lam et fiilum ejus; non enim hæres erit filius ancillæ cum filio meo Isaac. Non ergo ilium viscera ancillae ejecerunt foras, sed cervix servilis. Et si liber superbus sit, servus est; et quod pejus est, malæ dominae, ipsius superbiæ. Itaqoe, fratres mei, respondcte homini non posse rursus nasci hominem; respondete securi non posse rursus nasci hOminem. Quidquid iterum fit, illusio est; quidquid iterum fit. lusus est. Ismael ludit, foras mittatur. Animadvertit enim eos Sara ludentes, ait Scriptura, et dixit Abra­ hae, Ejice ancillam et filium ejus displicuit Sarie lusus puerorum; aliquid novum vidit pueros ludere. Nonne optant hoc quæ filios habent, videre Iudentes filios suos? Vidit illa, at improbavit. Nescio quid vidit in lusu: illusionem vidit in iHo lusu, animadvertit servi superbiam; displicuit illi, ejecit foras. Nati de ancillis improbi mittuntur foras, et natus de libera mittitur foras Esau. Nemo ergo praesumat quia de bonis na­ scitur, nemo presumat quia per sanctos baptizatur. Qui persanetos baptizatur, adhuc caveat ne non sit Jacob, sed Esau. Hoc ergo, fratres, dixerim: melius est ab bominibus sua quærentibus ei mundum dili­ gentibus, quod significat nomen ancillæ, bapUxari ei spiritualiter haereditatem quærere Christi, ut sit traquam filius Jacob de ancilla, quam baptizari per sanctos. et superbire, at ait Esau foras mittendus, quamvis natus ex libera. Haee, fratres, tenete. Non vos palpamus, nulla spes vestra in nobis sit: nec no­ bis blandimur, nee vobis; unusquisque suam sarci­ nam portai. Nostrum est dicere, ne male judicemur; vestrum est audire, et corde audire, ne exigatur quod damus; imo quando exigitur, lucrum inveniatur, non detrimentum, ### English translation (Claude) No man can return into his mother's body and be born again. But was someone born of a slave woman? Did those who were born of slave women at that time return into the wombs of free women to be born anew? The seed of Abraham was in Ishmael too; and it was the wife who proposed that Abraham might have a son by the slave woman. He was born of the husband's seed, not of the wife's womb, but by the wife's consent alone. Was he disinherited because he was from a slave woman? If he was disinherited because he was born of a slave woman, no sons of slave women would be admitted to the inheritance. The sons of Jacob were admitted to the inheritance; Ishmael, however, was disinherited not because he was born of a slave woman, but because he was proud toward his mother, proud toward his mother's son; for his mother was Sarah more than Hagar. The one lent her womb, the other's will was added; Abraham would not do what Sarah did not want: so he was rather Sarah's son. But because he was proud toward his brother, and proud in playing, because in mocking, what does Sarah say? “Cast out the slave woman and her son; for the son of the slave woman shall not be heir with my son Isaac.” So it was not the slave woman's womb that cast him out, but his servile neck. Even a free man, if he is proud, is a slave, and, what is worse, of a bad mistress, pride itself. Therefore, my brothers, answer the man that a man cannot be born again; answer securely that a man cannot be born again. Whatever is done a second time is mockery; whatever is done a second time is play. Ishmael plays; let him be put out. For Sarah noticed them playing, says the Scripture, and she said to Abraham, “Cast out the slave woman and her son.” The boys' play displeased Sarah; she saw something new in the boys' playing. Do not mothers who have sons wish to see their sons playing? She saw it, and disapproved. She saw something or other in the play: she saw mockery in that play, she noticed the slave's pride; it displeased her, and she cast him out. The wicked born of slave women are put out, and Esau, born of a free woman, is put out. So let no one presume because he is born of good parents; let no one presume because he is baptized by holy men. Let him who is baptized by holy men still beware lest he be not Jacob but Esau. This, then, brothers, I would say: it is better to be baptized by men who seek their own interests and love the world, which is what the name “slave woman” signifies, and to seek spiritually the inheritance of Christ, so as to be like a son of Jacob by a slave woman, than to be baptized by holy men and be proud, so as to be put out like Esau, though born of a free woman. Hold to these things, brothers. We are not coaxing you; let none of your hope be in us. We flatter neither ourselves nor you; each one carries his own burden. Ours is to speak, so that we may not be judged badly; yours is to hear, and to hear with the heart, so that what we give may not be demanded back from you; or rather, that when it is demanded, it may be found a gain and not a loss. ### Scripture references - Gen 16:2: allusion, high confidence - Gen 21:9: allusion, high confidence - Gen 21:10: quotation, high confidence - Gal 4:30: quotation, high confidence - Phil 2:21: allusion, medium confidence - Gal 6:5: quotation, high confidence ### Translation notes - The point, against the Donatists, is that baptism given by unworthy ministers is valid and that a second baptism is “play”, that is, mockery. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.4 (PL 35:1485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-4). ## Tractates on the Gospel of John 12.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-5 - Source: PL 35:1485–1487 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Birth of water and the Spirit is birth from the Church for an eternal inheritance; the invisible Spirit is heard in Scripture, and those born of him are a mystery to others. ### Latin text Dicit Dominus Nicodemo, et exponit ei: Amen, amen dico tibi, nisi quis renatus fuerit ex aqua et Spi­ ritu, non potest introire in regnum Dei. Tu, inquit, carnalem generationem intelligis, cam dicis, Num­ quid potest homo redire in viscera matris suæ? ex aqua et Spiritu oportet ut nascatur propter regnum Dei. Si propter haereditatem patria hominis temporalem nasci­ tur, nascatur ex visceribus matria carnalis: Ii pro­ pter hæreditatem patris Dei sempiternam, nascatur es visceribus Ecclesiae. Generat per uxorem filium pater moriturus successurum: generat Deus de Ec­ tlesia filios non successuros, sed secum mansuros, Et sequitur: Quod natum est de carne, caro est: et quod natum eat de Spiritu, spiritus est. Spiritualiter ergo nascimur, et in spiritu nascimur verbo et sacramento. Adest Spiritus, ut nascamur: Spiritus invisibiliter adest unde nasceris, quia et tu invisibiliter nasceris. Sequitnr enim, et dicit; Non mireris quia dixi tibi, oportet vos nasci denuo: Spiritus ubi vult spirat > et vocem ejus audis, sed nescis unde veniat, aut quo vadat. Nemo videt Spiritum: et quomodo audimus vocem Spiritus? Sonat Psalmus, vox est Spiritus; sonat Evangelium, vox est Spiritus; sonat sermo divinus, vox est Spiritus. Vocem ejus audis, it nescis unde ve­ mat, et quo vadat. Sed si nascaris ct tu de Spintu, hoe eris, ut ille qui non est adhuc natus de Spiritu, non sciat de te unde venias, et quo eas. Hoc enim secutus ait: Sic est et omnis qui natus est ex Spiritu. ### English translation (Claude) The Lord speaks to Nicodemus and explains to him: “Amen, amen, I say to you, unless a man is born again of water and the Spirit, he cannot enter the kingdom of God.” You, he says, understand a carnal generation when you say, “Can a man return into his mother's body?” He must be born of water and the Spirit for the sake of the kingdom of God. If one is born for the temporal inheritance of a human father, let him be born of the body of a carnal mother; if for the everlasting inheritance of God the Father, let him be born of the body of the Church. A father who will die begets by his wife a son to succeed him; God begets from the Church sons not to succeed him but to remain with him. And it continues: “What is born of the flesh is flesh, and what is born of the Spirit is spirit.” So we are born spiritually, and we are born in the Spirit by word and sacrament. The Spirit is present so that we may be born; the Spirit from whom you are born is invisibly present, because you too are invisibly born. For he goes on and says, “Do not marvel that I said to you, ‘You must be born anew.’ The Spirit breathes where he wills, and you hear his voice, but you do not know where he comes from or where he goes.” No one sees the Spirit: and how do we hear the voice of the Spirit? A psalm sounds: it is the voice of the Spirit. The Gospel sounds: it is the voice of the Spirit. The divine word sounds: it is the voice of the Spirit. “You hear his voice, and you do not know where he comes from or where he goes.” But if you too are born of the Spirit, you will be such that one who is not yet born of the Spirit will not know of you where you come from and where you go. For this is what he goes on to say: “So it is with everyone who is born of the Spirit.” ### Scripture references - John 3:5: quotation, high confidence - John 3:4: allusion, high confidence - John 3:6: quotation, high confidence - John 3:7: quotation, high confidence - John 3:8: quotation, high confidence ### Translation notes - Augustine takes spiritus in John 3:8 as the Holy Spirit, not the wind, and argues for this in 12.7. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.5 (PL 35:1485–1487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-5). ## Tractates on the Gospel of John 12.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-6 - Source: PL 35:1487 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's rebuke of Nicodemus was meant to humble his pride, since only the humble are born of the Spirit, after the example of Christ's own humility. ### Latin text Respondit Nicodemus, et dixit ei: Quomodo pos­ sunt hoec fieri? Et revera carnaliter, non intelligebat. In illo fiebat quod dixerat Dominus, vocem Spiritus audiebat, et nesciebat unde venerat et quo ibat. Re­ spondit Jesus, et dixit ei: Tu es magister in Israel, et hæc ignoras? O fratres, quid, putamus Dominum huic magistro Judaeorum quasi insultare voluisse? Noverat Dominus quid agebat, volebat illum nasci ex Spiritu. Nemo ex Spiritu nascitur, nisi humilis fuerit: quia ipsa humilitas facit nos nasci de Spiritu; quia prope est Dominus obtritis corde. Ille magisterio inflatus erat, et alicujus momenti sibi esse videbatur, quia doctor crat Judaeorum: deponit ei superbiam, ut possit nasci de Spiritu: insultat tanquam indocto; non quia superior vult videri Domi­ nus. Quid magnum, Deus ad hominem, veritas ad mendacium? Major Christus quam Nicodemus dici de­ bet, dici potest, cogitandum est? Si diceretur major Christus quam Angeli, ridendum erat: incomparabi­ liter enim major omni creatura, per quem facta est omnis creatura. Sed exagitat superbiam hominis, Tu es magister in Israel, et hæc ignoras? Tanquam dicens, Ecce nihil nosti, princeps superbus, nascere ex Spiritu: si enim natus fucris ex Spiritu, vias Dei tenebis, ut Christi humilitatem sequaris. Sic enim altus est super omnes Angelos, quia cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo; sed semetipsum exinanivit formam servi accipiens, in similitudinem hominum fuctus, et habitu inventus ut horno: humiliavit semetipsum, factus obediens usque ad mortem ( et ne mortis genus tibi aliquod placeat), mortem autem crucis. Pendebat, et insultabatur ei. De cruce descendere poterat; sed differebat, ut de sepulcro resurgerct. Pertulit super­ hos servos Dominus; medicus ægrotos. Si hoc ille, quid illi q uos oportet nasci ex Spiritu? si hoc ille ve­ rus magister in, caelo, non hominum tantum, sed et Angelorum. Si enim docti sunt Angeli, Verbo Dei docti sunt. Si Verbo Dei docti sunt, quaerite unde docti suni; ct invenietis, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Tollitur homini cervix, sed aspera et dura, ut sit leuis cervix ad portandum jugum Christi, de quo dicitur, Jugum meum lene est, et sarcina mea levis est. ### English translation (Claude) “Nicodemus answered and said to him, ‘How can these things be?’” And indeed, thinking carnally, he did not understand. What the Lord had said was happening in him: he heard the voice of the Spirit and did not know where it came from and where it went. “Jesus answered and said to him, ‘Are you a teacher in Israel, and do not know these things?’” O brothers, what? Do we think the Lord wanted to insult this teacher of the Jews? The Lord knew what he was doing; he wanted him to be born of the Spirit. No one is born of the Spirit unless he is humble; for humility itself makes us be born of the Spirit, because “the Lord is near to the broken in heart.” That man was puffed up with his teaching office and seemed to himself to be of some importance because he was a teacher of the Jews. The Lord takes his pride down so that he may be born of the Spirit; he taunts him as an unlearned man, not because the Lord wants to appear superior. What great thing is that: God compared with a man, truth with falsehood? Should it be said, can it be said, is it to be thought, that Christ is greater than Nicodemus? If it were said that Christ is greater than the angels, it would be laughable; for he is incomparably greater than every creature, he through whom every creature was made. But he rouses the man's pride: “Are you a teacher in Israel, and do not know these things?” As though saying: See, you know nothing, proud ruler; be born of the Spirit; for if you are born of the Spirit, you will keep to the ways of God, so as to follow Christ's humility. For thus is he high above all the angels: that “though he was in the form of God, he did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man: he humbled himself, becoming obedient unto death” (and lest some kind of death please you) “even death on a cross.” He was hanging, and was insulted. He could have come down from the cross; but he put it off, so as to rise from the tomb. The Lord bore with proud servants, the physician with the sick. If he did this, what of those who must be born of the Spirit? If he did this, the true teacher in heaven, not of men only but of angels too? For if the angels are learned, they are taught by the Word of God. If they are taught by the Word of God, ask from what they are taught, and you will find: “In the beginning was the Word, and the Word was with God, and the Word was God.” Man's neck is taken away, but the rough and hard neck, so that it may be a gentle neck for bearing the yoke of Christ, of which it is said, “My yoke is gentle, and my burden is light.” ### Scripture references - John 3:9: quotation, high confidence - John 3:10: quotation, high confidence - Ps 34:18 (33:19 Vulg.): quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Matt 27:40: allusion, medium confidence - John 1:1: quotation, high confidence - Matt 11:30: quotation, high confidence ### Translation notes - The parenthesis “and lest some kind of death please you” is Augustine's own aside within the quotation of Phil 2:8. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.6 (PL 35:1487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-6). ## Tractates on the Gospel of John 12.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-7 - Source: PL 35:1487 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine rejects the view that John 3:8 speaks of the wind and takes the “earthly things” to be Christ's word about raising the temple of his body. ### Latin text Et sequitur: Si terrena dixi vobis, et non cre­ ditis; quomodo, si dixero vobis coelestia, credetis f Quæ terrena dixit, fratres? Nisi quis natus fuerit de­ nuo, terrenum est? Spiritus ubi vult spirat, et vocem ejus audis, et nescis unde veniat, et quo eat, terrenum est? Si enim de isto vento diceret, sicut nonnulli in­ tellexerunt, cum quæreretur ab eis quid terrenum dixerit Dominus, dum ait, Si terrena dixi vobis, et non creditis; quomodo, si coelestia dixero, credetis? Cum ergo quæreretur a quibusdam, quid terrenum dixerit Dominus, angustias passi dixerunt, Quod ait, Spiritus ubi vult spirat, et vocem ejus audis, et nescis unde veniat, et que eat, de isto vento dixit. Quid enim nominavit terrenum? Loquebatur de genera­ tione spirituali: secutus ait, Sic eat omnis qui natus est ex Spiritu. Deinde, fratres, quis nostrum non videat, verbi gratia, austrum euntem de mcridie ad aquilonem; aut alium ventum veniontem ab oriente ad occidentem? quomodo ergo nescimus unde veniat et quo eat? Quid ergo dixit terrenum, quod non cre­ ' debant homines? An illud quod de templo resusci. tando dixcrat? Corpus enim suum de terra acceperat, et ipsam terram de terreno corpore susceptam para­ bat suscitare. Non ei creditum est terram suscitaturo. Si terrestria, inquit, dixi vobis et non creditis: quo­ modo, si coelestia dixero, credetis? lloc est, si non creditis quia templum possum resuscitare dejcectum a vobis; quomodo credetis quia per Spiritum possint homines regenerari? ### English translation (Claude) And it continues: “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” What earthly things did he say, brothers? “Unless a man is born anew”: is that earthly? “The Spirit breathes where he wills, and you hear his voice, and do not know where he comes from or where he goes”: is that earthly? For suppose he were speaking of this wind, as some have understood it when they were asked what earthly thing the Lord had said when he says, “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” For when certain men were asked what earthly thing the Lord had said, being in difficulties they said that when he says, “The Spirit breathes where he wills, and you hear his voice, and do not know where he comes from or where he goes,” he was speaking of this wind. For what did he call earthly? He was speaking of spiritual generation; and he went on to say, “So it is with everyone who is born of the Spirit.” Then, brothers, which of us does not see, for example, the south wind going from south to north, or another wind coming from east to west? How then do we not know where it comes from and where it goes? What earthly thing, then, did he say, which men did not believe? Was it what he had said about raising the temple? For he had received his body from the earth, and he was preparing to raise that very earth taken in an earthly body. He was not believed when he was going to raise earth. “If I have told you earthly things,” he says, “and you do not believe, how will you believe if I tell you heavenly things?” That is, if you do not believe that I can raise the temple when you have thrown it down, how will you believe that men can be regenerated through the Spirit? ### Scripture references - John 3:12: quotation, high confidence - John 3:3: quotation, high confidence - John 3:8: quotation, high confidence - John 2:19: allusion, high confidence ### Translation notes - The interpreters who took spiritus in John 3:8 as the wind are not named. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.7 (PL 35:1487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-7). ## Tractates on the Gospel of John 12.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-8 - Source: PL 35:1487 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, present on earth in the flesh and in heaven by his divinity, alone descended and ascended; believers ascend as his members. ### Latin text Et sequitur: Et nemo ascendit in cælum, nisi qui descendit de cæ/o, Filius hominis qui est in cælo. Ecce hic erat, et in coelo erat: hic erat carne, in coelo erat divinitate; imo, ubique divinitalc. Natus de matre, non recedens a Patrc. Dux nativitates Christi intelliguntur; una divina, altera humana: una per quam efficeremur, altera per quam reficere­ mur: ambae mirabiles; illa sino matre, ista sine patre. Sed quia de Adam corpus acceperat, quia Maria de Adam, ipsumque corpus suscilnturus erat: terrenum quiddam dixerat, Solvite templum hoc, et in tribus diebus suscitabo illud. Coeleste au­ tem quiddam dixit, Nisi quis renatus fuerit ex aqua et Spiritu, non videbit regnum Dei. Eia, fra­ tres, Deus voluit esse filius hominis, et homines voluit esse filios Dei. Ipse descendit propter nos, nos ascendamus propter ipsum. Solus enim descendit et ascendit, qui hoc ait, Nemo ascendit in cælum, nisi qui descendit de cælo. Non ergo ascensuri sunt in caelum quos facit filios Dei? Ascensuri plane: haM nobis promissio est, Erunt aequales Angelis Dei. Quomodo ergo nemo ascendit, nisi qui de­ scendit? Quia unus descendit, unus ascendit. Quid de cæteris? quid intelligendum, nisi quia membra ejus erunt, ut unus ascendat? Propterea sequitur, Nemo ascendit in cOelum, nisi qui de cælo descendit, Filius hominis qui eat in cælo. Miraris quia et hic erat et in cælo? Tales fecit discipulos suos. Paulum audi apostolum dicentem, Nostra autem conversatio in cælis est. Si homo Paulus apostolus ambulabat in carne in terra, et conversabatur in coelo, Deus cœli et terræ non poterat esse et in coelo et in terra? ### English translation (Claude) And it continues: “And no one has ascended into heaven except he who descended from heaven, the Son of Man who is in heaven.” See, he was here, and he was in heaven: he was here in the flesh, he was in heaven in his divinity; indeed, everywhere in his divinity. Born of a mother, not withdrawing from the Father. Two births of Christ are understood: one divine, the other human; one by which we were to be made, the other by which we were to be remade; both wonderful, the one without a mother, the other without a father. But because he had received his body from Adam, since Mary was from Adam, and he was going to raise that very body, he had said something earthly: “Destroy this temple, and in three days I will raise it up.” But he said something heavenly: “Unless a man is born again of water and the Spirit, he will not see the kingdom of God.” Come, brothers: God willed to be a son of man, and willed men to be sons of God. He descended for our sake; let us ascend for his sake. For he alone descended and ascended who says this: “No one has ascended into heaven except he who descended from heaven.” Are those whom he makes sons of God, then, not going to ascend into heaven? Of course they are going to ascend: this is our promise, “They will be equal to the angels of God.” How then does no one ascend except he who descended? Because one descended, one ascends. What of the rest? What are we to understand, except that they will be his members, so that one ascends? Therefore it continues, “No one has ascended into heaven except he who descended from heaven, the Son of Man who is in heaven.” Do you marvel that he was both here and in heaven? He made his disciples such. Hear the apostle Paul saying, “But our citizenship is in heaven.” If the man Paul, the apostle, walked in the flesh on earth and lived as a citizen in heaven, could not the God of heaven and earth be both in heaven and on earth? ### Scripture references - John 3:13: quotation, high confidence - John 2:19: quotation, high confidence - John 3:5: quotation, high confidence - Luke 20:36: quotation, high confidence - Matt 22:30: allusion, medium confidence - Phil 3:20: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.8 (PL 35:1487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-8). ## Tractates on the Gospel of John 12.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-9 - Source: PL 35:1487–1489 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believers ascend because they are made one in Christ, the one seed of Abraham; hence the unity of the Church, which Paul defended against factions. ### Latin text Si ergo nemo, nisi ille, descendit et ascendit, quae spes est caeteris? Ea spes est coeteris, quia ille propterea descendit ut in illo et cum illo unus essent, qui per illum ascensuri essent. Non dicit, Et semini­ bus, ait Apostolus, tanquam in multis; sed tanquam in uno, Et semini tuo, quod est Christus. Et fidelibus ait: Vos autem Christi; si autem Christi, ergo semen Abra­ hæ estis. Quod dixitunum, hoc di­ xit omnes nos esse. Ideo in Psalmis aliquando plures cantant, ut ostendatur quia de pluribus fit unus; ali­ quando unus cantat, ut ostendatur quid fiat de pluri­ hus. Propterea unus sanabatur in illa piscina; et quisquis alius descendebat, non sanabatur. Ergo iste unus commendat unitatem Ecclesiæ. Væ illis qui oderunt unitatem, et partes sibi faciunt in homi­ nibus! Audiant illum qni volebat eos facere unum in uno ad unum: audiant illum dicentem, Nolite vos fa­ cere multos: ego plantavi, Apollo rigavit; sed Deus in­ crementum dedit: sed neque qui plantat est aliquid, ne­ que qui rigat, sed qui incrementum dat Deus. Illi dicebant: Ego sum Pauli, ego Apolle, ego Cephæ. Et ille: Divisus est Christus? In uno estotc, unum estote, unus estote: Nemo asCendit in coelum, nisi qui de cælo descendit. Ecce volumus esse tui, dicebant Paulo. Et ille: Nolo sitis Pauli, sed ejus estote cujus est vobiscum Paulus. ### English translation (Claude) If then no one but he descended and ascended, what hope is there for the rest? This is the hope for the rest: that he descended for this reason, that those who were to ascend through him might be one in him and with him. “He does not say, ‘And to seeds,’” says the apostle, “as of many, but as of one, ‘And to your seed,’ which is Christ.” And to believers he says, “But you are Christ's; and if Christ's, then you are Abraham's seed.” What he called one, he said that we all are. That is why in the Psalms sometimes many sing, to show that one is made of many; sometimes one sings, to show what is made of many. That is why one man was healed in that pool, and whoever else went down was not healed. So this one man commends the unity of the Church. Woe to those who hate unity and make parties for themselves among men! Let them hear him who wanted to make them one, in one, for one; let them hear him saying, “Do not make yourselves many: I planted, Apollos watered, but God gave the increase; so neither he who plants is anything, nor he who waters, but God who gives the increase.” They were saying, “I am of Paul, I of Apollos, I of Cephas.” And he said, “Is Christ divided?” Be in one, be one thing, be one person: “No one has ascended into heaven except he who descended from heaven.” “See, we want to be yours,” they said to Paul. And he said, “I do not want you to be Paul's, but be his whose Paul is, together with you.” ### Scripture references - Gal 3:16: quotation, high confidence - Gal 3:29: quotation, high confidence - John 5:4: allusion, medium confidence - 1 Cor 3:6: quotation, high confidence - 1 Cor 3:7: quotation, high confidence - 1 Cor 1:12: quotation, high confidence - 1 Cor 1:13: quotation, high confidence - John 3:13: quotation, high confidence ### Translation notes - The pool is Bethesda (John 5:2–9). “Do not make yourselves many” is Augustine's paraphrase, not Paul's wording; the exchange with Paul at the end is likewise his dramatization. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.9 (PL 35:1487–1489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-9). ## Tractates on the Gospel of John 12.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-10 - Source: PL 35:1489 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Death entered through the devil's envy and man's consent, and Christ, the Word made mortal, freed us from death by his death. ### Latin text Descendit enim et mortuus est, et ipsa morte liberavit nos a morte: morte occisus, mortem occi­ dit. Et nostis, fratres, quia mors ista per diaboli invi­ diam intravit in mundum. Deus mortem non fecit, Scri­ ptura loquitur; nec lætatur, inquit, in perditione vivo­ rum: creavit enim ut essent omnia. Sed quid ibi ait? Invidia autem diaboli mors intravit in orbem terrarum. Ad mortem a diabolo propina­ tam non veniret homo vi adductus: non enim cogendi potentiam diabolus habebat, sed persuadendi versu­ tiam, Non consentires, nihil invexerat diabolus: con­ sensio tua, o homo, te perduxit ad mortem. A mortali mortales nati, ex immortalibus mortales facti. Ab Adam omnes homines mortales: Jesus autem Filius Dei, Verbum Dei, per quod facta sunt omnia, unicus æqualis Patri, mortalis factus est; quia Verbum caro factum est, et habitavit in nobis. ### English translation (Claude) For he descended and died, and by that very death he freed us from death: slain by death, he slew death. And you know, brothers, that this death entered the world through the devil's envy. “God did not make death,” the Scripture says, “nor does he rejoice,” it says, “in the destruction of the living: for he created all things that they might exist.” But what does it say there? “But through the devil's envy death entered the world.” Man would not come by force to the death the devil offered him to drink: for the devil had no power to compel, but only the cunning to persuade. Had you not consented, the devil would have brought in nothing: your consent, O man, led you to death. From a mortal, mortals were born; from immortals we were made mortal. From Adam all men are mortal; but Jesus, the Son of God, the Word of God, through whom all things were made, the only Son, equal to the Father, was made mortal, because “the Word was made flesh and dwelt among us.” ### Scripture references - John 1:3: allusion, high confidence - John 1:14: quotation, high confidence ### Extrabiblical texts - Wis 1:13–14 (Wisdom of Solomon): quotation, high confidence - Wis 2:24 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are from Wisdom 1:13–14 and 2:24. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.10 (PL 35:1489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-10). ## Tractates on the Gospel of John 12.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-11 - Source: PL 35:1489 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The bronze serpent lifted up in the desert figures Christ's death on the cross, by which those who look in faith are healed from sin for eternal life. ### Latin text Ergo mortem suscepit, et martem suspendit in cruce; et de ipsa morte liberantur mortales. Quod in figura factum est apud antiquos, commemorat illud Dominus: Et sicut, inquit, Moyses exaltavit serpentem in eremo, ila exaltari oportet Filium hominis; ul omnis qui credit in eum non pereat, sed habeat vitam æternam. Magnum sacramentum, et qui legerunt, noverunt. Dcindc audiant vel qui non Legerunt, vel qui forte le­ ctum sive auditum obliti sunt. Prosternebatur in cremo populus Israel morsibus serpentum, fiebat magna stra­ gcs multarum mortium: plaga enim Dei erat corri­ pientis, et flagellantis, ut erudiret. Demonstratum est ibi magnum sacramentum rei futur:c, ipse Dominus te­ statur in hac lectione, ut nemo possit aliud interpretari quam quod ipsa veritas de se indicat. Dictum est enim ad Moysen a Domino ut faceret aeneum serpentem, et exaltaret in ligno in eremo, et admoneret populum Israel, ut si quis morsus esset a serpente, illum serpentem in ligno exaltatum attenderet. Factum est: mordeban­ tur homines, intuebantur, et sanabantur. Quid sunt serpentes mordentes? Peccata de mortalitate carnis. Quis est serpens exaltatus? Mors Domini in cruce. Quia enim a serpente mors, per ser­ pentis effigiem figurata est. Morsus serpentis letha­ lis, mors Domini vitalis. Attenditur serpens, ut nihil valeat serpens. Quid est hoc? Attenditur mors, ut ni­ hil valeat mors. Sed cujus mors? Mors vitæ: si dic: potest, Mors vitæ; imo quia dici potest, mirabiliter dicitur. Sed numquid non erit dicendum quod fuit fa­ cicndum? Ego dubitem dicere quod Dominus pro me dignatus est facere? Nonne vita Christus? et tamen in cruce Christus. Nonne vita Christus? et tamen mortuus Christus. Scd in morte Christi mors mortua est; quia vita mortua occidit mortem, plenitudo vitae deglutivit mortem: absorpta est mors in Christi cor­ pore. Sic et nos dicemus in resurrectione, quando jam triumphantes cantabimus, Ubi est, mors, contentio tua? ubi est, mors, aculcus tuus?. Interim modo, fratres, ut a peccato sanemur, Chri­ stum crucifixum intueamur; quia sicut Moyses, in­ quit, exaltavit serpentem in eremo, ita exaltari oportet Filium hominis; ut omnis qui credit in cum, nou per­ eat, sed habeat vitam æternam. Quo modo qui intue­ bantur illum serpentem, non peribant morsibus ser­ pentum; sic qui intuentur fide mortem Christi, sanan­ tur a morsibus peccatorum. Sed illi sanabantur a mortead vitam temporalem: hic autem ait, ut habeant vi­ tam æternam. Hoc enim interest inter figuratam imagi­ nem etrem ipsam: figura præstabat vitam temporalem; res ipsa cujus illa figura erat, præstat vitam æternam. ### English translation (Claude) So he took on death, and he hung death on the cross; and by that very death mortals are freed. The Lord recalls what was done in figure among the ancients: “And as Moses,” he says, “lifted up the serpent in the desert, so must the Son of Man be lifted up, that everyone who believes in him may not perish but have eternal life.” A great mystery, as those who have read it know. Then let those hear it who have not read it, or who perhaps have forgotten what they read or heard. The people of Israel were being laid low in the desert by the bites of serpents; a great slaughter of many deaths was taking place, for it was the stroke of God correcting and scourging them to instruct them. There a great mystery of a thing to come was shown; the Lord himself testifies to it in this reading, so that no one can interpret it otherwise than as the Truth indicates about himself. For Moses was told by the Lord to make a bronze serpent and lift it up on wood in the desert, and to admonish the people of Israel that if anyone was bitten by a serpent, he should look at that serpent lifted up on the wood. It was done: men were bitten, they looked, and they were healed. What are the biting serpents? Sins from the mortality of the flesh. What is the serpent lifted up? The Lord's death on the cross. For since death came from a serpent, it was figured by the image of a serpent. The serpent's bite was lethal; the Lord's death is life-giving. The serpent is looked upon, so that the serpent may have no power. What does this mean? Death is looked upon, so that death may have no power. But whose death? The death of life, if one may say “the death of life”; indeed, because it can be said, it is said wonderfully. But should what had to be done not be said? Shall I hesitate to say what the Lord deigned to do for me? Is not Christ life? And yet Christ was on the cross. Is not Christ life? And yet Christ died. But in Christ's death, death died; for life, having died, slew death; the fullness of life swallowed up death; death was swallowed up in the body of Christ. So we too shall say in the resurrection, when we sing in triumph, “Where, O death, is your contention? Where, O death, is your sting?” Meanwhile, brothers, that we may be healed of sin, let us look upon Christ crucified; for “as Moses,” he says, “lifted up the serpent in the desert, so must the Son of Man be lifted up, that everyone who believes in him may not perish but have eternal life.” Just as those who looked at that serpent did not perish from the serpents' bites, so those who look in faith upon the death of Christ are healed of the bites of sins. But they were healed from death to temporal life; here, however, he says, “that they may have eternal life.” For this is the difference between the figurative image and the reality itself: the figure gave temporal life; the reality of which it was the figure gives eternal life. ### Scripture references - John 3:14: quotation, high confidence - John 3:15: quotation, high confidence - Num 21:6: allusion, high confidence - Num 21:8: allusion, high confidence - Num 21:9: allusion, high confidence - John 14:6: allusion, medium confidence - 1 Cor 15:54: allusion, high confidence - 1 Cor 15:55: quotation, high confidence ### Translation notes - Augustine's text of 1 Cor 15:55 reads contentio (“contention”) where the Vulgate has victoria. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.11 (PL 35:1489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-11). ## Tractates on the Gospel of John 12.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-12 - Source: PL 35:1489 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ came to save, not to judge, but whoever refuses to believe in him has already been judged. ### Latin text Non enim misit Deus Filium suum in mundum, ut judicet mundum, sed ut salvetur mundus per ipsum. Ergo quantum in medico est, sanare vcnit ægrotum. Ipse se interimit, qui præcepta medici observare non vult. Venit Salvator ad mundum: quare Salvator die ctus est mundi, nisi ut salvet mundum, non ut judi­ cet mundum? Salvari non vis ab ipso; ex te judicabe­ ris. Et quid dicam, judicaberis? Vide quid ait: Qui credit in eum, non judicatur; qni autein non credit: quid dicturum speras! nisi, judicatur? jam, inquit, judicatus est. Nondum apparuit judicium, sed jam fa­ ctum est judicium. Novit enim Dominus qui sunt ejus: novit qui permaneant ad coronam, qui permaneant ad flammam; novit in area sua triticum, novit paleam; novit segetem, novit zizania. Jam judicatus est qui non credit. Quare judicatus? Quia non credidit in nomine unigeniti Filii Dei. ### English translation (Claude) “For God did not send his Son into the world to judge the world, but that the world might be saved through him.” So, as far as lies with the physician, he came to heal the sick man. He who will not keep the physician's orders destroys himself. The Savior came to the world: why was he called the Savior of the world, except that he came to save the world, not to judge the world? You do not want to be saved by him; you will be judged by your own doing. And why do I say “you will be judged”? See what he says: “He who believes in him is not judged; but he who does not believe”—what do you expect him to say, if not “is judged”?—“has already,” he says, “been judged.” The judgment has not yet appeared, but the judgment has already been made. For “the Lord knows those who are his”: he knows who will persevere to the crown, who will persevere to the flame; he knows the wheat on his threshing floor, he knows the chaff; he knows the crop, he knows the weeds. He who does not believe has already been judged. Why judged? “Because he has not believed in the name of the only-begotten Son of God.” ### Scripture references - John 3:17: quotation, high confidence - John 3:18: quotation, high confidence - 2 Tim 2:19: quotation, high confidence - Matt 3:12: allusion, medium confidence - Matt 13:30: allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.12 (PL 35:1489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-12). ## Tractates on the Gospel of John 12.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-13 - Source: PL 35:1489–1491 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Doing the truth means confessing and accusing one's own sins, which is the beginning of good works and is itself the work of God's light in us. ### Latin text Hoc est autem judicium, quia lux vcnit in mundum, et dilexerunt homines magis tenebras quam lucem: erant enim mala opera eorum. Fratres mei, quorum opera bona invenit Dominus? Nullorum. omnium mala opera invenit. Quomodo ergo quidam fecerunt veritatem, et venerunt ad lucem? Et hoc enim sequi­ tur: Qui autem facit veritatem, venit ad lucem, ut mani­ festentur opera ejus, quia in Deo sunt facta. Quomodo quidam opus bonum fecErunt, ut venirent ad lucem, id est ad Christum? et quomodo quidam dilexerunt tenebras? Si enim omnes peccatores invenit, et om­ nes a peccato sanat, et serpens ille in quo figurata est mors Domini, eos sanat qui morsi fuerant, et propter morsum serpentis erectus est serpens, id est mors Domini, propter mortales homines, quos invenit inju­ stos; quomodo intelligitur, Hoc estjudicium, quia lux venit in mundum, et dilexerunt homines magis tenebras quam lucem: erant enim mala opera eorum? Quid est hoc? quorum enim erant bona opera? Nonne venisti ut justifices impios? Sed dilexerunt, inquit, tenebras magis quam lucem. Ibi posuit vim: multi enim dilexe­ runt peccata sua, multi confessi sunt peccata sua: quia qui confitetur peccata sua, et accusat peccata sua, jam cum Deo facit. Accusat Deus peccata tua: si et tu ac­ cusas, conjungeris Deo. Quasi dux res sunt, homo et peccator. Quod audis homo, Deus fecit: quod audis peccator, ipse homo fecit. Dele quod fecisti, ut Deus salvet quod fecit. Oportet ut oderis in te opus tuum, et ames in te opus Dei. Cum antem coeperit tibi dis­ plicere quod fecisti, inde incipiunt bona opera tua, quia accusas mala opera tua. Initium operum bono­ rum, confessio est operum malorum. Facis veritatem, et venis ad lucem. Quid est, Facis veritatem? Non te palpas, non tibi blandiris, non te adulas; non dicis, Justus sum, cum sis iniquus, et incipis facere verita­ tem. Venis autem ad lucem ut manifestentur opera tua, quia in Deo sunt facta; quia et hoc ipsum quod tibi displicuit peccatum tuum, non tibi displiceret, nisi Deus tibi luceret, et ejus veritas tibi ostenderet. Sed qui et admonitus diligit peccata sua, odit admo­ nentem lucem et fugit eam, ut non arguantur opera ejus mala qunc diligit. Qui autem facit veritatem, accu­ sat in se mala sua; non sibi parcit, non sibi ignoscit, ut Deus ignoscat: quia quod vult ut Deus ignoscat, ipse agnoscit, et venit ad lucem; cui gratias agit, quod illi quid in se odisset ostenderit. Dicit Deo, Averte (a­ ciem tuam a peccatis meis: et qua fronte dicit, nisi iterum dicat, Quoniam facinus meum ego cognosco, et peccatum meum coram me eat semper? Sit ante te quod non vis esse ante Deum. Si autem post te feceris peccatum tuum, retorquet illud tibi Deus ante oculos tuos; et tunc retorquet, quando jam pœnitentiæ fructus nullus erit. ### English translation (Claude) “And this is the judgment, that the light has come into the world, and men loved darkness rather than light; for their works were evil.” My brothers, whose works did the Lord find good? No one's. He found the works of all evil. How then did some do the truth and come to the light? For this also follows: “But he who does the truth comes to the light, that his works may be made manifest, because they have been done in God.” How did some do a good work so as to come to the light, that is, to Christ? And how did some love darkness? For if he found all sinners, and heals all from sin, and that serpent, in which the Lord's death was figured, heals those who had been bitten, and the serpent was raised up because of the serpent's bite, that is, the Lord's death because of mortal men, whom he found unrighteous, how is this to be understood: “This is the judgment, that the light has come into the world, and men loved darkness rather than light; for their works were evil”? What does it mean? For whose works were good? Did you not come to justify the ungodly? “But they loved,” he says, “darkness rather than light.” There he put the weight: for many loved their sins, many confessed their sins; for he who confesses his sins and accuses his sins already acts with God. God accuses your sins: if you accuse them too, you are joined to God. There are, as it were, two things: man and sinner. That you are called man, God made; that you are called sinner, man himself made. Destroy what you made, so that God may save what he made. You must hate in yourself your own work, and love in yourself the work of God. But when what you have done begins to displease you, from then your good works begin, because you accuse your evil works. The beginning of good works is the confession of evil works. You do the truth, and you come to the light. What does “you do the truth” mean? You do not coax yourself, you do not flatter yourself, you do not fawn on yourself; you do not say, “I am righteous,” when you are unrighteous; and you begin to do the truth. And you come to the light, that your works may be made manifest, because they have been done in God; for even this, that your sin displeased you, would not have displeased you unless God were shining on you and his truth were showing it to you. But he who loves his sins even after being warned hates the light that warns him and flees from it, so that his evil works, which he loves, may not be exposed. But he who does the truth accuses his evils in himself; he does not spare himself, does not pardon himself, so that God may pardon; for what he wants God to pardon, he himself acknowledges, and he comes to the light, to which he gives thanks for showing him what he should hate in himself. He says to God, “Turn away your face from my sins”: and with what face does he say it, unless he says also, “For I acknowledge my wrongdoing, and my sin is ever before me”? Let that be before you which you do not want to be before God. But if you put your sin behind you, God turns it back before your eyes; and he turns it back at a time when there will be no longer any fruit of repentance. ### Scripture references - John 3:19: quotation, high confidence - John 3:21: quotation, high confidence - Rom 4:5: allusion, medium confidence - Ps 51:9 (50:11 Vulg.): quotation, high confidence - Ps 51:3 (50:5 Vulg.): quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.13 (PL 35:1489–1491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-13). ## Tractates on the Gospel of John 12.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-14 - Source: PL 35:1491 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine urges watchfulness and daily confession even of small sins, which if neglected sink the soul like water seeping into a ship. ### Latin text Currite, ne tenebræ vos comprehendant, fratres mei: evigilate ad salutem vestram, evigilate dum tempus est; nullus retardetur a templo Dei, nullus retardetur ab opere Domini, nullus avo­ cetur ab oratione continua, nullus a solita devotione fraudetur. Evigilate ergo cum dies est: lucct dies, Christus est dies. Paratus est ignoscere, sed agnoscen­ tibus; punire autem defendentes se, et justos se ja­ ctantes, et putantes se esse aliquid, cum nihil sint. In dilectione autem ejus et in misericordia ejus qui am­ bulat, etiam liberatus ab illis lethalibus et grandibus peccatis, qualia sunt facinora, homicidia, furta, adul­ tcria; propter illa quoe minuta videntur esse peccata linguae, aut cogitationum, aut immoderationis in re­ bus concessis, facit veritatem confessionis, et venit ad lucem in operibus bonis: quoniam minuta plura pec­ cata si negligantur, occidunt. Minutae sunt guttae quæ flumina implent: minuta sunt grana arenae; sed si multa arena imponatur, premit atque opprimit. Hoc facit sentina neglecta, quod tacit fluctus irruens: pau­ iatim per sentinam intrat; sed diu intrando et non exhauriendo, mergit navim. Quid est autem exbau* rire, nisi bonis operibus agere ne obruant peccata, gemendo, jejunando, tribuendo, ignoscendo? Iter au­ tem hujus saeculi molestum est, plenum est tentatio­ nibus; in rebus prosperis ne extollat, in rebus adver­ sis ne frangat. Qui tibi dedit felicitatem hujus sæculi, ad consolationem tuam dedit, Don ad corruptionem. Rursus qui te flagellat in isto saeculo, ad emendatio­ nem, non ad damnationem facit. Ferto patrem eru­ dientem, ne sentias judiccm punientem. Hæc quotidie dicimus vobis, et sæpe dicenda sunt, quia bona et sa­ lutaria sunt. ### English translation (Claude) Run, my brothers, lest the darkness overtake you; wake up to your salvation, wake up while there is time. Let no one be kept back from the temple of God, let no one be kept back from the work of the Lord, let no one be called away from continual prayer, let no one be cheated of his accustomed devotion. Wake up, then, while it is day: the day shines; Christ is the day. He is ready to pardon, but those who acknowledge their sins; and to punish those who defend themselves and boast that they are righteous, and think themselves something when they are nothing. But he who walks in his love and his mercy, even when freed from those deadly and grave sins such as crimes, murders, thefts, adulteries, nevertheless, because of those that seem to be small sins of the tongue, or of thoughts, or of immoderation in permitted things, does the truth of confession and comes to the light in good works; for many small sins, if neglected, kill. Small are the drops that fill rivers; small are the grains of sand, but if much sand is loaded on, it presses and crushes. A neglected bilge does what a rushing wave does: the water enters little by little through the bilge, but by entering a long time and not being pumped out, it sinks the ship. And what is pumping out, if not acting by good works so that sins may not overwhelm us: by groaning, fasting, giving, forgiving? But the journey of this world is troublesome and full of temptations: in prosperity let it not lift you up, in adversity let it not break you. He who gave you the happiness of this world gave it for your consolation, not for your corruption. Again, he who scourges you in this world does it for your amendment, not for your condemnation. Bear with the Father who instructs you, lest you feel the judge who punishes. These things we tell you daily, and they must be said often, because they are good and wholesome. ### Scripture references - John 12:35: allusion, medium confidence - Rom 13:11: allusion, low confidence - Gal 6:3: allusion, medium confidence - Heb 12:7: allusion, low confidence ### Translation notes - The distinction between grave sins and daily small sins, remedied by prayer, fasting, almsgiving, and forgiveness, is Augustine's common teaching. ### Citation (SBL) Augustine, Tract. Ev. Jo. 12.14 (PL 35:1491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-12-14). ## Tractates on the Gospel of John 13.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-13-1 - Source: PL 35:1491 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine recalls his earlier sermons on John's baptism and the dove before taking up the next reading. ### Latin text Ordo lectionis evangelicae secundum Joannem, sicut potestis meminisse, qui curam geritis profectus vestri, ita sequitur, ut hæc quae modo lecta est, ho­ die nobis tractanda proponatur. Ab ipso principio us­ que ad hodiernam lectionem, quae supra dicta sunt, meministis jam esse tractata. Et si forte inde multa estis obliti, certe vel officium nostrum manet in vestra memoria. Quae hinc audieritis de baptismo Joannis, et­ si non tenetis omnia, audisse vos tamen credo quod teneatis: quae dicta sunt eliam, quare Spiritus sanctus in columbae specie apparuerit; et quomodo illa nodo­ sissima quaestio soluta sit, quia nescio quid quod non noverat, didicit Joannes in Domino per columbam, cum jam eum nosset, quando venienti ut baptizaretur, ait, Ego a te debeo baptizari, et tu venis ad me? Quando ci Dominus respondit, Sine modo, ut impleatur omnis justitia. ### English translation (Claude) The order of the Gospel reading according to John, as those of you who care about your progress can remember, follows in such a way that the passage just read is set before us to be expounded today. You remember that what comes before, from the very beginning up to today's reading, has already been expounded. And if perhaps you have forgotten much of it, at least our service remains in your memory. Of what you heard on this matter about the baptism of John, even if you do not retain it all, I believe you heard something to retain; and also what was said about why the Holy Spirit appeared in the form of a dove; and how that most knotty question was solved, that John learned something about the Lord through the dove which he had not known, though he already knew him when he said to him as he came to be baptized, “I ought to be baptized by you, and do you come to me?” when the Lord answered him, “Let it be so now, that all righteousness may be fulfilled.” ### Scripture references - Matt 3:14: quotation, high confidence - Matt 3:15: quotation, high confidence - John 1:32: allusion, high confidence ### Translation notes - The earlier discussion is in Tractates 4–6. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.1 (PL 35:1491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/12-1/#p-13-1). ## Tractates on the Gospel of John 13.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-2 - Source: PL 35:1491–1493 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John the Baptist, though greatest of those born of women, declared himself unworthy to loose Christ's sandal, which shows Christ to be above all men and angels. ### Latin text Nunc ergo ad eumdem Joannem cogit nos ordo lectionis reverti. Ipse est ille qui prophetatus est per Isaiam, Vox clamantis in eremo, Parate viam Domino, rectas facite semitas ejus. Tale testi­ monium reddidit Domino suo, et (quia ille dignatus cst) amico suo: Dominusque ipsius ct amicus ipsius perhibuit et ipse testimonium Joanni. Dixit euim do Joanne, In natis mulierum non exsurrexit major Joanne Baptista. Sed quia illi sc praeposuit, in hoc quod plus crat Joanne, Deus erat. Qui autem minor est, inquit, in regno cælorum, major est illo. Minor na. tivitate, major potestate, major divinitate, majestate, claritate: tanquam in principio erat Verbum, et Ver­ bum erat apud Deum, et Deus erat Verbum. Sic autem perhibuerat in superioribus lectionibus Joannes Domi­ no testimonium, ut Filium Dei quidem diceret, Deum non diceret, nee tamen negaret: tacuerat Dcum, non negaverat Deum; sed non omnino tacuit Deam: for­ tassiscnim invenimus hoc in hodierna lectione. Dixe­ rit Filium Dci: sed dicti sunt et homines filii Del. Di­ xerat tantae excellentiæ illum fuissc, ut non csset ipse dignus corrigiam calceamenti ejus solvere. Jam magnitudo ista multum dat intelli­ gi, cujus non erat dignus corrigiam calceamenti solvere, ille quo nemo surrexerat major in natis mulierum. Plus enim crat omnibus hominibus et Angelis. Nam angelum invenimus prohibuisse, ne homo illi ad pedes cadcret. Cum enim quædam in Apocalypsi Angelus ostenderet Joanni, qui scripsit hoc Evangelium, con­ territus magnitudine visionis Joannes cecidit ad pedes Angeli. Et ille: Surge, vide ne feceris hoc; Deum ad­ ora: nam ego conservus tuus sum et fratrum tuorum. Cadere ergo sibi ad pedes homi­ nem angelus prohibuit. Nonne manifestum est quia super omnes Angelos est, cui talis homo, quo major nemo surrexit in natis mulicrum, dicit indignum se esse solvere corrigiam calceamenti? ### English translation (Claude) Now, then, the order of the reading compels us to return to the same John. He is the one prophesied by Isaiah: “The voice of one crying in the desert, ‘Prepare the way for the Lord, make his paths straight.’” Such testimony he gave to his Lord and (since the Lord deigned it) his friend; and his Lord and friend himself also bore testimony to John. For he said of John, “Among those born of women there has not arisen a greater than John the Baptist.” But because he placed himself above him, in that in which he was more than John, he was God. “But he who is less,” he says, “in the kingdom of heaven is greater than he.” Less in birth, greater in power, greater in divinity, majesty, glory: as “in the beginning was the Word, and the Word was with God, and the Word was God.” But in the earlier readings John had borne testimony to the Lord in such a way as to call him Son of God, yet not to call him God, though without denying it: he had been silent about his being God, he had not denied that he was God. But he was not altogether silent about his being God: for perhaps we find this in today's reading. He had called him Son of God; but men too have been called sons of God. He had said that he was of such excellence that he himself was not worthy to loose the strap of his sandal. Now this greatness gives much to understand: that he, than whom no greater had arisen among those born of women, was not worthy to loose the strap of his sandal. For he was more than all men and angels. For we find that an angel forbade a man to fall at his feet. For when an angel was showing certain things in the Apocalypse to John, who wrote this Gospel, John, terrified by the greatness of the vision, fell at the angel's feet. And the angel said, “Get up, see that you do not do this; worship God; for I am your fellow servant and of your brothers.” So the angel forbade a man to fall at his feet. Is it not plain that he is above all angels, of whom such a man, than whom no greater has arisen among those born of women, says that he is unworthy to loose the strap of his sandal? ### Scripture references - Isa 40:3: quotation, high confidence - Matt 3:3: allusion, medium confidence - Matt 11:11: quotation, high confidence - John 1:1: quotation, high confidence - John 1:34: allusion, high confidence - John 1:27: allusion, high confidence - Rev 19:10: quotation, high confidence - Rev 22:9: quotation, high confidence ### Translation notes - The angel's words are Rev 19:10 and 22:9. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.2 (PL 35:1491–1493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-2). ## Tractates on the Gospel of John 13.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-3 - Source: PL 35:1493 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The psalm proclaims God king of all the earth, which the Donatists deny by confining him to Africa; Christ's hidden divinity must be seen with the inner eye of understanding. ### Latin text Tamen aliquid evidentius dicat Joannes, quia Deus est Dominus noster Jesus Christus. Inveniamus hoc in prasenti lectione, quia forte et de illo can­ tavimus, Regnavit Deus super omnem terram: con­ tra quod surdi sunt, qui putant eum in Africa sola re­ gnare. Nonenim non dictum est de Christo, cum di­ ctum est, Regnavit Deus super omnem terram. Qui, est enim alius rex noster, nisi Dominus noster Jesus Chri­ stus? Ipse est rex noster. Et quid audistis in ipso Psal­ mo, rccenti versu modo cantato? Psallite Deo nostro, psallite: psallite regi nostro, psallite. Quem dixit Deum, ipsum dixit regem nostrum: Psallite Deo nostro, psal­ lite: psallite regi nostro, psallite intelligenter. Ne in una parte velis intelligere cui psallis: Quoniam rex omnis terræ Deus. Et quomodo est omnis terræ rex, qui visus est in una parte terrarum, in Je­ rosolyma, in Judaea, ambulans inter homines, natus, sugens, crescens, manducans, bibens, vigilans, dor­ miens, fatigatus ad puteum sedens, comprehensus, flagellatus, sputis illitus, spinis coronatus, ligno sus­ pensus, lancea percussus, mortuus, sepultus? quo­ modo ergo rex omnis terrae? Quod videbatur in loco, caro crat: oculis carneis caro apparebat; in carne mortali majestas immortalis occultabatur. Et quibus oculis majestas immortalis penetrata compage carnis poterit intueri? Est alius oculus, est interior oculus. Non enim nullos oculos habebat et Tobias, quando Cæcus oculis corporeis filio dabat praecepta vitæ. Ille patri manum tenebat, ut pedibus am­ bularet: illc filio consilium dabat, ut viam justitiæ te­ neret. Et hac oculos video, et hac oculos intelligo. Et meliores oculi dantis vitæ consilium, quam oculi tenentis manum. Tales oculos quærebat et Jesus, quando ait Philippo, Tanto tempore vobiscum sum, et non cognovistis me? Tales oculos quærebat, cum ait, Philippe, qui videt me, vldet et Patrem. Isti oculi in intelligentia sunt, isti oculi in mente sunt. Ideo cum dixisset Psalmus, Quoniam rex omnis terræ Deus; subecit statim, Psallite intelligenter. Quod enim dico, Psallite Deo nostro, psallite; Deum dico regem nostrum. Sed regem nostrum inter homines vidistis tanquam hominem, vidistis passum, crucifixum, mor­ tuum: latebat aliquid in illa carne quam oculis carneis videre potuistis. Quid ibi latebat? Psallite intelligen­ ter; nolite oculis quaerere quod mente conspicitur. Psallite lingua, quia inter vos caro; sed qnia Verbum caro factum est, et habitavit in nobis, reddite sonum carni, reddite Deo mentis obtutum. Psallite intelligen­ ter, et videtis quia Verbum caro factum eat, et habitatU in nobis. ### English translation (Claude) Yet let John say something more plainly: that our Lord Jesus Christ is God. Let us find it in the present reading, for perhaps we have sung of him too: “God has reigned over all the earth.” Those who think that he reigns in Africa alone are deaf to this. For it was said of Christ when it was said, “God has reigned over all the earth.” For who else is our king, if not our Lord Jesus Christ? He is our king. And what did you hear in that same psalm, in the verse just now sung? “Sing praises to our God, sing praises; sing praises to our king, sing praises.” Him whom he called God he called our king: “Sing praises to our God, sing praises; sing praises to our king, sing praises with understanding.” Do not take the one to whom you sing to be in one part only: “For God is the king of all the earth.” And how is he king of all the earth who was seen in one part of the world, in Jerusalem, in Judea, walking among men, born, nursing, growing, eating, drinking, waking, sleeping, sitting tired at the well, arrested, scourged, smeared with spittle, crowned with thorns, hung on wood, struck with a lance, dead, buried? How then is he king of all the earth? What was seen in a place was flesh: flesh appeared to fleshly eyes; in mortal flesh immortal majesty lay hidden. And with what eyes can immortal majesty be beheld, penetrating the fabric of the flesh? There is another eye, there is an inner eye. For Tobit too was not without eyes when, blind in his bodily eyes, he gave his son precepts for life. The son held his father's hand so that he might walk on his feet; the father gave his son counsel so that he might keep the way of righteousness. These eyes I see, and those eyes I understand. And better are the eyes of the one who gives counsel for life than the eyes of the one who holds his hand. Such eyes Jesus too was looking for when he said to Philip, “Have I been with you so long, and you have not known me?” Such eyes he was looking for when he said, “Philip, he who sees me sees the Father also.” These eyes are in the understanding, these eyes are in the mind. That is why, when the psalm had said, “For God is the king of all the earth,” it added at once, “Sing praises with understanding.” For when I say, “Sing praises to our God, sing praises,” I say that God is our king. But you saw our king among men as a man; you saw him suffer, crucified, dead: something lay hidden in that flesh which you could see with fleshly eyes. What lay hidden there? “Sing praises with understanding”: do not seek with the eyes what is beheld by the mind. Sing praises with the tongue, because the flesh is among you; but because “the Word was made flesh and dwelt among us,” render sound to the flesh, render to God the gaze of the mind. Sing praises with understanding, and you see that “the Word was made flesh and dwelt among us.” ### Scripture references - Ps 47:7 (46:8 Vulg.): quotation, high confidence - Ps 47:6 (46:7 Vulg.): quotation, high confidence - Ps 47:8 (46:9 Vulg.): allusion, medium confidence - John 4:6: allusion, high confidence - John 14:9: quotation, high confidence - John 1:14: quotation, high confidence ### Extrabiblical texts - Tob 4 (Tobit): allusion, high confidence ### Translation notes - The psalm sung was Ps 47 (46 LXX/Vulgate). The jibe about Africa is aimed at the Donatists. Tobit's counsel to his son is Tob 4 (the Migne reference has been removed from the text). ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.3 (PL 35:1493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-3). ## Tractates on the Gospel of John 13.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-4 - Source: PL 35:1493 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, baptized by his servant John, baptizes with his own baptism and is himself the way: by Christ the man we come to Christ the God, the bread of angels. ### Latin text Dicat et Joannes testimonium: Post hcec venit Jesus et discipuli ejus in Judæam terram, et iUic demo­ rabatur cum eia, et baptizabat. Baptizatus baptizabat. Non eo baptismo baptizabat quo baptizatus est. Dat baptismum Dominus baptizatus a servo, ostendens humilitatis viam, et perducens ad baptismum Domini, hoc est baptismum suum, praebendo humilitatis exem­ plum, quia ipse non respuit baptismum servi. Et in baptismo servi via praeparabatur Domino, et baptiza­ tus Dominus viam se fecit venientibus. Ipsum audia­ mus: Ego sum via, veritas ei vita. Si ve­ ritatem quæris, viam tene: nam ipsa est via quae est veritas. Ipsa est quo is, ipsa est qua is; non per ahud is ad aliud, non per aliud venis ad Christum: per Christum ad Christum venis. Quomodo per Christum ad Christum? Per Christum hominem ad Christum Deum: per Verbum carnem factum, ad Verbum quod in principio erat Deus apud Deum; ab eo quod man­ ducavit homo, ad illud quod quotidie manducant Angeli. Sic enim scriptum est, Panem cœli dedit eis: pa­ nem Angelorum manducabit homo. Quis est panis Angelorum? In principio erat Verbum, et Verbum erat apud Deum, ei Deus erat Verbum. Quo­ modo panem Angelorum manducavit homo? Et Ver­ bum caro factum eat, et habitavit in nobis. ### English translation (Claude) Let John too give his testimony: “After these things Jesus and his disciples came into the land of Judea, and he stayed there with them and baptized.” The baptized one was baptizing. He did not baptize with the baptism with which he was baptized. The Lord, baptized by a servant, gives baptism, showing the way of humility and leading to the Lord's baptism, that is, his own baptism, by giving an example of humility, in that he himself did not reject the servant's baptism. And in the servant's baptism the way was prepared for the Lord; and the Lord, baptized, made himself the way for those who come. Let us hear him: “I am the way, the truth, and the life.” If you seek the truth, keep to the way: for the way is the very same as the truth. It is where you are going, it is the way by which you go. You do not go by one thing to another; you do not come to Christ by something else: you come to Christ by Christ. How by Christ to Christ? By Christ the man to Christ the God; by the Word made flesh to the Word that in the beginning was God with God; from what man ate to what the angels eat daily. For so it is written: “He gave them the bread of heaven; man ate the bread of angels.” What is the bread of angels? “In the beginning was the Word, and the Word was with God, and the Word was God.” How did man eat the bread of angels? “And the Word was made flesh and dwelt among us.” ### Scripture references - John 3:22: quotation, high confidence - John 14:6: quotation, high confidence - Ps 78:24 (77:24 Vulg.): quotation, high confidence - Ps 78:25 (77:25 Vulg.): quotation, high confidence - John 1:1: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - Ps 78:24–25 (77:24–25 Vulgate). ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.4 (PL 35:1493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-4). ## Tractates on the Gospel of John 13.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-5 - Source: PL 35:1493–1495 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Righteousness, the food of angels, nourishes without being consumed, like light for the eyes; God is all things to the soul, and no name is worthy of him. ### Latin text Sed quia diximus manducare Angelos, fratres, ne putetis morsibus fieri. Nam si hoc intellexeritis, quasi dilaniatur Deus quem manducant Angeli. Quis dilaniat justitiam? Sed rursam mihi aliquis dicit: Et quis est qui manducat justitiam? Unde ergo, Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur? Cibus quem manducas per carnem, at reficiaris tu, ille deficit; ut reparet te, consumitur: manduca justitiam, et tu reficeris, et illa integra per­ severat. Quomodo videndo istam lucem corpoream reficiuntur isti oculi nostri, et res est corporea quae videtur oculis corporeis. Multi enim cum fuerint diu­ tius in tenebris, infirmatur acies ipsorum, quasi jeju­ nio lucis. Fraudati oculi cibo suo (luce quippe pa­ scuntur), defatigantur jejunio et debilitantur, ita at ipsam lucem qua reficiuntur, videre non possint: et si diutius abfuerit, exstinguantur, et tanquam mori­ tur in eis ipsa acies lucis. Quid ergo? quia tot oculi quotidie ista luce pascuntur, minor fit? Et illi refi­ ciuntur, et ipsa integra permanet. Si hoc potuit Deus de luce corporea corporeis oculis exliibere; non exhi­ bet mundis cordibus lucem illam infatigabilem. inte­ gram perseverantem, nulla ex parte deficientem? Quam lucem? In principio erat Verbum, et Verbum erat apud Deum. Videamus si lux est. Quoniam apud te eat fons vitœ, et in lumine tuo videbimus lumen. In terra aliud est fons, aliud lumen. Sitiens quæ­ ris fontem, et ut pervenias ad fontem, quaeris lucem: ei si dies non est, accendis lucernam, ut ad fontem pervenias. Fons iHe, ipsa est lux; sitienti fons est, caeco lux est: aperiantur oculi ut videant lucem, ape­ riantur fauces cordis ut bibant fontem; quod bibis, hoc vides, hoc audis. Totum tibi fit Deus; quia horum quae diligis, totum tibi est. Si visibilia attendis, nec panis est Deus, nee aqua est Deus, nec lux ista est Deus, nee vestis est Deus, nec domus est Deus. Omnia enim hæc visibilia sunt, et singula sunt: quod est panis, non hoc est aqua; et quod est vestis, non hoc est domus; et quod sunt ista, non hoc est Deus: visibilia enim sunt. Deus tibi totum est: si esuris, panis tibi est; si sitis, aqua tibi est; si in tenebris es, lumen tibi est, quia incorruptibilis manet; si nudus es, immortalitatis vestis tibi est, cum corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem. Omnia possunt dici de Deo, et nibil digne dicitur de Deo. Nihil latius hac inopia. Quæris congruum nomen, non invenis; quæris quoquo modo dicere, omnia invenis. Quid si­ mile, agnus et leo? Dc Christo utrumque dictum est: Ecce agnus Dei. Quomodo leo? Vicit leo de tribu Juda. ### English translation (Claude) But since we have said that the angels eat, brothers, do not think it is done with bites. For if you understand it so, God whom the angels eat is, as it were, torn apart. Who tears righteousness apart? But again someone says to me: And who is it that eats righteousness? How then is it said, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied”? The food that you eat in the flesh fails so that you may be refreshed; it is consumed so that it may restore you. Eat righteousness, and you are refreshed, and it remains whole. Just as these eyes of ours are refreshed by seeing this bodily light; and it is a bodily thing that is seen by bodily eyes. For many, when they have been too long in darkness, have their sight weakened, as if by a fast from light. The eyes, cheated of their food (for they feed on light), are wearied and weakened by the fast, so that they cannot see the very light by which they are refreshed; and if it is absent too long, they are extinguished, and the very power of sight, as it were, dies in them. What then? Because so many eyes feed daily on this light, does it become less? They are refreshed, and it remains whole. If God could provide this from bodily light for bodily eyes, does he not provide for pure hearts that tireless light, remaining whole, failing in no part? What light? “In the beginning was the Word, and the Word was with God.” Let us see whether it is light. “For with you is the fountain of life, and in your light we shall see light.” On earth a fountain is one thing, light another. When thirsty you look for a fountain, and to reach the fountain you look for light; and if it is not day, you light a lamp to reach the fountain. That fountain is itself the light: to the thirsty it is a fountain, to the blind it is light. Let the eyes be opened to see the light; let the throat of the heart be opened to drink of the fountain. What you drink, this you see, this you hear. God becomes everything to you, because of all the things you love he is the whole to you. If you look at visible things: God is not bread, God is not water, God is not this light, God is not a garment, God is not a house. For all these things are visible, and they are each one single thing: what bread is, water is not; what a garment is, a house is not; and what these things are, God is not, for they are visible. God is everything to you: if you are hungry, he is bread to you; if you are thirsty, he is water to you; if you are in darkness, he is light to you, for he remains incorruptible; if you are naked, he is to you the garment of immortality, when this corruptible shall put on incorruption, and this mortal shall put on immortality. All things can be said of God, and nothing is said worthily of God. Nothing is wider than this poverty of speech. You look for a fitting name, you do not find it; you try to speak in any way at all, you find all things. What likeness is there between a lamb and a lion? Both are said of Christ: “Behold the Lamb of God.” How a lion? “The lion of the tribe of Judah has conquered.” ### Scripture references - Matt 5:6: quotation, high confidence - John 1:1: quotation, high confidence - Ps 36:9 (35:10 Vulg.): quotation, high confidence - 1 Cor 15:53: quotation, high confidence - John 1:29: quotation, high confidence - Rev 5:5: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.5 (PL 35:1493–1495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-5). ## Tractates on the Gospel of John 13.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-6 - Source: PL 35:1495 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ was baptized by John to rebuke those, such as continent catechumens, who might think themselves too good to need baptism. ### Latin text Audiamus Joannem: Baptizabal Jesus. Diximus quia baptizabat Jesus. Quomodo Jesus? quomodo Do­ minus? quomodo Dei Filius? quomodo Verbum? Sed Verbum caro factum est. Erat autem et Joannes bapti­ zans in Ænon juxta Salim. Lacus quidam Ænon. Unde inteUigitur quia lacus erat? Quia aquœ multœ erant ibi, et veniebant, et baptizabantur. Nondum enim missus erat in carcerem Joannes. Si meministis (ecce iterum dico), dixi quare baptizabat Joannes: quia oportebat ut Dominus baptizaretur. Et quare oporte­ bat ut Dominus baptizaretur? Quia multi contempturi erant Baptismum, eo quod jam majore gratia praediti viderentur, quam viderent alios fideles. Verbi gratia, jam contineuter vivens catechumenus, contemneret conjugatum, et diceret se meliorem quam illc sit fi­ delis. Ille catechumenus posset dicere in corde suo: Quid mihi opus est Baptismum accipere, ut hoc ha­ beam quod et iste, quo jam melior sum? Ne ergo cervix ista præcipitaret quosdam de meritis justitiae sæ plurimum elatos, baptizari voluit Dominus a servo; tanquam alloquens filios capitales: Quid vos extollitis? quid erigitis, quia habetis, illo prudentiam, ille doctrinam, ille castitatcm, illo fortitudinem pa­ tientiæ? Numquid tantum habere potestis, quantum ego qui dedi? Et tamen ego baptizatus sum a servo, vos dedignamini a Domino. Hoc est, Ut impleatur omnia justitia. ### English translation (Claude) Let us hear John: “Jesus was baptizing.” We have said that Jesus was baptizing. How Jesus? How the Lord? How the Son of God? How the Word? But “the Word was made flesh.” “And John too was baptizing in Aenon near Salim.” Aenon is a kind of lake. How is it understood that it was a lake? “Because there was much water there, and people were coming and being baptized. For John had not yet been put in prison.” If you remember (see, I say it again), I said why John baptized: because it was fitting that the Lord should be baptized. And why was it fitting that the Lord should be baptized? Because many were going to despise baptism, because they would seem to themselves already endowed with greater grace than they saw in other believers. For example, a catechumen already living in continence might despise a married man and say that he is better than that baptized believer. That catechumen might say in his heart, “What need have I to receive baptism, to have what that man has, when I am already better than he?” So that this proud neck might not throw down headlong some who were greatly puffed up by the merits of their righteousness, the Lord willed to be baptized by a servant, as though saying to his leading sons: “Why do you exalt yourselves? Why do you lift yourselves up because one of you has prudence, another learning, another chastity, another the fortitude of patience? Can you have as much as I who gave it? And yet I was baptized by a servant; you disdain to be baptized by the Lord.” This is “that all righteousness may be fulfilled.” ### Scripture references - John 3:22: quotation, high confidence - John 1:14: quotation, high confidence - John 3:23: quotation, high confidence - John 3:24: quotation, high confidence - Matt 3:15: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.6 (PL 35:1495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-6). ## Tractates on the Gospel of John 13.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-7 - Source: PL 35:1495 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Others besides Christ were baptized by John so that John's baptism would not seem superior to Christ's, and no catechumen, however advanced, is forgiven before baptism. ### Latin text Sed dicet aliquis: Sufficiebat ergo ut baptizaret Dominum Joannes; quid opus crat ut alii baptizaren tur a Joanne? Et hoc diximus, quia si solus Dominus baptizaretur a Joanne, non deesset ista cogitatio ho­ minibus, quod meliorem habebat baptismum Joanun quam Dominus. Dicerent cnim: Usque adeo magnus erat baptismus quem habuit Joannes, ut solus Christus illo fuerit dignus baptizari. Ergo ut ostenderetur me­ lior baptismus quem daturus crat Dominus, et ille tanquam servi intelligeretur, ille tanquam Domini, baptizatus est Dominus, ut præberet humilitatis exemplum: non solus autem baptizatus cst ab co, ne baptismus Joannis mclior baptismo Domini videretur. Ad hoc autcm viam præbuit Dominus noster Jesus Christus, sicut audistis, fratres, ne quis arrogans quod habeat abundantiam alicujus gratiæ, dedignetur ba­ ptizari baptismo Doinini. Quantumcumque enim ca­ techumenus proficiat, adhuc sarcinam iniquitatis suae portat: non illi dimittitur, nisi cum venerit ad Da. ptismum. Quomodo non caruit populus Israel populo Ægyptiorum, nisi cum venisset ad mare Rubrum; sic pressura peccatorum nemo caret, nisi cum ad fontem Baptismi venerit. ### English translation (Claude) But someone will say: Then it was enough for John to baptize the Lord; what need was there for others to be baptized by John? We have said this too: that if the Lord alone were baptized by John, people would not lack the thought that John had a better baptism than the Lord. For they would say: So great was the baptism John had that Christ alone was worthy to be baptized with it. So, to show that the baptism the Lord was to give was better, and that the one might be understood as the servant's and the other as the Lord's, the Lord was baptized to give an example of humility; but he was not the only one baptized by John, lest John's baptism should seem better than the Lord's. And for this our Lord Jesus Christ showed the way, as you have heard, brothers, so that no one, claiming to have an abundance of some grace, should disdain to be baptized with the Lord's baptism. For however much a catechumen advances, he still carries the load of his iniquity; it is not forgiven him until he comes to baptism. Just as the people of Israel were not rid of the people of the Egyptians until they had come to the Red Sea, so no one is rid of the weight of sins until he has come to the font of baptism. ### Scripture references - Exod 14:27: allusion, high confidence ### Translation notes - The Migne reference to Exodus has been removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.7 (PL 35:1495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-7). ## Tractates on the Gospel of John 13.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-8 - Source: PL 35:1495–1497 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: When John's disciples disputed about baptism, John did not claim his baptism was greater for having baptized Christ, but humbly confessed Christ as God, from whose fullness all receive. ### Latin text Facta est ergo quœstio ex discipulis Joannis eum Judovis de purificatione. Baptizabat Joannes, baptiza­ bat Christus: moti sunt discipuli Joannis; concurre­ batur ad Christum, veniebatur ad Joannem. Qui enim veniebant ad Joannem, mittebat illos ad Jcsum baptizari; non mittebantur ad Joannem, qui a Christo baptizabantur. Turbati sunt discipuli Joannis, et coe­ perunt quæstionem tractare cum Judxis, quomodo solet ficri. Intelligas dixisse Judæos majorem esse Christum, et ad ejus baptismum debere concurri. Illi nondum intelligentes, defendebant baptismum Joan­ nis. Ventum est ad ipsum Joannem, ut solveret quaslionem. Intelligat Charitas vestra. Et hic utilitas ipsa humilitatis agnoscitur, et ostenditur utrum in ipsa qnaestione cum errarent homines, gloriari apud se voluerit Joannes, Fortassc enim dixit: Veruui di­ citis, recte contenditis, baptismus meus est melior. Nam ut noveritis quod baptismus meus est melior, ipsum Christum ego baptizavi. Poterat hoc dicere Joannes, baptizato Chribto. Quantum, se si vellet extendere, habebat ubi se extenderet? Sed melius noverat apud qucin sc humiliaret: quem sc no­ vcrat nascendo antecedere, illi voluit confitendo cc­ dere; salutem suam intelligebat in Christo essc. Jam dixerat superius, Nos omnes de plenitudine ejus ac­ cepimus: cl hoc confiteri Deum cst. Quomodo enim omnes homines de plenitudine ejus accipiunt, nisi ille sit Deus? Nam si sic ille homo ut non Deus, de plenitudine Dei accipit etiam ipse, ct sic non Deus est. Si autem omnes homines de plenitu dine ejus accipiunt, ille est fons, illi bibentes. Qui bibunt fontem, et sitire possunt et bibere; fons nun quam sitit, Cons se ipso non eget. Fonte egent homines; aridis visceribus, aridis faucibus currunt ad fontem ut rcficiantur: fons fluit ut rcficiat; ila Dominus Jesus. ### English translation (Claude) “So a discussion arose between John's disciples and the Jews about purification.” John was baptizing, Christ was baptizing: John's disciples were disturbed. People were flocking to Christ, and coming to John; for those who came to John he sent to Jesus to be baptized, but those who were baptized by Christ were not sent to John. John's disciples were troubled and began to argue the question with the Jews, as usually happens. You may understand that the Jews said Christ was greater and that people ought to flock to his baptism. They, not yet understanding, defended John's baptism. They came to John himself, to settle the question. Let your Charity understand. Here too the very usefulness of humility is recognized, and it is shown whether, in that question, when men were in error, John wished to glory in himself. For he might have said: “You speak the truth, you contend rightly; my baptism is better. For that you may know my baptism is better, I baptized Christ himself.” John could have said this, having baptized Christ. How far, if he had wished to puff himself up, he had grounds to do so! But he knew better before whom to humble himself: the one whom he knew he preceded in birth, to him he willed to yield by confessing him; he understood that his salvation was in Christ. He had already said above, “We have all received of his fullness”; and this is to confess him God. For how do all men receive of his fullness, unless he is God? For if he were man in such a way as not to be God, he too would receive of God's fullness, and so would not be God. But if all men receive of his fullness, he is the fountain, they are those who drink. Those who drink from a fountain can both thirst and drink; a fountain never thirsts, a fountain has no need of itself. Men need the fountain: with dry bowels, with dry throats, they run to the fountain to be refreshed; the fountain flows to refresh. So is the Lord Jesus. ### Scripture references - John 3:25: quotation, high confidence - John 1:16: quotation, high confidence - John 1:15: allusion, medium confidence ### Translation notes - The sentence about people coming to John is uncertain in the digital text, where a stray “I” follows; it is translated as printed. “We have all received of his fullness” (John 1:16) is attributed by Augustine to the Baptist. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.8 (PL 35:1495–1497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-8). ## Tractates on the Gospel of John 13.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-9 - Source: PL 35:1497 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John answers that a man receives only what is given from heaven and that he is not the Christ but his herald. ### Latin text Videamus ergo quid responderit Joannes: Ve­ nerunt ad Joannem, et dixerunt ei: Rabbi, qui erat tecum trans Jordanem, cui tu testimonium perhibuisti, ecce hic baptizat, et omnes veniunt ad illum: Inc est, Quid dicis? non sunt prohibendi, ut ad tc potius vc­ niant? Respondit, et dixit: Non potest homo quidquam accipere, nisi ei datum fuerit de cœlo. De quo putatis hoc dixisse Joannem? De scipso: Quasi homo ac­ cepi, ait, de coelo. Intendat Charitas vestra. Non potest homo quidquam accipere, nisi fuerit ei datum de cœlo. Ipsi vos mihi testimonium perhibetis quod dixerim, Ego non sum Christus. Tanquam dicens, quid vos fallitis? vos ipsi mihi quomodo proposuistis istam quæstio­ nem? Quid mihi dixistis? Rabbi, qui erat tecum trans Jordanem, cui tu testimonium perhibuisti. Nostis ergo quale testimonium iili perhibui: modo dicturus sum non esse illum quem dixi esse? Ergo quia aliquid accepi de cœlo ut aliquid essem, inanem me vultis esse, ut loquar contra veritatem? Non potest homo accipere quidquam, nisi fuerit illi datum de cœlo. Ipsi vos mihi testimonium perhibetis quod dixerim, Ego non sum Christus. Non es tu Christus: sed quid, si major ilJo, quia tu illam baptizasti? Missus sum: ego præco sum, ille judex est. ### English translation (Claude) Let us see, then, what John answered. “They came to John and said to him, ‘Rabbi, he who was with you beyond the Jordan, to whom you bore witness, see, he is baptizing, and all are coming to him’”: that is, what do you say? Should they not be stopped, so that they come to you instead? “He answered and said, ‘A man cannot receive anything unless it is given him from heaven.’” Of whom do you think John said this? Of himself. As a man, he says, I have received from heaven. Let your Charity attend. “A man cannot receive anything unless it is given him from heaven. You yourselves bear me witness that I said, ‘I am not the Christ.’” As if saying: Why do you deceive yourselves? How did you yourselves put this question to me? What did you say to me? “Rabbi, he who was with you beyond the Jordan, to whom you bore witness.” So you know what kind of witness I bore to him: am I now to say that he is not what I said he is? Because I have received something from heaven so as to be something, do you want me to be empty, so as to speak against the truth? “A man cannot receive anything unless it is given him from heaven. You yourselves bear me witness that I said, ‘I am not the Christ.’” “You are not the Christ: but what if you are greater than he, because you baptized him?” “I was sent: I am the herald, he is the judge.” ### Scripture references - John 3:26: quotation, high confidence - John 3:27: quotation, high confidence - John 3:28: quotation, high confidence ### Translation notes - The last exchange is Augustine's dramatization of John's reply. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.9 (PL 35:1497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-9). ## Tractates on the Gospel of John 13.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-10 - Source: PL 35:1497 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John, the bridegroom's friend, refused honor due to Christ; those who claim that baptism is holy because they give it are adulterers seeking to be loved in place of the bridegroom. ### Latin text Er audi testimonium multo vehementius, multo expressius. Videte quid nobiscum agiiur; videte quid amare debcamus; videte quia aliquem hominem amare pro Christo, adulterium est. Quare hoc dico? Attendamus vocem Joannis: poterat in illo errari, potcrat ipse putari qui non crat; respnit a se falsum honorem, ut teneat solidam veritatem. Videte quid dicat Christum, quid se: Qui habet sponsam, sponsus est. Casti estote, sponsum amate. Quid autem tu es, qui nobis dicis, Qui habet sponsum, sponsus est? Ami­ eus autem sponsi, qui stat et audit eum, gaudio gaudet propter vocem sponsi. Aderit Dominus Deus noster pro motu cordis. mei, multo enim gemitu plenum est, di­ cere quod doleo: sed obsecro vos per ipsum Chri­ stum, ut quod dicere non potuero, vos cogitetis; novi enim dolorem meum exprimi satis digne non posse. Multos enim adulteros video, qui sponsam tanto pre­ tio emptam, amatam foedam ut pulchra fleret, illo emptore, illo liberatore, illo decoratore, possidere vo­ lunt; et id agunt verbis suis, ut pro sponso amentur. De illo dictum est, Hic est qui baptizat. Quis huc exit et dicit, Ego baptizo? quis huc exit et dicit, Ego quod dedero, hoc est sanctum? quis buc procedit qui dicit, Bonum est tibi ut nascaris ex me? Amicum sponsi audiamus, non adulteros sponsi: au­ diamus zelantem, aed non sibi. ### English translation (Claude) And hear a testimony much more forceful, much more explicit. See what is going on among us; see what we ought to love; see that to love any man in place of Christ is adultery. Why do I say this? Let us attend to John's voice. People could have been mistaken about him; he could have been thought to be the one he was not. He rejects false honor from himself, so as to hold to the solid truth. See what he says Christ is, and what he says he is: “He who has the bride is the bridegroom.” Be chaste, love the bridegroom. But what are you, who tell us, “He who has the bride is the bridegroom”? “But the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.” The Lord our God will help me according to the emotion of my heart; for it is full of much groaning to say what grieves me. But I beseech you by Christ himself to think what I shall not be able to say; for I know that my grief cannot be expressed worthily enough. For I see many adulterers who want to possess the bride bought at so great a price, loved when ugly so that she might become beautiful, by him as her purchaser, him as her deliverer, him as her adorner; and by their words they act so as to be loved in place of the bridegroom. Of him it was said, “This is he who baptizes.” Who comes out here and says, “I baptize”? Who comes out here and says, “What I give, that is holy”? Who comes forward here and says, “It is good for you to be born of me”? Let us hear the friend of the bridegroom, not the adulterers against the bridegroom; let us hear one who is jealous, but not for himself. ### Scripture references - John 3:29: quotation, high confidence - John 1:33: quotation, high confidence - Eph 5:27: allusion, medium confidence ### Translation notes - The adulterers are the Donatist clergy, who held that the holiness of baptism depends on the minister. “This is he who baptizes” paraphrases John 1:33. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.10 (PL 35:1497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-10). ## Tractates on the Gospel of John 13.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-11 - Source: PL 35:1497 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Like a faithless friend guarding an absent man's bride for himself, the heretic who claims his own baptizing makes baptism holy usurps the place of Christ, who alone baptizes. ### Latin text Fratres, regredimini corde ad vestras domos, carnalia loquor, terrena loquor; humanum dico, pro­ pter infirmitatem carnis vestrae. Multi habetis conjugcs, multi habere vultis, multi etsi non vultis, habuistis; multi qui omnino conjuges habere non vultis, de conjugibus patrum vestrorum nati estis nullum cor est quod non iste tangat affectus; nullus in rebus humanis tam avius a genere humano est, qui quod dico non sentiat. Ponite aliqucm per­ cgre profectum, commendasse amico suo sponsam suam: Vide, quæso tc, charus Incus cs, ne forte me absente pro me aliquis ametur. Qualis ergo ille, qui custodiens sponsam vel uxorem amici sui, dat quidem operam ut nullus alius ametur, sed si se amari pro amico voluerit, et uti volucrit commendata sibi, quam de­ testandus universo humano generi apparet? Videat illam aliquanto petulantius per fenestram attendere aut jocari cum aliquo, prohibet tanquam zelet: vidco zelantem, sed videam cui; utrum amico absenti, an sibi praesenti. Putate hoc Dominum nostrum Jesum Christum fecisse. Commendavit amico suo sponsam. suam, peregre profectus est accipere regnum, sicut dicit ipse in Evangelio, et tamen pra­ sens est majestate. Fallatur amicus qui trans mare profectus est; et si fallitur, væ illi qui fallit! quid Deum fallere conantur, Deum intuentem omnium corda, et omnium secreta rimantem? Existit aliquis hæreticus, et dicit: Ego do, ego sanctifico, ego justi­ fico, nolo eas ad illam sectam. Bene quidem zelat, sed vide cui. Non eas ad idola, bene zelat: non ad sortilegos, bene zelat. Videamus cui zelat: Ego quod do sanctum est, quia ego do; ego quem baptizo ba­ ptizatus est, quem non baptizo non est baptizatus. Audi amicum sponsi, disce zelare amico tuo: audi vocem illius, Hic est qui baptizat. Quare tibi vis arro­ pre quod tuum non est? Usque adeo absens est qui hic reliquit sponsam suam? Nescis quia ille qui a mortuis resurrexit, ad dexteram Patris sedet? Si con­ tempserunt eum Judrei in ligno pendentem, tu con­ temnis in coelo sedentem? Noverit Charitas vestra magnum dol'orem me pati de hac re: sed, ut dixi, dimitto caetera cogitationibus vestris. Non enim dico, si loquar tota die; si plangam tota die, non sufficio: non dico, si habeam, sient dicit propheta, fontem la­ crymarum; sedsi convertar in lacrymas, et lacrymæ fiam, in linguas, et linguæ flam, Parum est. ### English translation (Claude) Brothers, go back in your hearts to your own homes. I speak of fleshly things, I speak of earthly things; I speak in human terms because of the weakness of your flesh. Many of you have wives, many want to have them, many, even if you do not want them now, have had them; many of you who do not want to have wives at all were born of your fathers' wives. There is no heart that this feeling does not touch; no one in human affairs is so remote from the human race as not to feel what I am saying. Suppose a man setting out abroad has entrusted his bride to his friend: “See to it, I beg you, since you are dear to me, that no one is loved in my place while I am away.” What sort of man, then, is he who, guarding his friend's bride or wife, does indeed take care that no other is loved, but wants himself to be loved in place of his friend and wants to use her who was entrusted to him? How detestable he appears to the whole human race! Let him see her looking out of the window rather too wantonly, or joking with someone; he stops her, as one who is jealous. I see one who is jealous, but let me see for whom: for his absent friend or for himself who is present? Suppose our Lord Jesus Christ has done this. He entrusted his bride to his friend; he has gone abroad to receive a kingdom, as he himself says in the Gospel; and yet he is present in his majesty. A friend who has gone across the sea may be deceived; and if he is deceived, woe to him who deceives! Why do they try to deceive God, God who sees the hearts of all and searches the secrets of all? Some heretic appears and says, “I give, I sanctify, I justify; I do not want you to go to that sect.” He is jealous indeed, but see for whom. “Do not go to idols”: he is rightly jealous. “Not to sorcerers”: he is rightly jealous. Let us see for whom he is jealous: “What I give is holy because I give it; he whom I baptize is baptized, he whom I do not baptize is not baptized.” Hear the friend of the bridegroom; learn to be jealous for your friend. Hear his voice: “This is he who baptizes.” Why do you want to claim for yourself what is not yours? Is he who left his bride here so far away? Do you not know that he who rose from the dead sits at the right hand of the Father? If the Jews despised him hanging on the wood, do you despise him sitting in heaven? Let your Charity know that I suffer great grief over this matter; but, as I said, I leave the rest to your thoughts. For I do not say it if I speak all day; if I lament all day, I am not equal to it. I do not say if I had, as the prophet says, a fountain of tears; but if I were turned into tears and became tears, into tongues and became tongues, it would be too little. ### Scripture references - Luke 19:12: allusion, high confidence - John 1:33: quotation, high confidence - Col 3:1: allusion, medium confidence - Jer 9:1: allusion, high confidence ### Translation notes - “Some heretic” is the Donatist minister; the claim “he whom I do not baptize is not baptized” refers to Donatist rebaptism. The prophet is Jer 9:1 (the Migne reference has been removed from the text). The Gospel's “the Jews” is kept. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.11 (PL 35:1497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-11). ## Tractates on the Gospel of John 13.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-12 - Source: PL 35:1497–1499 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John and Paul, friends of the bridegroom, were jealous for Christ, not themselves; the whole Church is one virgin, whose virginity of mind is whole faith, firm hope, and sincere love. ### Latin text Redeamus, videamus quid dicit iste: Qui habet sponsam,. sponsus est; non est mea sponsa. Et non gaudes in nnpiiis? Imo gaudeo, ait: Amicus autem sponsi, qui stat et audit eum, gaudio gaudet propter eo­ cem sponsi. Non, inquit, gaudeo propter vocem meam, sed propter vocem sponsi gaudeo. E, o sum in audien­ do, ille in dicendo: ego sum enim illuminandus, ille lumen; ego sum in aure, ille Verbum. Ergo amicus sponsi stat et audit eum. Quare stat? Quia non cadit. Quare non cadit? Quia humilis est. Vide stantem in solido: Non sum dignus corrigiam calceamenti ejus solvere. Benc te humilias, merito non cadis, merito stas, merito audis eum, et gandio gau­ des propter vocem sponsi. Sic et Apostolus amicus sponsi, zelat et ipse, uon sibi, sed sponso. Audi vo­ cem zelantis: Zelo Dei vos zelo, dixit; non meo, non mihi, sed zelo Dei. Unde? quomodo? quam zelas, vet cui zelas? Desponsavi enim vos uni viro, virginem ca­ stam exhibere Christo. Quid trgo times? quare zelas? Timeo, inquit, ne sicut serpens seduxit Evam astutia xua, sic et vestri sensus corrumpantur a castitate qum cst in Christo. Omnis Ecclesia vir­ go appellata est. Diversa esse membra Ecclesiae, di­ versis donis pollere videtis atque gaudere: alii con­ jugati, aliae conjugatæ, alii viduali uxores ultra non quærunt, aliæ viduatæ maritos ultra non quaerunt, alii integritatem ab incunte aetate conservant, aliae virginitatem suam Deo voverunt; diversa suntmune­ ra, sed omnes isti una virgo est. Ubi est ista virgini­ las? non enim in corpore. Paucarum feminarum est, et si dici virginitas in viris potest, paucorum vi­ rorum sancta integritasetiam corporis est in Ecclesia, ct honorabilius membrum est: alia autem membra non in corpore, sed omnia in mente servant virgini­ tatem. Quæ est virginitas mentis? Integra fides, soli­ da spes, sincera charitas. Hanc virginitatem timebat ille, qui zelabat sponso, a serpente corrumpi. Sicut enim membrum corporis violatur in quodam loco, sic seductio linguae violat virginitatem cordis. In mente non corrumpatur, quæ nou vult sine causa tenere corporis virginitatem. ### English translation (Claude) Let us return; let us see what he says: “He who has the bride is the bridegroom”; she is not my bride. And do you not rejoice at the wedding? Yes, I rejoice, he says: “But the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.” I do not rejoice, he says, because of my own voice, but I rejoice because of the bridegroom's voice. My part is in hearing, his in speaking; for I am one to be enlightened, he is the light; I am in the ear, he is the Word. So the friend of the bridegroom stands and hears him. Why does he stand? Because he does not fall. Why does he not fall? Because he is humble. See him standing on solid ground: “I am not worthy to loose the strap of his sandal.” You humble yourself well; rightly you do not fall, rightly you stand, rightly you hear him, and rejoice greatly because of the bridegroom's voice. So too the apostle, a friend of the bridegroom, is jealous himself, not for himself but for the bridegroom. Hear the voice of one who is jealous: “I am jealous for you,” he says, “with the jealousy of God”; not my own, not for myself, but with God's jealousy. Why? How? For whom are you jealous, or for whose sake are you jealous? “For I betrothed you to one husband, to present you as a chaste virgin to Christ.” What then do you fear? Why are you jealous? “I fear,” he says, “lest, as the serpent deceived Eve by his cunning, so your minds may be corrupted from the chastity that is in Christ.” The whole Church has been called a virgin. You see that the members of the Church are different, that they are strong in different gifts and rejoice in them: some men married, some women married; some men widowed who seek no more wives, some women widowed who seek no more husbands; some men preserving their integrity from early youth, some women who have vowed their virginity to God. The gifts are different, but all these are one virgin. Where is this virginity? For it is not in the body. Holy integrity even of the body belongs in the Church to few women, and, if virginity can be spoken of in men, to few men, and it is the more honorable member; but the other members keep virginity not in the body, but all of them keep it in the mind. What is virginity of mind? Whole faith, firm hope, sincere love. This virginity he who was jealous for the bridegroom feared might be corrupted by the serpent. For as a member of the body is violated in a certain place, so the seduction of the tongue violates the virginity of the heart. Let her who does not want to keep virginity of body to no purpose not be corrupted in mind. ### Scripture references - John 3:29: quotation, high confidence - John 1:27: quotation, high confidence - 2 Cor 11:2: quotation, high confidence - 2 Cor 11:3: quotation, high confidence ### Translation notes - Augustine's survey of married people, widows and widowers, and the consecrated continent within the one virgin Church is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.12 (PL 35:1497–1499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-12). ## Tractates on the Gospel of John 13.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-13 - Source: PL 35:1499 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Heretics' virgins keep their virginity for Donatus, not Christ, who bought the whole world with his blood; even his persecutors did not divide his seamless tunic, the figure of unity. ### Latin text Quid ergo dicam, fratres? Et haeretici habent virgines, et multæ sunt virgines haereticorum. Videa­ mus si sponsum amant, utvirginitas ista custodiatur. Cui custoditur? Christo, inquit. Videamus si Christo, non Donato: videamus cui servetur ista virginitas; cito probare poteritis. Ecce ostendo sponsum, quia ipse se ostendit: perhibet illi testimonium Joannes, Hic est qui baptizat. O tu virgo, si sponso huic servas virginitatem tuam, quare curris ad eum qui dicit, Ego baptizo; cum amicus sponsi tui dicat, Hic est qui ba­ ptizat? Deinde sponsus tuus totum orbem tenet; quare tu in parte corrumperis? Quis est sponsus? Quoniam rex omnis terrœ Deus. Ipse sponsus tuus lotum tenet, quia totum emit Vide quanti emerit, ut intelligas quid emerit: quod pretium dedit? Sangui­ nem dedit. Ubi dedit, ubi fudit sanguinem suum? In passione. Nonne sponso tuo cantas, aut cantare te fingis, quando emptus est totus orbis: Foderunt ma­ nus meas et pedes, dinumeraverunt omnia ossa mea: ipsi vero consideraverunt, et conspexerunt me; diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem? Sponsa es, agnosce vestem sponsi tui. Super quam vestem missa est sors? Interroga Evangdium; vide cui desponsata sis, vide a quo arrhas accipias. Interroga Evangelium; vide quid tibi dicat in passione Domini. Erat ibi tunica: videamus qualis: desuper texta. Desuper texta tunica quid significat, nisi chari­ tatem? desuper texta tunica quid signiOcat, nisi uni­ tatem? Hanc tunicam attende, quam nee persecutores Christi diviserunt. Ait enim: Dixerunt inter se, Non dividamus eam, sed sortem super eam mittamus. Ecce unde audistis Psalmum. Vestem persecutores non consciderunt: christiani Ecclesiam dividunt. ### English translation (Claude) What then shall I say, brothers? Heretics too have virgins, and the virgins of the heretics are many. Let us see whether they love the bridegroom, so that this virginity may be kept. For whom is it kept? “For Christ,” they say. Let us see whether it is for Christ and not for Donatus; let us see for whom this virginity is preserved: you will be able to test it quickly. See, I show you the bridegroom, for he shows himself: John bears him witness, “This is he who baptizes.” O virgin, if you keep your virginity for this bridegroom, why do you run to him who says, “I baptize,” when the friend of your bridegroom says, “This is he who baptizes”? Then, your bridegroom holds the whole world: why are you corrupted in a part? Who is the bridegroom? “For God is the king of all the earth.” This bridegroom of yours holds the whole, because he bought the whole. See at what price he bought, so that you may understand what he bought. What price did he give? He gave his blood. Where did he give it, where did he shed his blood? In the Passion. Do you not sing to your bridegroom, or pretend to sing, when the whole world was bought: “They pierced my hands and feet, they counted all my bones; and they looked and stared at me; they divided my garments among them, and for my clothing they cast lots”? You are a bride: recognize your bridegroom's garment. Over what garment was the lot cast? Ask the Gospel; see to whom you are betrothed, see from whom you receive your pledge. Ask the Gospel; see what it tells you in the Lord's Passion. There was a tunic there; let us see what kind: woven from the top. What does a tunic woven from the top signify, if not love? What does a tunic woven from the top signify, if not unity? Look at this tunic, which even Christ's persecutors did not divide. For it says, “They said to one another, ‘Let us not divide it, but cast lots for it.’” See where your psalm comes from. The persecutors did not cut up the garment: Christians divide the Church. ### Scripture references - John 1:33: quotation, high confidence - Ps 47:7 (46:8 Vulg.): quotation, high confidence - 1 Cor 6:20: allusion, medium confidence - Ps 22:16 (21:17 Vulg.): quotation, high confidence - Ps 22:17 (21:18 Vulg.): quotation, high confidence - Ps 22:18 (21:19 Vulg.): quotation, high confidence - John 19:23: allusion, high confidence - John 19:24: quotation, high confidence ### Translation notes - Ps 22:16–18 (21:17–19 Vulgate), which Augustine reads as a prophecy of the Passion; the seamless tunic is John 19:23–24. The polemic against Donatist virgins is Augustine's. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.13 (PL 35:1499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-13). ## Tractates on the Gospel of John 13.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-14 - Source: PL 35:1499 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Psalm 22, read by both Catholics and Donatists in Holy Week, shows that Christ bought not Africa alone but all the nations of the earth. ### Latin text Sed quid dicam, fratres? Aperte videamus quid emerit. Ibi enim emit, ubi pretium dedit. Pro quanto dedit? Si pro Africa dedit, simus Donatistæ, et non appellemur Donatistae, sed Christiani; quia Christus solam Africam emit: quanquam et hic non soli Do natistæ. Sed non tacuit in commercio suo quid emerit. Fecit tabulas: Deo gratias, non nos fefellit. Opus est ut audiat illa sponsa, et ibi intelligat cui voverit vir­ ginitatem. ibi in ipso psalmo ubi dictum est, Foderunt manus meas et pedes, dinumeraverunt omnia ossa mea; ubi passio Domini apertissime declaratur: qui psalmus omni anno legitur novissima hebdomada intento uni­ verso populo, imminente passione Christi, et apud nos, et apud illos psalmus iste legitur. Intendite, fra­ tres, quid ibi emit; recitentur tabulae commerciales; quid ibi emit, audite: Commemorabuntur et converten­ tur ad Dominum universi fines terrœ; et adorabunt in conspectu ejus universae patriœ gentium: quoniam ipsius est regnum, et ipse dominabitur gentium. Ecce quid emit. Ecce quoniam rex omnis terrœ Deus est sponsus tuus. Quid ergo ad pannos vis deduci talem divitem? Agnosce: totum emit, et tu dicis, Partem hic habes. O si placeres sponso, o si non cor. rupta loquereris, et corrupta, quod pejus est, corde, non corpore! Amas hominem pro Christo, amas di­ centem, Ego baptizo: amicum sponsi non audis dicen­ tem, Hic est qui baptizat; non audis dicentem, Qui habet sponsam, sponsus est. Ego non habeo sponsam, dixit: sed quid sum? Amicus autem sponsi, qui stat et audit eum, gaudio gaudet propter vocem sponsi. ### English translation (Claude) But what shall I say, brothers? Let us see openly what he bought. For he bought where he gave the price. For how much did he give it? If he gave it for Africa, let us be Donatists, and not be called Donatists but Christians, since Christ bought Africa alone; although even here there are not only Donatists. But he did not keep silent in his bargain about what he bought. He drew up the deed: thanks be to God, he has not deceived us. That bride needs to hear it and to understand there to whom she has vowed her virginity. There, in that very psalm where it is said, “They pierced my hands and feet, they counted all my bones,” where the Lord's Passion is most openly declared (a psalm that is read every year in the last week, with all the people attentive, as Christ's Passion approaches; and this psalm is read both among us and among them), attend, brothers, to what he bought there; let the deeds of sale be read out; hear what he bought there: “All the ends of the earth shall remember and turn to the Lord; and all the families of the nations shall worship before him; for the kingdom is his, and he shall rule over the nations.” See what he bought. See, your bridegroom is God, the king of all the earth. Why then do you want so rich a man reduced to rags? Recognize it: he bought the whole, and you say, “You have a part here.” O, if you pleased the bridegroom! O, if you did not speak as one corrupted, and, what is worse, corrupted in heart, not in body! You love a man in place of Christ; you love one who says, “I baptize.” You do not hear the friend of the bridegroom saying, “This is he who baptizes”; you do not hear him saying, “He who has the bride is the bridegroom.” “I do not have the bride,” he said; “but what am I? But the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.” ### Scripture references - Ps 22:16 (21:17 Vulg.): quotation, high confidence - Ps 22:17 (21:18 Vulg.): quotation, high confidence - Ps 22:27 (21:28 Vulg.): quotation, high confidence - Ps 22:28 (21:29 Vulg.): quotation, high confidence - Ps 47:7 (46:8 Vulg.): allusion, high confidence - John 1:33: quotation, high confidence - John 3:29: quotation, high confidence ### Translation notes - Ps 22:27–28 (21:28–29 Vulgate). The “last week” is Holy Week. Augustine argues against the Donatist church's confinement to Africa. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.14 (PL 35:1499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-14). ## Tractates on the Gospel of John 13.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-15 - Source: PL 35:1499 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Virginity, continence, and almsgiving profit nothing to those who tear apart the tunic of unity and love. ### Latin text Evidenter ergo, fratres mei, nihil prodest istis servare virginitatem, habere continentiam, eleemosy­ nas dare; omnia illa que laudantur in Ecclesia, nihil illis presunt: quia conscindunt unitatem, id est, tunicam illam charitatis. Quid faciunt? Diserti sunt multi in­ ter illos, magnae linguae, flumina linguarum. Numquid angelice loquuntur? Audiant amicum sponsi zelantem sponso, non sibi: Si linguis hominum loquar et Angelo­ rum, charitatem autem non habeam, factus sum ut œra­ mentum sonans, aut cymbalum tinniens. ### English translation (Claude) Clearly, then, my brothers, it profits these people nothing to preserve virginity, to practise continence, to give alms; all those things that are praised in the Church profit them nothing, because they tear apart unity, that is, the tunic of love. What do they do? Many among them are eloquent, great tongues, rivers of tongues. Do they speak like angels? Let them hear the friend of the bridegroom, jealous for the bridegroom, not for himself: “If I speak with the tongues of men and of angels, but do not have love, I have become a sounding brass or a tinkling cymbal.” ### Scripture references - 1 Cor 13:1: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.15 (PL 35:1499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-15). ## Tractates on the Gospel of John 13.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-16 - Source: PL 35:1499–1501 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Heretics have baptism, but as ministers, not owners; they have the form of the sacrament but, cut off from the vine, lack the root of love. ### Latin text Sed quid dicunt? Habemus Baptismum. Habes, sed non tuum. Aliud est habere, aliud dominari. Baptismum habes, quia accepisti ut baptizatus sis, accepisti tanquam illuminatus; si tamen a te non tenebratus: et quando das, minister das, non pos­ sessor; præco clamas, non judex. Per praccouem lo­ quitur judex, et in actis tamen non scribitur, Praeco dixit; sed, Judex dixit. Proinde vide si tuum est quod das, potestate. Si autem accepisti, confitere cum amico sponsi, Non potest homo accipere quidquam, nisi da­ tum fuerit ei de cœlo. Confitere cum amico sponsi, Qui habet sponsam, sponsus est; amicus autem sponsi stat et audit eum. Sed o si stares et audires eum, et non ca­ deres ut audires te! Audiendo enim eum, stares et audires: nam loqueris, et tibi caput inflas. Ego, in­ quit Ecclesia, si sponsa sum, si arrhas accepi, si pretio sanguinis illius redempta sum, audio vocem sponsi; et vocem amici sponsi tunC audio, si sponso meo det gloriam, non sibi. Dicat amicus, Qui habct sponsam, sponsus est: amicus autem sponsi stat et au­ dit eum, et gaudio gaudet propter vocem sponsi. Ecce habes Sacramenta, et ego concedo. Habes formam, sed sarmentum es de vite præcisum; tu formam ostendis, ego radicem quæro: de forma fructus non exit, nisi ubi est radix; ubi autem est radix, nisi in charitate? Et audi formam sarmentorum; Paulus lo­ quatur: Si sciam, inquit, omnia sacramenta, et habeam omnem prophetiam et omnem fidem (et quantam fidem?), ita ut montes transferam, charitatem autem non habeam, nihil sum. ### English translation (Claude) But what do they say? “We have baptism.” You have it, but not as your own. It is one thing to have, another to be lord of it. You have baptism, because you received it so as to be baptized; you received it as one enlightened, if indeed you have not darkened yourself; and when you give it, you give it as a minister, not as its owner; you cry out as a herald, not as a judge. The judge speaks through the herald, and yet it is not written in the record, “The herald said,” but, “The judge said.” So see whether what you give is yours by authority. But if you received it, confess with the friend of the bridegroom: “A man cannot receive anything unless it is given him from heaven.” Confess with the friend of the bridegroom: “He who has the bride is the bridegroom; but the friend of the bridegroom stands and hears him.” But O, if you would stand and hear him, and not fall so as to hear yourself! For by hearing him you would stand and hear: but you speak, and puff up your head. “I,” says the Church, “if I am the bride, if I have received the pledge, if I have been redeemed by the price of his blood, hear the voice of the bridegroom; and I hear the voice of the bridegroom's friend only if he gives glory to my bridegroom, not to himself.” Let the friend say, “He who has the bride is the bridegroom; but the friend of the bridegroom stands and hears him, and rejoices greatly because of the bridegroom's voice.” See, you have the sacraments, and I grant it. You have the form, but you are a branch cut off from the vine. You show the form; I look for the root. Fruit does not come from the form except where there is a root; and where is the root, if not in love? And hear about the form of the branches; let Paul speak: “If I know,” he says, “all mysteries, and have all prophecy and all faith” (and how much faith?) “so as to move mountains, but do not have love, I am nothing.” ### Scripture references - John 3:27: quotation, high confidence - John 3:29: quotation, high confidence - John 15:6: allusion, medium confidence - 1 Cor 13:2: quotation, high confidence ### Translation notes - Augustine grants that Donatist baptism is real (the “form” of the sacrament) but denies that it profits without love and unity. In quoting 1 Cor 13:2 Augustine's text has sacramenta (“mysteries”), which he can also take as “sacraments”. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.16 (PL 35:1499–1501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-2/#p-13-16). ## Tractates on the Gospel of John 13.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-17/#p-13-17 - Source: PL 35:1501 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Miracles claimed by Donatist leaders prove nothing without love and unity; it is better to be a humble member within the body than a gifted one torn from it. ### Latin text Nemo ergo vobis fabulas vendat. Et Pontius fecit miraculum; et Donatus oravit, et respondit ei Deus de coelo. Primo, aut falluntur aut fallunt. Po­ stremo, fac illum montes transferre: Charitatem au­ tem,inquit, non habeam, nihil sum. Videamus utrum habuerit charitatem. Crederem, si non divisisset uni­ tatem. Nam et contra istos, ut sic loquar, mirabilia­ nos cautum me fecit Deus meus, dicens: In novissi­ mis temporibus exsurgent pseudoprophetæ, facientes signa et prodigia, ut in errorem inducant, si fieri potest, eliam electos: ecce prædixi vobis. Ergo cautos nos fecit sponsus, quia et miraculis decipi non debemus. Aliquando enim et desertor terret pro­ vincialem; sed utrum in castris sit, et aliquid illi prosit character ille in quo signatus est, hoc attendit qui terreri et seduci non vult. Teneamus ergo unita­ tem, fratres mei: praeter unitatem, et qui facit mi­ racula nihil est. In unitate enim erat populus Israel, et non faciebat miracula: præter unitatem erant magi Pharaonis, et faciebant similia Moysi. Populus Israel, ut dixi, non faciebat: qui erant salvi apud Deum; qui faciebant, an qui non faciebant? Petrus apostolus resuscitavit mortuum; Simon Magus fecit multa: erant ibi quidam christiani qui non poterant facere, nec quod faciebat Petrus, nec quod faciebat Simon; sed unde gaudebant? Quia nomina eorum erant scripta in caelo. Nam et redeuntibus discipulis, Dominus noster Jesus Christus propter fidem gentium hoc ait. Dixerunt enim gloriantes ipsi discipuli, Ecce, Domine, in nomine tuo etiam dæmonia nobis subjecta sunt. Bene quidem confessi sunt, detulerunt honorem nomini Christi; et tamen quid ait eis? Nolite in hoc gloriari, quia dæmonia vobis subjecta sunt; sed gaudete, quia nomina vestra scripta sunt in cælo. Pe­ trus daemonia exclusit; nescio quae anicula vidua, nescio quis homo qualiscumque laicus habens chari­ tatem, tenens integritatem fidei, non facit hoc: Pe­ trus in corpore oculus est, ille in corpore digitus; in eo tamen corpore est, in quo et Petrus; et si minus valet digitus quam oculus, non est tamen praecisus a corpore. Melius est esse digitum et esse in corpore, quam esse oculum et evelli de corpore. ### English translation (Claude) So let no one sell you fables: “Pontius worked a miracle; and Donatus prayed, and God answered him from heaven.” First, either they are deceived or they deceive. Lastly, suppose he moves mountains: “But do not have love,” he says, “I am nothing.” Let us see whether he had love. I would believe it if he had not divided unity. For against these wonder-workers, if I may call them so, my God has put me on guard, saying, “In the last times false prophets will arise, working signs and wonders, so as to lead into error, if possible, even the elect: see, I have told you beforehand.” So the bridegroom has put us on guard, because we ought not to be deceived even by miracles. For sometimes a deserter too frightens a provincial; but whether he is in the camp, and whether that mark with which he is branded is of any use to him, is what one considers who does not want to be frightened and led astray. Let us hold to unity, then, my brothers: outside unity even one who works miracles is nothing. For the people of Israel was in unity, and did not work miracles; Pharaoh's magicians were outside unity, and they did things like Moses. The people of Israel, as I said, did not work them: who were saved with God, those who worked them or those who did not? The apostle Peter raised a dead person; Simon Magus did many things. There were certain Christians there who could do neither what Peter did nor what Simon did; but in what did they rejoice? That their names were written in heaven. For our Lord Jesus Christ said this to the disciples when they returned, for the sake of the faith of the nations. For the disciples themselves said, boasting, “See, Lord, in your name even the demons are subject to us.” They confessed well; they gave honor to Christ's name; and yet what does he say to them? “Do not rejoice in this, that the demons are subject to you; but rejoice that your names are written in heaven.” Peter cast out demons; some little old widow, some ordinary layman of whatever kind, who has love and holds the integrity of faith, does not do this. Peter is an eye in the body, that man a finger in the body; yet he is in the same body as Peter; and though a finger is worth less than an eye, it is not cut off from the body. It is better to be a finger and be in the body than to be an eye and be torn out of the body. ### Scripture references - 1 Cor 13:2: quotation, high confidence - Matt 24:24: quotation, high confidence - Matt 24:25: quotation, high confidence - Mark 13:22: allusion, medium confidence - Exod 7:11: allusion, high confidence - Acts 9:40: allusion, high confidence - Acts 8:9: allusion, high confidence - Luke 10:17: quotation, high confidence - Luke 10:20: quotation, high confidence - 1 Cor 12:21: allusion, medium confidence ### Translation notes - Pontius and Donatus are Donatist figures to whom miracles were ascribed; this Pontius is otherwise uncertain. The deserter branded with the military mark illustrates Augustine's view that the baptismal character remains in schismatics but does not profit them outside the Church. ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.17 (PL 35:1501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-17/#p-13-17). ## Tractates on the Gospel of John 13.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-17/#p-13-18 - Source: PL 35:1501 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine urges love for Christ's peace and for one another under Christ the head, and asks for prayer for those still outside. ### Latin text Proinde, fratres mei, nemo vos fallat, nemo vos seducat: amate pacem Christi, qui pro vobis cru­ cilixus est, cum Deus esset. Paulus dicit, Neque qui plantat est aliquid, neque qui rigat, sed qui incremen­ tum dat Deus. Et qoisquam nostrum dicit quia aliquid est? Si dixerimus quia aliquid sumus, et non illi gloriam dederimus, adulteri sumus; nos amari volumus, non sponsum. Vos Christum diligite, et nos in illo, in quo et vos a nobis diligimini. Invi­ cem se diligant membra, sed omnia sub capite vi­ vant. Dolore quidem, fratres mei, multa coactus sum dicere, et parva dixi: lectionem finire non potui aderit Dominus ut opportune finiatur. Nolui enim amplius onerare corda vestra, quae volo vacare gemi­ tibus, et orationibus pro his qui adhuc surdi sunt, ct non intelligunt. ### English translation (Claude) Therefore, my brothers, let no one deceive you, let no one lead you astray: love the peace of Christ, who was crucified for you, though he was God. Paul says, “Neither he who plants is anything, nor he who waters, but God who gives the increase.” And does any one of us say that he is something? If we say that we are something and do not give him the glory, we are adulterers: we want ourselves to be loved, not the bridegroom. You, love Christ, and us in him, in whom you too are loved by us. Let the members love one another, but let all live under the head. Grief, my brothers, has compelled me to say much, and I have said little; I could not finish the reading. The Lord will help, so that it may be finished at a fitting time. For I did not want to burden your hearts further; I want them free for groans and prayers for those who are still deaf and do not understand. ### Scripture references - 1 Cor 3:7: quotation, high confidence - Gal 6:3: allusion, low confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 13.18 (PL 35:1501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/13-17/#p-13-18). ## Tractates on the Gospel of John 14.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-1 - Source: PL 35:1501 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is God and man, the light that enlightens; John is a light only as enlightened by him. ### Latin text Lectio ista de sancto Evangelio excellentiam divinitatis Domini nostri Jesu Christi, et humilitatem hominis qui meruit dici amicus sponsi, nos docet; ut distinguamus quid intersit inter hominem hominem, et hominem Deum. Quia homo Deus Dominus noster Jesus Christus, Deus ante omnia saecula, et homo in nostro sæculo: Deus de Patre, homo de Virgine, unus tamen atque idem Dominus et Salvator Jesus Christus, Filius Dei, Deus et homo. Joannes vero excellentis gratiæ missus ante ipsum; illuminatus ab illo qui lumen est. De Joanne enim dictum est, Non erat ille lumen, sed ut testimonium perhiberet de lumine, Potest quidem dici lumen, et bene dici­ tur et ipse lumen; sed illuminatum, non illuminans. Aliud est enim lumen quod illuminat, et aliud lumen quod iUuminatur: nam et oculi nostri lumina dicun­ tur, et tamen in tenebris patent, et non vident. Lu­ men autem illuminans a seipso lumen est, et sibi lumen est, et non indiget alio lumine ut lucere pos­ sit, sed ipso indigent cætera ut luceant. ### English translation (Claude) This reading from the holy Gospel teaches us the excellence of the divinity of our Lord Jesus Christ and the humility of the man who was found worthy to be called the friend of the bridegroom, so that we may distinguish the difference between the man who is man and the man who is God. For our Lord Jesus Christ is man and God: God before all ages, and man in our age; God from the Father, man from the Virgin; yet one and the same Lord and Savior Jesus Christ, the Son of God, God and man. John, on the other hand, a man of excellent grace, was sent before him, enlightened by him who is the light. For of John it was said, “He was not the light, but came to bear witness to the light.” He can indeed be called a light, and he too is rightly called a light; but a light enlightened, not enlightening. For the light that enlightens is one thing, and the light that is enlightened is another: for our eyes too are called lights, and yet in darkness they are open and do not see. But the light that enlightens is light from itself, and is light to itself, and needs no other light in order to shine; rather, all other things need it in order to shine. ### Scripture references - John 1:8: quotation, high confidence - John 3:29: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.1 (PL 35:1501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-1). ## Tractates on the Gospel of John 14.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-2 - Source: PL 35:1501–1503 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John confessed that he was not the Christ but the bridegroom's friend, rejoicing in Christ's voice, not his own, and owing all he had to the true light. ### Latin text Confessus est ergo Joannes, sicut audistis, quia cum discipulos multos faceret Jesus, et perferretur ad eum veluti ut instigaretur; quasi invido enim nar­ raverunt, Ecce ille facit plures discipulos quam tu: ille confessus est quid esset, et inde meruit ad ipsum pertinere, quia nou est ausus se dicere quod cst ille. Hoc ergo dixit Joannes, < Non potest homo accipere quidquam, nisi datum illi fuerit de coelo. > Ergo Chri­ atus dat, homo accipit. « Ipsi vos mihi testimonium per­ hibetis quod dixerim, Ego non sum Christus, sed quia missus sum ante illum. Qui habet sponsam, sponsus est: amicus autem sponsi, qui stat et audit eum, gaudio gaudet propter vocem sponsi >. Non sibi gaudium fecit de se. Qui cnim vult gaudere de se, tristis erit: qui autem de Deo vuit gaudere, semper gaudebit; quia Deus sempiternus est. Vis habere gaudium sempiternum? Inhære illi qui sempiternus est. Talem se dixit Joannes. Propter vo­ cem sponsi gaudet amicus sponsi, ait, non propter vocem suam: et stat, et audit eum. Si ergo cadit, non audit eum: de illo enim quodam qui recidit, dictum est, Et in veritate non stetit; de diabolo dictum est. Ergo stare debet amicus sponsi et audirc. Quid est stare? Permanere in gratia cjus quam accc­ pit. Et audit vocem ad quam gaudeat. Sic crat Joannes: noverat undc gaudcbat, non sibi arrogabat quod ipse non crat; sciebat illuminatum se, non illumina­ torero. Erat autcm lumen verum, ait Evangelista, quod illuminat omnem hominem venientem in hunc mundum. Si ergo omnem hominem, ct ipsum Joan­ nem; quia et ipse de hominibus. Elcnim quamvis nemo exsurrexerit major Joanne in natis mulierum, unus tamen ct ipse ex his qui nati sunt ex mulieribus. Numquid comparandus est ei qui, quia voluit, natus cst; et idco novo partu, quia no­ vus natus? Ambae enim generationes Domini inusi­ tatæ sunt, ct divina et humana: divina non habet matrem, humana non habet patrem. Ergo unus de caeteris Joannes, sed tamen majoris gratiæ, ita ut in natis mulicrum nemo exsurgeret major illo, tantam testificationem tribuit Domino nostro Jesu Christo, ut illum dicat sponsum, se amicum sponsi, non dignum tamen solvere corrigiam calceamenti ipsius. Hinc au­ divit jam multa Charitas vestra: quod sequitur vi­ deamus; aliquantum enim spissum est ad intelligen­ dum. Sed quoniam dicit ipse Joannes, quia non po­ test homo accipere quidquam, nisi datum ilii fuerit de cælo; quidquid non intellexerimus, rogemus eum qui dat de coelo: quia homines sumus, et non possu­ mus accipere quidqnam, nisi ille dederit qui homo non est. ### English translation (Claude) So John confessed, as you have heard, when Jesus was making many disciples and it was reported to him as if to provoke him (for they told it to him as to one who would be envious: “See, he is making more disciples than you”): he confessed what he was, and thereby was found worthy to belong to him, because he did not dare to call himself what he is. This, then, is what John said: “A man cannot receive anything unless it is given him from heaven.” So Christ gives, man receives. “You yourselves bear me witness that I said, ‘I am not the Christ, but I have been sent before him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.” He did not make his joy out of himself. For he who wants to rejoice in himself will be sad; but he who wants to rejoice in God will always rejoice, because God is everlasting. Do you want to have everlasting joy? Cling to him who is everlasting. Such John said he was. The friend of the bridegroom rejoices because of the bridegroom's voice, he says, not because of his own voice; and he stands and hears him. If then he falls, he does not hear him: for of a certain one who fell away it was said, “And he did not stand in the truth”; it was said of the devil. So the friend of the bridegroom must stand and hear. What is it to stand? To remain in his grace, which he has received. And he hears a voice at which to rejoice. So was John: he knew in what he rejoiced; he did not claim for himself what he was not; he knew that he was enlightened, not the enlightener. “That was the true light,” says the evangelist, “which enlightens every man coming into this world.” If every man, then John himself too, because he too is one of mankind. For although no one has arisen greater than John among those born of women, yet he too is one of those who were born of women. Is he to be compared with him who was born because he willed it, and therefore by a new kind of birth, because he was born a new kind of man? For both generations of the Lord are unusual, both the divine and the human: the divine has no mother, the human has no father. So John was one among the rest, but of greater grace, so that among those born of women no one arose greater than he; and he gave such testimony to our Lord Jesus Christ as to call him the bridegroom, and himself the friend of the bridegroom, yet not worthy to loose the strap of his sandal. On this your Charity has already heard much: let us see what follows, for it is somewhat dense to understand. But since John himself says that a man cannot receive anything unless it is given him from heaven, whatever we do not understand let us ask of him who gives from heaven; for we are men, and we can receive nothing unless he gives it who is not a man. ### Scripture references - John 4:1: allusion, medium confidence - John 3:26: allusion, high confidence - John 3:27: quotation, high confidence - John 3:28: quotation, high confidence - John 3:29: quotation, high confidence - John 8:44: quotation, high confidence - John 1:9: quotation, high confidence - Matt 11:11: allusion, high confidence - John 1:27: allusion, high confidence ### Translation notes - “Who is not a man” means who is not merely a man; Augustine is contrasting Christ's divinity with John's humanity. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.2 (PL 35:1501–1503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-2). ## Tractates on the Gospel of John 14.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-3 - Source: PL 35:1503 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's joy is fulfilled in rejoicing at Christ's voice; unlike the ungrateful wise men Paul condemns, he acknowledged that his gifts came from God. ### Latin text Hoc ergo sequitur, ct dicit Joannes, Hoc ergo gaudium meum impletum est. Quod est gaudium ipsius? Ut gaudeat ad vocem sponsi. Impletum est in me, habeo gratiam meam, plus mihi non assumo, ne et quod accepi amittam. Quod est hoc gaudium? Gaudio gaudet propter vocem sponsi. Intelligat ergo homo non se gaudere debere de sapientia sua, sed de sapientia. quam accepit a Deo. Nihil plus quærat, et non amit­ tit qnod invenit. Multi enim ideo facti sunt insipientes, quia dixerunt sc esse sapicntes. Arguit illos Aposto­ lus, et dicit de ipsis: « Quia quod notum est Dei, ait, manifestum est illis: Deus enim illis manifestavit. De quibusdam ingratis, impiis, audite quid dicat: < Deus enim illis manifestavit. Invisibilia enim cjus,a creatura mundi, per ea quæ facta sunt, intellecta con­ spiciuntur; sempiterna quoque virtus ejus ac divinitas, ut sint ipsi inexcusabiles. » Quare « inexcusabiles?»Quia « cognoscentes Deum; » non dixit, quia non cognove­ runt; < cognoscentes Deum, non sicut Deum gloria­ caverunt aut gratias egerunt; sed evanuerunt in cogi­ tationibus suis, et obscuratum est insipiens cor corum: dicentes enim se esse sapientes, stulti facti sunt ». Si enim Deum cognoverant, simul cognove­ rant quia non eos fecerat sapientes nisi Deus. Non crgo sibi tribuerent quod a se non habebant, sed ei a quo acceperant. Non autem agendo gratias insipientes facti sunt. Ergo Deus quod dederat gratis, tulit in­ gratis. Noluit esse hoc Joannes, gratus esse voluit: confessus cst accepisse sc, et gaudere se dixit propter vocem sponsi, ct ait, Hoc ergo gaudium meum imple­ tum est. ### English translation (Claude) This, then, follows, and John says: “Therefore this joy of mine is fulfilled.” What is his joy? To rejoice at the bridegroom's voice. It is fulfilled in me, I have my grace, I take no more upon myself, lest I lose even what I have received. What is this joy? “He rejoices greatly because of the bridegroom's voice.” Let man understand, then, that he ought not to rejoice in his own wisdom, but in the wisdom he has received from God. Let him seek nothing more, and he does not lose what he has found. For many have become fools precisely because they called themselves wise. The apostle rebukes them and says of them: “Because what can be known of God is manifest to them; for God has shown it to them.” Hear what he says of certain ungrateful and impious men: “For God has shown it to them. For his invisible things, from the creation of the world, are clearly seen, being understood through the things that have been made, his eternal power also and divinity, so that they are without excuse.” Why “without excuse”? Because “knowing God” (he did not say, because they did not know), “knowing God, they did not glorify him as God or give thanks; but they became vain in their thoughts, and their foolish heart was darkened: for claiming to be wise, they became fools.” For if they had known God, they had known at the same time that no one but God had made them wise. So they should not have attributed to themselves what they did not have from themselves, but to him from whom they had received it. But by not giving thanks they became fools. So God took away from the ungrateful what he had given freely. John did not want to be this; he wanted to be grateful. He confessed that he had received, and said that he rejoiced because of the bridegroom's voice, and he says, “Therefore this joy of mine is fulfilled.” ### Scripture references - John 3:29: quotation, high confidence - Rom 1:19: quotation, high confidence - Rom 1:20: quotation, high confidence - Rom 1:21: quotation, high confidence - Rom 1:22: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.3 (PL 35:1503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-3). ## Tractates on the Gospel of John 14.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-4 - Source: PL 35:1503 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's saying that Christ must increase cannot refer to bodily growth, since they were almost the same age and both grown men. ### Latin text Illum oportet crescere, me autem minui. Quid cst hoc? Illum oportet exaltari, me autem humiliari. Quomodo crescit Jesus? quomodo crescit Deus? Pcr­ fectus non crescit. Deus autem nee crescit, nec rni­ nuitur. Si cnim crescit, perfectus non est: si minui. tur, Deus non est. Jesus autem Deus quomodo cre­ scit? Si ad ætatem, quia dignatus est csse homo, et fuit puer; et cum sit Verbum Dei, infans in præsepi jacuit, et cum ipse matrem suam condiderit, lac in­ fantiæ de matre suxit: quia crevit ergo Jesus ætate carnis, ideo fortc dictum est, Illum oportet crescere, me autem minui. Sed quare et hoc? Joannes ct Jesus, quod ad carnem pertinct, coævi erant: sex menses inter se habebant, paritcr creverant; et si diutius ante mortem Dominus noster Jcsus Chri­ stus vellet hic esse, et ipsum Joannem hic secum csse, quomodo pariter creverant, ita pariter senescere po­ terant: quare ergo, Illum oportet crescere, me autem minui? Primo, quia jam ct Dominus triginta annorum erat: numquid juvenis, si jam triginta annorum sit, adhuc crescit? Jam ab ipsa ætate vcr­ gere incipiunt homines; et declinare ad graviorem ætatem, ct indc ad senectutem. Sed et si pueri cssent ambo, non diceret, Illum oportet crescere, me autem minui; sed dicerct, Simul nos oportet crescere. Nunc autcm triginta annorum ille, triginta et ille: sex menses qui intererant, nullam distinguunt ætatem; magis illud invenit lectio quam aspectio. ### English translation (Claude) “He must increase, but I must decrease.” What does this mean? He must be exalted, but I must be humbled. How does Jesus increase? How does God increase? The perfect does not increase. And God neither increases nor decreases. For if he increases, he is not perfect; if he decreases, he is not God. How then does Jesus, who is God, increase? If in age, because he deigned to be man and was a child; and though he is the Word of God, he lay as an infant in a manger, and though he himself created his mother, he sucked an infant's milk from his mother: since Jesus grew in the age of his flesh, perhaps that is why it was said, “He must increase, but I must decrease.” But why this too? John and Jesus, as regards the flesh, were of the same age: there were six months between them; they had grown up alike; and if our Lord Jesus Christ had wished to be here longer before his death, and John himself to be here with him, as they had grown up alike, so they could have grown old alike. Why then, “He must increase, but I must decrease”? First, because the Lord was already thirty years old: does a young man who is already thirty still grow? From that very age men begin to turn, and to decline toward a heavier age, and from there toward old age. But even if they were both boys, he would not say, “He must increase, but I must decrease,” but he would say, “We must grow together.” But as it is, he was thirty, and the other was thirty: the six months between them make no difference in age; reading finds that out rather than looking. ### Scripture references - John 3:30: quotation, high confidence - Luke 2:7: allusion, high confidence - Luke 2:52: allusion, medium confidence - Luke 1:36: allusion, medium confidence - Luke 3:23: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.4 (PL 35:1503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-4). ## Tractates on the Gospel of John 14.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-5 - Source: PL 35:1503–1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ must increase and John decrease, signifying that man's glory must yield to God's; this was shown even in John's beheading and Christ's lifting up, and in the seasons of their births. ### Latin text Quid ergo est, Illum oportet crescere, me autem minui? Magnum hoc sacramentum! intelligat Charitas vestra. Antequam venirct Dominus Jesus, homines gloriabantur de se: venit illc homo, ut minueretur hominis gloria, et augeretur gloria Dei. Etenim venit ille sine peccato, et invenit omnes cum peccato. Si sic venit ille ut dimitteret peccata, Deus largiatur, homo confiteatur. Etenim confessio hominis, humi­ litas hominis: miseratio Dei, altitudo Dei. Si ergo venit ille dimittere homini peccata, agnoscat horno humilitatem suam, et Deus faciat misericordiam suam. Illum oportet crescere, me autem minui: hoc est, illum oportet dare, me autem accipere; illum oportet glo - rificari, me autem confiteri. Intelligat homo gradum suum, et confiteatur Deo, et audiat Apostolum di­ centem homini superbienti et elato, extollere se vo­ lenti: Quid enim habes quod non accepisti? si autem accepisti, quid gloriaris quasi non acceperis? Intelligat crgo homo quia accepit, qui volcbat suum dicere quod non est ejus, et minuatur: bonum est enim illi ut Deus in illo glorificetur. Ipse in se minuatur, ut in Deo augeatur. Hæc testimonia et hanc veritatem, etiam passionibus suis significaverunt Christus et Joannes. Nam Joannes capite minutus, Christus in cruce exaltatus; ut et ibi apparcret quid est, Illum oportet crescere, me autem minui. Dcinde na­ tus est Christus cum jam inciperent crescere dies, natus est Joannes quando coepcrunt minui dies. Attestata est ipsa crcatura cl ipsæ passiones verbis Joannis dicentis, Illum oportet crescere, me autem mi­ nui. Crescat ergo in nobis gloria Dei, et minuatur gloria nostra, ut in Deo crescat et nostra. Hoc enim dicit Apostolus, hoc dicit Scriptura sancta: Qui glo­ riatur, in Domino glorietur. In te vis gloriari? crescere vis: sed malo tuo male crescis. Qui enim male crescit, juste minuitur. Crescat ergo Dcus qui semper perfectus est, crescat in te. Quanto enim magis intelligis Deum, ct quanto magis capis, videtur in te crescere Deus: in se autem non crescit, sed semper perfectus est. Intelligebas heri modicum, intelligis hodie amplius, intelliges cras multo amplius: lumen ipsum Dei crescit in te; ita velut Deus crescit, qui semper perfectus manet. Quemadmodum si curarentur alicujus oculi ex pri­ stina cæcitate, et inciperet videre paululum lucis, et alia dic plus videret, et tertia die amplius, videretur illi lux crescere: lux tamen perfecta est, sive ipse videat, sive non videat. Sic est et interior homo: proficit quidem in Deo, et Deus in illo videtur cre­ scere; ipse tamen minuitur, ut a gloria sua decidat, et in gloriam Dei surgat. ### English translation (Claude) What then does “He must increase, but I must decrease” mean? A great mystery! Let your Charity understand. Before the Lord Jesus came, men gloried in themselves. That man came so that man's glory might be lessened and God's glory increased. For he came without sin, and found all with sin. If he came thus to forgive sins, let God bestow it, let man confess. For man's confession is man's humility; God's mercy is God's loftiness. If then he came to forgive man his sins, let man acknowledge his humility, and let God show his mercy. “He must increase, but I must decrease”: that is, he must give, but I must receive; he must be glorified, but I must confess. Let man understand his rank and confess to God, and hear the apostle saying to the proud and lofty man who wants to exalt himself: “For what do you have that you did not receive? And if you received it, why do you glory as if you had not received it?” Let man understand, then, that he has received, he who wanted to call his own what is not his, and let him decrease: for it is good for him that God be glorified in him. Let him decrease in himself, so as to be increased in God. Christ and John signified these testimonies and this truth even by their sufferings. For John was diminished by his head, Christ was exalted on the cross; so that there too it might appear what “He must increase, but I must decrease” means. Then Christ was born when the days were beginning to grow longer; John was born when the days began to grow shorter. Creation itself and their very sufferings bear witness to John's words, “He must increase, but I must decrease.” Let God's glory, then, increase in us, and our glory decrease, so that ours too may increase in God. For this is what the apostle says, this is what holy Scripture says: “Let him who glories glory in the Lord.” Do you want to glory in yourself? You want to grow; but you grow badly, to your own harm. For he who grows badly is justly diminished. So let God, who is always perfect, grow; let him grow in you. For the more you understand God and the more you grasp him, the more God seems to grow in you; but in himself he does not grow, but is always perfect. Yesterday you understood a little; today you understand more; tomorrow you will understand much more: the very light of God grows in you; so, as it were, God grows, who remains always perfect. Just as if someone's eyes were being cured of an old blindness, and he began to see a little light, and the next day saw more, and the third day more still, the light would seem to him to grow; yet the light is perfect, whether he sees or does not see. So it is with the inner man: he advances in God, and God seems to grow in him; yet he himself is diminished, so as to fall from his own glory and rise into the glory of God. ### Scripture references - John 3:30: quotation, high confidence - 1 Cor 4:7: quotation, high confidence - 1 Cor 1:31: quotation, high confidence - 2 Cor 10:17: allusion, medium confidence - Matt 14:10: allusion, high confidence ### Translation notes - Augustine refers to the dates of the feasts: Christ's birth at the winter solstice (25 December), after which days lengthen, and John's at the summer solstice (24 June), after which days shorten. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.5 (PL 35:1503–1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-5). ## Tractates on the Gospel of John 14.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-6 - Source: PL 35:1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John, as a man, is of the earth; whatever divine thing he speaks comes from the grace of Christ who enlightens him. ### Latin text Et distincte jam ct manifestc apparet quod modo audivimus. Qui de sursum venit, supra omnes est. Vide quid dicat de Christo. Quid de se? Qui est de terra, de terra est, et de terra loquitur. Qui de sursum venit, su­ pra omnes est; Christus est: Qui autem est de terra, de terra eat, et de terra loquitur; Joannes est. Et hoc est totum, Joannes de terra est, et de terra loquitur? totum testimonium quod perhibet de Christo, de terra loquitur? non voces Dei audiuntur a Joanne, ubi te­ stimonium perhibet de Christo? Quomodo ergo de terra loquitur? Sed de homine dicebat. Quantum ad ipsum hominem pertinet, de terra est, et de terra lo­ quitur: si autem aliqua loquitur divina, illuminatus cst ab eo. Nam si non esset illuminatus, terra terram loqueretur. Ergo seorsum est gratia Dei, seorsum na­ tura hominis. Modo naturam hominis interroga: na­ scitur et crescit, usitata ista hominum discit. Quid no­ vit nisi terram de terra? Humana loquitur, humana novit, humana sapit; carnalis carnaliter aestimat, car­ naliter suspicatur: ecce est totus homo. Veniat gra­ tia Dei, illuminet tenebras illius, sicut dicit, Tu illu­ minabis lucernam meam, Domine; Deus meus, illumina tenebras meas; assumat mentem huma­ nam, convertat ad lucem suam: incipit jam dicere, quod Apostolus dicit, Non ego autem, sed gratia Dei mecum; et, Vivo autem jam non ego, vi­ vit autem in me Christus. Hoc cst, Il­ lum oportet crescere, me autem minui. Ergo Joannes, quod ad Joannem pertinet, de terra est, ct de terra loquitur: si quid divinum audisti a Joanne, illumi­ nantis cst, non recipientis. ### English translation (Claude) And now what we have just heard appears distinctly and plainly: “He who comes from above is above all.” See what he says of Christ. What of himself? “He who is of the earth is of the earth, and speaks of the earth.” “He who comes from above is above all”: that is Christ. “But he who is of the earth is of the earth, and speaks of the earth”: that is John. And is this the whole of it: John is of the earth, and speaks of the earth? Does the whole testimony he bears to Christ speak of the earth? Are not the words of God heard from John when he bears witness to Christ? How then does he speak of the earth? But he was speaking of man. As far as man himself is concerned, he is of the earth and speaks of the earth; but if he speaks any divine things, he has been enlightened by him. For if he were not enlightened, earth would speak earth. So the grace of God is one thing, the nature of man another. Now question the nature of man: he is born and grows, he learns these customary things of men. What does he know but earth from earth? He speaks human things, knows human things, savors human things; being carnal, he judges carnally, conjectures carnally: see, that is the whole man. Let the grace of God come, let it enlighten his darkness, as he says, “You will light my lamp, O Lord; my God, enlighten my darkness”; let it take up the human mind and turn it to its own light; he now begins to say what the apostle says, “Yet not I, but the grace of God with me”; and, “I live, yet no longer I, but Christ lives in me.” This is “He must increase, but I must decrease.” So John, as far as John is concerned, is of the earth and speaks of the earth; if you have heard anything divine from John, it belongs to him who enlightens, not to him who receives. ### Scripture references - John 3:31: quotation, high confidence - Ps 18:28 (17:29 Vulg.): quotation, high confidence - 1 Cor 15:10: quotation, high confidence - Gal 2:20: quotation, high confidence - John 3:30: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.6 (PL 35:1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-6). ## Tractates on the Gospel of John 14.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-7 - Source: PL 35:1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son speaks what he hears from the Father, yet he is himself the Father's Word, begotten without time as a word is conceived in the heart before any language. ### Latin text Qui de cælo venit, supra omnes est; et quod vi­ dit et audivit, hoc testificatur; et testimonium ejus nemo accipit. De cælo venit, supra omnes est, Dominus noster Jesus Christus: de quo superius dictum est, Nemo ascendit in cælum, nisi qui de cælo descendit, Filius hominis qui est in coelo. Est au­ tem super omnes; et quod vidit et audivit, hoc loqui­ tur. Habet enim et Patrem ipse Filius Dei; habet et Patrem, et audit a Patre. Et quod audit a Patre quid est? quis hoc explicat? Quando lingua mea, quando cor meum sufficere potest, vel cor ad intelligendum, vel lingua ad proferendum, quid est quod Filius audivit a Patre? Forte Filius Verbum Patris audivit? Imo Filius Verbum Patris est. Videtis quemadmodum hic fatige­ tur omnis conatus humanus; videtis quemadmodum hic deficiat omnis conjectura pectoris nostri, et omnis intentio mentis caligantis. Audio dicentem Scripturam quia Filius hoc loquitur, quod audit a Patre; ct rursus audio dicentem Scripturam quia ipse Filius Verbum Patris est: In principio erat Ver­ bum, et Verbum erat apud Deum, et Deus erat Verbum. Nos loquimur verba volantia et transeuntia: mox ut sonuerit ore tuo verbum tuum, transit; peragit stre­ pitum suum ct transit in silentium. Numquid potes sequi sonum tuum, et tenere ut stet? Cogitatio tamen tua manet, et de ipsa cogitatione manente dicis multa verba transeuntia. Quid dicimus, fratres? Deus cum loqueretur, adhibuit vocem, adhibuit sonos, adhibuit syllabas? Si adhibuit ista, qua lingua locutus est? Hebræa, an græca, an latina? ibi necessariæ linguæ, ubi distinctio gentium. Ibi autem nemo potest dicere, illa lingua, vel illa lingua locutum esse Dcum. Cor tuum attende. Quando concipis verbum quod dicas: dicam cnim, si potuero, quod in nobis attendamus, non unde illud comprehendamus: quando crgo con­ cipis verbum quod proferas, rem vis dicere, et ipsa rei conceptio in corde tuo jam verbum est; nondum processit, sed jam natum est in corde, et manet ut procedat: attendis autem ad quem procedat, cum quo loquaris; si Latinus est, vocem latinam quaeris; si Græcus est, verba græca mcditaris; si Punicus cst, attendis si nosti linguam punicam; pro diversitate au­ ditorum diversas linguas adhibcs, ut proferas verbum conceptum: illud autem quod cordc concepcras, nulla lingua tenebatur. Cum ergo Deus loquens, linguam non quæreret, et genus locutionis non assumeret, quomodo auditus est a Filio, cum ipsum Filium sit locutus Deus? Quomodo enim tu verbum quod lo­ qucris, in corde habes, et apud te est, et ipsa con­ ceptio spiritualis est (nam sicut anima tua spiritus est, ita et verbum quod concepisti, spiritus est; nondum enim accepit sonum ut per syllabas divida­ tur, sed manet in conceptione cordis et in speculo mentis): sic Deus edidit Verbum, hoc est, genuit Filium. Et tu quidem ex tempore gignis verbum etiam in corde: Deus sine tempore genuit Filium, per quem creavit omnia tempora. Cum ergo Verbum Dci Filius sit, Filius autem locutus est nobis, non verbum tuum, sed Verbum Patris, se nobis loqui voluit, qui Verbum Patris loquebatur. Hoc ergo quomodo decuit et oportuit, dixit Joannes: quomodo potuimus, nos exposuimus. Cui ad cor nondum pervenit dignus de tanta re intellectus, habet quo se convertat, habet quo pulset, habet a quo quaerat, habet a quo petat, habet a quo accipiat. ### English translation (Claude) “He who comes from heaven is above all; and what he has seen and heard, to that he testifies; and no one receives his testimony.” He who comes from heaven, who is above all, is our Lord Jesus Christ, of whom it was said above, “No one has ascended into heaven except he who descended from heaven, the Son of Man who is in heaven.” And he is above all; and what he has seen and heard, that he speaks. For the Son of God himself also has a Father; he has a Father, and he hears from the Father. And what is it that he hears from the Father? Who can explain this? When can my tongue, when can my heart be sufficient, either the heart to understand or the tongue to express, what it is that the Son heard from the Father? Did the Son perhaps hear the Father's word? No, the Son is the Father's Word. You see how all human effort is wearied here; you see how every conjecture of our breast fails here, and every effort of a darkened mind. I hear Scripture saying that the Son speaks what he hears from the Father; and again I hear Scripture saying that the Son himself is the Father's Word: “In the beginning was the Word, and the Word was with God, and the Word was God.” We speak words that fly and pass away: as soon as your word has sounded from your mouth, it passes; it makes its noise and passes into silence. Can you follow your sound and hold it so that it stays? Yet your thought remains, and from that remaining thought you speak many passing words. What do we say, brothers? When God spoke, did he use a voice, did he use sounds, did he use syllables? If he used these, in what language did he speak? Hebrew, or Greek, or Latin? Languages are needed where there is distinction of nations. But there no one can say that God spoke in this language or that. Attend to your heart. When you conceive a word to say (for I will say, if I can, what we may observe in ourselves, not that by which we may comprehend that other), when, then, you conceive a word to utter, you want to say a thing, and the very conception of the thing in your heart is already a word: it has not yet gone out, but it is already born in the heart, and it waits to go out. But you consider to whom it is to go out, with whom you are speaking: if he is a Latin, you look for a Latin expression; if he is a Greek, you think of Greek words; if he is a Carthaginian, you consider whether you know the Punic language. According to the diversity of your hearers you use different languages to utter the word you have conceived; but what you had conceived in your heart was held by no language. Since, then, God in speaking did not seek a language or take up a kind of speech, how was he heard by the Son, since God spoke the Son himself? For just as you have in your heart the word that you speak, and it is with you, and the conception itself is spiritual (for as your soul is spirit, so the word you have conceived is spirit; for it has not yet received sound to be divided into syllables, but remains in the conception of the heart and in the mirror of the mind), so God uttered the Word, that is, begot the Son. And you indeed beget a word in time, even in the heart; God without time begot the Son, through whom he created all times. Since, then, the Word of God is the Son, and the Son has spoken to us, not your word but the Father's Word, he willed to speak himself to us, he who was speaking the Father's Word. This John said as was fitting and right; we have expounded it as we could. He to whose heart a worthy understanding of so great a matter has not yet come has where to turn, has where to knock, has of whom to ask, has of whom to seek, has from whom to receive. ### Scripture references - John 3:31: quotation, high confidence - John 3:32: quotation, high confidence - John 3:13: quotation, high confidence - John 8:26: allusion, medium confidence - John 1:1: quotation, high confidence - John 1:3: allusion, medium confidence - Matt 7:7: allusion, medium confidence ### Translation notes - Augustine's analogy of the inner word, conceived before it is spoken in any language, is developed further in On the Trinity 15. The closing sentences of this section are badly garbled in the digital text and are corrected as logged. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.7 (PL 35:1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-7). ## Tractates on the Gospel of John 14.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-8 - Source: PL 35:1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “No one receives his testimony” refers to those foreknown as unbelievers; those who receive it set their seal that God, that is Christ, is true. ### Latin text Qui de coelo venit, supra omnes est: et quod vidit et audivit, hoc testatur; et testimonium ejus nemo accipit. Si nemo, utquid venit? Quorumdam ergo nemo. Est quidam populus praeparatus ad iram Dei, damnandus cum diabolo: horum nemo accipit testimonium Christi. Nam si omnino nemo, nullus homo; quid est quod sequitur, Qui autem accepit testimonium ejus, signavit quia Deus verax est? Certe ergo non nemo, si tu ipse dicis, Qui accepit testimonium ejus, signavit quia Deus verax est. Responderet ergo fortasse Joannes interrogatus, et diceret, Novi quid dixerim, nemo. Est enim quidam populus natus ad iram Dei, et ad hoc praecognitus. Qui sint enim credituri, et qui non sint credituri, novit Deus; qui sint perseveraturi in eo quod crediderunt, et qui sint lapsuri, novit Deus: et numerati sunt Deo omnes futuri in vitam aeternam; et novit jam illum populum distinctum. Et si ipse novit, et Prophetis dedit nosse per Spiritum suum, dedit et Joanni. Attendebat ergo Joannes, non oculo suo; nam quantum ad ipsum pertinet, terra est, et de terra loquitur: sed in ea gratia Spiritus, quam accepit a Deo, vidit quemdam populum impium, infidelem; attendens illum in infidelitate sua, ait, Testimonium ejus qui venit de coelo, nemo accipit. Quorum nemo? Eorum qui ad sinistram futuri sunt, eorum quibus dicetur, Ite in ignem aeternum, qui praeparatus est diabolo et angelis ejus. Qui ergo accipiunt? Illi qui ad dexteram futuri sunt, illi quibus dicetur, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Attendit ergo in spiritu divisionem, in genere autem humano commixtionem; et quod nondum locis separatum est, separavit intellectu, separavit cordis aspectu; et vidit duos populos, fidelium et infidelium: attendit infideles, et ait, Qui de coelo venit, supra omnes est: et quod vidit et audivit, hoc testatur; et testimonium ejus nemo accipit. Deinde transtulit se a sinistra, et aspexit ad dexteram, et secutus ait, Qui accepit testimonium ejus, signavit quia Deus verax est. Quid est, signavit quia Deus verax est, nisi, homo mendax est, et Deus verax est? Quia nemo hominum potest dicere quod veritatis est, nisi illuminetur ab eo qui mentiri non potest. Deus ergo verax, Christus autem Deus. Vis probare? Accipe testimonium ejus, et invenis: Qui enim accepit testimonium ejus, signavit quia Deus verax est. Quis? Ipse qui de coelo venit et supra omnes est, Deus verax est. Sed si nondum illum intelligis Deum, nondum accepisti testimonium ejus: accipe, et signas, praesumenter intelligis, definienter agnoscis quia Deus verax est. ### English translation (Claude) “He who comes from heaven is above all; and what he has seen and heard, to that he testifies; and no one receives his testimony.” If no one, why did he come? No one, then, of certain people. There is a certain people prepared for the wrath of God, to be condemned with the devil: of these no one receives the testimony of Christ. For if absolutely no one, not a single man, what is it that follows: “But he who has received his testimony has set his seal that God is true”? Certainly, then, not no one, if you yourself say, “He who has received his testimony has set his seal that God is true.” Perhaps John, if asked, would answer and say: I know what I said when I said “no one.” For there is a certain people born for the wrath of God, and foreknown for this. For God knows who will believe and who will not believe; God knows who will persevere in what they have believed and who will fall away; and all who are to come to eternal life are numbered by God; and he already knows that people as set apart. And if he himself knows, and has given it to the prophets to know through his Spirit, he gave it to John too. So John was observing, not with his own eye (for as far as he himself is concerned, he is earth and speaks of the earth), but in that grace of the Spirit which he received from God he saw a certain people, impious, unbelieving; observing them in their unbelief, he says, “No one receives the testimony of him who came from heaven.” No one of whom? Of those who will be on the left, of those to whom it will be said, “Go into the eternal fire, which has been prepared for the devil and his angels.” Who, then, receive it? Those who will be on the right, those to whom it will be said, “Come, you blessed of my Father, receive the kingdom that has been prepared for you from the foundation of the world.” So he observed in the Spirit the division, but in the human race the mixture; and what is not yet separated in place he separated by understanding, separated by the gaze of the heart; and he saw two peoples, of believers and of unbelievers. He observed the unbelievers and said, “He who comes from heaven is above all; and what he has seen and heard, to that he testifies; and no one receives his testimony.” Then he turned from the left, looked to the right, and went on to say, “He who has received his testimony has set his seal that God is true.” What does “has set his seal that God is true” mean, if not that man is a liar and God is true? For no man can say what belongs to truth unless he is enlightened by him who cannot lie. So God is true, and Christ is God. Do you want to prove it? Receive his testimony, and you find it: for “he who has received his testimony has set his seal that God is true.” Who? He himself who came from heaven and is above all is God, true. But if you do not yet understand him to be God, you have not yet received his testimony: receive it, and you set your seal; you understand with confidence, you acknowledge with certainty, that God is true. ### Scripture references - John 3:31: quotation, high confidence - John 3:32: quotation, high confidence - John 3:33: quotation, high confidence - Rom 9:22: allusion, medium confidence - 2 Tim 2:19: allusion, low confidence - Matt 25:41: quotation, high confidence - Matt 25:34: quotation, high confidence - Rom 3:4: allusion, high confidence ### Translation notes - This section is supplied from a scan's OCR and was heavily garbled; the Latin has been proofread and every correction logged. Augustine's language about a people “prepared for” and “born for” the wrath of God and foreknown by him concerns predestination; it is translated exactly. Augustine takes “God is true” as said of Christ. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.8 (PL 35:1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-8). ## Tractates on the Gospel of John 14.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-9 - Source: PL 35:1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Father and Son are one God, not two gods, since the love that made the first believers one heart and soul is infinitely surpassed by the love within the Trinity. ### Latin text Quem enim misit Deus, verba Dei loquitur. Ipse est Deus verax, et misit illum Deus: Deus misit Deum. Junge ambos, unus Deus, Deus verax missus a Deo. De singulis interroga, Deus: et de ambobus interroga, Deus. Non singuli Deus et ambo dii, sed singulus quisque Deus et ambo Deus. Tanta enim ibi est charitas Spiritus sancti, tanta pax unitatis, ut de singulis cum interrogatur, Deus tibi respondeatur; de Trinitate cum interrogatur, Deus tibi respondeatur. Si enim spiritus hominis quando inhaeret Deo unus spiritus est, aperte Apostolo dicente, Qui adhaeret Domino, unus spiritus est; quanto magis Filius aequalis adhaerens Patri simul cum illo unus Deus est? Audite alterum testimonium. Nostis quam multi crediderunt, quando omnia quae habebant, ad pedes Apostolorum vendita posuerunt, ut distribueretur unicuique sicut opus erat: et de illa congregatione sanctorum quid dicit Scriptura? Erat illis anima una et cor unum in Domino. Si charitas de tot animis fecit animam unam, et de tot cordibus fecit cor unum, quanta est charitas inter Patrem et Filium? Major utique potest esse quam inter illos homines quibus erat cor unum. Si ergo multorum fratrum cor unum propter charitatem, et multorum fratrum anima una propter charitatem; Deus Pater et Deus Filius, dicturus es quia duo sunt? Si duo dii sunt, non est ibi summa charitas. Si enim hic tanta charitas est, ut animam tuam et animam amici tui unam animam faciat; quomodo ibi non est unus Deus Pater et Filius? Absit ut hoc sentiat fides non ficta. Prorsus quantum excellat charitas illa, hinc intelligite. Multae animae sunt multorum hominum, et si se diligunt, una anima est; sed possunt dici et multae animae, possunt in hominibus, quia non est tanta conjunctio: ibi autem, unum Deum licet dicas; duos aut tres deos non licet dicas. Hinc tibi commendatur supereminentia et summitas charitatis tanta, ut major esse non possit. ### English translation (Claude) “For he whom God has sent speaks the words of God.” He is God, true, and God sent him: God sent God. Join both: one God, true God, sent by God. Ask about each: God. And ask about both: God. Not each God and both gods, but each one God and both God. For so great there is the love of the Holy Spirit, so great the peace of unity, that when you ask about each, the answer to you is “God”; when you ask about the Trinity, the answer to you is “God.” For if the spirit of man, when it clings to God, is one spirit, as the apostle plainly says, “He who clings to the Lord is one spirit,” how much more is the equal Son, clinging to the Father, one God together with him? Hear another testimony. You know how many believed when they sold all they had and laid it at the apostles' feet, so that it might be distributed to each as he had need; and what does Scripture say of that gathering of saints? “They had one soul and one heart in the Lord.” If love made one soul of so many souls, and one heart of so many hearts, how great is the love between the Father and the Son? It can surely be greater than among those men who had one heart. If then the heart of many brothers was one because of love, and the soul of many brothers one because of love, will you say of God the Father and God the Son that they are two? If they are two gods, there is not the highest love there. For if love here is so great as to make your soul and your friend's soul one soul, how is the Father and the Son not one God there? Far be it from unfeigned faith to think this. Understand from this how far that love excels. The souls of many men are many, and if they love one another, it is one soul; but they can also be called many souls, they can among men, because the union is not so great; but there you may say one God, you may not say two or three gods. From this the supereminence and summit of love is commended to you, so great that it cannot be greater. ### Scripture references - John 3:34: quotation, high confidence - 1 Cor 6:17: quotation, high confidence - Acts 4:34: allusion, high confidence - Acts 4:35: allusion, high confidence - Acts 4:32: quotation, high confidence - 1 Tim 1:5: allusion, low confidence ### Translation notes - This section is supplied from a scan's OCR and was heavily garbled; the Latin has been proofread and every correction logged. A run of meaningless characters after the opening sentence (scan noise) has been removed. “In the Lord” is Augustine's addition to Acts 4:32. In the digital text the word read here as charitas (“love”) in “how far that love excels” appears as claritas (“brightness”); the context favors charitas. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.9 (PL 35:1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-9). ## Tractates on the Gospel of John 14.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-10 - Source: PL 35:1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God gives the Spirit to men by measure, distributing different gifts among the members of one body, but to Christ he gives without measure. ### Latin text Quem enim misit Deus, verba Dei loquitur. Hoc utique de Christo dicebat, ut se ab illo distingueret. Quid enim? ipsum Joannem nonne Deus misit? An non ipse dixit, Missus sum ante eum; et, Qui me misit baptizare in aqua: et de illo dictum est, Ecce mitto angelum meum ante te, et praeparabit viam tuam? Nonne et ipse verba Dei loquitur, de quo etiam dictum est quod sit amplius quam propheta? Si ergo et ipsum Deus misit, et verba Dei loquitur; quomodo ad distinctionem, de Christo eum dixisse accipimus, Quem enim misit Deus, verba Dei loquitur? Sed vide quid adjungat: Non enim ad mensuram dat Deus Spiritum. Quid est hoc, Non enim ad mensuram dat Deus Spiritum? Invenimus quia ad mensuram dat Deus Spiritum. Audi Apostolum dicentem, Secundum mensuram donationis Christi. Hominibus ad mensuram dat, unico Filio non dat ad mensuram. Quomodo hominibus ad mensuram? Alii quidem datur per Spiritum sermo sapientiae, alii sermo scientiae secundum eumdem Spiritum; alii fides in eodem Spiritu, alii prophetia, alii dijudicatio spirituum, alii genera linguarum, alii donatio curationum. Numquid omnes apostoli? numquid omnes prophetae? numquid omnes doctores? numquid omnes virtutes? numquid omnes dona habent sanitatum? numquid omnes linguis loquuntur? numquid omnes interpretantur? Aliud habet iste, aliud ille; et quod habet ille, non habet iste: mensura est, divisio quaedam donorum est. Ergo hominibus ad mensuram datur, et concordia ibi unum corpus facit. Quomodo aliud accipit manus ut operetur, aliud oculus ut videat, aliud auris ut audiat, aliud pes ut ambulet; anima tamen una est quae agit omnia, in manu ut operetur, in pede ut ambulet, in aure ut audiat, in oculo ut videat: sic sunt etiam diversa dona fidelium, tanquam membris ad mensuram cuique propriam distributa. Sed Christus qui dat, non ad mensuram accipit. ### English translation (Claude) “For he whom God has sent speaks the words of God.” This he said of Christ, to distinguish himself from him. For what? Did not God send John himself? Did he not himself say, “I have been sent before him,” and, “He who sent me to baptize with water”? And was it not said of him, “Behold, I send my messenger before you, and he will prepare your way”? Does not he too speak the words of God, he of whom it was also said that he is more than a prophet? If then God sent him too, and he speaks the words of God, how do we take him to have said it of Christ by way of distinction: “For he whom God has sent speaks the words of God”? But see what he adds: “For God does not give the Spirit by measure.” What does this mean: “For God does not give the Spirit by measure”? We find that God gives the Spirit by measure. Hear the apostle saying, “According to the measure of Christ's gift.” To men he gives by measure; to the only Son he does not give by measure. How to men by measure? “To one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another prophecy, to another the discernment of spirits, to another kinds of tongues, to another the gift of healings.” “Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak in tongues? Do all interpret?” One has this, another that; and what the one has, the other does not have: there is a measure, a certain division of gifts. So to men it is given by measure, and harmony there makes one body. Just as the hand receives one thing to work, the eye another to see, the ear another to hear, the foot another to walk, yet it is one soul that does all things, in the hand to work, in the foot to walk, in the ear to hear, in the eye to see: so too the gifts of the faithful are different, distributed as to members, to each by its own measure. But Christ, who gives, does not receive by measure. ### Scripture references - John 3:34: quotation, high confidence - John 3:28: quotation, high confidence - John 1:33: quotation, high confidence - Mal 3:1: quotation, high confidence - Matt 11:10: quotation, high confidence - Matt 11:9: allusion, high confidence - Eph 4:7: quotation, high confidence - 1 Cor 12:8: quotation, high confidence - 1 Cor 12:9: quotation, high confidence - 1 Cor 12:10: quotation, high confidence - 1 Cor 12:29: quotation, high confidence - 1 Cor 12:30: quotation, high confidence - 1 Cor 12:12: allusion, medium confidence ### Translation notes - This section is supplied from a scan's OCR and was heavily garbled; the Latin has been proofread and every correction logged. Augustine's list of gifts is from 1 Cor 12:8–10 and 12:29–30. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.10 (PL 35:1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-10). ## Tractates on the Gospel of John 14.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-11 - Source: PL 35:1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father loves the Son as his only Son and has given all things into his hand, making him equal to himself; in sending the Son he sent his other self. ### Latin text Audi enim adhuc quid sequitur; quia de Filio dixerit, Non enim ad mensuram dat Deus Spiritum: Pater diligit Filium, et omnia dedit in manu ejus. Adjecit, Omnia dedit in manu ejus, ut nosses et hic qua distinctione dictum sit, Pater diligit Filium. Quare enim? Pater non diligit Joannem? et tamen non omnia dedit in manu ejus. Pater non diligit Paulum? et tamen non omnia dedit in manu ejus. Pater diligit Filium: sed quomodo Pater Filium; non quomodo dominus servum; quomodo unicum, non quomodo adoptatum. Itaque omnia dedit in manu ejus. Quid est omnia? Ut tantus sit Filius, quantus est Pater. Ad aequalitatem enim sibi genuit eum, cui rapina non esset in forma Dei esse aequalem Deo. Pater diligit Filium, et omnia dedit in manu ejus. Ergo cum ad nos dignatus est mittere Filium, non putemus aliquid minus nobis missum quam est Pater. Pater mittens Filium, se alterum misit. ### English translation (Claude) For hear further what follows, since he has said of the Son, “For God does not give the Spirit by measure”: “The Father loves the Son and has given all things into his hand.” He added, “has given all things into his hand,” so that you might know here too with what distinction it is said, “The Father loves the Son.” For why? Does the Father not love John? And yet he has not given all things into his hand. Does the Father not love Paul? And yet he has not given all things into his hand. “The Father loves the Son”: but as a Father loves a Son, not as a master a servant; as an only Son, not as an adopted one. Therefore “he has given all things into his hand.” What does “all things” mean? That the Son should be as great as the Father is. For he begot him to equality with himself, him for whom it was not robbery to be equal with God in the form of God. “The Father loves the Son and has given all things into his hand.” So when he deigned to send the Son to us, let us not think that anything less than the Father has been sent to us. The Father, sending the Son, sent his other self. ### Scripture references - John 3:34: quotation, high confidence - John 3:35: quotation, high confidence - Phil 2:6: allusion, high confidence ### Translation notes - This section is supplied from a scan's OCR and was heavily garbled; the Latin has been proofread and every correction logged. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.11 (PL 35:1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-11). ## Tractates on the Gospel of John 14.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-12 - Source: PL 35:1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Philip asked to see the Father because he saw only Christ's flesh; Christ, equal to the Father, became visible man so that believers might be healed to see his hidden divinity. ### Latin text Namque putantes adhuc discipuli quia Pater aliquid majus est quam Filius, videntes carnem et non intelligentes divinitatem, dixerunt ei: Domine, ostende nobis Patrem, et sufficit nobis. Tanquam dicerent, Jam novimus te, et benedicimus te, quia novimus te: gratias enim tibi agimus, quia ostendisti te nobis; sed Patrem nondum novimus: propterea cor nostrum ardet, et satagit concupiscentia quadam sancta videndi Patris tui qui te misit; ipsum nobis ostende, et nihil amplius a te desiderabimus: sufficit enim nobis cum ille fuerit demonstratus, quo major esse nemo potest. Bona concupiscentia, bonum desiderium; sed parvus intellectus. Attendens enim ipse Dominus Jesus parvos magna quaerentes, et se ipsum magnum inter parvos, et parvum inter parvos, ait Philippo qui hoc dixerat, uni ex discipulis: Tanto tempore vobiscum sum, et non cognovistis me, Philippe? Posset hic Philippus respondere, Cognovimus te; sed numquid diximus tibi, Ostende nobis te? Te cognovimus, sed Patrem quaerimus. Subjecit statim: Qui me vidit, vidit et Patrem. Si ergo aequalis Patri missus est, non eum aestimemus ex infirmitate carnis; sed cogitemus majestatem indutam carne, non oppressam carne. Manens etiam Deus apud Patrem, apud homines factus est homo, ut tu per illum qui ad te factus est homo, fieres talis qualis capit Deum. Non enim homo poterat capere Deum: videre poterat homo hominem, capere Deum non poterat. Unde non poterat capere Deum? Quia oculum cordis unde caperet, non habebat. Erat ergo aliquid intus saucium, et aliquid foris sanum: corporis oculos habebat sanos, cordis oculos habebat saucios. Factus est ille homo ad corporis oculum; ut credens in eum qui videri corporaliter potuit, curareris ad eum ipsum videndum quem spiritualiter videre non poteras. Tanto tempore vobiscum sum, et non cognovistis me, Philippe? Qui me vidit, vidit et Patrem. Quare illi non illum videbant? Ecce videbant illum, et Patrem non videbant: videbant carnem, sed majestas latebat. Quod videbant discipuli qui amaverunt, viderunt et Judaei qui crucifixerunt. Intus ergo erat totus ille, et sic intus in carne, ut apud Patrem maneret: non enim deseruit Patrem quando venit ad carnem. ### English translation (Claude) For the disciples, still thinking that the Father was something greater than the Son, seeing the flesh and not understanding the divinity, said to him: “Lord, show us the Father, and it is enough for us.” As if they were saying: We already know you, and we bless you, because we know you; for we thank you that you have shown yourself to us; but we do not yet know the Father; therefore our heart burns and is restless with a certain holy desire to see your Father who sent you: show him to us, and we will desire nothing more from you; for it is enough for us when he has been shown, than whom no one can be greater. A good desire, a good longing; but a small understanding. For the Lord Jesus himself, seeing little ones seeking great things, and himself great among the little ones and little among the little ones, said to Philip, one of the disciples, who had said this: “Have I been with you so long, and you have not known me, Philip?” Here Philip could have answered: We have known you; but did we say to you, “Show us yourself”? We have known you, but we are seeking the Father. He added at once: “He who has seen me has seen the Father also.” If then he was sent as equal to the Father, let us not judge him by the weakness of the flesh, but let us think of majesty clothed with flesh, not weighed down by flesh. Remaining God with the Father, he was made man among men, so that through him who was made man for you, you might become such as can grasp God. For man could not grasp God: man could see man; he could not grasp God. Why could he not grasp God? Because he did not have the eye of the heart with which to grasp him. So there was something wounded within, and something healthy outside: he had healthy eyes of the body, he had wounded eyes of the heart. That man was made for the eye of the body, so that, believing in him who could be seen bodily, you might be healed to see him whom you could not see spiritually. “Have I been with you so long, and you have not known me, Philip? He who has seen me has seen the Father also.” Why did they not see him? See, they did see him, and did not see the Father: they saw the flesh, but the majesty lay hidden. What the disciples who loved him saw, the Jews who crucified him saw too. So he was wholly within, and within the flesh in such a way as to remain with the Father: for he did not leave the Father when he came to the flesh. ### Scripture references - John 14:8: quotation, high confidence - John 14:9: quotation, high confidence ### Translation notes - This section is supplied from a scan's OCR and was heavily garbled; the Latin has been proofread and every correction logged. “Great among the little ones” (magnum inter parvos) is kept as the text reads. The Gospel's “the Jews” is kept. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.12 (PL 35:1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-12). ## Tractates on the Gospel of John 14.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-13 - Source: PL 35:1505 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: All are born under the wrath of God through Adam's sin and mortality; Christ shared our mortality so that those who believe in him might share his life and grace. ### Latin text Carnalis cogitatio non capit quod dico: differat intellectum, et incipiat a fide; audiat quod sequitur: Qui credit in Filium, habet vitam aeternam: qui autem incredulus est Filio, non videbit vitam, sed ira Dei manet super eum. Non dixit, ira Dei venit ad eum; sed, ira Dei manet super eum. Omnes qui nascuntur mortales, habent secum iram Dei. Quam iram Dei? Quam accepit primus Adam. Si enim peccavit primus homo, et audivit, Morte morieris; factus est mortalis ille, et coepimus nasci mortales; cum ira Dei nati sumus. Venit inde Filius non habens peccatum, et indutus est carne, indutus est mortalitate. Si ille nobiscum communicavit iram Dei, nos pigri sumus cum illo communicare gratiam Dei? Qui ergo non vult credere in Filium, ira Dei manet super eum. Quae ira Dei? De qua dicit Apostolus, Fuimus et nos natura filii irae, sicut et caeteri. Omnes ergo filii irae; quia de maledicto mortis venientes. Crede in Christum factum pro te mortalem, ut illum capias immortalem: quando enim ceperis ejus immortalitatem, nec tu eris mortalis. Vivebat, moriebaris: mortuus est, ut vivas. Attulit gratiam Dei, abstulit iram Dei. Deus vicit mortem, ne mors vinceret hominem. ### English translation (Claude) Carnal thinking does not grasp what I say: let it put off understanding and begin from faith; let it hear what follows: “He who believes in the Son has eternal life; but he who does not believe the Son will not see life, but the wrath of God remains on him.” He did not say, “the wrath of God comes to him,” but, “the wrath of God remains on him.” All who are born mortal have the wrath of God with them. What wrath of God? That which the first Adam received. For if the first man sinned and heard, “You shall surely die,” he was made mortal, and we began to be born mortal; we were born with the wrath of God. Then the Son came, not having sin, and he was clothed with flesh, clothed with mortality. If he shared with us the wrath of God, are we slow to share with him the grace of God? So he who will not believe in the Son, the wrath of God remains on him. What wrath of God? That of which the apostle speaks: “We too were by nature children of wrath, as were the rest.” So all are children of wrath, because they come from the curse of death. Believe in Christ, made mortal for you, so that you may receive him immortal: for when you have received his immortality, you too will not be mortal. He was living, you were dying: he died, that you might live. He brought the grace of God, he took away the wrath of God. God conquered death, so that death might not conquer man. ### Scripture references - John 3:36: quotation, high confidence - Gen 2:17: quotation, high confidence - Eph 2:3: quotation, high confidence - Rom 5:12: allusion, medium confidence ### Translation notes - This section is supplied from a scan's OCR and was heavily garbled; the Latin has been proofread and every correction logged. ### Citation (SBL) Augustine, Tract. Ev. Jo. 14.13 (PL 35:1505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/14-1/#p-14-13). ## Tractates on the Gospel of John 15.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-1 - Source: PL 35:1505–1511 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine introduces the account of Jesus and the Samaritan woman at Jacob's well, rich in mysteries. ### Latin text Non novum est auribus Charitatis vestrae, evangelistam Joannem velut aquilam volare altius, caliginemque terrae transcendere, et lucem veritatis firmioribus oculis intueri. Multa enim jam ex Evangelio ejus per ministerium nostrum Domino adjuvante tractata sunt: ex ordine autem sequitur haec lectio, quae hodie recitata est. Ea quae dicturus sum Domino do­ nante multi sic audituri estis, ut magis recognoscatis quam discatis. Non ideo tamen pigra debet esse in­ tentio, quia non est cognitio, sed recognitio. Hoc le­ ctum est, et hanc lectionem tractandam gestamus in manibus, quod Dominus Jesus ad puteum Jacob lo­ quebatur cum Samaritana muliere. Dicta enim ibi sunt magna mysteria, et magnarum similitudines rerum; pascentes animam esurientem, reficientes languentem. ### English translation (Claude) It is not new to the ears of your Charity that the evangelist John, like an eagle, flies higher, transcends the mist of the earth, and gazes on the light of truth with steadier eyes. Many things from his Gospel have already been expounded through our ministry with the Lord's help; and in order there follows this reading, which was recited today. What I am about to say, by the Lord's gift, many of you will hear in such a way as rather to recognize than to learn. Yet attention ought not on that account to be sluggish, because it is not first learning but recognition. What was read, and the reading we have in hand to expound, is that the Lord Jesus was speaking with the Samaritan woman at Jacob's well. For great mysteries were spoken there, and likenesses of great things, feeding the hungry soul, refreshing the languid. ### Scripture references - John 4:5: allusion, high confidence - John 4:7: allusion, high confidence ### Translation notes - The opening sentences of this section are supplied from a scan's OCR and were garbled; the Latin has been proofread and every correction logged. The eagle is the traditional symbol of John the evangelist. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.1 (PL 35:1505–1511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-1). ## Tractates on the Gospel of John 15.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-2 - Source: PL 35:1511 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus withdrew from Judea not out of fear, since he could not be harmed against his will, but to give his servants an example that fleeing persecution is not sin. ### Latin text Dominus enim hæc « cum audisset, cognovisse Pharisæos quod plures discipulos faceret quam Joan­ nes, et plurcs baptizarct (quanquam Jesus non bapti­ zaret, sed discipuli cjus), reliquit Judxam terram, et abiit iterum in Galiheam. > Hinc diutius disputandum non est, nc immorantes in manifestis, angustias tem­ poris patiamur ad obscura scrutanda et aperienda. Utique Dominus si sciret Pharisæos ita de se cogno­ visse, quod plures discipulos faceret, et quod plures baptizaret, ut hoc eis ad salutem valeret sequendi eum, ut et ipsi essent discipuli, et ipsi vellent ab eo baptizari; magis non relinqueret Judæam terram, sed propter illos maneret ibi: quia vero cognovit corum scicntiam, simul cognovit et invidentiam, quia non hoc propterea didiccrunt ut sequerentur, sed ut per­ sequcrentur; abiit inde. Poterat quidem ille et præ­ sens ab his non teneri, si nollet; non occidi, si nollet; quia potuit et non nasci, si nollet: sed quia in omni re quam gessit ut homo, hominibus in se credituris præbcbat exemplum (quia unusquisque servus Dei non peccat, si secesserit in alium locum, videns furorem forte persequentium se, aut quærentium in malum animam suam; videretur autem sibi servus Dei pec­ care si faceret, nisi in faciendo Dominus præcessis­ set), fecit hoc ille magister bonus ut duceret, non quod timeret. ### English translation (Claude) For “when the Lord heard that the Pharisees had learned that he was making more disciples than John, and baptizing more (although Jesus himself did not baptize, but his disciples), he left the land of Judea and went away again into Galilee.” We need not discuss this at length, lest, lingering over what is plain, we be pressed for time to examine and open what is obscure. Certainly, if the Lord had known that the Pharisees had learned about him that he was making more disciples and baptizing more in such a way that it would avail them for salvation, so as to follow him, so that they too might be disciples and want to be baptized by him, he would rather not have left the land of Judea but would have stayed there for their sake. But because he knew their knowledge, he knew at the same time their envy: that they had learned this not in order to follow but to persecute; so he went away from there. He could indeed, even while present, not be seized by them if he did not will it, not be killed if he did not will it, for he could also not have been born if he did not will it. But because in everything he did as man he was giving an example to men who would believe in him (for any servant of God does not sin if he withdraws to another place, seeing perhaps the fury of those who persecute him or seek his life for evil; but a servant of God might think he was sinning if he did this, unless the Lord had gone before in doing it), that good teacher did this in order to lead, not because he feared. ### Scripture references - John 4:1: quotation, high confidence - John 4:2: quotation, high confidence - John 4:3: quotation, high confidence - Ps 40:14 (39:15 Vulg.): allusion, low confidence - Matt 10:23: allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.2 (PL 35:1511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-2). ## Tractates on the Gospel of John 15.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-3 - Source: PL 35:1511 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus both baptized and did not baptize: his disciples performed the outward act, but he cleansed, and he still baptizes through every minister. ### Latin text Fortassis etiam hoc moveat, cur dictum sit, Baptizabat Jesus plures quam Joannes; et posteaquam dictum est, Baptizabat, subjectum est, Quanquam Jesus non baptizabat, sed discipuli ejus. Quid ergo? falsum dictum erat, et correctum cst, cum additum est, Quanquam Jesus non baptizabat, sed discipuli ejus? An utrumque verum est, quia et Jesus baptizabat, et non baptizabat? Baptizabat enim, quia ipse munda­ bat; non baptizabat, quia non ipse tingebat. Præbe­ bant discipuli ministerium corporis, præbebat ille adjutorium majestatis. Quando enim cessaret a bapLi­ zando, quamdiu non cessat a mundando? De quo di­ ctum est ab eodem Joanne, per Joannis Baptiste per­ sonam dicentis, Hic est qui baptizat. Ergo Jesus adhuc baptizat; et quo usque baptizandi sumus, Jesus baptizat. Securus homo accedat ad in­ feriorem ministrum; habet enim superiorem magi­ strum. ### English translation (Claude) Perhaps this too may trouble someone: why it was said, “Jesus was baptizing more than John,” and after it was said, “was baptizing,” there was added, “although Jesus did not baptize, but his disciples.” What then? Had something false been said, and was it corrected when it was added, “although Jesus did not baptize, but his disciples”? Or are both true, because Jesus both baptized and did not baptize? He baptized, because he himself cleansed; he did not baptize, because he did not himself dip. The disciples supplied the service of the body; he supplied the aid of majesty. For when would he cease from baptizing, so long as he does not cease from cleansing? Of him it was said by the same John, speaking in the person of John the Baptist: “This is he who baptizes.” So Jesus still baptizes; and as long as we are to be baptized, Jesus baptizes. Let a man approach the lower minister without anxiety; for he has a higher master. ### Scripture references - John 4:1: quotation, high confidence - John 4:2: quotation, high confidence - John 1:33: quotation, high confidence ### Translation notes - The point, against the Donatists, is that Christ is the true baptizer whatever the minister. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.3 (PL 35:1511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-3). ## Tractates on the Gospel of John 15.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-4 - Source: PL 35:1511 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ baptizes not only in spirit but with water, for his baptism is the washing of water in the word. ### Latin text Sed forte ait aliquis: Baptizat quidcm Christus in spiritu, non in corpore. Quasi vcro alterius dono quam illius, quisquam ctiam sacramento corporalis. ct visibilis Baptismatis imbuatur. Vis nosse quia ipse baptizat, non solum spiritu, sed ctiam aqua? Audi Apostolum: « Sicut Christus, inquit, dilcxit Eccle­ siam, ct scipsum tradidit pro ea, mundans eam lava­ cro aquæ in verbo, ut exhiberet ipse sibi gloriosam Ecclesiam, non habentem maculam aut rugam, aut aliquid hujus modi ». Mundans eam. Unde? Lavacro aquæ in verbo. Quid est baptismus Christi? Lavacrum aquæ in verbo. Tolle aquam, non cst baptismus: tollc verbum, non cst baptismus. ### English translation (Claude) But perhaps someone says: Christ baptizes in the spirit, not in the body. As though anyone were endowed even with the sacrament of bodily and visible baptism by the gift of anyone other than him! Do you want to know that he himself baptizes, not only with the Spirit but also with water? Hear the apostle: “As Christ,” he says, “loved the Church and gave himself up for her, cleansing her by the washing of water in the word, that he might present to himself a glorious Church, not having spot or wrinkle or anything of the kind.” Cleansing her. How? “By the washing of water in the word.” What is the baptism of Christ? The washing of water in the word. Take away the water, it is not baptism; take away the word, it is not baptism. ### Scripture references - Eph 5:25: quotation, high confidence - Eph 5:26: quotation, high confidence - Eph 5:27: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.4 (PL 35:1511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-4). ## Tractates on the Gospel of John 15.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-5 - Source: PL 35:1511 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine introduces the scene at Sychar and explains that Jacob's well can also be called a spring. ### Latin text Jam ergo his præjactis, per quæ venit ad collo­ cutionem cum illa mulicre, videamus quæ restant plena mysteriis, et gravida sacramentis. « Oportebat autem, inquit, eum transire pcr Samariam. Venit ergo in civitatem Samariae quæ dicitur Sichar, juxta prædium quod dcdit Jacob filio suo Joseph. Erat au­ tem ibi fons Jacob. > Puteus erat: sed omnis puteus fons, non omnis fons puteus: Ubi enim aqua de terra manat, et usui præbetur haurientibus, fons dicitur: sed si in promptu et superficie sit, fons tantum dici­ tur; si autem in alto et profundo sit, ita puteus voca­ tur, ut fontis nomen non amittat. ### English translation (Claude) Now, then, with these things set out beforehand, through which he came to his conversation with that woman, let us see what remains, full of mysteries and pregnant with sacraments. “Now he had to pass through Samaria,” it says. “So he came to a city of Samaria called Sychar, near the field that Jacob gave to his son Joseph. And Jacob's spring was there.” It was a well; but every well is a spring, though not every spring is a well. For where water flows out of the earth and is available for use to those who draw it, it is called a spring; but if it is at hand and on the surface, it is called only a spring, while if it is deep down, it is called a well, yet without losing the name of spring. ### Scripture references - John 4:4: quotation, high confidence - John 4:5: quotation, high confidence - John 4:6: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.5 (PL 35:1511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-5). ## Tractates on the Gospel of John 15.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-6 - Source: PL 35:1511 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus' weariness at the well begins the mysteries: strong as the Word through whom all was made, he became weak in the flesh to remake and seek us. ### Latin text Jesus ergo fatigatus ex itinere, sedebat sic super fontem. Hora erat quasi sexta. Jam incipiunt mysteria. Non enim frustra fatigatur Jesus; non enim frustra fatigatur Virtus Dei; non enim frustra fatigatur, per quem fatigati recreantur; non enim frustra fatigatur, quo deserente fatigamur, quo præsente firmamur. Fatigatur tamcn Jesus; et fatigatur ab itinere, et se­ det, et juxta puteum sedet, et hora sexta fatigatus sedet. Omnia ista innuunt aliquid, indicare volunl aliquid; intentos nos faciunt, ut pulsemus hortantur Ipse ergo aperiat et nohis ct vobis, qui dignatus est ita hortari utdiceret, Pulsate, et aperictur vobis. Tibi fatigatus est ab itinere Jesus. Invenimus Virtutem Jesum, ct invenimus infirmum Jesum; fortem et infirmum Jesum: fortem, quia in principio crat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Vis videre quam iste Filius Dei fortis sit? Omnia per ipsum facta sunt, et sine ipso factum est nihil; et sine labore facta sunt. Quid ergo illo fortius, per quem sine labore fa­ cta sunt omnia? Infirmum vis nosse? Verbum caro factum est, et habitavit in nobis. Fortitudo Christi tc creavit, infirmitas Christi tc re­ creavit. Fortitudo Chr isti fecit ut quod non crat es­ sct: infirmitas Christi fccit ut quod crat non periret. Condidit nos fortitudine sua, quæsivit nos infir mi­ tate sua. ### English translation (Claude) “So Jesus, tired from the journey, was sitting thus at the spring. It was about the sixth hour.” Now the mysteries begin. For not without reason is Jesus tired; not without reason is the Power of God tired; not without reason is he tired through whom the tired are refreshed; not without reason is he tired at whose absence we grow tired, at whose presence we are strengthened. Yet Jesus is tired, and tired from the journey; and he sits, and sits by the well, and sits tired at the sixth hour. All these things hint at something, they mean to point to something; they make us attentive, they urge us to knock. May he then open to us and to you who deigned to urge us so as to say, “Knock, and it will be opened to you.” It was for you that Jesus was tired from the journey. We find Jesus as Power, and we find Jesus weak; Jesus strong and weak. Strong, because “in the beginning was the Word, and the Word was with God, and the Word was God: he was in the beginning with God.” Do you want to see how strong this Son of God is? “All things were made through him, and without him nothing was made”; and they were made without labor. What then is stronger than he, through whom all things were made without labor? Do you want to know him weak? “The Word was made flesh and dwelt among us.” Christ's strength created you; Christ's weakness re-created you. Christ's strength made what was not to be; Christ's weakness made what was not perish. He founded us by his strength; he sought us by his weakness. ### Scripture references - John 4:6: quotation, high confidence - 1 Cor 1:24: allusion, high confidence - Matt 7:7: quotation, high confidence - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:3: quotation, high confidence - John 1:14: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.6 (PL 35:1511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-6). ## Tractates on the Gospel of John 15.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-7 - Source: PL 35:1511–1513 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, like a hen weakened with her chicks, became weak in the flesh, his “journey” to us, so that we might be strong in his weakness. ### Latin text Nutrit ergo ipse infirmus infirmos, tanquam gallina pullos suos; huic enim se similem fecit: Quotics volui, inquit ad Jerusalem, congregare filios tuos sub alas, tanquam gallina pullos suos, et noluisti? Videtis autem, fratres, quemad­ modum gallina infirmetur cum pullis suis. Nulla alia avis quod sit mater agnoscitur. Videmus nidificare passeres quoslibet ante oculos nostros; hirundines, ciconias, columbas quotidie videmus nidificare; quos nisi quando in nidis videmus, parentes esse non agno­ scimus. Gallina vero sic infirmatur in pullis suis, ut ctiamsi ipsi pulli non scquantur, filios non videas, matrem tamen agnoscas. Ita fit alis demissis, plumis hispida, voce rauca, omnibus membris demissa et abjecta, ut quemadmodum dixi, ctiamsi filios non videas, matrem tamen intelligas. Sic ergo infirmus Jesus, fatigatus ab itinerc. Iter ipsius est caro pro nobis assumpta. Quomodo enim iter habet qui ubique cst, qui nusquam deest? Quo it, aut unde it, nisi quia non ad nos veniret, nisi formam visibilis carnis assumeret? Quia ergo venire ad nos co modo dignatus est, ut in forma servi assumpta carne appareret, ipsa carnis assumptio est iter ipsius. Ideo fatigatus ab iti­ nere quid est aliud, quam fatigatus in carne? Infir­ mus in carne Jesus: sed noli tu infirmari; in illius infirmitate tu fortis esto, quia quod infirmum est Dei, fortius est hominibus. ### English translation (Claude) So he who is weak nourishes the weak, as a hen her chicks; for he likened himself to her: “How often,” he says to Jerusalem, “have I wanted to gather your children under my wings, as a hen her chicks, and you would not!” You see, brothers, how a hen becomes weak with her chicks. In no other bird is it recognized that she is a mother. We see all sorts of sparrows building nests before our eyes; we see swallows, storks, doves building nests every day; and except when we see them in their nests we do not recognize that they are parents. But the hen becomes so weak with her chicks that even if the chicks themselves are not following, and you do not see the young, you still recognize the mother. She becomes so, with wings drooping, feathers ruffled, voice hoarse, all her limbs lowered and cast down, that, as I said, even if you do not see the young, you still perceive the mother. So, then, Jesus is weak, tired from the journey. His journey is the flesh taken on for us. For how does he who is everywhere, who is nowhere absent, have a journey? Where does he go, or from where, except that he would not come to us unless he took the form of visible flesh? Since, then, he deigned to come to us in such a way as to appear in the form of a servant by taking flesh, the very taking of flesh is his journey. So what else does “tired from the journey” mean but tired in the flesh? Jesus is weak in the flesh; but do not you be weak: in his weakness be strong, because “the weakness of God is stronger than men.” ### Scripture references - Matt 23:37: quotation, high confidence - Luke 13:34: allusion, medium confidence - John 4:6: quotation, high confidence - Phil 2:7: allusion, high confidence - 1 Cor 1:25: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.7 (PL 35:1511–1513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-7). ## Tractates on the Gospel of John 15.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-8 - Source: PL 35:1513 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Eve formed from a rib of the sleeping Adam, with flesh put in its place, prefigures the Church born from the side of Christ asleep on the cross: his weakness is our strength. ### Latin text Sub hac rerum imagine Adam qui erat forma futuri, præbuit nobis magnum indicium sacramenti; imo Deus in illo præbuit. Nam et dor­ miens meruit accipere uxorem, ct de costa ejus facta est ei uxor: quoniam de Christo in cruce dormiente futura crat Ecclesia de lalcre ejus, de la­ tere scilicet dormientis; quia et de latere in cruce pendentis lancea percusso Sacramenta Ecclesiae profluxerunt. Sed quare hoc dicere volui, fratres? Quia infirmitas Christi nos facit fortes. Ma­ gna ibi imago praJcessit. Potuit Deus carnem detra­ here homini unde faceret feminam, ct magis videtur quasi congruere potuisse. Fiebat enim sexus infir­ mior, et magis de carne infirmitas fieri debuit quam de osse: ossa enim in carne firmiora sunt. Non de­ traxit carnem unde faceret mulierem; sed detraxit os, et detracto osse formata est mulier, et in locum ossis caro adimpleta est. Potcrat pro osse os reddere, poterat ad faciendam mulierem non costam, sed car­ nem detrahere. Quid igitur significavit? Facta est mulier in costa tanquam fortis: factus est Adam in carne tanquam infirmus. Christus est et Ecclesia, ii­ lius infirmitas nostra est fortitudo. ### English translation (Claude) Under this image of things, Adam, who was a type of the one to come, gave us a great token of a mystery; or rather, God gave it in him. For he was also found worthy to receive a wife while sleeping, and from his rib a wife was made for him; because from Christ sleeping on the cross the Church was to be made, from his side, that is, the side of one sleeping; for from the side of him hanging on the cross, pierced with a lance, the sacraments of the Church flowed out. But why did I want to say this, brothers? Because the weakness of Christ makes us strong. A great image went before there. God could have taken flesh from the man to make the woman, and it seems as though that might have been more fitting. For the weaker sex was being made, and weakness ought rather to have been made from flesh than from bone; for bones are the firmer parts in the flesh. He did not take flesh to make the woman; but he took a bone, and when the bone was taken the woman was formed, and flesh filled up the place of the bone. He could have given back bone for bone; he could have taken, to make the woman, not a rib but flesh. What then did he signify? The woman was made in the rib as if strong; Adam was made, as it were, weak in the flesh. It is Christ and the Church: his weakness is our strength. ### Scripture references - Rom 5:14: quotation, high confidence - Gen 2:21: allusion, high confidence - Gen 2:22: allusion, high confidence - John 19:34: allusion, high confidence ### Translation notes - The sacraments flowing from Christ's side are the blood and water of John 19:34, commonly read of the Eucharist and baptism; the Migne reference has been removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.8 (PL 35:1513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-8). ## Tractates on the Gospel of John 15.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-9 - Source: PL 35:1513 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The sixth hour signifies the sixth age of the world, and the well the depth of human life, to which Christ came in humility. ### Latin text Quare ergo hora sexta? Quia ætate sæculi sexta. Computa in Evangelio tanquam unam horam, unam ætatem ab Adam usque ad Noe; secundam a Noe usque ad Abraham; tertiam ab Abraham usque ad David; quartam a David usque ad transmigrationem Babyloniæ; quintam a transmigratione Babyloniae usque ad baptismum Joannis: inde sexta agitur. Quid miraris? Venit Jesus, et humiliando se venit ad puteum. Fatigatus venit, quia infirmam carnem por­ tavit. Hora sexta, quia ætate saeculi sexta. Ad pu­ teum, quia ad profunditatem hujus habitationis no­ stræ. Undc dicitur in Psalmis, De profundis clamavi ad te, Domine. Sedit, ut dixi, quia humiliatus est. ### English translation (Claude) Why, then, at the sixth hour? Because in the sixth age of the world. Reckon in the Gospel as one hour one age, from Adam to Noah; the second from Noah to Abraham; the third from Abraham to David; the fourth from David to the deportation to Babylon; the fifth from the deportation to Babylon to the baptism of John: from then the sixth is under way. Why do you wonder? Jesus came, and by humbling himself he came to the well. He came tired, because he bore weak flesh. At the sixth hour, because in the sixth age of the world. To the well, because to the depth of this dwelling place of ours. Hence it is said in the Psalms, “Out of the depths I have cried to you, O Lord.” He sat, as I said, because he was humbled. ### Scripture references - John 4:6: allusion, high confidence - Matt 1:17: allusion, medium confidence - Ps 130:1 (129:1 Vulg.): quotation, high confidence ### Translation notes - Augustine's scheme of six ages follows the divisions of Matthew's genealogy (Matt 1:17). Ps 130:1 (129:1 Vulgate); the Migne reference has been removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.9 (PL 35:1513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-9). ## Tractates on the Gospel of John 15.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-10 - Source: PL 35:1513 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Samaritan woman, a foreigner, is a figure of the Church to come from the Gentiles. ### Latin text Et venit mulier. Forma Ecclesiæ, non jam justi­ ficatae, sed jam juslificandae; nam hoc agit sermo. Venit ignara, invenit eum, et agitur cum illa. Videa­ mus quid, videamus quare: Venit mulier de Samaria haurire aquam. Samaritani ad Judæorum gentem non pertinebant: alienigenæ enim fuerunt, quamvis vicinas terras incolerent. Longum est origincm Samari­ tanomm retexere, ne nos multa teneant, et necessaria non loquamur: suflicit ergo ut Samaritanos inter alienigenas deputemus. Et ne hoc audacius me arbi­ tremini dixisse quam verius, audite ipsum Dominum Jesum, quid dixerit de illo Samaritano, uno de de­ cem leprosis quos mundaverat, qui solus rediit ut gratias ageret: Nonne decem mundati sunt? et novem ubi sunt? non erat alius qui daret gloriam Deo, nisi alie­ nigena iste. Pertinet ad imaginem rei, quod ab alienigenis venit ista mulier, quae typum gerebat Ecclesiae: ventura enim erat Ecclesia de Gen­ tibus, alicnigena a genere Judaeorum. Audiamus ergo in illa nos, et in illa agnoscamus nos, et in illa gra­ tias Deo agamus pro nobis. Illa enim figura erat, non veritas; quia et ipsa præmisit figuram, et facta est vcritas. Nam credidit in eum, qui de illa figuram no­ bis prætendebat. Venit ergo haurire aquam. Simplici­ ter venerat haurire aquam, sicut solent vel viri vel feminae. ### English translation (Claude) “And a woman came.” A figure of the Church, not yet justified but now to be justified; for this is what the discourse is about. She came unknowing, she found him, and he deals with her. Let us see what, let us see why. “A woman of Samaria came to draw water.” The Samaritans did not belong to the nation of the Jews: for they were foreigners, though they lived in neighboring lands. It would take long to unfold the origin of the Samaritans, lest much hold us back and we not say what is necessary: it is enough, then, that we count the Samaritans among foreigners. And lest you think I have said this more boldly than truly, hear the Lord Jesus himself, what he said of that Samaritan, one of the ten lepers he had cleansed, who alone returned to give thanks: “Were not ten cleansed? And where are the nine? Was there no one to give glory to God except this foreigner?” It belongs to the image of the matter that this woman, who bore the type of the Church, came from foreigners: for the Church was to come from the Gentiles, foreign to the race of the Jews. Let us, then, hear ourselves in her, and recognize ourselves in her, and in her give thanks to God for ourselves. For she was a figure, not the reality; because she both set forth the figure beforehand, and the reality came about. For she believed in him who set forth a figure for us through her. So she came to draw water. She had come simply to draw water, as men or women usually do. ### Scripture references - John 4:7: quotation, high confidence - Luke 17:17: quotation, high confidence - Luke 17:18: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.10 (PL 35:1513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-10). ## Tractates on the Gospel of John 15.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-11 - Source: PL 35:1513 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus asks the Samaritan woman for a drink, thirsting in truth for her faith. ### Latin text « Dicit ei Jesus: Da mihi bibere. Discipuli enim ejus abierant in civitatem, ut cibos emcrent. Dicit ergo ci mulier ilia Samaritana: Quomodo tu Ju­ dacus cnm sis, bibere a me poscis, quae sum mulier Samaritana? Non enim coutuntur Judæi Samaritanis. Videtis alicnigenas: omnino vasculis eorum Judæi non utebantur. Et quia ferebat secum mulier vasco­ lum unde aquam hauriret, eo mirata est, quia Ju­ dacus petebat ab ea bibere, quod non solebant facere Judaei. Ille autem qui bibere quaerebat, fidem ipsius mulieris sitiebat. ### English translation (Claude) “Jesus said to her, ‘Give me a drink.’ For his disciples had gone into the city to buy food. So that Samaritan woman said to him, ‘How is it that you, being a Jew, ask a drink of me, who am a Samaritan woman?’ For Jews have no dealings with Samaritans.” You see that they were foreigners: the Jews did not use their vessels at all. And because the woman was carrying with her a vessel to draw water, she was amazed that a Jew asked her for a drink, which the Jews were not accustomed to do. But he who was asking for a drink was thirsting for the woman's faith. ### Scripture references - John 4:7: quotation, high confidence - John 4:8: quotation, high confidence - John 4:9: quotation, high confidence ### Translation notes - The Gospel's “the Jews” is kept. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.11 (PL 35:1513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-11). ## Tractates on the Gospel of John 15.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-12 - Source: PL 35:1513 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus, who asks for water, promises living water, the gift of the Holy Spirit, speaking at first in a veiled way. ### Latin text Denique audi quis petat bibere. Respondit Jesus, et dixit ei: Si scires donum Dei, et quis est qui dicit tibi, Da mihi bibere, tu forsitan petisses ab eo, et dedisset tibi aquam vivam. Pctit bibere, et promittit bibere. Eget quasi accepturus, et affluit tanquam satiaturus. Si scires, inquit, donum Dei. Donum Dei est Spiritus sanctus. Sed adhuc mulieri tecte loquitur, et paula­ tim intrat in cor. Fortassis jam docet. Quid enim ista hortatione suavius et benignius? Si scires donum Dei, et scires quis est qui dicit tibi, Da mihi bibere, tu forsi­ tan peteres, et daret tibi aquam vivam: huc usque sus­ pendit. Viva aqua dicitur vulgo illa quae de fonte exit. IlIa enim quae colligitur de pluvia in lacunas aut ci­ sternas, aqua viva non dicitur. Et si de fonte mana­ verit, et in loco aliquo collecta steterit, nec ad se illud unde manabat admiserit, sed interrupto meatu, tanquam a fontis tramite separata fuerit; non dicitur aqua viva: sed illa aqua viva dicitur, quae manans excipitur. Talis aqua erat in illo fonte. Quid ergo promittebat quod petebat? ### English translation (Claude) Finally, hear who it is that asks for a drink. “Jesus answered and said to her, ‘If you knew the gift of God, and who it is who says to you, “Give me a drink,” you would perhaps have asked him, and he would have given you living water.’” He asks for a drink, and he promises a drink. He is in need as one about to receive, and he abounds as one about to satisfy. “If you knew,” he says, “the gift of God.” The gift of God is the Holy Spirit. But he still speaks to the woman in a veiled way, and little by little he enters her heart. Perhaps he is already teaching. For what is sweeter and kinder than this exhortation? “If you knew the gift of God, and knew who it is who says to you, ‘Give me a drink,’ you would perhaps ask, and he would give you living water.” Up to this point he keeps her in suspense. Commonly, “living water” is what comes out of a spring. For water collected from rain in ponds or cisterns is not called living water. And if it has flowed from a spring and has been collected and stands in some place, and does not admit to itself that from which it flowed, but its course has been broken off and it has been separated, as it were, from the channel of the spring, it is not called living water; but that water is called living which is caught as it flows. Such water was in that spring. What then was he promising that he was asking for? ### Scripture references - John 4:10: quotation, high confidence - Acts 2:38: allusion, low confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.12 (PL 35:1513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-12). ## Tractates on the Gospel of John 15.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-13 - Source: PL 35:1513–1515 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman, thinking of the water in the well, misunderstands Jesus but by her question knocks for him to open the meaning. ### Latin text Tamen mulier suspensa ait: Domine, neque in quo haurias habes, et puteus altus est. Videte quomodo intellexerit aquam vivam, aquam scilicet quae erat in illo fonte. Tu mihi vis dare aquam vivam, et ego fero unde hauriam, et tu non fers. Aqua viva hic est, quo­ modo mihi daturus cs? Aliud intelligens et carnaliter sapiens quodammodo pulsat, ut aperiat magister quod clausum est. Pulsabat ignorantia, non studio; adhuc miseranda, non dum instruenda. ### English translation (Claude) Yet the woman, kept in suspense, says: “Sir, you have nothing to draw with, and the well is deep.” See how she understood “living water”: namely, the water that was in that spring. You want to give me living water, and I carry something to draw with, and you carry nothing. The living water is here; how are you going to give it to me? Understanding something else and thinking carnally, she is in a way knocking, so that the teacher may open what is shut. She was knocking out of ignorance, not zeal; still to be pitied, not yet to be instructed. ### Scripture references - John 4:11: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.13 (PL 35:1513–1515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-13). ## Tractates on the Gospel of John 15.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-14 - Source: PL 35:1515 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus makes plain that the water he gives is spiritual, becoming a spring welling up to eternal life. ### Latin text Dicit aliquid evidentius Dominus de illa aqua viva. Dixerat enim mulier, Numquid tu major es pa­ tre nostro Jacob, qui dedit nobis puteum, et ipse ex eo bibit, et filii ejus, et pecora ejus? De hac aqua viva dare mihi non potes, quoniam hauritorium non habes: forte alium fontem promittis? Patre nostro melior potes esse, qui hunc puteum fodit, et ipse cum suis usus est eo? Dominus ergo dicat quid dixerit aquam vivam. Respondit Jesus, et dixit ei: Omnis qui bi­ berit ex aqua hac, sitiet iterum: qui autem biberit ex aqua quam ego dabo ei, non sitiet in æternum; sed aqua quam ego dabo ei, fiet in eo fons aquae salientis in vitam æternam. > Apertius locutus est Dominus, Fiet in eo fons aquae salientis in vitam œternam. Qui biberit de aqua ista, non sitiet in œternum. Quid evidentius, quia non aquam visibilem, sed invisibilem promitte­ bat? quid evidentius, quia non carnaliter, sed spiri­ tualiter loquebatur? ### English translation (Claude) The Lord says something plainer about that living water. For the woman had said, “Are you greater than our father Jacob, who gave us the well, and drank from it himself, and his sons, and his cattle?” You cannot give me this living water, since you have no vessel to draw with: perhaps you promise another spring? Can you be better than our father, who dug this well and used it himself with his family? Let the Lord, then, say what he called living water. “Jesus answered and said to her, ‘Everyone who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will never thirst; but the water that I shall give him will become in him a spring of water welling up to eternal life.’” The Lord spoke more openly: “It will become in him a spring of water welling up to eternal life. Whoever drinks of this water will never thirst.” What is plainer than that he was promising not visible but invisible water? What is plainer than that he was speaking not carnally but spiritually? ### Scripture references - John 4:12: quotation, high confidence - John 4:13: quotation, high confidence - John 4:14: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.14 (PL 35:1515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-14). ## Tractates on the Gospel of John 15.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-15 - Source: PL 35:1515 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman still understands carnally and wants water that would spare her the daily labor of drawing. ### Latin text Adhuc tamen illa mulier carnem sapit: dele­ ctata est non sitire, et putabat hoc secundum carnem promissum sibi esse a Domino. Quod quidem fiet, sed in resurrectione mortuorum. Jam hoc volebat illa. Dederat enim Deus aliquando servo suo Eliae, ut per quadraginta dies nec esuriret, nec sitiret. Qui hoc potuit dare per quadraginta dies, non potuit dare semper?Suspirabat tamcn illa, nolens indigere, nolens laborare. Assidue venire ad illum fontem, onerari pondere, quo indigentia suppleretur; et finito quod hauserat, rursus redire cogebatur: et quotidianus ei fuit iste labor; quia indigentia illa re­ ficiebatur, non exstinguebatur. Delectata ergo tali munere, rogat ut ci aquain vivam daret. ### English translation (Claude) Yet that woman still thinks of the flesh. She was delighted at not thirsting, and thought that this had been promised her by the Lord according to the flesh. This will indeed happen, but in the resurrection of the dead. She wanted it now. For God had once granted his servant Elijah that for forty days he should neither hunger nor thirst. He who could grant this for forty days, could he not grant it always? She sighed for it, not wanting to be in need, not wanting to labor. She was forced to come constantly to that spring, to be burdened with a weight by which her need might be supplied, and when what she had drawn was used up, to return again; and this labor was daily for her, because that need was relieved, not extinguished. So, delighted by such a gift, she asks him to give her living water. ### Scripture references - 1 Kgs 19:8: allusion, high confidence - John 4:15: allusion, high confidence ### Translation notes - Elijah's forty days: 1 Kgs 19:8. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.15 (PL 35:1515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-15). ## Tractates on the Gospel of John 15.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-16 - Source: PL 35:1515 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The water of the well signifies worldly pleasure, drawn by desire and never satisfying, while Christ gives the fountain of life that quenches thirst forever. ### Latin text Verumtamen non praetereamus, quoniam Do­ minus spirituale aliquid promittebat. Quid est, Qui biberit de aqua hac, sitiet iterum? Et verum est secun­ dum bane aquam; et verum est secundum quod si­ gnificabat illa aqua. Etenim aqua in puteo, voluptas sæculi est in profunditate tenebrosa: hinc eam hau­ riunt homines hydria cupiditatum. Cupiditatem quip­ pe proni submittunt, ut ad voluptatem haustam de profundo perveniant; et fruuntur voluptate, præce­ dente et praemissa cupiditate. Nam qui non præmi­ serit cupiditatem, pervenire non potest ad voluptatem. Pone ergo hydriam, cupiditatem; et aquam de pro­ fundo, voluptatem: cum pervenerit quisque ad vo­ luptatem sæculi hujus, cibus est, potus est, lavacrum est, spectaculum est, concubitus cst; numquid non iterum sitiet? Ergo de hac aqua qui biberit, iterum, inquit, sitiet: si autem acceperit a me aquam, non sitiet in aeternum. Satiabimur, inquit, in bonis domus tuae. Dc qua ergo aqua daturus est, nisi de illa dc qua dictum cst, Apud te est fons vitœ? Nam quomodo sitient qui inebriabuntur ab ubertate domus tua? ### English translation (Claude) Nevertheless, let us not pass over the fact that the Lord was promising something spiritual. What does “Whoever drinks of this water will thirst again” mean? It is true of this water, and it is true of what that water signified. For the water in the well is the pleasure of the world in its dark depth: from there men draw it with the water jar of desires. For bending down, they let down desire, so as to reach pleasure drawn from the depth; and they enjoy pleasure, with desire going before and let down first. For he who has not first let down desire cannot reach pleasure. So take the water jar as desire, and the water from the depth as pleasure: when anyone has reached the pleasure of this world, whether it is food, drink, a bath, a show, sexual intercourse, will he not thirst again? So “whoever drinks of this water,” he says, “will thirst again; but if he receives water from me, he will never thirst.” “We shall be satisfied,” it says, “with the good things of your house.” From what water, then, is he going to give, if not from that of which it is said, “With you is the fountain of life”? For how will those thirst who “will be inebriated with the abundance of your house”? ### Scripture references - John 4:13: quotation, high confidence - John 4:14: quotation, high confidence - Ps 65:4 (64:5 Vulg.): quotation, high confidence - Ps 36:9 (35:10 Vulg.): quotation, high confidence - Ps 36:8 (35:9 Vulg.): quotation, high confidence ### Translation notes - Ps 65:4 (64:5 Vulgate) and Ps 36:8–9 (35:9–10 Vulgate). ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.16 (PL 35:1515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-16). ## Tractates on the Gospel of John 15.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-17 - Source: PL 35:1515 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman asks for the water to spare herself labor, not yet understanding that Jesus offers the fullness of the Spirit. ### Latin text Promittebat ergo saginam quamdam et saticta­ tem Spiritus sancti: et illa nondum intelligebat; et non intelligens, quid respondebat? Dicit ad eum mu­ tier: Domine, da mihi hanc aquam, ut non sitiam, neque veniam huc haurire. Ad laborem indigentia cogebat, et laborcm infirmitas recusabat. Utinam audiret, Ve­ nite ad me, omnes qui laboratis et onerati estis, et ego vos reficiam. Hoc enim ci dicebat Je­ sus, ut jam non laboraret: sed illa nondum intelligebat. ### English translation (Claude) So he was promising a certain richness and fullness of the Holy Spirit; and she did not yet understand; and not understanding, what did she answer? “The woman said to him, ‘Sir, give me this water, so that I may not thirst nor come here to draw.’” Need drove her to labor, and weakness refused the labor. Would that she had heard, “Come to me, all you who labor and are burdened, and I will refresh you”! For this is what Jesus was saying to her, so that she might labor no more; but she did not yet understand. ### Scripture references - John 4:15: quotation, high confidence - Matt 11:28: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.17 (PL 35:1515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-17). ## Tractates on the Gospel of John 15.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-18 - Source: PL 35:1515 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus' command to call her husband cannot mean that she should learn through her husband, since Christ was present; it has a spiritual meaning for the soul. ### Latin text Denique volens ut intelligeret, dicit ei Jesus: Vade, voca virum tuum, et veni huc. Quid est, Voca virum tuum? Per virum suum ei volebat aquam illam dare? An quia non intelligebat, per virum suum eam volebat docere? Forte quomodo ait Apostolus de mulieribus, Si quid auteM volunt discere, domi viros suos interrogent? Sed ibi dicitur, domi viros suos interrogent, ubi non est Jesus qui doceat: denique dicitur mulieribus quas prohibebat Apostolus loqui in Ecclesia. Cum vero ipse Dominus aderat, et praesens pra­ senti loquebatur? quid opus erat ut per virum ejus ei loqueretur? Numquid per virum suum loquebatur Mariae sedenti ad pedes suos, et excipienti verbum suum, quando Martha circa multum ministerium etiam de sororis suae felicitate occupatissima murmurabat? Ergo, fratres mei, audiamus et intel­ ligamus quod ait Dominus, Voca virum tuum, mulieri. Forte enim et animæ nostræ dicit, Voca virum tuum. Quaeramus et de viro animæ. Cur jam non ipse Jesus vir animae verus cst? Adsit intellectus, quoniam quod dicturi sumus, vix capitur nisi ab intentis: adsit ergo intellectus ut capiatur, et ipse intellectus erit fortasse vir animæ. ### English translation (Claude) Finally, wanting her to understand, “Jesus said to her, ‘Go, call your husband, and come here.’” What does “Call your husband” mean? Did he want to give her that water through her husband? Or, because she did not understand, did he want to teach her through her husband? Perhaps as the apostle says of women, “But if they want to learn anything, let them ask their husbands at home”? But there it is said, “let them ask their husbands at home,” where Jesus is not present to teach; and indeed it is said to women whom the apostle forbade to speak in church. But when the Lord himself was there, and was speaking in person to one present, what need was there for him to speak to her through her husband? Did he speak through her husband to Mary, sitting at his feet and receiving his word, when Martha, very busy with much serving, was even grumbling about her sister's happiness? So, my brothers, let us hear and understand what the Lord said to the woman, “Call your husband.” For perhaps he says to our soul too, “Call your husband.” Let us inquire about the soul's husband too. Why is not Jesus himself already the soul's true husband? Let understanding be present, for what we are going to say is hardly grasped except by the attentive: so let understanding be present, that it may be grasped; and understanding itself will perhaps be the soul's husband. ### Scripture references - John 4:16: quotation, high confidence - 1 Cor 14:35: quotation, high confidence - 1 Cor 14:34: allusion, high confidence - Luke 10:39: allusion, high confidence - Luke 10:40: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.18 (PL 35:1515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-18). ## Tractates on the Gospel of John 15.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-19 - Source: PL 35:1515–1517 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman's “husband” is the understanding, the part of the soul enlightened by Christ, which she must bring to bear so as to grasp his spiritual words. ### Latin text Videns ergo Jesus quia mulier non intelligebat, et volens eam intelligere, Voca, inquit, virum tuum. Ideo enim nescis quod dico, quia intellectus tuus non adest: loquor ego secundum spiritum, tu audis secun­ dum carnem. Quæ loquor, nee ad voluptatem aurium pertinent, nec ad oculos, nec ad olfactum, nec ad gu­ stum, nec ad tactum; mente sola capiuntur, intellectu solo hauriuntur: ille intellectus non tibi adest, quo­ modo capis quod dico? Voca virum tuum, præsenta intellectum tuum. Quid tibi est enim animam habere? Non est magnum, nam et pecus habet. Unde tu me­ lior? Quia intellectum habes, quod pecus non habet. Quid est ergo, Voca virum tuum? Non me capis, non me intelligis: de dono Dei tibi loquor, tu autem carnem cogitas; secundum carnem sitire non vis, ego spiritum alloquor: absens est intellectus tuus, Voca virum tuum. Noli esse sicut equus ct mulus, quibus non est intel­ lectus. Ergo, fratres mci, animam ha­ bere, et intellectum non habere, hoc est, non adhi­ here, nec secundum eum vivere, bestialis est vita. Est enim in nobis quiddam bestiale quo in carne vi­ vimus, sed intellectu regendum est. Motus enim ani­ mæ secundum carnem se moventis, et in delicias tar­ nalcs immoderate diffluere cupientis, regit desuper intellectus. Qui debet dici vir? qui regit, an qui rcgi­ tur? Procul dubio cum ordinata vita est, intellectus animam regit, ad ipsam animam pertinens. Non enim aliquid aliud est quam anima, sed aliquid animæ est intellectus: quomodo non aliquid aliud quam caro est oculus, sed aliquid carnis est oculus. Cum autem car­ nis aliquid sit oculus, solus tamen luce perfruitur: cætera autcm membra carnalia luce perfundi possunt, lucem sentire non possunt; solus ea oculus et per­ funditur et perfruitur. Sic in anima nostra quiddam est quod intellectus vocatur. Hoc ipsum animæ quod intellectus et mens dicitur, iUuminatur luce superiore. Jam superior illa lux, qua mens humana illuminatur, Deus est; Erat enim verum lumen, quod illuminat omnem hominem venientem in hunc mundum. Talis lux Christus erat, talis lux cum muliere lo­ quebatur: et illa intellectu non aderat, qui illa luce illuminaretur, nec tantum perfunderetur, verum etiam frueretur. Ergo Dominus tanquam diceret, Illustrare volo, et non adest quem; Voca, inqnit, virum tuum: adhibe intellectum per quem docearis, quo regaris. Ergo constitue animam excepto intellectu tanquam feminam: intellectum autem habere, tanquam virum. Sed iste vir non bene regit feminam suam, nisi cum a superiore regitur. Caput enim mulieris vir, caput autem viri Christus. Loquebatur caput viri cum femina, et non aderat vir. Et tanquam dice­ ret Dominus, Adhibe caput tuum ut ille suscipiat ca­ put suum: ergo voca virum tuum, et veni huc; id est, adesto, præsens esto: velut enim absens es, dum non intelligis praesentis vocem veritatis; præsens esto, sed noli sola; cum viro tuo adesto. ### English translation (Claude) So Jesus, seeing that the woman did not understand, and wanting her to understand, said, “Call your husband.” For this is why you do not know what I say: because your understanding is not present. I speak according to the Spirit; you hear according to the flesh. What I say has nothing to do with the pleasure of the ears, nor with the eyes, nor with smell, nor with taste, nor with touch; it is grasped by the mind alone, drawn up by the understanding alone. That understanding is not present in you: how can you grasp what I say? Call your husband: bring your understanding to bear. For what is it to you to have a soul? It is no great thing, for a beast has one too. In what are you better? In that you have understanding, which a beast does not have. What then does “Call your husband” mean? You do not grasp me, you do not understand me: I speak to you of the gift of God, but you think of the flesh; you do not want to thirst according to the flesh, I am addressing the spirit. Your understanding is absent: call your husband. “Do not be like the horse and the mule, which have no understanding.” So, my brothers, to have a soul and not have understanding, that is, not to use it nor live according to it, is the life of a beast. For there is in us something beastlike by which we live in the flesh, but it must be ruled by the understanding. For the understanding rules from above the motions of the soul as it moves according to the flesh and longs to flow out immoderately into carnal delights. Which should be called the husband: the one who rules or the one who is ruled? Without doubt, when life is well ordered, the understanding, which belongs to the soul itself, rules the soul. For the understanding is not something other than the soul, but is something of the soul; just as the eye is not something other than the flesh, but is something of the flesh. And though the eye is something of the flesh, it alone enjoys the light: the other members of the flesh can be bathed in light, but cannot perceive light; the eye alone is both bathed in it and enjoys it. So in our soul there is something called the understanding. This part of the soul, which is called understanding and mind, is enlightened by a higher light. Now that higher light by which the human mind is enlightened is God: “For that was the true light, which enlightens every man coming into this world.” Such a light was Christ; such a light was speaking with the woman; and she was not present with her understanding, to be enlightened by that light, and not only bathed in it but also to enjoy it. So the Lord, as though saying, “I want to enlighten, and the one to be enlightened is not here,” says, “Call your husband”: bring your understanding to bear, through which you may be taught, by which you may be ruled. So think of the soul apart from the understanding as the woman, and of having understanding as the husband. But this husband does not rule his wife well unless he is ruled by a higher one. “For the head of the woman is the man, and the head of the man is Christ.” The head of the man was speaking with the woman, and the man was not present. And as though the Lord were saying, “Bring your head, so that he may receive his head”: so “call your husband and come here”; that is, be here, be present: for you are as though absent, while you do not understand the voice of the Truth that is present. Be present, but not alone; be present with your husband. ### Scripture references - John 4:16: quotation, high confidence - Ps 32:9 (31:9 Vulg.): quotation, high confidence - John 1:9: quotation, high confidence - 1 Cor 11:3: quotation, high confidence ### Translation notes - Augustine allegorizes 1 Cor 11:3: the soul is the “woman”, the understanding her “husband”, and Christ the head of the understanding. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.19 (PL 35:1515–1517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-19). ## Tractates on the Gospel of John 15.20 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-20 - Source: PL 35:1517 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman says she has no husband, and Jesus, by his divine knowledge, reveals her five former husbands and her present unlawful partner. ### Latin text Et adhuc illa nondum advocato illo viro, non intelligit, adhuc carnem sapit; absens est enim vir: Non habeo, inquit, virum. Et Dominus sequitur, et mysteria loquitur. Intelligas revera istam mulierem non habuisse tunc virum; sed utebatur nescio quo non legitimo viro, adultero magis quam viro. Et Do­ minus ei: Bene dixisti, Quia non habeo virum. Unde er­ go tu dixisti, Voca virum tuum? Et audi quia belle novit Dominus eam non habere virum, Dicit ei, ctc. Ne forte putaret mulier ideo dixisse Dominum, Bene dixisti, Quia non habeo virum, quod hoc a muliere didicerit, non quod ipse istud divinitate cognoverit, audi aliquid quod non dixisti: Quinque enim viros habuisti, et iste quem habes, non est vir tuus, hoc vere dixisti. ### English translation (Claude) And still, not yet having called that husband, she does not understand; she still thinks of the flesh, for the husband is absent. “I have no husband,” she says. And the Lord goes on, and speaks mysteries. You may understand that this woman really had no husband at that time, but was living with some unlawful man, an adulterer rather than a husband. And the Lord said to her, “You have said well, ‘I have no husband.’” Why then did you say, “Call your husband”? And hear that the Lord knew well that she had no husband. He said to her, and so on. Lest the woman perhaps think that the Lord said, “You have said well, ‘I have no husband,’” because he had learned it from the woman, and not because he knew it by his divinity, hear something you did not say: “For you have had five husbands, and the one you now have is not your husband; this you have said truly.” ### Scripture references - John 4:17: quotation, high confidence - John 4:18: quotation, high confidence ### Translation notes - Augustine calls the woman's present partner an adulterer; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.20 (PL 35:1517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-20). ## Tractates on the Gospel of John 15.21 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-21 - Source: PL 35:1517 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman's five husbands may be the five books of Moses, but Augustine prefers to read them as the five senses that rule the soul before reason, after which the understanding should rule. ### Latin text Iterum cogit de istis quinque viris subtilius aliquid perscrutari. Multi quippe intellexerunt, non quidem absurde, nec usquequaque improbabiliter, quinque viros mulieris hujus, quinque libros Moysi. Utebantur enim eis Samaritani, et sub eadem Lege erant: nam inde illis ct circumcisio inerat. Sed quo­ niam angustat nos quod sequitur, Et nunc quem habes, non est vir tuus; videtur mihi facilius nos posse accipere quinque viros priores anima, quinque sensus corporis esse. Quando enim quisque nascitur, antequam uti possit mente atque rationc, non rcgilur nisi sensibus carnis. Anima in puero parvulo, quod auditur, quod videtur, qnod olet, qnod sapit, quod tactu sentitur, hoc appetit aut fugit. Appetit quidquid mulcet, fugit quidquid offendit hos quinque sensus. Hos enim quin­ que sensus mulcet voluptas, offendit dolor. Secun­ dum hos quinque sensus, tanquam quinque viros, prius vivit anima; quia istis regitur. Quare autem viri dicti sunt? Quia legitimi. A Deo quippe facti, et a Deo donati animæ. Infirma est adhuc quae istis quin­ que sensibus regitur, et sub istis quinque viris agit: at ubi venerit ad annos exserendæ rationis, si eam susceperit optima disciplina et doctrina sapientiae; quinque illis viris ad regendum uon succedit, nisi vir vcrus legitimus et illis melior, ct qui melius regat, ei qui ad aeternitatem regat, ad æternitatem excolat, ad æternitatem instruat. Nam illi quinque sensus non ad æternitatem nos regunt, sed ad ista temporalia vei appetenda vel fugienda. Ubi vero intellectus sapientia imbutus regere coeperit animam, scit jam non solum fugere foveam, et ambulare in æquali quod oculi osten­ dunt animae infirmae: nec tantum canoras voces sua­ viter audire, dissonasque repellere; vel blandis odoribus delectari, putoresque respuere; aut dulcedine capi, et amaritudine offendi; aut lenibus mulceri, et asperis laedi. Ista enim omnia infirmae animæ sunt ne­ cessaria. Quid ergo regiminis adhibetur per illum in­ tellectum? Non alba et nigra discreturus est, sed justa et injusta, bona et mala, utilia et inutilia, casti­ tatem et impudicitiam, hanc ut amet, istam ut vitet; charitatem et odium, in hac ut sit, in illo ut non sit. ### English translation (Claude) Again he compels us to examine something more subtly about these five husbands. Many have understood, not absurdly indeed, nor altogether improbably, that this woman's five husbands are the five books of Moses. For the Samaritans used them and were under the same law; for that is where they got circumcision too. But since what follows confines us, “And the one you now have is not your husband,” it seems to me that we can more easily take the soul's five former husbands to be the five senses of the body. For when anyone is born, before he can use mind and reason, he is ruled only by the senses of the flesh. In a little child the soul seeks or shuns what is heard, what is seen, what is smelled, what is tasted, what is felt by touch. It seeks whatever soothes, it shuns whatever offends these five senses. For pleasure soothes these five senses, pain offends them. The soul lives first according to these five senses, as five husbands, because it is ruled by them. Why are they called husbands? Because they are lawful. For they were made by God and given to the soul by God. The soul that is ruled by these five senses and lives under these five husbands is still weak. But when it comes to the years of exercising reason, if the best discipline and the teaching of wisdom take it up, there succeeds to those five husbands in ruling it none but a true and lawful husband, better than they, who rules it better, who rules it for eternity, cultivates it for eternity, instructs it for eternity. For those five senses do not rule us for eternity, but for seeking or shunning these temporal things. But when the understanding, steeped in wisdom, begins to rule the soul, it knows not only how to avoid a pit and walk on level ground, which the eyes show to the weak soul; nor only to hear melodious sounds with pleasure and reject discordant ones; or to delight in pleasant smells and reject stenches; or to be captivated by sweetness and offended by bitterness; or to be soothed by smooth things and hurt by rough ones. For all these are necessary to the weak soul. What rule, then, is applied through that understanding? It is to distinguish not white and black, but just and unjust, good and bad, useful and useless, chastity and immodesty, so as to love the one and avoid the other; love and hatred, so as to be in the one and not in the other. ### Scripture references - John 4:18: quotation, high confidence ### Translation notes - The Samaritans accepted only the five books of Moses as Scripture. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.21 (PL 35:1517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-21). ## Tractates on the Gospel of John 15.22 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-22 - Source: PL 35:1517 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman's present unlawful partner signifies error, which had taken the place of the understanding that should have succeeded the senses. ### Latin text Hic vir quinque illis viris in ista muliere non successerat. Ubi enim non succedit ille, error do­ minatur. Nam cum coeperit anima capax esse ratio­ nis, aut a sapiente mente regitur, aut ab errore: sed error non regit, sed perdit. Post istos ergo quin­ que sensus mulier illa adhuc errabat, et error eam ventilabat. Error autem iste non erat legitimus vir, sed adulter: idco ei Dominus, ait, Bene dixisti, Quia non habeo virum. Quinque enim viros habuisti: quinque te sensus carnis primo rexerunt; venisti ad ætatem utendæ rationis, nee ad sapientiam per­ venisti, sed in errorem incidisti. Ergo post illos quinque viros, iste quem habes, non est tuus vir. Et quid erat, si vir non crat, nisi adulter? Voca itaque non adulterum, sed virum tuum; ut intellectu me capias, non errore de me aliquid falsum sentias. Adhuc enim errabat mulier, quae aquam illam cogitabat; cum jam Dominus de Spiritu sancto loqueretur. Quare er­ rabat, nisi quia adulterum, non virum habebat? Tolle ergo hinc istum adulterum qui te corrumpit, et vade, voca virum tuum. Voca, et veni, ut intelligas me. ### English translation (Claude) This husband had not succeeded those five husbands in this woman. For where he does not succeed, error reigns. For when the soul begins to be capable of reason, it is ruled either by a wise mind or by error; but error does not rule, it destroys. So after those five senses that woman was still in error, and error was tossing her about. But this error was not a lawful husband but an adulterer; therefore the Lord says to her, “You have said well, ‘I have no husband.’ For you have had five husbands”: the five senses of the flesh ruled you first; you came to the age of using reason, and you did not come to wisdom, but fell into error. So after those five husbands, “the one you now have is not your husband.” And what was he, if not a husband, but an adulterer? So call not the adulterer, but your husband, so that you may grasp me with understanding, not think something false about me in error. For the woman was still in error, thinking of that water, when the Lord was already speaking of the Holy Spirit. Why was she in error, except that she had an adulterer, not a husband? So take away from here this adulterer who corrupts you, and go, call your husband. Call him, and come, so that you may understand me. ### Scripture references - John 4:17: quotation, high confidence - John 4:18: quotation, high confidence - John 4:16: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.22 (PL 35:1517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-22). ## Tractates on the Gospel of John 15.23 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-23 - Source: PL 35:1517–1519 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman, beginning to understand, calls Jesus a prophet and raises the dispute between Jews and Samaritans over the place of worship. ### Latin text Dicit ei mulier: Domine, video quia propheta es tu. Cœpit venire vir, nondum plene venit. Prophe­ tam Dominum putabat. Erat quidem et propheta: nam de seipso ait, Non est propheta sine honore, nisi in pa­ tria sua. Item de illo dictum est ad Moy­ sen, Prophetam eis suscitabo de fratribus eorum, simi­ lem tui. Similem scilicet ad formam carnis, non ad eminentiam majestatis. Ergo inveni­ mus Dominum Jesum dictum prophetam. Proinde jam non multum errat mulier ista. Video, inquit, quia propheta es tu. Incipit vocare virum, adulterum ex­ cludere: Video quia propheta es tu. Et incipit quærere quod illam solet movere. Contentio quippe fuerat inter Samaritanos et Judaeos, quia Judæi in temple a Salo­ mone fabricato adorabant Dcum; Samaritani longe inde positi, non in co adorabant. Ideo Judxi meliores se esse jactabant, quia in templo adorabant Deum. Non enim coutuntur Judœi Samaritanis: quia dicebant eis, Quomodo vos jactatis, et ideo vos meliores nobis esse perhibetis, quia templum habetis quod nos non habe­ mus? Numquid patres nostri qui Deo placuerant in illo templo adoraverunt? nonne in monte isto ado­ raverunt, ubi nos sumus? Melius ergo nos, inquiunt, in hoc monte Deum rogamus, ubi patres nostri roga­ rcrunt. Contendebant utrique ignari, quia virum non habentes: illi pro templo, illi pro monte inflabantur adversus invicem. ### English translation (Claude) “The woman said to him, ‘Sir, I see that you are a prophet.’” The husband has begun to come, but has not yet fully come. She thought the Lord a prophet. He was indeed a prophet too: for he says of himself, “A prophet is not without honor except in his own country.” Again it was said of him to Moses, “I will raise up for them a prophet from among their brothers, like you”: like, that is, in the form of the flesh, not in the eminence of majesty. So we find the Lord Jesus called a prophet. Accordingly this woman is no longer much in error. “I see,” she says, “that you are a prophet.” She begins to call her husband, to shut out the adulterer: “I see that you are a prophet.” And she begins to ask about what used to trouble her. For there had been a dispute between the Samaritans and the Jews, because the Jews worshiped God in the temple built by Solomon, while the Samaritans, situated far from there, did not worship in it. Therefore the Jews boasted that they were better, because they worshiped God in the temple. “For Jews have no dealings with Samaritans”; for the Samaritans said to them: “Why do you boast, and claim that you are better than we because you have a temple that we do not have? Did our fathers, who pleased God, worship in that temple? Did they not worship on this mountain where we are? So,” they say, “we do better to pray to God on this mountain, where our fathers prayed.” Both sides contended in ignorance, because they had no husband: the one puffed up for the temple, the other for the mountain, against each other. ### Scripture references - John 4:19: quotation, high confidence - Matt 13:57: quotation, high confidence - Deut 18:18: quotation, high confidence - John 4:9: quotation, high confidence - John 4:20: allusion, high confidence ### Translation notes - The Gospel's “the Jews” is kept. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.23 (PL 35:1517–1519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-1/#p-15-23). ## Tractates on the Gospel of John 15.24 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-24 - Source: PL 35:1519 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: With understanding present, the woman is told to believe: God is spirit and is worshiped not on a mountain or in a temple but in spirit and truth. ### Latin text Dominus tamen modo quid docet mulierem, tanquam cujus vir caeperit præsens esse? Dicit ei mu­ lier: Domine, video quia propheta es tu. Patres nostri in monte hoc adoraverunt, et vos dicitis quia Jerosolymis est locus ubi adorare oportet. Dicit ei Jesus: Mulier, crede mihi. Veniet enim Ecclesia, sicut dictum est in Canticis canticorum, veniet et pertransiet ab initio fidei. Veniet ut pertranseat, et per­ transire non potest nisi ab initio fidei. Merito jam praesente viro audit, Mulier, crede mihi. Jam enim est in te qui credat, quia praesens est vir tuus. Coepisti adesse intellectu, quando me prophetam appellasti. Mulier, crede mihi: quia nisi credideritis, non intelli­ getis. Ergo, Mulier, crede mihi, quia veniet hora, quando neque in monte hoc, neque in Jerosolymis adorabitis Patrem. Vos adoratis quod ne­ scitis, nos adoramus quod scimus; quia salus ex Judœis est. Sed veniet hora. Quando? Et nunc est. Quae ergo hora? Quando veri adoratores adorabunt Patrem in spiritu et veritate; non in monte isto, non in templo, sed in spiritu et veritate. Nam et Pater tales quœrit, qui adorent eum. Quare Pater tales quaerit qui adorent eum, non in monte, non in templo, sed in spiritu et veritate? Spiritus est Deus, Si corpus csset Deus, opor­ tcbat eum adorari in monte, quia corporcus est mons; oportebat eum adorari in templo, quia corporeum cst templum. Spiritus est Deus; et eos qui adorant eum, in spiritu et veritate oportet adorare. ### English translation (Claude) Yet what does the Lord now teach the woman, as one whose husband has begun to be present? “The woman said to him, ‘Sir, I see that you are a prophet. Our fathers worshiped on this mountain, and you say that Jerusalem is the place where one must worship.’ Jesus said to her, ‘Woman, believe me.’” For the Church will come, as is said in the Song of Songs; she will come and pass over from the beginning of faith. She will come to pass over, and she cannot pass over except from the beginning of faith. Rightly, now that her husband is present, she hears, “Woman, believe me.” For now there is in you one who may believe, because your husband is present. You began to be present with understanding when you called me a prophet. “Woman, believe me”: for unless you believe, you will not understand. So, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know; for salvation is from the Jews. But the hour is coming.” When? “And it is now.” What hour, then? “When the true worshipers will worship the Father in spirit and truth”: not on this mountain, not in the temple, but in spirit and truth. “For the Father seeks such to worship him.” Why does the Father seek such to worship him, not on a mountain, not in a temple, but in spirit and truth? “God is spirit.” If God were a body, he would have to be worshiped on a mountain, because a mountain is bodily; he would have to be worshiped in a temple, because a temple is bodily. “God is spirit; and those who worship him must worship in spirit and truth.” ### Scripture references - John 4:19: quotation, high confidence - John 4:20: quotation, high confidence - John 4:21: quotation, high confidence - Song 4:8: allusion, medium confidence - Isa 7:9: quotation, high confidence - John 4:22: quotation, high confidence - John 4:23: quotation, high confidence - John 4:24: quotation, high confidence ### Translation notes - “Unless you believe, you will not understand” is Isa 7:9 in the Old Latin (from the LXX), a favorite text of Augustine. The Song of Songs reference is Song 4:8 in the Old Latin, which Augustine reads as “from the beginning of faith”. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.24 (PL 35:1519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-24). ## Tractates on the Gospel of John 15.25 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-25 - Source: PL 35:1519 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God is not found by climbing mountains but by humility; the believer must become God's temple and pray within. ### Latin text Audivimus, et manifestum cst; foras ieramus, intro missi sumus. O si invenirem, dicebas, montem aliquem altum et solitarium! credo enim quia in alto est Deus, magis me exaudit ex alto. Quia in monte es, propinquum te Deo putas, ct cito te exaudiri, quasi de proximo clamantem? In excelsis habitat, sed hu­ milia respicit. Prope est Dominus. Quibus? forte altis? His qui obtriverunt cor. Mira rcs est: ut in altis habitat, ct humilibus propinquat: humilia respicit, excelsa autem a longe cognoscit; superbos longe videt, eo illis minus propinquat, quo sibi videntur altiores. Quærebas ergo montem? descende ut attingas. Sed ascendere vis? ascende: noli montem quærere. Ascensiones, inquit, in corde ejus (hoc Psalmus dicit), in convalle plorationis. Convallis humilitatcm habet. Ergo intus age totum. Et si forte quæris aliquem locum altum, aliquem locum sanctum, intus exhibe te templum Deo. Templum enim Dei sanctum cst, quod cstis vos. In templo vis orare? in te ora. Sed prius esto templum Dei, quia ille in templo suo exaudiet orantem. ### English translation (Claude) We have heard, and it is plain: we had gone outside, we have been sent within. “O if I could find,” you used to say, “some high and solitary mountain! For I believe that God is on high; he hears me better from on high.” Because you are on a mountain, do you think yourself near to God, and that you are quickly heard, as though calling from close by? He dwells on high, but he looks on the lowly. “The Lord is near.” To whom? To the lofty, perhaps? “To those who have broken their heart.” It is a wonderful thing: he dwells on high and draws near to the lowly; he looks on the lowly, but the lofty he knows from afar; he sees the proud from afar, and he draws the less near to them the higher they seem to themselves. Were you looking, then, for a mountain? Come down, so as to reach him. But do you want to ascend? Ascend; do not look for a mountain. “Ascents,” it says, “in his heart” (the psalm says this), “in the valley of weeping.” A valley has lowliness. So do everything within. And if perhaps you are looking for some high place, some holy place, make yourself within a temple for God. “For the temple of God is holy, which you are.” Do you want to pray in a temple? Pray within yourself. But first be a temple of God, because he will hear the one who prays in his temple. ### Scripture references - Ps 138:6 (137:6 Vulg.): allusion, high confidence - Ps 34:18 (33:19 Vulg.): quotation, high confidence - Ps 84:5 (83:6 Vulg.): quotation, high confidence - Ps 84:6 (83:7 Vulg.): quotation, high confidence - 1 Cor 3:17: quotation, high confidence ### Translation notes - Ps 84:5–6 (83:6–7 Vulgate). “The Lord is near … to those who have broken their heart” is Ps 34:18 (33:19 Vulgate). ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.25 (PL 35:1519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-25). ## Tractates on the Gospel of John 15.26 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-26 - Source: PL 35:1519 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Salvation is from the Jews” refers not to the reprobate but to the faithful of Israel, the wall joined with the Gentiles in Christ the cornerstone. ### Latin text Venit ergo hora, et nunc est, quando veri adora­ tores adorabunt Patrem in spiritu et veritate. Nos ado­ ramus quod scimus, vos adoratis quod nescitis; quoniam salus ex Judæis est. Multum dedit Judæis: sed noli istos reprobos accipere. Parietem illum accipe cui adjunctus est alius, ut pacati in lapide angulari, quod est Christus, copulentur. Unus enim paries a Judaeis, unus a Gentibus: longe a se isti parictes, sed donec in angulo conjungantur. Alienigenæ autem hospites erant, et peregrini a testamentis Dei. Secundum hoc ergo dictum cst, Nos adora­ mus quod scimus. Ex persona quidem Judaeorum dictum est, sed non omnium Judaeorum, non repro­ bonim Judæorum: sed de qualibus fuerunt Apostoli, quales fuerunt Prophetæ, quales fuerunt illi omnes sancti, qui omnia sua vendiderunt, et pretia rerum suarum ad pedes Apostolorum posuerunt. Non enim repulit Deus plebem suam quam praescivit. ### English translation (Claude) So “the hour is coming, and it is now, when the true worshipers will worship the Father in spirit and truth. We worship what we know; you worship what you do not know; for salvation is from the Jews.” He gave much to the Jews; but do not take this of the reprobate ones. Take it of that wall to which another was joined, so that, reconciled in the cornerstone, which is Christ, they might be united. For one wall is from the Jews, one from the Gentiles: these walls are far from each other, but only until they are joined in the corner. But the foreigners were strangers and aliens from the covenants of God. It is in this sense, then, that it was said, “We worship what we know.” It was said indeed in the person of the Jews, but not of all the Jews, not of the reprobate Jews, but of such as the apostles were, such as the prophets were, such as were all those saints who sold all they had and laid the price of their goods at the apostles' feet. “For God has not rejected his people, whom he foreknew.” ### Scripture references - John 4:23: quotation, high confidence - John 4:22: quotation, high confidence - Eph 2:20: allusion, high confidence - Eph 2:14: allusion, high confidence - Eph 2:12: quotation, high confidence - Acts 4:34: allusion, high confidence - Acts 4:35: allusion, high confidence - Rom 11:2: quotation, high confidence ### Translation notes - Augustine's “reprobate Jews” and his figure of the two walls joined in Christ (Eph 2:14–20) are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.26 (PL 35:1519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-26). ## Tractates on the Gospel of John 15.27 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-27 - Source: PL 35:1519 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman looks for the Messiah who will teach all things, not yet recognizing him in the one speaking to her; Augustine explains the name Messiah. ### Latin text Audivit hoc mulier ista, et addidit. Jamdudum prophetam dixerat; vidit talia dicere eum cum quo loquebatur, quae jam plus essent ad prophetam; ct quid respondit, videte: Dicit ei mulier, Scio quia Messias veniet, qui dicitur Christus: cum ergo venerit ille, omnia nobis demonstrabit. Quid est hoc? Modo, inquit, de templo contendunt Judæi, et nos de monte contendimus: cum ille venerit, et montem spernet, et templum evertet; docebit nos iste omnia, ut in spi­ ritu et veritate noverimus adorare. Sciebat quis eam posset docere, sed jam docentem nondum agnoscebat. Jam ergo digna erat cui manifestaretur. Messias autem unctus est; unctus græce Christus est; hebraice Mes­ sias est: unde et punice, Messe dicitur unge. Cognatæ quippe sunt linguae istæ et vicinae, hebraica, punica, et syra. ### English translation (Claude) This woman heard this, and added to it. She had already called him a prophet; she saw that the one with whom she was speaking was saying such things as were already more than a prophet's; and see what she answered: “The woman said to him, ‘I know that the Messiah is coming, who is called Christ; so when he comes, he will show us all things.’” What does this mean? Now, she says, the Jews contend for the temple, and we contend for the mountain: when he comes, he will both spurn the mountain and overthrow the temple; he will teach us all things, so that we may know how to worship in spirit and truth. She knew who could teach her, but she did not yet recognize him who was already teaching her. So now she was worthy to have him revealed to her. Now Messiah means anointed; anointed in Greek is Christ, in Hebrew Messiah; hence in Punic too “Messe” means “anoint.” For these languages are related and neighboring: Hebrew, Punic, and Syriac. ### Scripture references - John 4:25: quotation, high confidence ### Translation notes - Augustine's remark on Punic reflects the language still spoken around Hippo in his day. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.27 (PL 35:1519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-27). ## Tractates on the Gospel of John 15.28 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-28 - Source: PL 35:1519 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus reveals himself to the woman as the Messiah; with understanding restored and Christ as its head, she is set in order in faith. ### Latin text Ergo dicit ei mulier, Scio quia Messias veniet, qui dicitur Christus: cum ergo venerit ille, nobis annun­ tiabit omnia. Dicit ei Jesus: Ego sum qui loquor tecum. Vocavit virum suum, factus est vir ejus caput mulie­ ris, factus est Christus caput viri. Jam mulier ordinatur in fide, et rcgilur bene victura. Post­ caquam audivit hoc, Ego sum qui loquor tecum, jam ultra quid diccret; quando Christus Dominus mani­ festare se voluit mulieri, cui dixerat, Crede mihi? ### English translation (Claude) So “the woman said to him, ‘I know that the Messiah is coming, who is called Christ; so when he comes, he will tell us all things.’ Jesus said to her, ‘I who speak to you am he.’” She has called her husband: the husband has become the head of the woman, Christ has become the head of the husband. Now the woman is set in order in faith, and is ruled so as to live well. After she heard this, “I who speak to you am he,” what more could he say, when Christ the Lord willed to reveal himself to the woman to whom he had said, “Believe me”? ### Scripture references - John 4:25: quotation, high confidence - John 4:26: quotation, high confidence - 1 Cor 11:3: allusion, high confidence - John 4:21: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.28 (PL 35:1519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-28). ## Tractates on the Gospel of John 15.29 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-29 - Source: PL 35:1519 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples marvel that Jesus, who came to seek the lost, is speaking with the woman. ### Latin text Ei continuo venerunt discipuli ejus, et mirabantur quia cum muliere loquebatur. Quia quærebat perditam, qui venerat quærere quod perierat, hoc illi miraban­ tur. Bonum enim mirabantur, non malum suspicaban­ tur. Nemo tamen dixit: Quid quæris aut quid loqueris cum ea? ### English translation (Claude) “And at once his disciples came, and they marveled that he was speaking with a woman.” That he who had come to seek what was lost was seeking a lost woman, this they marveled at. For they marveled at good, they did not suspect evil. “Yet no one said, ‘What are you seeking?’ or, ‘Why are you speaking with her?’” ### Scripture references - John 4:27: quotation, high confidence - Luke 19:10: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.29 (PL 35:1519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-29). ## Tractates on the Gospel of John 15.30 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-30 - Source: PL 35:1519–1521 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman, receiving Christ, leaves her water jar, the figure of worldly desire, and runs to proclaim him to the city. ### Latin text Reliquit ergo hydriam suam mulier. Audito, Ego sum qui loquor tecum, et recepto in cor Christo Do­ mino, quid faceret, nisi jam hydriam dimitteret, et evangelizare curreret? Projccit cupiditatem, ct properavit annuntiare veritatem. Discant qui volunt cvangelizare, projiciant hydriam ad puteum. Recor­ tlamini quid superius dixerim de hydria: vas erat uude aqua hauriebatur, graeco nomine appellatur hy­ dria, quoniam grxee ὕδωρ aqua dicitur; tanquam si aquarium diceretur. Projecit ergo hydriam, quæ jam non usui, sed oneri fuit: avida quippe desiderabat aqua illa satiari. Ut nuntiaret Christum, onere ab­ jecto, cucurrit ad civitatem, et dicit illis hominibus: Venite, et videte hominem qui mihi dixit omnia quæcum­ que feci. Pedetentim, ne illi quasi irascerentur, et indignarentur, et persequerentur. Venite, et vidcte hominem qui dixit mihi omnia qucecumque feci: num­ quid ipse est Christus? Exierunt de civitate, et veniebant ad eum. ### English translation (Claude) “So the woman left her water jar.” Having heard, “I who speak to you am he,” and having received Christ the Lord into her heart, what should she do but now leave her water jar and run to preach the gospel? She threw away desire and hastened to proclaim the truth. Let those who want to preach the gospel learn: let them throw away their water jar at the well. Remember what I said above about the water jar: it was a vessel with which water was drawn; it is called by a Greek name, hydria, because in Greek water is called hydōr; as if it were called “water vessel.” So she threw away the water jar, which was now no use but a burden; for she was eager to be filled with that water. To announce Christ, having thrown off her burden, she ran to the city and said to the men, “Come and see a man who told me all that I ever did.” Step by step, lest they become angry, as it were, and indignant, and persecute. “Come and see a man who told me all that I ever did: can this be the Christ?” “They went out of the city and were coming to him.” ### Scripture references - John 4:28: quotation, high confidence - John 4:29: quotation, high confidence - John 4:30: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.30 (PL 35:1519–1521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-30). ## Tractates on the Gospel of John 15.31 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-31 - Source: PL 35:1521 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's food is to do the Father's will, and his thirst at the well was for the woman's faith, to bring her into his body, the Church. ### Latin text Et interea rogabant eum discipuli dicentes: Rabbi, manduca. ierant enim emere cibos et venerant. Ille autem dixit: Ego habeo cibum manducare quem vos non scitis. Dicebant ergo discipuli ad invicem: Numquid aliquis attulit ei manducare? Quid mirum si mulier illa non intelligebat aquam? ecce discipuli nondum intel­ ligunt escam. Audivit autem cogitationes illorum, et jam instruit ut magister; non per circuitum, sicut illam cujus adhuc virum requirebat, sed jam aperte: Meus, inquit, cibus est ut faciam voluntatem ejus qui misit me. Ergo et potus ipse erat in illa muliere, ut faceret voluntatem ejus, qui miserat eum. Ideo dice­ bat, Sitio, da mihi bibere; scilicet ut fidem in ea ope­ raretur, et fidem ejus biberct, et eam in corpus suum trajiceret: corpus enim ejus Ecclesia. Ipse est ergo, in­ quit, cibus meus ut faciam voluntatem ejus qui me misit. ### English translation (Claude) “Meanwhile the disciples were asking him, saying, ‘Rabbi, eat.’” For they had gone to buy food and had come back. “But he said, ‘I have food to eat that you do not know.’ So the disciples said to one another, ‘Has anyone brought him something to eat?’” What wonder if that woman did not understand the water? See, the disciples do not yet understand the food. But he heard their thoughts, and now instructs them as a teacher: not in a roundabout way, as with her whose husband he was still seeking, but now openly: “My food,” he says, “is to do the will of him who sent me.” So his drink too, in that woman, was to do the will of him who had sent him. That is why he said, “I thirst, give me a drink”: namely, that he might work faith in her, and drink her faith, and take her into his body; for his body is the Church. “This, then,” he says, “is my food, to do the will of him who sent me.” ### Scripture references - John 4:31: quotation, high confidence - John 4:32: quotation, high confidence - John 4:33: quotation, high confidence - John 4:34: quotation, high confidence - John 4:7: allusion, high confidence - Col 1:24: allusion, medium confidence ### Translation notes - “I thirst” is Augustine's paraphrase of Jesus' request in John 4:7. ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.31 (PL 35:1521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-31). ## Tractates on the Gospel of John 15.32 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-32 - Source: PL 35:1521 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The prophets and patriarchs sowed, and the apostles reaped the ripe harvest in Judea; from it the whole world was sown for a harvest that angels will reap at the end, and sowers and reapers will rejoice together. ### Latin text Nonne vos dicitis quod adhuc quatuor menses sunt, et messis venit? In opus fervebat, et operarios mittere disponebat. Vos quatuor menses computatis usque ad messem; ego vobis aliam messem albam et paratam ostendo. Ecce dico vobis, levate oculos vestros, et videte quia jam albæ sunt regiones ad messem. Ergo messores missurus est. In hoc enim est verbum verum, quia alius est qui metit, alius qui seminat: ut et qui seminat simul gaudeat et qui metit. Ego misi vos metere quod vos non laborastis: alii laboraverunt, et vos in laborem eorum introistis. Quid ergo? messores misit, non seminatores? Quo messores? Ubi jam alii labo­ raverunt. Nam ubi jam laboratum erat, utique semi­ natum erat; et quod seminatum erat, jam maturum erat factum, falcem et trituram desiderabat. Quo ergo erant messores mittendi? Ubi jam Prophetæ prædica­ verant; ipsi enim seminatores. Nam si ipsi non semi­ natores, unde ad illam mulierem pervenerat, Scio quia Messias veniet? Jam ista mulier fructus maturus erat, et erant albae messes, et falcem quærebant. Misi vos ergo: quo? Metere quod non seminastis: alii semi­ naverunt, et vos in labores eorum introistis. Qui labo­ ravcrunt? Ipse Abraham, Isaac, et Jacob. Legite la­ bores eorum: in omnibus laboribus eorum prophetia Christi; et ideo seminatorcs. Moyses et cæteri Pa­ triarchæ et omnes Prophetæ, quanta pertulerunt in illo frigore quando seminabant? Ergo jam in Judaea messis parata erat. Merito ibi tanquam matura seges fuit, quando tot hominum millia pretia rerum suarum afferebant, et ad pedes Apostolorum ponentes, expe­ ditis humeris a sarcinis sxcularibus, Christum Domi­ num sequebantur: vere matura messis. Quid inde factum est? De ipsa messe ejecta sunt pauca grana, et seminaverunt orbem terrarum, et surgit alia messis quae in fine saeculi metenda est. De ista messe dicitur, Qui seminant in lacrymis, in gaudio metent. Ad istam ergo messem non Apostoli, sed Angeli mittentur: Messores, inquit, Angeli sunt. Ista ergo messis crescit inter zizania, et exspectat purgari in fine. Illa vero messis jam ma­ tura erat, quo prius missi sunt discipuli, ubi Prophetae laboraverunt. Sed tamen, fratres, videte quid dictum sit: Simul gaudeat et qui seminat et qui metit. Dispa­ res temporis labores habuerunt: sed gaudio pariter perfruentur, mercedem simul accepturi sunt vitam æternam. ### English translation (Claude) “Do you not say that there are still four months, and the harvest comes?” He was aglow for the work, and was arranging to send workers. You reckon four months to the harvest; I show you another harvest, white and ready. “See, I tell you, lift up your eyes, and see that the fields are already white for harvest.” So he is going to send reapers. “For in this the saying is true, that one sows and another reaps, so that both he who sows and he who reaps may rejoice together. I sent you to reap what you did not labor for: others have labored, and you have entered into their labor.” What then? He sent reapers, not sowers? Where did he send reapers? Where others had already labored. For where labor had already been done, there had certainly been sowing; and what had been sown had now become ripe and needed the sickle and the threshing. Where then were the reapers to be sent? Where the prophets had already preached; for they were the sowers. For if they were not the sowers, how had “I know that the Messiah is coming” reached that woman? This woman was already ripe fruit, and the harvests were white and needed the sickle. So I have sent you: where? To reap what you did not sow: others sowed, and you have entered into their labors. Who labored? Abraham himself, Isaac, and Jacob. Read their labors: in all their labors there is prophecy of Christ, and therefore they were sowers. Moses and the other patriarchs and all the prophets, how much they endured in that cold when they were sowing! So in Judea the harvest was already ready. Rightly was there a crop, as it were, ripe there, when so many thousands of people brought the price of their goods and, laying it at the apostles' feet, their shoulders freed from worldly burdens, followed Christ the Lord: truly a ripe harvest. What came of it? From that very harvest a few grains were thrown out, and they sowed the whole world, and another harvest rises which is to be reaped at the end of the world. Of this harvest it is said, “Those who sow in tears shall reap in joy.” To this harvest, then, not apostles but angels will be sent: “The reapers,” he says, “are angels.” So this harvest grows among the weeds and waits to be cleansed at the end. But that harvest was already ripe to which the disciples were first sent, where the prophets had labored. Yet see, brothers, what was said: “that both he who sows and he who reaps may rejoice together.” They had labors unequal in time, but they will enjoy joy equally; they are to receive together their reward, eternal life. ### Scripture references - John 4:35: quotation, high confidence - John 4:36: quotation, high confidence - John 4:37: quotation, high confidence - John 4:38: quotation, high confidence - John 4:25: quotation, high confidence - Acts 4:34: allusion, high confidence - Acts 4:35: allusion, high confidence - Ps 126:5 (125:5 Vulg.): quotation, high confidence - Matt 13:39: quotation, high confidence - Matt 13:30: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.32 (PL 35:1521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-32). ## Tractates on the Gospel of John 15.33 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-33 - Source: PL 35:1521 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Samaritans believed first through the woman's report and then through Christ's presence, as people today come to faith through the Church's witness and the two commandments of love. ### Latin text Ex civitate autem illa multi crediderunt in eum Samaritani, propter verbum mulieris testimonium per­ hibentis, Quia dixit mihi omnia quæcumque feci. Cum venissent autem ad eum Samaritani, rogaverunt ut apud eos maneret, et mansit ibi duos dies. Et multo plures crediderunt propter sermonem ejus: et mulieri dicebant: Quia jam non propter tuam loquelam credimus; ipsi enim nos audivimus, et scimus quia hic est vere Salvator mundi. Et hoc paululum animadvertendum est, quia lectio terminata est. Mulier primum nuntiavit, et ad mulieris testimonium crediderunt Samaritani, et ro­ gaverunt eum ut apud eos maneret, et mansit ibi bi­ duo, et plures crediderunt: et cum credidissent, di­ cebant mulieri, Non jam propter verbum tuum credi­ mus, sed ipsi cognovimus, et scimus quia vere hic est Salvator mundi; primo per famam, postea per præ­ sentiam. Sic agitur hodie cum eis qui foris sunt, et nondum sunt christiani: Christus nuntiatur per chri­ stianos amicos; tanquam illa muliere, hoc est Ecclesia annuntiante, ad Christum veniunt, credunt per istam famam; manet apud eos biduo, hoc est, dat illis duo præcepta charitatis; et multo plures et firmius in cum credunt, quoniam vere ipse est Salvator mundi. ### English translation (Claude) “And many Samaritans from that city believed in him because of the word of the woman who testified, ‘He told me all that I ever did.’ So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. And many more believed because of his word; and they said to the woman, ‘It is no longer because of your words that we believe; for we have heard for ourselves, and we know that this is truly the Savior of the world.’” This too must be briefly noted, since the reading has ended. The woman announced first, and at the woman's testimony the Samaritans believed and asked him to stay with them; and he stayed there two days, and more believed; and when they had believed, they said to the woman, “It is no longer because of your word that we believe, but we ourselves have come to know, and we know that this is truly the Savior of the world”: first through report, afterward through his presence. So it happens today with those who are outside and are not yet Christians: Christ is announced through Christian friends; as though that woman, that is, the Church, were announcing him, they come to Christ, they believe through this report; he stays with them two days, that is, he gives them the two commandments of love; and many more believe in him, and more firmly, because he is truly the Savior of the world. ### Scripture references - John 4:39: quotation, high confidence - John 4:40: quotation, high confidence - John 4:41: quotation, high confidence - John 4:42: quotation, high confidence - Matt 22:37: allusion, medium confidence - Matt 22:39: allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 15.33 (PL 35:1521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-15-33). ## Tractates on the Gospel of John 16.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-1 - Source: PL 35:1521–1523 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine raises the puzzle of why the evangelist cites the saying that a prophet has no honor in his own country just as Jesus goes to Galilee. ### Latin text Hodierna evangelica lectio, hesterni diei sequitur lectionem, quæ nobis ad disputandum proponitur. In qua quidem sensus non sunt investigatione difficiles, sed digni prædicatione, digni admiratione et lauda tione. Proinde locum istum Evangelii cum commendatione commemoremus potius, quam cum difficultate tractemus. Abiit enim Jesus post biduum quod fecerat in Samaria in Galilæam ubi nutritus erat. Secutus au­ tem Evangelista ait: Ipse enim Jesus testimonium per­ hibuit quia propheta in patria sua honorem non habet. Non propterea post biduum discessit Jesus de Sama­ ria, quia honorem iD Samaria non habebat: non enim Samaria patria ipsius erat, sed Galilæa. Cum crgo istam deseruisset tam cito, et ad Galilæam venisset ubi nutritus erat; quomodo attestatur quia pro­ pheta in patria sua honorem non habet? Magis vidctur attestari potuisse quod propheta in patria sua hono­ rem non haberet, si eontemDeret pergere in Galilæam, et in Samaria remansisset. ### English translation (Claude) Today's Gospel reading follows yesterday's reading and is set before us for discussion. In it the meanings are not difficult to investigate, but they are worthy of proclamation, worthy of admiration and praise. So let us recall this passage of the Gospel with commendation rather than treat it with difficulty. For after the two days he had spent in Samaria, Jesus went away into Galilee, where he had been brought up. And the evangelist goes on to say: “For Jesus himself testified that a prophet has no honor in his own country.” It was not because he had no honor in Samaria that Jesus left Samaria after two days; for Samaria was not his country, but Galilee. Since, then, he had left Samaria so quickly and come to Galilee, where he had been brought up, how does he testify that a prophet has no honor in his own country? It seems rather that he could have testified that a prophet had no honor in his own country if he had disdained to go into Galilee and had remained in Samaria. ### Scripture references - John 4:43: quotation, high confidence - John 4:44: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 16.1 (PL 35:1521–1523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-1). ## Tractates on the Gospel of John 16.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-2 - Source: PL 35:1523 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine insists that the evangelist, who leaned on the Lord's breast, spoke truly, and that the reader must humbly seek his meaning. ### Latin text Intendat ergo Charitas vestra insinuatum nobis non modicum sacramentum, suggerente Domino et donante quod loquar. Quæstionem propositam cogno­ vistis, solutionem ejus exquirite. Sed repetamus pro­ positionem, ut solutionem desiderabilem faciamus. Movet nos cur Evangelista dixerit, Ipse enim Jesus testimonium perhibuit quod propheta in patria sua hono­ rem non habet. Hoc permoti reteximus verba superiora, ut inveniamus cur hoc Evangelista dicere voluerit; et invenimus superiora verba cjus ita narrantis, quo­ niam post biduum profectus est de Samaria in Gali­ læam. Propter hoc ergo dixisti, o Evangelista, testi­ monium perhibuisse Jcsum qnod propheta in patria sua honorem non haberet; quia post biduum reliquit Samariam, et properavit venire in Galilæam? Imo vero quasi videor mihi congruentius intelligere, quia si honorem in patria sua Jcsus non haberet, non ad eamdem relicta Samaria festinaret. Sed ni fallor, imo quia verum est, et non fallor, melius enim quam ego, vidit Evangelista quid diceret, melius me veritatem videbat, qui eam de pectore Domini bibebat. Ipse est enim Joannes evangelista, qui inter omnes discipulos super pectus Domini discumbebat; et quem Dominus charitatem debens omnibus, tamen præ cæteris dili­ gebat. Ergo ille fallere­ tur, et ego recta sentirem? Imo si pie sapio, obe­ dienter audiam quod dixit, ut merear sentire quod sensit. ### English translation (Claude) Let your Charity attend, then, to a mystery of no small importance that is suggested to us, the Lord prompting and granting what I am to say. You have learned the question proposed; look for its solution. But let us repeat the problem, to make the solution desirable. It troubles us why the evangelist said, “For Jesus himself testified that a prophet has no honor in his own country.” Troubled by this, we went back over the preceding words to find why the evangelist wanted to say this; and we find that his preceding words narrate that after two days he set out from Samaria for Galilee. Is this, then, why you said, O evangelist, that Jesus testified that a prophet has no honor in his own country: because after two days he left Samaria and hastened to come into Galilee? Indeed, it seems to me rather more fitting to understand that if Jesus had no honor in his own country, he would not have hurried to it, leaving Samaria. But unless I am mistaken, or rather, since it is true and I am not mistaken, the evangelist saw better than I what he was saying; he saw the truth better than I, he who drank it from the Lord's breast. For he is John the evangelist, who among all the disciples reclined on the Lord's breast, and whom the Lord, though owing love to all, loved more than the rest. Would he, then, be mistaken, and I think rightly? Rather, if I am wise in a godly way, let me obediently hear what he said, so as to deserve to understand what he understood. ### Scripture references - John 4:44: quotation, high confidence - John 4:43: allusion, high confidence - John 13:23: allusion, high confidence - John 21:20: allusion, medium confidence ### Translation notes - Augustine identifies the evangelist with the disciple who reclined on Jesus' breast (John 13:23). ### Citation (SBL) Augustine, Tract. Ev. Jo. 16.2 (PL 35:1523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-2). ## Tractates on the Gospel of John 16.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-3 - Source: PL 35:1523–1525 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Samaritans believed Christ's word without signs while the Galileans, even after miracles, believed little; so the Jews, Christ's own people, rejected him, while the Gentiles believe the Gospel without seeing signs. ### Latin text Accipite itaque charissimi, quid hic sentiam, sine præjudicio, si vos melius aliquid senseritis. Ma­ gistrum enim unum omnes habemus, et in una schola condiscipuli sumus. Hoc ergo sentio, et videte si non aut verum est, aut propinquat veritati quod sentio. In Samaria biduum fecit, et crediderunt in eum Sa­ maritani: tot dies in Galilea fecit, et non in eum crediderunt Galilæi. Retexite vel recolite memoria hesterni diei et lectionem et sermoncm. Venit in Sa­ mariam, ubi eum primo mulier illa praedicaverat, cum qua ad puteum Jacob locutus erAt magna mysteria: eo viso Samaritani et audito crediderunt in eum pro­ pter verbum mulieris, et firmius crediderant propter verbum ejus, et plures crediderunt: sic scriptum est. Ibi facto biduo (quo numero dierum mystice commendatus est duorum numerus praeceptorum, in quibus duobus praeceptis tota Lex pendet et Prophetae, sicut hesterno die nos commendasse meministis), pergit in Galilæam, et venit in civitatcm Canam Galilææ, ubi aquam vinum fecit. Ibi autem quando aquam in vinum convertit, sicut scribit ipse Joannes, crediderunt in eum discipuli ejus: et utique plena erat domus turbis convivan­ tium. Factum est tam magnum miraculum, et non in eum crediderunt nisi discipuli ejus. Hanc civitatem Galilææ modo repetivit. Et ecce quidam regulus, cujus filius infirmabatur, venit ad eum, et rogare coepit ut descenderet, ad illam civitatem vel domum, et sanaret filium ejus; incipiebat enim mori. Qui rogabat, non credebat? Quid a me exspectas audire? Dominum interroga quid de illo senserit. Rogatus eum talia re­ spondit: Nisi signa et prodigia videritis, non creditis. Arguit hominem in fide tepidum, aut frigidum, aut omnino nullius fidei: sed tentare cupientem de sani­ tate filii sui, qualis esset Christus, quis esset, quantum posset. Verba enim rogantis audivimus. cor diffidentis non videmus: sed ille pronuntiavit, qui et verba au­ divit et cor inspexit. Denique et ipse Evangelista testimonio narrationis suæ ostendit quia nondum cre­ diderat, qui venire ad domum suam Dominum cupiebat, ad sanandum filium ejus. Nam posteaquam ei nuntiatum est sanum esse filium ejus, et invenit ea hora sanatum, qua hora Dominus dixerat, Vade, filius tuus vivit; et credidit, inquit, ipse, et domus ejus tota. Si ergo propterea credidit ipse et domus ejus tota, quia nuntiatus est ci filius ejus sanus, ct comparavit horam nuntiantium horæ prænuntiantis; quando ro­ gabat, nondum credebat. Samaritani nullum signum exspectaverant, verbo ejus tantummodo crediderant: cives autem ejus audire meruerunt, Nisi signa et pro­ digia videritis, non creditis; et ibi tamen facto tanto miraculo, non credidit nisi ipse et domus ejus. Ad solum sermonem crediderunt plures Samaritani: ad illud miraculum sola illa domus credidit, ubi factum est. Quid igitur, fratres, quid nobis commendat Do­ minus? Tunc Galilæa Judææ patria erat Domini, quia ibi nutritus est: nunc vero quia portendit aliquid res illa; non enim sine causa dicta sunt prodigia, nisi quia aliquid portendunt: prodigium enim appellatum est quasi porrodicium, quod porro dicat, porro si­ gnificet, et aliquid futurum esse portendat: quia ergo aliquid ilia omnia portendebant, aliquid iUa omnia prædicebant, faciamus modo nos patriam Domini no­ stri Jesu Christi secundum carnem ( non enim habuit patriam in terra, nisi secundum carnem, quam acce­ pit in terra); faciamus ergo patriam Domini populum Judæorum. Ecce in patria sua honorem non habet. Modo attende Judaeorum turbas, attende jAm gentem illam dispersam. toto orbe terrarum, et evulsam radi­ cibus suis; attende ramos fractos, concisos, dispersos, aridos, quibus fractis inseri meruit oleaster: vide turbam Judæorum, quid dicit modo? Quem colitis, quem adoratis, frater noster erat. Et nos respondeamus, Propheta in patria sua honorem non habet. Denique illi ambulantem Dominum Jesum in terra, facientemque miracula; caecos illuminantem, surdis aures aperientem, mutorum ora solventem, paralyticorum membra stringentem, super mare ambulantem, ventis imperantem et fluctibus, mortuos suscitantem; tanta signa facientem viderunt, et vix inde pauci crediderunt. Populo Dei loquor: tam multi credidimus, quae signa vidimus? Illud ergo quod fa­ ctum cst tunc, hoc quod nunc agitur portendebat. Judxi fuerunt vel sunt similes Galilæis; nos similes illis Samaritanis. Evangelium audivimus, Evangelio consensimus, per Evangelium in Christum credidi­ mus; nulla signa vidimus, nulla exigimus. ### English translation (Claude) Receive, then, dearly beloved, what I think here, without prejudice if you have perceived something better. For we all have one Master, and we are fellow pupils in one school. This, then, is what I think; and see whether what I think is not either true or near the truth. He spent two days in Samaria, and the Samaritans believed in him; he spent so many days in Galilee, and the Galileans did not believe in him. Go over again, or recall to memory, both yesterday's reading and sermon. He came into Samaria, where that woman had first proclaimed him, with whom he had spoken great mysteries at Jacob's well; having seen and heard him, the Samaritans believed in him because of the woman's word, and believed more firmly because of his word, and more believed: so it is written. Having spent two days there (by which number of days the number of the two commandments is mystically commended, on which two commandments the whole law and the prophets depend, as you remember we pointed out yesterday), he goes on into Galilee and comes to the city of Cana in Galilee, where he made water wine. And there, when he turned water into wine, as John himself writes, his disciples believed in him; and certainly the house was full of crowds of guests. So great a miracle was done, and none believed in him except his disciples. To this city of Galilee he now returned. And see, a certain official, whose son was ill, came to him and began to ask him to come down to that city or house and heal his son; for he was beginning to die. Did he who was asking not believe? What do you expect to hear from me? Ask the Lord what he thought of him. When asked, he answered thus: “Unless you see signs and wonders, you do not believe.” He rebukes a man lukewarm or cold in faith, or of no faith at all, but wanting to test, by his son's healing, what kind of man Christ was, who he was, how much he could do. For we have heard the words of the one asking, we do not see the heart of the one distrusting; but he pronounced judgment who both heard the words and saw into the heart. Finally, the evangelist himself shows by the testimony of his narrative that he who wanted the Lord to come to his house to heal his son had not yet believed. For after it was reported to him that his son was well, and he found that he had been healed at the hour when the Lord had said, “Go, your son lives,” “he himself believed,” it says, “and his whole household.” If, then, he and his whole household believed because it was reported to him that his son was well, and he compared the hour of those who reported with the hour of him who foretold, he did not yet believe when he was asking. The Samaritans had waited for no sign; they had believed his word alone. But his fellow citizens deserved to hear, “Unless you see signs and wonders, you do not believe”; and yet there, though so great a miracle was done, none believed but he and his household. At his word alone many Samaritans believed; at that miracle only the household believed where it was done. What then, brothers, what is the Lord commending to us? Then Galilee of Judea was the Lord's country, because he was brought up there; but now, since that event foreshadowed something (for they are called prodigies only because they portend something: for a prodigy, prodigium, is so called as if porrodicium, because it says something ahead, signifies something ahead, and portends that something is to come), since, then, all those things portended something, all those things foretold something, let us now take as the country of our Lord Jesus Christ according to the flesh (for he had no country on earth except according to the flesh, which he received on earth), let us take, then, as the Lord's country the people of the Jews. See, in his own country he has no honor. Now look at the crowds of the Jews; look at that nation now scattered over the whole world and torn up from its roots; look at the branches broken off, cut down, scattered, withered, through whose breaking off the wild olive deserved to be grafted in. See the crowd of the Jews: what does it say now? “He whom you worship, whom you adore, was our brother.” And let us answer, “A prophet has no honor in his own country.” In short, they saw the Lord Jesus walking on earth and doing miracles: giving light to the blind, opening the ears of the deaf, loosing the mouths of the dumb, bracing the limbs of the paralyzed, walking on the sea, commanding winds and waves, raising the dead; they saw him doing such great signs, and barely a few of them believed. I speak to the people of God: so many of us have believed; what signs have we seen? So what was done then foreshadowed what is happening now. The Jews were, or are, like the Galileans; we are like those Samaritans. We heard the Gospel, we assented to the Gospel, through the Gospel we believed in Christ; we have seen no signs, we demand none. ### Scripture references - Matt 23:8: allusion, medium confidence - John 4:40: allusion, high confidence - John 4:41: allusion, high confidence - Matt 22:40: allusion, high confidence - John 4:46: allusion, high confidence - John 2:11: allusion, high confidence - John 4:47: allusion, high confidence - John 4:48: quotation, high confidence - John 4:50: quotation, high confidence - John 4:53: quotation, high confidence - John 4:44: quotation, high confidence - Rom 11:17: allusion, high confidence - Matt 11:5: allusion, medium confidence ### Translation notes - Augustine's description of the Jewish people as scattered and as branches broken off (Rom 11:17–20) is translated as written; it is his reading of the passage. His etymology of prodigium from porro dicere is his own. ### Citation (SBL) Augustine, Tract. Ev. Jo. 16.3 (PL 35:1523–1525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-3). ## Tractates on the Gospel of John 16.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-4 - Source: PL 35:1525 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Thomas, an Israelite, believed only after seeing, as the official did; those who believe without seeing, the Gentiles, are the blessed whom Christ foretold. ### Latin text Quamvis enim unus ex duodecim electis et san­ ctis, tamen Israelita fuit, de gente scilicet Domini, Thomas ille, qui in loca vulnerum digitos cupiebat mittere. Sic eum arguit Dominus qnomodo istum re­ gulum. Huic dixit, Nisi signa et prodigia videritis noM creditis: illi autem dixit, Quia vidisti, credidisti. Ad Galilaeos venerat, post Samaritanos qui sermoni ejus crediderant, apud quos nulla miracula fecerat, quos firmos in fide securus cito dimiserat, quia divinitatis præsentia non dimiserat. Ergo quando dicebat Domi­ nus Thomæ, Veni, mitte manum tuam, et noli esse in­ credulus, sed fidelis; et cum ille exclamaret, tactis vulnerum locis, et diceret, Dominus meus, et Deus meus: increpatur et dicitur ei, Quia vidisti, cre­ didisti. Quare, nisi quia propheta in patria sua hono­ rem non habet? Quia vero apud alienigenas pro­ pheta iste honorem habet, quid sequitur? Beati qui non viderunt et crediderunt. Prae­ dicti sumus nos; et quod Dominus ante laudavit, et in nobis implere dignatus est. Viderunt qui crucifixe­ runt, palpaverunt, et sic pauci crediderunt: nos non vidimus, non contrectavimus, audivimus, credidimus. Fiat in nobis, perficiatur in nobis beatitudo quam promisit; et hic, quia patriae ipsius praelati sumus; et in futuro saeculo, quia pro ramis fractis inserti sumus. ### English translation (Claude) For although he was one of the twelve chosen and holy ones, yet he was an Israelite, that is, of the Lord's nation: that Thomas who wanted to put his fingers into the places of the wounds. The Lord rebuked him as he did this official. To this man he said, “Unless you see signs and wonders, you do not believe”; but to the other he said, “Because you have seen, you have believed.” He had come to the Galileans after the Samaritans who had believed his word, among whom he had done no miracles, whom, firm in faith, he had confidently left soon, because he had not left them in the presence of his divinity. So when the Lord said to Thomas, “Come, put out your hand, and do not be unbelieving, but believing,” and when he, having touched the places of the wounds, cried out and said, “My Lord and my God,” he is reproved, and it is said to him, “Because you have seen, you have believed.” Why, except that a prophet has no honor in his own country? But since among foreigners this prophet has honor, what follows? “Blessed are those who have not seen and have believed.” We are the ones foretold; and what the Lord praised beforehand he has also deigned to fulfill in us. Those who crucified him saw him, they handled him, and even so few believed; we have not seen, we have not handled; we have heard, we have believed. May the blessedness he promised come about in us, be perfected in us: both here, because we have been preferred to his own country, and in the world to come, because we have been grafted in in place of the broken branches. ### Scripture references - John 20:25: allusion, high confidence - John 4:48: quotation, high confidence - John 20:29: quotation, high confidence - John 20:27: quotation, high confidence - John 20:28: quotation, high confidence - John 4:44: allusion, high confidence - Rom 11:17: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 16.4 (PL 35:1525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-4). ## Tractates on the Gospel of John 16.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-5 - Source: PL 35:1525 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ praised the humble Gentile centurion's faith above Israel's, showing that the proud branches would be broken off and the wild olive grafted onto the root of the patriarchs. ### Latin text Hos enim ramos se fracturum esse monstrabat, et hunc oleastrum inserturum, quando commotus Centurionis fide, qui ei dixit, < Non sum dignus ut sub tectum meum intres; sed tantum dic verbo, et sanabitur puer meus: nam et ego homo sum sub po­ testate constitutus, habens sub me milites, et dico huic, Vade, et vadit; et huic, Veni, et venit; et servo meo, Fac hoc, et facit. Conversus ad eos qui se se­ quebantur, dixit, Amen dico vobis, non inveni tan­ tam fidem in Israel. » Quare non invenit tantam fidem in Israel? Quia propheta in patria sua honorem non habet. Numquid non et illi centurioni poterat dicere Dominus, quod dixit huic regulo, Vade, puer tuus vivit? Videte distinctionem: regulus iste Dominum ad domum suam descendere cupiebat; ille centurio indi­ gnum se esse dicebat. Illi dicebatur, Ego venio et cu­ rabo eum; buM dictum est, Vade, filius tuus vivit. Illi praesentiam promittebat; hunc verbo sanabat. Iste ta­ men praesentiam ejus extorquebat; ille se praesentia ejus indignum esse dicebat. Hic cessum est elationi; illic concessum est humilitati. Tanquam huic diceret, Vade, filius tuus vivit, noli mihi taedium facere. Nisi signa et prodigia videritis, non creditis: præsentiam meam vis in domo tua, possum et verbo jubere; noli tu de signis credere: centurio alienigena credidit me verbo posse facere, et antequam facerem credidit; vos, nisi signa et prodigia videritis, noM creditis. Ergo si ita est, frangantur superbi rami, humilis inseratur Oleaster: maneat tamen radix, illis praecisis, istis rc­ ceptis. Ubi manet radix? In Patriarchis. Etenim pa­ tria Christi populus Isracl, quia ex eis venit secundum carnem: sed hujus arboris radix, Abraham, Isaac, et Jacob, patriarchae sancti. Et ubi isti? In requie apud Deum, in honore magno: ut in Abrahæ sinum adja­ tus ille pauper post corporis exitum levaretur, et in Abrahae sinu de longinquo a superbo divite videre­ tur. Ergo radix manet, radix lauda­ tur: sed rami superbi et praecidi et arescere merae­ runt; oleaster autem humilis illorum præcisione invc­ nit locum. ### English translation (Claude) For he was showing that he would break off these branches and graft in this wild olive when he was moved by the faith of the centurion, who said to him, “I am not worthy that you should come under my roof; but only speak the word, and my servant will be healed. For I too am a man set under authority, having soldiers under me; and I say to this one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” Turning to those who were following him, he said, “Amen, I say to you, I have not found such faith in Israel.” Why did he not find such faith in Israel? Because a prophet has no honor in his own country. Could not the Lord have said to that centurion too what he said to this official, “Go, your servant lives”? See the distinction: this official wanted the Lord to come down to his house; that centurion said he was unworthy. To the one it was said, “I will come and heal him”; to this one it was said, “Go, your son lives.” To the one he promised his presence; this one he healed by a word. Yet this one tried to extort his presence; the other said he was unworthy of his presence. Here, pride was yielded to; there, humility was granted. As though he said to this one: “Go, your son lives; do not weary me. Unless you see signs and wonders, you do not believe. You want my presence in your house; I can command even by a word. Do not you believe because of signs: a foreign centurion believed that I could do it by a word, and believed before I did it; you, unless you see signs and wonders, do not believe.” If so, then, let the proud branches be broken off, let the humble wild olive be grafted in; yet let the root remain, when those are cut off and these received. Where does the root remain? In the patriarchs. For the country of Christ is the people of Israel, because he came from them according to the flesh; but the root of this tree is Abraham, Isaac, and Jacob, the holy patriarchs. And where are they? At rest with God, in great honor; so that that poor man, after leaving the body, was carried up into Abraham's bosom, and was seen from afar in Abraham's bosom by the proud rich man. So the root remains, the root is praised; but the proud branches deserved to be cut off and to wither; while the humble wild olive found a place by their cutting off. ### Scripture references - Matt 8:8: quotation, high confidence - Matt 8:9: quotation, high confidence - Matt 8:10: quotation, high confidence - John 4:44: quotation, high confidence - John 4:50: quotation, high confidence - Matt 8:7: quotation, high confidence - Rom 11:17: allusion, high confidence - Rom 11:18: allusion, high confidence - Rom 9:5: allusion, medium confidence - Luke 16:22: allusion, high confidence - Luke 16:23: allusion, high confidence ### Translation notes - The word in the digital text for the poor man's being carried to Abraham's bosom (adja­tus) is uncertain; it is translated by sense. The figure of the broken branches and grafted wild olive is Rom 11:17–24. ### Citation (SBL) Augustine, Tract. Ev. Jo. 16.5 (PL 35:1525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-5). ## Tractates on the Gospel of John 16.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-6 - Source: PL 35:1525 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The centurion's story shows the Gentiles grafted in to recline with the patriarchs in the kingdom, while the natural branches are cut off. ### Latin text Audi ergo quemadmodum præcidantur rami na­ turales, quemadmodum inseratur oleaster, ex ipso centurione, quem propter comparationem hujus re­ guli commemorandum putavi. Amen, inquit, dico vo­ bis, non inveni tantam fidem in Israel: propterea dico vobis, quia multi ab oriente et occidente. Quam late ter­ ram occupaverat oleaster! Amara silva mundus hic fuit: sed propter humilitatem, propter Non sum dignus ut sub tectum meum intres, Multi ab oriente et occidente venient. Et puta quia venient: quid de illis fiet? Si enim venient, jam praecisi sunt de silva: ubi inserendi sunt, ne arescant? Et recumbent, inquit, cum Abra­ ham, et Isaac, et Jacob. In quo convivio; ne forte non invites ad semper vivendum, sed ad multum biben­ dum? Recumbent cum Abraham, et Isaac, et Jacob. Ubi? In regno, inquit, ccelorum. Et quid erit de illis qui venerunt de stirpc Abrahae? quid fiet de ramis quibusarbor plena erat? Quid, nisi quia præciden­ tur, ut isti inserantur? Doce quia pracidenlur: Filii autem regni ibunt in tenebras exteriores. ### English translation (Claude) Hear, then, how the natural branches are cut off and how the wild olive is grafted in, from that very centurion whom I thought worth mentioning for comparison with this official. “Amen,” he says, “I say to you, I have not found such faith in Israel; therefore I say to you that many from east and west…” How widely the wild olive had occupied the earth! This world was a bitter forest; but because of humility, because of “I am not worthy that you should come under my roof,” “many from east and west will come.” And suppose they come: what will become of them? For if they come, they have already been cut from the forest: where are they to be grafted, lest they wither? “And they will recline,” he says, “with Abraham and Isaac and Jacob.” At what banquet? Surely not one that invites, not to living forever, but to drinking much? “They will recline with Abraham and Isaac and Jacob.” Where? “In the kingdom,” he says, “of heaven.” And what will become of those who came from Abraham's stock? What will become of the branches with which the tree was full? What, except that they are cut off so that these may be grafted in? Show that they are cut off: “But the sons of the kingdom will go into the outer darkness.” ### Scripture references - Matt 8:10: quotation, high confidence - Matt 8:11: quotation, high confidence - Matt 8:8: quotation, high confidence - Matt 8:12: quotation, high confidence - Rom 11:24: allusion, high confidence ### Translation notes - Augustine's aside about banquets for “drinking much” is probably aimed at the drinking at martyrs' feasts. The Gospel's “sons of the kingdom” are, in Augustine's reading, the unbelieving among Israel. ### Citation (SBL) Augustine, Tract. Ev. Jo. 16.6 (PL 35:1525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-6). ## Tractates on the Gospel of John 16.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-7 - Source: PL 35:1525–1527 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, made man in Zion, which as the Word he had himself created, was not honored by his own country; let him be honored by the people he has reborn. ### Latin text Habeat ergo apud nos honorem Propheta, quia non habuit honorem in patria sua. Non habuit hono­ rem in patria, in qua conditus est; habeat honorem in patria quam condidit. In illa enim conditus est conditor omnium, conditus in illa est secundum for­ mam servi. Nam ipsam civitatem in qua conditus est, ipsam Sion, ipsam Judæorum gentem, ipsam Jerusa­ lem, ipse condidit cum esset apud Patrem Verbum Dei: Omnia enim per ipsum facta sunt, et sine ipso factum est nihil. De illo ergo homine de quo hodie au­ divimus, unus mediator Dei et hominum homo Chri­ stus Jesus, etiam Psalmus prælocutus est, dicens, Mater Sion, dicet homo. Quidam homo, mediator Dei ct hominum homo, Mater Sion dicit. Quare Mater Sion dicit? Quia inde accepit carnem, inde virgo Maria, de cujus utero servi forma suscepta est, in qua dignatus est apparere humillimus. Mater Sion dicit homo, et homo iste qui dicit Mater Sion, factus est in ea, homo factus est in ea. Nam Deus erat ante eam, et homo factus est in ea, Qui homo factus est in ea, ipse fundavit eam Altissimus, non humillimus. Homo factus est in ea humillimus; quia Verbum caro factum est, et habitavit in nobis: ipse fundavit eam Altissimus; quia in principio erat Ver­ bum, et Verbum erat apud Deum; et Deus erat Ver­ bum: omnia per ipsum facta sunt. Quia vero condidit istam patriam, hic habeat hono­ rem. Rcpulit eum patria in qua gencratus est; susci­ piat eum patria quam regeneravit. ### English translation (Claude) So let the Prophet have honor among us, because he did not have honor in his own country. He did not have honor in the country in which he was made; let him have honor in the country that he made. For in that country the maker of all things was made: he was made in it according to the form of a servant. For that very city in which he was made, Zion itself, the nation of the Jews itself, Jerusalem itself, he himself made when he was with the Father as the Word of God: “For all things were made through him, and without him nothing was made.” Of that man, then, of whom we heard today, “the one mediator between God and men, the man Christ Jesus,” the psalm too spoke beforehand, saying, “Mother Zion, a man will say.” A certain man, the mediator between God and men, the man, says “Mother Zion.” Why does he say “Mother Zion”? Because from there he received flesh; from there was the Virgin Mary, from whose womb the form of a servant was taken up, in which he deigned to appear most lowly. “Mother Zion,” says a man; and this man who says “Mother Zion” was made in her, was made man in her. For he was God before her, and he was made man in her. He who was made man in her himself founded her, the Most High, not the most lowly. He was made man in her, most lowly, because “the Word was made flesh and dwelt among us”; he himself founded her, the Most High, because “in the beginning was the Word, and the Word was with God, and the Word was God; all things were made through him.” Since, then, he founded this country, let him have honor here. The country in which he was born rejected him; let the country that he has born again receive him. ### Scripture references - John 4:44: allusion, high confidence - Phil 2:7: allusion, high confidence - John 1:3: quotation, high confidence - 1 Tim 2:5: quotation, high confidence - Ps 87:5 (86:5 Vulg.): quotation, high confidence - John 1:14: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - Ps 87:5 (86:5 Vulgate) in the Old Latin: “Mother Zion, a man will say, and a man was made in her, and the Most High himself founded her.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 16.7 (PL 35:1525–1527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/15-24/#p-16-7). ## Tractates on the Gospel of John 17.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-1 - Source: PL 35:1527 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ healed only one of the many sick at the pool, since his miracles aimed at the eternal salvation of souls and signified unity, not mere bodily health. ### Latin text Mirum non esse debet a Dco factum miraculum: mirum enim esset si homo fecisset. Magis gaudere quam mirari. debemus, quia Dominus noster et sal­ vator Jesus Christus homo factus est, quam quod di­ vina inter homines Deus fecit. Plus est enim ad salu­ tem nostram quod factus est propter homines, quam quod fecit inter homines: et plus est quod vitia sana­ vit animarum, quam quod sanavit languores corporum moriturorum. Sed quia ipsa anima non eum noverat a quo sananda erat, et oculos habebat in carne unde facta corporatia videret, nondum habebat sanos in corde, unde Deum latentem cognosceret; fecit quod videre poterat. ut sanaretur unde videre non poterat. Ingressus est locum ubi jacebat magna multitudo lan­ guentium, cæcorum, claudorum, aridorum; et cum esset medicus et animarum et corporum, ct qui venis­ set sanare omnes animas crediturorum, de illis lan­ guentibus unum elegit quem sanarct, ut unitatem si­ gniftcaret. Si mediocri corde, et quasi humano captu et ingenio consideremus facientem, et quod ad potesta­ tem pertinet, non magnum aliquid perfecit; et quod ad benignitatem, parum fecit. Tot jacebant, et unus curatus est, cum posset uno verbo omnes erigere. Quid ergo intelligendum est, nisi quia potestas illa et bonitas illa magis agebat quid animae in factis ejus pro salute sempiterna intelligerent, quam quid pro temporali salute corpora mererentur? Corporum enim salus quae vera exspectatur a Domino, erit in fine in resurrectione mortuorum: tunc quod vivet, non mo­ rietur; tune quod sanabitur, non ægrotabit; tune quod satiabitur, non esuriet aut sitiet; tunc quod re. novabitur, non veterascet. Nunc vero in iHis factis Domini et salvatoris nostri Jesu Christi, et caecorum aperti oculi, morte clausi sunt; et paralyticorum membra constricta, morte dissoluta sunt; et quid­ quid sanatum est temporaliter in membris mortalibus, in fine defecit: anima vero quae credidit; ad vitam aeternam transitum fecit. Animæ ergo credituræ, cujus peccata dimittere venerat, ad cujus languorcs sa­ nandos se humiliaverat, de hoc languido sanato ma­ gnum signum dedit. Cujus rei et cujus signi pro­ fundum sacramentum, quantum Dominus donare dignatur, attentis vobis et orando adjuvantibus infir­ mitatem nostram, loquar ut potero. Quidquid autcm non possum, supplebit in vobis ipse, quo adjuvante facio quod possum. ### English translation (Claude) A miracle done by God ought not to be a wonder: it would be a wonder if a man had done it. We ought to rejoice more than wonder that our Lord and Savior Jesus Christ became man, rather than that God did divine things among men. For it is more for our salvation that he became man for the sake of men than that he did works among men; and it is more that he healed the faults of souls than that he healed the illnesses of bodies that were going to die. But since the soul itself did not know him by whom it was to be healed, and had eyes in the flesh with which to see bodily deeds, but did not yet have sound eyes in the heart with which to recognize the hidden God, he did what it could see, so that it might be healed in that with which it could not see. He entered a place where a great multitude of sick people lay, blind, lame, withered; and though he was the physician of both souls and bodies, and had come to heal all the souls of those who would believe, he chose one of those sick to heal, so as to signify unity. If we consider the doer with a mediocre heart and, as it were, with human capacity and intelligence, as regards power he accomplished nothing great, and as regards kindness he did little. So many were lying there, and one was cured, though he could have raised them all with one word. What then is to be understood, except that that power and that goodness were concerned more with what souls might understand from his deeds for eternal salvation than with what bodies might gain for temporal health? For the true health of bodies, which is awaited from the Lord, will be at the end, in the resurrection of the dead. Then what will live will not die; then what will be healed will not fall sick; then what will be satisfied will not hunger or thirst; then what will be renewed will not grow old. But now, in those deeds of our Lord and Savior Jesus Christ, both the opened eyes of the blind were closed by death, and the braced limbs of the paralyzed were loosened by death, and whatever was healed for a time in mortal limbs failed in the end; but the soul that believed made its passage to eternal life. So to the soul that would believe, whose sins he had come to forgive, to heal whose weaknesses he had humbled himself, he gave a great sign by healing this sick man. The deep mystery of this matter and of this sign I will speak of as I can, as far as the Lord deigns to grant, with you attentive and helping my weakness by praying. And whatever I cannot do, he himself will supply in you, with whose help I do what I can. ### Scripture references - John 5:3: allusion, high confidence - John 5:5: allusion, high confidence - 1 Cor 15:42: allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.1 (PL 35:1527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-1). ## Tractates on the Gospel of John 17.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-2 - Source: PL 35:1527 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The pool signifies the Jewish people and its five porticoes the five books of Moses, which, like the law, exposed the sick but could not heal them. ### Latin text De hac piscina quæ quinquc porticibus cingeba­ tur, in quibus jacebat magna multitudo languentium, assidue nos tractasse memini; et rem dicturus sum quam mecum plures rccognoscant potius quam co­ gnoscant. Verum nihil est ab re, etiam nota re­ pctere, ut et qui non noverant instruantur; et qui noverant confirmentur. Proinde tanquam nota bre­ viter perstringenda sunt, non otiose inculcanda. Piscina illa et aqua illa populum mihi vidctur si­ gnificasse Judaeorum. Significari enim populos no­ mine aquarum, aperte nobis indicat Apocalypsis Joannis: ubi ei cum ostenderentur aquae multæ, et interrogasset quid essent, responsum accepit, popu­ los esse. Aqua ergo illa, id est popu­ lus ille, quinque libris Moysi, tanquam quinque por­ ticibus claudebatur. Sed illi libri prodcbant langui­ dos, non sanabant. Lex enim peccatores convincebat, non absolvebat. Ideo littera sine gratia reos faciebat, quos confitentes gratia liberabat. Nam hoc dicit Apo­ stolus: Si enim data esset lex quæ posset vivificare, omnino ex Lege esset justitia. Quare ergo data est Lex? Sequitur, et dicit: Sed conclusit Scriptura om­ nia sub peccato, ut promissio ex fide Jesu Christi dare­ tur credentibus. Quid evidentius? Nonne verba hæc exposuerunt nobis ct quinque por­ ticus, et languentium multitudinem? Quinque porticus Lcx est. Quare quinque porticus non sanabant lan­ guentes? Quia si data esset lex quœ posset vivificare, omnino cx Lege esset justitia. Quare ergo continebant quos non sanabant? Quia conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus ### English translation (Claude) I remember that we have often discussed this pool, which was surrounded by five porticoes in which a great multitude of sick people lay; and I am going to speak of something that many will recognize with me rather than learn. But it is not out of place to repeat even things known, so that those who did not know may be instructed, and those who knew may be confirmed. So they are to be touched on briefly as things known, not pressed home at leisure. That pool and that water seem to me to have signified the people of the Jews. For that peoples are signified by the name of waters, the Apocalypse of John plainly shows us: where, when many waters were shown him and he asked what they were, he received the answer that they were peoples. So that water, that is, that people, was enclosed by the five books of Moses as by five porticoes. But those books brought out the sick; they did not heal them. For the law convicted sinners; it did not absolve them. Therefore the letter without grace made people guilty, whom grace set free when they confessed. For this is what the apostle says: “For if a law had been given that could give life, righteousness would indeed be from the law.” Why then was the law given? He goes on and says: “But Scripture has shut up all things under sin, so that the promise from faith in Jesus Christ might be given to those who believe.” What is plainer? Have not these words explained to us both the five porticoes and the multitude of the sick? The five porticoes are the law. Why did the five porticoes not heal the sick? Because “if a law had been given that could give life, righteousness would indeed be from the law.” Why then did they hold those whom they did not heal? Because “Scripture has shut up all things under sin, so that the promise from faith in Jesus Christ might be given to those who believe.” ### Scripture references - John 5:2: allusion, high confidence - John 5:3: allusion, high confidence - Rev 17:15: allusion, high confidence - 2 Cor 3:6: allusion, medium confidence - Gal 3:21: quotation, high confidence - Gal 3:22: quotation, high confidence ### Translation notes - Rev 17:15. Augustine's contrast of the letter of the law and grace is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.2 (PL 35:1527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-2). ## Tractates on the Gospel of John 17.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-3 - Source: PL 35:1527 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The stirring of the water signifies Christ stirring up the Jewish people toward his Passion; going down into it is humble faith in his Passion, and the one healed signifies the unity outside which none is healed. ### Latin text Quid ergo fiebat ut in aqua illa turbata sanaren­ tur, qui in porticibus sanari non poterant? Subito cnim videbatur aqua turbata, et a quo turbabatur, non videbatur. Credas hoc angelica virtute fieri so­ lere, non tamen sine significante aliquo sacramento. Post aquam turbatam mittebat se unus qui poterat, et sanabatur solus: post illum quisquis se mitteret, frustra faceret. Quid sibi ergo hoc vult, nisi quia venit unus Christus ad populum Judæorum; et fa­ ciendo magna, docendo utilia, turbavit peccatores, turbavit aquam presentia sua, et excitavit ad passio­ nem suam? Sed latens turbavit. Si enim cognovis­ sent, nunquam Dominum gloriae crucifixissent. Descendere ergo in aquam turbatam, hoc cst humiliter credere in Domini passionem. Ibi sanaba­ tur unus, significans unitatem; postea quisquis veni­ ret, non sanabatur: qnia quisquis praeter unitatem fuerit, sanari non poterit. ### English translation (Claude) What, then, happened, that those who could not be healed in the porticoes were healed in that water when it was stirred? For suddenly the water was seen stirred, and the one by whom it was stirred was not seen. You may believe that this was usually done by angelic power, yet not without signifying some mystery. After the water was stirred, the one who could would throw himself in, and he alone was healed; whoever threw himself in after him did so in vain. What then does this mean, except that the one Christ came to the people of the Jews, and by doing great things and teaching useful things, he stirred up sinners, stirred the water by his presence, and roused it toward his Passion? But he stirred it while hidden. “For if they had known, they would never have crucified the Lord of glory.” To go down into the stirred water, then, is to believe humbly in the Lord's Passion. There one was healed, signifying unity; whoever came afterward was not healed, because whoever is outside unity cannot be healed. ### Scripture references - John 5:4: allusion, high confidence - John 5:7: allusion, high confidence - 1 Cor 2:8: quotation, high confidence ### Translation notes - Augustine's reading of the angel stirring the water follows the longer text of John 5:4. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.3 (PL 35:1527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-3). ## Tractates on the Gospel of John 17.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-4 - Source: PL 35:1527–1529 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The number forty, hallowed by the fasts of Moses, Elijah, and Christ, signifies the perfection of good works in abstaining from worldly desires; with the reward of the denarius (ten) it becomes fifty, the joy of Eastertide. ### Latin text Videamus ergo quid voluerit significare in illo uno, quem etiam ipse servans unitatis mysterium, sicut prælocutus sum, de tot languentibus unum sanare dignatus est. Invenit in annis ejus numerum quemdam languoris: Triginta octo annos habebat in infirmitate. Hic numerus quomodo magis ad languo­ rem pertineat, quam ad sanitatem, paulo diligentius exponendum est. Intentos vos volo; aderit Dominus, ut congrue loquar, et sufficienter audiatis. Quadra­ genarius numerus sacratus nobis in quadam perfe­ ctione commendatur. Notum esse arbitror Charitati vostræ: testantur sæpissime divinæ Scripturæ. Jeju­ nium hoc numero consecratum cst: bene nostis. Nam ct Moyses quadraginta dicbus jejunavit, et Elias totidem, et ipse Dominus noster et salvator Jesus Christus hunc jejunii numerum implevit. Per Moysen significatur Lex, per Eliam significantur Prophetae, per Dominum significatur Evangelium. Ideo in illo monte tres apparuerunt, ubi se discipulis ostendit in claritate vultus et vestis suæ. Apparuit enim me­ dius inter Moysen et Eliam, tanquam Evangelium testimonium haberet a Lege et Prophe­ tis. Sive crgo in Lege, sive in Prophe­ tis, sive in Evangelio, quadragenarius numerus no­ bis in jejunio commendatur. Jejunium autem magnum et generale est, abstinere ab iniquitatibus et illicitis voluptatibus sæculi quod est perfectum jejunium: ut abnegantes impietatem et sœculares cupiditates, temperanter, et juste, et pie vivamus in hoc sœculo. Huic jejunio quam mercedem addit Apostolus? Se­ quitur, et dicit: Exspectantes illam beatam spem, et manifestationem gloriœ beati Dei, et salvatoris nostri Jesu Christi. In hoc ergo sæculo quasi Quadragesimam abstinentiæ celebramus, cum bene vivimus, cum ab iniquitatibus et ab illicitis voluptatibus abstinemus. Sed quia hæc abstinentia sine mercede non erit, exspectamus beatam illam spem, et revelationem gloriæ magni Dei, et salvatoris nostri Jesu Christi. In illa spc, cum fuerit de spe fa­ cta res, accepturi sumus mercedem denarium. Ipsa enim merces redditur operariis in vinea laborantibus secundum Evangelium, quod vos credo reminisci: neque enim omnia commemoranda sunt, tanquam rudibus et imperitis. Dcnarius ergo qui accepit nomen a numero decem, redditur, et con­ junctus quadragenario fit quinquagenarius: unde cum labore celebramus Quadragesimam ante Pascha; cum lætitia vero, tanquam accepta mercede, Quinquage­ simam post Pascha. Nam huic tanquam salutari la­ bori boni operis, qui pertinet ad quadragenarium numerum, additur quietis et felicitatis denarius, ut quinquagcnarius fiat. ### English translation (Claude) Let us see, then, what he wished to signify in that one man, whom, keeping the mystery of unity, as I said before, he deigned to heal alone out of so many sick. He found in his years a certain number of sickness: “He had been thirty-eight years in his infirmity.” How this number belongs to sickness rather than to health must be explained a little more carefully. I want you attentive; the Lord will help, so that I may speak fittingly and you may hear sufficiently. The number forty is commended to us as hallowed in a certain perfection. I think it is known to your Charity: the divine Scriptures testify to it very often. Fasting is consecrated by this number, as you well know. For Moses fasted forty days, and Elijah as many, and our Lord and Savior Jesus Christ himself fulfilled this number of fasting. By Moses the law is signified, by Elijah the prophets, by the Lord the Gospel. That is why those three appeared on that mountain where he showed himself to the disciples in the brightness of his face and garments. For he appeared in the middle between Moses and Elijah, as if the Gospel had witness from the law and the prophets. Whether, then, in the law or in the prophets or in the Gospel, the number forty is commended to us in fasting. But the great and general fasting is to abstain from iniquities and from the unlawful pleasures of the world, which is the perfect fast: “that, denying ungodliness and worldly desires, we may live soberly, justly, and godly in this world.” What reward does the apostle add to this fast? He goes on and says: “Looking for that blessed hope and the manifestation of the glory of the blessed God and our Savior Jesus Christ.” In this world, then, we keep a kind of Lent of abstinence when we live well, when we abstain from iniquities and unlawful pleasures. But because this abstinence will not be without reward, we look for that blessed hope and the revelation of the glory of the great God and our Savior Jesus Christ. In that hope, when the hope has become reality, we shall receive our reward, the denarius. For this is the reward paid to the workers laboring in the vineyard according to the Gospel, which I believe you remember; for not everything has to be recalled, as to the ignorant and inexperienced. So the denarius, which received its name from the number ten, is paid, and added to forty it makes fifty. Hence we keep Lent before Easter with labor, but with gladness, as having received our wages, the fifty days after Easter. For to this, as it were, salutary labor of good work, which belongs to the number forty, is added the denarius of rest and happiness, so that it makes fifty. ### Scripture references - John 5:5: quotation, high confidence - Exod 34:28: allusion, high confidence - 1 Kgs 19:8: allusion, high confidence - Matt 4:2: allusion, high confidence - Matt 17:3: allusion, high confidence - Titus 2:12: quotation, high confidence - Titus 2:13: quotation, high confidence - Matt 20:2: allusion, high confidence - Matt 20:9: allusion, medium confidence ### Translation notes - The man's thirty-eight years (John 5:5) are explained in 17.6. Quadragesima is rendered “Lent” and Quinquagesima “the fifty days after Easter”. The denarius is the wage of the laborers in Matt 20:1–16; Augustine derives its name from decem (“ten”). ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.4 (PL 35:1527–1529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-4). ## Tractates on the Gospel of John 17.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-5 - Source: PL 35:1529 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's forty days after the resurrection and the sending of the Spirit ten days after the Ascension signify the same; meanwhile the Lord feeds his laborers with the mysteries of Scripture. ### Latin text Significavit hoc ct ipse Dominus Jesus multo apertius, quando post resurrectionem quadraginta diebus conversatus est in terra cum discipulis suis; quadragesimo autem die cum ascendisset in coelum, peractis decem diebus misit mercedem Spiritus sancti. Significata sunt ista, ct quibusdam significationibus res ipsæ præventae sunt. Signiflcationibus pascimur, ut ad res ipsas perduran­ tes pervenire possimus. Operarii enim sumus, ct adhuc in vinca laboramus: finito die, finito opere, merces restituctur. Sed quis operarius perdurat ad accipiendam mercedem, nisi qui pascitur cum labo­ rat? Non cnim et tu operario tuo mercedem solam daturus es: non ctiam afferes illi unde vires reparet in labore? Pascis utique cui mercedem daturus es. Proinde et nos Dominus in istis Scripturarum signi­ ficationibus laborantes pascit. Nam si ista intelligen­ dorum sacramentorum lætitia subtrahatur a nobis, deficimus in labore, et non erit qui perveniat ad mercedem. ### English translation (Claude) The Lord Jesus himself signified this much more openly when, after the resurrection, he spent forty days on earth with his disciples; and when he had ascended into heaven on the fortieth day, after ten days had passed he sent the reward of the Holy Spirit. These things were signified, and the realities themselves were anticipated by certain significations. We are fed on significations, so that by persevering we may reach the realities themselves. For we are workers, and we are still laboring in the vineyard: when the day is finished, when the work is finished, the reward will be paid. But what worker perseveres to receive the reward unless he is fed while he labors? For you too will not give your worker only his wages; will you not also bring him something with which to restore his strength in his labor? You certainly feed the one to whom you are going to give wages. So too the Lord feeds us, as we labor, with these significations of the Scriptures. For if this joy of understanding the mysteries were taken from us, we would fail in our labor, and there would be no one to reach the reward. ### Scripture references - Acts 1:3: allusion, high confidence - Acts 2:1: allusion, high confidence - Matt 20:8: allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.5 (PL 35:1529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-5). ## Tractates on the Gospel of John 17.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-6 - Source: PL 35:1529–1531 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Forty signifies the fulfillment of the law, which love fulfills in its two commandments; so the man sick for thirty-eight years, two short of forty, lacked the twofold love. ### Latin text Quomodo ergo quadragenario numero perfici­ tur opus? Fortasse ideo, quia Lex in decem præce­ ptis data est, et per totum mundum prædicanda erat Lex: qui totus mundus quatuor partibus commen­ datur, Oriente et Occidente, Meridie et Aquilone, unde dcnarius per quatuor multiplicatus, ad quadra­ genarium pervenit. Vel quia per Evangelium quod quatuor libros habct, impletur Lex: quia in Evan­ gelio dictum est, Non veni solvere Legem, sed adim­ plere. Sive ergo illa, sive ista causa, sive alia aliqua probabiliore, quæ nos latet, doctiores non latet; certum est tamen quadragenario numero signi­ ficari quamdam perfectionem in operibus bonis, quae maxime opera bona exercentur in abstinentia qua­ dam ab illicitis cupiditatibus sæculi, hoc est, gene­ rali jejunio. Audi et Apostolum dicentem, Plenitudo Legis charitas. Charitas unde? Per gratiam Dei, per Spiritum sanctum. Non enim habe­ remus illam ex nobis, quasi facientes illam nobis. Dei donum est, et magnum donum: Quoniam chari­ tas Dei, inquit, diffusa est in cordibus nostris per Spi­ ritum sanctum qui datus est nobis. Charitas ergo implet Legem, et verissime dictum est, Pleni. tudo Legis charitas. Quæramus hanc charitatem, quemadmodum commendatur a Domino. Mementote quid proposuerim: numerum triginta octo annorum in illo languido volo exponere, quare numerus ille trigesimus octavus languoris sit potius quam sanita­ tis. Ergo, ut dicebam, charitas implet Legem. Ad plenitudinem Lcgis in omnibus operibus pertinet qua­ dragenarius numerus: in charitate autem duo prae­ cepta nobis commendantur. Intuemini, obsecro, et figite memoriæ quod dico; ne sitis contemptores verbi, ne fiat anima vestra via, ubi grana jacta non germinent: Et venient, inquit, volatilia coeli, et colli­ gent ea. Percipite, et recondite in cor­ dibus vestris. Charitatis præcepta duo sunt a Domi­ no commendata: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua; et, Diliges proximum tuum tanquam teipsum. In his duobus prœceptis tota Lex pendet et Prophetœ. Merito et illa vidua omnes fa­ cultates suas, duo minuta misit in dona Dei: merito et pro illo languido a latronibus sauciata, stabularius duos nummos accepit unde sa­ naretur: merito apud Samaritanos bi­ duum fecit Jesus, ut eos charitate firmaret. Binario ergo isto numcro cum aliquid boni si­ gnificatur maximc bipartita charitas commendatur. Si ergo quadragenarius numerus habet perfectionem Legis et Lex non impletur nisi in gemino praecepto charitatis; quid miraris quia languebat qui ad qua­ draginta, duo minus habebat? ### English translation (Claude) How, then, is work perfected by the number forty? Perhaps because the law was given in ten commandments, and the law was to be preached throughout the whole world; and the whole world is described by four parts, East and West, South and North; hence ten multiplied by four comes to forty. Or because the law is fulfilled through the Gospel, which has four books; for it is said in the Gospel, “I have not come to abolish the law, but to fulfill it.” Whether, then, for that reason or this, or for some other more probable one which is hidden from us but not hidden from the more learned, it is certain nevertheless that by the number forty a certain perfection in good works is signified; and good works are chiefly exercised in a certain abstinence from the unlawful desires of the world, that is, in the general fast. Hear the apostle too saying, “Love is the fulfillment of the law.” Love from where? Through the grace of God, through the Holy Spirit. For we would not have it from ourselves, as though we made it for ourselves. It is the gift of God, and a great gift: “For the love of God,” he says, “has been poured out in our hearts through the Holy Spirit who has been given to us.” So love fulfills the law, and it is most truly said, “Love is the fulfillment of the law.” Let us look for this love, how it is commended by the Lord. Remember what I proposed: I want to explain the number of thirty-eight years in that sick man, why that thirty-eighth number belongs to sickness rather than to health. So, as I was saying, love fulfills the law. To the fulfillment of the law in all works belongs the number forty; but in love two commandments are commended to us. Look, I beg you, and fix in memory what I say; do not be despisers of the word, lest your soul become a path where the grains thrown do not sprout: “And the birds of the air,” he says, “will come and gather them up.” Take it in, and store it in your hearts. The commandments of love commended by the Lord are two: “You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind”; and, “You shall love your neighbor as yourself. On these two commandments the whole law and the prophets depend.” Rightly that widow too put all her means, two small coins, into the gifts of God; rightly too the innkeeper received two coins for that man wounded by robbers, so that he might be healed; rightly Jesus spent two days with the Samaritans, to strengthen them in love. So when something good is signified by this number two, the twofold love is chiefly commended. If, then, the number forty holds the perfection of the law, and the law is not fulfilled except in the twofold commandment of love, why do you wonder that he was sick who lacked two of forty? ### Scripture references - Matt 5:17: quotation, high confidence - Rom 13:10: quotation, high confidence - Rom 5:5: quotation, high confidence - Matt 13:4: quotation, high confidence - Matt 22:37: quotation, high confidence - Matt 22:39: quotation, high confidence - Matt 22:40: quotation, high confidence - Mark 12:42: allusion, high confidence - Luke 10:35: allusion, high confidence - John 4:40: allusion, high confidence - John 5:5: allusion, high confidence ### Translation notes - Augustine's number symbolism: 38 = 40 − 2. The two coins of the widow (Mark 12:42) and of the Good Samaritan (Luke 10:35) and the two days in Samaria (John 4:40) are read as the two commandments of love. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.6 (PL 35:1529–1531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-6). ## Tractates on the Gospel of John 17.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-7 - Source: PL 35:1531 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, the teacher of love, healed the man and gave him two commands, take up your bed and walk, supplying the two that were lacking from forty. ### Latin text Videamus proinde jam quo sacramento iste languidus curetur a Domino. Venit enim ipse Domi­ nus, charitatis doctor, charitate plenus, brevians, sicut de illo praedictum est, verbum super terram: et ostendit in duo­ bus præceptis charitatis pendere Legem et Prophetas. Inde ergo pependit Moyscs quadragenario suo, inde Elias cum suo, hunc numerum attulit Dominus in testimonio suo. Curatur iste languidus a praesente Domino; sed prius quid ei dicit? Vis sanus fieri? Re­ spondit ille hominem se non habere, a quo in piscinam mittatur. Vere necessarius erat illi homo ad sanitatem, sed homo ille qui et Deus est. Unus enim Deus, unus et mediator Dei et hominum, homo Christus Jesus. Venit ergo homo qui erat neces­ sarius: quare sanitas differretur? Surge, inquit, tolle grabatum tuum, et ambula. Tria dixit, Surge, tolle grabatum tuum, et ambula. Sed Surge, non operis imperium fuit, sed operatio sanitatis. Sano autem duo imperavit, Tolle grabatum tuum, et ambula. Rogo vos, cur non sufficeret, Ambula? aut certe cur non sufficeret, Surge? Neque enim ille cum sanus sur­ rexisset, in loco remansisset. Nonne ad hoc surrexisset ut abiisset? Movet ergo me etiam quod duo præcepit, qui illum jacentem duobus minus invenit: tanquam enim, duo quaedam jubendo, quod minus erat implevit. ### English translation (Claude) Let us see, then, by what mystery this sick man is cured by the Lord. For the Lord himself came, the teacher of love, full of love, “cutting short,” as was foretold of him, “the word upon the earth”; and he showed that the law and the prophets depend on the two commandments of love. On these Moses depended with his forty, on these Elijah with his; this number the Lord brought in his testimony. This sick man is cured by the Lord in person; but what does he first say to him? “Do you want to be made well?” He answered that he had no man to put him into the pool. Truly he needed a man for his healing, but that man who is also God. “For there is one God, and one mediator between God and men, the man Christ Jesus.” So the man who was needed came: why should healing be delayed? “Get up,” he says, “take up your bed, and walk.” He said three things: “Get up, take up your bed, and walk.” But “Get up” was not a command to work, but the working of healing. To the healed man he gave two commands: “Take up your bed, and walk.” I ask you, why would “Walk” not have been enough? Or at least, why would “Get up” not have been enough? For when he had got up healed, he would not have remained in that place. Would he not have got up in order to go away? So it strikes me too that he who found him lying there two short gave two commands: as though, by commanding two things, he filled up what was lacking. ### Scripture references - Rom 9:28: quotation, high confidence - Isa 10:23: allusion, medium confidence - Matt 22:40: allusion, high confidence - John 5:6: quotation, high confidence - John 5:7: allusion, high confidence - 1 Tim 2:5: quotation, high confidence - John 5:8: quotation, high confidence ### Translation notes - “Cutting short the word upon the earth” is Isa 10:23 / Rom 9:28 in the Old Latin, which Augustine applies to the summary of the law in two commandments. The opening words of Jesus' question are garbled in the digital text and are restored from John 5:6. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.7 (PL 35:1531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-7). ## Tractates on the Gospel of John 17.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-8 - Source: PL 35:1531 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Love of God comes first in command but love of neighbor first in practice, since by loving the neighbor we cleanse the eye to see God; “take up your bed” signifies love of neighbor. ### Latin text Quomodo ergo inveniamus in his duobus Domini jussis, duo illa praecepta significata charitatis? Tolle, inquit, grabatum tuum, et ambula. Quæ sunt illa duo præcepta, fratres, recolite mecum. Notissima enim esse debent, nec modo tantum venire in mentem cum commemorantur a nobis, sed deleri nunquam debent de cordibus vestris. Semper omnino cogitate diligcn­ dum esse Deum et proximum: Deum ex toto corde, ex tota anima, et ex tota mente; et proximum tanquam se­ ipsum. Hæc semper cogitanda, hxc meditanda, hæc retinenda, hæc agenda, hæc implenda sunt. Dei di­ lectio prior est ordine præcipiendi; proximi autem dilectio prior est ordine faciendi. Neque enim qui tibi praeciperet dilectionem istam in duobus praeceptis, prius tibi commendarct proximum, et postea Deum; sed prius Deum, postea proximum. Tu autem quia Deum nondum vides, diligendo proximum prome­ reris quem videas; diligendo proximum purgas ocu­ lum ad videndum Deum, evidenter Joanne dicente, Si fratrem quem vides non diligis, Deum quem non vides quomodo diligere poteris? Ecce dicitur tibi, Dilige Deum. Si dicas mihi, Ostende mihi quem diligam; quid respondebo, nisi quod ait ipse Joannes, Deum nemo vidit unquam? Et nc te alienum omnino a Deo videndo esse arbitreris: Deus, inquit, charitas est; et qui manet in charitate, in Deo manet. Dilige ergo proximum: et in­ tuere in te unde diligis proximum; ibi videbis, ut poteris, Deum. Incipe ergo diligere proximum. Frange esurienti panem tuum, et egenum sine tecto induc in do mum tuam: si videris nudum, vesti, et domesticos se­ minis tui ne despexeris. Faciens autem ista quid conse­ queris? Tunc erumpet velut matutina lux tua. Lux tua Deus tuus est, tibi matutina, quia post noctem saeculi tibi veniet: nam ille nec oritur, nee occidit; quia semper manet. Erit tibi matutinus red­ eunti, qui tibi occasum feccrat pereunti. Ergo, Tolle grabatum tuum, mihi videtur dixisse, Dilige proxi­ mum tuum. ### English translation (Claude) How, then, shall we find in these two commands of the Lord those two commandments of love signified? “Take up your bed,” he says, “and walk.” What those two commandments are, brothers, recall with me. For they ought to be very well known, and not only come to mind when we mention them, but never be erased from your hearts. Always think, altogether always, that God and neighbor are to be loved: God with your whole heart, your whole soul, and your whole mind; and your neighbor as yourself. These things must always be thought on, meditated on, held fast, done, fulfilled. Love of God comes first in the order of commanding; but love of neighbor comes first in the order of doing. For he who commanded you this love in two commandments would not commend to you first your neighbor and afterward God, but first God, afterward your neighbor. But you, because you do not yet see God, by loving your neighbor earn the sight of him; by loving your neighbor you cleanse your eye to see God, as John plainly says: “If you do not love the brother whom you see, how can you love God whom you do not see?” See, it is said to you, “Love God.” If you say to me, “Show me whom I am to love,” what shall I answer but what John himself says: “No one has ever seen God”? And lest you think yourself altogether a stranger to seeing God, he says: “God is love; and he who abides in love abides in God.” So love your neighbor, and look within yourself at that from which you love your neighbor: there you will see God, as you can. So begin to love your neighbor. “Break your bread for the hungry, and bring the homeless poor into your house; if you see the naked, clothe him, and do not despise those of your own flesh.” And by doing these things, what will you attain? “Then your light will break forth like the morning.” Your light is your God: morning for you, because he will come to you after the night of this world; for he neither rises nor sets, because he always remains. He will be morning to you as you return, who had made himself a setting for you as you perished. So by “Take up your bed” he seems to me to have said, “Love your neighbor.” ### Scripture references - John 5:8: quotation, high confidence - Matt 22:37: quotation, high confidence - Matt 22:39: quotation, high confidence - 1 John 4:20: quotation, high confidence - 1 John 4:12: quotation, high confidence - 1 John 4:16: quotation, high confidence - Isa 58:7: quotation, high confidence - Isa 58:8: quotation, high confidence ### Translation notes - Isa 58:7–8. Augustine's text of Isa 58:7 reads “those of your own seed” (domesticos seminis tui), here rendered “those of your own flesh”. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.8 (PL 35:1531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-8). ## Tractates on the Gospel of John 17.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-9 - Source: PL 35:1531 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The bed signifies the neighbor: once carried when sick, the healed man must now carry his neighbor, fulfilling the law of Christ, and walk on toward God. ### Latin text Sed clausum est adhuc, et expositione indiget, quantum arbitror, quare in tollendo grabato dilectio proximi commendetur: nisi forte hoc nos offendit, quod per grabatum, rem quamdam stolidam et insen­ satam, proximus commendatur. Non irascatur pron­ mus, si commendatur nobis per rem quæ sine anima et sine sensu est. Ipse Dominus et salvator noster Je­ sus Christus lapis angularis dictus est, ut duos con­ deret in se. Dictus est et petra, unde aqua profluxit: Petra autem erat Christus. Quid ergo mirum, si Petra Christus, lignum proxi­ mus? Non tamen qualecumque lignum: quomodo nec illa qualiscumque petra, sed unde aqua profluxerat si­ tienLibus; nec qualiscumque lapis, sed angularis, qui in semetipso copulavit duos parietes e diverso ve­ nientes. Sic nec qualecumque lignum proximum ac­ ceperis, sed grabatum. Quid ergo in grabato, obsecro te? quid, nisi quia ille languidus grabato portabatur? Sanus autem grabatum portat. Quid dictum est ab Apostolo? Invicem onera vestra portate, et sic adimple­ bitis legem Christi. Lex ergo Christi charitas est, nec charitas impletur nisi invicem onera nostra portemus. Sufferentes, inquit, invicem in dile­ ctione, studentes servare unitatem spiritus in vinculo pa­ cis. Cum csses languidus, portabat te proximus tuus; sanus factus es, porta proximum tuum: Invicem onera vestra portate, et sic adimplebitis legem Christi. Sic adimplebis, o homo, quod tibi de­ erat. Tolle ergo grabatum tuum. Sed cum tuleris, noli remanere, ambula. Diligendo proximum, et curam ha­ bendo de proximo tuo, iter agis. Quo iter agis, nisi ad Dominum Deum, ad eum quem diligere debemus ex toto corde, ex tota anima, ex tota mente? Ad Do­ minum enim nondum pervenimus, sed proximum no­ biscum habemus. Porta ergo eum, cum quo ambulas; ut ad eum pervenias, cum quo manerc desidcras. Tolle ergo grabatum tuum, et ambula. ### English translation (Claude) But it is still shut and needs explanation, I think, why love of neighbor is commended in the taking up of the bed; unless perhaps this offends us, that the neighbor is commended by a bed, a dull and senseless thing. Let the neighbor not be angry if he is commended to us by a thing that is without soul and without sense. Our Lord and Savior Jesus Christ himself was called the cornerstone, so as to build up the two in himself. He was also called the rock from which water flowed: “And the rock was Christ.” What wonder, then, if Christ is a rock and the neighbor is wood? Yet not just any wood: just as it was not just any rock, but the one from which water had flowed for the thirsty; nor just any stone, but the cornerstone, which joined in itself two walls coming from opposite sides. So do not take the neighbor to be just any wood, but a bed. What then is there in a bed, I ask you? What, except that that sick man was carried on a bed? But the healed man carries the bed. What was said by the apostle? “Bear one another's burdens, and so you will fulfill the law of Christ.” So the law of Christ is love, and love is not fulfilled unless we bear one another's burdens. “Bearing with one another in love,” he says, “eager to keep the unity of the Spirit in the bond of peace.” When you were sick, your neighbor carried you; you have been made well, carry your neighbor: “Bear one another's burdens, and so you will fulfill the law of Christ.” So you will fill up, O man, what was lacking to you. So “take up your bed.” But when you have taken it up, do not stay; “walk.” By loving your neighbor and having care for your neighbor, you are making your journey. Where are you journeying, if not to the Lord God, to him whom we ought to love with our whole heart, our whole soul, our whole mind? For we have not yet reached the Lord, but we have our neighbor with us. So carry him with whom you walk, so that you may reach him with whom you long to remain. So “take up your bed, and walk.” ### Scripture references - Eph 2:20: allusion, high confidence - Eph 2:15: allusion, medium confidence - Exod 17:6: allusion, medium confidence - 1 Cor 10:4: quotation, high confidence - Gal 6:2: quotation, high confidence - Eph 4:2: quotation, high confidence - Eph 4:3: quotation, high confidence - John 5:8: quotation, high confidence - Matt 22:37: allusion, high confidence ### Translation notes - The Migne reference to Galatians has been removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.9 (PL 35:1531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-9). ## Tractates on the Gospel of John 17.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-10 - Source: PL 35:1531–1533 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews objected not to the healing but to the man's carrying his bed on the Sabbath, and he answered that he obeyed the one who had healed him. ### Latin text Fecit hoc ille, et scandalizati sunt Judaei. Vi­ debant enim hominem dic sabbati portantem graba. tum suum, nec calumniabantur Domino quod sanum eum fecerat sabbato, ut eis respondere posset quia si cujusquam eorum jumentum in puteum cecidisset, utique dic sabbati erueret illud, ctsalvaret jumentum suum: non itaque jam illi objiciebant quod die sabbati sanus factus esset homo; sed quod portabat grabatum suum. Si sanitas non erat differen­ da, numquid et opus fuerat imperandum? Non licet tibi, inquiunt, facere quod facis, tollere grabatum tuum. Et ille auctorem sanitatis suæ objiciebat calumniato­ ribus: Qui, inquit, me fecit sanum, ipse mihi dixit, Tolle grabatum tuum, et ambula. Non acciperem jus­ sionem a quo receperam sanitatem? Et illi: Quis est ille homo qui tibi dixit, Tolle grabatum tuum, et ambula? ### English translation (Claude) He did this, and the Jews were scandalized. For they saw a man on the Sabbath day carrying his bed; and they did not bring a charge against the Lord for having made him well on the Sabbath, so that he could have answered them that if an animal of any of them had fallen into a well, he would certainly pull it out on the Sabbath day and save his animal. So they no longer objected that a man had been made well on the Sabbath day, but that he was carrying his bed. If healing was not to be delayed, did a work have to be commanded as well? “It is not lawful for you,” they say, “to do what you are doing, to carry your bed.” And he set the author of his healing against his accusers: “He who made me well,” he says, “himself said to me, ‘Take up your bed and walk.’” Should I not accept a command from him from whom I had received healing? And they said: “Who is the man who said to you, ‘Take up your bed and walk’?” ### Scripture references - John 5:9: allusion, high confidence - John 5:10: quotation, high confidence - John 5:11: quotation, high confidence - John 5:12: quotation, high confidence - Luke 14:5: allusion, high confidence - Matt 12:11: allusion, medium confidence ### Translation notes - The Gospel's “the Jews” is kept. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.10 (PL 35:1531–1533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-10). ## Tractates on the Gospel of John 17.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-11 - Source: PL 35:1533 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The healed man did not recognize Jesus in the crowd but found him in the temple: God is seen not in noise but in recollection, by those who carry their neighbor and walk on. ### Latin text Sed qui sanus erat factus nescicbat quis esset, a quo hoc audierat. Jesus autem, cum hoc fecisset, et jussisset, declinaverat ab eo in turba. Videte quemad­ modum et boc impleatur. Portamus proximum, et ambulamus, ad Deum; sed eum ad quem ambula­ mus, nondum videmus: ideo et ille nondum nove­ rat Jesum. Sacramentum hoc commendatum est, quia in eum credimus quem nondum videmus: et ut non videatur, declinat in turba. Difficile est in turba videre Christum: solitudo quædam necessaria est menti nostræ; quadam solitudine intentionis videtur Deus. Turba strepitum habet; visio ista secretum de­ siderat. Tolle grabatum tuum, porta portatus proxi­ mum tuum; et ambula, ut pervenias. Noli Jesum quaerere in turba, non est tanquam unus de turba: praevenit omnem turbam. Prior ascendit de mari piscis ille magnus, et in caelis sedet interpellans pro nobis: tanquam sacerdos magnus, unus intravit in in­ teriora veli: turba foris stat. Ambula tu, qui portas proximum tuum; si didicisti portarc, qui solebas por­ tari. Denique modo nondum nosti Jesum, nondum vides Jesum: quid postea sequitur? Quoniam non destitit ille tollendo grabatum suum, et ambulando, Vidit eum postea Jesus in templo. In turba non eum vidit, in templo vidit. Dominus quidem Jesus et in turba eum videbat, et in templo: ille autem langui­ dus Jesum in turba non cognoscit, in templo cognoscit. Pervenit crgo ille ad Dominum; vidit eum in templo, vidit eum in loco sacrato, in loco sancto. Et quid ab eo audit? Ecce jam sanus factus es; noli pec­ care, ne quid tibi deterius contingat. ### English translation (Claude) “But the man who had been made well did not know who it was” from whom he had heard this. “For Jesus,” having done and commanded this, “had withdrawn from him in the crowd.” See how this too is fulfilled. We carry our neighbor and walk toward God; but we do not yet see him toward whom we walk: so that man too did not yet know Jesus. This mystery is commended to us, because we believe in him whom we do not yet see; and so that he may not be seen, he withdraws into the crowd. It is difficult to see Christ in a crowd: a certain solitude is necessary for our mind; God is seen by a certain solitude of attention. A crowd has noise; this vision wants secrecy. Take up your bed, you who were carried, carry your neighbor; and walk, so that you may arrive. Do not look for Jesus in the crowd; he is not as one of the crowd: he has gone ahead of all the crowd. That great fish has first come up from the sea, and sits in heaven interceding for us: as the great high priest, he alone has entered within the veil; the crowd stands outside. Walk, you who carry your neighbor, if you have learned to carry, you who used to be carried. In short, now you do not yet know Jesus, you do not yet see Jesus: what follows afterward? Since he did not stop taking up his bed and walking, “afterward Jesus saw him in the temple.” He did not see him in the crowd; he saw him in the temple. The Lord Jesus, indeed, saw him both in the crowd and in the temple; but the sick man does not recognize Jesus in the crowd; he recognizes him in the temple. So he came to the Lord: he saw him in the temple, he saw him in a consecrated place, in a holy place. And what does he hear from him? “See, you have been made well; sin no more, lest something worse happen to you.” ### Scripture references - John 5:13: quotation, high confidence - Rom 8:34: allusion, high confidence - Heb 6:19: allusion, high confidence - Heb 6:20: allusion, high confidence - Heb 9:7: allusion, medium confidence - John 5:14: quotation, high confidence ### Translation notes - The “great fish” is a traditional symbol of Christ (ΙΧΘΥΣ); the high priest entering within the veil is Heb 6:19–20 and 9:7, 24. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.11 (PL 35:1533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-11). ## Tractates on the Gospel of John 17.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-12 - Source: PL 35:1533 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Having recognized Jesus, the healed man proclaimed him to the Jews, who did not seek their own salvation. ### Latin text Tunc ille, posteaquam vidit Jesum, et cognovit Jesum auctorem sanitatis suæ, non fuit piger in evan­ gelizando quem viderat: Abiit, et nuntiavit Judæis quia Jesus esset qui eum sanum fecerat. Ille annuntia­ bat, et illi insaniebant: ille salutem suam praedica­ bat, illi salutem suam non quærebant. ### English translation (Claude) Then, after he saw Jesus and recognized Jesus as the author of his healing, he was not slow in proclaiming the one he had seen: “He went away and told the Jews that it was Jesus who had made him well.” He was proclaiming, and they were raving; he was preaching his salvation, they were not seeking their own. ### Scripture references - John 5:15: quotation, high confidence ### Translation notes - Augustine plays on salus (“healing”, “salvation”) and on annuntiabat / insaniebant. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.12 (PL 35:1533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-12). ## Tractates on the Gospel of John 17.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-13 - Source: PL 35:1533 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus answers that the Sabbath was a sign given for a time and fulfilled in him: “My Father is working until now, and I am working.” ### Latin text Persequebantur Judæi Dominum Jesum, quia hoec faciebat in sabbato. Quid ergo Dominus modo re­ spondit Judaeis, audiamus. De sanis factis hominibus sabbato, dixi quid soleat respondere, quia jumenta sua non contemnebant sabbato, vel liberando vel alendo. Dc portato grabato quid respondit? Manife­ stum opus corporale factum erat ante oculos Judæo­ rum: uon sanitas corporis, sed operatio corporis; quæ non videbatur ita necessaria, quemadmodum sanitas. Aperte ergo Dominus dicat sacramentum sabbati, et signum observandi unius diei ad tempus datum esse Judæis; impletionem vero ipsam sacra­ menti in illo vcnisse. Pater meus, inquit, usque modo operatur, et ego operor. Misit in eos magnum tumul­ tum; adventu Domini turbatur aqua, sed qui turbat, latet. Tamen sanandus est turbata aqua æger unus ma­ gnus, passo Domino totus mundus. ### English translation (Claude) “The Jews persecuted the Lord Jesus because he was doing these things on the Sabbath.” Let us hear, then, what the Lord now answered the Jews. About men made well on the Sabbath, I have said what he used to answer: that they did not neglect their animals on the Sabbath, whether to free them or to feed them. What did he answer about the carrying of the bed? A plain bodily work had been done before the eyes of the Jews: not the healing of a body, but the work of a body, which did not seem as necessary as healing. So let the Lord say openly that the sacrament of the Sabbath, and the sign of keeping one day, was given to the Jews for a time, but that the very fulfillment of the sacrament had come in him. “My Father,” he says, “is working until now, and I am working.” He threw them into great turmoil: at the Lord's coming the water is stirred, but he who stirs it is hidden. Yet by the stirred water one sick man, a great one, is to be healed: by the Lord's Passion, the whole world. ### Scripture references - John 5:16: quotation, high confidence - Luke 13:15: allusion, medium confidence - John 5:17: quotation, high confidence - Col 2:16: allusion, low confidence ### Translation notes - “One sick man, a great one … the whole world” is Augustine's reading of the healed man as a figure of the whole human race healed by Christ's Passion. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.13 (PL 35:1533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-13). ## Tractates on the Gospel of John 17.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-14 - Source: PL 35:1533 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Both that God rested on the seventh day and that he is working until now are true; how God works at rest and rests in working is beyond words and must be seen by those who advance. ### Latin text Videamus ergo responsionem Veritatis: Pater meus usque modo operatur, et ego operor. Falsum ergo dixit Scriptura quia Deus requievit ab omnibus operibus suis in die septimo? et contra hanc Scripturam per Moysen ministratam, loquitur Domi­ nus Jesus, cum ipse dicat Judæis, Si crederetis Moysi, crederetis et mihi: de me enim ille scripsit? Videte ergo ne aliquid voluit significare Moyses, quod Deus requievit in die septimo. Non enim defece­ rat Deus operando creaturam suam, et indigebat re­ quie sicut homo. Quomodo defecerat qui verbo fe­ cerat? Tamen et illud verum est, quia requievit Deus ab operibus suis in die septimo; et hoc verum est quod ait Jesus, Pater meus usque modo operatur. Sed quis explicet verbis, homo hominibus, infirmus infirmis, indoctus discere cupientibus, et forte si quid sapit, promere et explicare non valens hominibus, difficile forte capientibus, etiam si explicari possit quod capi­ tur? Quis, inquam, fratres mei, explicet verbis quo­ modo Deus et quietus operetur, et operans quiescat? Obsecro vos, ut hoc vobis proficientibus differatis; visio enim ista templum Dei quærit, sanctum locum quærit: portate proximum et ambulate; ibi eum vi­ debitis, ubi verba hominum non quæratis. ### English translation (Claude) Let us see, then, the answer of the Truth: “My Father is working until now, and I am working.” Did Scripture, then, say something false, that God rested from all his works on the seventh day? And does the Lord Jesus speak against this Scripture, administered through Moses, when he himself says to the Jews, “If you believed Moses, you would believe me also; for he wrote of me”? See, then, whether Moses did not want to signify something by saying that God rested on the seventh day. For God had not grown weary in making his creation and needed rest like a man. How had he grown weary who had made by a word? Yet both that is true, that God rested from his works on the seventh day, and this is true which Jesus says, “My Father is working until now.” But who can explain in words, a man to men, the weak to the weak, the unlearned to those who want to learn, and one who, if he perhaps understands something, is not able to bring it out and explain it to men who perhaps grasp with difficulty even what can be explained? Who, I say, my brothers, can explain in words how God both works while at rest and rests while working? I beg you to put this off until you make progress; for this vision seeks the temple of God, seeks a holy place: carry your neighbor and walk; there you will see him, where you will not look for the words of men. ### Scripture references - John 5:17: quotation, high confidence - Gen 2:2: quotation, high confidence - John 5:46: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.14 (PL 35:1533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-14). ## Tractates on the Gospel of John 17.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-15 - Source: PL 35:1533–1535 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God's rest on the seventh day signified Christ, who completed his work on the cross on the sixth day and rested in the tomb on the Sabbath; through him, the Word, the Father both made and rules the world. ### Latin text Hoc forte potius dicere valemus, quia et in eo quod Deus in die septima requievit, ipsum Dominum et salvatorem nostrum Jesum Christum, qui hæc lo­ quebatur et dicebat, Pater meus usque modo operatur, et ego operor, magno sacramento significavit. Quia et Dominus Jesus utique Deus. Ipse est enim Verbum Dei, et audistis quia in principio erat Verbum; et non qualecumque Verbum, sed Deus erat Verbum, et omnia per ipsum facta sunt: forte signi­ ficatus est requieturus in die septimo ab omnibus operibus suis. Legite enim Evangelium, et videte quanta operatus sit Jcsus. Operatus est salutem no­ stram in cruce, ut implerentur in eo omnia prædicta Prophetarum: coronatus est spinis, suspensus est ligno; dixit, Sitio, accepit acetum in spongia, ut impleretur quod dictum est, Et in siti mea potave­ runt me aceto. At ubi impleta sunt omnia opera ejus, sexta sabbati inclinato capite red­ didit spiritum, et in sepulcro sabbato requievit ab omnibus operibus suis. Ergo tanquam diceret Judæis, Quid exspectatis ut non operer sabba­ to? Sabbati dies vobis ad significationem meam præ­ ceptus est. Opera Dei attenditis; ego ibi eram cum fierent, per me facta sunt omnia, ego novi: Pater meus usque modo operatur. Opcratus est Pater lucem; sed dixit ut fieret lux: si dixit, Verbo operatus cst; Verbum ejus ego eram, ego sum: per me factus est mundus in illis opcribus, per me regitur mundus in istis operibus. Pater meus et tunc opera­ tus est cum fecit mundum, et usque nunc opera­ tur cum rcgit mundum: ergo et per me fecit cum fecit, et per me regit cum regit. Dixit hæc, sed quibus? Surdis, caecis, claudis, languidis, medicum non agnoscentibus, et tanquam in phrenesi mente per­ dita occidere volentibus. ### English translation (Claude) This perhaps we are better able to say: that in the very fact that God rested on the seventh day, he signified by a great mystery our Lord and Savior Jesus Christ himself, who was speaking these things and saying, “My Father is working until now, and I am working.” For the Lord Jesus too is surely God. For he is the Word of God, and you have heard that “in the beginning was the Word”; and not just any word, but “the Word was God,” and “all things were made through him.” Perhaps he was signified as one who would rest on the seventh day from all his works. For read the Gospel, and see how much Jesus worked. He worked our salvation on the cross, so that all the predictions of the prophets might be fulfilled in him: he was crowned with thorns, he was hung on the wood; he said, “I thirst,” he received vinegar in a sponge, so that what was said might be fulfilled, “And in my thirst they gave me vinegar to drink.” But when all his works were completed, on the sixth day of the week, bowing his head, he gave up his spirit, and in the tomb on the Sabbath he rested from all his works. So it is as though he said to the Jews: “Why do you expect me not to work on the Sabbath? The Sabbath day was commanded to you to signify me. You look at the works of God: I was there when they were done, all things were made through me, I know. ‘My Father is working until now.’ The Father made light; but he said, ‘Let there be light.’ If he said it, he worked by the Word; I was his Word, I am: through me the world was made in those works, through me the world is ruled in these works. My Father was working then when he made the world, and is working until now when he rules the world: so through me he made it when he made it, and through me he rules it when he rules it.” He said this, but to whom? To the deaf, the blind, the lame, the sick, who did not recognize the physician, and, as if in frenzy, out of their minds, wanted to kill him. ### Scripture references - John 5:17: quotation, high confidence - John 1:1: quotation, high confidence - John 1:3: quotation, high confidence - Gen 2:2: allusion, high confidence - John 19:2: allusion, high confidence - John 19:28: quotation, high confidence - John 19:29: allusion, high confidence - Ps 69:21 (68:22 Vulg.): quotation, high confidence - John 19:30: allusion, high confidence - Gen 1:3: quotation, high confidence ### Translation notes - The Migne reference to John 19 has been removed from the text. The words put in Christ's mouth are Augustine's paraphrase. ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.15 (PL 35:1533–1535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-15). ## Tractates on the Gospel of John 17.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-16 - Source: PL 35:1535 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews rightly understood that Jesus made himself equal to God, which the Arians deny; the Son did not seize equality like the devil, but was begotten equal and emptied himself by taking the form of a servant. ### Latin text Proinde quid secutus Evangelista dixit? Hinc ergo magis quærebant eum Judæi interficere, quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum. Non quomodocumque: sed quid? Æqualem se faciens Deo. Nam omnes dicimus Deo, Pater noster qui es in cælis: legimus et Judæos dixisse, Cum tu sis pater noster. Ergo non hinc irascebantur, quia patrem suum dicebat Deum; sed quod longe alio modo quam lio­ mines. Ecce intelligunt Judæi quod non intelligunt Ariani. Ariani quippe inæqualem Patri Filium di­ cunt, et inde haeresis est pulsa de Ecclesia. Ecce ipsi caeci, ipsi interfectores Christi, intellexerunt ta­ men verba Christi. Non eum intellexerunt esse Chri­ stum, nec eum intellexerunt Filium Dei: sed tamen intellexerunt in illis verbis, quia talis commendare­ tur Filius Dei, qui æqualis esset Deo. Quis erat ne­ sciebant; talem tamen praedicari agnoscebant, quia patrem suum dicebat Deum, aequalem se faciens Deo. Non erat ergo æqualis Deo? Non ipse se faciebat aequalem, sed ille illum genuerat aequalem. Si se ipse faceret aequalem Deo, caderet per rapinam. Qui enim se voluit aequalem facere Deo cum non esset, ceci­ dit, et ex angelo factus est dia­ bolus: et hanc superbiam homini propinavit, unde ipse dejectus est. Nam hoc dixit homini, cui stanti lapsus invidit, Gustate, et eritis sicut dii: id est, usurpatione rapite quod facti non estis; quia et ego rapiendo dejectus sum. Non hoc prodebat, sed boc suadebat. Christus autem æqualis Patri na­ tus erat, non factus: natus de substantia Patris. Unde illum sic commendat Apostolus: Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Quid est, non rapinam arbitratus est? Non usurpavit aequalitatem Dei; sed erat in illa, in qua natus crat. Et nos ad æqualem Dcum quomodo per­ veniremus? Semetipsum exinanivit formam servi acci­ piens. Non ergo se exinanivit amit­ tens quod erat, sed accipiens quod non erat. Hanc formam servi contemnentes Judxi, Dominum Chri­ stum aequalem Patri intelligere non poterant; quam­ vis eum hoc de se dicere minime dubitabant, et ideo sæviebant: et adhuc tamen eos ille perferebat, et sanitatem saevientium requirebat. ### English translation (Claude) Accordingly, what did the evangelist go on to say? “For this reason the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his Father.” Not in just any way; but how? “Making himself equal to God.” For we all say to God, “Our Father, who are in heaven”; we read that the Jews too said, “Since you are our Father.” So they were not angry at this, that he called God his Father, but that he did so in a way far different from men. See, the Jews understand what the Arians do not understand. For the Arians say that the Son is unequal to the Father, and that is why the heresy was driven out of the Church. See, the very blind, the very killers of Christ, nevertheless understood Christ's words. They did not understand him to be the Christ, nor did they understand him to be the Son of God; but they did understand that in those words a Son of God was being proclaimed who was equal to God. Who he was they did not know; yet they recognized that such a one was being proclaimed, because he called God his Father, making himself equal to God. Was he not, then, equal to God? He did not make himself equal; rather, the Father had begotten him equal. If he made himself equal to God, he would fall through robbery. For he who wanted to make himself equal to God when he was not, fell, and from an angel became the devil; and he offered to man to drink this pride by which he himself was cast down. For he said to the man, whose standing he envied when he had fallen, “Taste, and you will be like gods”: that is, seize by usurpation what you were not made; for I too was cast down by seizing. This he did not reveal, but this he urged. But Christ was born equal to the Father, not made; born of the substance of the Father. Hence the apostle commends him thus: “Who, though he was in the form of God, did not count it robbery to be equal with God.” What does “did not count it robbery” mean? He did not usurp equality with God, but was in it, in which he had been born. And how would we come to the equal God? “He emptied himself, taking the form of a servant.” So he did not empty himself by losing what he was, but by taking what he was not. Despising this form of a servant, the Jews could not understand the Lord Christ as equal to the Father, though they had no doubt at all that he was saying this of himself, and that is why they raged; and still he bore with them, and sought the healing of those who raged against him. ### Scripture references - John 5:18: quotation, high confidence - Matt 6:9: quotation, high confidence - Isa 63:16: quotation, medium confidence - Isa 14:14: allusion, medium confidence - Gen 3:5: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence ### Translation notes - Augustine's description of the Jews as “killers of Christ” is translated as written. The Arians are named as heretics. “Since you are our Father” is Isa 63:16 (or 64:8). ### Citation (SBL) Augustine, Tract. Ev. Jo. 17.16 (PL 35:1535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/17-1/#p-17-16). ## Tractates on the Gospel of John 18.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-1 - Source: PL 35:1535 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John received the gift of speaking deep things of the Son that exercise mature minds; what is not yet understood must be held in faith, since heresies arise from misreading good Scriptures rashly. ### Latin text Joannes evangelista inter consortes et compar­ ticipes suos alios evangelistas, hoc praecipuum et proprium donum accepit a Domino (super cujus pectus in convivio discumbebat, ut per hoc significaret quia secreta altiora de intimo ejus corde potabat), ut ea diceret de Filio Dei quæ parvulorum mentes fortassis intentas excitare pos­ sint; implere autem nondum capaces non possint: grandiusculis autcm quibusque mentibus et ad æta­ tem quamdam interius virilem pervenientibus, dat aliquid verbis his, quo et exerceantur, et pascantur. Audistis cum legeretur, ct unde sermo iste venerit meministis. Hesterno cnim die lectum est, quod pro­ pterea volebant Jesum Judæi interficere, quia non so­ lum solvebat sabbatum, sed etiam patrem suum dicebat Deum, æqualem se faciens Deo. Quod Ju­ dæis displicebat, hoc ipsi Patri placebat. Hoc sine dubio placet etiam cis qui honorificant Filium, sic­ ut honorificant Patrem; quia si eis non placeat, displicebunt. Non enim Deus erit major, quia placet tibi; sed tu minor, si displicct tibi. Adversus hanc autem eorum calumniam, venientem vel de ignoran­ tia, vel de malitia, loquitur Dominus non omnino quod capiant, sed unde agitentur et conturbentur, et fortasse vel conturbati medicum quaerant. Dicebat autem quae scriberentur, ut etiam a nobis postea legerentur. Vidcrimus ergo quid in Judaeorum cor­ dibus factum sit, cum hæc audirent: quid in nobis fiat cum haec audimus, amplius cogitemus. Neque enim natae sunt hæreses, et quaedam dogmata per­ versitatis illaqueantia animas et in profundum prae­ cipitantia, nisi dum Scripturae bonæ intelliguntur non bene; et quod in eis non bene intelligitur, ctiam temere et audacter asseritur. Itaque, charissimi, valde caute hæc audire debemus, ad quae capienda parvuli sumus; et corde pio et cum tremore, sicut scriptum est, hanc tenentes regulam sanitatis, ut quod secundum fidem qua imbuti sumus, intelligere valuerimus, tanquam de cibo gaudeamus: quod autem secundum sanam fidei regulam intelligere non­ dum potuerimus, dubitationem auferamus, intelligen­ tiam differamus; hoc est, ut etiam si quid sit nescimus, bonum tamen et verum esse minime dubitemus. Et ego, fratres, qui suscepi loqui vobis, cogitandus sum a vobis qui susceperim, et quae susceperim: suscepi enim tractanda divina homo, spiritualia carnalis, aeterna mortalis. Etiam a me, charissimi, longe sit vana præsumptio, si volo sanus in domo Dei conversari, quae est Ecclesia Dei vivi, columna et firmamentum veritatis: pro modulo meo capio quod vobis appono; ubi aperitur, pascor vobiscum; ubi clauditur, pulso vobiscum. ### English translation (Claude) John the evangelist, among his companions and partners the other evangelists, received from the Lord this special and peculiar gift (on whose breast he reclined at the supper, to signify by this that he was drinking deeper secrets from his inmost heart): that he should say such things of the Son of God as might rouse the minds of little ones, perhaps when attentive, but could not fill them while they are not yet capable; while to minds somewhat grown, and coming to a certain inward manly age, he gives something in these words by which they may be both exercised and fed. You heard it when it was read, and you remember where this discourse came from. For yesterday it was read that the Jews wanted to kill Jesus for this reason: “because he not only broke the Sabbath, but also called God his Father, making himself equal to God.” What displeased the Jews pleased the Father himself. This without doubt pleases also those who honor the Son as they honor the Father; for if it does not please them, they will displease. For God will not be greater because it pleases you; but you will be less if it displeases you. Against this slander of theirs, coming either from ignorance or from malice, the Lord speaks, not at all what they could grasp, but that by which they might be shaken and disturbed, and perhaps, once disturbed, might seek the physician. And he was saying things that would be written, so that they might afterward be read by us too. Let us leave aside, then, what happened in the hearts of the Jews when they heard these things; let us rather consider what happens in us when we hear them. For heresies and certain dogmas of perversity, which ensnare souls and throw them headlong into the depths, have arisen only when good Scriptures are not well understood, and what is not well understood in them is also asserted rashly and boldly. So, dearly beloved, we must hear very cautiously these things, for the grasping of which we are little ones, and with a godly heart and with trembling, as it is written, holding this rule of soundness: that what we are able to understand according to the faith in which we have been instructed, we may rejoice in as food; but what we have not yet been able to understand according to the sound rule of faith, we may put away doubt and put off understanding; that is, even if we do not know what something is, we should not doubt at all that it is good and true. And I, brothers, who have undertaken to speak to you, must be considered by you as to who I am that have undertaken it, and what I have undertaken: for I have undertaken, a man, to treat divine things; carnal, spiritual things; mortal, eternal things. From me too, dearly beloved, let vain presumption be far, if I want to live soundly in the house of God, which is “the Church of the living God, the pillar and foundation of the truth.” According to my small measure I grasp what I set before you; where it is opened, I am fed with you; where it is shut, I knock with you. ### Scripture references - John 13:23: allusion, high confidence - John 5:18: quotation, high confidence - John 5:23: allusion, high confidence - Phil 2:12: allusion, medium confidence - 1 Tim 3:15: quotation, high confidence - Matt 7:7: allusion, medium confidence ### Translation notes - The “rule of faith” (regula fidei) is the Church's creed as the standard for interpreting Scripture. ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.1 (PL 35:1535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-1). ## Tractates on the Gospel of John 18.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-2 - Source: PL 35:1535–1537 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews saw only Christ's flesh; as Word he is equal to the Father, and as flesh less than the Father: this is the Catholic rule by which all must be understood. ### Latin text Commoti sunt crgo Judxi, et indignati sunt; merito quidem, quod audebat homo aequalem se fa­ cere Deo: sed ideo immerito, quia in homine non intelligebant Deum. Carnem videbant, Deum nescie­ bant: habitaculum cernebant, habitatorem ignora­ bant. Caro illa templum erat, Deus inhabitabat in­ tus. Non ergo Jesus carnem æquabat Patri, non for mam servi Domino comparabat; non quod factum est propter nos, sed quod crat quando fecit nos. Quis namque sit Christus, Catholicis loquor, nostis, quia bene credidistis: non Verbum tantum, nec caro tantum; sed Verbum caro factum est, ut habitaret in nobis. Recenseo de Verbo quod nostis: In prin­ cipio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hic aequalitas cum Patre. Sed Verbum caro factum est, et habitavit in nobis: hac carne major est Pater. Ita Pater et æqualis, et major: aequalis Verbo, major carne; æqualis ei per quem fecit nos, major eo qui factus est propter nos. Ad hanc regulam sanam catholicam, quam præcipue nosse debetis, quam tenete qui nostis, a qua prorsus fides vestra labi non debet, quae nullis hominum argumentis extorquenda est cordi vestro, dirigamus ea quæ intelligimus; et quae forte non intelligimus, dirigenda ad hanc regu­ lam quandoque differamus, cum idonei fuerimus. Novimus ergo aequalem Patri Filium Dei, quia novi­ mus in principio Deum Verbum. Quid ergo Judcei volebant eum interficere? Quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum, aequalem se faciens Deo: videntes carnem, non videntes Ver­ bum. Loquatur ergo et contra eos Verbum per car­ nem, et interior habitator sonet per habitaculum suum; ut qui potest, noverit quis intus habitet. ### English translation (Claude) So the Jews were moved and indignant: rightly indeed, in that a man dared to make himself equal to God; but wrongly in this, that in the man they did not understand God. They saw the flesh, they did not know God; they perceived the dwelling, they did not know the dweller. That flesh was a temple; God dwelt within. So Jesus was not making the flesh equal to the Father, was not comparing the form of a servant with the Lord; not what was made for our sake, but what he was when he made us. For who Christ is (I speak to Catholics) you know, because you have believed rightly: not the Word only, nor the flesh only, but the Word was made flesh, to dwell among us. I go over again what you know about the Word: “In the beginning was the Word, and the Word was with God, and the Word was God”: here is equality with the Father. But “the Word was made flesh and dwelt among us”: than this flesh the Father is greater. So the Father is both equal and greater: equal to the Word, greater than the flesh; equal to him through whom he made us, greater than him who was made for our sake. To this sound Catholic rule, which you ought above all to know, which you who know it must hold, from which your faith must not slip at all, which no arguments of men must wrest from your heart, let us direct what we understand; and what perhaps we do not understand, let us put off directing to this rule until we are fit. We know, then, that the Son of God is equal to the Father, because we know that in the beginning was God the Word. Why then did the Jews want to kill him? “Because he not only broke the Sabbath, but also called God his Father, making himself equal to God”: seeing the flesh, not seeing the Word. Let the Word, then, speak against them too through the flesh, and let the inner dweller sound through his dwelling, so that whoever can may know who dwells within. ### Scripture references - John 5:18: quotation, high confidence - Phil 2:7: allusion, high confidence - John 1:14: quotation, high confidence - John 1:1: quotation, high confidence - John 14:28: allusion, medium confidence - John 2:21: allusion, medium confidence ### Translation notes - The rule that the Son is equal to the Father in the form of God and less than the Father in the form of a servant is Augustine's standard Trinitarian principle (cf. On the Trinity 1.7.14). ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.2 (PL 35:1535–1537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-2). ## Tractates on the Gospel of John 18.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-3 - Source: PL 35:1537 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Arians take Christ's saying that the Son can do nothing of himself as proof that the Son is less than the Father. ### Latin text Quid ergo eis dicit? Respondit itaque Jesus, et dixit eis, commotis quod aequalem se faceret Deo, Amen, amen dico vobis, non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Ad hxc quid responderint Judaei, scriplum non est: et for­ tasse tacuerunt. Quidam tamen, qui christianos se ha­ beri volunt, non tacent, et quodammodo ex his ver­ bis concipiunt quaedam dicenda contra nos: quae con­ temnenda non sunt, et propter ipsos et propter nos. Ariani quippe haeretici dicentes, non per carnem, sed ante carnem, Filium ipsum qui suscepit carnem, mi­ norem esse quam Pater est, et non esse ejusdem sub­ stantiae cujus Pater est, capiunt ex his verbis ansam calumniæ, et respondent nobis: Videtis quia Dominus Jesus, cum animadverteret Judaeos ex hoc moveri, quod Patri Deo æqualem se faceret, talia verba sub­ junxit, ut se æqualem non esse monstraret. Movebat enim Judaeos, aiunt, adversus Christum, quia aequalem se faciebat Deo; et volens eos corrigere ab hoc motu Christus, et eis demonstrare Filium non esse æqua­ lem Patri, id est, aequalem Deo, ait, quasi dicens, Quid irascimini? quid indignamini? Non sum aequalis, quia non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Qui enim non potest, inquiunt, facere a se quidquam, nisi quod viderit Patrem facientem, utique minor cst, non æqualis. ### English translation (Claude) What, then, does he say to them? “So Jesus answered and said to them,” disturbed as they were that he made himself equal to God, “Amen, amen, I say to you, the Son can do nothing of himself except what he sees the Father doing.” What the Jews answered to this is not written; and perhaps they were silent. Yet certain people who want to be considered Christians are not silent, and in a way conceive from these words certain things to say against us, which are not to be despised, both for their sake and for ours. For the Arian heretics, who say that the Son himself who took flesh is less than the Father, not by the flesh but before the flesh, and is not of the same substance as the Father, take from these words a handle for slander, and answer us: “You see that the Lord Jesus, when he noticed that the Jews were disturbed by his making himself equal to God the Father, added such words as to show that he was not equal. For it disturbed the Jews against Christ,” they say, “that he made himself equal to God; and Christ, wanting to correct them from this disturbance and to show them that the Son is not equal to the Father, that is, equal to God, said, as though saying: Why are you angry? Why are you indignant? I am not equal, because the Son can do nothing of himself except what he sees the Father doing. For he who cannot,” they say, “do anything of himself except what he sees the Father doing is surely less, not equal.” ### Scripture references - John 5:19: quotation, high confidence - John 5:18: allusion, high confidence ### Translation notes - Augustine presents the Arian argument in their own words before answering it; the Arians are named as heretics. ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.3 (PL 35:1537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-3). ## Tractates on the Gospel of John 18.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-4 - Source: PL 35:1537 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To speak of a greater and a lesser God is pagan; the equal Father and Son are not two gods but one God, united in a love far greater than that which made the first believers one soul. ### Latin text In hac regula cordis sui distorta et prava, haere­ ticus audiat nos nondum objurgantes, sed adhuc quasi quaerentes, et explicet nobis quod sentit. Puto enim, o quisquis ille es (faciamus enim eum tanquam præ­ sentem adesse), tenes nobiscum quia in principio erat Verbum. Teneo, inquit. Et quia Verbum erat apud Deum? Et hoc, inquit, teneo. Sequere ergo, et hoc fortius tene, quia Deus erat Verbum. Et hoc, inquit, teneo: sed ille Deus major, ille Deus minor. Jam nescio quid paganum redolet: cum christiano me lo­ qui arbitrabar. Si est Deus major, et est Deus minor; duos deos colimus, non unum Deum. Quare, inquit? et tu non duos deos dicis aequales sibi? Hoc ego non dico: aequalitatem enim istam sic intelligo, ut ibi in. telligam etiam individuam charitatem; et si indivi­ duam charitatem, perfectam unitatem. Si enim cha­ ritas quam misit hominibus Deus, de multis hominum cordibus facit cor unum, et multas hominum animas facit animam unam, sicut de credentibus seseque in­ vicem diligentibus scriptum est in Actibus Apostolo­ rum, Erat illis anima una, et cor unum in Deum: si ergo anima mea et anima tua, cum idem sapimus nosque diligimus, fit anima una: quanto magis Pater Dcus et Filius Deus in fonte dilectionis Deus unus est? ### English translation (Claude) In this distorted and crooked rule of his heart, let the heretic hear us, not yet rebuking but still, as it were, inquiring, and let him explain to us what he thinks. For I suppose, whoever you are (for let us imagine him present), you hold with us that “in the beginning was the Word.” “I hold it,” he says. And that “the Word was with God”? “That too,” he says, “I hold.” Follow on, then, and hold this more firmly: that “the Word was God.” “That too,” he says, “I hold; but that God is greater, this God is less.” Now something smells of paganism: I thought I was speaking with a Christian. If there is a greater God and a lesser God, we worship two gods, not one God. “Why?” he says. “Do you not also say two gods equal to each other?” I do not say this; for I understand this equality in such a way as to understand there also an undivided love; and if undivided love, perfect unity. For if the love that God sent to men makes of many human hearts one heart, and of many human souls one soul, as it is written in the Acts of the Apostles of those who believed and loved one another, “They had one soul and one heart toward God”: if, then, my soul and your soul, when we think alike and love each other, become one soul, how much more are God the Father and God the Son one God in the fountain of love? ### Scripture references - John 1:1: quotation, high confidence - Acts 4:32: quotation, high confidence - Rom 5:5: allusion, medium confidence ### Translation notes - Augustine's text of Acts 4:32 reads in Deum (“toward God”). ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.4 (PL 35:1537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-4). ## Tractates on the Gospel of John 18.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-5 - Source: PL 35:1537–1539 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: If the Son only imitated what he saw the Father do, like an apprentice, not all things would be made through the Word, contrary to John 1:3; the Father does nothing except through the Son. ### Latin text Verum ad haec verba, quibus commotum est cor tuum, intende, et recole mecum quod de Verbo re­ quirebamus. Jam tenemus, Deus erat Verbum: ad­ jungo aliud, quia cum dixisset, Hoc erat in principio apud Deum, continuo subjecit Evangelista, Omnia per ipsum facta sunt. Nunc te quærendo exagito, nunc te contra te moveo, et tc contra te interpello: tene tan­ tum memoriter ista de Verbo, quia Deus erat Verbum, et omnia per ipsum facta sunt. Audi jam verba quibus commotus es, ut minorem diceres Filium, nempe quia dixit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Ita, inquit. Expone hoc mihi paululum: sic, quantum opinor, intelligis, quo­ niam quacdam facit Pater, Filius autem attendit quem­ admodum faciat Pater, ut possit et ipse ea facere quae viderit Patrem facientem. Duos quasi fabros con­ stituisti: ita Patrem ct Filium, ut eliam magistrum et discipulum, quomodo solent patres fabri docere filios suos artem suam. Ecce descendo ad carnalem sensum tuum, ita interim cogito ut tu: videamus si cogitatio haec nostra inveniat exitum secundum illa quæ jam dc Verbo pariter locuti sumus pariterque sentimus, quia Deus Verbum, et omnia per ipsum facta sunt. Pone igitur Patrem tanquam fabrum, quae­ dam opera facientem, Filium autem tanquam discipu­ lum, qui non potest facere quidquam, nisi quod viderit Patrem facientem: intendit enim quodammodo in ma­ nus Patris, ut quomodo viderit eum fabricare, sic et ipse tale aliquid fabricet in operibus suis. Sed Patcr iste omnia illa quae facit, et vult ut attendat eum Fi­ lius et talia et ipse faciat; per quem facit? Eia nunc est ut adsis sententiae tuæ priori, quam mecum recen­ suisti mecumque tenuisti, quia in principio Verbum, et apud Deum Verbum, et Deus Verbum, et omnia per ipsum facta sunt. Tu ergo cum mecum tenueris quia per Verbum facta sunt omnia; rursum carnali sapore et pucrili motu facis tibi in animo Deum facientem, et Verbum attendentem, ut cum fecerit Deus, faciat et Verbum. Quid enim facit Deus praeter Verbum? Si enim facit, non omnia per Verbum facta sunt; perdi­ disti quod tenebas: si autem omnia per Verbum facta sunt, corrige quod male intelligebas. Fecit Pater, et non fecit nisi per Verbum: quomodo attendit Ver­ bum, ut videat Patrem facientem sine Verbo, quod si­ militer faciat Verbum? Quidquid fecit Pater, per Verbum fecit: aut falsum est, Omnia per ipsum facta sunt. Sed verum est, Omnia per ipsum facta sunt. Parum fortasse tibi videbatur? Et sine ipso factum est nihil. ### English translation (Claude) But attend to these words by which your heart was disturbed, and recall with me what we were inquiring about the Word. We already hold that “the Word was God.” I add another thing: that when he had said, “He was in the beginning with God,” the evangelist at once added, “All things were made through him.” Now I press you with questions, now I move you against yourself, and appeal to you against yourself. Only hold firmly in memory these things about the Word: that “the Word was God,” and “all things were made through him.” Hear now the words by which you were disturbed so as to call the Son less: namely, because he said, “The Son can do nothing of himself except what he sees the Father doing.” “Yes,” he says. Explain this to me a little: you understand it thus, as far as I suppose, that the Father does certain things, and the Son watches how the Father does them, so that he too may be able to do the things he sees the Father doing. You have set up two craftsmen, as it were: the Father and the Son as master and pupil, just as craftsman fathers usually teach their sons their craft. See, I am coming down to your carnal sense; for the moment I think as you do. Let us see whether this thought of ours finds a way out according to what we have already said together about the Word and think together: that the Word is God, and all things were made through him. Suppose, then, the Father as a craftsman doing certain works, and the Son as a pupil who can do nothing except what he sees the Father doing: for he looks, as it were, at the Father's hands, so that as he sees him fashion, so he too may fashion something like it in his own works. But all those things that this Father does, and wants the Son to watch him and do the like himself, through whom does he do them? Now is the time for you to stand by your former statement, which you went over with me and held with me: that in the beginning was the Word, and the Word was with God, and the Word was God, and all things were made through him. So, since you held with me that all things were made through the Word, again with carnal savor and childish impulse you picture in your mind God making and the Word watching, so that when God has made, the Word may make too. For what does God make apart from the Word? For if he makes anything apart from the Word, not all things were made through the Word: you have lost what you held. But if all things were made through the Word, correct what you understood badly. The Father made, and he made only through the Word: how does the Word watch to see the Father making without the Word, so that the Word may make the like? Whatever the Father made, he made through the Word; or else it is false that “all things were made through him.” But it is true: “All things were made through him.” Did that perhaps seem too little to you? “And without him nothing was made.” ### Scripture references - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:3: quotation, high confidence - John 5:19: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.5 (PL 35:1537–1539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-5). ## Tractates on the Gospel of John 18.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-6 - Source: PL 35:1539 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father does all his works through the Son, not separately; we cannot yet understand how the Son sees the Father, let alone how he acts, and must not picture God like a human craftsman. ### Latin text Recede ergo ab ista carnis prudentia, et quaera­ mus quemadmodum dictum sit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Quaeramus, si digni sumus qui apprehendamus. Fa­ teor enim, magna res est, ardua omnino, videre Pa­ trem facientem per Filium, non singula opera facien­ tem Patrem et Filium sed quodlibet opus Patrem per Filium, ut nulla opera fiant vel a Patre sine Filio, vel a Filio sine Patre: quia omnia per ipsum facta sunt, et sine ipso factum est nihil. Quibus in fundamento fidei firmissime constitutis, jam quale est videre, quia non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem? Quæris, ut opinor, nosse Filium fa­ cientem; quære prius nosse Filium videntem. Certe cnim quid ait? Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Intendc quod dixit, nisi quod viderit Patrem facientem. Præcedit visio, et sequitur effectio: videt enim ut faciat. Tu quid quae­ ris jam nosse quomodo faciat, dum nondum scias quomodo videat? Quid curris ad id quod posterius est, relicto quod prius est? Videntem se dixit et fa­ cientem; non, facientem et videntem: quia non po­ test a se facere quidquam, nisi quod viderit Patrem fa­ cientem. Vis ut explicem tibi quomodo faciat? Tu mihi explica quomodo videat. Si hoc tu explicare non po­ tes, nec ego illud: si hoc tu percipere nondum es idoneus, nec ego illud. Uterque ergo nostrum quærat, uterque pulset, ut uterque accipere mereatur. Quid quasi doctus calumniaris indocto? Ego ad faciendum, tu ad videndum, ambo indocti a magistro quæramus, non in schola ejus pueriliter litigemus. Tamen simul jam didicimus quia omnia per ipsum facta sunt. Ergo manifestum est quia non alia opera facit Pater, quæ videat Filius, ut ipse faciat similia: sed eadem opera facit Pater per Filium, quia omnia per Verbum facta sunt. Jam quomodo faciat Deus quis novit? Non dico quomodo fecerit mundum, sed quomodo fecerit ocu­ lum tuum, cui carnaliter inhærens, visibilia invisibi­ libus comparas. Talia enim de Deo cogitas, qualia his oculis videre consuesti. Si autem istis oculis videri pos­ set Deus, non diceret, Beati mundo corde, quia ipsi Deum videbunt. Ergo habes oculum corporis ad videndum fabrum, sed nondum habes oculum cordis ad videndum Deum: ideo quod soles viderc in fabro, trans­ ferre vis ad Deum. Pone in terra terrena, sursum cor. ### English translation (Claude) So withdraw from that prudence of the flesh, and let us inquire how it was said, “The Son can do nothing of himself except what he sees the Father doing.” Let us inquire, if we are worthy to grasp it. For I confess it is a great matter, altogether arduous, to see the Father working through the Son: not the Father and the Son each doing separate works, but the Father doing any work through the Son, so that no works are done either by the Father without the Son or by the Son without the Father; for “all things were made through him, and without him nothing was made.” With these things most firmly set in the foundation of faith, what now is it to see that “the Son can do nothing of himself except what he sees the Father doing”? You seek, I suppose, to know the Son doing; first seek to know the Son seeing. For certainly what does he say? “The Son can do nothing of himself except what he sees the Father doing.” Attend to what he said: “except what he sees the Father doing.” Seeing goes before, and doing follows: for he sees in order to do. Why do you seek now to know how he does, when you do not yet know how he sees? Why do you run to what comes after, leaving what comes before? He called himself seeing and doing, not doing and seeing: because “he can do nothing of himself except what he sees the Father doing.” Do you want me to explain to you how he does? You explain to me how he sees. If you cannot explain this, neither can I that; if you are not yet fit to perceive this, neither am I that. So let each of us seek, let each of us knock, so that each may deserve to receive. Why do you slander the unlearned as though you were learned? I for the doing, you for the seeing, both unlearned, let us inquire of the Master, and not quarrel childishly in his school. Yet we have already learned together that all things were made through him. So it is plain that the Father does not do other works which the Son sees, so that he may do the like himself; but the Father does the same works through the Son, because all things were made through the Word. Now who knows how God makes? I do not say how he made the world, but how he made your eye, clinging to which carnally you compare visible things with invisible. For you think of God such things as you are accustomed to see with these eyes. But if God could be seen with these eyes, he would not say, “Blessed are the pure in heart, for they shall see God.” So you have the eye of the body to see a craftsman, but you do not yet have the eye of the heart to see God; therefore what you are accustomed to see in a craftsman you want to transfer to God. Put earthly things on the earth; lift up your heart. ### Scripture references - John 5:19: quotation, high confidence - John 1:3: quotation, high confidence - Matt 7:7: allusion, medium confidence - Matt 5:8: quotation, high confidence - Col 3:2: allusion, medium confidence ### Translation notes - “Lift up your heart” (sursum cor) echoes the Sursum corda of the liturgy. ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.6 (PL 35:1539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-6). ## Tractates on the Gospel of John 18.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-7 - Source: PL 35:1539 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: How the Word sees cannot be explained; understanding follows a way of life, and only those who live according to the spirit and grow in holy desire can approach the vision. ### Latin text Quid ergo, charissimi? explicaturi sumus nos quod interrogavimus, quomodo videat Verbum, quo­ modo Pater videatur a Verbo, quid sit videre Verbi? Non sum tam audax, tam temerarius, ut hoc explica­ re pollicear et me et vos: utcumque suspicor modulum vestrum, novi tamen meum. Si ergo placet, non diutius immoremur, percurramus lectionem, et videa­ mus verbis Domini turbari corda carnalia; ad hoc tur bari, ne in eo quod tenent remaneant. Extorqueatur tanquam pueris ludicrum nescio quid, quo se malo avocant, ut possint inseri utiliora grandioribus, ut possint proficere qui repebant in terra. Surge, quære, suspira, anhela desiderio, et ad clausa pulsa. Si au­ tem nondum desidcramus, nondum inhiamus, non­ dum suspiramus, margaritas quibuscumque projecturi sumus, aut margaritas qualescumque nos ipsi inven­ turi sumus. Moverim ergo, charissimi, desiderium in corde vestro. Mores perducunt ad intelligentiam: ge­ nus vitæ perducit ad genus vitæ. Alia vita terrena, alia vita coelestis; alia vita pecorum, alia vita homi­ num, alia vita Angelorum. Vita pecorum terrenis vo­ luptatibus æstuat, sola terrena conquirit, in ca prona atque projecta est: vita Angelorum sola coelestis: vita hominum media est inter Angelorum et pecorum. Si vivit homo secundum carnem, pecoribus comparatur: si vivit secundum spiritum, Angelis sociatur. Quando secundum spiritum vivis, quære etiam in ipsa ange­ lica vita utrum parvus an grandis sis. Si cnim adhuc parvus es, dicunt tibi Angeli: Cresce; nos panem manducamus, tu lacte nutrire, lacte fidei, ut perve­ nias ad cibum speciei: Si autem adhuc inhiatur sordi­ dis voluptatibus, si adhuc fraudes cogitantur, si mcn­ dacia non vitantur, si mendacia -perjuriis cumulantur; tam immundum cor audet dicere, Explica mihi quo­ modo videt Verbum; ctiam si possim, ctiam si ego jam videam? Porro autem si forte ego non sum in his moribus, et tamen ab ista visione longe sum; quantum ille qui nondum isto superno desiderio rapitur, terre­ nis desideriis prægravatus? Multum interest inter aversantem et desiderantem: et iterum multum inter­ est inter desiderantem et fruentem. Vivis ut pecora, aversaris: Angeli perfruuntur. Tu autem si non vivis ut pecora, jam non aversaris: desideras aliquid, et non capis; inchoasti ipso desiderio vitam Angelorum. Crescat in te, et perficiatur in te; et capias hoc non a me, sed ab illo qui et me fecit et te. ### English translation (Claude) What then, dearly beloved? Are we going to explain what we asked: how the Word sees, how the Father is seen by the Word, what the seeing of the Word is? I am not so bold, so rash, as to promise to explain this either to myself or to you: however I may guess your measure, I know my own. If you please, then, let us not linger longer; let us run through the reading and see carnal hearts troubled by the Lord's words: troubled for this, that they may not remain in what they hold. Let some toy or other be wrested away, as from children, with which they amuse themselves to their harm, so that more useful things may be put in place for the older, so that those who crawled on the earth may advance. Get up, seek, sigh, pant with desire, and knock at what is shut. But if we do not yet desire, do not yet long, do not yet sigh, we shall be throwing pearls to anyone at all, or we ourselves shall find pearls of no value. So, dearly beloved, may I have stirred up desire in your heart. Ways of life lead to understanding; a kind of life leads to a kind of life. Earthly life is one thing, heavenly life another; the life of beasts is one, the life of men another, the life of angels another. The life of beasts seethes with earthly pleasures, seeks only earthly things, is bent and thrown down toward them; the life of angels is heavenly only; the life of men is midway between angels and beasts. If a man lives according to the flesh, he is compared to beasts; if he lives according to the spirit, he is joined to the angels. When you live according to the spirit, ask, even within that angelic life, whether you are small or grown. For if you are still small, the angels say to you: Grow; we eat bread, you are nourished with milk, the milk of faith, so that you may come to the food of sight. But if there is still a gaping after filthy pleasures, if frauds are still planned, if lies are not avoided, if lies are piled up with perjuries, does so unclean a heart dare to say, “Explain to me how the Word sees,” even if I could, even if I already saw it myself? Moreover, if perhaps I am not in such ways of life and yet am far from this vision, how far is he who is not yet carried away by this heavenly desire, weighed down by earthly desires? There is a great difference between one who turns away and one who desires; and again a great difference between one who desires and one who enjoys. You live like beasts: you turn away. The angels enjoy fully. But you, if you do not live like beasts, no longer turn away: you desire something, and you do not grasp it; by that very desire you have begun the life of the angels. May it grow in you and be perfected in you; and may you grasp this not from me, but from him who made both me and you. ### Scripture references - Matt 7:7: allusion, medium confidence - Matt 7:6: allusion, medium confidence - Rom 8:13: allusion, medium confidence - 1 Cor 3:2: allusion, high confidence - Heb 5:12: allusion, medium confidence - 2 Cor 5:7: allusion, medium confidence ### Translation notes - The pearls allude to Matt 7:6. “The food of sight” (cibus speciei) contrasts faith with seeing (cf. 2 Cor 5:7). ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.7 (PL 35:1539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-7). ## Tractates on the Gospel of John 18.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-8 - Source: PL 35:1539–1541 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son does the very same works as the Father and in the same way, unlike the hand that writes the same letters as the heart but in another manner; therefore the Son is equal to the Father. ### Latin text Tamen non utcumque nos dimisit et Dominus, qui voluit intelligi quia in eo quod dixit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem, non alia opera Pater facit quæ videat Filius, et alia Filius cum viderit Patrem facientem; sed eadem opera ipse ct Pater ct Filius. Secutus enim ait: Quaecumque cnim ille fecerit, hæc et Fi­ lius similiter facit. Non cum ille fecerit, alia Filius similiter facit; sed quæcumque ille fecerit, hæc ct Fi­ lius similiter facit. Si haec facit Filius quæ fecerit Pa­ ter, per Filium facit Pater: si per Filium facit quæ facit Pater, non alia Pater, alia Filius facit; sed ca­ dem opera sunt Patris et Filii. Et quomodo cadcin facit et Filius? Et cadem et similiter. Ne forte cadem sed dissimiliter: Eadem, inquit, et similiter. Et quo­ modo posset eadem non similiter! Accipite exemplum, quod puto ad vos non sit grande: cum scribimus lit­ teras, facit eas primo cor nostrum, et deinde manus nostra. Certe unde omnes acclamastis, nisi quia co­ gnovistis? Certum est quod dixi, et manifestum omni­ bus nobis. Literae fiunt primo a corde nostro, deinde a corpore nostro; manus scrvit imperanti cordi, eas­ dem litteras facit et cor et manus: numquid alias cor, alias manus? Easdem quidem facit manus, sed non si­ militer: cor enim nostrum facit eas intelligibiliter, manus autem visibiliter. Ecce quomodo fiunt cadem dissimiliter. Unde parum fuit Domino dicere, Quæ­ cumque Pater fecerit, hæc et Filius facit, nisi adderet, et similiter. Quid si enim hoc modo intelligeres quo­ modo quæcumque cor facit, hæc et manus facit, sed non similiter? Hic vero addidit, hæc et Filius similiter facit. Si et haec facit, et similiter facit, expergiscere, stringatur Judxus, credat Christianus, convincatur hæreticus; aequalis est Patri Filius. ### English translation (Claude) Yet the Lord did not leave us just anyhow either; he wanted it to be understood that in saying, “The Son can do nothing of himself except what he sees the Father doing,” it is not that the Father does some works which the Son sees, and the Son others when he has seen the Father doing them; but the same works are done by both the Father and the Son. For he goes on to say: “For whatever he does, these the Son also does likewise.” Not, when he has done something, the Son does other things likewise; but “whatever he does, these the Son also does likewise.” If the Son does these things that the Father does, the Father does them through the Son; if the Father does through the Son what he does, the Father does not do some things and the Son others, but the works of the Father and of the Son are the same. And how does the Son do the same? Both the same and likewise. Lest perhaps they be the same but done unlike: the same, he says, and likewise. And how could the same be done not likewise? Take an example which I think is not too great for you. When we write letters, our heart makes them first, and then our hand. Certainly why did you all exclaim, unless because you recognized it? What I said is certain and plain to all of us. Letters are made first by our heart, then by our body; the hand serves the heart that commands; both heart and hand make the same letters. Does the heart make some, the hand others? The hand makes the same ones indeed, but not likewise: for our heart makes them intelligibly, the hand visibly. See how the same things are made unlike. Hence it was too little for the Lord to say, “Whatever the Father does, these the Son also does,” unless he added, “likewise.” For what if you understood it in the way in which whatever the heart does, the hand also does, but not likewise? But here he added, “these the Son also does likewise.” If he both does these things and does them likewise, wake up: let the Jew be held fast, let the Christian believe, let the heretic be convicted: the Son is equal to the Father. ### Scripture references - John 5:19: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.8 (PL 35:1539–1541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-8). ## Tractates on the Gospel of John 18.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-9 - Source: PL 35:1541 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Word, who made eye and ear, both sees and hears, but not with separate members: in him seeing and hearing are one. ### Latin text Pater enirn diligit Filium, et omnia demonstrat ei quæ ipse facit. Ecce est illud, denum­ stral. Demonstrat quasi cui? Utique quasi videnti. Re­ dimus ad id quod explicare non possumus, quomodo Verbum videat. Ecce homo factus est per Verbum; sed homo hahet oculos, habet aures, habet manus, diversa membra in corpore: per oculos potest videre, per aures potest audire, per manus opcrari; diversa membra, diversa membrorum officia Non potest illud membrum quod potest alterum: tamcn propter cor­ poris unitatem, oculus et sibi et auri videt, et auris sibi et oculo audit. Numquid tale aliquid in Verbo ar­ bitrandum est esse; quoniam omnia per ipsum? Et dixit Scriptura in Psalmo, Intelligite, qui insipientes estis in populo; et stulti, aliquando sapite. Qui plantavit aurem non audiet? aut qui finxit oculum non considerat? Si ergo finxit oculum Verbum, quia omnia per Verbum; si plantavit aurem Verbum, quia omnia per Verbum: non possumus dicere, Non audit Verbum, non videt Verbum; ne objurget nos Psalmus, et dicat, Stulti, aliquando sapite. Itaque si audit Verbum et videt Verbum, audit Filius et videt Filius: numquid tamen et in ipso diversis locis quæ­ situri sumus oculos et aures? Aliunde audit, aliunde videt; et auris ejus non potest quod oculus, et oculus non potest quod potest auris? An totus ille visus est, et totus auditus? Forte ita: imo non forte, sed vere ita; dum tamen et ipsum ejus videre, et ipsum ejus audire, longe alio modo quam nostrum sit Et videre et audire simul in Verbo est, nec aliud est ibi audire, et aliud videre; sed auditus visus, et visus auditus. ### English translation (Claude) “For the Father loves the Son, and shows him all that he himself does.” See, there it is: “shows.” Shows as to whom? Surely as to one who sees. We come back to what we cannot explain, how the Word sees. See, man was made through the Word; but man has eyes, has ears, has hands, different members in the body: through the eyes he can see, through the ears he can hear, through the hands work; different members, different functions of the members. One member cannot do what another can; yet because of the unity of the body, the eye sees both for itself and for the ear, and the ear hears both for itself and for the eye. Is anything of the kind to be thought to be in the Word, since all things were made through him? And Scripture said in the psalm: “Understand, you senseless among the people; and you fools, be wise at last. He who planted the ear, will he not hear? Or he who formed the eye, does he not observe?” If, then, the Word formed the eye, because all things were made through the Word; if the Word planted the ear, because all things were made through the Word: we cannot say, “The Word does not hear, the Word does not see,” lest the psalm rebuke us and say, “Fools, be wise at last.” So if the Word hears and the Word sees, the Son hears and the Son sees: but are we to look for eyes and ears in different places in him too? Does he hear with one part, see with another; and can his ear not do what his eye can, and his eye not do what his ear can? Or is he wholly sight and wholly hearing? Perhaps so; rather, not perhaps, but truly so; provided, however, that his very seeing and his very hearing are in a manner far other than ours. In the Word, seeing and hearing are together; and hearing is not one thing there and seeing another, but hearing is sight and sight is hearing. ### Scripture references - John 5:20: quotation, high confidence - John 1:3: allusion, high confidence - 1 Cor 12:17: allusion, medium confidence - Ps 94:8 (93:8 Vulg.): quotation, high confidence - Ps 94:9 (93:9 Vulg.): quotation, high confidence ### Translation notes - Ps 94:8–9 (93:8–9 Vulgate). ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.9 (PL 35:1541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-9). ## Tractates on the Gospel of John 18.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-10 - Source: PL 35:1541 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Returning to the heart, where the image of God is, we find that it sees and hears without separate organs; so much more in the Son are seeing and hearing one with his very being. ### Latin text Et nos qui aliter audimus, aliter videmus, hoc unde novimus? Redimus forte ad nos, si non sumus prævaricatores, quibus dictum est, Redite, prævarica­ tores, ad cor. Redite ad cor: quid itis a vobis, et peritis ex vobis? quid itis solitudinis vias? Erratis vagando; redite. Quo? Ad Dominum. Cito est: primo redi ad cor tuum, exsul a te vagaris foris; teipsum non nosti, et quaeris a quo factus es! Redi, redi ad cor, tolle te a corpore: corpus tuum habitatio tua est; cor tuum sentit etiam per corpus tuum: sed corpus tuum non quod cor tuum; dimitte et corpus tuum, rcdi ad cor tuum. In corpore tuo in­ veniebas alibi oculus, alibi aures: in corde tuo num­ quid hoc invenis? An in corde tuo non habes aures? De quibus ergo Dominus dicebat, Qui habet aures au­ diendi, audiat? An in corde non habes oculos? Unde dicit Apostolus, Illuminatos oculos cordis vestri. Redi ad cor; vide ibi quid sentias forte de Deo, quia ibi cst imago Dei. In inte­ riore homine habitat Christus, in in­ teriore homine renovaris ad imaginem Dei, in imagine sua cognosce auctorem cjus. Vide quemadmodum omnes corporis sensus cordi intro nuntient quid sen­ s'erint foris: vide quam multos ministros habeat unus interior imperator, et quid apud se etiam sine his mi­ nistris agat. Renuntiant oculi cordi alba et nigra; re­ nuntiant aures eidem cordi canora et dissona; renun­ tiant nares eidem cordi odora et putentia; renuntiat gustus eidcm cordi amara et dulcia; renuntiat tactus eidem cordi lenia et aspera: renuntiat et sibi ipsum cor justa et injusta. Cor tuum et videt et audit, ei cætera sensibilia dijudicat; et quo non aspirant cor­ poris sensus, justa et injusta, mala et bona discernit. Ostende mihi oculos, aures, nares cordis tui. Diversa sunt quae ad cor tuum refcruntur, et diversa ibi mem­ bra non inveniuntur. In carne tua alibi audis, alibi vi­ des: in corde tuo ibi audis, ubi vides. Si hoc imago, quanto potentius ille cujus imago? Ergo et audit Fi­ lius, et videt Filius, et ipsa visio et auditio Filius: et hoc est illi audire quod esse, et hoc est illi videre quod esse. Tibi non hoc est videre quod esse: quia et si per­ das visum, potes esse; et si perdas auditum, potes esse. ### English translation (Claude) And we, who hear in one way and see in another, how do we know this? Perhaps we come back to ourselves, if we are not transgressors, to whom it was said, “Return, you transgressors, to the heart.” Return to the heart: why do you go away from yourselves and perish out of yourselves? Why do you go the ways of solitude? You wander and go astray: return. Where? To the Lord. It is quick: first return to your heart; an exile from yourself, you wander outside; you do not know yourself, and you seek him by whom you were made! Return, return to the heart, withdraw yourself from the body: your body is your dwelling; your heart perceives even through your body; but your body is not what your heart is; leave even your body, return to your heart. In your body you found the eye in one place, the ears in another: do you find this in your heart? Or do you not have ears in your heart? Of which then did the Lord say, “He who has ears to hear, let him hear”? Or do you not have eyes in the heart? Why then does the apostle say, “The eyes of your heart enlightened”? Return to the heart; see there what you perhaps perceive of God, because the image of God is there. In the inner man Christ dwells; in the inner man you are renewed to the image of God; in his image recognize its author. See how all the senses of the body report inward to the heart what they have perceived outside; see how many servants the one inner ruler has, and what he does within himself even without these servants. The eyes report to the heart white and black; the ears report to the same heart melodious and discordant; the nostrils report to the same heart fragrant and foul; taste reports to the same heart bitter and sweet; touch reports to the same heart smooth and rough; and the heart reports to itself just and unjust. Your heart both sees and hears, and judges the other objects of sense; and where the senses of the body do not reach, it distinguishes just and unjust, bad and good. Show me the eyes, ears, nostrils of your heart. Different things are referred to your heart, and different members are not found there. In your flesh you hear in one place, see in another; in your heart you hear where you see. If the image is like this, how much more powerful is he whose image it is? So the Son both hears and sees, and the Son is himself sight and hearing; and for him to hear is the same as to be, and for him to see is the same as to be. For you, to see is not the same as to be: for if you lose your sight you can still be, and if you lose your hearing you can still be. ### Scripture references - Isa 46:8: quotation, high confidence - Matt 11:15: quotation, high confidence - Eph 1:18: quotation, high confidence - Eph 3:17: allusion, high confidence - Col 3:10: allusion, high confidence - Gen 1:27: allusion, medium confidence ### Translation notes - “Return, you transgressors, to the heart” is Isa 46:8 in the Old Latin. ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.10 (PL 35:1541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-10). ## Tractates on the Gospel of John 18.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-11 - Source: PL 35:1541–1543 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Like a patient with healing eyes dazzled by the light, the soul glimpses the Word and falls back; it must accept the stinging salve of righteous living, or, loving darkness, be cast into outer darkness. ### Latin text Putamusne pulsavimus? Erectum est aliquid in nobis quo vel tenuiter suspicemur unde lumen veniat nobis? Puto, fratres, quia cum loquimur ista, et cum meditamur, exercemus nos. Et cuni excr­ cemus nos in ipsis, ct rursus quasi reflectimur pon­ dere nostro ad ista consueta, tales sumus quales lip­ pientes, cum producuntur ad videndum lumen, si forte antea visum omnino non habebant, et incipiunt eumdem visum per diligentiam medicorum utcumque reparare. Et cum probare vult medicus quanam sa­ lutis eis accesserit, tentat eis ostendere quod videre desiderabant, et non poterant cum cæci essent: et redeunte jam utcumque acie oculorum, producuntur ad lucem; et cum viderint, fulgore ipso reverberan­ tur quodainmodo, et respondent medico demonstranti, Jam jam vidi, sed vidcre non possum. Quid ergo facit medicus? Revocat ad solita, et addit collyrium, ut ad illud quod visum est, et videri non potuit, desiderium nutriat, et ex ipso dcsidcrio curetur plenius; et si qua mordacia reparandæ sanitati adhibentur, fortiter ferat, ut amore illius lucis accensus dicat sibi: Quando erit ut illud firmis oculis videam, quod sauciis intfr­ misque non potui? Urget medicum, et rogat ut curet. Ergo, fratres, si forte tale aliquid factum est in cordi­ bus vestris, si utcumque erexistis cor vestrum ad videndum Verbum, et ipsius luce reverberati ad solita recidistis; rogate medicum ut adhibeat collyria mordacia, præcepta justitiæ. Est quod videas, sed non est unde vidcas. Non mihi antea credebas quia est quod vidcas: duce quadam ratione adductus es: propinquasti, intendisti, palpitasti, rcfugisti. Scis certe esse quod videas, sed idoneum non te csse qui videas. Ergo curare. Quae sunt collyria? Noli mentiri, noli perjurare, noli adulterare, noli furari, noli frau­ dare. Sed consuesti, et cum aliquo dolore a consuetu­ dine revocaris: hoc est quod mordet, sed sanat. Nam dico tibi liberius, ex timore et meo et tuo: si curari destiteris, et esse idoncus ad perfruendum hac luce ne­ glexeris, valetudine oculorum tuorum; tenebras amabis; et amando tcnebras, in tenebris remanebis; et remanen­ do in tenebris, etiam in tcnebras exteriores projicicris: ibi erit fletus et stridor dentium. Si nihil in te faciebat amor lucis, faciat timor doloris. ### English translation (Claude) Do we think we have knocked? Has something been raised up in us by which we may even faintly guess whence light comes to us? I think, brothers, that when we speak of these things and meditate on them, we exercise ourselves. And when we exercise ourselves in them, and then fall back again, as it were, by our own weight to our usual things, we are like people with sore eyes when they are brought out to see the light: if perhaps they had previously had no sight at all, and begin to recover that sight somehow through the care of physicians. And when the physician wants to test how much health has come back to them, he tries to show them what they longed to see and could not while they were blind; and with the sharpness of their eyes now somehow returning, they are brought out to the light; and when they have seen, they are in a way beaten back by the very brightness, and they answer the physician who shows it, “I saw it just now, but I cannot look at it.” What then does the physician do? He takes them back to their usual condition and adds eye salve, so that he may nourish their desire for what was seen and could not be looked at, and from that very desire they may be cured more fully; and if any stinging remedies are applied to restore health, let the patient bear them bravely, so that, kindled by love of that light, he may say to himself, “When will it be that I see with sound eyes what I could not with sore and weak ones?” He urges the physician and asks him to cure him. So, brothers, if perhaps something of the kind has happened in your hearts, if you have somehow lifted up your heart to see the Word, and, beaten back by its light, have fallen back to your usual things, ask the physician to apply stinging eye salves, the precepts of righteousness. There is something for you to see, but you do not have the means to see it. Formerly you did not believe me that there is something for you to see: led by a certain reasoning, you have been brought to it; you drew near, you strained toward it, you trembled, you shrank back. You know for certain that there is something for you to see, but that you are not fit to see it. So be cured. What are the eye salves? Do not lie, do not perjure yourself, do not commit adultery, do not steal, do not defraud. But you have been used to it, and you are called away from the habit with some pain: this is what stings, but it heals. For I tell you more frankly, out of fear both for myself and for you: if you stop being cured and neglect to become fit to enjoy this light, through the sickness of your eyes you will love darkness; and by loving darkness you will remain in darkness; and by remaining in darkness you will also be cast into the outer darkness: there will be weeping and gnashing of teeth. If love of the light did nothing in you, let fear of pain do it. ### Scripture references - Matt 7:7: allusion, low confidence - Rev 3:18: allusion, medium confidence - Exod 20:13: allusion, medium confidence - Exod 20:14: allusion, medium confidence - Exod 20:15: allusion, medium confidence - John 3:19: allusion, medium confidence - Matt 8:12: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.11 (PL 35:1541–1543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-11). ## Tractates on the Gospel of John 18.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-12 - Source: PL 35:1543 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine closes, asking his hearers to console his labors by living well, lest his work among them be in vain. ### Latin text Sufficienter me locutum arbitror, et lectionem tamen evangelicam non finivi: si dicam reliqua onerabo vos, et timeo ne etiam quod haustum est effun­ datur; sufficiant ergo ista Cbaritati vestræ. Debitores sumus, non nunc, sed semper quamdiu vivimus; quia propter vos vivimus. Verumtamen vitam nostram istam infirmam, laboriosam, pcriculosam, in hoc mundo consolamini bene vivendo, nolite nos contri­ stare et atterere malis moribus vestris. Cum enim offen­ dimur mala vita vestra, si refugiamus a vobis, et separe­ mus nos a vobis, et ad vos non accedamus; nonne conque­ remini, et dicetis: Et si languebamus, curaretis; et si infirmabamur, visitaretis? Ecce curamus, ecce visita­ mus sed non nobis fiat quomodo audistis ab Apostolo, Timeo ne sine causa laboraverim in vos. ### English translation (Claude) I think I have spoken sufficiently, and yet I have not finished the Gospel reading: if I say the rest I shall burden you, and I fear that even what has been drawn may be spilled; so let this suffice your Charity. We are debtors, not now only, but always as long as we live; for we live for your sake. But console this weak, laborious, perilous life of ours in this world by living well; do not sadden us and wear us down by your bad ways. For when we are offended by your bad life, if we flee from you and separate ourselves from you and do not come near you, will you not complain and say, “Even if we were sick, you should have cured us; and if we were weak, you should have visited us”? See, we cure, see, we visit; but let it not happen to us as you heard from the apostle: “I fear that I may have labored over you in vain.” ### Scripture references - Rom 1:14: allusion, low confidence - Matt 25:36: allusion, medium confidence - Gal 4:11: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 18.12 (PL 35:1543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-18-12). ## Tractates on the Gospel of John 19.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-19-1 - Source: PL 35:1543 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine recalls the unfinished question of how the Son “sees” the Father working and warns against picturing Father and Son as two men. ### Latin text Sermone pristino, quantum nostrum movit affec­ tum et intelligendi paupertatem, locuti sumus, ex occasione verborum evangelicorum, ubi scriptum est, Non potest Filius a se facere quidquam, nisi quod. viderit Patrem facientem, quid sit videre Filii, hoc cst, videre Verbi, quia Filius Verbum: et quia per Verbum facta sunt omnia, quomodo possit intelligi quod videat Filius primo Patrem facientem, tunc demum et ipse faciat quæ facta conspexerit; cum Pater nihil nisi per Filium fecerit. Omnia enim per ipsum facta sunt, et sine ipso factum est nihil. Non tamen explicatum aliquid diximus; sed quia nec explicatum aliquid intelleximus. Aliquando quip­ pc sermo deficit, ubi etiam intellectus proficit; quanto magis sermo patitur defectionem, quando in­ tellectus non habet perfectionem? Nunc itaque, quan­ tum Dominus donat, breviter percurramus lectionem, et vel hodie expleamus debitum pensum. Si quid forte remanserit vel temporis vel virium, retractabi­ mus, si potuerimus (quantum et a nobis et apud vos fieri potest), quid sit videre Verbi, quid demonstrari Verbo. Omnia quippe dicta sunt hie, quæ si intelli - gantur secundum humanum sensum carnaliter, nihil aliud nobis facit anima plena phantasmatis, nisi quasdam imagines velut duorum hominum Patris et Filii, unius ostendentis; alterius videntis; unius lo­ quentis, alterius audientis: quæ omnia idola cordis sunt; quæ si jam dejecta sunt de templis suis, quanto magis dejicienda sunt de pectoribus christianis? ### English translation (Claude) In the previous sermon, as far as our feeling was moved and our poverty of understanding allowed, we spoke, taking occasion from the words of the Gospel where it is written, “The Son can do nothing of himself, but what he sees the Father doing,” about what it is for the Son to see, that is, for the Word to see, since the Son is the Word; and, since all things were made through the Word, how it can be understood that the Son first sees the Father doing, and only then does himself the things he has seen done, when the Father has done nothing except through the Son. For “all things were made through him, and without him nothing was made.” Yet we did not say anything fully unfolded; but that is because we did not understand anything fully unfolded either. For sometimes speech fails even where understanding advances; how much more does speech suffer failure when understanding has not reached perfection? Now, therefore, as far as the Lord grants, let us run through the reading briefly, and at least today complete the assigned task. If any time or strength happens to remain, we will go back, if we can (as far as can be done both by us and with you), to what it is for the Word to see, and for something to be shown to the Word. For all the things said here, if they are understood carnally, according to human sense, lead the soul full of phantasms to produce for us nothing but certain images as of two men, Father and Son, one showing, the other seeing; one speaking, the other hearing: all of which are idols of the heart. And if these have already been cast down from their temples, how much more must they be cast down from Christian breasts? ### Scripture references - John 5:19: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - John 5:19 and John 1:3 are quoted; the “previous sermon” is Tractate 18. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.1 (PL 35:1543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-19-1). ## Tractates on the Gospel of John 19.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-19-2 - Source: PL 35:1543 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son's doing only what he sees the Father do must be held together with the truth that the Father makes all things through the Son. ### Latin text Non potest, inquit, Filius a se facere quidquam nisi quod viderit Patrem facientem. Verum est hoc, tenete hoc: dum tamen non amittatis quod in ipsius Evangelii exordio tenuistis, quia in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; et præcipue quia omnia per ipsum facta sunt. Quod nunc enim audistis, conjungite illi auditui, et utrumque concordet in cordibus vestris. Sic itaque non potest Filius a se facere quid­ quam, nisi quod viderit Patrem facientem, ut tamen Pater ea quæ facit non faciat nisi per Filium, quia Filius est ejus Verbum: et « in principio crat Ver­ bum, et Verbum crat apud Deum, et Deus erat Ver­ bum, > et « omnia per ipsum facta sunt. Quæcumque enim ille fecerit, hæc et Filius similiter facit: > non alia, sed hæc; nec dissimiliter, sed similiter. ### English translation (Claude) “The Son,” he says, “can do nothing of himself, but what he sees the Father doing.” This is true; hold it fast; provided only that you do not let go of what you held at the very opening of this Gospel, that “in the beginning was the Word, and the Word was with God, and the Word was God,” and especially that “all things were made through him.” Join what you have just heard to that earlier hearing, and let the two agree in your hearts. So, then, the Son can do nothing of himself but what he sees the Father doing, in such a way that the Father nevertheless does not do what he does except through the Son, because the Son is his Word; and “in the beginning was the Word, and the Word was with God, and the Word was God,” and “all things were made through him.” “For whatever he does, these the Son also does likewise”: not other things, but these; and not unlike, but likewise. ### Scripture references - John 5:19: quotation, high confidence - John 1:1: quotation, high confidence - John 1:3: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.2 (PL 35:1543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/18-1/#p-19-2). ## Tractates on the Gospel of John 19.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-3 - Source: PL 35:1543 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: If all things are made through the Son, the Father must “show” them to the Son before they are made, not after. ### Latin text Pater enim diligit Filium, et omnia demonstrat ei quæ ipse facit. Ad hoc quod supra dixit, nisi quod vi­ derit Patrem facientem, videtur pertinere et quod omnia demonstrat ei quae ipse facit. Sed si Pater de­ monstrat quae facit, nec Filius potest facere nisi Pater demonstraverit, Paterque demonstrare non potest nisi fecerit; consequens erit ut non per Filium faciat omnia Pater: porro si fixum atque inconcussum te­ nemus quia per Filium omnia Pater facit, antequam faciat, demonstrat Filio. Nam si Pater cum fece­ rit demonstrat Filio, ut Filius demonstrata faciat quae demonstrata jam facta sunt; aliquid procul du­ bio Pater sine Filio facit. Sed non facit Pater aliquid sine Filio, quia Filius Dei Verbum Dei est, et omnia per ipsum facta sunt. Remanet igitur fortasse ut quas Pater facturus est, demonstret facienda, ut per Fi­ lium sint facta. Nam si Filius ea facit quæ Pater facta demonstrat; ea quæ Pater facta demonstrat, non utique per Filium fecit. Monstrari enim non possent Filio nisi facta; facere Filius non posset, nisi monstrata: ergo sine Filio facta. Sed verum est, Omnia per ipsum facta sunt: ergo antequam facta, monstrata sunt. Sed hoc diximus differendum esse, quo redeundum sit percursa lectione, si, ut diximus, aliquid vel temporis vel virium nobis remanserit, ad ca quæ distulimus retractanda. ### English translation (Claude) “For the Father loves the Son, and shows him all things that he himself does.” To what he said above, “but what he sees the Father doing,” this too seems to belong: “he shows him all things that he himself does.” But if the Father shows what he does, and the Son cannot do anything unless the Father has shown it, and the Father cannot show unless he has done it, it will follow that the Father does not do all things through the Son. If, on the other hand, we hold it fixed and unshaken that the Father does all things through the Son, then he shows them to the Son before he does them. For if the Father shows them to the Son after he has done them, so that the Son does the things shown, which, having been shown, are already done, then without doubt the Father does something without the Son. But the Father does nothing without the Son, because the Son of God is the Word of God, and all things were made through him. It remains, then, perhaps, that what the Father is about to do he shows as things to be done, so that they may be made through the Son. For if the Son does the things that the Father shows as already done, then the things the Father shows as done he certainly did not make through the Son. For they could not be shown to the Son unless they were done, and the Son could not do them unless they were shown: therefore they were made without the Son. But it is true, “All things were made through him”: therefore before they were made, they were shown. But we said that this must be postponed, to be returned to when the reading has been gone through, if, as we said, any time or strength remains to us for going back over what we have deferred. ### Scripture references - John 5:20: quotation, high confidence - John 5:19: quotation, high confidence - John 1:3: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.3 (PL 35:1543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-3). ## Tractates on the Gospel of John 19.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-4 - Source: PL 35:1543–1545 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The promise of “greater works” raises the question how the eternal Father can show anything in time to the coeternal Son. ### Latin text Amplius audite et difficilius: Et majora his, inquit, demonstrabit ei opera, ut vos miremini. Majora his: quibus majora? Facile occurrit, iis quas modo audistis, curationibus languorum corporalium. De isto enim qui triginta et octo annos habebat in infirmitate, et Christi verbo sanatus est, nata est hujus occasio tota sermonis: et propter hoc Dominus dicere potuit: Majora his demonstrabit ei opera,ut vos miremini. Sunt enim opera majora quam ista, et demonstrabit ea Pater Filio. Non demonstravit, tanquam de præterito; sed demonstrabit, de futuro, hoc est, demonstraturus est. Rursus difficilis oritur quæstio. Est enim aliquid apud Patrem quod Filio nondum demonstratum sit? cst aliquid apud Patrem quod adhuc latebat Filium, quando ista Filius loquebatur? Si enim demonstrabit, hoc est, demonstraturus est; nondum demonstravit; et Filio tunc demonstraturus est, quando et istis: sequitur enim, ut vos miremini. Et hoc difficile est videre, quomodo tanquam temporaliter Filio coæterno aliqua demonstrat æternus Pater, omnia scienti quæ sunt apud Patrem. ### English translation (Claude) Hear something further and harder: “And greater works than these,” he says, “will he show him, that you may marvel.” Greater than these: than which? The answer readily occurs: than these that you have just heard, the healings of bodily sicknesses. For the whole occasion of this discourse arose from the man who had been thirty-eight years in his infirmity and was healed by Christ's word; and on account of this the Lord could say, “Greater works than these will he show him, that you may marvel.” For there are works greater than these, and the Father will show them to the Son. He did not say “he has shown,” as of the past, but “he will show,” of the future, that is, he is going to show. Again a difficult question arises. Is there something with the Father that has not yet been shown to the Son? Is there something with the Father that was still hidden from the Son when the Son was saying these things? For if “he will show,” that is, he is going to show, then he has not yet shown; and he is going to show it to the Son at the same time as to these men, for there follows, “that you may marvel.” And this too is hard to see: how the eternal Father shows something, as if in time, to the coeternal Son, who knows all things that are with the Father. ### Scripture references - John 5:20: quotation, high confidence - John 5:5: allusion, high confidence ### Translation notes - The healing of the man ill for thirty-eight years is John 5:5–9. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.4 (PL 35:1543–1545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-4). ## Tractates on the Gospel of John 19.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-5 - Source: PL 35:1545 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Father and Son give life to the same people with one power and will, which raises the question how the Father “judges no one.” ### Latin text Quæ sunt tamen illa majora? Hoc enim forte facile est intelligere. Sicut enim Pater, inquit, suscitat mortuos, et vivificat; sic et Filius quos vult vivificat. Majora ergo sunt opera mortuos suscitare, quam lan­ guidos sanare. Sed sicut suscitat Pater mortuos et vi­ vificat, sic et Filius quos vult vivificat. Alios ergo Pater, alios Filius? Sed omnia per ipsum: ipsos itaque Filius, quos et Pater; quia non alia, nec aliter, sed hæc et Filius similiter facit. Ita plane intelligendum est, et ita tenendum: sed mementote quia Filius quos vult vivificat. Tenete hic ergo non solum pote­ statem Filii, verum etiam voluntatem. Et Filius quos vult vivificat, et Pater quos vult vivificat; et ipsos Filius quos et Pater: ac per hoc eadem Patris et Filii et potestas est et voluntas. Quid est ergo quod sequi­ tur? Neque enim Pater judicat quemquam, sed judi­ cium omne dedit Filio, ut omnes honorificent Filium, sicut honorificant Patrem: quod ita subjunxit, tan­ quam rationem reddens superioris sententiæ. Multum movet, intenti estote. Filius quos vult vivificat, Pater quos vult vivificat: Filius suscitat mortuos, sicut Pater suscitat mortuos. Neque enim Pater judicat quemquam. Si in judicio suscitandi sunt mortui, quo­ modo Pater suscitat mortuos, si non judicat quem­ quam? Omne quippe judicium dedit Filio. In illo au­ tem judicio suscitantur mortui; et resurgunt alii ad vitam, alii ad poenam: quod totum si Filius facit, Pater autem ideo non facit, quia Pater non judicat quemquam, sed omne judicium dedit Filio, contra­ rium videbitur ei quod dictum est, Sicut Pater susci­ tat mortuos et vivificat, sic et Filius quos vult vivificat. Simul ergo suscitant. Si simul suscitant, simul vivi­ ficant. Simul ergo judicant: quomodo itaque verum est, Neque enim Pater judicat quemquam, sed omne judicium dedit Filio? Moveant interim propositæ quaestiones, præstabit Dominus ut solutæ delectent. Ita est, fratres; omnis quæstio nisi intentum fecerit proposita, non delectabit exposita. Sequatur ergo ipse Dominus, ne forte in iis quae subnectit, aperiat se aliquantum. Subtexit enim nubilo lucem suam; et difficile est aquilæ more volare super omnem nebu­ lam qua tegitur omnis terra, et vidcre in verbis Domini sincerissimam lucem. Ne forte ergo calore radiorum suorum discutiat caliginem nostram, et aliquantum se in consequentibus aperire dignetur, dilatis istis sequentia videamus. ### English translation (Claude) Yet what are those greater works? For perhaps this is easy to understand. “For as the Father,” he says, “raises the dead and gives them life, so the Son also gives life to whom he will.” Raising the dead, then, is a greater work than healing the sick. But “as the Father raises the dead and gives them life, so the Son also gives life to whom he will.” Some, then, the Father, and others the Son? But all things are through him; so the Son gives life to the very same ones as the Father, since he does not do other things, nor otherwise, but “these the Son also does likewise.” This is plainly how it must be understood and held. But remember that “the Son gives life to whom he will.” Hold here, then, not only the power of the Son but also his will. The Son gives life to whom he will, and the Father gives life to whom he will; and the Son to the same ones as the Father; and thus the power and the will of the Father and the Son are one and the same. What, then, is it that follows? “For the Father judges no one, but has given all judgment to the Son, that all may honor the Son as they honor the Father.” He added this as though giving the reason for the preceding statement. It is very perplexing; be attentive. The Son gives life to whom he will, the Father gives life to whom he will; the Son raises the dead, as the Father raises the dead. “For the Father judges no one.” If the dead are to be raised at the judgment, how does the Father raise the dead, if he judges no one? For he has given all judgment to the Son. But at that judgment the dead are raised, and some rise to life, others to punishment. If the Son does all this, and the Father does not, because “the Father judges no one, but has given all judgment to the Son,” it will seem contrary to what was said: “As the Father raises the dead and gives them life, so the Son also gives life to whom he will.” So they raise together. If they raise together, they give life together. Therefore they judge together. How, then, is it true: “For the Father judges no one, but has given all judgment to the Son”? Let the questions set before you stir you for the present; the Lord will grant that they delight you when solved. So it is, brothers: no question delights when it is explained, unless, when it was proposed, it made the hearer attentive. Let the Lord himself go on, then, in case in what he adds he may open himself somewhat. For he veils his light with a cloud, and it is hard, after the manner of the eagle, to fly above all the mist by which the whole earth is covered and to see in the words of the Lord the purest light. In case, then, by the heat of his rays he may disperse our darkness and deign to open himself somewhat in what follows, let us put these questions off and look at what follows. ### Scripture references - John 5:21: quotation, high confidence - John 5:22: quotation, high confidence - John 5:23: quotation, high confidence - John 5:29: allusion, medium confidence ### Translation notes - The eagle is the traditional symbol of John the Evangelist, to which Augustine alludes. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.5 (PL 35:1545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-5). ## Tractates on the Gospel of John 19.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-6 - Source: PL 35:1545 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To honor the Father is to honor him as Father of the Son, so honoring the Son as lesser dishonors the Father too. ### Latin text Qui non honorificat Filium, non honorificat Patrem qui misit illum. Hoc verum est et planum est. Omne quippe judicium dedit Filio, sicut supra dixit, ut om­ nes honorificent Filium, sicut honorificant Patrem Quid si inveniuntur qui Patrem honorificant, et non honorificant Filium? Non potest, inquit, fieri: Qui non honorificat Filium, non honorificat Patrem qui misit illum. Non potest ergo dicere aliquis, Ego Patrem honorificabam, quia Filium non noveram. Si nondum Filium honorificabas, nec Patrem honorifica­ has. Quid est enim honorificare Patrem, nisi quod habeat Filium? Aliud est enim cum tibi commendatur Deus, quia Deus est; ct aliud est cum tibi commendatur Deus, quia Patcr est. Cum tibi quia Deus cst commendatur, creator tibi commendatur, omnipotens tibi commen­ datur,spiritus quidam summus, æternus, invisibilis, in­ commutabilis tibi commendatur: cum vcro tibi quia Pater est commendatur, nihil tibi aliud quam et Fi­ lius commendatur; quia Pater dici non potest, si Fi­ lium non habet; sicut nee Filius, si Patrem non ha­ bet. Sed ne forte Patrem quidem honorifices lan­ quam majorem, Filium vero tanquam minorem, ut dicas mihi, Honorifico Patrem, scio enim quod habeat Filium; ct non erro in Patris nomine, non enim Pa­ trem intelligo sine Filio, honorifico tamen et Filium tanquam minorem: corrigit tc ipse Filius, et revocat te dicens, ut omnes honorificent Filium, non inferius. sed sicut honorificant Patrem. Qui ergo non honorifi­ cat Filium, non honorificat Patrem qui misit illum. Ego, inquis, majorem honorem volo dare Patri, minorem Filio. Ibi tollis honorcm Patri, ubi mino. rem das Filio. Quid enim aliud tibi videtur ita sen­ tienti, nisi quia Pater æqualem sibi Filium generare aut noluit, aut non potuit? Si noluit, invidit; si non potuit, defecit. Non ergo vides quia ita sentiendo, ubi majorem honorem vis dare Patri, ibi es conlume­ liosus in Patrem? Proinde sic honorifica Filium, quo­ modo honorificas Patrem, si vis honorificare et Pa­ trem et Filium. ### English translation (Claude) “He who does not honor the Son does not honor the Father who sent him.” This is true, and it is plain. For he has given all judgment to the Son, as he said above, “that all may honor the Son as they honor the Father.” What if some are found who honor the Father and do not honor the Son? It cannot be, he says: “He who does not honor the Son does not honor the Father who sent him.” No one, then, can say, “I was honoring the Father, because I did not know the Son.” If you did not yet honor the Son, neither were you honoring the Father. For what is honoring the Father, except honoring him as having a Son? For it is one thing when God is commended to you because he is God, and another when God is commended to you because he is Father. When he is commended to you because he is God, the Creator is commended to you, the Almighty is commended to you, a certain supreme spirit, eternal, invisible, unchangeable, is commended to you; but when he is commended to you because he is Father, nothing else is commended to you than the Son as well, because he cannot be called Father if he has no Son, just as neither can the Son be called Son if he has no Father. But in case you perhaps honor the Father as greater and the Son as lesser, so as to say to me, “I honor the Father, for I know that he has a Son; and I do not err in the name of Father, for I do not understand the Father without the Son; yet I honor the Son as lesser”: the Son himself corrects you and calls you back, saying, “that all may honor the Son,” not lower, but “as they honor the Father.” “He, then, who does not honor the Son does not honor the Father who sent him.” “I,” you say, “want to give greater honor to the Father, lesser to the Son.” You take honor away from the Father at the very point where you give lesser honor to the Son. For when you think this way, what else does it seem to you but that the Father either was unwilling or was unable to beget a Son equal to himself? If he was unwilling, he begrudged it; if he was unable, he was deficient. Do you not see, then, that by thinking this way, where you want to give greater honor to the Father, there you insult the Father? Therefore honor the Son in the same way as you honor the Father, if you want to honor both the Father and the Son. ### Scripture references - John 5:23: quotation, high confidence - John 5:22: quotation, high confidence ### Translation notes - The argument is aimed at those who rank the Son below the Father (the Arians), though they are not named here. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.6 (PL 35:1545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-6). ## Tractates on the Gospel of John 19.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-7 - Source: PL 35:1545 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Hearing the Son's word and believing the Father agree, because the Son is himself the Father's Word. ### Latin text Amen, amen dico vobis, quia qui verbum meum audit, et credit ei qui misit me, habet vitam æternam; et in judicium non venit, sed transiit, non nunc transit, sed jam transiit a morte in vitam. Et hoc attendite, Qui verbum meum audit: et non dixit, Credit mihi; sed, credit ei qui me misit. Verbum ergo Filii audiat, ut Patri credat. Quare verbum audit tuum, et credit alteri? Nonne cum verbum alicujus audimus, eidem verbum proferenti credimus, loquenti nobis fidem accommodamus? Quid ergo voluit dicere, Qui verbum meum audit, et credit ei qui misit me; nisi, quia verbum ejus est in me? Et quid est, audit verbum meum, nisi, audit me? Credit autem ei qui misit me: quia cum illi credit, verbo ejus credit: cum autem verbo ejus credit, mihi credit; quia Verbum Patris ego sum. Pax ergo in Scripturis, et omnia disposita, nequaquam rixantia.Tu abjice litem cordis tui, intellige concordiam Scripturarum. Numquid contraria sibi diceret veritas? ### English translation (Claude) “Amen, amen, I say to you, that he who hears my word and believes him who sent me has eternal life, and does not come into judgment, but has passed”—not “is now passing,” but “has already passed”—“from death into life.” And notice this: “He who hears my word”; and he did not say “believes me,” but “believes him who sent me.” Let him hear the word of the Son, then, in order to believe the Father. Why does he hear your word and believe another? When we hear someone's word, do we not believe the very one who utters the word, and give our trust to the one speaking to us? What, then, did he mean by saying, “He who hears my word and believes him who sent me,” except that his word is in me? And what is “hears my word,” except “hears me”? “And believes him who sent me”: because when he believes him, he believes his Word; and when he believes his Word, he believes me, because I am the Word of the Father. There is peace, then, in the Scriptures, and all things are well ordered, in no way quarrelling. Cast away the strife of your heart; understand the harmony of the Scriptures. Would the truth say things contrary to itself? ### Scripture references - John 5:24: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.7 (PL 35:1545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-7). ## Tractates on the Gospel of John 19.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-8 - Source: PL 35:1545–1547 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believers already pass from the death of unbelief and sin to the life of faith, a present resurrection. ### Latin text Qui verbum meum audit, et credit ei qui misit me, habet vitam æternam; et in judicium non venit, sed transiit a morte in vitam. Meministis quod superius posueramus, quia sicut Pater suscitat mortuos et vivi­ ficat, sic et Filius quos vult vivificat. Incipit Jam aperire se, et loqui de resurrectione mortuorum, et ecce jam resurgunt mortui. Qui enim verbum meum audit, et credit ei qui misit me, habet vitam æternam, et in judi­ cium non veniet. Proba quia resurrexit. Sed transiit, inquit, a morte in vitam. Qui transiit a morte ad vitam, nullo dubitante utique resurrexit. Non enim transiret de morte ad vitam, nisi primo esset in morte, et non esset in vita: cum autem transierit, erit in vita, et non erit in morte. Mortuus ergo erat, et revixit; perierat, ct inventus est. Fit proinde jam quaedam resurrectio, et, transeunt homines a morte quadam ad quamdam vitam: a morte infide­ litatis, ad vitam fidei; a morte falsitatis ad vitam veritatis; a morte iniquitatis, ad vitam justitiæ. Est ergo ct ista quædam resurrectio mortuorum. ### English translation (Claude) “He who hears my word and believes him who sent me has eternal life, and does not come into judgment, but has passed from death into life.” You remember what we set down above: “As the Father raises the dead and gives them life, so the Son also gives life to whom he will.” He now begins to open himself and to speak of the resurrection of the dead, and behold, the dead are already rising. “For he who hears my word and believes him who sent me has eternal life, and will not come into judgment.” Prove that he has risen. “But he has passed,” he says, “from death into life.” He who has passed from death to life has, beyond anyone's doubt, risen. For he would not pass from death to life unless he were first in death and not in life; but when he has passed, he will be in life and will not be in death. He was dead, then, and has come back to life; he was lost, and is found. A kind of resurrection, then, is already taking place, and people pass from a certain death to a certain life: from the death of unbelief to the life of faith; from the death of falsehood to the life of truth; from the death of iniquity to the life of righteousness. This too, then, is a kind of resurrection of the dead. ### Scripture references - John 5:24: quotation, high confidence - John 5:21: quotation, high confidence - Luke 15:24: allusion, high confidence ### Translation notes - “He was dead … and is found” echoes Luke 15:24, 32. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.8 (PL 35:1545–1547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-8). ## Tractates on the Gospel of John 19.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-9 - Source: PL 35:1547 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ speaks of a resurrection to eternal life that happens now, before the final resurrection at the end of the world. ### Latin text Aperiat illam plenius, et dilucescat nobis, ut coepit. Amen, amen dico vobis, quia venit hora, et nunc est. Nos exspectabamus in fine resurrectionem mor­ tuorum; nam ita credidimus: imo non exspectaba­ mus, sed plane exspectare debemus; neque enim falsum credimus in fine mortuos resurrecturos. Cum ergo vellet Dominus Jesus insinuare nobis quamdam resurrectionem mortuorum ante resurrectionem mor­ tuorum; non sicut Lazari, vel filii il­ lius viduae, vel filiæ archisynagogi, qui resurrexerunt morituri (nam et ipsorum mortuorum quædam resurrectio facta est ante resurrectionem mortuorum ): sed sicut hic dicit, Habet, inquit, vitam æternam; et in judicium non venit, sed transiit a morte ad vitam. Ad quam vitam? Ad aeternam. Non ergo sicut corpus Lazari: transiit enim et ille a morte sepulcri ad vitam hominum, sed non æternam, iterum moriturus; resurrecturi autem in fine sæculi mortui, in vitam æternam transibunt. Cum ergo vellet Dominus noster Jesus Christus, magister coelestis, Verbum Patris et Veritas, demonstrare no­ bis quamdam resurrectionem mortuorum in æternam vitam, ante resurrectionem mortuorum in æternam vitam: Venit hora, inquit. Tu procul dubio imbutus fide resurrectionis carnis, exspectabas horam illam finis saeculi, diem judicii, quam ne in isto loco exspe­ clares, addidit, et nunc est. Quod ergo dicit, Venit hora, non dicit de illa hora novissima, ubi in jussu et in voce archangeli, et in tuba Dei Dominus ipse descen­ det de cœlo, et mortui in Christo resurgent primo: deinde nos viventes qui reliqui sumus, simul rapiemur cum illis in nubibus obviam Christo in aera, et ita semper cum Domino erimus. Veniet illa hora, sed non est nunc. Hora vero ista quae sit, ad­ vertite: Venit hora, et nunc est. Quid in ea fit? Quid, nisi resurrectio mortuorum? Et qualis resurrectio? Ut qui resurgunt, in aeternum vivant. Hoc erit et in novissima hora. ### English translation (Claude) Let him open it more fully, and let it dawn on us, as it has begun to. “Amen, amen, I say to you, that the hour is coming, and now is.” We were expecting the resurrection of the dead at the end, for so we have believed; or rather, it is not that we were expecting it, but we plainly ought to expect it; for we do not believe a falsehood when we believe that the dead will rise at the end. When the Lord Jesus, then, wished to make known to us a certain resurrection of the dead before the resurrection of the dead—not like that of Lazarus, or of the widow's son, or of the daughter of the ruler of the synagogue, who rose only to die again (for of these dead too there was a kind of resurrection before the resurrection of the dead), but as he says here: “He has,” he says, “eternal life, and does not come into judgment, but has passed from death to life.” To what life? To eternal life. Not, then, like the body of Lazarus; for he too passed from the death of the tomb to the life of men, but not to eternal life, since he was to die again; whereas the dead who are to rise at the end of the world will pass into eternal life. When, then, our Lord Jesus Christ, the heavenly teacher, the Word of the Father and the Truth, wished to show us a certain resurrection of the dead to eternal life before the resurrection of the dead to eternal life, he said, “The hour is coming.” You, no doubt, steeped in faith in the resurrection of the flesh, were expecting that hour of the end of the world, the day of judgment; so that you would not expect it in this place, he added, “and now is.” So when he says, “The hour is coming,” he does not speak of that last hour, when “at the command, and with the voice of the archangel, and with the trumpet of God, the Lord himself will descend from heaven, and the dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them in the clouds to meet Christ in the air; and so we shall always be with the Lord.” That hour will come, but it is not now. But consider what this hour is: “The hour is coming, and now is.” What takes place in it? What, except the resurrection of the dead? And what kind of resurrection? That those who rise may live for ever. This will also be so in the last hour. ### Scripture references - John 5:25: quotation, high confidence - John 5:24: quotation, high confidence - John 11:43: allusion, high confidence - Luke 7:15: allusion, high confidence - Mark 5:42: allusion, high confidence - 1 Thess 4:16: quotation, high confidence - 1 Thess 4:17: quotation, high confidence ### Translation notes - Lazarus (John 11), the widow's son (Luke 7:11–17), and Jairus's daughter (Mark 5:22–43) are cited; 1 Thess 4:16–17 is quoted with “Christ” for “the Lord” in the meeting in the air. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.9 (PL 35:1547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-9). ## Tractates on the Gospel of John 19.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-10 - Source: PL 35:1547 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The same believers rise twice, now in the mind by obedient faith and at the end in the flesh; “hearing” Christ's voice means obeying it. ### Latin text Quid igitur? quomodo intelligimus duas istas resurrectiones? Numquid forte qui nunc resurgunt, tunc non resurgent; ut aliorum fiat nunc resurrectio, aliorum tunc? Non cst ita. Nam ista resurrectione, si recte credidimus, resurreximus; et nos ipsi qui jam resurreximus, alteram in fine resurrectionem exspe­ ctamus. Sed et nunc in æternam vitam resurreximus, si in fide ipsa perseveranter manemus; ct tunc in æter­ nam vitam resurgemus, quando Angelis coæquabimur. Ipse ergo distinguat, ipse aperiat quod loqui ausi sumus: quomodo fiat resurrectio ante re. surrectionem, non aliorum et aliorum, sed eorumdem; nec talis qualis Lazari, scd in vitam aeternam. Aperiet plane. Audite dilucescentem magistrum, et illabentem cordibus nostris solem nostrum; non quem doside­ rant oculi carnis, sed cui æstuant aperiri oculi cordis. Ipsum crgo audiamus: Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui, videte exprimi resurrectionem, quando mortui audient vocem Filii Dei, et qui audierint vivent. Quare addidit, Qui audi­ erint vivent? Possent enim audire nisi viverent? Suffi­ ceret ergo, Venit hora, et nunc est, quando mortui au­ dient vocem Filii Dei. Jam nos intelligeremus viventes eos; quando nisi viverent, audire non possent. Non, inquit, quia vivunt audiunt, sed audiendo reviviscunt: audient, et qui audierint vivent. Quid est ergo, audient; nisi, obaudient? Quantum enim pertinet ad auris audi­ tum, non omnes qui audient vivent: multi enim au­ diunt et non credunt; audiendo et non credendo non obaudiunt: non obaudiendo non vivunt. Itaque hic, qui audient, nihil cst aliud quam qui obaudient. Qui ergo obaudierint, vivent: certi sint, securi sint, vivent. Præ­ dicatur Christus Verbum Dei, Filius Dei, per quem fa­ cta sunt omnia, certe dispensationis gratia assumpta carne natus ex Virgine, infans in carne, juvenis in carne, patiens in carne, moriens in carne, resurgens in carne, ascendens in carne, promittens resurre­ ctionem carni, promittens resurrectionem menti, menti ante carnem, carni post mentem. Qui audit ct obaudit, vivet: qui audit et non obaudit, id est, audit et contemnit, audit et non credit, non vivet. Quare non vivet? Quia non audit. Quid est, non audit? Non obaudit. Ergo qui audierint, vivent. ### English translation (Claude) What then? How do we understand these two resurrections? Is it perhaps that those who rise now will not rise then, so that the resurrection of some takes place now, and of others then? It is not so. For by this resurrection, if we have believed rightly, we have risen; and we ourselves, who have already risen, await another resurrection at the end. Now, too, we have risen to eternal life, if we abide perseveringly in that faith; and then we shall rise to eternal life, when we are made equal to the angels. Let him himself distinguish, then; let him himself open what we have dared to speak of: how a resurrection takes place before the resurrection, not of some and then of others, but of the same people; and not such as that of Lazarus, but to eternal life. He will open it plainly. Hear the teacher as he dawns, our Sun gliding into our hearts; not the sun that the eyes of the flesh desire, but the one for whom the eyes of the heart burn to be opened. Let us hear him, then: “Amen, amen, I say to you, that the hour is coming, and now is, when the dead”—see how a resurrection is expressed—“when the dead will hear the voice of the Son of God, and those who hear will live.” Why did he add, “Those who hear will live”? Could they hear unless they were living? It would have been enough, then, to say, “The hour is coming, and now is, when the dead will hear the voice of the Son of God”; we would already understand that they were living, since unless they were living they could not hear. No, he says, it is not because they live that they hear, but by hearing they come back to life: “they will hear, and those who hear will live.” What, then, is “they will hear,” except “they will obey”? For as far as the hearing of the ear is concerned, not all who hear will live; for many hear and do not believe; by hearing and not believing they do not obey; by not obeying they do not live. So here “those who hear” is nothing else than “those who obey.” Those who obey, then, will live: let them be sure, let them be secure, they will live. Christ is preached, the Word of God, the Son of God, through whom all things were made, who for the sake of the dispensation assumed flesh and was born of the Virgin: an infant in the flesh, a young man in the flesh, suffering in the flesh, dying in the flesh, rising in the flesh, ascending in the flesh, promising resurrection to the flesh, promising resurrection to the mind—to the mind before the flesh, to the flesh after the mind. He who hears and obeys will live; he who hears and does not obey, that is, hears and despises, hears and does not believe, will not live. Why will he not live? Because he does not hear. What is “does not hear”? He does not obey. Therefore, “those who hear will live.” ### Scripture references - John 5:25: quotation, high confidence - Luke 20:36: allusion, high confidence ### Translation notes - “Equal to the angels” alludes to Luke 20:36. Augustine plays on audire (hear) and obaudire (obey). ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.10 (PL 35:1547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-10). ## Tractates on the Gospel of John 19.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-11 - Source: PL 35:1547–1549 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Unlike the soul, whose life changes and is borrowed from God, the Father and the Son have life in themselves, the Son receiving it from the Father. ### Latin text Attende nunc quod dixeramus differendum, ut nunc, si fieri potuerit, aperiatur. Subjecit continuo de hac ipsa resurrectione, Sicut enim Pater habet vi­ tam in semetipso, sic dedit et Filio vitam habere in se­ metipso. Quid est, habet vitam Pater in semetipso? Non alibi habet vitam, sed in semetipso. Vivere quippe suum in illo est; non aliunde, non alienum est: non quasi mutuatur vitam, nec quasi particeps fit vitæ, ejus vitæ quæ non est quod ipse; sed habet vitam in semetipso, ut ipsa vita sibi sit ipse. Si potuero adhuc modicum quid inde dicere, exemplis propositis ad intelligentiam vestram informandam, Domino adju­ vante petero, et pietate intentionis vestrae. Vivit Deus, vivit et anima: sed vita Dei immutabilis est, vita animæ mutabilis est. Deus nec proficit, nec deli­ cit; sed est ipse semper in se, est ita ut est: non aliter nunc, aliter postea, aliter antea. Animæ vero vi­ ta, valde aliter atque aliter: vivebat stulta, vivit sapicns; vivebat iniqua, vivit justa: nunc memi­ nit, nunc obliviscitur; nunc discit, nunc discere non potest; nunc perdit quod didicerat, nunc percipit quod amiserat: mutabilis vita animæ. Et cum vivit anima in iniquitate, mors ejus est: cum autem fit justa, fit particeps alterius vitæ, quæ non est quod ipsa, erigendo se quippe ad Deum ct inhærendo Deo, ex illo justificatur. Dictum est enim: Credenti in eum qui justificat impium, deputatur fides ejus ad justitiam. Deficiendo ab illo fit iniqua, proficiendo ad illum fit justa. Nonne videtur tibi quasi aliquid frigidum igni admotum fervescere, remotum ab igne torpescere? nonne vidctur tibi quiddam tenebrosum, admotum luci clarescere, remotum a luce nigrescere? Tale quiddam est anima, non tale aliquid Deus. Potest et homo dicere, habere se lucem nunc in oculis suis. Dicant ergo quasi quadam voce propria oculi tui si possunt: Habemus lucem in nobis ipsis. Contra dici­ tur: Non proprie dicitis habere vos lucem in vobis ipsis: habetis lucem, sed in coelo; habetis Lucem, si forte nox est, sed in luna, in lucernis, non in vobis ipsis: nam clausi amittitis, quod aperti percipitis. Non in vobis ipsis habetis lucem: sole occidente tenete lucem, si potestis: nox est, et lumine nocturno per­ fruimini; subducta lucerna tenete lucem: cum vero subtracta lucerna in tenebris remanetis, non lu­ cem in vobis ipsis habetis. Hoc est ergo babere lu­ cem in semetipso, non indigere luce ex altero. Ecce ubi, si quis intelligat, ostendit Filium æqualem Patri, ubi ait, Sicut habet Pater vitam in semetipso, sic dedit et Filio vitam habere in semetipso: ut hoc solum in­ tersit inter Patrem et Filium, quia Pater habet vitam in semetipso, quam nemo ei dedit; Filius autcm ha­ beL vitam in semetipso, quam Pater dedit. ### English translation (Claude) Attend now to what we said must be deferred, so that now, if possible, it may be opened. He immediately added, concerning this very resurrection, “For as the Father has life in himself, so he has given to the Son also to have life in himself.” What is “the Father has life in himself”? He has life nowhere else but in himself. For his living is in him; it is not from elsewhere, not another's. He does not, as it were, borrow life, nor become, as it were, a partaker of life, of a life that is not what he himself is; but he has life in himself, so that the life itself is he himself. If I can say a little more on this, setting out examples to shape your understanding, I shall be able to with the Lord's help and the devotion of your attention. God lives, and the soul lives too; but the life of God is unchangeable, the life of the soul is changeable. God neither increases nor decreases; he himself is always in himself, he is as he is: not one way now, another later, another earlier. But the life of the soul is very much one way and then another: it lived foolish, it lives wise; it lived unjust, it lives just; now it remembers, now it forgets; now it learns, now it cannot learn; now it loses what it had learned, now it grasps what it had lost: changeable is the life of the soul. And when the soul lives in iniquity, that is its death; but when it becomes just, it becomes a partaker of another life, which is not what it itself is; for by lifting itself up to God and clinging to God, it is justified by him. For it is said, “To him who believes in him who justifies the ungodly, his faith is reckoned as righteousness.” By falling away from him it becomes unjust; by advancing toward him it becomes just. Does it not seem to you like something cold that grows hot when brought near the fire and grows numb when removed from the fire? Does it not seem to you like something dark that grows bright when brought near the light and grows black when removed from the light? The soul is something of this kind; God is nothing of this kind. A man too can say that he has light now in his eyes. Let your eyes, then, say, as if with a voice of their own, if they can: “We have light in ourselves.” The reply is: You do not properly say that you have light in yourselves. You have light, but in the sky; you have light, if it happens to be night, but in the moon, in lamps, not in yourselves; for when closed you lose what you perceive when open. You do not have light in yourselves: when the sun sets, keep the light, if you can; it is night, enjoy the night's light; when the lamp is taken away, keep the light; but since, when the lamp is taken away, you remain in darkness, you do not have light in yourselves. This, then, is to have light in oneself: not to need light from another. See where, if one understands, he shows the Son equal to the Father, when he says, “As the Father has life in himself, so he has given to the Son also to have life in himself”: so that this alone is the difference between the Father and the Son, that the Father has life in himself which no one gave him, while the Son has life in himself which the Father gave. ### Scripture references - John 5:26: quotation, high confidence - Rom 4:5: quotation, high confidence ### Translation notes - Rom 4:5 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.11 (PL 35:1547–1549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-11). ## Tractates on the Gospel of John 19.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-12 - Source: PL 35:1549 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The soul is alive enough to animate the body, but it is truly alive, wise, and just only when it comes to God, who is its life and light. ### Latin text Sed etiam hic oritur aliquod nubilum discu­ tiendum. Non deficiamus, intenti simus: pascua mentis sunt, non fastidiamus, ut vivamus. Ecce, inquis, fateris ipse quod vitam Filio Pater dedit, ut habeat eam quidem in semetipso, sicut habet Pater vitam. in semetipso, non indigens ille, non indigeat et iste; ut sit ille vita, sit et iste; et utrumque con­ junctum una vita, non duæ; quia unus Deus, non duo dii: et hoc ipsum sit esse vitam, Quomodo ergo dedit Filio vitam Pater? Non sic quasi ante fuerit Filius sine vita, atque ut viveret a Patre acceperit vitam: nam si hoc esset, non haberet vitam in se­ metipso. Ecce de anima loquebar. Est anima: etsi non sit sapiens, etsi non sit justa, anima est; etsi non sit pia, anima est. Aliud illi ergo est esse animam, aliud vero esse sapientem, esse justam, esse piam. Est ergo aliquid quo nondum est sapiens, non­ dum justa, nondum pia; non tamen nihil est, non tamen nulla vita est: nam ex operibus quibusdam suis ostendit se vitam, etsi non se ostendit sapien­ tem, piam, justam. Nisi enim viveret, corpus non moveret; pedibus gressura, manibus opus, oculis intuitum, auribus auditum non imperaret; non ape­ riret os ad vocem, linguam ad distinctionem vocum non moveret. His itaque operibus vivere se ostendit, et esse aliquid quod sit corpore melius: sed numquid his operibus, sapientem, piam, justam se ostendit? Nonne ambulant, operantur, vident, audiunt, lo­ quuntur et stulti, et impii, et injusti? Cum vero se erigit ad aliquid quod ipsa non est, et quod supra ipsam est, et a quo ipsa est, percipit sapientiam, justitiam, pietatem: sine quibus cum esset, mortua erat, nee vitam habebat qua ipsa viveret, sed qua corpus vivificaret. Aliud est enim in anima unde cor­ pus vivificatur, aliud unde ipsa vivificatur. Melius quippe est quam corpus; sed melius quam ipse est Deus. Est ergo ipsa, etiamsi sit insipiens, injusta, impia, vita corporis. Quia vero vita ejus est Deus, quomodo cum ipsa est in corpore, praestat illi vigo­ rem, decorem, mobilitatem, officia membrorum; sic cum vita ejus Deus in ipsa est, præstat illi sapien­ tiam, pietatem, justitiam, charitatem. Aliud est ergo quod præstatur corpori de anima; aliud quod præstatur animæ de Deo: vivificat, et vivificatur; mortua vivificat, si ipsa nou vivificatur. Veniente itaque verbo et infuso audientibus, factisque illis nou solum audientibus, sed etiam obedientibus, resurgit anima a morte sua ad vitam suam; hoc est, ab iniquitate, ab insipientia, ab impietate ad Deum suum, qui est illi sapientia, justitia, claritas. Surgat ad it­ lum, illuminetur ab illo. Accedite, inquit, ad eum. Et quid nobis erit? Et illuminamini. Si ergo accedendo illuminamini, et recedendo tenebra­ mini; non erat in vobis lumen vestrum, sed in Deo vestro. Accedite, ut resurgatis: si recesseritis, mo­ riemini. Si ergo accedendo vivitis. recedendo mori­ mini; non erat in vobis vita vestra. Ipsa est enim vita vestra, quae est lux vestra. Quoniam apud te est fons vitæ, et in lumine tuo videbimus lumen. ### English translation (Claude) But here too a certain cloud arises that must be dispersed. Let us not grow faint; let us be attentive. These are pastures of the mind; let us not disdain them, that we may live. “See,” you say, “you yourself confess that the Father gave life to the Son, so that he has it in himself, just as the Father has life in himself; that as the one does not lack, so the other may not lack; that as the one is life, so the other may be too; and both joined together are one life, not two, because there is one God, not two gods, and this is what it is to be life. How, then, did the Father give life to the Son?” Not as if the Son had previously been without life and received life from the Father in order to live; for if this were so, he would not have life in himself. See, I was speaking of the soul. The soul exists: even if it is not wise, even if it is not just, it is a soul; even if it is not devout, it is a soul. So it is one thing for it to be a soul, another to be wise, to be just, to be devout. There is, then, a state in which it is not yet wise, not yet just, not yet devout; yet it is not nothing, it is not no life at all; for by certain works of its own it shows itself to be life, even if it does not show itself wise, devout, just. For unless it lived, it would not move the body; it would not command walking from the feet, work from the hands, looking from the eyes, hearing from the ears; it would not open the mouth for speech or move the tongue to distinguish sounds. By these works, then, it shows that it lives and that it is something better than the body. But does it by these works show itself wise, devout, just? Do not the foolish, the ungodly, and the unjust also walk, work, see, hear, speak? But when it lifts itself up to something that it itself is not, which is above it and from which it is, it receives wisdom, justice, devotion; while it was without these, it was dead, and did not have a life by which it itself might live, but only one by which it might give life to the body. For that in the soul by which the body is given life is one thing; that by which the soul itself is given life is another. The soul is better than the body; but God is better than the soul. The soul, then, even if it is foolish, unjust, ungodly, is the life of the body. But since its life is God, just as when it is in the body it furnishes the body with vigor, comeliness, mobility, and the functions of the limbs, so when God, its life, is in it, he furnishes it with wisdom, devotion, justice, love. So what is furnished to the body by the soul is one thing; what is furnished to the soul by God is another. The soul gives life and is given life; even when dead it gives life, if it itself is not given life. So when the word comes and is poured into the hearers, and they have become not only hearers but also obeyers, the soul rises from its death to its life; that is, from iniquity, from folly, from ungodliness, to its God, who is its wisdom, justice, brightness. Let it rise to him; let it be enlightened by him. “Come to him,” he says. And what will we have? “And be enlightened.” If, then, by coming you are enlightened, and by withdrawing you are darkened, your light was not in you but in your God. Come, that you may rise again; if you withdraw, you will die. If, then, by coming you live and by withdrawing you die, your life was not in you. For your life is the same as your light: “For with you is the fountain of life, and in your light we shall see light.” ### Scripture references - John 5:26: allusion, high confidence - Ps 34:5 (33:6 LXX): quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence ### Translation notes - Ps 34:5 (33:6 LXX) and Ps 36:9 (35:10 LXX) are quoted, the first in the Old Latin form “Come to him and be enlightened.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.12 (PL 35:1549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-12). ## Tractates on the Gospel of John 19.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-13 - Source: PL 35:1549–1551 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “He gave the Son to have life in himself” means that he begot the Son as life itself, coeternal and equal, not as one who shares in life. ### Latin text Non ergo sicut anima aliquid aliud est ante­ quam illuminetur, et fit melius cum illuminatur par­ ticipatione melioris; ita et Verbum Dei, Filius Dei, aliquid aliud erat antequam acciperet vitam, ut par­ ticipando habeat vitam: sed vitam habet in semetipso; ac per hoc ipse est ipsa vita. Quid ergo ait, Dedit Filio vitam habere in semetipso? Breviter dixerim, Genuit Filium. Neque enim erat sine vita, et accepit vitam; sed nascendo vita est. Pater vita est non nascendo; Filius vita est nascendo. Pater de nullo patre, Filius de Deo Patre. Pater quod est, a nullo est: quod autem Pater est, propter Filium est. Filius vero et quod Filius est, propter Patrem est; et quod est, a Patre est. Hoc ergo dixit, Vitam dedit Filio, ut haberet eam in semetipso; tanquam diceret, Pater qui est vita in semetipso, genuit Filium qui esset vita in semetipso. Pro eo enim quod est genuit, voluit intelligi dedit. Tanquam si cuiquam diceremus, Dedit tibi Deus esse. Cui dedit? Si alicui jam existenti dedit esse, non ei dedit esse; quia erat, antequam ei dare­ tur, qui posset accipere. Cum ergo audis, Dedit tibi esse, non eras qui acciperes, et existendo accepisti ut esses. Dedit structor domui huic ut esset. Sed quid ei dedit? Ut domus esset. Cui dedit? Huic domui. Quid ei dedit? Ut domus esset. Quomodo potuit dare domui ut domus esset? Etenim si domus erat; cui daret, ut domus esset, quando jam domus erat? Quid est ergo, Dedit ei ut domus esset? Fecit ut domus esset. Quid ergo Filio dedit? Dedit ei ut Filius esset, genuit ut vita esset: hoc est, Dedit ei habere vitam in semet­ ipso, ut esset vita non egens vita, ne participando intelligatur habere vitam. Si enim participando habe­ ret vitam, posset et amittendo esse sine vita: hoc in Filio ne accipias, ne cogites, ne credas. Manet ergo Pater vita, manet et Filius vita: Pater vita in semet­ ipso, non a Filio; Filius vita in semetipso, sed a Patre. A Patre genitus ut esset vita in semetipso: Pater vero non genitus vita in semetipso. Nec mino­ rem Filium genuit, qui crescendo fieret aequalis. Non enim ad sui perfectionem adjutus est tempore, per quem perfectum creata sunt tempora. Ante omnia tempora Patri coæternus est. Non enim unquam Pater sine Filio: æternus autem Pater est; ergo coæternus et Filius. Quid tu, anima? Mortua eras, amiseras vitam, audi Patrem per Filium. Surge, recipe vitam; ut in eo recipias vitam quam non habes in te, qui habet vitam in semetipso, Vivificat ergo te Pater, et filius; et agitur prima resurrectio, quando resurgis ad participandam vitam quod tu non es, et partici­ pando efficeris vivens. Resurge a morte tua in vitam tuam, qui est Deus tuus; et transi a morte in vitam æternam. Habet enim vitam æternam Pater in seme­ tipso; et nisi Filium talem generaret, qui haberet vitam in semetipso, non sicut Pater suscitat mor­ tuos et vivificat, sic et Filius quos vellet vivificaret. ### English translation (Claude) Not, then, as the soul is something else before it is enlightened, and becomes better when it is enlightened by participation in what is better, so also was the Word of God, the Son of God, something else before he received life, so as to have life by participating; but he has life in himself, and for this reason he himself is life itself. What, then, does he mean by “He has given to the Son to have life in himself”? Let me say it briefly: He begot the Son. For he was not without life and then received life; but by being born he is life. The Father is life not by being born; the Son is life by being born. The Father is from no father; the Son is from God the Father. The Father, in what he is, is from no one; but that he is Father, he is because of the Son. The Son, however, both is Son because of the Father and, in what he is, is from the Father. So this is what he said: “He gave life to the Son, that he might have it in himself”; as though he said, The Father, who is life in himself, begot the Son, who would be life in himself. For he wished “gave” to be understood in place of “begot.” It is as if we said to someone, “God gave you being.” To whom did he give it? If he gave being to someone already existing, he did not give him being, since there was already someone, before it was given him, who could receive it. So when you hear, “He gave you being,” you were not there to receive it, and by coming into existence you received being. A builder gave this house being. But what did he give it? That it should be a house. To whom did he give it? To this house. What did he give it? That it should be a house. How could he give the house that it should be a house? For if it was a house, to whom would he give being a house, when it was already a house? What, then, is “He gave it that it should be a house”? He made it that it should be a house. What, then, did he give the Son? He gave him that he should be the Son; he begot him that he should be life; that is, “he gave him to have life in himself,” so that he would be life not needing life, lest he be understood to have life by participation. For if he had life by participation, he could also, by losing it, be without life: do not accept this of the Son, do not think it, do not believe it. The Father, then, remains life, and the Son remains life: the Father life in himself, not from the Son; the Son life in himself, but from the Father; begotten by the Father, that he might be life in himself; but the Father, unbegotten, is life in himself. Nor did he beget a lesser Son, who would become equal by growing. For he through whom, being perfect, the times were created was not helped by time toward his own perfection. Before all times he is coeternal with the Father. For the Father was never without the Son; but the Father is eternal; therefore the Son too is coeternal. What about you, soul? You were dead, you had lost life: hear the Father through the Son. Rise, take back life, so that in him who has life in himself you may receive the life you do not have in yourself. So the Father and the Son give you life; and the first resurrection takes place when you rise to participate in a life that you are not, and by participating are made living. Rise from your death to your life, which is your God, and pass from death to eternal life. For the Father has eternal life in himself; and unless he had begotten such a Son as would have life in himself, the Son would not give life to whom he would, as the Father raises the dead and gives them life. ### Scripture references - John 5:26: quotation, high confidence - John 5:21: allusion, high confidence - Rev 20:5: allusion, medium confidence ### Translation notes - The “first resurrection” alludes to Rev 20:5–6, which Augustine applies to the rising of the soul. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.13 (PL 35:1549–1551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-13). ## Tractates on the Gospel of John 19.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-14 - Source: PL 35:1551 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The present resurrection of minds, which even false religions admit, must not be made the only resurrection, as Hymenaeus and Philetus did. ### Latin text Quid ergo de illa resurrectione corporis? Nam isti qui audiunt et vivunt, unde, nisi audiendo, vi­ vunt? Amicus enim sponsi stat et audit eum, et gaudio gaudet propter vocem sponsi, non pro­ pter vocem suam; hoc est, participando, non exi­ stendo audiunt et vivunt: et omnes qui audiunt, vi­ vunt; quia omnes qui obediunt, vivunt. Dic aliquid, Domine, etiam de resurrectione carnis. Fuerunt enim qui eam negarent, et dicerent quia ista sola est rc­ surrectio quæ fit per fidem. Cujus resurrectionis modo Dominus fecit commemorationem, ct inflam­ mavit nos, quia quidam mortui audient vocem Filii Dei, et vivent. Non eorum qui audierint alii morientur, ct alii vivent; sed omnes qui audierint vivent, quia omnes qui obedierint vivent. Ecce videmus resur­ rectionem mentis: non ergo amittamus fidem de re­ surrectione carnis. Et nisi tu, Domine Jesu, dixeris eam, quem opponemus contradictoribus? Omnes enim sectæ, quæ se aliquam religionem hominibus inserere a præsumpserunt, non negaverunt istam mentium resurrectionem: ne diceretur eis, Si non resurgit anima, quare mihi loqueris? quid in me fa­ cere vis? si non facis ex deteriore meliorem, quare loqueris? si non facis ex iniquo justum, quare loque­ a'is? si autem facis ex iniquo justum, ex impio pium, ex. stulto sapientem, fateris resurgere animam meam, si tibi obtemperavero, si tibi credidero. Volentes ergo sibi credi omnes qui instituerunt alicujus etiam falsae religionis sectam, negare istam mentium resur­ rectionem non potuerunt; omnes de illa consense­ runt: sed multi carnis resurrectionem negaverunt; dixerunt in fide jam factam esse resurrectionem. Talibus resistit Apostolus, dicens: Ex quibus est Hy­ menæus et Philetus, qui circa veritatem aberraverunt, dicentes resurrectionem jam factam esse, et fidem quo­ rumdam subvertunt. Jam factam esse resurrectionem dicebant, sed eo modo ut alia non speraretur: et reprehendebant homines qui spe­ rabant resurrectionem carnis, velut jam resurrectio quæ promissa erat, credendo impleretur in mente, Reprehendit eos Apostolus. Cur eos reprehendit? Nonne hoc dicebant quod modo Dominus loquebatur, Venit hora, et nunc eat, quando mortui audient vocem Filii Dei; et qui audierint, vivent? Sed de vita men­ tium loquor adhuc, ait tibi Jesus: nondum loquor de vita corporum; sed loquor de vita vitæ corporum, id est, de animarum, in quibus est vita corporum: nam scio esse corpora in monumentis jacentia, scio et corpora vestra in monumentis futura; nondum de illa resurrectione loquor: de ista loquor, in ista rc­ surgite, ne ad poenam in illa resurgatis. Sed ut no­ veritis quia de illa loquor, quid addo? Sicut enim habet Pater vitam in semetipso, sic dedit et Filio ha­ bere vitam in semetipso. Haec vita quod Pater est, quod Filius est, ad quid pertinet? ad animam, an ad cor­ pus? Non enim vitam illam sapientiæ sentit corpus, sed mens rationalis. Nam nec omnis anima potest sentire sapientiam. Habet enim et pecus animam; sed pecoris anima non potest sentire sapientiam. Ergo anima humana potest sentire istam vitam quam habet Pater in semetipso, et dedit Filio vitam habere in semetipso; quia illud est verum lumen quod illuminat, non omnem animam, sed omnem hominem venientem in hunc mundum. Cum ergo ipsi menti loquor, audiat, id est obediat, et vivat. ### English translation (Claude) What, then, about that resurrection of the body? For these who hear and live—how do they live, except by hearing? For “the friend of the bridegroom stands and hears him, and rejoices greatly because of the bridegroom's voice,” not because of his own voice; that is, they hear and live by participation, not by their own being; and all who hear live, because all who obey live. Say something, Lord, about the resurrection of the flesh too. For there have been those who denied it and said that the only resurrection is the one that comes about through faith. The Lord has just mentioned this resurrection and set us on fire, that certain dead will hear the voice of the Son of God and live. It is not that of those who hear some will die and others live; but all who hear will live, because all who obey will live. See, we behold the resurrection of the mind; let us not therefore lose faith in the resurrection of the flesh. And unless you, Lord Jesus, speak of it, whom shall we set against those who contradict it? For all the sects that have presumed to implant some religion in men have not denied this resurrection of minds, lest it be said to them: “If the soul does not rise, why do you speak to me? What do you want to do in me? If you do not make me better from worse, why do you speak? If you do not make me just from unjust, why do you speak? But if you make me just from unjust, devout from ungodly, wise from foolish, you admit that my soul rises, if I obey you, if I believe you.” So all who have founded the sect of any religion, even a false one, wanting to be believed, could not deny this resurrection of minds; all agreed about it. But many denied the resurrection of the flesh; they said that the resurrection had already taken place in faith. Such people the apostle resists, saying, “Among whom are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already taken place, and they are overturning the faith of some.” They said that the resurrection had already taken place, but in such a way that no other was to be hoped for; and they found fault with people who hoped for the resurrection of the flesh, as though the resurrection that had been promised were already fulfilled in the mind by believing. The apostle rebukes them. Why does he rebuke them? Were they not saying what the Lord was just now speaking: “The hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live”? “But I am still speaking of the life of minds,” Jesus says to you; “I am not yet speaking of the life of bodies, but of the life of the life of bodies, that is, of souls, in which is the life of bodies. For I know that there are bodies lying in tombs; I know that your bodies too will be in tombs. I am not yet speaking of that resurrection; I am speaking of this one: rise in this one, lest you rise to punishment in that one. But that you may know that I am speaking of that one, what do I add? ‘For as the Father has life in himself, so he has given to the Son also to have life in himself.’” This life that the Father is, that the Son is—to what does it belong? To the soul or to the body? For the body does not perceive that life of wisdom, but the rational mind does. For not every soul can perceive wisdom. A beast too has a soul; but the soul of a beast cannot perceive wisdom. So the human soul can perceive this life that the Father has in himself and has given to the Son to have in himself; because that is “the true light that enlightens”—not every soul, but—“every man coming into this world.” When, then, I speak to the mind itself, let it hear, that is, obey, and live. ### Scripture references - John 3:29: quotation, high confidence - John 5:25: quotation, high confidence - 2 Tim 2:17: quotation, high confidence - 2 Tim 2:18: quotation, high confidence - John 5:26: quotation, high confidence - John 1:9: quotation, high confidence ### Translation notes - John 3:29, 2 Tim 2:17–18, and John 1:9 are quoted. “That one” in “that I am speaking of that one” is ambiguous in the Latin; NPNF¹ 7 takes it as the bodily resurrection. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.14 (PL 35:1551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-3/#p-19-14). ## Tractates on the Gospel of John 19.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-15 - Source: PL 35:1551–1553 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son of God raises souls; as son of man he received power to judge and will raise bodies; the Word having man is one Christ, as soul and body are one man. ### Latin text Noli itaque, Domine, tacere de resurrectione carnis; ne non eam credant homines, et remaneamus nos argumentatores, non prædicatores. Ergo sicut habet Pater vitam in semetipso, sic dedit et Filio habere vitam in semetipso. Intelligant qui audiunt, credant ut intelligant, obediant ut vivant. Audiant adhuc aliud, ne hic finitam esse resurrectionem putent. Et dedit ei potestatem et judicium facere. Quis? Pater. Cui dedit? Filio. Cui enim dedit habere vitam in semetipso, po­ testatem dedit ei et judicium facere. Quia filius homi­ nis est. Iste enim Christus, et Filius Dei ct filius ho­ minis est. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum. Ecce quomodo dedit ei vitam habere in semetipso. Sed quia Verbum caro factum est, et habita­ vit in nobis, ex virgine Maria homo factus, filius hominis est. Proinde quia filius hominis est, quid accepit? Potestatem et judicium fa­ cere. Quod judicium? In fine sæculi: et ibi erit re­ surrectio mortuorum, sed corporum. Animas ergo suscitat Deus, per Christum Filium Dei: corpora sus­ citat Deus, per eumdem Christum filium hominis. Dedit ei potestatem. Hanc potestatem non haberet nisi acciperet, et esset homo sine potestate. Sed ipse est filius hominis, qui et Filius Dei. Haerendo enim ad unitatem personæ filius hominis Filio Dei, facta est una persona, eademque Filius Dei, quæ et filius ho­ minis. Quid autem propter quid habeat, dignoscen­ dum est. Filius hominis habet animam, habet corpus. Filius Dei, quod est Verbum Dei, habet hominem, tanquam anima corpus. Sicut anima habens corpus, non facit duas personas, sed unum hominem; sic Verbum habens hominem, non facit duas personas, sed unum Christum. Quid est homo? Anima rationa­ lis habens corpus. Quid est Christus? Verbum Dei habens hominem. Video de quibus rebus loquar, et quis loquar, et quibus loquar. ### English translation (Claude) Do not, then, Lord, be silent about the resurrection of the flesh, lest people not believe it, and we remain arguers, not preachers. “So, as the Father has life in himself, so he has given to the Son also to have life in himself.” Let those who hear understand; let them believe in order to understand; let them obey in order to live. Let them hear yet something more, lest they think the resurrection ends here. “And he has given him power to execute judgment also.” Who? The Father. To whom did he give it? To the Son. For to the one to whom he gave to have life in himself, he gave power to execute judgment also. “Because he is the son of man.” For this Christ is both Son of God and son of man. “In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God.” See how he gave him to have life in himself. But because “the Word was made flesh and dwelt among us,” having been made man from the Virgin Mary, he is the son of man. Therefore, because he is the son of man, what did he receive? Power to execute judgment also. What judgment? At the end of the world; and there will be the resurrection of the dead, but of bodies. God, then, raises souls through Christ the Son of God; God raises bodies through the same Christ, the son of man. “He has given him power.” He would not have this power unless he received it, and he would be a man without power. But he who is the son of man is himself also the Son of God. For by the son of man cleaving to the Son of God in unity of person, one person was made, the same who is Son of God and son of man. But what he has, and on account of what, must be discerned. The son of man has a soul, has a body. The Son of God, who is the Word of God, has the man, as the soul has the body. Just as the soul having a body does not make two persons, but one man, so the Word having the man does not make two persons, but one Christ. What is man? A rational soul having a body. What is Christ? The Word of God having man. I see what things I am speaking of, and who I am that speak, and to whom I speak. ### Scripture references - John 5:26: quotation, high confidence - John 5:27: quotation, high confidence - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 1:1–2 and 1:14 are quoted. The passage is a statement of the unity of Christ's person. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.15 (PL 35:1551–1553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-15). ## Tractates on the Gospel of John 19.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-16 - Source: PL 35:1553 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ will judge in the form of a servant, visible to just and unjust alike, which is why “the Father judges no one.” ### Latin text Nunc audite de resurrectione corporum, non me, sed Dominum locuturum, propter eos qui resur­ rexerunt surgendo a morte, inhaerendo vitæ, Cui vitæ? Quæ non novit mortem. Quare non novit mortem? Quia nescit mutabilitatem. Quare nescit mutabilita­ tem? Quia vita est in semetipso. Et potestatem dedit ei et judicium facere, quia filius hominis est. Quod ju­ dicium, quale judicium? Nolite mirari hoc, quia dixi, Dedit ei potestatem et judicium facere. Quia venit hora. Non addidit, et nunc est: ergo horam quamdam vult insinuare in fine sæculi. Hora nunc est ut resurgant mortui, hora erit in fine sæculi ut resurgant mortui: sed resurgant nunc in mente, tunc in carne; resur­ gant nunc in mente per Verbum Dei Filium Dei, re­ surgant tunc in carne per Verbum Dei carnem fa­ ctum, filium hominis. Neque enim ad judicium vivo­ rum et mortuorum Pater ipse venturus est: nec ta­ men recedit a Filio Pater. Quomodo ergo non ipse venturus est? Quia non ipse videbitur in judicio. Vi­ debunt in quem pupugerunt. Forma illa erit judex, quae stetit sub judice; illa judicabit quæ judicata est: judicata est enim inique, judicabit juste. Veniet ergo forma servi, et ipsa apparebit. Etenim forma Dei quomodo appareret justis et ini­ quis? Nam si judicium non fieret nisi inter solos ju­ stos, appareret tanquam justis forma Dei: quia vero judicium futurum est justorum et iniquorum, nec Ii­ cet ut iniqui videant Deum; Beati enim mundi corde, quoniam ipsi Deum videbunt; talis appa­ rebit judex, qualis videri possit et ab eis quos coronaturus est, et ab eis quos damnaturus est. Forma ergo servi videbitur, occulta erit forma Dei. Occultus erit in servo Filius Dei, et apparebit filius hominis; quia potestatem dedit ei et judicium facere, quia filius homi­ nis est, Et quia ipse solus apparebit in forma servi, Pater autem non apparebit, quia non est indutus forma servi; ideo superius ait, Pater non judicat quemquam, sed omne judicium dedit Filio. Bene ergo dilatum est, ut ipse esset expositor qui propositor. Superius enim occultum erat; nunc jam, ut arbitror, manifestum est quia dedit ei potestatem et judicium facere, quia Pater non judicat quemquam, sed omne judicium dedit Filio: quia judicium per illam formam futurum est, quam non habet Pater. Et quale judicium? Nolite mirari hoc; quia venit hora: non ea quae nunc cst, ut resur­ gant animæ; sed quæ futura est, ut resurgant corpora. ### English translation (Claude) Now hear, concerning the resurrection of bodies, not me but the Lord, who is about to speak, on account of those who have risen by rising from death, by clinging to life. To what life? To the life that knows no death. Why does it know no death? Because it knows no changeableness. Why does it know no changeableness? Because it is life in itself. “And he has given him power to execute judgment also, because he is the son of man.” What judgment, what kind of judgment? “Do not marvel at this,” that I said, “He has given him power to execute judgment also”; “for the hour is coming.” He did not add, “and now is”; so he wishes to suggest a certain hour at the end of the world. Now is the hour for the dead to rise; there will be an hour at the end of the world for the dead to rise: but let them rise now in the mind, then in the flesh; let them rise now in the mind through the Word of God, the Son of God; let them rise then in the flesh through the Word of God made flesh, the son of man. For the Father himself will not come to the judgment of the living and the dead; and yet the Father does not withdraw from the Son. How, then, will he himself not come? Because he himself will not be seen at the judgment. “They will look on him whom they pierced.” That form will be judge which stood before a judge; that will judge which was judged: for it was judged unjustly; it will judge justly. The form of a servant, then, will come, and it will appear. For how would the form of God appear to the just and the unjust? If the judgment were to take place among the just alone, the form of God would appear as to the just; but because the judgment is to be of the just and the unjust, and the unjust are not permitted to see God—for “blessed are the pure in heart, for they shall see God”—the judge will appear in such a form as can be seen both by those he is to crown and by those he is to condemn. The form of a servant, then, will be seen; the form of God will be hidden. The Son of God will be hidden in the servant, and the son of man will appear; because “he has given him power to execute judgment also, because he is the son of man.” And because he alone will appear in the form of a servant, while the Father will not appear, because he has not put on the form of a servant, therefore he said above, “The Father judges no one, but has given all judgment to the Son.” So it was rightly deferred, that the one who set the question might be the one who explained it. For above it was hidden; now, as I think, it is clear that “he has given him power to execute judgment also,” because “the Father judges no one, but has given all judgment to the Son”: because the judgment will be by means of that form which the Father does not have. And what kind of judgment? “Do not marvel at this, for the hour is coming”: not the one that is now, for souls to rise, but the one that is to come, for bodies to rise. ### Scripture references - John 5:27: quotation, high confidence - John 5:28: quotation, high confidence - John 19:37: quotation, high confidence - Zech 12:10: quotation, medium confidence - Matt 5:8: quotation, high confidence - Phil 2:7: allusion, high confidence - John 5:22: quotation, high confidence ### Translation notes - Zech 12:10 (as in John 19:37), Matt 5:8, and Phil 2:7 (“form of a servant”) are drawn on. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.16 (PL 35:1553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-16). ## Tractates on the Gospel of John 19.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-17 - Source: PL 35:1553 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “All who are in the tombs” shows that Christ now speaks of the bodily resurrection of just and unjust, not of the present rising of minds. ### Latin text Expressius hoc dicat, ut calumniam haereticus negator resurrectionis corporis non inveniat: quan­ quam jam intellectus elucescat. Cum superius dictum esset, Venit hora; addidit, et nunc est: modo autem, Venit hora; non addidit, et nunc est. Tamen omnes ansas, omnes claviculas calumniarum, omnes nodos laqueorum aperta veritate disrumpat. Nolite mirari hoc; quia venit hora, in qua omnes qui in monumentis sunt. Quid evidentius? quid expressius? Corpora sunt in monumentis: animæ non sunt in monumentis, nec justorum, nec iniquorum. Justi anima in sinu Abrahæ fuit, iniqui anima apud inferos torquebatur: in monumento, nec illa, nec illa. Supe­ rius quando ait, Venit hora, et nunc est; obsecro, intendite. Nostis, fratres, quia ad panem ventris cum labore pervenitur; quanto magis ad panem mentis? Cum labore suus, ci auditis; sed nos cum majore stamus, et loquimur. Si laboramus propter vos, col­ laborare non debetis propter eosdem vos? Superius ergo cum diceret, Venit hora, et adderet, et nunc est, quid subjecit? Quando mortui audient vocem Filii Dei, et qui audierint vivent. Non dixit, Omnes mortui audient, et qui audierint vivent: mortuos enim ini­ quos volebat intelligi. Et numquid omnes iniqui obau­ diunt Evangelio? Aperte dicit Apostolus, Sed non omnes obaudiunt Evangelio. Tamen qui audiunt, vivent; quia omnes qui obaudiunt Evange­ lio, transient ad vitam æternam per fidem: non ta­ mcn omnes obaudiunt, et hoc nunc est. At vero in fine, omnes qui sunt in monumentis, hoc est justi et injusti, audient vocem ejus, et procedent. Quomodo noluit dicere, et vivent? Omnes enim procedent, sed non omnes vivent. In eo quippe quod supra dixit, Et qui audierint vivent; in ipsa obauditione vitam æternam intelligi voluit et beatam, quam non omnes habebunt qui de monumentis procedent. Jam ergo et commemoratione monumentorum, et expressione processionis de monumentis, aperte intelligimus cor­ porum resurrectionem. ### English translation (Claude) Let him say this more expressly, so that the heretic who denies the resurrection of the body may find no ground for cavil—although the meaning is already shining out. When it was said above, “The hour is coming,” he added, “and now is”; but now, “The hour is coming,” and he did not add, “and now is.” Still, let him break with open truth all the handles, all the little hooks of cavils, all the knots of snares. “Do not marvel at this, for the hour is coming in which all who are in the tombs.” What is clearer? What more express? Bodies are in the tombs; souls are not in the tombs, neither of the just nor of the unjust. The soul of the just man was in Abraham's bosom; the soul of the unjust man was tormented in hell: neither the one nor the other in a tomb. Above, when he said, “The hour is coming, and now is”—I beg you, pay attention. You know, brothers, that one reaches the bread of the belly with toil; how much more the bread of the mind? You stand and hear with toil; but we stand and speak with greater toil. If we labor for your sake, ought you not to labor with us for your own sake? Above, then, when he said, “The hour is coming,” and added, “and now is,” what did he subjoin? “When the dead will hear the voice of the Son of God, and those who hear will live.” He did not say, “All the dead will hear, and those who hear will live”; for he wished the dead to be understood as the unjust. And do all the unjust obey the gospel? The apostle says openly, “But not all obey the gospel.” Yet those who hear will live, because all who obey the gospel will pass to eternal life through faith; yet not all obey, and this is now. But at the end, “all who are in the tombs,” that is, just and unjust, “will hear his voice and come forth.” Why was he unwilling to say, “and will live”? For all will come forth, but not all will live. For in what he said above, “And those who hear will live,” he wished eternal and blessed life to be understood in the very obeying, which not all will have who come forth from the tombs. So now, by the mention of the tombs and by the express statement of the coming forth from the tombs, we plainly understand the resurrection of bodies. ### Scripture references - John 5:28: quotation, high confidence - John 5:25: quotation, high confidence - Luke 16:22: allusion, high confidence - Luke 16:23: allusion, high confidence - Rom 10:16: quotation, high confidence - John 5:29: quotation, high confidence ### Translation notes - Luke 16:22–23 (the rich man and Lazarus) and Rom 10:16 are drawn on. The digital text is damaged at “You stand and hear with toil” (cum labore suus, ci auditis); translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.17 (PL 35:1553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-17). ## Tractates on the Gospel of John 19.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-18 - Source: PL 35:1553–1555 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: At the bodily resurrection the good and the wicked will be openly separated, and after judging in the form of a servant Christ will show the form of God to those who love him. ### Latin text Audient omnes vocem ejus, et procedent. Et ubi judicium, si omnes audient, et omnes procedent? Quasi totum confusum est; nihil video discretum. Certe accepisti potestatem judicandi, quia filius homi­ nis es; ecce aderis in judicio, resurgent corpora: de ipso judicio dic aliquid, hoc est de discretione malo­ rum et bonorum. Et hoc audi: Qui bona fecerunt, in resurrectione vitœ; qui mala egerunt, in resurrectionem judicii. Superius cum de resurrectione mentium et animarum loqueretur, numquid fecit discretionem? Sed omnes qui audient, vivent; quia obaudiendo vi­ vent. At vero resurgendo et procedendo de monumen­ tis, non omnes ad vitam æternam ibunt, sed qui bene fecerunt: qui autem male, ad judicium. Hic enim judicium pro poena posuit. Et erit diremptio, et non qualis modo est. Nam et modo separamur non locis, sed moribus, affectibus, desideriis, fide, spe, charitate. Simul enim cum iniquis vivimus; sed non una vita est omnium: in occulto dirimimur, in oc­ culto separamur; quomodo grana in area, non quo­ modo grana in horreo. Et separantur grana in area, et miscentur: separantur, cum a palea exspoliantur; miscentur, quia nondum ventilantur. Tunc aperta erit separatio, sicut morum, sic et vitae; sicut sapien­ tiæ, ita et corporum. ibunt qui bene fecerunt, vivere cum Angelis Dei: qui male egerant, torqueri cum diabolo et angelis ejus. Et transiet forma servi. Ad hoc enim se præsentaverat ut faceret judicium: post judicium perget hinc, ducet secum corpus cui caput est, et offeret regnum Deo. Tunc plane videbitur forma illa Dei, quæ non potuit videri ab ini­ quis, quorum visioni forma servi exhibenda erat. Dicit et alibi sic: Ibunt isti in ambustionem œternam (de quibusdam sinistris); justi autem in vitam œter- Nam: de qua alio loco dicit, Hœc est autem vita œterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum. Tunc ibi apparebit qui cum in forma Dei esset, non rapinam arbitratus est esse œqualis Deo: tunc se ostendet quomodo se dilectoribus suis ostensurum promisit. Qui enim diligit me, ait, man­ data mea custodit; et qui diligit me, diligetur a Patre meo, et ego diligam eum, et ostendam meipsum illi.. Quibus loquebatur, præsens eis erat: sed formam servi videbant; formam autem Dei non videbant. Per jumentum ad stabulum ducebantur curandi, sed sanati videbunt; quia ostendam, inquit, meipsum illi. Quo­ modo ostenditur æqualis Patri? Cum dicit Philippo, Qui me videt, videt et Patrem meum. ### English translation (Claude) “All will hear his voice and come forth.” And where is the judgment, if all will hear and all will come forth? It is as if everything is confused; I see nothing distinguished. Certainly you have received the power of judging, because you are the son of man; see, you will be present at the judgment; bodies will rise: say something about the judgment itself, that is, about the separation of the bad and the good. Hear this too: “Those who have done good, to the resurrection of life; those who have done evil, to the resurrection of judgment.” Above, when he was speaking of the resurrection of minds and souls, did he make a distinction? No: “all who hear will live,” because by obeying they will live. But in rising and coming forth from the tombs, not all will go to eternal life, but those who have done well; those who have done evil, to judgment. For here he has put “judgment” for punishment. And there will be a separation, and not such as there is now. For even now we are separated, not by places, but by conduct, affections, desires, faith, hope, love. For we live together with the unjust, but the life of all is not one: we are divided in secret, separated in secret; as grains on the threshing floor, not as grains in the granary. Grains on the threshing floor are both separated and mixed: separated, when they are stripped of the chaff; mixed, because they are not yet winnowed. Then the separation will be open: as of conduct, so also of life; as of wisdom, so also of bodies. Those who have done well will go to live with the angels of God; those who have done evil, to be tormented with the devil and his angels. And the form of a servant will pass away. For it presented itself for this purpose, to execute judgment; after the judgment he will go away from here, he will lead with him the body whose head he is, and he will offer the kingdom to God. Then indeed that form of God will be seen which could not be seen by the unjust, to whose sight the form of a servant had to be displayed. He speaks thus elsewhere too: “These will go into everlasting burning” (of certain ones on the left), “but the righteous into eternal life”; of which he says in another place, “And this is eternal life, that they may know you, the one true God, and Jesus Christ whom you have sent.” Then there will appear he who, “being in the form of God, did not think it robbery to be equal with God.” Then he will show himself, as he promised he would show himself to those who love him. For “he who loves me,” he says, “keeps my commandments; and he who loves me will be loved by my Father, and I will love him and will show myself to him.” He was present to those to whom he was speaking; but they saw the form of a servant; the form of God they did not see. They were being led on the beast of burden to the inn to be cured; but once healed they will see, because “I will show myself,” he says, “to him.” How is he shown equal to the Father? When he says to Philip, “He who sees me sees my Father also.” ### Scripture references - John 5:28: quotation, high confidence - John 5:29: quotation, high confidence - Matt 3:12: allusion, medium confidence - Matt 25:41: allusion, high confidence - Matt 25:46: quotation, high confidence - 1 Cor 15:24: allusion, high confidence - John 17:3: quotation, high confidence - Phil 2:6: quotation, high confidence - John 14:21: quotation, high confidence - Luke 10:34: allusion, high confidence - John 14:9: quotation, high confidence ### Translation notes - John 5:29, Matt 25:41, 46, John 17:3, Phil 2:6, John 14:21, and John 14:9 are quoted; the threshing floor recalls Matt 3:12, the delivering of the kingdom 1 Cor 15:24, and the beast and the inn the Good Samaritan (Luke 10:34). ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.18 (PL 35:1553–1555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-18). ## Tractates on the Gospel of John 19.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-19 - Source: PL 35:1555 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ seeks not his own will, as son of man, but the Father's; doing God's command willingly is not doing one's own will. ### Latin text Non possum ego a meipso facere quidquam: sicut audio judico, et judicium meum justum est. Quia dicturi illi eramus, Tu judicabis, et Pater non judi­ cabit, quia omne judicium dedit Filio; non ergo se­ eundum Patrem judicabis: adjecit, Non possum ego a meipso facere quidquam: sicut audio judico, et judi­ cium meum justum est; quia non quœro voluntatem meam, sed voluntatem ejus qui misit me. Certe Filius quos vult vivificat. Non quaerit voluntatem suam, sed voluntatem ejus qui misit illum. Non meam, non pro­ priam; non meam, non filii hominis; non meam, quae resistat Deo. Faciunt enim homines voluntatem suam, non Dei, quando faciunt quod volunt, non quod jubet Deus: quando autem ita faciunt quod vo­ lunt, ut tamen sequantur voluntatem Dei, non fa­ ciunt voluntatem suam, quamvis quod volunt faciant. Volens fac quod juberis; atque ita et hoc facies quod vis, et non voluntatem tuam facies, sed jubentis. ### English translation (Claude) “I can do nothing of myself: as I hear, I judge; and my judgment is just.” Because we were going to say to him, “You will judge, and the Father will not judge, because he has given all judgment to the Son; so you will not judge according to the Father,” he added, “I can do nothing of myself: as I hear, I judge; and my judgment is just; because I do not seek my own will, but the will of him who sent me.” Certainly “the Son gives life to whom he will.” He does not seek his own will, but the will of him who sent him. Not mine, not my own; not mine, not that of the son of man; not mine, such as would resist God. For people do their own will, not God's, when they do what they will, not what God commands; but when they do what they will in such a way that they nonetheless follow the will of God, they do not do their own will, although they do what they will. Do willingly what you are commanded; and so you will both do what you will and not do your own will, but that of the one commanding. ### Scripture references - John 5:30: quotation, high confidence - John 5:22: quotation, high confidence - John 5:21: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.19 (PL 35:1555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-19). ## Tractates on the Gospel of John 19.20 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-20 - Source: PL 35:1555 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Too tired to continue, Augustine postpones the deferred question to the next day. ### Latin text Quid ergo? Sicut audio, ita judico. Audit Filius, et demonstrat ei Pater, et videt Filius Patrem fa­ cientem. Et ista distuleramus paulo enucleatius pro viribus pertractare, si tempus nobis peracta lectione et vires remansissent. Si dicam me posse loqui adhuc. forte vos audire jam non potestis. Item forte aviditate audiendi dicitis, Possumus. Melius est ergo ut ego infirmitatem meam fatear, quia jam fatigatus loqui non possum, quam ut vobis jam bene satiatis, adhuc infundam quod non bene digeratis. Proinde hujus promissionis quam ad hodiernum tempus, si superesset, distuleram, tenete me adjuvante Domino in crastinum debitorem. ### English translation (Claude) What then? “As I hear, so I judge.” The Son hears, and the Father shows him, and the Son sees the Father doing. And we had deferred treating these matters a little more thoroughly, as far as our strength allows, if time and strength remained to us when the reading had been finished. If I were to say that I can still speak, perhaps you can no longer listen. Again, perhaps, in your eagerness to hear, you say, “We can.” It is better, then, that I confess my weakness, that being now tired I cannot speak, than that I should pour still more into you, who are already well filled, which you would not digest well. Therefore, as to this promise, which I had deferred to today's time if any remained, hold me, with the Lord's help, your debtor until tomorrow. ### Scripture references - John 5:30: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 19.20 (PL 35:1555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/19-15/#p-19-20). ## Tractates on the Gospel of John 20.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-1 - Source: PL 35:1555 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's words about Christ, drawn from the Lord's breast, trouble the perverse and exercise the upright; Augustine returns to John 5:19. ### Latin text Verba Domini nostri Jesu Christi, maxime quæ Joannes commemorat evangelista, qui non sine causa super pectus Domini discumbebat, nisi ut secreta altioris sapientiæ ejus ebiberet, et quod amando biberat, evangelizando ructaret, ita secreta sunt et profunda intelligentiæ, ut omnes turbent qui perverso sunt corde, et omnes exerceant qui recto sunt corde. Proinde animadvertat Charitas vestra ad hæc pauca quæ lecta sunt. Videamus si quo modo possu­ mus donante ct adjuvante ipso qui verba sua nobis voluit recitari, quae tune audita atque conscripta sunt, ut modo legerentur, quid sibi velit quod eum audistis modo dicere, Amen, amen dico vobis, non po­ test Filius a se facere quidquam, nisi quod viderit Pa­ trem facientem: quœcumque enim Pater facit, hœc ea­ dem et Filius facit similiter. ### English translation (Claude) The words of our Lord Jesus Christ, especially those that John the evangelist records—who not without reason reclined on the Lord's breast, that he might drink in the secrets of his higher wisdom and pour out in preaching the gospel what he had drunk in by loving—are so secret and so deep in meaning that they trouble all who are perverse of heart and exercise all who are upright of heart. Therefore let your Charity attend to these few words that have been read. Let us see, if we can in any way, by the gift and help of him who willed his words to be read out to us—words heard then and written down so that they might be read now—what he means by what you have just heard him say: “Amen, amen, I say to you, the Son can do nothing of himself, but what he sees the Father doing; for whatever the Father does, these same things the Son also does likewise.” ### Scripture references - John 13:23: allusion, high confidence - John 5:19: quotation, high confidence ### Translation notes - The beloved disciple reclining on Jesus' breast is John 13:23–25. ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.1 (PL 35:1555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-1). ## Tractates on the Gospel of John 20.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-2 - Source: PL 35:1555–1557 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ healed on the sabbath because God never labors or ceases from work; Christians keep the sabbath spiritually by resting from sin, in hope of rest after good works. ### Latin text Unde autem natus sit sermo iste, commemorandi estis propter superiora lectionis, ubi curaverat Domi­ nus quemdam inter illos qui in quinque porticibus piscinæ illius Salomonis jacebant, cui dixerat, Tolle grabatum tuum, et vade in domum tuam. Hoc autem. fecerat sabbatis; unde perturbati Judæi calumnia­ bantur, quasi eversorem et prævaricatorem Legis. Tunc eis dixerat, Pater meus usque modo operatur, et ego operor. Illi enim carnaliter acci­ pientes sabbati observationem, putabant Deum post laborem fabricati mundi usque ad hunc diem quasi dormire; et propterea sanctificasse illum diem, ex quo coepit velut a laboribus rcquiescere. Est autem. sacramentum sabbati antiquis patribus nostris præ­ ceptum, quod nos Christiani spiri­ tualiter observamus, ut ab omni servili opere, id est ab omni peccato (quia Dominus dicit, Omnis qui facit peccatum, servus est peccati, abstinea­ mus nos, et habeamus quietem in corde nostro, id est tranquillitatem spiritualem. Et quamvis in hoc sæculo id conemur, ad eam tamen requiem perfectam non perveniemus, nisi cum de hac vita exierimus. Sed ideo dictum cst Deum requievisse, quia jam creaturam nullam condebat postquam perfecta sunt omnia. Quietem vero propterea appellavit Scriptura, ut nos admoneret post bona opera requieturos. Sic enim scriptum habemus in Genesi, Et fecit Deus omnia bona valde, et requievit Deus die septimo: ut tu homo cum attendis ipsum Deum post bona opera requievisse, non tibi speres requiem, nisi cum bona fueris operatus et quemadmodum Deus posteaquam fecit hominem ad imaginem et si­ mililudinem suam sexto die, et in illo perfecit omnia opera sua bona valde, requievit septimo die; sic et tibi requiem non speres, nisi cum redieris ad simi­ litudinem in qua factus es, quam peccando perdi­ disti. Non enim Deus laborasse dicendus est, qui dixit, et facta sunt. Quis est qui post tantam operis facilitatem quasi post laborem velit requiescere? Si jussit et aliquis ei restitit, si jussit et non est factum, et ut fieret laboravit; merito dicatur post laborem requievisse: cum vero et in ipso libro Geneseos legamus, Dixit Deus, Fiat lux; et facta est lux: dixit Deus, Fiat firmamentum; et factum est firmamentum; et cætera in verbo ejus continuo facta: cui attestatur et Psalmus dicens, Ipse dixit, et facta sunt; ipse mandavit, et creata sunt: quomodo post mundum fa­ ctum requiem quasi ut cessaret requirebat, qui in jubendo nunquam laboraverat? Ergo illa mystica sunt, et propterea ita posita, ut nobis requiem spe­ remus post hanc vitam, sed si bona opera fecerimus. Ideo Dominus retundens impudentiam et errorem Ju­ dæorum, et ostendens eos non recte sapere de Deo, ait illis scandalizatis quod sabbato operabatur homi­ num sanitatem, Pater meus usque modo operatur, et ego operor: nolite ergo hoc putare quia sabbato ita re­ quievit Pater meus, ut ex illo non operetur; sed sicut ipse nunc operatur, operor et ego. Sed sicut Pater sine labore, sic et Filius sine labore. Dixit Deus, et facta sunt: dixit Christus languenti, Tolle gra­ batum tuum, et vade in domum tuam, et factum est. ### English translation (Claude) Now you must be reminded where this discourse arose, because of the earlier part of the reading, where the Lord had cured a certain man among those who lay in the five porches of that pool of Solomon, to whom he had said, “Take up your bed and go to your house.” But he had done this on the sabbath; and so the Jews, being disturbed, falsely accused him as a destroyer and transgressor of the law. Then he had said to them, “My Father is working until now, and I am working.” For they, taking the observance of the sabbath carnally, thought that God, after the labor of making the world, was as it were sleeping until this day, and had therefore sanctified the day from which he began to rest, as it were, from his labors. Now the sacrament of the sabbath was commanded to our ancient fathers, and we Christians observe it spiritually, by abstaining from all servile work, that is, from all sin (for the Lord says, “Everyone who commits sin is the slave of sin”), and by having rest in our heart, that is, spiritual tranquillity. And although we strive for this in this world, we shall not reach that perfect rest until we have departed from this life. But God is said to have rested because he no longer made any creature after all things had been completed. And Scripture called it rest in order to remind us that we shall rest after good works. For so we have it written in Genesis: “And God made all things very good, and God rested on the seventh day”: so that you, man, when you consider that God himself rested after good works, should not hope for rest for yourself until you have done good works; and just as God, after he made man in his own image and likeness on the sixth day and on it completed all his very good works, rested on the seventh day, so you too should not hope for rest until you have returned to the likeness in which you were made, which you lost by sinning. For God should not be said to have labored, who “spoke, and they were made.” Who is there that, after such ease of working, would want to rest as if after labor? If he commanded and someone resisted him, if he commanded and it was not done, and he labored to get it done, then he might rightly be said to have rested after labor. But since we read in that same book of Genesis, “God said, Let there be light; and there was light. God said, Let there be a firmament; and the firmament was made,” and the rest made at once by his word; to which the psalm also bears witness, saying, “He spoke, and they were made; he commanded, and they were created”: how could he, who never labored in commanding, have sought rest after the world was made, as if to cease from work? Those things, then, are mystical, and set down in this way so that we may hope for rest after this life, but only if we have done good works. Therefore the Lord, beating back the impudence and error of the Jews and showing that they did not think rightly about God, said to those who were scandalized because he was working the healing of men on the sabbath, “My Father is working until now, and I am working”: do not, then, think that my Father so rested on the sabbath that from then on he does not work; but as he is working now, so I also work. But as the Father works without labor, so too the Son works without labor. God spoke, and they were made; Christ said to the sick man, “Take up your bed and go to your house,” and it was done. ### Scripture references - John 5:2: allusion, high confidence - John 5:8: quotation, high confidence - John 5:16: allusion, high confidence - John 5:17: quotation, high confidence - John 8:34: quotation, high confidence - Gen 1:31: quotation, high confidence - Gen 2:2: quotation, high confidence - Gen 1:26: allusion, high confidence - Gen 1:3: quotation, high confidence - Gen 1:6: quotation, high confidence - Ps 148:5: quotation, high confidence - Ps 33:9 (32:9 LXX): quotation, medium confidence ### Translation notes - The healing at the pool is John 5:2–16. Augustine calls the pool “of Solomon” (Solomon's porch is John 10:23). John 8:34, Gen 1:3, 6, 31, 2:2, and Ps 33:9 / 148:5 (32:9 / 148:5 LXX) are quoted. His statement on the Jews' carnal reading of the sabbath is given as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.2 (PL 35:1555–1557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-2). ## Tractates on the Gospel of John 20.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-3 - Source: PL 35:1557 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Catholic faith holds that, as the Father, Son, and Holy Spirit are inseparable, so their works are inseparable: what the Father makes, the Son and Spirit also make. ### Latin text Catholica autem fides habet, quod Patris et Filii opera non sunt separabilia. Hoc est quod volo, si pos­ sum, loqui Charitati vestrae: sed secundum illa verba Domini, Qui potest capere capiat. Qui autem capere non potest, non mihi adscribat, sed tarditati suæ; et convertat se ad illum qui cor aperit, ut infundat quod donat. Postremo et si quis­ quam propterea non intellexerit, quia non a me sic dictum est ut dici debuit, ignoscat humanæ fragilitati, et supplicet divinæ bonitati. Habemus enim intus magistrum Christum. Quidquid per aurem vestram, et os meum capere non potueritis, in corde vestro ad eum convertimini, qui et me docet quod loquor, ct vobis quemadmodum dignatur distribuit. Qui novit quid det, et cui det, aderit petenti, et aperiet pulsanti. Et si forte non dederit, nemo se dicat desertum. Forte enim aliquid dare differt, sed neminem esurientem relinquit. Si enim non dat ad horam, exercet quæren­ tem, non contemnit petentem. Videte ergo et atten­ dite quid velim dicere, etsi forte non possim. Catholica fides hoc habet, firmata Spiritu Dei in sanctis ejus, contra omnem hæreticam pravitatem, quia Patris ct Filii opera inseparabilia sunt. Quid est quod dixi? Quomodo ipse Pater et Filius inseparabiles sunt, sic et opera Patris ct Filii inseparabilia sunt. Quomodo Pater et Filius inseparabiles sunt? Quia ipse dixit, Ego et Pater unum sumus. Quia Pater et Filius non sunt duo dii, sed unus Deus, Verbum et cujus est Verbum, unus et unicus, Deus unus Pater et Filius charitate complexi, unusque charitatis Spiritus eorum est, ut fiat Trinitas Pater et Filius et Spiritus sanctus. Non ergo tantum Patris et Filii, sed et Spiritus sancti, sicut æqualitas et inseparabilitas per­ sonarum, ita etiam opera inseparabilia sunt. Adhuc planius dicam quid sit, opera inseparabilia sunt. Non dicit catholica fides quia fecit Deus Pater aliquid, et fecit Filius aliquid aliud: sed quod fecit Pater, hoc et Filius fecit, hoc et Spiritus sanctus fecit. Per Verbum enim facta sunt omnia: quando dixit et facta sunt, per Ver­ bum facta sunt, per Christum facta sunt. In principio enim erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: omnia per ipsum facta sunt. Si omnia per ipsum facta sunt; dixit Deus, Fiat lux; et facta est lux: in Verbo fecit, per Verbum fecit. ### English translation (Claude) Now the Catholic faith holds that the works of the Father and of the Son are not separable. This is what I wish, if I can, to say to your Charity; but according to those words of the Lord, “He who can receive it, let him receive it.” But he who cannot receive it, let him not ascribe this to me, but to his own slowness; and let him turn to him who opens the heart, that he may pour in what he gives. Lastly, if anyone does not understand because it was not said by me as it should have been said, let him pardon human frailty and make supplication to divine goodness. For we have Christ as our teacher within. Whatever you cannot grasp through your ear and my mouth, turn in your heart to him who both teaches me what I say and distributes to you as he deigns. He who knows what to give and to whom to give it will be present to the one who asks and will open to the one who knocks. And if perhaps he does not give, let no one call himself forsaken. For perhaps he delays giving something, but he leaves no one hungry. For if he does not give at the moment, he is exercising the seeker, not despising the asker. Look, then, and attend to what I wish to say, even if perhaps I cannot. The Catholic faith, confirmed by the Spirit of God in his saints against all heretical perversity, holds this: that the works of the Father and of the Son are inseparable. What is it that I have said? Just as the Father and the Son themselves are inseparable, so also the works of the Father and of the Son are inseparable. How are the Father and the Son inseparable? Because he himself said, “I and the Father are one.” Because the Father and the Son are not two gods but one God, the Word and he whose Word he is, one and only, one God, Father and Son embraced in love; and the Spirit of love of the two of them is one, so that there is the Trinity, Father and Son and Holy Spirit. Therefore not only of the Father and the Son, but also of the Holy Spirit: as there is equality and inseparability of persons, so also the works are inseparable. Let me say still more plainly what “the works are inseparable” means. The Catholic faith does not say that God the Father made something and the Son made something else; but what the Father made, this the Son also made, this the Holy Spirit also made. For all things were made through the Word: when he spoke and they were made, they were made through the Word, they were made through Christ. For “in the beginning was the Word, and the Word was with God, and the Word was God; all things were made through him.” If all things were made through him, then when God said, “Let there be light,” and there was light, he made it in the Word, he made it through the Word. ### Scripture references - Matt 19:12: quotation, high confidence - Matt 7:7: allusion, high confidence - John 10:30: quotation, high confidence - John 1:1: quotation, high confidence - John 1:3: quotation, high confidence - Gen 1:3: quotation, high confidence ### Translation notes - Matt 19:12, John 10:30, John 1:1–3, and Gen 1:3 are quoted; the asking and knocking recall Matt 7:7–8. The Spirit as the love of Father and Son is Augustine's own formulation. ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.3 (PL 35:1557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-3). ## Tractates on the Gospel of John 20.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-4 - Source: PL 35:1557–1559 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “The Son can do nothing of himself” means that the Son, whose being and power are one, has both from the Father who begot him equal. ### Latin text Ecce ergo nunc audivimus Evangelium, cum responderet stomachantibus Judaeis, quia non solum solvebat sabbatum, sed etiam patrem suum dicebat Deum, œqualem se faciens Deo: sic enim scriptum est in superiori capitulo. Cum ergo tali eorum erranti indignationi Dei Filius et Veritas responderet, ait, Amen, amen dico vobis, non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Tan­ quam diceret, Quid scandalizati estis, quia Patrem meum dixi Deum, et quia aequalem me facio Deo? Ita sum aequalis, ut ille me genuerit: ita sum aequalis, ut non ille a me, sed ego ab illo sim. Hoc enim intelli­ gitur in his verbis, Non potest Filius a se facere quid­ quam, nisi quod viderit Patrem facientem. Hoc est, quidquid Filius habet ut faciat, a Patre habet ut faciat. Quare habet a Patre ut faciat? Quia a Patre habet ut Filius sit. Quare a Patre habet ut Filius sit? Quia a Patre habet ut possit, quia a Patre habet ut sit. Filio enim hoc est esse quod posse. Homini non ita est. Ex comparatione humanae infirmitatis, longe infra jacentis, utcumque corda sustollite; et ne forte aliquis nostrum attingat secretum, et quasi coruscatione magnæ lucis horrescens, sapiat aliquid, ne insipiens remaneat: non tamen se totum sapere putet, ne superbiat, et quod sapuit amittat. Homo aliud est quod est, aliud quod potest. Aliquando enim et est homo, et non potest quod vult; aliquando autem sic est homo, ut possit quod vult: itaque aliud est esse ipsius, aliud posse ipsius. Si enim hoc esset esse ipsius, quod est posse ipsius; cum vellet posset. Deus autem cui non est alia substantia ut sit, et alia potestas ut possit, sed con­ substantiale illi est quidquid ejus est, et quidquid est, quia Deus est, non alio modo est, et alio modo potest; sed esse et posse simul habet, quia velle et facere simul habet. Quia ergo potentia Filii de Patre est, ideo et substantia Filii de Patre est; et quia substantia Filii de Patre, ideo potentia Filii de Patre est. Non alia potentia est in Filio, et alia substantia: sed ipsa est potentia quæ et substantia; substantia ut sit, potentia ut possit. Ergo quia Filius de Patre est, ideo dixit, Filius non potest a se facere quidquam. Quia non est Filius a se, ideo non potest a se. ### English translation (Claude) See, then, we have now heard the Gospel, where he answered the Jews who were indignant because he not only broke the sabbath but also called God his Father, making himself equal to God; for so it is written in the preceding passage. When, then, the Son of God and the Truth answered their mistaken indignation, he said, “Amen, amen, I say to you, the Son can do nothing of himself, but what he sees the Father doing.” As though he said: Why are you scandalized because I called God my Father and because I make myself equal to God? I am equal in such a way that he begot me; I am equal in such a way that he is not from me, but I am from him. For this is what is understood in these words: “The Son can do nothing of himself, but what he sees the Father doing.” That is, whatever the Son has by way of doing, he has from the Father that he does it. Why does he have from the Father that he does it? Because he has from the Father that he is the Son. Why does he have from the Father that he is the Son? Because he has from the Father that he is able, since he has from the Father that he is. For to the Son, to be is the same as to be able. It is not so with man. From the comparison with human weakness, which lies far below, lift up your hearts as best you can; and if perhaps one of us reaches the secret and, as if shuddering at the flash of a great light, grasps something, so as not to remain without understanding, let him nonetheless not think that he grasps the whole, lest he grow proud and lose what he has grasped. In man, what he is is one thing, what he is able to do is another. For sometimes a man exists and cannot do what he wills; but sometimes a man exists in such a way that he can do what he wills; so his being is one thing, his being able another. For if his being were the same as his being able, he would be able whenever he willed. But God, who does not have one substance by which he is and another power by which he is able, but to whom whatever is his, and whatever he is, is consubstantial, because he is God, does not exist in one way and is able in another; but he has being and being able together, because he has willing and doing together. Since, then, the power of the Son is from the Father, therefore the substance of the Son is also from the Father; and since the substance of the Son is from the Father, therefore the power of the Son is from the Father. There is not one power in the Son and another substance; but the power is the very same as the substance: substance that he may be, power that he may be able. So because the Son is from the Father, he said, “The Son can do nothing of himself.” Because the Son is not from himself, he is therefore not able from himself. ### Scripture references - John 5:18: allusion, high confidence - John 5:19: quotation, high confidence ### Translation notes - John 5:18–19 is drawn on. A stray “I” after “quia Deus est” in the digital text is ignored in translation. ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.4 (PL 35:1557–1559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-4). ## Tractates on the Gospel of John 20.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-5 - Source: PL 35:1559 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against heretics who infer that the Son is lesser, Augustine asks when the Son saw the Father walk on the sea. ### Latin text Videtur enim quasi minorem se fecisse, cum dixit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Hic erigit cervicem hæretica vanitas, eorum scilicet qui dicunt Filium minorem esse quam Patrem, minoris potestatis, majestatis, possibilitatis, non intelligentes mysterium verborum Christi. Attendat autem Charitas vestra, et videte quemadmodum in carnali suo intellectu modo tur­ bentur in ipsis verbis Christi. Hoc autem paulo ante prælocutus sum, quia omnia perversa corda perturbat, sicut pia corda exercet Verbum Dei, maxime quod per Joannem evangelistam dicitur. Alta enim per illum dicuntur, non qualiacumque, non quæ facile intelli­ ganlur, Ecce jam hæreticus si forte audit verba ista, erigit se, et dicit nobis: Ecce minor est Filius quam Pater, ecce audi verba Filii, qui dicit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Exspecta, quemadmodum scriptum est, Esto mansuetus ad audiendum verbum, ut intelligas. Puta enim me conturbatum esse his verbis, quoniam dico æqualem potestatem majesta­ temque esse Patris et Filii, cum audivi, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Turbatus his verbis quaero abs te, qui jam tibi videris intellexisse: Novimus in Evangelio Filium ambulasse super mare; ubi Patrem vidit ambulasse super mare? Hic jam ille turbatur. Pone ergo quod intellexeras, ct simul quæramus, Quid ergo facimus? Verba Domini audivimus, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Ambulavit ipse super mare, Pater nunquam ambulavit super mare. Certe non facit Filius quidquam, nisi quod viderit Patrem facientem. ### English translation (Claude) For he seems to have made himself, as it were, lesser when he said, “The Son can do nothing of himself, but what he sees the Father doing.” Here heretical vanity lifts its neck—that of those who say that the Son is less than the Father, of lesser power, majesty, and capacity—not understanding the mystery of Christ's words. But let your Charity attend, and see how in their carnal understanding they are now thrown into confusion by these very words of Christ. This is what I said a little earlier: that the Word of God troubles all perverse hearts, just as it exercises devout hearts, especially what is said through John the evangelist. For deep things are said through him, not ordinary things, not things easily understood. See now, the heretic, if perhaps he hears these words, draws himself up and says to us, “See, the Son is less than the Father; listen to the words of the Son, who says, ‘The Son can do nothing of himself, but what he sees the Father doing.’” Wait, as it is written: “Be gentle in hearing the word, that you may understand.” For suppose that I am disturbed by these words, since I say that the power and majesty of the Father and the Son are equal, when I hear, “The Son can do nothing of himself, but what he sees the Father doing.” Disturbed by these words, I ask you, who think you have already understood: We know from the Gospel that the Son walked on the sea; where did he see the Father walk on the sea? Here now he is disturbed. Set aside, then, what you had understood, and let us inquire together. What, then, do we do? We have heard the words of the Lord: “The Son can do nothing of himself, but what he sees the Father doing.” He himself walked on the sea; the Father never walked on the sea. Yet certainly the Son does nothing but what he sees the Father doing. ### Scripture references - John 5:19: quotation, high confidence - Matt 14:25: allusion, high confidence ### Extrabiblical texts - Sir 5:11 (Sirach): quotation, high confidence ### Translation notes - Sir 5:11 (Old Latin “Be gentle in hearing the word, that you may understand”) is quoted. Christ walking on the sea: Matt 14:25. The heretics meant are those who rank the Son below the Father (Arians). ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.5 (PL 35:1559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-5). ## Tractates on the Gospel of John 20.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-6 - Source: PL 35:1559 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's walking on the sea, in which the flesh walked and the divinity governed, was an inseparable work of the Father abiding in the Son. ### Latin text Redi ergo mecum ad id quod dicebam, ne forte sic intelligendum sit, ut de quæstione ambo exeamus. Nam ego secundum fidem catholicam video quomodo exeam sine offensione, sine scandalo: tu autem cir­ cumclusus, quæris qua exeas. Qua intraveras vide. Forte non intellexisti et hoc quod dixi, Qua intra­ vcras vide: ipsum audi dicentem, Ego sum janua. Non sine causa ergo quæris qua exeas, et non invenis, nisi quia non per januam intrasti, sed per maceriam cecidisti. Ergo quemadmodum potes, a ruina tua collige te, et intra per januam, ut sine offen­ sione intres, et sine errore exeas. Per Christum veni, nec ex corde tuo afferas quod dicas; sed quod ille ostendit, hoc loquere. Ecce fides catholica quemad­ modum cxit de ista propositione. Ambulavit Filius super mare, pedes carnis fluctibus imposuit; caro ambulabat, et divinitas gubernabat: quando ergo caro ambulabat et divinitas gubernabat, Pater absens erat? Si absens erat, quomodo ipse Filius dicit, Pater autem in me manens, ipse facit opera sua? Si ergo Pater in Filio manens, ipse facit opera sua; ambulatio illa carnis supra mare, a Patre fiebat, per Filium fiebat. Ergo illa ambulatio opus est Patris et Filii inseparabile. Utrumque ibi operantem video: nec Pater Filium deseruit, nec Filius a Patre discessit. Ita quidquid facit Filius, non facit sine Patre; quia quidquid facit Pater, non facit sine Filio. ### English translation (Claude) Come back with me, then, to what I was saying, in case it should be understood in such a way that we both get out of the question. For I, according to the Catholic faith, see how I may get out without stumbling, without offense; but you, shut in on all sides, are looking for a way out. See where you came in. Perhaps you did not understand this either, when I said, “See where you came in.” Hear him saying, “I am the door.” Not without reason, then, are you looking for a way out and not finding one, except that you did not come in through the door, but fell in over the wall. So, as best you can, pick yourself up from your fall and enter through the door, that you may go in without stumbling and go out without error. Come through Christ; do not bring out of your own heart what you are to say, but speak what he shows. See how the Catholic faith gets out of this proposition. The Son walked on the sea; he set feet of flesh on the waves; the flesh walked, and the divinity governed. When, then, the flesh walked and the divinity governed, was the Father absent? If he was absent, how does the Son himself say, “But the Father who abides in me, he does his works”? If, then, the Father, abiding in the Son, does his works, that walking of the flesh on the sea was done by the Father, done through the Son. So that walking is an inseparable work of the Father and the Son. I see both working there: the Father did not desert the Son, nor did the Son depart from the Father. So whatever the Son does, he does not do without the Father, because whatever the Father does, he does not do without the Son. ### Scripture references - John 10:9: quotation, high confidence - John 10:1: allusion, medium confidence - John 14:10: quotation, high confidence - Matt 14:25: allusion, high confidence ### Translation notes - John 10:9 and John 14:10 are quoted; “fell in over the wall” recalls John 10:1. ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.6 (PL 35:1559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-6). ## Tractates on the Gospel of John 20.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-7 - Source: PL 35:1559 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: There is no second light, firmament, or world made by the Son; the one world was made by the Father through the Son. ### Latin text Exitum est hinc. Videte quia recte nos dicimus inseparabilia esse opera Patris et Filii et Spiritus sancti. Nam quomodo tu intelligis, ecce fecit Deus lucem, et vidit Filius Patrem facientem lucem, secundum carna­ lem intellectum tuum, qui ideo vis minorem intelligere, quia dixit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Fecit Deus Pater lucem; quam lucem aliam fecit Filius? Fecit Deus Pater firma­ mentum, cœlum inter aquas et aquas, vidit eum Filius secundum intelligentiam tuam tardam et grossam: quia vidit Filius Patrem facientem firmamentum, et dixit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem, da mihi alterum firmamentum. An tu amisisti fundamentum? Superædificati autem supra fun­ damentum Apostolorum et Prophetarum, ipso summo lapide angulari existente Christo Jesu, pacantur in Chri­ sto; nec contendunt et errant in hæ­ rcsi. Intelligimus ergo lucem factam a Deo Patre, sed per Filium; firmamentum factum a Deo Patre, sed per Filium. Omnia enim per ipsum facta sunt, et sine ipso factum est nihil. Excute intelligentiam tuam; nec intelli­ gentiam vocandam, sed plane stultitiam. Deus Pater fecit mundum: quem fecit Filius alterum mundum? da mihi mundum Filii. Iste in quo sumus, cujus est? dic nobis, a quo factus est? Si dixeris, A Filio; non a Patre; errasti a Patre: si dixeris, A Patre, non a Filio; re­ spondet tibi Evangelium, Et mundus per eum factus est, et mundus eum non cognovit, Agnosce ergo eum per quem factus est mundus, et noli esse inter illos qui eum qui fecit mundum non cognoverunt. ### English translation (Claude) We have got out of this. See that we rightly say that the works of the Father and the Son and the Holy Spirit are inseparable. For take it as you understand it: see, God made light, and the Son saw the Father making light—according to your carnal understanding, you who want to understand the Son as lesser because he said, “The Son can do nothing of himself, but what he sees the Father doing.” God the Father made light; what other light did the Son make? God the Father made the firmament, the heaven between waters and waters; the Son saw him, according to your slow and gross understanding. Since the Son saw the Father making the firmament, and said, “The Son can do nothing of himself, but what he sees the Father doing,” give me the other firmament. Or have you lost the foundation? But those who are “built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone,” are at peace in Christ; they do not quarrel and wander in heresy. We understand, then, that light was made by God the Father, but through the Son; the firmament made by God the Father, but through the Son. “For all things were made through him, and without him nothing was made.” Shake out your understanding—which should not be called understanding, but plainly folly. God the Father made the world: what other world did the Son make? Give me the Son's world. This world in which we are—whose is it? Tell us, by whom was it made? If you say, “By the Son, not by the Father,” you have strayed from the Father; if you say, “By the Father, not by the Son,” the Gospel answers you, “And the world was made through him, and the world did not know him.” Acknowledge, then, him through whom the world was made, and do not be among those who did not know the one who made the world. ### Scripture references - John 5:19: quotation, high confidence - Gen 1:3: allusion, high confidence - Gen 1:6: allusion, high confidence - Eph 2:20: quotation, high confidence - John 1:3: quotation, high confidence - John 1:10: quotation, high confidence ### Translation notes - Gen 1:3, 6–8, Eph 2:20, John 1:3, and John 1:10 are drawn on. Augustine plays on firmamentum and fundamentum. ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.7 (PL 35:1559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-7). ## Tractates on the Gospel of John 20.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-8 - Source: PL 35:1559–1561 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Can do nothing of himself” means the Son is from the Father, begotten equal and coeternal, as light is coeval with the flame. ### Latin text Inseparabilia sunt ergo opera Patris et Filii. Sed hoc est, Non potest Filius a se quidquam facere, quod esset si diceret, Non est Filius a se. Etenim si Filius est, natus est: si natus est, ab illo est de quo natus est. Sed tamen aequalem sibi genuit. Non enim defuit ali­ quid generanti, aut tempus quæsivit ut generaret, qui genuit coæternum; aut matrem quæsivit ut generaret, qui de se protulit Verbum; aut Pater generans aetate præcesserat Filium,ut minorem Filium generaret. Et forte dicit aliquis quia post multa sæcula in senecta sua Deus suscepit Filium. Sicut Pater sine senectute, sic et Filius sine incremento: nec ille senuit nec ille crevit; sed aequalis æqualem genuit, æternus æternum. Quomodo, inquit aliquis, æternus æternum? Quomodo flamma temporalis generat lucem temporalem. Coæva est au­ tem flamma generans luci quam generat, nec præcedit tempore flamma generans lucem generatam; sed ex quo incipit flamma, ex illo incipit lux, Da mihi flam­ mam sine luce, et do tibi Deum Patrem sine Filio, Hoc est ergo, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem; quia videre Filii, hoc est natum esse de Patre. Non alia visio ejus et alia substantia ejus: nec alia potentia ejus, alia substantia ejus. Totum quod est, de Patre est; totum quod potest, de Patre est: quoniam quod potest et est, hoc unum est; et de Patre totum est. ### English translation (Claude) The works of the Father and the Son, then, are inseparable. But “The Son can do nothing of himself” means what it would mean if he said, “The Son is not from himself.” For if he is the Son, he was born; if he was born, he is from him of whom he was born. Yet he begot him equal to himself. For nothing was lacking to the one who begot: he did not seek time in order to beget, who begot one coeternal; nor did he seek a mother in order to beget, who brought forth the Word from himself; nor had the Father, in begetting, preceded the Son in age, so as to beget a younger Son. And perhaps someone says that after many ages God received a Son in his old age. As the Father is without old age, so the Son is without growth: neither did the one grow old nor did the other grow up; but equal begot equal, eternal begot eternal. How, someone says, eternal begot eternal? As a temporal flame generates a temporal light. For the generating flame is coeval with the light that it generates, and the generating flame does not precede the generated light in time; but from the moment the flame begins, from that moment the light begins. Give me a flame without light, and I give you God the Father without the Son. This, then, is the meaning of “The Son can do nothing of himself, but what he sees the Father doing”: that for the Son to see is to be born of the Father. His seeing is not one thing and his substance another; nor is his power one thing and his substance another. All that he is, is from the Father; all that he is able to do, is from the Father; for what he is able to do and what he is are one, and wholly from the Father. ### Scripture references - John 5:19: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.8 (PL 35:1559–1561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-8). ## Tractates on the Gospel of John 20.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-9 - Source: PL 35:1561 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “These same things likewise” excludes the picture of a master and pupil making two chests: Father, Son, and Spirit made one world. ### Latin text Sequitur et ipse in verbis suis, et male intelli­ gentes conturbat, ut ad rectum intellectum revocet errantes. Cum dixisset, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem: ne forte carnalis subreperet intellectus, et averteret mentem, et faceret sibi homo quasi duos fabros, unum magi­ strum, alterum discipulum quasi attendentem ad magi­ strum, verbi gratia, facientem arcam; ut quomodo ille fecit arcam, faciat et iste alteram arcam secundum visionem quam inspexit in magistro operante: sed ne tale aliquid sibi duplicaret in illa simplici divinitate intellectus carnalis, secutus ait, Quæcumque enim Pater facit, hæc eadem et Filius facit similiter. Non facit Pater alia, et alia Filius similia, sed eadem similiter. Non enim ait, Quæcumque facit Pater, facit et Filius alia similia: sed, Quæcumque, inquit, Pater facit, hæc eadem et Filius facit similiter. Quæ ille, hæc et ipse: mundum Pater, mundum Filius, mundum Spi­ ritus sanctus. Si tres dii, tres mundi: si unus Deus Pater et Filius et Spiritus sanctus, unus mundus factus est a Patre per Filium in Spiritu sancto. Hæc ergo facit Filius, quæ facit et Pater, et non dissimiliter facit: et hæc facit, et similiter facit. ### English translation (Claude) He himself goes on in his words, and unsettles those who understand wrongly, in order to call the erring back to a right understanding. After he had said, “The Son can do nothing of himself, but what he sees the Father doing,” in case a carnal understanding should creep in and turn the mind aside, and a man should picture for himself two craftsmen, as it were, one a master, the other a pupil watching the master make, for example, a chest, so that as the master made his chest, the pupil might make another chest according to what he had seen in the master at work—so that the carnal understanding should not double any such thing in that simple divinity—he went on to say, “For whatever the Father does, these same things the Son also does likewise.” The Father does not do some things and the Son other similar things, but the same things likewise. For he did not say, “Whatever the Father does, the Son also does other similar things,” but, “Whatever the Father does,” he says, “these same things the Son also does likewise.” What he does, these the Son does too: the Father made the world, the Son made the world, the Holy Spirit made the world. If there are three gods, there are three worlds; if the Father and the Son and the Holy Spirit are one God, one world was made by the Father through the Son in the Holy Spirit. So the Son does those things that the Father also does, and does not do them unlike: he both does these things and does them likewise. ### Scripture references - John 5:19: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.9 (PL 35:1561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-9). ## Tractates on the Gospel of John 20.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-10 - Source: PL 35:1561 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Unlike mind and tongue, which make the same word in unlike ways, the Son makes the same things as the Father and makes them likewise. ### Latin text Jam dixerat, hæc facit; quare addidit, similiter facit? Ne alius pravus intellectus vel error in animo nasceretur. Vides enim hominis opus; animus est in homine et corpus: animus imperat corpori, sed mul­ tum interest inter corpus et animum: corpus visibile est, animus invisibilis; inter potentiam virtutemque animi, et cujusvis licet coelestis corporis multum in­ terest. Imperat tamen animus corpori suo, et facit cor­ pus: et quod videtur animus facere, hoc facit et cor­ pus. Videtur ergo corpus hoc idem facere quod ani­ mus, sed non similiter. Quomodo hoc idem facit, sed non similiter? Facit animus verbum apud se, jubet lin­ guæ, et profert verbum quod fecit animus: fecit animus, fecit et lingua; fecit dominus corporis, fecit et servus: sed ut faceret servus, a domino accepit quod faceret, et jubente domino fecit. Hoc idem ab utroque factum est: sed numquid similiter? Quomodo non similiter, ait ali­ quis? Ecce verbum quod fecit animus meus, manet in me: quod fecit lingua mea, percusso aere transiit, et non est. Cum dixeris verbum in animo tuo, et so­ nuerit per linguam tuam, redi ad animum tuum, et vide quia ibi est verbum quod fecisti. Numquid sicut mansit in animo tuo, mansit in lingua tua? Quod so­ nuit per linguam tuam, fecit lingua sonans, fecit ani­ mus cogitans: sed quod sonuit lingua, transiit; quod cogitavit animus, permanet. Hoc ergo fecit corpus, quod fecit animus; sed non similiter. Fecit enim ani­ mus quod teneat animus; fecit autem lingua quod so­ nat, et per aerem aurem verberat. Numquid sequeris syllabas, et facis ut maneant? Non ergo sic Pater et Filius; sed hæc eadem facit, et similiter facit. Si fe­ cit Deus coelum quod manet, hoc fecit Filius caelum quod manet. Si fecit Deus Pater hominem qui mori­ tur, eumdem Filius hominem fecit qui moritur. Quæcumque fecit Pater stantia, hæc fecit et Fi­ lius stantia; quia similiter fecit: et quæcumque fecit Pater temporalia, hæc eadem fecit Filius tempo­ ralia; quia non solum ipsa fecit, sed et similiter fe­ cit. Pater enim fecit per Filium, quia per Verbum fe­ cit Pater omnia. ### English translation (Claude) He had already said, “these he does”; why did he add, “he does likewise”? So that another wrong understanding or error should not arise in the mind. For you see the work of a man: there is mind in a man and body; the mind commands the body, but there is a great difference between body and mind: the body is visible, the mind invisible; there is a great difference between the power and strength of the mind and that of any body, even a heavenly one. Yet the mind commands its body, and the body acts; and what the mind is seen to do, the body also does. The body, then, seems to do the same thing as the mind, but not likewise. How does it do the same thing, but not likewise? The mind makes a word within itself, commands the tongue, and the tongue utters the word the mind made: the mind made it, and the tongue made it; the master of the body made it, and the servant made it; but in order for the servant to make it, it received from the master what to make, and made it at the master's command. The same thing was made by both; but likewise? How not likewise, someone says? See, the word my mind made remains in me; what my tongue made, once the air was struck, has passed away and is not. When you have spoken a word in your mind, and it has sounded through your tongue, go back to your mind and see that the word you made is there. Did it remain in your tongue as it remained in your mind? What sounded through your tongue the tongue made by sounding, the mind made by thinking; but what the tongue sounded has passed away; what the mind thought remains. So the body made what the mind made, but not likewise. For the mind made what the mind may keep; but the tongue made what sounds and strikes the ear through the air. Do you chase the syllables and make them stay? Not so, then, the Father and the Son; but he does these same things, and does them likewise. If God made the heaven that remains, the Son made this heaven that remains. If God the Father made man who dies, the Son made the same man who dies. Whatever lasting things the Father made, these lasting things the Son also made, because he made them likewise; and whatever temporal things the Father made, these same temporal things the Son made, because he not only made the same things but also made them likewise. For the Father made through the Son, because the Father made all things through the Word. ### Scripture references - John 5:19: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.10 (PL 35:1561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-10). ## Tractates on the Gospel of John 20.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-11 - Source: PL 35:1561 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: No separation is found in Father and Son by one who rises above body and mind; as the psalmist poured out his soul above himself, God is reached only by passing beyond oneself. ### Latin text Quære in Patre et Filio separationem, non in­ venis: sed si assurrexisti, tunc non invenis; si ali­ quid supra mentem tuam tetigisti, tunc non invenis. Nam si in his versaris, quae sibi errans animus facit; cum imaginibus tuis loqueris, non cum Verbo Dei: fallunt te imagines tuæ. Transcende et corpus, et sape animum: transcende et animum, et sape Deum. Non tangis Deum, nisi et animum transieris: quanto minus tangis, si in carne manseris? Illi ergo qui sa­ piunt carnem, quam longe sunt a sapiendo quod Deus est? quia non ibi essent, etiam si animum saperent. Recedit homo multum a Deo quando sapit car­ naliter, et multum interest inter carnem et animum: plus tamen interest inter animum et Deum. Tu si in animo es, in medio es: si infra attendis, corpus est: si supra attendis, Deus est. Attolle te a corpore, transi etiam te. Vide enim quid dixit Psalmus, et ad­ moneris quemadmodum sapiendus sit Deus: Factæ sunt, inquit, mihi lacrymæ meæ panes die ac nocte, cum dicitur mihi quotidie, Ubi est Deus tuus? Tanquam Pagani dicant: Ecce dii nostri; Deus vester ubi est? Ostendunt enim illi quod videtur; nos colimus quod non videtur. Et cui ostendamus? homini qui non ha­ bet unde videat? Nam utique si ipsi deos suos vident oculis; habemus et nos alios oculos, unde videamus Deum nostrum. Ipsi oculi mundandi sunt a Deo no­ stro, ut videamus Deum nostrum: Beati enim mundi corde, quia ipsi Deum videbunt. Ergo cum se conturbatum dixisset, cum dicitur illi quo­ tidie, Ubi est Deus tuus? Hæc memoratus sum, inquit, quia dicitur mihi quotidie, Ubi eat Deus tuus? et quasi volens apprehendere Deum suum, Hæc memoratus sum, inquit, et effudi super me animam meam. Ut ergo attingerem Deum meum, de quo mihi dicebatur, Ubi eat Deus tuus? non effudi animam meam super carnem meam, sed super me: tran­ scendi me, ut illum tangerem. Ille enim est super me, qui fecit me: nemo eum attingit, nisi qui transierit se. ### English translation (Claude) Seek a separation in the Father and the Son: you will not find one. But only if you have risen up will you then not find one; only if you have touched something above your mind will you then not find one. For if you move among the things that the mind makes for itself in its wandering, you are talking with your own images, not with the Word of God: your images deceive you. Pass beyond the body too, and understand the mind; pass beyond the mind too, and understand God. You do not touch God unless you have passed beyond the mind as well: how much less do you touch him if you have stayed in the flesh? Those, then, whose understanding is of the flesh, how far are they from understanding what God is? For they would not be there even if they understood the mind. A man withdraws far from God when he understands carnally; and there is a great difference between flesh and mind, but a greater difference between mind and God. If you are in the mind, you are in the middle: if you look below, there is the body; if you look above, there is God. Lift yourself up from the body; pass beyond yourself too. For see what the psalm said, and you are reminded how God is to be understood: “My tears have been my bread day and night, while it is said to me every day, Where is your God?” As though the pagans were saying, “See, here are our gods; where is your God?” For they point to what is seen; we worship what is not seen. And to whom should we show it? To a man who has nothing to see with? For surely, if they see their gods with their eyes, we too have other eyes with which to see our God. Those very eyes must be cleansed by our God, that we may see our God: “For blessed are the pure in heart, for they shall see God.” So, when he had said he was troubled, when it was said to him every day, “Where is your God?”—“These things I remembered,” he says, because it is said to me every day, “Where is your God?” And as if wishing to lay hold of his God, “These things I remembered,” he says, “and poured out my soul above me.” So, in order to reach my God, of whom it was said to me, “Where is your God?”, I did not pour out my soul over my flesh, but above me: I passed beyond myself, in order to touch him. For he who made me is above me: no one reaches him except one who has passed beyond himself. ### Scripture references - Ps 42:3 (41:4 LXX): quotation, high confidence - Ps 42:4 (41:5 LXX): quotation, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - Ps 42:3–4 (41:4–5 LXX) and Matt 5:8 are quoted; sapere (to understand, to have a sense of) is rendered “understand.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.11 (PL 35:1561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-11). ## Tractates on the Gospel of John 20.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-12 - Source: PL 35:1561–1563 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine leads the hearer upward past the body, the heavenly bodies, and the changeable mind itself, to the unchangeable God. ### Latin text Cogita corpus; mortale est, terrenum est, fra- Bile est, corruptibile est: abjice. Sed forte caro ten- ' poralis est. Alia corpora cogita, coelestia corpora co­ gita; majora, meliora, splendida sunt: attende et ipsa, volvuntur ab oriente ad occidentem, non stant; videntur oculis, non solum ab homine, sed etiam a pecore: transi et ipsa. Et quomodo, inquies, trans­ eo caelestia corpora, cum ambulo in terra? Non carne transis, sed mente. Abjice et ipsa: quamvis luceant, corpora sunt; quamvis de caelo fulgeant, corpora sunt. Veni, quoniam forte non te putas habere quo eas, cum consideras ista omnia. Et ultra caelestia corpora quo iturus sum, inquis, et quid mente trans­ iturus sum? Considerasti ista omnia? Consideravi, inquis. Unde considerasti? Ipse considerator appareat. Ipse enim considerator istorum omnium, discrimina­ tor, distinctor et quodammodo appensor in libra sa­ pientiæ. animus est. Sine dubio melior est animus quo ista omnia cogitasti, quam ista omnia quæ cogi­ tasti. Animus ergo iste spiritus est, non corpus: transi et ipsum. Compara ipsum animum primo, ut videas quo transeas; compara illum carni. Absit, ne digneris comparare. Compara illum fulgori solis, lu­ nae, stellarum: major fulgor est animi. Primo cele­ ritatem animi ipsius vide. Vide si non vehementior scintilla est animi cogitantis, quam splendor solis lu­ centis. Solem orientem tu vides animo: motus ipsius quam tardus est ad animum tuum? Cito tu potuisti cogitare quod facturus est sol. Ab oriente ad occiden­ tem venturus est, jam ex alia parte cras oritur. Ubi hoc fecit cogitatio tua, adhuc ille tardus est, et tu omnia peragrasti. Magna ergo res est animus. Sed quomodo dico, est? Transi et ipsum; quia et ipse animus mutabilis est, quamvis melior sit omni cor­ pore. Modo novit, modo non novit; modo oblivisci­ tur, modo recordatur; modo vult, modo non vult; modo peccat, modo justus est. Transi ergo omnem mutabilitatem; non solum omne quod videtur, sed et omne quod mutatur. Transisti enim carnem quae vi­ detur, transisti cœlum, solem, lunam, et stellas quae videntur; transi et omne quod mutatur. Jam enim istis transactis veneras ad animum tuum, sed et ibi invenisti mutabilitatem animi tui. Numquid mutabilis est Deus? Transi ergo et animum tuum. Effunde su­ per te animam tuam, ut contingas Deum, de quo tibi dicitur, Ubi est Deus tuus? ### English translation (Claude) Think of the body: it is mortal, it is earthly, it is frail, it is corruptible: cast it away. But perhaps the flesh is temporal. Think of other bodies, think of the heavenly bodies; they are greater, better, splendid: look at them too; they revolve from east to west, they do not stand still; they are seen with the eyes, not only by man but also by beasts: pass beyond them too. “And how,” you will say, “do I pass beyond the heavenly bodies, when I walk on the earth?” You pass beyond them not with the flesh but with the mind. Cast them away too: though they shine, they are bodies; though they gleam from the sky, they are bodies. Come, since perhaps you think you have nowhere to go when you consider all these. “And beyond the heavenly bodies,” you say, “where am I to go, and what am I to pass beyond with the mind?” Have you considered all these? “I have considered them,” you say. With what have you considered them? Let the considerer himself appear. For the considerer of all these, the one who discerns, distinguishes, and in a manner weighs them in the balance of wisdom, is the mind. Without doubt the mind with which you have thought of all these is better than all these that you have thought of. This mind, then, is spirit, not body: pass beyond it too. Compare the mind itself first, that you may see where you are to pass beyond: compare it with the flesh. Far be it! Do not deign to compare them. Compare it with the brightness of the sun, the moon, the stars: the brightness of the mind is greater. First look at the swiftness of the mind itself. See whether the spark of the thinking mind is not more vehement than the splendor of the shining sun. With your mind you see the sun rising: how slow is its motion compared with your mind! Swiftly you were able to think what the sun is going to do. It is going to come from the east to the west, and tomorrow it rises again from the other side. When your thought has done this, the sun is still slow, and you have traversed everything. A great thing, then, is the mind. But how do I say “is”? Pass beyond it too; for the mind itself is changeable, though it is better than every body. Now it knows, now it does not know; now it forgets, now it remembers; now it wills, now it does not will; now it sins, now it is just. Pass, then, beyond all changeableness: not only beyond all that is seen, but also beyond all that changes. For you have passed beyond the flesh, which is seen; you have passed beyond the heaven, the sun, the moon, and the stars, which are seen; pass beyond all that changes too. For when you had finished with these, you had come to your mind, but there too you found the changeableness of your mind. Is God changeable? Pass beyond your mind too, then. Pour out your soul above you, that you may reach God, of whom it is said to you, “Where is your God?” ### Scripture references - Ps 42:4 (41:5 LXX): allusion, high confidence - Ps 42:3 (41:4 LXX): quotation, high confidence ### Translation notes - Ps 42:3–4 (41:4–5 LXX) is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.12 (PL 35:1561–1563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-12). ## Tractates on the Gospel of John 20.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-13 - Source: PL 35:1563 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John rose above all creation to see the Word with God; as radiance cannot be separated from its source, the Word cannot be separated from the Father, and the Trinity's works are one. ### Latin text Ne putes te aliquid facturum quod homo non possit. Hoc fecit ipse Joannes evangelista. Transcen­ dit carnem, transcendit terram quam calcabat, tran­ scendit maria quae videbat, transcendit aerem ubi alites volitant, transcendit solem, transcendit lunam, transcendit stellas, transcendit omnes spiritus qui non videntur, transcendit mentem suam ipsa ratione animi sui. Transcendens ista omnia, super se effun­ dens animam suam, quo pervenit? Quid vidit? In prin­ cipio erat Verbum, et Verbum erat apud Deum. Si ergo separationem non vides in luce, quid separationem quæris in opere? Vide Deum, vide Verbum ejus in­ haerere Verbo dicentia: quia ipse dicens non syllabis dicit; sed splendore sapientiæ fulgere, hoc est dicere. Quid dictum est de Sapientia ipsius? Candor est lucis æternæ. Attende candorem solis. In cœlo est; et expandit candorem per terras omnes, per maria omnia: et utique corporalis lux est. Si separas candorem solis a sole, separa Verbum a Patre. De sole loquor. Lucernae una flammula tenuis, quæ uno flatu possit exstingui, spargit lucem suam super cuncta quæ subjacent. Vides lucem sparsam a flammula ge­ neratam, emissionem vides, separationem non vides. Intelligite ergo, fratres charissimi, Patrem et Filium et Spiritum sanctum inseparabiliter sibi cohærere, Trinitatem hanc unum Deum; et omnia opera unius Dei, hæc esse Patris, hæc esse Filii, haec esse Spiritus sancti. Cætera quæ consequuntur, quæ pertinent ad sermonem ipsius Domini nostri Jesu Christi in Evangelio, quoniam et crastino die sermo debetur vobis, adestote ut audiatis. ### English translation (Claude) Do not think that you will be doing something that a man cannot do. John the evangelist himself did this. He passed beyond the flesh, passed beyond the earth he trod, passed beyond the seas he saw, passed beyond the air where the birds fly, passed beyond the sun, passed beyond the moon, passed beyond the stars, passed beyond all the spirits that are not seen, passed beyond his own mind by the very reason of his soul. Passing beyond all these, pouring out his soul above himself, where did he arrive? What did he see? “In the beginning was the Word, and the Word was with God.” If, then, you see no separation in the light, why do you seek separation in the work? See God; see his Word clinging to the Word-speaker: for he who speaks does not speak in syllables, but to shine with the splendor of wisdom—this is his speaking. What has been said of his Wisdom? “It is the radiance of eternal light.” Look at the radiance of the sun. The sun is in the sky, and it spreads its radiance over all lands, over all seas; and yet it is a bodily light. If you can separate the radiance of the sun from the sun, separate the Word from the Father. I am speaking of the sun. One slender little flame of a lamp, which can be put out with one breath, spreads its light over everything that lies near it. You see the light spread out, generated by the little flame; you see emission, you do not see separation. Understand, then, dearest brothers, that the Father and the Son and the Holy Spirit cleave to one another inseparably, that this Trinity is one God, and that all the works of the one God are the works of the Father, the works of the Son, the works of the Holy Spirit. As for the rest that follows, belonging to the discourse of our Lord Jesus Christ himself in the Gospel, since a sermon is owed to you tomorrow as well, be present to hear it. ### Scripture references - John 1:1: quotation, high confidence ### Extrabiblical texts - Wis 7:26 (Wisdom of Solomon): quotation, high confidence ### Translation notes - John 1:1 and Wis 7:26 are quoted. “Clinging to the Word-speaker” renders the doubtful phrase inhærere Verbo dicentia (perhaps dicenti), translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 20.13 (PL 35:1563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/20-1/#p-20-13). ## Tractates on the Gospel of John 21.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-1 - Source: PL 35:1563 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine prays to understand truly, or at least not to err, and recalls that Christ, God hidden and man manifest, speaks as a little one to little ones. ### Latin text Hesterno die quantum Dominus donare dignatus est, qua potuimus facultate tractavimus, et qua po­ tuimus capacitate intelleximus, quomodo insepara­ bilia sunt opera Patris et Filii; nec alia facit Pater, alia Filius, sed omnia Pater facit per Filium, tan­ quam per Verbum suum, de quo scriptum est, Omnia per ipsum facta sunt, et sine ipso factum est nihil. Se­ quentia verba hodie videamus, et ab eodem Domino ejus misericordiam et deprecemur, et speremus, ut primum si dignum ipse judicat, intelligamus quod ve­ rum est: si autem hoc non potuerimus, non eamus in illud quod falsum est. Melius est enim nescire, quam errare: sed scire est melius quam nescire. Ita­ que ante omnia conari debemus ut sciamus: si potue­ rimus, Deo gratias; si autem non potuerimus interim pervenire ad veritatem, non eamus ad falsitatem. Quid enim simus, et quid tractemus, considerare debemus. Homines sumus carnem portantes, in hac vita ambulantes: et si jam de semine verbi Dei renati, ta­ men ita in Christo innovati, ut nondum penitus ab Adam exspoliati. Quod enim nostrum mortale et cor­ ruptibile aggravat animam, ex Adam esse apparet, et manifestum est: quod autem nostrum spirituale sublevat animam, de Dei dono et de mise­ ricordia ejus, qui Unicum suum misit communicare nobiscum mortem nostram, et ducere nos ad immor­ talitatem suam. Hunc habemus magistrum, ut non peccemus; et defensorem, si peccaverimus et confessi atque conversi fuerimus; et interpellatorem pro no­ bis, si quid boni a Domino desideraverimus; et da­ torem cum Patre, quia Deus unus est Pater et Filius. Sed loquebatur ista homo hominibus; Deus occultus, homo manifestus, ut manifestos homines faceret deos; et Filius Dei, factus hominis filius, ut hominum filios faceret filios Dei. Qua hoc arte sapientiæ suæ faciat, in ejus verbis agnoscimus. Loquitur enim parvulis parvus: sed ipse ita parvus ut et magnus; nos autem parvi, sed in illo magni: loquitur ergo tanquam fovens et nutriens lactentes, et amando crescentes. ### English translation (Claude) Yesterday, as far as the Lord deigned to grant, we treated with what ability we could, and understood with what capacity we could, how the works of the Father and the Son are inseparable: the Father does not do some things and the Son others, but the Father does all things through the Son, as through his Word, of whom it is written, “All things were made through him, and without him nothing was made.” Let us look today at the words that follow, and let us both beg the same Lord for his mercy and hope in it, so that first, if he himself judges it fitting, we may understand what is true; but if we cannot do this, that we may not go into what is false. For it is better not to know than to err; but to know is better than not to know. So above all we ought to strive to know: if we can, thanks be to God; but if for the present we cannot reach the truth, let us not go toward falsehood. For we ought to consider what we are and what we are treating. We are men carrying flesh, walking in this life; and though already reborn of the seed of God's word, yet renewed in Christ in such a way that we are not yet entirely stripped of Adam. For that which in us is mortal and corruptible and weighs down the soul plainly comes from Adam, and this is evident; but that which in us is spiritual and lifts up the soul comes from the gift of God and from the mercy of him who sent his only Son to share our death with us and to lead us to his own immortality. We have him as teacher, that we may not sin; as defender, if we have sinned and have confessed and turned back; as intercessor for us, if we desire some good from the Lord; and as giver together with the Father, because the Father and the Son are one God. But he was speaking these things as a man to men: God hidden, man manifest, that he might make manifest men gods; and the Son of God, made a son of man, that he might make the sons of men sons of God. By what art of his wisdom he does this we recognize in his words. For he speaks as a little one to little ones; but he is little in such a way that he is also great; we are little, but great in him. He speaks, then, as one who cherishes and nourishes infants at the breast, and those who grow by loving. ### Scripture references - John 1:3: quotation, high confidence - 1 John 2:1: allusion, medium confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): allusion, high confidence ### Translation notes - John 1:3 is quoted; “weighs down the soul” recalls Wis 9:15; Christ as defender and intercessor recalls 1 John 2:1. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.1 (PL 35:1563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-1). ## Tractates on the Gospel of John 21.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-2 - Source: PL 35:1563–1565 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father does not show the Son works done outside him, as a smith shows his son, but shows them in the Son, his Wisdom and Power, through whom he makes all things. ### Latin text Dixerat, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. In­ telleximus autem quia non seorsum aliquid Pater facit, quod cum viderit Filius, faciat et ipse aliquid tale in­ specto opere Patris sui; sed quod dixit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem, quia de Patre est totus Filius, et tota sub­ stantia et potentia ejus ex illo est qui genuit eum. Modo autem cum dixisset se haec facere similiter quae facit Pater, ut non intelligamus alia facere Patrem. alia Filium, sed simili potentia facere Filium eadem ipsa quæ Pater facit, cum Pater facit per Filium; secu­ tus ait quod hodie lectum audivimus, Pater enim diligit Filium, et omnia demonstrat ei quæ ipse facit. Rursus mortalis cogitatio perturbatur. Demonstrat Pater Fi­ lio quæ ipse facit; ergo, ait aliquis, seorsum Pater facit, ut possit Filius videre quod facit. Rursus occur­ runt humanæ cogitationi tanquam artifices duo, velut si faber doceat filium suum artem suam, et demon­ stret ei quidquid facit, ut possit etiam ipse facere: Omnia; inquit, demonstrat ei quæ ipse facit. Cum ergo Pater facit, Filius non facit, ut possit videre Filius quod Pater facit? Certe omnia per ipsum facta sunt, et sine ipso factum est nihil. Hinc videmus quemad­ modum Pater demonstrat Filio quod facit; cum Pa­ ter nihil faciat, nisi quod per Filium facil. Quid fecit Pater? Mundum. Itane factum mundum demonstra­ vit Filio, ut et ipse tale aliquid faceret? Detur ergo mundus nobis quem fecit et Filius, Sed, et omnia per ipsum facta sunt, et sine ipso factum est nihil, et mun­ dus per eum factus est. Si factus per eum est mundus, et omnia per ipsum facta sunt, et nihil facit Pater quod non per Filium faciat; ubi demon­ strat Filio Pater quod facit, nisi in ipso Filio per quem facit? Quis enim locus ubi demonstretur opus Patris Filio, quasi extra faciat ct extra sedeat, et Fi­ lius attendat manum Patris quemadmodum faciat? Ubi est illa inseparabilis Trinitas? ubi est Verbum de quo dictum est quod ipse est Virtus et Sapientia Dei? ubi quod de ipsa Sapientia Scriptura dicit, Candor est enim lucis æternæ? ubi quod de illa iterum dicitur, Attingit a fine usque ad finem fortiter, et disponit omnia suaviter? Si quid facit Pater, per Filium facit; si per Sapien­ tiam suam, et Virtutem suam facit: non extra illi ostendit quod videat, sed in ipso illi ostendit quod facit. ### English translation (Claude) He had said, “The Son can do nothing of himself, but what he sees the Father doing.” And we understood that the Father does not do something separately, so that when the Son has seen it, he too does something similar after looking at his Father's work; but that he said, “The Son can do nothing of himself, but what he sees the Father doing,” because the Son is wholly from the Father, and his whole substance and power are from him who begot him. But now, having said that he does likewise the things the Father does—so that we should not understand the Father to do some things and the Son others, but the Son to do with like power those very things that the Father does, since the Father does them through the Son—he went on to say what we heard read today: “For the Father loves the Son, and shows him all things that he himself does.” Again mortal thought is thrown into confusion. The Father shows the Son what he himself does; therefore, someone says, the Father does it separately, so that the Son can see what he does. Again two craftsmen, as it were, come to human thought, as if a smith were teaching his son his craft and showing him whatever he makes, so that he too can make it: “All things,” he says, “he shows him that he himself does.” When the Father makes, then, does the Son not make, so that the Son can see what the Father makes? Certainly “all things were made through him, and without him nothing was made.” Hence we see how the Father shows the Son what he does, when the Father does nothing except what he does through the Son. What did the Father make? The world. Did he show the Son the world already made, so that he too might make something similar? Then let the world be given us that the Son also made. But “all things were made through him, and without him nothing was made,” and “the world was made through him.” If the world was made through him, and all things were made through him, and the Father makes nothing that he does not make through the Son, where does the Father show the Son what he does, except in the Son himself, through whom he does it? For what place is there where the Father's work might be shown to the Son, as if he made it outside and sat outside, and the Son watched the Father's hand to see how he made it? Where is that inseparable Trinity? Where is the Word, of whom it was said that he is “the power and wisdom of God”? Where is what Scripture says of Wisdom itself: “For it is the radiance of eternal light”? Where is what is said of it again: “It reaches mightily from end to end, and orders all things sweetly”? If the Father does anything, he does it through the Son; if through his Wisdom and his Power, he does not show him outside something for him to see, but shows him in himself what he does. ### Scripture references - John 5:19: quotation, high confidence - John 5:20: quotation, high confidence - John 1:3: quotation, high confidence - John 1:10: quotation, high confidence - 1 Cor 1:24: quotation, high confidence ### Extrabiblical texts - Wis 7:26 (Wisdom of Solomon): quotation, high confidence - Wis 8:1 (Wisdom of Solomon): quotation, high confidence ### Translation notes - John 5:19–20, John 1:3, 10, and 1 Cor 1:24 are quoted, with Wis 7:26 and 8:1. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.2 (PL 35:1563–1565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-2). ## Tractates on the Gospel of John 21.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-3 - Source: PL 35:1565 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We may call Christ's Father “our Father,” but Christ always distinguished “my Father” from “your Father,” since he is Son by nature and we by adoption. ### Latin text Quid videt Pater, vel potius quid videt Filius in Patre ut faciat et ipse? Possim forte dicere; sed da qui possit capere: aut forte possim cogitare, nec di­ cere; aut forte nec cogitare. Excedit enim nos illa divinitas tanquam Deus homines, tanquam immortalis mortales, tanquam æternus temporales. Inspiret et do­ net, de fonte illo vitæ nunc aliquid irrorare dignetur et distillare in sitim nostram, ne in hac eremo are­ scamus. Dicamus ei, Domine, cui didicimus dicere, Pater. Audemus enim hoc, quia ipse voluit ut aude­ remus: si tamen sic vivamus, ut non nobis dicat, Si Pater sum, ubi est honor meus? si Dominus sum, ubi est timor meus? Dicamus ergo illi, Pater noster. Cui dicimus, Pater noster? Patri Christi. Qui ergo Patri Christi dicit, Pater noster, quid dicit Christo, nisi, Frater noster? Non tamen sicut Christi Pater, ita et noster Pater: nunquam enim Christus ita nos conjunxit, ut nullam distinctionem faceret in­ ter nos et se. Ille enim Filius aequalis Patri, ille æternus cum Patre, Patrique coæternus: nos autem facti per Filium, adoptati per Unicum. Proinde nun­ quam auditum est de ore Domini nostri Jesu Christi, cum ad discipulos loqueretur, dixisse illum de Deo summo Patre suo, Pater noster: sed aut, Pater meus, dixit; aut, Pater vester. Pater noster non dixit, us­ que adeo ut quodam loco poneret hæc duo: Vado ad Deum meum, inquit, et Deum vestrum. Quare non dixit, Deum nostrum? Et Patrem meum dixit, et Patrem vestrum; non dixit, Patrem no­ strum. Sic jungit ut distinguat, sic distinguit ut non sejungat. Unum nos vult esse in se, unum autem Pa­ trem et se. ### English translation (Claude) What does the Father see—or rather, what does the Son see in the Father, so that he too may do it? Perhaps I could say it; but give me someone who can grasp it. Or perhaps I could think it but not say it; or perhaps not even think it. For that divinity surpasses us as God surpasses men, as the immortal surpasses mortals, as the eternal surpasses the temporal. May he inspire and grant; may he deign now to sprinkle something from that fountain of life and let it drip into our thirst, lest we dry up in this desert. Let us say to him “Lord,” to whom we have learned to say “Father.” For we dare this, because he himself willed that we should dare it; provided only that we live so that he does not say to us, “If I am a Father, where is my honor? If I am a Lord, where is my fear?” Let us say to him, then, “Our Father.” To whom do we say “Our Father”? To the Father of Christ. Whoever, then, says “Our Father” to the Father of Christ, what does he say to Christ but “Our brother”? Yet he is not our Father in the same way as he is Christ's Father; for Christ never joined us to himself in such a way as to make no distinction between us and himself. For he is the Son equal to the Father, he is eternal with the Father and coeternal with the Father; but we were made through the Son, adopted through the Only-begotten. Accordingly, it was never heard from the mouth of our Lord Jesus Christ, when he spoke to the disciples, that he said of the supreme God, his Father, “Our Father”; but he said either “my Father” or “your Father.” He did not say “Our Father,” so much so that in one place he set these two side by side: “I am going,” he says, “to my God and your God.” Why did he not say “our God”? He said both “my Father” and “your Father”; he did not say “our Father.” He so joins as to distinguish, and so distinguishes as not to disjoin. He wants us to be one in him, but the Father and himself to be one. ### Scripture references - Mal 1:6: quotation, high confidence - Matt 6:9: allusion, high confidence - John 20:17: quotation, high confidence ### Translation notes - Mal 1:6 and John 20:17 are quoted; “Our Father” is Matt 6:9. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.3 (PL 35:1565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-3). ## Tractates on the Gospel of John 21.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-4 - Source: PL 35:1565 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Unlike us, who sometimes see and sometimes do not, the Son's seeing the Father is his very being as Son; he is the Word in whom the Father says all he makes. ### Latin text Quantumcumque ergo intelligamus et quantum. cumque videamus, etiam cum Angelis æquati fueri­ mus, non videbimus sicut videt Filius. Nos enim et quando non videmus, sumus aliquid. Et quid aliud su­ mus quando non videmus, nisi non videntes? Sumus tamen vel non videntes; et ut videamus, convertimus nos ad eum quem videamus; et fit in nobis visio quae non erat, quando nos tamen eramus. Est enim homo non videns, et idem ipse cum viderit, dicitur homo videns. Non ergo hoc est illi videre, quod esse homi­ nem: nam si hoc illi esset videre quod esse hominem, nunquam esset homo nisi videns. Cum vero est homo non videns, et quærit videre quod non videt; est qui quærat, et est qui se convertat ut videat: et cum se bene converterit et viderit, fit homo videns, qui prius erat homo non videns. Videre ergo accedit illi, et rece­ dit ab illo: accedit illi cum se converterit, recedit ab illo cum se averterit. Numquid ita Filius? Absit. Nunquam fuit Filius non videns, et postea factus est videns: sed videre Patrem, hoc illi est esse Filium. Nos enim avertendo ad peccatum, amittimus illumi­ nationem; et convertendo nos ad Deum, percipimus illuminationem. Aliud est enim lumen quo illumina­ mur, aliud nos qui illuminamur. Lumen autem ipsum quo illuminamur, nec avertitur a se, nec perdit lu­ cem, quia lux est. Sic ergo demonstrat Pater rem quam facit Filio, ut in Patre videat omnia Filius, ct in Patre sit omnia Filius. Videndo enim natus est, et nascendo videt. Sed non aliquando non erat natus, et postea natus est; sicut non aliquando non vidit, et postea vidit: sed in eo quod est illi videre, in eo est illi esse, in eo est illi natum esse, in eo est illi per­ manere, in eo cst illi non mutari, in eo cst illi sine initio ct sine fine persistere, Non ergo carnaliter ac­ cipiamus quia sedet Pater, ct facit opus, et demonstrat Filio; et videt Filius opus quod Pater facit, et facit illud in alio loco, aut ex alia materia. Omnia enim per ipsum facta sunt, et sine ipso factum est nihil. Verbum Patris est Filius, nihil dixit Deus quod non dixit in Filio. Dicendo enim in Filio quod facturus erat per Fi­ lium, ipsum Filium genuit per quem faceret omnia. ### English translation (Claude) However much, then, we understand and however much we see, even when we have been made equal to the angels, we shall not see as the Son sees. For we, even when we do not see, are something. And what else are we when we do not see but non-seeing? Still we exist, even as non-seeing; and in order to see, we turn ourselves to him whom we are to see; and there comes to be in us a seeing that was not there when we nevertheless existed. For there is a man not seeing, and the same man, when he has seen, is called a man seeing. So for him, seeing is not the same as being a man; for if seeing were for him the same as being a man, he would never be a man unless seeing. But when there is a man not seeing, and he seeks to see what he does not see, there is someone who seeks, and someone who turns himself to see; and when he has turned himself well and has seen, he becomes a man seeing who was before a man not seeing. Seeing, then, comes to him and departs from him: it comes to him when he turns himself toward, it departs from him when he turns himself away. Is the Son like this? Far from it. The Son was never non-seeing and afterward became seeing; but to see the Father is for him to be the Son. For we, by turning away to sin, lose enlightenment, and by turning ourselves to God, receive enlightenment. For the light by which we are enlightened is one thing; we who are enlightened are another. But the light itself by which we are enlightened neither turns away from itself nor loses its light, because it is light. So, then, the Father shows the Son the thing he does in such a way that the Son sees all things in the Father, and the Son is all things in the Father. For by seeing he was born, and by being born he sees. But it is not that at some time he was not born and afterward was born, as it is not that at some time he did not see and afterward saw; but in that which is for him to see, in that is for him to be, in that is for him to have been born, in that is for him to abide, in that is for him not to be changed, in that is for him to persist without beginning and without end. Let us not, then, take it carnally, that the Father sits and does a work and shows it to the Son, and the Son sees the work that the Father does and makes it in another place or out of other material. For “all things were made through him, and without him nothing was made.” The Son is the Word of the Father; God has said nothing that he did not say in the Son. For by saying in the Son what he was going to make through the Son, he begot the Son himself, through whom he would make all things. ### Scripture references - Luke 20:36: allusion, high confidence - John 1:3: quotation, high confidence ### Translation notes - Luke 20:36 (“equal to the angels”) and John 1:3 are drawn on. A stray digit after lucem in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.4 (PL 35:1565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-4). ## Tractates on the Gospel of John 21.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-5 - Source: PL 35:1565–1567 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Since the Son's knowledge is eternal and is the Son himself, the future “he will show” raises the question how anything could be shown to him in time. ### Latin text Et majora his demonstrabit ei opera, ut vos mire­ mini. Rursus hic turbat. Et quis est qui digne per­ scrutetur hoc tantum secretum? Sed jam quoniam nobis loqui dignatus est, ipse aperit. Neque enim vel­ let dicere quod nollet intelligi: quia dicere dignatus est, sine dubio excitavit audientiam; numquid quem excitavit ut audiret, excitatum deserit? Diximus, ut potuimus, non temporaliter scire Filium, nec aliud esse Filii scientiam, aliud ipsum Filium; et aliud esse Filii visionem, et aliud ipsum Filium: sed ipsam visionem esse Filium, et ipsam scientiam vel sapientiam Patris esse Filium, eamque sapientiam et eam visionem æter­ nam esse ab æterno, et ei a quo est coaeternam; nec ibi per tempus aliquid variari; nec aliquid nasci quod non erat; nec aliquid perire quod erat. Diximus, ut potuimus. Quid ergo hic modo facit tempus, ut di­ ceret, majora his demonstrabit ei opera? id est de­ monstraturus est, hoc est demonstrabit. Aliud est demonstravit, aliud est demonstrabit: demonstravit, de præterito dicimus; demonstrabit, de futuro dici­ mus. Quid ergo hic agimus, fratres? Ecce quem dixe­ ramus Patri coæternum, nihil in illo variari per tempus, nihil moveri per spatia vel momentorum vel locorum, manere semper cum Patre videntem, videntem Pa­ trem et videndo existentem, rursus nobis tempora no­ minans, demonstrabit ei, inquit, his majora. Ergo de­ monstraturus est adhuc aliquid Filio, quod non novit Filius? Quid ergo facimus? quomodo hoc intelligimus? Ecce Dominus noster Jesus Christus sursum erat, deor­ sum est. Quando sursum erat? Quando dixit, Quæcum­ que facit Pater, hæc eadem et Filius facit similiter. Unde modo deorsum? Majora his demonstrabit ei opera. O Domine Jesu Christe, salvator noster, Verbum Dei per quod facta sunt omnia, quid tibi Pater demonstraturus est quod adhuc nescis? quid te latet Patris? quid te latet in Patre, quem non latet Pater? quæ opera tibi majora demonstraturus est? aut quibus operibus ma­ jora sunt quæ demonstraturus est? Cum enim dixit, majora his, debemus prius intelligere quibus majora. ### English translation (Claude) “And greater works than these will he show him, that you may marvel.” Here again he unsettles us. And who is there who can worthily search out so great a secret? But since he has deigned to speak to us, he himself opens it. For he would not want to say what he did not want to be understood; since he deigned to speak, he has without doubt roused our hearing; will he desert, once roused, the one he roused to hear? We said, as best we could, that the Son does not know in time, and that the Son's knowledge is not one thing and the Son himself another, and the Son's seeing one thing and the Son himself another; but that the seeing itself is the Son, and the knowledge or wisdom of the Father itself is the Son, and that this wisdom and this seeing are eternal from eternity, and coeternal with him from whom it is; and that nothing there varies through time, nothing is born that was not, nothing perishes that was. We said it as best we could. What, then, is time doing here now, that he should say, “Greater works than these will he show him”? That is, he is going to show; this is “he will show.” “He has shown” is one thing, “he will show” another: “he has shown” we say of the past, “he will show” we say of the future. What, then, are we doing here, brothers? See, the one whom we had called coeternal with the Father, in whom nothing varies through time, nothing moves through intervals either of moments or of places, who abides always with the Father seeing, seeing the Father and existing by seeing—again naming times to us, says, “He will show him greater things than these.” So he is going to show the Son something more that the Son does not know? What, then, do we do? How do we understand this? See, our Lord Jesus Christ was above; he is below. When was he above? When he said, “Whatever the Father does, these same things the Son also does likewise.” Why is he now below? “Greater works than these will he show him.” O Lord Jesus Christ, our Savior, Word of God through whom all things were made, what is the Father going to show you that you do not yet know? What of the Father is hidden from you? What is hidden from you in the Father, from whom the Father is not hidden? What greater works is he going to show you? Or than what works are the ones he is going to show greater? For when he said “greater than these,” we ought first to understand greater than what. ### Scripture references - John 5:20: quotation, high confidence - John 5:19: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.5 (PL 35:1565–1567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-5). ## Tractates on the Gospel of John 21.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-6 - Source: PL 35:1567 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The “greater works” are greater than the healing of the man sick for thirty-eight years, namely raising the dead; yet the Son did not need to learn this. ### Latin text Recordemur unde sermo iste processit. Quando curatus est ille qui triginta et octo annos habebat in infirmitate, et jussit eum salvum tollere grabatum suum, et ire in domum suam. Hinc enim Judæi com­ moti, cum quibus loquebatur: loquebatur verbis, et tacebat intellectu; quodammodo innuebat intelligen­ tibus, celabat irascentibus: hinc ergo cum essent commoti Judæi, quia hoc sabbato Dominus faceret, dederunt occasionem sermoni huic. Non ergo sic au­ diamus hæc tanquam obliti quæ supra dicta sunt, sed respiciamus illum languidum triginta et octo annorum subito factum sanum, admirantibus Judæis et ira­ scentibus. Quærebant tenebras magis de sabbato, quam lumen de miraculo. His ergo indignantibus lo­ quens, ait hoc, Majora his demonstrabit ei opera. His majora: quibus? Quod vidistis hominem factum sa­ num, cujus languor duraverat usque ad triginta et octo annos, his majora Pater demonstraturus est Fi­ lio. Quæ sunt majora? Sequitur, et dicit: Sicut enim Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat. Plane majora sunt ista. Valde enim plus est ut resurgat mortuus, quam ut convalescat ægrotus: majora sunt ista. Sed quando ea Pater demonstratu­ rus est Filio? Nescit enim ea Filius? et ille qui loque­ batur, non noverat mortuos suscitare? adhuc habebat discere resuscitare mortuos, per quem facta sunt omnia? qui fecit ut viveremus, qui non eramus, adhuc habebat discere ut resuscitaremur? Quid est ergo quod vult dicere?. ### English translation (Claude) Let us recall where this discourse came from. It was when that man who had been thirty-eight years in his infirmity was cured, and he bade him, made whole, take up his bed and go to his house. For from this the Jews with whom he was speaking were stirred up. He was speaking in words and keeping silent in meaning; in a way he was hinting to those who understood and concealing from those who were angry. So from this, since the Jews were stirred up because the Lord did this on the sabbath, they gave occasion to this discourse. Let us not, then, hear these things as if we had forgotten what was said above, but let us look back at that man, sick for thirty-eight years, suddenly made whole, while the Jews marveled and were angry. They were seeking darkness from the sabbath rather than light from the miracle. Speaking, then, to these indignant men, he said this: “Greater works than these will he show him.” Greater than these: than which? Because you have seen a man made whole whose sickness had lasted thirty-eight years, the Father is going to show the Son greater things than these. What are the greater things? He goes on and says: “For as the Father raises the dead and gives them life, so the Son also gives life to whom he will.” These are plainly greater. For it is much more that the dead should rise than that the sick should recover: these are greater. But when is the Father going to show them to the Son? Does the Son not know them? And he who was speaking—did he not know how to raise the dead? Did he through whom all things were made still have to learn to raise the dead? Did he who caused us to live, when we did not exist, still have to learn how we are to be raised? What, then, does he mean? ### Scripture references - John 5:5: allusion, high confidence - John 5:8: allusion, high confidence - John 5:20: quotation, high confidence - John 5:21: quotation, high confidence ### Translation notes - John 5:5–16 and 5:21 are drawn on. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.6 (PL 35:1567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-6). ## Tractates on the Gospel of John 21.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-7 - Source: PL 35:1567 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, God and man, speaks sometimes in majesty and sometimes in humility; the Father shows the greater works to Christ's members, in whom he learns as he suffers in them. ### Latin text Descendit enim ad nos, et qui paulo ante loque­ batur ut Deus, cœpit loqui ut homo. Ipse est tamen homo qui Deus, quia Deus factus est homo: sed fa­ ctus quod non erat, non amittens quod erat. Ergo accessit homo Deo, ut esset homo qui erat Deus, non ut jam homo esset, et non esset Deus. Audiamus ergo eum et fratrem, qui audiebamus conditorem: conditorem, quia Verbum in principio; fratrem, quia natum ex virgine Maria: conditorem ante Abraham, ante Adam, ante terram, ante coelum, ante omnia corporalia et spiritualia; fratrem autem ex se­ mine Abrahae, ex tribu Juda, ex Virgine Israeli­ tica. Si ergo novimus hunc, qui nobis loquitur, et Deum et hominem, intelligamus verba Dei et hominis: aliquando enim talia nobis dicit quæ pertineant ad majestatem, aliquando quae pertineant ad humilita­ tem. Ipse enim excelsus, qui humilis ut nos humiles. faciat excelsos. Quid ergo ait? Demonstrabit mihi Pater his majora, ut vos miremini. Ergo nobis est de­ monstraturus, non illi. Cum ergo nobis sit demon­ straturus Pater; propterea dixit, ut vos miremini. Exposuit enim quod voluit dicere, Demonstrabit mihi Pater. Quare non dixit, Demonstrabit vobis Pater; sed, demonstrabit Filio? Quia et nos membra sumus Filii; et nos membra tanquam quod discimus, ipse discit quodammodo in membris suis. Quomodo discit in nobis? Quomodo patitur in nobis. Unde probamus quia patitur in nobis? Ex illa voce de coelo: Saule, Saule, quid me persequeris? Nonne ipse est qui judex in fine sæculi residebit, et justos ad dexteram ponens, iniquos autem ad sinistram, dictu­ rus est, Venite, benedicti Patris mei, percipite regnum: esurivi enim, et dedistis mihi manducare? cumque illi responderint, Domine, quando te vidimus esurientem? dicturus est eis, Cum uni ex minimis meis dedistis mihi dedistis. Qui ergo dixit, Cum uni ex minimis meis dedistis, mihi dedistis; et nunc interrogetur a nobis, et dicamus illi, Domine, quando eris discens, cum tu doceas omnia? Statim enim nobis in fide nostra respondet, Cum unus ex minimis meis discit, ego disco. ### English translation (Claude) For he came down to us, and he who a little before was speaking as God began to speak as man. Yet he who is man is the same who is God, because God became man; but he became what he was not without losing what he was. So man was added to God, that he might be man who was God, not so that he would now be man and not be God. Let us hear him, then, as a brother too, we who were hearing the Creator: Creator, because he is the Word in the beginning; brother, because he was born of the Virgin Mary; Creator before Abraham, before Adam, before the earth, before the heaven, before all things bodily and spiritual; but brother from the seed of Abraham, from the tribe of Judah, from an Israelite virgin. If, then, we know him who speaks to us to be both God and man, let us understand the words of God and of man; for sometimes he says things to us that belong to his majesty, sometimes things that belong to his humility. For he is exalted who is humble, so that he may make us, who are humble, exalted. What, then, does he say? “The Father will show me greater things than these, that you may marvel.” So he is going to show them to us, not to him. Since, then, the Father is going to show them to us, he therefore said, “that you may marvel.” For he explained what he meant by “The Father will show me.” Why did he not say, “The Father will show you,” but “he will show the Son”? Because we too are members of the Son; and what we, as members, learn, he himself in a way learns in his members. How does he learn in us? As he suffers in us. From where do we prove that he suffers in us? From that voice from heaven: “Saul, Saul, why are you persecuting me?” Is it not he who will sit as judge at the end of the world, and setting the righteous on the right and the wicked on the left, will say, “Come, blessed of my Father, receive the kingdom; for I was hungry and you gave me to eat”? And when they answer, “Lord, when did we see you hungry?” he will say to them, “When you gave to one of my least ones, you gave to me.” Let him, then, who said, “When you gave to one of my least ones, you gave to me,” be asked by us now, and let us say to him, “Lord, when will you be a learner, since you teach all things?” At once he answers us in our faith: “When one of my least ones learns, I learn.” ### Scripture references - John 1:1: allusion, high confidence - John 8:58: allusion, medium confidence - John 5:20: quotation, high confidence - Acts 9:4: quotation, high confidence - Matt 25:33: allusion, high confidence - Matt 25:34: quotation, high confidence - Matt 25:35: quotation, high confidence - Matt 25:37: quotation, high confidence - Matt 25:40: quotation, high confidence ### Translation notes - Augustine paraphrases John 5:20 in the first person (“will show me”). Acts 9:4 and Matt 25:34–40 are quoted; “before Abraham” recalls John 8:58. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.7 (PL 35:1567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-7). ## Tractates on the Gospel of John 21.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-8 - Source: PL 35:1567–1569 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believers have been made not only Christians but Christ: head and members together are the whole Christ. ### Latin text Ergo gratulemur et agamus gratias, non solum nos christianos factos esse, sed Christum. Intelligitis, fratres, gratiam Dei super nos capitis? Admiramini, gaudete, Christus facti sumus. Si enim caput ille, nos membra; totus homo, ille et nos. Hoc est quod apo­ stolus dicit Paulus: Ut ultra jam non simus parvuli, jactati et circumdati omni vento doctrinæ. Superius au­ tem dixerat: Donec occurramus omnes in unitatem fidei, et in agnitionem Filii Dei, in virum perfectum in mensuram ætatis plenitudinis Christi. Plenitudo ergo Christi, caput et membra. Quid est, caput et membra? Christus et Ecclesia. Arrogaremus enim nobis hoc superbe, nisi ipse dignaretur hoc promittere, qui per apostolum eumdem dicit: Vos autem estis corpus Christi et membra. ### English translation (Claude) Let us, then, rejoice and give thanks that we have been made not only Christians but Christ. Do you understand, brothers, do you grasp the grace of God upon us? Marvel, rejoice: we have been made Christ. For if he is the head, we are the members; the whole man is he and we. This is what the apostle Paul says: “That we may no longer be children, tossed about and carried around by every wind of doctrine.” But above he had said: “Until we all meet in the unity of faith and in the knowledge of the Son of God, in a perfect man, in the measure of the age of the fullness of Christ.” The fullness of Christ, then, is head and members. What is head and members? Christ and the church. For we would be arrogating this to ourselves proudly, unless he himself deigned to promise it, who says through the same apostle: “But you are the body of Christ and its members.” ### Scripture references - Eph 4:14: quotation, high confidence - Eph 4:13: quotation, high confidence - 1 Cor 12:27: quotation, high confidence ### Translation notes - Eph 4:14, 4:13, and 1 Cor 12:27 are quoted. This is Augustine's teaching on the whole Christ (Christus totus), head and body. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.8 (PL 35:1567–1569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-8). ## Tractates on the Gospel of John 21.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-9 - Source: PL 35:1569 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: What is shown to Christ's members is shown to Christ through Christ, as the head guides the hand; the distant Word came near by becoming flesh. ### Latin text Cum ergo ostendit Pater membris Christi, Chri­ sto ostendit. Fit quoddam miraculum magnum, sed tamen verum: ostenditur Christo quod noverat Chri­ stus, et ostenditur Christo per Christum. Res mira est et magna, sed Scriptura sic loquitur. Contradicturi sumus divinis eloquiis, et non potius intellecturi, et ex ipsius dono ei qui donavit gratias acturi? Quid est quod dixi, demonstratur Christo per Christum? De­ monstratur membris per caput. Ecce vide illud in te: pone te clausis oculis velle aliquid tollere; nescit ma­ nus quo eat, et utique manus tua membrum tuum est, non enim a corpore tuo separata est; aperi ocu­ los, videt jam manus quo eat, demonstrante capite membrum secutum est. Si ergo in te potuit inveniri tale aliquid, ut corpus tuum ostenderet corpori tuo, et per corpus tuum demonstraretur aliquid corpori tuo; noli mirari quia dictum est, demonstratur Chri­ sto per Christum. Demonstrat enim caput ut membra videant, et docet caput ut membra discant: unus ta­ men homo caput et membra. Noluit se separare, sed dignatus est agglutinari. Longe a nobis erat, et mul­ tum longe: quid tam longe, quam conditum et con­ ditor? quid tam longe, quam Deus et homo? quid tam longe, quam justitia et iniquitas? quid tam longe, quam aeternitas et mortalitas? Ecce quam longe erat Verbum in principio Deus apud Deum, per quem facta sunt omnia. Quomodo ergo factus est prope, ut esset quod nos, et nos in illo? Verbum caro factum est, et habitavit in nobis. ### English translation (Claude) When, then, the Father shows something to the members of Christ, he shows it to Christ. A kind of great miracle takes place, yet a true one: there is shown to Christ what Christ knew, and it is shown to Christ through Christ. It is a wonderful and great thing, but Scripture speaks this way. Are we going to contradict the divine utterances, and not rather understand them, and by his own gift give thanks to the one who gave it? What is it that I said: it is shown to Christ through Christ? It is shown to the members through the head. See it in yourself: suppose that with your eyes closed you want to pick something up; your hand does not know where to go, and yet your hand is your member, for it is not separated from your body; open your eyes, and now the hand sees where to go: the member has followed as the head showed the way. If, then, something like this could be found in you, that your body showed something to your body, and something was shown to your body through your body, do not marvel that it is said, it is shown to Christ through Christ. For the head shows, that the members may see; and the head teaches, that the members may learn; yet head and members are one man. He did not wish to separate himself, but deigned to be joined to us. He was far from us, very far: what is so far apart as the made and the Maker? What so far apart as God and man? What so far apart as justice and iniquity? What so far apart as eternity and mortality? See how far away was the Word, in the beginning God with God, through whom all things were made. How, then, did he come near, so as to be what we are, and we in him? “The Word was made flesh and dwelt among us.” ### Scripture references - John 1:1: allusion, high confidence - John 1:3: allusion, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 1:1–3 and 1:14 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.9 (PL 35:1569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-9). ## Tractates on the Gospel of John 21.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-10 - Source: PL 35:1569 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The raising of Lazarus was the work of Father, Son, and Holy Spirit together; “to whom he will” shows that the Son has equal power and one will with the Father. ### Latin text Hoc ergo est nobis demonstraturus: hoc de­ monstravit discipulis suis, qui eum in carne viderunt. Quid est hoc? Sicut Pater suscitat mortuos et vivificat; sic et Filius quos vult vivificat. Aliosne Pater, aliosne Filius? Certe omnia per ipsum facta sunt. Quid dici­ mus, fratres mei? Lazarum suscitavit Christus: quem mortuum suscitavit Pater, ut videret Christus quem­ admodum Lazarum suscitaret? An quando resusci­ tavit Lazarum Christus, non eum resuscitavit Pater, et sine Patre fecit Filius solus? Legite ipsam lectio­ nem, et videte quia Patrem ibi invocat ut resurgat Lazarus. Sicut homo, invocat Patrem: sicut Deus, facit cum Patre. Ergo et Lazarus qui re­ surrexit, et a Patre et a Filio suscitatus est in dono et gratia Spiritus sancti; et illud mirabile opus Tri­ nitas fecit. Non ergo sic intelligamus, Sicut Pater sus­ citat mortuos et vivificat, sic et Filius quos vult vivifi­ cat, ut alios a Patre resuscitari et vivificari, alios a Filio existimemus: sed eosdem quos Pater suscitat et vivificat, ipsos et Filius suscitat et vivificat; quia omnia per ipsum facta sunt, et sine ipso factum est ni­ hil. Et ut ostenderet habere se quamvis a Patre da­ tam, tamen parem potestatem, ideo ait, Sic et Filius quos vult vivificat, ut ostenderet ibi voluntatem suam: et ne quis diceret, Suscitat Pater mortuos per Filium, sed ille tanquam potens, tanquam po­ testatem habens, iste tanquam ex aliena potestate, tanquam minister facit aliquid, sicut angelus; potesta­ tem significavit ubi ait, Sic et Filius quos vult vivificat. Non enim vult Pater aliud quam Filius; sed sicut illis una substantia, sic et una voluntas est. ### English translation (Claude) This, then, is what he is going to show us; this he showed to his disciples, who saw him in the flesh. What is this? “As the Father raises the dead and gives them life, so the Son also gives life to whom he will.” Some, then, the Father, and others the Son? Certainly all things were made through him. What do we say, my brothers? Christ raised Lazarus: what dead man did the Father raise, that Christ might see how to raise Lazarus? Or when Christ raised Lazarus, did the Father not raise him, and did the Son act alone without the Father? Read the passage itself, and see that he calls upon the Father there so that Lazarus may rise. As man, he calls upon the Father; as God, he acts with the Father. So Lazarus too, who rose again, was raised both by the Father and by the Son, in the gift and grace of the Holy Spirit; and the Trinity did that wonderful work. Let us not, then, understand “As the Father raises the dead and gives them life, so the Son also gives life to whom he will” in such a way as to think that some are raised and given life by the Father, others by the Son; but the very same whom the Father raises and gives life, the Son also raises and gives life, because “all things were made through him, and without him nothing was made.” And to show that he has a power equal, though given by the Father, he therefore says, “So the Son also gives life to whom he will,” to show his will there; and so that no one should say, “The Father raises the dead through the Son, but the Father as the one who is mighty, as the one who has the power, the Son as acting by another's power, doing something as a minister, like an angel,” he signified his power when he said, “So the Son also gives life to whom he will.” For the Father does not will anything other than the Son does; but as they have one substance, so they have one will. ### Scripture references - John 5:21: quotation, high confidence - John 1:3: quotation, high confidence - John 11:41: allusion, high confidence - John 11:43: allusion, high confidence ### Translation notes - John 5:21, John 1:3, and John 11:41–44 are drawn on. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.10 (PL 35:1569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-10). ## Tractates on the Gospel of John 21.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-11 - Source: PL 35:1569 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The dead whom Father and Son give life are not those raised as miracles, but all who will rise to eternal life at the final judgment. ### Latin text Et qui sunt isti mortui quos vivificat Pater et Filius? An ipsi sunt de quibus diximus, Lazarus, vel filius illius viduae, vel filia archi­ synagogi? novimus enim istos a Chri­ sto Domino suscitatos. Aliud aliquid nobis vult insi­ nuare, resurrectionem scilicet mortuorum, quam omnes exspectamus; non illam quam quidam habue­ runt, ut crederent cæteri. Resurrexit enim Lazarus moriturus, resurgemus nos semper victuri. Talem re­ surrectionem Pater facit, an Filius? imo vero Pater in Filio. Ergo Filius, et Pater in Filio. Unde proba­ mus quia de ista dicit resurrectione? Cum dixisset, Sicut enim Pater suscitat mortuos et vivificat, sic et Fi­ lius quos vult vivificat; ne intelligeremus illam mor­ tuorum resurrectionem quam facit ad miraculum, non ad vitam aeternam, secutus ait, Neque enim Pater ju­ dicat quemquam, sed omne judicium dedit Filio. Quid hoc est? De mortuorum resurrectione dicebat, quia sicut Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat: unde continuo tanquam rationem subje­ cit de judicio, dicens, Neque enim Pater judicat quem­ quam, sed omne judicium dedit Filio, nisi quia de illa resurrectione mortuorum dixerat, quae futura est in judicio? ### English translation (Claude) And who are these dead whom the Father and the Son give life? Are they the ones we spoke of, Lazarus, or the widow's son, or the daughter of the ruler of the synagogue? For we know that these were raised by Christ the Lord. He wishes to make known to us something else, namely the resurrection of the dead that we all await; not the one that certain people had so that others might believe. For Lazarus rose to die again; we shall rise to live for ever. Does the Father bring about such a resurrection, or the Son? Rather, the Father in the Son. Therefore the Son, and the Father in the Son. How do we prove that he speaks of this resurrection? After saying, “For as the Father raises the dead and gives them life, so the Son also gives life to whom he will,” so that we should not understand the resurrection of the dead that he performs as a miracle, not for eternal life, he went on to say, “For the Father judges no one, but has given all judgment to the Son.” What is this? He was speaking of the resurrection of the dead, that “as the Father raises the dead and gives them life, so the Son also gives life to whom he will”: why did he at once add, as a reason, something about judgment, saying, “For the Father judges no one, but has given all judgment to the Son,” unless because he had spoken of that resurrection of the dead which is to take place at the judgment? ### Scripture references - John 5:21: quotation, high confidence - John 5:22: quotation, high confidence - John 11:43: allusion, high confidence - Luke 7:15: allusion, high confidence - Mark 5:42: allusion, high confidence ### Translation notes - Lazarus (John 11), the widow's son (Luke 7:11–17), and Jairus's daughter (Mark 5:22–43) are recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.11 (PL 35:1569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-11). ## Tractates on the Gospel of John 21.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-12 - Source: PL 35:1569–1571 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “The Father judges no one” seems to contradict texts where the Father judges; Augustine presses the difficulty and asks for understanding. ### Latin text Neque enim, ait, Pater judicat quemquam, sed omne judicium dedit Filio. Paulo ante putabamus ali­ quid facere Patrem, quod non facit Filius; quando di­ cebat, Pater enim diligit Filium, et omnia demonstrat ei quœ ipse facit: tanquam Pater faciebat, et Filius videbat. Sic erat subrepens menti nostrae intelle­ ctus carnalis, quasi Pater faceret quod Filius non faceret; Filius autem videret Patrem demonstrantem quod fieret a Patre. Ergo velut Pater faciebat quod Filius non faciebat; modo jam videmus aliquid facere Filium, quod non facit Pater. Quomodo nos versat, et mentem nostram pertractat; huc atque illuc ducit, uno carnis loco remanere non sinit, ut versando exer­ ceat, exercendo mundet, mundando capaces reddat, capaces factos impleat! Quid de nobis faciunt verba hæc? quid loquebatur? quid loquitur? Paulo ante di­ cebat quia demonstrat Filio Pater quidquid facit; vi­ debam quasi Patrem facientem, Filium exspectantem: modo rursus video Filium facientem, Patrem vacan­ tem: Non enim Pater judicat quemquam sed omne ju­ dicium dedit Filio. Quando ergo Filius judicaturus est, Pater vacabit et non judicabit? Quid est hoc? quid in­ telligam? Domine, quid dicis? Verbum Deus es, homo sum. Dicis quia Pater non judicat quemquam, sed omne judicium dedit Filio? Lego alio loco te dicentem, Ego non judico quemquam; est qui quærat et judicet: de quo dicis, Est qui quœrat et judicet, nisi de Patre? Ille quærit injurias tuas, ille judicat de injuriis tuis. Quomodo hic Pater non judicat quemquam, sed omne judicium dedit Filio? Interrogemus et Pe­ trum, audiamus eum loquentem in Epistola sua: Chri­ stus pro nobis passus est, inquit, relinquens nobis exem­ plum, ut sequamur vestigia ejus: qui peccatum non fe­ cit, nec dolus inventus est in ore ejus; qui cum maledice­ retur, non remaledicebat, cum injuriam acciperet, non minabatur, sed commendabat illi qui juste judicat, Quomodo verum est quia Pater non judicat quemquam, sed omne judicium dedit Filio? Turbamur hic, turbati desudemus, desudantes purgemur. Cone­ mur utcumque, donante ipso, penetrare alta secreta verborum istorum. Temere fortasse facimus, quia dis­ cutere et scrutari volumus verba Dei. Et quare dicta sunt, nisi ut sciantur? quare sonuerunt, nisi ut au­ diantur? quare audita sunt, nisi ut intelligantur? Con­ fortet ergo nos, et donet nobis aliquid quantum ipse dignatur; et si nondum penetramus ad fontem, de ri­ vulo bibamus. Ecce ipse Joannes nobis tanquam rivu­ lus emanavit, perduxit ad nos de alto Verbum, humi­ liavit, et quodammodo stravit, ut non horreamus al­ tum, sed accedamus ad humilem. ### English translation (Claude) “For the Father,” he says, “judges no one, but has given all judgment to the Son.” A little before, we thought that the Father does something that the Son does not do, when he said, “For the Father loves the Son, and shows him all things that he himself does”—as if the Father were doing and the Son watching. So a carnal understanding was creeping into our minds, as though the Father did what the Son did not do, while the Son watched the Father showing what was done by the Father. So it was as if the Father did what the Son did not do; now we see the Son doing something that the Father does not do. How he turns us about and works over our minds! He leads us this way and that; he does not let us stay in one place of the flesh, so that by turning us he may exercise us, by exercising cleanse us, by cleansing make us capable, and when we are made capable, fill us. What do these words make of us? What was he saying? What is he saying? A little before, he was saying that the Father shows the Son whatever he does: I was seeing, as it were, the Father doing and the Son waiting. Now again I see the Son doing and the Father at leisure: “For the Father judges no one, but has given all judgment to the Son.” When the Son is going to judge, then, will the Father be at leisure and not judge? What is this? What am I to understand? Lord, what are you saying? You are the Word, God; I am a man. Do you say that the Father judges no one, but has given all judgment to the Son? I read in another place your saying, “I judge no one; there is one who seeks and judges.” Of whom do you say, “There is one who seeks and judges,” if not of the Father? He seeks out the wrongs done to you, he judges concerning the wrongs done to you. How is it, here, that the Father judges no one, but has given all judgment to the Son? Let us ask Peter too; let us hear him speaking in his letter: “Christ suffered for us,” he says, “leaving us an example, that we should follow in his steps; who committed no sin, nor was guile found in his mouth; who, when he was reviled, did not revile in return; when he suffered wrong, did not threaten, but committed himself to him who judges justly.” How is it true that the Father judges no one, but has given all judgment to the Son? We are troubled here; troubled, let us sweat; sweating, let us be cleansed. Let us try somehow, by his gift, to penetrate the deep secrets of these words. Perhaps we act rashly in wanting to discuss and examine the words of God. And why were they spoken, except to be known? Why did they sound, except to be heard? Why were they heard, except to be understood? Let him strengthen us, then, and give us something, as much as he deigns; and if we do not yet reach the fountain, let us drink from the stream. See, John himself has flowed out to us like a stream; he has brought the Word down to us from on high; he has lowered it and in a way laid it level, so that we may not dread the height but may approach the lowly one. ### Scripture references - John 5:22: quotation, high confidence - John 5:20: quotation, high confidence - John 8:50: quotation, high confidence - 1 Pet 2:21: quotation, high confidence - 1 Pet 2:22: quotation, high confidence - 1 Pet 2:23: quotation, high confidence ### Translation notes - John 5:20, 22, John 8:50, and 1 Pet 2:21–23 are quoted. Augustine's text of John 8:50 is “I judge no one” where the standard Latin reads “I do not seek my own glory.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.12 (PL 35:1569–1571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-12). ## Tractates on the Gospel of John 21.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-13 - Source: PL 35:1571 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father “judges no one” because only the Son will appear at the judgment, visibly, in the risen human body in which he ascended. ### Latin text Omnino est quidam intellectus verus, fortis, si quo modo eum tenere possumus, quia Pater non judi­ cat quemquam, sed omne judicium dedit Filio. Hoc enim dictum est, quia hominibus in judicio non apparebit nisi Filius. Pater occultus erit, Filius manifestus. In quo erit Filius manifestus? In forma qua ascendit. Nam in forma Dei cum Patre occultus est, in forma servi hominibus manifestus. Non ergo Pater judicat quem­ quam, sed omne judicium dedit Filio, sed manifestum: in quo manifesto judicio Filius judicabit, quia ipse ju­ dicandis apparebit. Evidentius nobis ostendit Scri­ ptura quia ipse apparebit. Quadragesimo die post re­ surrectionem suam ascendit in coelum, videntibus di­ scipulis suis: et vox illis angelica, Viri, inquit, Galilæi, quid statis aspicientes in coelum? Iste qui assumptus est a vobis in caelum, sic veniet quemadmodum vidistis eum euntem in coelum. Quomodo eum videbant ire? In carne, quam tetigerunt, quam palpa­ verunt, cujus etiam cicatrices tangendo probaverunt, in illo corpore in quo cum eis intravit et exivit per quadraginta dies, manifestans se eis in veritate; non in aliqua falsitate: non phantasma, non umbra, non spiritus; sed quemadmodum ipse dixit non fallens, Palpate, et videte, quia spiritus carnem et ossa non ha­ bet, sicut me videtis habere. Est quidem illud jam corpus dignum cœlesti habitatione, non sub­ jacens morti, non mutabile per ætates. Non enim sic­ ut ad illam aetatem ab infantia creverat, sic ab aetate quæ juventus erat, vergit in senectutem: manet sicut ascendit, venturus ad eos quibus antequam veniat, verbum suum voluit prædicari. Sic ergo veniet in for­ ma humana: hanc videbunt et impii, videbunt et ad dexteram positi, videbunt et ad sinistram separati; sic­ ut scriptum est, Videbunt in quem pupugerunt. Si videbunt in quem pupuge­ runt, corpus ipsum videbunt, quod lancea percusse­ runt: lancea non percutitur Verbum: hoc ergo im­ pii videre poterunt, quod et vulnerare potuerunt. La­ tentem Deum in corpore non videbant: post judicium videbitur ab his qui ad dexteram erunt. Hoc est ergo quod ait, Pater non judicat quemquam, sed omne judi. cium dedit Filio: quia manifestus ad judicium veniet Filius, in humano corpore apparens hominibus, di­ cens dextris, Venite, benedicti Patris mei, percipite re­ gnum; dicens sinistris, Ite in ignem æternum, qui paratus est diabolo et angelis ejus. ### English translation (Claude) There is indeed a true and firm meaning, if we can somehow hold it, of “The Father judges no one, but has given all judgment to the Son.” For this was said because at the judgment no one will appear to men but the Son. The Father will be hidden, the Son manifest. In what will the Son be manifest? In the form in which he ascended. For in the form of God he is hidden with the Father; in the form of a servant he is manifest to men. So the Father judges no one, but has given all judgment to the Son—that is, the manifest judgment; in this manifest judgment the Son will judge, because he himself will appear to those who are to be judged. Scripture shows us more clearly that he himself will appear. On the fortieth day after his resurrection he ascended into heaven while his disciples watched, and an angel's voice said to them, “Men of Galilee, why do you stand looking into heaven? This one who has been taken up from you into heaven will come in the same way as you saw him going into heaven.” In what way did they see him go? In the flesh, which they touched, which they handled, whose very scars they verified by touching; in that body in which he went in and out with them for forty days, showing himself to them in truth, not in any falsehood: not a phantom, not a shadow, not a spirit; but as he himself said, without deceiving, “Handle me and see, for a spirit does not have flesh and bones, as you see that I have.” That body is now indeed worthy of a heavenly dwelling, not subject to death, not changeable through the ages. For it does not, as it grew from infancy to that age, so verge from the age that was youth into old age: it remains as it ascended, to come to those to whom he willed that his word be preached before he comes. So he will come in human form: this the ungodly will see; those placed on the right will see it; those set apart on the left will see it; as it is written, “They will look on him whom they pierced.” If they will look on him whom they pierced, they will see the very body that they struck with the lance: the Word is not struck with a lance. This, then, the ungodly will be able to see, which they were able to wound. They did not see the God hidden in the body; after the judgment he will be seen by those who will be on the right. This, then, is what he says: “The Father judges no one, but has given all judgment to the Son”: because the Son will come manifest to the judgment, appearing to men in a human body, saying to those on the right, “Come, blessed of my Father, receive the kingdom,” and saying to those on the left, “Depart into the eternal fire prepared for the devil and his angels.” ### Scripture references - John 5:22: quotation, high confidence - Acts 1:3: allusion, high confidence - Acts 1:9: allusion, high confidence - Acts 1:11: quotation, high confidence - John 20:27: allusion, high confidence - Luke 24:39: quotation, high confidence - John 19:37: quotation, high confidence - Zech 12:10: quotation, medium confidence - Matt 25:34: quotation, high confidence - Matt 25:41: quotation, high confidence ### Translation notes - Acts 1:11, Luke 24:39, Zech 12:10 (as in John 19:37), and Matt 25:34, 41 are quoted; the scars recall John 20:27. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.13 (PL 35:1571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-1/#p-21-13). ## Tractates on the Gospel of John 21.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-14/#p-21-14 - Source: PL 35:1571 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: At the judgment all will see Christ's human form; the form of God, equal to the Father, is kept for the righteous who go into eternal life. ### Latin text Ecce videbitur forma hominis a piis et impiis, a justis et ab injustis, a fidelibus et ab infidelibus, a gaudentibus et a plangentibus, a confisis et a confu­ sis: ecce videbitur. Cum visa fuerit illa forma in ju­ dicio, et fuerit peractum judicium. ubi dictum est Pa­ trem non judicare quemquam, sed omne judicium dedisse Filio, ob hoc, quia Filius apparebit in judicio in forma quam ex nobis accepit, quid postea futurum est? Quando videbitur forma Dei, quam sitiunt omnes fideles? quando videbitur illud quod erat in principio Verbum, Deus apud Deum, per quod facta sunt omnia? quando videbitur illa forma Dei, de qua dicit Aposto­ lus, Cum in forma Dei esset, non rapinam arbitratus est esse œqualis Deo? Magna enim illa forma ubi adhuc æqualitas Patris et Filii cognosci­ tur: ineffabilis, incomprehensibilis, maxime parvulis. Quando videbitur? Ecce ad dexteram sunt justi, ad si­ nistram sunt injusti; omnes pariter hominem vident, Filium hominis vident, qui punctus est vident, qui crucifixus est vident; humiliatum vident, natum ex Virgine vident, Agnum de tribu Juda vident: Verbum Deum apud Deum quando videbunt? Ipse erit et tunc, sed forma servi apparebit. Forma servi servis demon­ strabitur: forma Dei filiis servabitur. Fiant ergo servi filii; qui sunt ad dexteram, eant in æternam haeredi­ tatem olim promissam, quam non videntes martyres crediderunt, pro cujus promissione sanguinem suum sine dubitatione fuderunt: eant illuc et videant ibi. Quando illuc ibunt? Dicat ipse Dominus: Sic ibunt illi in ambustionem œternam, justi autem in vitam œternam. ### English translation (Claude) See, the form of a man will be seen by the devout and the ungodly, by the just and the unjust, by believers and unbelievers, by those rejoicing and those lamenting, by the confident and the confounded: see, it will be seen. When that form has been seen at the judgment, and the judgment has been completed—where it was said that the Father judges no one but has given all judgment to the Son for this reason, that the Son will appear at the judgment in the form he received from us—what will happen afterward? When will the form of God be seen, for which all the faithful thirst? When will that be seen which was in the beginning, the Word, God with God, through whom all things were made? When will that form of God be seen, of which the apostle says, “Being in the form of God, he did not think it robbery to be equal with God”? For great is that form in which the equality of Father and Son is still known: ineffable, incomprehensible, especially to little ones. When will it be seen? See, the just are on the right, the unjust on the left; all alike see the man, they see the Son of man, they see the one who was pierced, they see the one who was crucified; they see him humbled, they see him born of the Virgin, they see the Lamb from the tribe of Judah: when will they see the Word, God with God? He will be that then too, but the form of a servant will appear. The form of a servant will be shown to servants; the form of God will be kept for sons. Let the servants, then, become sons; let those on the right go into the eternal inheritance long promised, which the martyrs believed without seeing, for whose promise they shed their blood without hesitation: let them go there and see there. When will they go there? Let the Lord himself say: “So these will go into everlasting burning, but the righteous into eternal life.” ### Scripture references - Phil 2:6: quotation, high confidence - John 1:1: allusion, high confidence - Rev 5:5: allusion, medium confidence - Matt 25:46: quotation, high confidence ### Translation notes - Phil 2:6 and Matt 25:46 are quoted; the Lamb from the tribe of Judah recalls Rev 5:5–6. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.14 (PL 35:1571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-14/#p-21-14). ## Tractates on the Gospel of John 21.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-14/#p-21-15 - Source: PL 35:1571–1573 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ promised to show himself, in the form of God, to those who love him; eternal life is to know the one true God and Jesus Christ. ### Latin text Ecce vitam aeternam nominavit. Numquid hoc nobis dixit, quia ibi videbimus et cognoscemus Pa­ trem et Filium? Quid, si vivemus in æternum, sed illum Patrem et Filium non videbimus? Audi alio loco ubi vitam æternam nominavit, et expressit quid sit vita æterna. Noli timere, non te fallo: non sine causa promisi dilectoribus meis dicens, Qui habet mandata mea et servat ea, ille est qui diligit me: et qui me dili­ git, diligetur a Patre meo, et ego diligam eum, et osten­ dam meipsum illi. Respondeamus Do­ mino, et dicamus: Quid, Domine Deus noster, ma­ gnum? quid magnum? Nobis demonstraturus es teipsum? Quid enim, et Judæis te non demonstrasti? nonne te viderunt et qui crucifixerunt? Sed demonstra­ bis te in judicio, cum stabimus ad dexteram tuam: numquid et illi qui ad sinistram stabunt non te vide­ bunt? Quid est quod demonstrabis nobis teipsum? Nunc enim non te videmus cum loqueris? Respondet, Demonstrabo meipsum in forma Dei, videtis modo formam servi. Non te fraudabo, o homo fidelis; cre­ de quia videbis. Amas, et non vides: amor ipse non te perducet ut videas? Ama, persevera in amando: non fraudabo, inquit, amorem tuum, qui mundavi cor tuum. Utquid enim mundavi cor tuum, nisi ut Deus a te possit videri? Beati enim mundi corde, quia ipsi Deum videbunt. Sed hoc, inquit servus tanquam cum Domino disputans, non expressisti cum dixisti, Ibunt justi in vitam aeternam: non dixisti, ibunt ut videant me in forma Dei, videant Patrem cui æqualis sum. Alibi attende quid dixit: Hœc est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum. ### English translation (Claude) See, he has named eternal life. Has he told us that there we shall see and know the Father and the Son? What if we shall live for ever, but shall not see the Father and the Son? Hear another place where he named eternal life and expressed what eternal life is. Do not fear, I am not deceiving you: not without reason did I make a promise to those who love me, saying, “He who has my commandments and keeps them, he it is who loves me; and he who loves me will be loved by my Father, and I will love him and will show myself to him.” Let us answer the Lord and say: What great thing is this, Lord our God? What great thing? Are you going to show yourself to us? Why, did you not show yourself to the Jews too? Did not even those who crucified you see you? But you will show yourself at the judgment, when we stand at your right hand: will not those too who stand at the left see you? What is it that you will show yourself to us? For do we not see you now, when you speak? He answers: I will show myself in the form of God; now you see the form of a servant. I will not cheat you, O faithful man; believe that you will see. You love, and you do not see: will not love itself bring you to see? Love; persevere in loving. I will not cheat your love, he says, I who have cleansed your heart. For why have I cleansed your heart, except that God may be seen by you? “For blessed are the pure in heart, for they shall see God.” “But this,” says the servant, as if arguing with his Lord, “you did not express when you said, ‘The righteous will go into eternal life’; you did not say, ‘They will go to see me in the form of God, to see the Father to whom I am equal.’” Notice what he said elsewhere: “And this is eternal life, that they may know you, the one true God, and Jesus Christ whom you have sent.” ### Scripture references - John 14:21: quotation, high confidence - Matt 5:8: quotation, high confidence - Matt 25:46: quotation, high confidence - John 17:3: quotation, high confidence ### Translation notes - John 14:21, Matt 5:8, Matt 25:46, and John 17:3 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.15 (PL 35:1571–1573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-14/#p-21-15). ## Tractates on the Gospel of John 21.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-14/#p-21-16 - Source: PL 35:1573 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: After the judgment the Son will appear equal to the Father, so that all honor the Son as the Father; whoever despises the Son dishonors the Father who sent him. ### Latin text Et modo ergo post commemoratum judicium, quod omne dedit Filio Pater non judicans quemquam, quid futurum est? Quid sequitur? Ut omnes honorifi­ cent Filium, sicut honorificant Patrem. Judaeis hono­ rificatur Pater, contemnitur Filius. Filius enim vide­ batur ut servus, Pater honorificabatur ut Deus. Appa­ rebit et Filius aequalis Patri, ut omnes honorificent Fi­ lium, sicut honorificant Patrem. Modo ergo hoc habens in fide. Nec dicat Judæus: Patrem honorifico; quid mihi est cum Filio? Respondeat illi, Qui non honorifi­ cat Filium, non honorificat Patrem. Mentiris omnino, Filium blasphemas, et Patri facis injuriam. Pater enim Filium misit, tu contemnis quem misit: quo­ modo honorificas mittentem, qui blasphemas missum? ### English translation (Claude) And now, then, after the mention of the judgment, all of which the Father has given to the Son, judging no one himself, what will happen? What follows? “That all may honor the Son as they honor the Father.” By the Jews the Father is honored, the Son despised. For the Son was seen as a servant; the Father was honored as God. The Son too will appear equal to the Father, “that all may honor the Son as they honor the Father.” Now, then, hold this in faith. And let the Jew not say, “I honor the Father; what have I to do with the Son?” Let the answer be given him: “He who does not honor the Son does not honor the Father.” You lie altogether: you blaspheme the Son and do injury to the Father. For the Father sent the Son; you despise the one he sent: how do you honor the sender, you who blaspheme the one sent? ### Scripture references - John 5:22: allusion, high confidence - John 5:23: quotation, high confidence ### Translation notes - John 5:23 is quoted. Augustine's address to “the Jew” is given as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.16 (PL 35:1573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-14/#p-21-16). ## Tractates on the Gospel of John 21.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-14/#p-21-17 - Source: PL 35:1573 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Being sent does not make the Son less: sending implies no separation, as a ray from the sun, and the Father who sent him remained with him. ### Latin text Ecce, inquit aliquis, missus est Filius; et major est Pater, quia misit. Recede a carne. Vetus homo suggerit vetustatem, tu in novo agnosce novi­ tatem. Novus tibi a sæculo antiquus, perpetuus, aeternus, revocet ad hoc intellectum. Minor est Filius, quia missus dictus est Filius? Missionem audio, non se­ parationem. Sed hoc, inquit, videmus in rebus huma­ nis, quia major est qui mittit, quam ille qui mittitur. Sed res humanæ fallunt hominem, res divinae purgant. Noli attendere ad res humanas, ubi major videtur qui mittit, et minor qui mittitur: quanquam et ipsae res humanae dicunt contra te testimonium. Velut, verbi gratia, si quis uxorem velit petere, et per se non possit, amicum majorem mittit qui ei petat. Et sunt multa in quibus ipse major eligitur, qui mittatur a minore. Quid ergo jam calumniam vis facere, quia ille misit, ille missus est? Sol radium mittit, et non separat; luna splendorem mittit, et non separat; lucerna lumen fundit, et non separat: video ibi missionem, et nullam video separationem. Nam si de rebus humanis quæris exempla, o hæretica vanitas, quanquam, sicut paulo ante dixi, et ipsae res humanæ. in quibusdam exemplis coarguunt et convincunt te; tamen attende quam sit aliud in rebus humanis, unde vis ducere exempla ad res divinas. Homo qui mittit. manet ipse, et pergit ille qui mittitur: numquid per­ git homo cum eo quem mittit? Pater autem qui misit Filium, non recessit a Filio. Ipsum Dominum audi dicentem, Ecce veniet hora, ut unusquisque discedat ad sua, et me solum relinquatis: sed non solus sum, quia Pater mecum est. Quomodo eum misit cum quo venit? quomodo eum misit a quo non reces­ sit? Alio loco dixit, Pater autem in me manens facit opera sua. Ecce in illo est, ecce ope­ ratur. Non recessit a misso mittens, quia missus et mittens unum sunt. ### English translation (Claude) “See,” someone says, “the Son was sent; so the Father is greater, because he sent him.” Withdraw from the flesh. The old man suggests what is old; in the new, recognize what is new. Let the one who is new to you, ancient before the world, everlasting, eternal, call your understanding back to this. Is the Son less because the Son is said to have been sent? I hear of a sending, not of a separation. “But we see this,” he says, “in human affairs, that the one who sends is greater than the one who is sent.” But human affairs deceive a man; divine affairs cleanse him. Do not attend to human affairs, where the one who sends seems greater and the one sent lesser; although even human affairs bear witness against you. For example, if someone wants to seek a wife and cannot do so himself, he sends a greater friend to ask for her on his behalf. And there are many cases in which a greater person is chosen to be sent by a lesser. Why, then, do you now want to cavil because the one sent and the other was sent? The sun sends forth a ray and does not separate it; the moon sends forth its splendor and does not separate it; a lamp pours out light and does not separate it: I see sending there, and I see no separation. For if you seek examples from human affairs, O heretical vanity—although, as I said a little before, even human affairs refute and convict you in some examples—yet notice how different it is in human affairs, from which you want to draw examples for divine things. A man who sends stays himself, and the one who is sent goes: does the man go with the one he sends? But the Father who sent the Son did not withdraw from the Son. Hear the Lord himself saying, “See, the hour will come when each of you will go off to his own and you will leave me alone; but I am not alone, because the Father is with me.” How did he send him with whom he came? How did he send him from whom he did not withdraw? In another place he said, “But the Father, abiding in me, does his works.” See, he is in him; see, he works. The sender did not withdraw from the one sent, because the one sent and the sender are one. ### Scripture references - John 5:23: allusion, high confidence - John 16:32: quotation, high confidence - John 14:10: quotation, high confidence - John 10:30: allusion, high confidence ### Translation notes - John 16:32, John 14:10, and John 10:30 are drawn on; the reply is to those who rank the Son below the Father. ### Citation (SBL) Augustine, Tract. Ev. Jo. 21.17 (PL 35:1573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/21-14/#p-21-17). ## Tractates on the Gospel of John 22.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-1 - Source: PL 35:1573 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine introduces the reading with confidence that Christ, who became small for us, wills that his words be understood and grants understanding to those who ask. ### Latin text Nudiustertiani et hesterni diei sermones red­ ditos vobis sequitur hodierna evangelica lectio, quam ex ordine pertractemus, non pro ejus dignitate, sed pro viribus nostris: quia et vos non pro inundantis fontis largitate, sed pro vestro modulo capitis. Et nos non tantum dicimus in aures vestras, quantum ipse fons manat; sed quantum capere possumus, quod in vestros sensus trajiciamus, abundantius operante ipso in cordibus vestris, quam nobis in auribus vestris. Res enim magna tractatur, et non a magnis, imo multum parvis: spem tamen et fiduciam dat nobis, qui magnus propter nos factus est parvus. Si enim ab illo non exhortaremur, nec invitaremur ad eum intel­ ligendum, sed desereret nos tanquam contemptibiles; quia capere non possumus divinitatem ipsius, si non caperet ipse mortalitatem nostram, et perveniret ad nos ut loqueretur nobis Evangelium; si quod in nobis abjectum et minimum est, noluisset communicare nobiscum; putaremus eum noluisse nobis dare ma­ gnum suum, qui suscepit parvum nostrum. Hæc dixi, ne quis vel nos reprehendat ista tractantes, quasi multum audaces; vel de se desperet quod possit ca­ pere dono Dei, quod illi dignatus est loqui Filius Dei. Ergo quod loqui nobis dignatus est, debemus cre­ dere, quia voluit ut intelligamus. Sed si non possu­ mus,præstat intellectum rogatus,qui verbum præstitit non rogatus. ### English translation (Claude) Following the sermons delivered to you the day before yesterday and yesterday comes today's Gospel reading, which we are to treat in order, not according to its dignity but according to our strength; for you too take it in not according to the abundance of the overflowing fountain but according to your own measure. And we do not speak into your ears as much as the fountain itself pours out, but as much as we can take in, to pass on to your understanding, while he himself works more abundantly in your hearts than we do in your ears. For a great matter is being treated, and not by great men but by very small ones; yet he gives us hope and confidence who, being great, became small for our sake. For if we were not encouraged by him nor invited to understand him, but he deserted us as contemptible—since we cannot take in his divinity unless he had taken on our mortality and come to us to speak the gospel to us—if he had not willed to share with us what is lowly and least in us, we might think that he who took on our smallness had been unwilling to give us his greatness. I have said this so that no one may reproach us as too bold in treating these things, and no one may despair of himself that he can grasp, by God's gift, what the Son of God deigned to speak to him. What he deigned to speak to us, then, we ought to believe he willed us to understand. But if we cannot, he who gave the word unasked gives understanding when asked. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.1 (PL 35:1573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-1). ## Tractates on the Gospel of John 22.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-2 - Source: PL 35:1573–1575 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Faith leads to understanding and understanding to eternal life, where Christ himself will be seen without the reading of the gospel. ### Latin text Ecce quae verborum ista secreta sint, attendite. Amen, amen dico vobis, quia qui verbum meum audit, et credit ei qui misit me, habet vitam æternam. Ad vitam certe æternam omnes tendimus; et ait, Qui verbum meum audit, et credit ei qui misit me, habet vitam œternam. Numquid ergo audire nos voluit ver­ bum suum, et intelligere noluit? Quandoquidem si in audiendo et credendo vita aeterna est, multo magis in intelligendo. Sed gradus pietatis est fides, fidei fructus intellectus, ut perveniamus ad vitam aeternam, ubi non nobis legatur Evangelium; sed ille qui nobis modo Evangelium dispensavit, remotis omnibus le­ ctionis paginis, et voce lectoris et tractatoris, appa­ reat omnibus suis purgato corde assistentibus, et in corpore immortali jam nunquam morituris, mundans eos, et illuminans viventes, et videntes quod in prin­ cipio erat Verbum, et Verbum erat apud Deum. Nunc ergo qui sumus attendamus, et quem audiamus cogitemus. Deus est Christus, et cum ho­ minibus loquitur: capi se vult, faciat capaces; videri se vult, aperiat oculos. Non tamen sine causa loqui­ tur nobis, nisi quia verum est quod promittit nobis. ### English translation (Claude) See now, attend to what secrets these words hold. “Amen, amen, I say to you, that he who hears my word and believes him who sent me has eternal life.” Certainly we all strive toward eternal life; and he says, “He who hears my word and believes him who sent me has eternal life.” Did he, then, want us to hear his word and not want us to understand it? For if eternal life is in hearing and believing, much more is it in understanding. But faith is a step of devotion, and understanding is the fruit of faith, so that we may reach eternal life, where the gospel will not be read to us; but he who now dispenses the gospel to us, when all the pages of reading and the voice of reader and preacher have been removed, will appear to all his own, who stand by him with cleansed hearts and in immortal bodies never to die again; he will cleanse them and enlighten them, living and seeing that “in the beginning was the Word, and the Word was with God.” Now, then, let us consider what we are, and think whom we are hearing. Christ is God, and he speaks with men: he wills to be grasped—let him make us capable; he wills to be seen—let him open our eyes. And it is not without reason that he speaks to us, but because what he promises us is true. ### Scripture references - John 5:24: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - John 5:24 and John 1:1 are quoted. A Migne reference “(Joan. i, i)” printed in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.2 (PL 35:1573–1575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-2). ## Tractates on the Gospel of John 22.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-3 - Source: PL 35:1575 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The passage from death to life happens now, in the heart, when one hears and believes; the present life is not yet true life, which is eternal. ### Latin text Verba mea, inquit, qui audit, et credit ei qui me misit, habet vitam œternam, et in judicium non veniet, sed transiit a morte ad vitam. Ubi, quando venimus de morte ad vitam, ut non in judicium veniamus? In hac vita transitur a morte ad vitam; in hac vita quæ nondum est vita, hinc transitur a morte ad vitam. Quis est ille transitus? Qui audit verba mea, dixit, et credit ei qui misit me. Servans ista credis, et transis. Et est qui stando transit? Plane est: stat enim cor­ pore, transit mente. Ubi erat, unde transiret, et quo transit? Transit a morte ad vitam. Vide unum homi­ nem stantem, in quo agatur totum hoc quod dicitur. Stat, audit; forte non credebat, audiendo credit: paulo ante non credebat, modo credit; quasi de re­ gione infidelitatis ad regionem fidei transitum fecit, moto corde, non moto corpore, moto in melius: quia iterum qui deserunt fidem, moventur in dete­ rius. Ecce in hac vita, quæ, sicut dixi, nondum est vita, transitur a morte ad vitam, ut in judicium non veniatur. Quare autem dixi quia nondum est vita? Si vita esset ista, non diceret Dominus cuidam, Si vis venire ad vitam, serva mandata. Non enim ait illi, Si vis venire ad vitam æternam; non addidit æternam, sed tantum dixit, vitam. Ergo ista nec vita nominanda est, quia non est vera vita. Quæ est vera vita, nisi quæ est æterna vita? Audi Aposto­ lum dicentem ad Timotheum: Prœcipe divitibus hujus sæculi, non superbe sapere, neque sperare in incerto divitiarum; sed in Deo vivo, qui prœstat nobis omnia abundanter ad fruendum: bene faciant, divites sint in operibus bonis, facile tribuant, communicent. Utquid hoc? Audi quod sequitur: Thesaurizent sibi funda­ mentum bonum in futurum, ut apprehendant veram vitam. Si debent sibi thesaurizare fundamentum bonum in futurum, ut apprehendant veram vitam; profecto ista in qua erant, falsa vita est. Nam utquid velis apprehendere veram, si jam tenes veram? Apprehendenda est vera? migrandum est a falsa. Et qua migrandum? quo? Audi, crede; et transitum facis a morte ad vitam, et in judicium non venis. ### English translation (Claude) “He who hears my words,” he says, “and believes him who sent me has eternal life, and will not come into judgment, but has passed from death to life.” Where, when, do we come from death to life, so as not to come into judgment? In this life one passes from death to life; in this life, which is not yet life, one passes from here, from death to life. What is that passing? “He who hears my words,” he said, “and believes him who sent me.” Keeping these, you believe, and you pass. And is there anyone who passes while standing still? Plainly there is: he stands in body, he passes in mind. Where was he, from where did he pass, and where does he pass to? He passes from death to life. Look at one man standing, in whom all that is said takes place. He stands, he hears; perhaps he did not believe, and by hearing he believes: a little before he did not believe, now he believes; he has made a passage, as it were, from the region of unbelief to the region of faith, with the heart moved, not the body, moved for the better; for again, those who abandon faith are moved for the worse. See, in this life, which, as I said, is not yet life, one passes from death to life, so as not to come into judgment. But why did I say that it is not yet life? If this were life, the Lord would not say to someone, “If you wish to come to life, keep the commandments.” For he did not say to him, “If you wish to come to eternal life”; he did not add “eternal,” but only said “life.” So this should not even be called life, because it is not true life. What is true life but that which is eternal life? Hear the apostle saying to Timothy: “Charge the rich of this world not to be haughty, nor to hope in uncertain riches, but in the living God, who provides us all things richly to enjoy; let them do good, be rich in good works, give readily, share.” To what end? Hear what follows: “Let them store up for themselves a good foundation for the future, that they may lay hold of the true life.” If they ought to store up for themselves a good foundation for the future, that they may lay hold of the true life, surely this life in which they were is a false life. For why would you want to lay hold of the true one, if you already hold the true one? Is the true to be laid hold of? Then one must move away from the false. And by what way must one move? Where to? Hear, believe; and you make the passage from death to life, and you do not come into judgment. ### Scripture references - John 5:24: quotation, high confidence - Matt 19:17: quotation, high confidence - 1 Tim 6:17: quotation, high confidence - 1 Tim 6:18: quotation, high confidence - 1 Tim 6:19: quotation, high confidence ### Translation notes - John 5:24, Matt 19:17, and 1 Tim 6:17–19 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.3 (PL 35:1575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-3). ## Tractates on the Gospel of John 22.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-4 - Source: PL 35:1575 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's promise that believers will not come into judgment seems to clash with Paul's statement that all must appear before Christ's judgment seat. ### Latin text Quid est hoc, Et in judicium non venis? Et quis melior erit Paulo apostolo, qui ait; Oportet nos exhi­ beri omnes ante tribunal Christi, ut illic recipiat unus­ quisque quœ per corpus gessit, sive bonum sive malum? Paulus dicit: Oportet nos exhiberi omnes ante tribunal Christi; et tu tibi audes promittere quia in judicium non venies, Absit, inquis, ut ego mihi hoc promittere audeam: sed credo promit­ tenti. Salvator loquitur, Veritas pollicetur, ipse dixit mihi, Qui audit verba mea, et credit ei qui me misit, habet vitam œternam, et transitum facit de morte in vi­ tam, et in judicium non veniet. Ego ergo audivi verba Domini mei, credidi; jam infidelis cum essem, factus sum fidelis: sicut ille monuit, transii a morte ad vi­ tam, ad judicium non venio; non præsumptione mea, sed ipsius promissione. Paulus autem contra Christum loquitur, servus contra Dominum, discipulus contra magistrum, homo contra Deum, ut cum Dominus di­ cat quia qui audit et credit, transit a morte ad vitam, et in judicium non veniet, dicat Apostolus, Oportet nos omnes exhiberi ante tribunal Christi? Aut si ad judicium non venit qui ad tribunal exhibetur, nescio quomodo intelligam. ### English translation (Claude) What is this, “And you do not come into judgment”? And who will be better than the apostle Paul, who says, “We must all be presented before the judgment seat of Christ, so that each one may receive there what he has done through the body, whether good or evil”? Paul says, “We must all be presented before the judgment seat of Christ”; and do you dare to promise yourself that you will not come into judgment? “Far be it from me,” you say, “that I should dare to promise myself this; but I believe the one who promises. The Savior speaks, the Truth promises; he himself said to me, ‘He who hears my words and believes him who sent me has eternal life, and makes the passage from death into life, and will not come into judgment.’ I, then, have heard the words of my Lord; I have believed. Though I was an unbeliever, I have now become a believer; as he admonished me, I have passed from death to life; I do not come to judgment, not by my own presumption but by his promise.” Does Paul, then, speak against Christ—the servant against the Lord, the disciple against the teacher, man against God—so that when the Lord says that he who hears and believes passes from death to life and will not come into judgment, the apostle says, “We must all be presented before the judgment seat of Christ”? Or if he who is presented before the judgment seat does not come to judgment, I do not know how to understand it. ### Scripture references - 2 Cor 5:10: quotation, high confidence - John 5:24: quotation, high confidence ### Translation notes - 2 Cor 5:10 and John 5:24 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.4 (PL 35:1575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-4). ## Tractates on the Gospel of John 22.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-5 - Source: PL 35:1575–1577 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Judgment” sometimes means discernment, before which all appear, and sometimes condemnation, into which believers will not come. ### Latin text Revelat ergo Dominus Deus noster, et per Scripturas suas admonet nos quomodo intelligatur, quando dicitur judicium. Hortor ergo ut attendatis. Aliquando judicium pœna dicitur: aliquando judicium discriminatio dicitur. Secundum illum modum quo dicitur judicium discriminatio, oportet nos omnes exhi­ beri ante tribunal Christi, ut illic recipiat homo quæ per corpus gessit, sive bonum sive malum: ipsa est enim discriminatio, ut bonis bona, malis mala distri­ buantur. Nam si judicium semper in malo accipere­ tur, non diceret Psalmus, Judica me, Deus. Audit forte aliquis dicentem, Judica me, Deus, et miratur. Solet enim homo dicere, Ignoscat mihi Deus; Parce mihi, Deus: quis est qui dicat, Judica me, Deus? Et aliquando in Psalmo versus ipse in diapsalmate poni­ tur, qui præbeatur a lectore, et respondeatur a po­ pulo. Non forte alicui cor percutitur, et timet cantare Deo et dicere, Judica me, Deus? Et tamen cantat populus credens, nec putat se male optare quod didi­ cit a divina lectione: et si parum intelligit, credit aliquid boni esse quod cantat. Et tamen et ipse Psal­ mus non dimisit hominem sine intellectu. Secutus enim, verbis posterioribus ostendit quale judicium diceret; quia non est damnationis, sed discretionis. Ait enim, Judica me, Deus. Quid est, Judica me, Deus? Et discerne causam meam a gente non sancta. Ergo secundum hoc judicium discretionis, oportet nos omnes exhiberi ante tribunal Christi. Secundum judi­ cium autem damnationis, Qui audit verba mea, inquit, et credit ei qui misit me, habet vitam œternam, et in judicium non veniet, sed transitum facit a morte ad vi­ tam. Quid est, in judicium non veniet? In damna­ tionem non veniet. Probemus de Scripturis quia dictum est judicium ubi paena intelligitur: quanquam et in hac ipsa lectione paulo post audietis ipsum ver­ bum judicii non positum nisi pro damnatione et poena. Tamen Apostolus dicit quodam loco, scribens ad eos qui Corpus quod fideles nostis, mala tractabant; et propter quod male tractabant, corri­ piebantur flagello Domini: ait enim illis, Propterea multi in vobis infirmi et œgroti dormiunt sufficienter. Multi enim propterea etiam moriebantur. Et secutus est: Si enim nos ipsos judicaremus, a Domino non ju­ dicaremur: hoc est, si nos ipsos corriperemus, a Domino non corriperemur. Cum judicamur autem, a Domino corripimur, ne cum hoc mundo damnemur. Sunt ergo secundum pœnam qui judicantur hic, ut parcatur illis ibi; sunt quibus par­ citur hic, ut abundantius torqueantur ibi: sunt autem quibus distribuuntur ipse pœnæ sine flagello ponti, si flagello Dei correcti non fuerint; ut cum hic con­ tempserint patrem verberantem, ibi sentiant judicem punientem. Ergo est judicium quo missurus est Deus, id est Filius Dei, in fine diabolum et angelos ejus, et omnes infideles et impios cum eo: ad hoc judicium non veniet, qui modo credens transitum facit a morte ad vitam. ### English translation (Claude) Our Lord God, then, reveals it, and through his Scriptures admonishes us how it is to be understood when “judgment” is spoken of. I urge you, then, to pay attention. Sometimes judgment means punishment; sometimes judgment means discrimination. In the sense in which judgment means discrimination, “we must all be presented before the judgment seat of Christ, that each may receive there what he has done through the body, whether good or evil”; for this is discrimination: that good things are distributed to the good and evil things to the evil. For if judgment were always taken in a bad sense, the psalm would not say, “Judge me, O God.” Someone perhaps hears a person saying, “Judge me, O God,” and is surprised. For a man usually says, “May God pardon me; spare me, O God”: who is there who says, “Judge me, O God”? And sometimes in a psalm this very verse is set as the refrain, to be given out by the reader and answered by the people. Is not someone's heart perhaps struck, so that he fears to sing to God and say, “Judge me, O God”? And yet the believing people sing it, and do not think that they are wishing for something evil, which they have learned from the divine reading; and if they understand little, they believe that what they sing is something good. And yet the psalm itself did not leave a man without understanding. For it goes on to show in the following words what judgment it meant: that it is not one of condemnation, but of discernment. For it says, “Judge me, O God.” What is “Judge me, O God”? “And distinguish my cause from an unholy nation.” According to this judgment of discernment, then, we must all be presented before the judgment seat of Christ. But according to the judgment of condemnation, “He who hears my words,” he says, “and believes him who sent me has eternal life, and will not come into judgment, but makes the passage from death to life.” What is “will not come into judgment”? He will not come into condemnation. Let us prove from the Scriptures that “judgment” is said where punishment is understood; although in this very reading too you will hear a little later the word “judgment” used only for condemnation and punishment. Yet the apostle says in a certain place, writing to those who were treating badly the Body that you the faithful know, and who for treating it badly were being chastised by the Lord's scourge—he says to them, “For this reason many among you are weak and sick, and a good number sleep.” For many were even dying for this reason. And he went on: “For if we judged ourselves, we would not be judged by the Lord”; that is, if we corrected ourselves, we would not be corrected by the Lord. “But when we are judged, we are corrected by the Lord, so that we may not be condemned with this world.” So there are some who are judged here by way of punishment, so that they may be spared there; there are some who are spared here, so that they may be tormented more abundantly there; and there are some to whom those punishments are allotted there without the scourge here, if they have not been corrected by the scourge of God; so that, having despised here the Father who strikes them, they may feel there the Judge who punishes. There is, then, a judgment by which God, that is, the Son of God, will at the end send the devil and his angels, and all unbelievers and ungodly with him: to this judgment he will not come who now, by believing, makes the passage from death to life. ### Scripture references - 2 Cor 5:10: quotation, high confidence - Ps 43:1 (42:1 LXX): quotation, high confidence - John 5:24: quotation, high confidence - 1 Cor 11:30: quotation, high confidence - 1 Cor 11:31: quotation, high confidence - 1 Cor 11:32: quotation, high confidence - Matt 25:41: allusion, high confidence ### Translation notes - 2 Cor 5:10, Ps 43:1 (42:1 LXX), and 1 Cor 11:30–32 are quoted. “The Body that you the faithful know” refers discreetly to the Eucharist. The phrase sine flagello ponti is garbled in the digital text; translated by sense. A stray “I” after sufficienter is ignored. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.5 (PL 35:1575–1577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-5). ## Tractates on the Gospel of John 22.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-6 - Source: PL 35:1577 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believers still pay bodily death as Adam's penalty, but now pass by faith from the death of unbelief to the life of faith. ### Latin text Etenim ne putares credendo te non moriturum secundum carnem, et accipiendo carnaliter diceres tibi, Dominus meus mihi dixit, Qui audit verba mea, et credit ei qui misit me, transiit a morte ad vitam; ergo ego credidi, non sum moriturus: scias te mortem quam debes supplicio Adam, persoluturum: accepit enim ille, in quo tunc omnes fuimus, Morte morieris; nec potest evacuari divina sententia. Sed cum persolveris mortem veteris hominis, suscipieris in vitam æternam novi hominis, et transitum fa­ cies a morte ad vitam. Modo interim fac transitum vitæ. Quæ est vita tua? Fides: Justus ex fide vivit. Infideles quid? Mortui sunt. Inter tales mortuos erat ille corpore, de quo dicit Dominus: Di­ mitte mortuos, sepeliant mortuos suos. Ergo et in hac vita sunt mortui, sunt vivi, et quasi omnes vivunt. Qui sunt mortui? Qui non crediderunt. Qui sunt vivi? Qui crediderunt. Quid dicitur mortuis ab Apostolo? Surge, qui dormis, Sed somnum, inquit, dixit, non mortem. Audi sequentia: Surge, qui dormis, et exsurge a mortuis. Et quasi diceret, Quo ibo? Et illuminabit te Christus. Jam cum te cre­ dentem illuminaverit Christus, transitum facis a morte ad vitam: mane in eo quo transisti, et non venies ad judicium. ### English translation (Claude) For so that you should not think that by believing you will not die according to the flesh, and, taking it carnally, say to yourself, “My Lord said to me, ‘He who hears my words and believes him who sent me has passed from death to life’; so I have believed, and I shall not die”—know that you will pay the death that you owe as Adam's penalty. For he, in whom we all then were, received, “You shall surely die”; and the divine sentence cannot be made void. But when you have paid the death of the old man, you will be taken up into the eternal life of the new man, and you will make the passage from death to life. Meanwhile, for now, make the passage of life. What is your life? Faith: “The just lives by faith.” What of unbelievers? They are dead. Among such dead was that man, in body, of whom the Lord says, “Let the dead bury their dead.” So in this life too there are dead and there are living, and all, as it were, live. Who are the dead? Those who have not believed. Who are the living? Those who have believed. What is said to the dead by the apostle? “Arise, you who sleep.” “But he spoke of sleep,” someone says, “not death.” Hear what follows: “Arise, you who sleep, and rise from the dead.” And as if one said, “Where shall I go?”—“And Christ will enlighten you.” Now, when Christ has enlightened you as a believer, you make the passage from death to life: remain in that to which you have passed, and you will not come to judgment. ### Scripture references - John 5:24: quotation, high confidence - Gen 2:17: quotation, high confidence - Rom 5:12: allusion, medium confidence - Hab 2:4: quotation, high confidence - Rom 1:17: quotation, high confidence - Matt 8:22: quotation, high confidence - Eph 5:14: quotation, high confidence ### Translation notes - Gen 2:17, Hab 2:4 (as in Rom 1:17), Matt 8:22, and Eph 5:14 are quoted; “in whom we all then were” refers to Adam (Rom 5:12). ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.6 (PL 35:1577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-6). ## Tractates on the Gospel of John 22.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-7 - Source: PL 35:1577 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The “hour” in which the dead hear Christ's voice is the whole present age; the sinner rises by believing, comes forth by confessing, and is loosed by the apostles' ministry, as Lazarus was. ### Latin text Exponit illud jam ipse, et sequitur: Amen, amen dico vobis. Ne forte quia dixit, transit a morte ad vitam, intelligamus hoc in futura resurrectione, osten­ dere volens quomodo transit qui credit; et hoc esse transire de morte ad vitam, transire ab infidelitate ad fidem, ab injustitia ad justitiam, a superbia ad humi­ litatem, ab odio ad charitatem: nunc ait, Amen, amen dico vobis, quia Venit hora, et nunc est. Quid evidentius? Jam certe aperuit quod dicebat, quia modo fit quo nos Christus hortatur. Venit hora. Quæ hora? Et nunc est, quando mortui audient vocem Filii Dei, et qui audierint vivent. Jam de his mortuis locuti sumus. Quid putamus, fratres mei? in ista turba quæ me audit, nulline sunt mortui? Qui enim credunt et secundum veram fidem agunt, vivunt et mortui non sunt: qui autem vel non credunt, vel sicut dæmones credunt, trementes et male viventes, Filium Dei confitentes et charitatem non habentes, mortui potius deputandi sunt. Et tamen agitur adhuc hora ista. Non enim hora de qua locutus est Domi­ nus, una erit hora de duodecim horis unius diei. Ex quo locutus est usque ad hoc tempus, et usque ad finem sæculi, ipsa una hora agitur, de qua dicit in Epistola sua Joannes, Filioli, novissima hora est. Ergo nunc est. Qui vivit, vivat: qui mortuus erit, vivat; audiat vocem Filii Dei qui mortuus jacebat, surgat, et vivat. Clamavit Dominus ad sepulcrum Lazari, et quatriduanus mortuus resur­ rexit. Qui putebat, in auras processit; sepultus erat, lapis superpositus erat, vox Salvatoris irrupit duritiam lapidis: et cor tuum ita durum est, ut nondum illa vox divina te rumpat! Surge in corde tuo, procede de sepulcro tuo. Etenim mortuus in corde tuo tan­ quam in sepulcro jacebas, et tanquam saxo malae con­ suetudinis gravabaris. Surge, et procede. Quid est, Surge, et procede? Crede, et confitere. Qui enim cre­ didit, surrexit; qui confitetur, processit. Quare pro­ cessisse diximus confitentem? Quia antequam confite­ retur, occultus erat; cum autem confitetur, procedit de tenebris ad lucem. Et cum confessus fuerit, quid dicitur ministris? Quod dictum est ad funus Lazari, Solvite illum, et sinite abire. Quo­ modo? Dictum est ministris Apostolis, Quœ solveritis in terra, soluta erunt et in cælo. ### English translation (Claude) He himself now explains it, and goes on: “Amen, amen, I say to you.” Lest, because he said “passes from death to life,” we should understand this of the future resurrection—wishing to show how the believer passes, and that to pass from death to life is to pass from unbelief to faith, from injustice to justice, from pride to humility, from hatred to love—he now says, “Amen, amen, I say to you, that the hour is coming, and now is.” What is clearer? He has now certainly opened what he was saying: that what Christ urges us to happens now. “The hour is coming.” What hour? “And now is, when the dead will hear the voice of the Son of God, and those who hear will live.” We have already spoken of these dead. What do we think, my brothers? In this crowd that hears me, are there no dead? For those who believe and act according to true faith live and are not dead; but those who either do not believe, or believe as the demons do, trembling and living evilly, confessing the Son of God and not having love, are rather to be reckoned dead. And yet this hour is still going on. For the hour of which the Lord spoke will not be one hour of the twelve hours of one day. From when he spoke until this time, and until the end of the world, that one hour is going on, of which John says in his letter, “Little children, it is the last hour.” So it is now. Let him who lives, live; let him who was dead, live; let him who lay dead hear the voice of the Son of God, let him rise and live. The Lord cried out at the tomb of Lazarus, and the man dead four days rose again. He who stank came forth into the air; he was buried, a stone had been laid on him, the voice of the Savior burst through the hardness of the stone: and is your heart so hard that that divine voice does not yet break you open? Rise in your heart; come forth from your tomb. For dead in your heart you lay as in a tomb, and you were weighed down as by the stone of bad habit. Rise and come forth. What is “Rise and come forth”? Believe and confess. For he who has believed has risen; he who confesses has come forth. Why did we say that the one confessing has come forth? Because before he confessed he was hidden; but when he confesses, he comes forth from darkness to light. And when he has confessed, what is said to the ministers? What was said at the burial of Lazarus: “Loose him and let him go.” How? It was said to the apostles, the ministers: “Whatever you loose on earth will be loosed in heaven also.” ### Scripture references - John 5:24: quotation, high confidence - John 5:25: quotation, high confidence - Jas 2:19: allusion, high confidence - 1 John 2:18: quotation, high confidence - John 11:43: allusion, high confidence - John 11:39: allusion, high confidence - John 11:44: quotation, high confidence - Matt 18:18: quotation, high confidence ### Translation notes - John 5:25, Jas 2:19, 1 John 2:18, John 11:39–44, and Matt 18:18 are drawn on; the loosing is applied to the church's ministry of reconciliation. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.7 (PL 35:1577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-7). ## Tractates on the Gospel of John 22.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-8 - Source: PL 35:1577 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who hear Christ's voice live from Christ, who is the way, the truth, and the life. ### Latin text Venit hora, et nunc est, quando mortui audient vo­ cem Filii Dei, et qui audierint vivent. Unde vivent? De vita. De qua vita? De Christo. Unde probamus quia de vita Christo? Ego sum, inquit, via, veritas et vita. Ambulare vis? ego sum via. Falli non vis? ego sum veritas. Mori non vis? ego sum vita. Hoc dicit tibi Salvator tuus: Non est quo eas, nisi ad me; non est qua eas, nisi per me. Nunc ergo ista hora agitur, hoc et agitur plane, et omnino non cessatur. Surgunt homines qui mortui erant, transeunt ad vi­ tam, ad vocem Filii Dei vivunt, de illo, perseverantes in fide ipsius. Habet enim Filius vitam, unde vivant credentes habet. ### English translation (Claude) “The hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live.” From what will they live? From life. From what life? From Christ. How do we prove that it is from Christ, the life? “I am,” he says, “the way, the truth, and the life.” Do you want to walk? I am the way. Do you not want to be deceived? I am the truth. Do you not want to die? I am the life. This is what your Savior says to you: There is nowhere for you to go except to me; there is no way for you to go except through me. Now, then, this hour is going on; this is plainly going on, and there is no ceasing at all. People who were dead are rising, passing to life, living at the voice of the Son of God, living from him, persevering in faith in him. For the Son has life; he has that from which believers may live. ### Scripture references - John 5:25: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - John 14:6 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.8 (PL 35:1577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-8). ## Tractates on the Gospel of John 22.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-9 - Source: PL 35:1577–1579 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believers have life in Christ, not in themselves; the Son has life “in himself” as the Father does, because he is life itself. ### Latin text Et quomodo habet? Sicut habet Pater. Audi ipsum dicentem, Sicut enim Pater habet vitam in semet­ ipso, sic dedit et Filio vitam habere in semetipso. Fra­ tres, ut potero dicam. Hæc sunt enim illa verba quæ parvum intellectum perturbant. Quare addidit,in semet­ ipso? Sufficeret ut diceret, Sicut enim Pater habet vi­ tam, sic dedit et Filio habere vitam. Addidit, in semet­ ipso: habet enim in semetipso Pater vitam, habet et Filius in semetipso. Aliquid intelligere nos voluit, in eo quod ait, in semetipso. Et hic secretum in verbo hoc clausum est: pulsetur, ut aperiatur. O Domine, quid est quod dixisti? In semetipso, quare addidisti? Etenim Paulus apostolus quem vivere fecisti, non ha­ bebat vitam? Habebat, inquit. Quando homines mor­ tui ut reviviscant, et ad verbum tuum credendo trans. eant: cum transierint, non in te habebunt vitam? Habebunt; nam et ego paulo ante dixi, Qui audit verba mea, et credit ei qui me misit, habet vitam æternam. Ergo illi qui in te credunt, habent vitam: et non dixisti, in semetipsis. Cum autem de Patre loquere­ ris, Sicut Pater habet vitam in semetipso: rursus, cum de te loquereris, dixisti, sic et Filio dedit habere vitam in semetipso. Sicut habet, sic dedit habere. Ubi habet? In semetipso. Ubi dedit habere? In semetipso. Paulus ubi habet? Non in semetipso, sed in Christo. Tu fide­ lis ubi habes? Non in temetipso, sed in Christo. Vi­ deamus si hoc dicit Apostolus: Vivo autem jam non ego, vivit vero in me Christus. Vita no­ stra tanquam nostra, id est, de voluntate propria no­ stra, non erit nisi mala, peccatrix, iniqua: vita vero bona de Deo in nobis est, non a nobis; a Deo nobis datur, non a nobis. Christus autem in semetipso ha­ bet vitam sicut Pater, quia Verbum Dei. Non modo male vivit, et modo bene vivit: homo autem, modo male, modo bene. Qui male vivebat, in vita sua erat: qui bene vivit, ad vitam Christi transiit. Particeps fa­ ctus vitæ, non eras quod accepisti, et eras qui acci­ peres: Filius autem Dei non quasi primo fuit sine vita, et accepit vitam. Si enim sic illam acciperet, non eam haberet in semetipso. Quid est enim, in semet­ ipso? Ut ipsa vita ipse esset. ### English translation (Claude) And how does he have it? As the Father has it. Hear him saying, “For as the Father has life in himself, so he has given to the Son also to have life in himself.” Brothers, I will speak as I can. For these are the words that trouble a small understanding. Why did he add “in himself”? It would have been enough to say, “For as the Father has life, so he has given to the Son also to have life.” He added “in himself”: for the Father has life in himself, and the Son too has it in himself. He wished us to understand something in saying “in himself.” And here a secret is shut up in this word: let it be knocked on, that it may be opened. O Lord, what is it that you have said? Why did you add “in himself”? For did not the apostle Paul, whom you made to live, have life? “He had,” he says. And when men who were dead come to life again and pass over by believing at your word—when they have passed over, will they not have life in you? They will; for I too said a little before, “He who hears my words and believes him who sent me has eternal life.” So those who believe in you have life; and you did not say “in themselves.” But when you were speaking of the Father, “As the Father has life in himself”; again, when you were speaking of yourself, you said, “so he has given to the Son also to have life in himself.” As he has it, so he gave him to have it. Where does he have it? In himself. Where did he give him to have it? In himself. Where does Paul have it? Not in himself, but in Christ. You, believer, where do you have it? Not in yourself, but in Christ. Let us see whether the apostle says this: “I live, yet no longer I, but Christ lives in me.” Our life as our own, that is, from our own will, will be nothing but evil, sinful, unjust; but good life is in us from God, not from ourselves; it is given us by God, not by ourselves. But Christ has life in himself as the Father does, because he is the Word of God. He does not live badly now and well now; but a man lives now badly, now well. He who was living badly was in his own life; he who lives well has passed over to the life of Christ. Made a partaker of life, you were not what you received, but you were one who received it; but the Son of God was not, as it were, first without life and then received life. For if he received it in that way, he would not have it in himself. For what is “in himself”? That he himself is life itself. ### Scripture references - John 5:26: quotation, high confidence - John 5:24: quotation, high confidence - Gal 2:20: quotation, high confidence ### Translation notes - John 5:26, John 5:24, and Gal 2:20 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.9 (PL 35:1577–1579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-9). ## Tractates on the Gospel of John 22.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-10 - Source: PL 35:1579 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As a flame has light in itself while the eye only receives it, Christ is light and life in himself, given by being begotten, while believers are light only “in the Lord.” ### Latin text Adhuc aliud planius fortasse dicam. Lucernam quisque accendit: exempli gratia, lucerna illa quan­ tum pertinet ad flammulam quæ ibi lucet, ignis ille habet lucem in semetipso; oculi autem tui qui lu­ cerna absente jacebant et nihil videbant, jam et ipsi habent lucem, sed non in semetipsis. Proinde si se a lucerna averterint, tenebrantur; si se converterint, illuminantur. At vero ille ignis quamdiu est, lucet: si volueris illi lucem tollere, simul et ipsum exstin­ guis; nam sine luce non potest remanere. Sed lux Christus inexstinguibilis et coæternus Patri, semper candens, semper lucens, semper fervens: nam si non ferveret, numquid diceretur in Psalmo, Nec est qui se abscondat a calore ejus? Tu autem in peccato tuo frigidus eras, converteris ut fervescas: si recesseris, frigescis. In peccato tuo tenebrosus eras, converteris ut illumineris: si averteris te, obscuraberis. Proinde quia in te tenebræ eras, cum illuminaberis, non eris lumen, quamvis sis in lumine. Ait enim Apostolus: Fuistis aliquando tenebrœ; nunc autem lux in Domino. Cum dixisset, nunc autem lux: addidit, in Domino. In te ergo tenebræ, lux in Domino. Lux quare? Quia participatione lucis illius lux es. Si autem a lucerna illuminaris, recesseris, ad tenebras tuas redis. Non sic Christus, non sic Verbum Dei. Sed quomodo? Sicut habet Pater vitam in semetipso, sic dedit et Filio habere vitam in semetipso: ut non participatione vivat, sed incommuta­ biliter vivat; et omnino ipse vita sit. Sic dedit et Filio habere vitam. Sicut habet, sic dedit. Quid interest? Quia ille dedit, iste accepit. Numquid jam erat quando acce­ pit? Numquid intelligimus Christum aliquando fuisse sine luce, cum ipse sit Sapientia Patri, de qua dictum est, Candor est lucis æternæ? Ergo quod dicitur, dedit Filio, tale est ac si diceretur, genuit Fi­ lium: generando enim dedit. Quomodo dedit ut esset, sic dedit ut vita esset, et sic dedit ut in semetipso vita esset. Quid est, in semetipso vita esset? Non aliunde vita indigeret, sed ipse esset plenitudo vitæ, unde creden­ tes alii viverent dum viverent. Dedit ergo illi habere vi­ tam in semetipso: dedit tanquam cui? Tanquam Verbo suo, tanquam ei qui in principio erat Verbum, et Ver­ bum erat apud Deum. ### English translation (Claude) I will perhaps say something else still more plainly. Someone lights a lamp. For example, that lamp, as far as the little flame shining there is concerned—that fire has light in itself; but your eyes, which lay idle and saw nothing while the lamp was absent, now have light too, but not in themselves. So if they turn away from the lamp, they are darkened; if they turn toward it, they are enlightened. But that fire, as long as it exists, shines: if you want to take its light from it, you put it out at the same time; for it cannot remain without light. But Christ is light inextinguishable and coeternal with the Father, always gleaming, always shining, always burning: for if he did not burn, would it be said in the psalm, “Nor is there anyone who can hide himself from his heat”? But you were cold in your sin; you are turned so that you may grow warm; if you withdraw, you grow cold. In your sin you were dark; you are turned so that you may be enlightened; if you turn yourself away, you will be darkened. So, because you were darkness in yourself, when you are enlightened you will not be the light, though you will be in the light. For the apostle says, “You were once darkness, but now light in the Lord.” Having said “but now light,” he added “in the Lord.” In yourself, then, darkness; light in the Lord. Why light? Because you are light by participation in that light. But if you withdraw from the lamp by which you are enlightened, you return to your darkness. Not so Christ, not so the Word of God. But how? “As the Father has life in himself, so he has given to the Son also to have life in himself”: so that he does not live by participation but lives unchangeably, and is altogether life itself. “So he has given to the Son also to have life.” As he has it, so he gave it. What is the difference? That the one gave, the other received. Did he already exist when he received? Do we understand that Christ was ever without light, when he himself is the Wisdom of the Father, of which it is said, “It is the radiance of eternal light”? So when it is said, “he gave to the Son,” it is as though it were said, “he begot the Son”; for by begetting he gave. As he gave him to be, so he gave him to be life, and so he gave him to be life in himself. What is “to be life in himself”? Not to need life from elsewhere, but to be himself the fullness of life, from which others, believing, might live while they live. So he gave him to have life in himself. He gave it as to whom? As to his Word, as to him who “in the beginning was the Word, and the Word was with God.” ### Scripture references - Ps 19:6 (18:7 LXX): quotation, high confidence - Eph 5:8: quotation, high confidence - John 5:26: quotation, high confidence - John 1:1: quotation, high confidence ### Extrabiblical texts - Wis 7:26 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Ps 19:6 (18:7 LXX), Eph 5:8, Wis 7:26, and John 1:1 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.10 (PL 35:1579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-10). ## Tractates on the Gospel of John 22.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-11 - Source: PL 35:1579 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As Son of God he has life in himself; as son of man, the crucified one, he received the power to judge, appearing at the judgment in his human form. ### Latin text Deinde quia homo factus, quid illi dedit? Et potestatem dedit ei judicium facere, quoniam filius hominis est. Secundum quod Filius Dei est, sicut ha­ bet Pater vitam in semetipso, sic et dedit Filio vitam habere in semetipso: secundum autem quod filius ho­ minis est, potestatem dedit ei judicium faciendi. Hoc est quod hesterno die exposui Charitati vestrae, quia in judicio homo videbitur, Deus autem non videbitur: sed post judicium videbitur Deus ab his qui vicerint in judicio; ab impiis autem non videbitur Deus. Quia ergo homo videbitur in ju­ dicio forma illa, qua sic veniet sicut ascendit, ideo supra dixerat: Pater non judicat quemquam, sed omne judicium dedit Filio Hoc etiam in isto loco repetit, cum dicit, Et potestatem dedit ei judi­ cium faciendi, quoniam filius hominis est. Tanquam diceres tu, Potestatem dedit ei judicium faciendi, quare? Quando non habuit istam potestatem judi­ cium faciendi? Quando in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, quando omnia per ipsum facta sunt numquid non habebat potestatem judicium faciendi? Sed se­ cundum hoc dico, Potestatem dedit ei judicium faciendi, quia filius hominis est: secundum hoc accepit potesta­ tem judicandi, quia filius hominis est. Nam secundum quod Dei Filius est, semper habuit hanc potestatem. Accepit qui crucifixus est. Qui fuit in morte, est in vita: Verbum Dei nunquam in morte, semper in vita. ### English translation (Claude) Then, because he was made man, what did he give him? “And he has given him power to execute judgment, because he is the son of man.” In that he is the Son of God, “as the Father has life in himself, so he has given to the Son also to have life in himself”; but in that he is the son of man, he has given him power to execute judgment. This is what I explained to your Charity yesterday: that at the judgment the man will be seen, but God will not be seen; but after the judgment God will be seen by those who have prevailed in the judgment, while God will not be seen by the ungodly. Since, then, the man will be seen at the judgment, in that form in which he will come just as he ascended, he had therefore said above, “The Father judges no one, but has given all judgment to the Son.” He repeats this in this place too, when he says, “And he has given him power to execute judgment, because he is the son of man.” As if you were to say: “He has given him power to execute judgment”—why? When did he not have this power to execute judgment? When in the beginning was the Word, and the Word was with God, and the Word was God, when all things were made through him, did he not have power to execute judgment? But it is in this respect, I say, that “he has given him power to execute judgment, because he is the son of man”: in this respect he received the power of judging, because he is the son of man. For in that he is the Son of God, he always had this power. He who was crucified received it. He who was in death is in life: the Word of God was never in death, but always in life. ### Scripture references - John 5:27: quotation, high confidence - John 5:26: quotation, high confidence - John 5:22: quotation, high confidence - John 1:1: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - John 5:26–27, 5:22, and John 1:1–3 are quoted. A Migne cross-reference “(In superiori Tractatu)” printed in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.11 (PL 35:1579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-11). ## Tractates on the Gospel of John 22.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-12 - Source: PL 35:1579–1581 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against those who say the resurrection is past, Augustine notes that the bodily resurrection is spoken of without “and now is,” because it comes at the end of the world. ### Latin text Jam ergo de resurrectione forte aliquis no­ strum dicebat: Ecce resurreximus; qui audit Chri­ stum, qui credit, et transit de morte ad vitam et in ju­ dicium non veniet; venit hora, et nunc est, ut qui audit vocem Filii Dei, vivat; mortuus erat, audivit, ecce resurgit: quid est quod dicitur postea resurre­ ctio futura? Parce tibi, noli præcipitare sententiam, ne pergas post illam. Est quidem ista resurrectio quæ fit nunc: mortui erant infideles, mortui erant iniqui; vivunt justi, transeunt a morte infidelitatis ad vitam fidei: sed noli inde credere nullam fu­ turam postea resurrectionem corporis, crede futu­ ram et resurrectionem corporis. Audi enim quid se­ quatur post commendatam resurrectionem istam quæ fit per fidem, ne quis putaret istam solam esse, et in­ cidcret in illam desperationem et errorem hominum, qui pervertebant aliorum sensus, dicentes resurre. ctionem jam factam esse, de quibus dicit Apostolus: Et fidem quorumdam pervertunt. Credo enim quia talia verba illis dicebant: Ecce Dominus ubi ait, Et qui credit in me, transiit a morte ad vitam; jam facta est resurrectio in hominibus fideli­ hus qui fuerant infideles: quomodo altera dicitur re­ surrectio? Gratias Domino Deo nostro; fulcit nutan­ tes, dirigit hæsitantes, confirmat dubitantes. Audi quid sequitur, quia non habes unde tibi facias caligi­ nem mortis. Si credidisti, totum crede. Quid totum, inquis, credo? Audi quid dicit: Nolite mirari hoc, quia dedit potestatem Filio faciendi judicii. In fine dico, ait. Quomodo in fine? Nolite mirari hoc; quia venit hora. Hic non dixit, et nunc eat. In illa resurre­ clione fidei quid dixit? Venit hora, et nunc eat. In ista resurrectione quam commendat futuram corporum mortuorum, Venit hora, dixit: non dixit, nunc est; quia in fine sæculi ventura est. ### English translation (Claude) Now, then, perhaps one of us was saying about the resurrection: “See, we have risen; he who hears Christ, who believes, both passes from death to life and will not come into judgment; the hour is coming, and now is, that he who hears the voice of the Son of God may live; he was dead, he heard, see, he rises: what is it that is said, that there is to be a resurrection later?” Spare yourself; do not rush into a judgment, lest you go headlong after it. There is indeed this resurrection which happens now: unbelievers were dead, the unjust were dead; the just live, they pass from the death of unbelief to the life of faith. But do not therefore believe that there will be no resurrection of the body later; believe that there will also be a resurrection of the body. For hear what follows after he has commended this resurrection that comes through faith, lest anyone think this to be the only one and fall into that despair and error of the men who perverted the minds of others by saying that the resurrection had already taken place, of whom the apostle says, “And they are overturning the faith of some.” For I believe that they used to say such words to them: “See, the Lord says, ‘And he who believes in me has passed from death to life’; the resurrection has already taken place in believing men who had been unbelievers: how is another resurrection spoken of?” Thanks be to the Lord our God; he props up the tottering, guides the hesitant, strengthens the doubting. Hear what follows, for you have nothing from which to make for yourself the darkness of death. If you have believed, believe the whole. “What whole,” you say, “am I to believe?” Hear what he says: “Do not marvel at this,” that he has given the Son power to execute judgment. “I say this of the end,” he says. How of the end? “Do not marvel at this, for the hour is coming.” Here he did not say “and now is.” In that resurrection of faith, what did he say? “The hour is coming, and now is.” In this resurrection, of dead bodies, which he commends as future, he said, “The hour is coming”; he did not say “now is,” because it is to come at the end of the world. ### Scripture references - John 5:24: quotation, high confidence - John 5:25: quotation, high confidence - 2 Tim 2:18: quotation, high confidence - John 5:28: quotation, high confidence ### Translation notes - 2 Tim 2:18 and John 5:24–28 are drawn on. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.12 (PL 35:1579–1581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-12). ## Tractates on the Gospel of John 22.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-13 - Source: PL 35:1581 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “All who are in the tombs … will come forth” describes the bodily resurrection of good and evil, unlike the present rising of believers, which makes no such division. ### Latin text Et unde, inquis, mihi probas quia de ipsa re­ surrectione dixit? Si patienter audias, tu ipse tibi modo probabis. Sequamur ergo: Nolite mirari hoc; quia venit hora, in qua omnes qui in monumentis sunt. Quid evidentius ista resurrectione? Jam dudum non dixerat, qui in monumentis sunt; sed, mortui audient vocem Filii Dei; et qui audierint, vivent. Non dixit, alii vivent, alii damnabuntur; quia omnes qui credunt vivent. De monumentis autem quid dicit? Omnes qui sunt in monumentis, audient vocem ejus, et procedent. Non dixit, audient et vivent. Si enim male vixerunt et ja­ cebant in monumentis, ad mortem surgent, non ad vitam. Ergo videamus qui procedent. Licet paulo ante mortui audiendo et credendo vivebant, non ibi facta est discretio: non dictum est, Audient mortui vocem Filii Dei, et cum audierint, alii vivent, alii damnabuntur; sed, Omnes qui audierint, vivent: quia qui credunt vivent, qui habent charitatem vivent, et nemo morietur. De monumentis autem, audient vocem, et procedent qui bene fecerunt, ad resurrectionem vitœ; qui male fecerunt, ad resurrectionem judicii. Hoc est judi­ cium, poena illa de qua paulo ante dixerat, Qui credit in me, transiit a morte ad vitam, et in judicium non veniet. ### English translation (Claude) “And from where,” you say, “do you prove to me that he spoke of that resurrection?” If you listen patiently, you will now prove it to yourself. Let us follow on, then: “Do not marvel at this, for the hour is coming in which all who are in the tombs.” What is clearer than this resurrection? Earlier he had not said “who are in the tombs,” but “the dead will hear the voice of the Son of God, and those who hear will live.” He did not say “some will live, others will be condemned,” because all who believe will live. But of the tombs what does he say? “All who are in the tombs will hear his voice and come forth.” He did not say “will hear and live.” For if they lived evilly and lay in the tombs, they will rise to death, not to life. Let us see, then, who will come forth. Though a little before the dead were living by hearing and believing, no distinction was made there: it was not said, “The dead will hear the voice of the Son of God, and when they have heard, some will live and others will be condemned,” but “all who hear will live”: because those who believe will live, those who have love will live, and none will die. But of the tombs: “they will hear his voice and come forth—those who have done good, to the resurrection of life; those who have done evil, to the resurrection of judgment.” This is the judgment: that punishment of which he had said a little before, “He who believes in me has passed from death to life, and will not come into judgment.” ### Scripture references - John 5:28: quotation, high confidence - John 5:29: quotation, high confidence - John 5:25: quotation, high confidence - John 5:24: quotation, high confidence ### Translation notes - John 5:24–25 and 5:28–29 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.13 (PL 35:1581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-13). ## Tractates on the Gospel of John 22.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-14 - Source: PL 35:1581 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ “hears” the Father because he is the Father's one Word; “as I hear, I judge” means “as I am from the Father,” equal yet from him. ### Latin text Non possum ego a meipso facere quidquam: sicut audio judico, et judicium meum justum est. Si sic­ ut audis judicas, a quo audis? Si a Patre, certe Pa­ ter non judicat quemquam, sed omne judicium dedit Filio. Quando tu quodammodo præco Patris, quod audis, hoc dicis? Quod audio hoc dico, quia quod est Pater, hoc sum: dicere enim meum esse est; quia Verbum Patris sum. Hoc enim tibi dicit Chri­ stus. Inde de tuo. Quid est, Sicut audio, ita judico, nisi, Sicut sum? Quomodo enim audit Christus? Fratres, quæramus, rogo vos. Audit Christus a Patre? Quomodo illi dicit Pater? Utique si dicit illi, verba ad illum facit: omnis enim qui aliquid alicui dicit, verbo dicit. Quomodo Pater Filio dicit, quando Filius Verbum Patris est? Quidquid nobis Pater dicit, Verbo suo dicit: Verbum Patris Filius est, ipsi Verbo quo alio verbo dicit? Unus est Deus, unum Verbum habet, in uno Verbo omnia continet. Quid est ergo, Sicut au­ dio, ita judico? Sicut de Patre sum, ita judico. Ergo judicium meum justum est. Nam si nihil facis ex te, o Domine Jesu, quomodo sentiunt carnales; si nihil fa­ cis ex te, quomodo paulo ante dixisti, Sic et Filius quos vult vivificat? Modo dicis, Ex me facio nihil. Sed quid commendat Filius, nisi quia de Patre est? Qui est de Patre, non est de se, Si de se Filius esset, non esset Filius: de Patre est. Pater ut sit non est de Filio, Filius ut sit de Patre est. Æqualis Patri; sed tamen iste de illo, non ille de isto. ### English translation (Claude) “I can do nothing of myself: as I hear, I judge; and my judgment is just.” If you judge as you hear, from whom do you hear? If from the Father, surely the Father judges no one, but has given all judgment to the Son. When do you, as in a way the Father's herald, say what you hear? “I say what I hear, because what the Father is, that I am; for to say is my being, because I am the Word of the Father.” This is what Christ says to you. Hence, from what is yours … What is “As I hear, so I judge,” except “As I am”? For how does Christ hear? Brothers, let us inquire, I beg you. Does Christ hear from the Father? How does the Father speak to him? Surely, if he speaks to him, he addresses words to him; for everyone who says something to someone says it by a word. How does the Father speak to the Son, when the Son is the Word of the Father? Whatever the Father says to us, he says by his Word: the Son is the Word of the Father; by what other word does he speak to the Word himself? God is one; he has one Word; in one Word he contains all things. What, then, is “As I hear, so I judge”? As I am from the Father, so I judge. “Therefore my judgment is just.” For if you do nothing of yourself, O Lord Jesus, as carnal men think—if you do nothing of yourself, how did you say a little before, “So the Son also gives life to whom he will”? Now you say, “Of myself I do nothing.” But what does the Son commend to us except that he is from the Father? He who is from the Father is not from himself. If the Son were from himself, he would not be the Son: he is from the Father. The Father, to be, is not from the Son; the Son, to be, is from the Father. He is equal to the Father; but yet the Son is from the Father, not the Father from the Son. ### Scripture references - John 5:30: quotation, high confidence - John 5:22: quotation, high confidence - John 5:21: quotation, high confidence ### Translation notes - John 5:30, 5:22, and 5:21 are quoted. The phrase rendered “Hence, from what is yours …” (Inde de tuo) is garbled in the digital text and left incomplete; a stray “I” after dicis is ignored. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.14 (PL 35:1581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-14). ## Tractates on the Gospel of John 22.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-15 - Source: PL 35:1581 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son, equal to the Father, does not seek his own will, while proud men seek theirs; the Trinity has one will, yet the Son is from the Father. ### Latin text Quia non quæro voluntatem meam, sed volunta­ tem ejus qui misit me. Filius unicus dicit, Non quœro voluntatem meam; et homines volunt facere volunta­ tem suam! Ille tantum se humiliat qui æqualis est Patri; et tantum se extollit qui in imo jacet, et nisi ei manus porrigatur, non surgit! Faciamus ergo volun­ tatem Patris, voluntatem Filii, voluntatem Spiritus sancti; quia Trinitatis hujus una voluntas, una pote­ stas, una majestas est. Ideo tamen dicit Filius, Non veni facere voluntatem meam, sed voluntatem ejus qui misit me; quia Christus non est de se, sed de Patre suo est. Quod autem habuit ut homo appareret, de creatura assumpsit quam ipse formavit. ### English translation (Claude) “Because I do not seek my own will, but the will of him who sent me.” The only Son says, “I do not seek my own will,” and men want to do their own will! He who is equal to the Father humbles himself so much; and he who lies in the depths, and does not rise unless a hand is stretched out to him, exalts himself so much! Let us, then, do the will of the Father, the will of the Son, the will of the Holy Spirit; because this Trinity has one will, one power, one majesty. Yet the Son says, “I came not to do my own will, but the will of him who sent me,” because Christ is not from himself, but is from his Father. But what he had so as to appear as a man, he took from the creature that he himself formed. ### Scripture references - John 5:30: quotation, high confidence - John 6:38: quotation, high confidence ### Translation notes - John 5:30 and John 6:38 are quoted. A stray “I” after Filii is ignored. ### Citation (SBL) Augustine, Tract. Ev. Jo. 22.15 (PL 35:1581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-22-15). ## Tractates on the Gospel of John 23.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-23-1 - Source: PL 35:1581 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Like the wise builder, the hearer of Scripture must dig deep until he reaches the rock, which is Christ. ### Latin text Quodam loco in Evangelio Dominus ait, pruden­ tem auditorem verbi sui similem esse debere homini qui volens aedificare, fodit altius, donec perveniat ad fundamentum stabilitatis petræ, et ibi securus consti­ tuat quod fabricat adversus impetum fluminis: ut cum venerit, repercutiatur potius firmitate aedificii, quam impulsu suo ruinam faciat illi domui. Putemus Scripturam Dei tanquam agrum esse, ubi volumus aliquid ædificare. Non simus pigri, nec superficie contenti; fodiamus altius, donec perveniamus ad petram: Petra autem erat Christus. ### English translation (Claude) In a certain place in the Gospel the Lord says that the prudent hearer of his word ought to be like a man who, wishing to build, digs deeper until he reaches the firm foundation of rock, and there securely sets what he builds against the force of the river; so that when the river comes, it may be beaten back by the firmness of the building rather than bring ruin on that house by its onset. Let us think of the Scripture of God as a field in which we want to build something. Let us not be lazy, nor content with the surface; let us dig deeper until we reach the rock: “And the rock was Christ.” ### Scripture references - Luke 6:48: allusion, high confidence - 1 Cor 10:4: quotation, high confidence ### Translation notes - Luke 6:48 and 1 Cor 10:4 are drawn on. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.1 (PL 35:1581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/22-1/#p-23-1). ## Tractates on the Gospel of John 23.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-2 - Source: PL 35:1581–1583 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's works, the Father, John the lamp, and the Scriptures all bear witness to him; the Jews who trusted the Scriptures were directed by them to Christ. ### Latin text Hodierna lectio de testimonio Domini nobis locuta est, quia non habeat necessarium ab hominibus testimonium, sed habeat majus quam sunt homines; atque id testimonium dixit quid sit: Opera, inquit, quæ ego facio, testimonium perhibent de me. Deinde adjunxit: Et testimonium perhibet de me, qui misit me Pater. Ipsa quoque opera quæ facit, a Patre se acce­ pisse dicit. Testimonium ergo perhibent opera, testi­ monium perhibet Pater. Nullumne testimonium perhi­ buit Joannes? Perhibuit plane, sed tanquam lucerna, non ad satiandos amicos, sed ad confundendos inimi­ ces: jam enim antea praedictum erat a persona Patris, Paravi lucernam Christo meo: inimicos ejus induam confusione; super ipsum autem efflorebit sancti­ ficatio mea. Esto tanquam in nocte positus, attendisti in lucernam, et miratus es lucernam, et exsultasti ad lumen lucernæ: sed illa lucerna dicit esse solem, in quo exsultare debeas; et quamvis ardeat in nocte, diem te jubet exspectare. Non ergo quia illius hominis testimonio non erat opus. Nam utquid mitteretur, si non erat opus? Sed ne in lucerna remaneat homo, et, lumen Lucernæ sufficere sibi, arbi­ tretur; ideo Dominus nec lucernam illam superfluam dicit fuisse, nec tamen te dicit in lucerna debere rema­ nere. Dicit aliud testimonium Scriptura Dei: ibi utique Deus perhibuit testimonium Filio suo, et in illa Scriptura Judæi spem posuerant, in Lege scilicet Dei, ministrata sibi per Moysen famulum Dei. Scrutamini, inquit, Scripturam, in qua vos putatis vitam œternam habere; ipsa testimonium perhibet de me: et non vultis venire ad me, ut vitam habeatis. Quid vos putatis habere in Scriptura vitam æternam? Ipsam interrogate, cui per­ bibet testimonium; et intelligite quae sit vita æterna. Et quia propter Moysen volebant repudiare Christum, tanquam adversarium institutis praeceptisque Moysi; rursus eosdem ipse convincit tanquam de alia lucerna. ### English translation (Claude) Today's reading has spoken to us about the Lord's testimony: that he does not need testimony from men, but has a testimony greater than men; and he said what that testimony is: “The works,” he says, “which I do bear witness of me.” Then he added: “And the Father who sent me bears witness of me.” The very works that he does, too, he says he received from the Father. So the works bear witness, the Father bears witness. Did John bear no witness? He plainly did, but as a lamp, not to satisfy friends but to confound enemies; for it had been foretold long before in the person of the Father: “I have prepared a lamp for my Christ; his enemies I will clothe with confusion, but upon him shall my sanctification flourish.” Suppose you were placed as if in the night: you looked at the lamp, you admired the lamp, and you rejoiced at the light of the lamp; but that lamp tells you there is a sun in which you ought to rejoice; and though it burns in the night, it bids you wait for the day. So it is not that there was no need of that man's testimony. For why would he be sent, if there was no need? But lest a man stay with the lamp and think the lamp's light enough for him, the Lord neither says that that lamp was superfluous, nor yet says that you ought to stay with the lamp. The Scripture of God speaks another testimony: there certainly God bore witness to his Son; and in that Scripture the Jews had placed their hope, namely in the law of God ministered to them through Moses, the servant of God. “Search the Scriptures,” he says, “in which you think you have eternal life; they bear witness of me; and you will not come to me that you may have life.” Why do you think you have eternal life in the Scripture? Ask it to whom it bears witness, and understand what eternal life is. And because on account of Moses they wanted to reject Christ, as an adversary of the institutions and precepts of Moses, he again convicts them, as if by another lamp. ### Scripture references - John 5:36: quotation, high confidence - John 5:37: quotation, high confidence - John 5:35: allusion, high confidence - Ps 132:17 (131:17 LXX): quotation, high confidence - Ps 132:18 (131:18 LXX): quotation, high confidence - John 5:39: quotation, high confidence - John 5:40: quotation, high confidence ### Translation notes - John 5:36–40 and Ps 132:17–18 (131:17–18 LXX) are quoted; John as a lamp is John 5:35. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.2 (PL 35:1581–1583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-2). ## Tractates on the Gospel of John 23.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-3 - Source: PL 35:1583 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Prophets and apostles are lamps lit by grace and liable to go out; Christ alone is the true light that is never extinguished. ### Latin text Omnes enim homines lucernæ, quia et accendi possunt et exstingui. Et lucernæ quidem cum sapiunt, lucent, et spiritu fervent: nam et si ardebant et exstinctæ sunt, etiam putent, Permanserunt enim servi Dei lucernae bonæ ex oleo misericordiae illius, non ex viribus suis. Gratia quippe Dei gratuita, illa oleum lucernarum est. Plus enim illis omnibus laboravi, ait quadam lucerna; et ne viribus suis ardere videretur, adjunxit, Non ego autem, sed gratia Dei mecum. Omnis ergo prophetia ante Domini adventum, lucerna est: de qua dicit Petrus apostolus, Habemus certiorem propheticum sermonem, cui bene facitis intendentes, quemadmodum lucernae lucenti in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris. Lucernæ itaque Prophetæ, et omnis prophetia una magna lucerna. Quid Apostoli? nonne lucernæ etiam ipsi? Plane lucernæ. Solus enim ille non lucerna. Non enim accenditur et exstinguitur: quia sicut Pater habet vitam in semetipso, sic dedit Filio habere vitam, in semetipso. Lucernae ergo et Apo­ stoli; et gratias agunt, quia et accensi sunt lumine Veritatis, et fervent Spiritu charitatis, et suppetit illis oleum gratiae Dei. Si non essent lucernæ, non diceret illis Dominus, Vos estis lumen mundi. Nam, postea­ quam dixit, Vos estis lumen mundi, ostendit ne tale lumen se putarent, quale dictum est, Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum. Tunc autem hoc de Domino dictum est, cum a Joanne distingueretur. De Joanne quippe Baptista dictum erat, Non erat ille lumen, sed ut testi­ monium perhiberet de lumine. Et ne diceres, Quomodo lumen non erat, de quo Christus dicit, quia lucerna erat? In comparatione alterius lu­ minis non erat lumen. Erat enim verum lumen, quod illuminat omnem hominem venientem in hunc mundum. Ergo cum et discipulis diceret, Vos estis lumen mundi, ne sibi aliquid tributum putarent, quod de solo Christo intelligendum esset, et ita lucernae vento superbiae exstinguerentur; cum dixisset, Vos estis lumen mundi, continuo subjunxit, Non potest civitas abscondi supra montem constituta, neque accendunt lucernam et ponunt eam sub modio, sed super candelabrum, ut luceat omni­ bus qui in domo sunt. Sed quid, si Apostolos non dixit lucernam, sed accensores lucernæ quam ponerent super candelabrum? Audi quia ipsos dixit lucernam. Sic luceat, inquit, lumen vestrum coram hominibus, ut videntes bona opera vestra glorificent, non vos, sed Patrem vestrum qui in cœlis est. ### English translation (Claude) For all men are lamps, because they can be both lit and put out. And lamps, when they are wise, shine and are fervent in spirit; but if they used to burn and have been put out, they even stink. For the servants of God remained good lamps by the oil of his mercy, not by their own strength. For the free grace of God—that is the oil of the lamps. “For I labored more than all of them,” says a certain lamp; and lest he seem to burn by his own strength, he added, “yet not I, but the grace of God with me.” All prophecy, then, before the Lord's coming, is a lamp; of which the apostle Peter says, “We have the more sure prophetic word, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.” So the prophets are lamps, and all prophecy is one great lamp. What of the apostles? Are they not lamps too? Plainly lamps. For he alone is not a lamp. For he is not lit and put out, because “as the Father has life in himself, so he has given to the Son to have life in himself.” So the apostles too are lamps; and they give thanks, because they have been lit by the light of Truth, and are fervent with the Spirit of love, and the oil of God's grace is supplied to them. If they were not lamps, the Lord would not say to them, “You are the light of the world.” For after he said, “You are the light of the world,” he showed that they should not think themselves such a light as that of which it was said, “That was the true light, which enlightens every man coming into this world.” But this was said of the Lord when he was being distinguished from John. For of John the Baptist it had been said, “He was not the light, but came to bear witness to the light.” And lest you say, “How was he not the light, of whom Christ says that he was a lamp?”—in comparison with the other light he was not light. For “that was the true light, which enlightens every man coming into this world.” So when he said to the disciples too, “You are the light of the world,” lest they think something had been attributed to them that was to be understood of Christ alone, and so the lamps be put out by the wind of pride, having said, “You are the light of the world,” he at once added, “A city set on a hill cannot be hidden; nor do they light a lamp and put it under a bushel, but on a lampstand, that it may give light to all who are in the house.” But what if he did not call the apostles the lamp, but the lighters of the lamp that they were to set on the lampstand? Hear that he called them the lamp: “Let your light so shine,” he says, “before men, that seeing your good works they may glorify,” not you, but “your Father who is in heaven.” ### Scripture references - 1 Cor 15:10: quotation, high confidence - 2 Pet 1:19: quotation, high confidence - John 5:26: quotation, high confidence - Matt 5:14: quotation, high confidence - Matt 5:15: quotation, high confidence - Matt 5:16: quotation, high confidence - John 1:9: quotation, high confidence - John 1:8: quotation, high confidence - John 5:35: allusion, high confidence ### Translation notes - 1 Cor 15:10, 2 Pet 1:19, John 5:26, Matt 5:14–16, and John 1:8–9 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.3 (PL 35:1583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-3). ## Tractates on the Gospel of John 23.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-4 - Source: PL 35:1583 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Above the witness of Moses, John, prophets, and apostles stands the witness of Christ's works, through which God makes himself known in the Son. ### Latin text Ergo et Moyses perhibuit testimonium Christo, et Joannes perhibuit testimonium Christo, et cæteri Prophetae et Apostoli perhibuerunt testimonium Chri­ sto. His omnibus testimoniis præponit testimonium operum suorum. Quia et per illos nonnisi Deus perhibuit testimonium Filio suo, Sed perhibet alio modo, Deus testimonium Filio suo: per ipsum Filium suum indicat Deus Filium, indicat se per Filium, Ad hunc si po­ tuerit homo pervenire, nec lucernis indigebit, et vere fodiendo altius, ædificium perducet ad petram. ### English translation (Claude) So Moses too bore witness to Christ, and John bore witness to Christ, and the other prophets and apostles bore witness to Christ. Above all these testimonies he sets the testimony of his own works. For through those men too it was none other than God who bore witness to his Son. But God bears witness to his Son in another way: through the Son himself God makes the Son known; he makes himself known through the Son. If a man can reach him, he will not need lamps, and, truly digging deeper, he will carry his building down to the rock. ### Scripture references - John 5:36: allusion, high confidence - John 5:46: allusion, high confidence ### Translation notes - John 5:36, 46 are drawn on. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.4 (PL 35:1583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-4). ## Tractates on the Gospel of John 23.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-5 - Source: PL 35:1583–1585 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The soul gives life to the body but is made blessed only by participation in God; this is why the Christian religion worships the one God, not many gods. ### Latin text Facilis est ergo, fratres, hodierna lectio: sed propter hesternum debitum (scio enim quid distulerim, non abstulerim, et Dominus dignatus est donare etiam hodie loqui ad vos), recordamini quid reposcere debeatis, si forte aliquo modo servata pietate et salubri humilitate, extendamus nos non adversus Deum, sed ad Deum; et levemus ad eum animam nostram, effundentes eam super nos, sicut ille in Psalmo, cui dicebatur, Ubi est Deus tuus? Hœc, inquit, meditatus sum, et effudi super me animam meam. Levemus ergo animam ad Deum, non contra Deum; quia et hoc dictum est, Ad te, Domine, levavi animam meam. Et levemus adjuvante ipso; nam gravis est. Unde autem gravis est? Quia corpus quod corrumpitur aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem. Ne forte ergo possimus sensum nostrum a multis colligere ad unum, et evulsum a multis relevare ad unum (quod quidem non poterimus, ut dixi, nisi ad­ juvet ille qui ad se vult levari animas nostras), et contingamus ex aliqua parte, quomodo Verbum Dei unicus Patri, coæternus et aequalis Patri, non faciat nisi quod viderit Patrem facientem, cum tamen Pater ipse non faciat aliquid nisi per Filium videntem. Videtur mihi quoniam Dominus Jesus in hoc loco magnum quiddam insinuare volens intentis, et infun­ dere capacibus, incapaces autem excitare ad studium, ut nondum intelligentes bene vivendo capaces fiant, insinuavit nobis animam humanam, et mentem ratio­ nalem, quæ inest homini, non inest pecori, non vege­ tari, non beatificari, non illuminari, nisi ab ipsa substantia. Dei: eamque animam facere aliquid per corpus et de corpore, atque habere subjectum corpus, et per corporalia mulceri posse sensus corporis vel offendi, et propter hoc, id est propter consortium quoddam animæ et corporis in hac vita atque com­ plexu, delectari animam lenitis, vel contristari offensis corporis sensibus; beatitudinem tamen ejus qua fit beata ipsa anima, non fieri nisi participatione illius vitae semper vivae, incommutabilis, æternæque sub­ stantiæ, quae Deus est: ut quomodo anima quæ infe­ rior Deo est, id quod ipsa inferius est, hoc est corpus, facit vivere; sic eamdem animam non faciat beate vivere, nisi quod ipsa anima est superius. Superior enim anima quam corpus, et superior quam anima Deus. Præstat aliquid inferiori, præstatur illi a supe­ riore. Serviat Domino suo, ne conculcetur a servo suo. Hæc est, fratres mei, religio christiana, quae præ­ dicatur per totum mundum, horrentibus inimicis; et ubi vincuntur, murmurantibus; ubi praevalent, sævien­ tibus. Hæc est religio christiana, ut colatur unus Deus, non multi dii; quia non facit animam beatam nisi unus Deus. Participatione Dei fit beata. Non par­ ticipatione sanctæ animae fit beata infirma anima, nec participatione angeli fit beata sancta anima: sed si quaerit beata esse infirma anima, quærat unde beata sit sancta anima. Non enim beatus efficeris ex angelo tu; sed unde angelus, inde et tu. ### English translation (Claude) Today's reading, then, brothers, is easy; but because of yesterday's debt (for I know what I deferred, not took away, and the Lord has deigned to grant me to speak to you today too), remember what you ought to demand back, if in some way, keeping devotion and wholesome humility, we may stretch ourselves not against God but toward God, and lift up our soul to him, pouring it out above ourselves, like the one in the psalm to whom it was said, “Where is your God?” “These things,” he says, “I meditated, and poured out my soul above me.” Let us lift up the soul, then, to God, not against God; for this too has been said: “To you, O Lord, I have lifted up my soul.” And let us lift it with his help; for it is heavy. Why is it heavy? Because “the corruptible body weighs down the soul, and the earthly dwelling presses down the mind that thinks many things.” Perhaps, then, we may be able to gather our mind from many things to one, and, pulling it away from many things, raise it to the one (which indeed we shall not be able to do, as I said, unless he helps who wills our souls to be lifted up to him), and touch in some measure how the Word of God, the only Son of the Father, coeternal and equal with the Father, does nothing but what he sees the Father doing, while yet the Father himself does nothing except through the Son who sees. It seems to me that the Lord Jesus in this place, wishing to make known something great to the attentive and pour it into the capable, and to rouse the incapable to study, so that those not yet understanding may become capable by living well, has made known to us that the human soul and the rational mind, which is in man and not in a beast, is not given vigor, not made blessed, not enlightened, except by the very substance of God; and that this soul does something through the body and from the body, and has the body subject to it, and that the senses of the body can be soothed or offended by bodily things; and that because of this, that is, because of a certain partnership and embrace of soul and body in this life, the soul is delighted when the bodily senses are soothed and saddened when they are offended; but that its blessedness, by which the soul itself is made blessed, does not come about except by participation in that ever-living, unchangeable, eternal substance which is God: so that, as the soul, which is inferior to God, makes to live that which is inferior to itself, namely the body, so nothing makes the same soul live blessedly except what is superior to the soul itself. For the soul is superior to the body, and God is superior to the soul. It furnishes something to its inferior; something is furnished to it by its superior. Let it serve its Lord, lest it be trampled by its servant. This, my brothers, is the Christian religion, which is preached throughout the whole world, while its enemies shudder; and where they are defeated, they murmur; where they prevail, they rage. This is the Christian religion: that one God be worshipped, not many gods, because none but the one God makes the soul blessed. It becomes blessed by participation in God. A weak soul does not become blessed by participation in a holy soul, nor does a holy soul become blessed by participation in an angel; but if the weak soul seeks to be blessed, let it seek that from which the holy soul is blessed. For you are not made blessed by an angel; but from the source from which the angel is blessed, from that source are you also. ### Scripture references - Ps 42:3 (41:4 LXX): allusion, high confidence - Ps 42:4 (41:5 LXX): quotation, high confidence - Ps 25:1 (24:1 LXX): quotation, high confidence - John 5:19: allusion, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Ps 42:4 (41:5 LXX), Ps 25:1 (24:1 LXX), and Wis 9:15 are quoted; John 5:19 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.5 (PL 35:1583–1585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-5). ## Tractates on the Gospel of John 23.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-6 - Source: PL 35:1585 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is Word, rational soul, and flesh; souls rise from sin through Christ as God, and bodies rise from corruption through Christ as man. ### Latin text His praemissis atque firmissime constitutis, ani­ mam rationalem non beatificari nisi a Deo, corpus non vegetari nisi per animam, atque esse quamdam medietatem inter Deum et corpus, animam; intendite et recolite mecum, non hodiernam, de qua sufficienter locuti sumus, sed hesternam lectionem, quam ecce jam triduo versamus atque tractamus, et pro viribus fodimus, donec ad petram perveniamus. Verbum Christus, Verbum Dei Christus apud Deum, Verbum Christus et Deus Verbum, Christus et Deus et Verbum unus Deus. Illuc perge, anima. contemptis cæteris, vel etiam transcensis; illuc perge. Nihil potentius ista creatura, quæ mens dicitur, rationalis, nihil hac creatura sublimius: quidquid supra istam est jam Creator est. Dicebam autem quia Verbum Christus, et Verbum Dei Christus, et Deus Verbum Christus; sed non tantum Verbum Christus, quia Verbum caro factum est, et habitavit in nobis: ergo et Verbum et caro Christus. Cum enim in forma Dei esset, non rapinam arbitratus est esse œqualis Deo. Et quid nos in imo, qui non poteramus infirmi et humi repentes attingere Deum, numquid relinquendi era­ mus? Absit. Semetipsum exinanivit formam servi acci­ piens,. Non ergo formam Dei amittens. Factus est ergo homo qui erat Deus, accipiendo quod non erat, non amittendo quod erat: ita factus est homo Deus. Ibi habes aliquid propter infirmitatem tuam, ibi habes aliud propter perfectionem tuam. Erigat te Christus per id quod homo est, ducat te per id quod Deus homo est, perdocat te ad id quod Deus est. Et tota prae­ dicatio dispensatioque per Christum haec est, fratres, et alia non est, ut resurgant animæ, resurgant et cor­ pora. Utrumque quippe mortuum erat; corpus ex infirmitate, anima ex iniquitate. Quia utrumque mor­ tuum erat, resurget utrimque. Quid utrumque? Anima et corpus. Per quid ergo anima, nisi per Deum Chri­ stum? Per quid corpus, nisi per hominem Christum? Erat enim in Christo anima humana, tota anima: non irrationale tantum animæ, sed etiam rationale quod mens dicitur. Fuerunt enim quidam haeretici, et pulsi sunt ab Ecclesia, qui putarent non habere men­ tam rationalem corpus Christi, sed quasi animam belluinam: excepta quippe rationali mente, vita belluina est. Sed quia expulsi sunt, et veritate expulsi sunt; accipe totum Christum, Verbum, mentem ratio­ nalem, et carnem. Hoc totum Christus est. Resurgat anima tua ab iniquitate per id quod Deus est, resurgat corpus tuum a corruptione per id quod homo est. Proinde, diamsimi, audite magnam lectionis hujus, quantum mihi videtur, profunditatem; et videte quem­ admodum loquatur hic Christus, nihil aliud quam quare venerit Christus, ut resurgant animæ ab iniqui­ tate, resurgant corpora a corruptione. Jam dixi animae per quid resurgant, per ipsam substantiam Dei; cor­ pora per quid resurgant, per dispensationem huma­ nam Domini nostri Jesu Christi. ### English translation (Claude) These things being set out first and most firmly established—that the rational soul is made blessed only by God, that the body is given vigor only through the soul, and that the soul is a kind of middle between God and the body—attend and recall with me, not today's reading, of which we have said enough, but yesterday's, which, see, we have now been turning over and treating for three days and digging into as best we can, until we reach the rock. Christ the Word, Christ the Word of God with God, Christ the Word and the Word God, Christ and God and the Word one God. Go there, soul, despising the rest, or even passing beyond them; go there. Nothing is more powerful than this creature called the rational mind, nothing more sublime than this creature: whatever is above it is now the Creator. I was saying, though, that Christ is the Word, and Christ is the Word of God, and Christ is God the Word; but Christ is not only the Word, because “the Word was made flesh and dwelt among us”: so Christ is both Word and flesh. For “though he was in the form of God, he did not think it robbery to be equal with God.” And what about us below, who, weak and crawling on the ground, could not reach God—were we to be abandoned? Far from it. “He emptied himself, taking the form of a servant”—not, then, losing the form of God. So he who was God became man, by taking what he was not, not by losing what he was: thus God became man. There you have something for your weakness; there you have something else for your perfection. Let Christ raise you through what he is as man, let him lead you through what he is as God-man, let him bring you through to what he is as God. And the whole preaching and dispensation through Christ is this, brothers, and there is no other: that souls may rise, and bodies too may rise. For both were dead: the body from weakness, the soul from iniquity. Because both were dead, both will rise. What, both? Soul and body. Through what, then, does the soul rise, except through Christ as God? Through what the body, except through Christ as man? For in Christ there was a human soul, a whole soul: not only the irrational part but also the rational part, which is called mind. For there were certain heretics, and they were driven out of the church, who thought that the body of Christ did not have a rational mind but something like a beast's soul; for without the rational mind, life is a beast's life. But because they were driven out, and driven out by the truth, accept the whole Christ: Word, rational mind, and flesh. This whole is Christ. Let your soul rise from iniquity through what he is as God; let your body rise from corruption through what he is as man. Therefore, dearest ones, hear the great depth of this reading, as it seems to me; and see how Christ speaks here of nothing other than why Christ came: that souls might rise from iniquity, and bodies rise from corruption. I have already said through what souls rise: through the very substance of God; and through what bodies rise: through the human dispensation of our Lord Jesus Christ. ### Scripture references - John 1:1: allusion, high confidence - John 1:14: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence ### Translation notes - John 1:14 and Phil 2:6–7 are quoted. The unnamed heretics who denied Christ a rational mind are the Apollinarians. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.6 (PL 35:1585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-6). ## Tractates on the Gospel of John 23.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-7 - Source: PL 35:1585 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father does not show the Son finished works to copy; by showing he makes through the Son, and the creature so made is beneath both. ### Latin text Amen, amen dico vobis, non potest a se Filius fa­ cere quidquam, nisi quod viderit Patrem facientem: quæcumque enim ille fecerit, hæc et Filius similiter facit. Coelum, terram, mare, quæ in cælo, quae in terra, quæ in mari, visibilia, invisibilia, animalia in terris, fruteta in agris, natantia in aquis, in aere volantia, in coelo lucentia; præter hæc omnia, Angelos, Virtutes, Sedes, Dominationes, Principatus, Potestates: omnia per ipsum facta sunt. Numquid Deus omnia hæc fecit, et demonstravit ea facta Filio, ut et ipse faceret alterum mundum his omnibus plenum? Non utique. Sed quid? Quascumque enim ille fecerit, hæc, non alia, sed hœc et Filius, nec dissimiliter, sed similiter facit. Pater enim diligit Filium, et omnia de­ monstrat ei quœ ipse facit. Demonstrat Pater Filio ut animae suscitentur, quia per Patrem et Filium animæ suscitantur: nec possunt vivere animæ, nisi earum vita sit Deus. Si ergo non possunt vivere animæ, nisi earum vita sit Deus, sicut ipsæ sunt vita corporum; quod demonstrat Pater Filio, id est quod facit, per Filium facit. Non enim faciendo demonstrat Filio, sed demonstrando facit per Filium. Videt enim Filius Patrem demonstrantem Antequam aliquid fiat, et ex demonstratione Patris et visione Filii fit quod fit a Patre per Filium. Sic animae suscitantur, si potuerint videre istam unitatis conjunctionem, Patrem demon­ strantem, Filium videntem, et per Patris demonstra­ tionem et Filii visionem fieri creaturam: atque id fieri per Patris demonstrationem et Filii visionem, quod nec Pater sit nec Filius, sed infra Patrem et Filium, quidquid fit a Patre per Filium. Qui hoc videt? ### English translation (Claude) “Amen, amen, I say to you, the Son can do nothing of himself, but what he sees the Father doing; for whatever he does, these things the Son also does likewise.” Heaven, earth, sea; what is in heaven, what is on earth, what is in the sea; things visible and invisible; animals on land, shrubs in the fields, things swimming in the waters, things flying in the air, things shining in the sky; besides all these, angels, virtues, thrones, dominions, principalities, powers: all were made through him. Did God make all these things, and show them, once made, to the Son, so that he too might make another world full of all these things? Certainly not. But what? “For whatever he does, these”—not other things, but these—“the Son also does,” not unlike, but “likewise. For the Father loves the Son, and shows him all things that he himself does.” The Father shows the Son that souls are to be raised, because souls are raised through the Father and the Son; and souls cannot live unless God is their life. If, then, souls cannot live unless God is their life, as they themselves are the life of bodies, what the Father shows the Son, that is, what he does, he does through the Son. For he does not show the Son by doing, but by showing he does it through the Son. For the Son sees the Father showing before anything is made, and from the Father's showing and the Son's seeing comes about what is made by the Father through the Son. So souls are raised, if they can see this conjunction of unity: the Father showing, the Son seeing, and through the Father's showing and the Son's seeing the creature being made; and that what is made through the Father's showing and the Son's seeing—whatever is made by the Father through the Son—is neither the Father nor the Son, but beneath the Father and the Son. Who sees this? ### Scripture references - John 5:19: quotation, high confidence - John 5:20: quotation, high confidence - Col 1:16: allusion, high confidence - John 1:3: allusion, high confidence ### Translation notes - John 5:19–20 is quoted; the list of heavenly powers recalls Col 1:16. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.7 (PL 35:1585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-7). ## Tractates on the Gospel of John 23.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-8 - Source: PL 35:1585–1587 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: A father who shows his son a plan in words uses a sound that is neither of them; the Father does not speak to his Word through other words. ### Latin text Ecce iterum ad carnales sensus, ecce rursus humiliamus nos, et descendimus ad vos, si tamen aliquid aliquando ascenderamus a vobis. Vis demon­ strare aliquid filio tuo, ut faciat quod facis: facturus es tu, et sic demonstraturus. Quod igitur facturus es ut demonstres filio, non utique facis per filium: sed tu solus facis quod ipse factum videat, et aliud tale si­ militer faciat. Non est hoc ibi: quid pergis ad simili­ tudinem tuam, et deles in te similitudinem Dei? Ibi omnino non est hoc. Inveni aliquid, quomodo demon­ stres filio tuo quod facis, antequam facis; ut cum demonstraveris, per filium facias hoc quod facis. Jam forte quasi occurrit tibi: Ecce, inquis, cogito facere domum, et volo ut per filium meum fabricetur: ante­ quam eam ipse fabricem, ostendo filio meo quod fa­ cere volo; et facit ipse, atque ego per ipsum, cui ostendi voluntatem meam. Recessisti quidem a pri­ stina similitudine, sed adhuc jaces in magna dissimi­ litudine. Ecce enim antequam facias domum, indicas filio tuo, et demonstras quid, facere velis; ut te de­ monstrante antequam facias, faciat ipse quod demon­ straveris, et tu per ipsum: sed verba dicturus es filio tuo, inter te et ipsum verba cursura sunt; et inter demonstrantem et videntem, vel loquentem et audien­ tem sonus articulatus volat, qui non est quod tu, non est quod ipse. Sonus quippe ille qui exit de ore tuo, et verberato aere tangit aurem filii tui, et impleto sensu audiendi perducit ad cor cogitationem tuam; sonus ergo ille, non est ipse tu, non est ipse filius tuus. Signum datum est ab animo tuo animo filii tui, quod signum non sit nec animus tuus, nec animus filii tui, sed aliud aliquid. Itane putamus Patrem lo­ cutum esse cum Filio? Fuerunt verba inter Deum et Verbum? quomodo istud est? An quidquid vellet Pater dicere Filio, si verbo vellet dicere, ipse Filius est Verbum Patris, numquid per verbum loqueretur ad Verbum? An quia Filius magnum Verbum, minora verba cursura erant inter Patrem et Filium? Sonus aliquis et quasi creatura quædam temporalis atque volatica, exitura erat ex ore Patris, et percussura au­ rem Filii? Numquid habet Deus corpus, ut quasi ex ejus labiis hoc procedat; et habet aures corporis Ver­ bum, in quas sonus veniat? Remove omnia corpora­ lia, simplicitatem vide, si simplex es. Quomodo autem eris simplex? Si te non mundo implicaveris, sed ex mundo explicaveris: explicando enim te simplex eris. Et vide si potes quod dico, aut si non potes, crede quod non vides. Dicis filio tuo, verbo dicis; verbum quod sonat, nec tu es, nec filius tuus. ### English translation (Claude) See, again to carnal senses; see, again we humble ourselves and come down to you, if indeed we had ever ascended somewhat from you. You want to show something to your son, so that he may do what you do: you are going to do it, and so show it. What you are going to do in order to show your son, then, you certainly do not do through your son; but you alone do what he is to see done, and he does another such thing likewise. This is not so there: why do you go to your own likeness and blot out in yourself the likeness of God? There it is not so at all. Find some way to show your son what you do before you do it, so that, when you have shown it, you may do through your son what you do. Now perhaps something like this occurs to you: “See,” you say, “I am thinking of making a house, and I want it to be built through my son: before I build it myself, I show my son what I want to make; and he makes it, and I through him, to whom I have shown my will.” You have indeed withdrawn from the former likeness, but you still lie in great unlikeness. For see, before you make the house, you indicate to your son and show what you want to make, so that, as you show it before you make it, he may make what you have shown, and you through him; but you will speak words to your son; words will run between you and him; and between the one showing and the one seeing, or the one speaking and the one hearing, an articulate sound flies, which is not what you are, not what he is. For that sound which goes out of your mouth, and, having struck the air, touches your son's ear, and, having filled the sense of hearing, carries your thought to his heart—that sound is not you yourself, not your son himself. A sign has been given from your mind to your son's mind, which sign is neither your mind nor your son's mind, but something else. Are we to think, then, that the Father spoke with the Son in this way? Were there words between God and the Word? How is that? Whatever the Father wished to say to the Son, if he wished to say it by a word—when the Son himself is the Word of the Father—would he speak to the Word through a word? Or because the Son is the great Word, were lesser words to run between the Father and the Son? Was some sound, a kind of temporal and fleeting creature, to go out of the Father's mouth and strike the Son's ear? Does God have a body, so that this might proceed as if from his lips; and does the Word have bodily ears into which sound might come? Remove all bodily things; see simplicity, if you are simple. But how will you be simple? If you do not entangle yourself in the world, but disentangle yourself from the world: for by disentangling yourself you will be simple. And see, if you can, what I am saying; or, if you cannot, believe what you do not see. You speak to your son; you speak with a word: the word that sounds is neither you nor your son. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.8 (PL 35:1585–1587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-8). ## Tractates on the Gospel of John 23.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-9 - Source: PL 35:1587 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Unlike signs between father and son, the Father's showing begets the Son; if we cannot grasp what God is, we can learn what he is not: not body, not changeable spirit. ### Latin text Habeo, inquis, aliud quo ostendam: ita enim est eruditus filius meus, ut nec loquente me audiat, sed nutu ostendo ei quod faciat. Ecce nutu ostende quod vis, certe animus tuus vult ostendere quod in se habet. Unde facis nutum? De corpore, scilicet, labiis, vultu, superciliis, oculis, manibus. Hæc omnia non sunt quod animus tuus; etiam ista media sunt: in­ tellectum est aliquid per hæc signa, quae non sunt quod animus tuus, nec quod animus filii tui: sed hoc totum quod corpore agis, infra animum tuum est, et infra animum filii tui; nec potest cognoscere animum tuum filius tuus, nisi dederis ei signa de corpore. Quid igitur facio? Non est hoc ibi, simplicitas ibi est. Pater ostendit Filio quod facit, et ostendendo Filium gignit. Video quid dixerim: sed quia video et quibus dixerim, fiat in vobis intellectus iste quandoque. Nunc si non potestis comprehendere quid sit Deus, vel hoc comprehendite quid non sit Deus: multum profeceritis, si non aliud quam est, de Deo senseritis. Nondum potes pervenire ad quid sit, perveni ad quid non sit. Non est Deus cor­ pus, non terra, non coelum, non luna, non sol, non stella, non corporalia ista. Si enim non coelestia, quanto minus terrena? Tolle omne corpus. Adhuc audi aliud: non est Deus mutabilis spiritus. Nam fa­ teor, et fatendum est, quia Evangelium loquitur, Deus spiritus est. Sed transi omnem mutabilem spiritum, transi spiritum qui modo scit, modo nescit, modo me­ minit, et obliviscitur; vult quod nolebat, non vult quod volebat; sive patiatur jam istas mutabilitates, sive pati possit: transi haec omnia. Non invenis in Deo aliquid mutabilitatis, non aliquid quod aliter nunc sit, aliter paulo ante fuerit. Nam ubi invenis aliter et aliter, facta est ibi quædam mors: mors enim est, non esse quod fuit. Immortalis dicitur anima: est qui­ dem, quia vivit semper anima, et est in illa quædam vita permanens, sed mutabilis vita. Secundum muta­ bilitatem vitæ hujus et mortalis dici potest: quia si vivebat sapienter, et desipit, mortua est in deterius; si vivebat insipienter, et sapit, mortua est in melius. Nam esse mortem in deterius, esse mortem in melius Scriptura nos docet. Utique in deterius mortui erant, de quibus dicitur, Sine mortuos, sepeliant mortuos suos; et, Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus; et de hac lectione, Quando mortui audient, et qui audierint vi­ vent. In deterius mortui erant, ideo reviviscunt. Revi­ viscendo moriuntur in melius, quia et reviviscendo non erunt quod erant: non esse autem quod erat, mors est. Sed forte, si in melius est, non appellatur mors? Appellavit illam mortem Apostolus: Si autem mortui estis cum Christo ab elementis hujus mundi, quid adhuc velut viventes de hoc mundo decernitis? et iterum, Mortui enim estis, et vita vestra abscon­ dita est cum Christo in Deo. Mori nos vult ut vivamus, quia viximus ut moreremur. Quid­ quid ergo et a meliore in deterius, et a deteriore in melius moritur, non est hoc Deus: quia neque in me­ lius ire potest summa bonitas, neque in deterius vera aeternitas. Vera enim æternitas est, ubi temporis nihil est. Erat autem modo hoc, et modo illud? jam tem­ pus admissum est, æternum non est. Nam ut noveri­ tis quia non sic Deus quomodo anima; certe immor­ talis est anima; quid ergo est quod ait Apostolus de Deo, Qui solus habet immortalitatem; nisi quia hoc aperte dixit, Solus habet incommutabili­ tatem, quia solus habet veram æternitatem? Ergo ibi nulla mutabilitas. ### English translation (Claude) “I have another way to show him,” you say; “for my son is so well trained that he does not even hear me speaking, but I show him by a nod what he is to do.” See, show by a nod what you will; certainly your mind wants to show what it has within itself. With what do you make the nod? With the body: with the lips, the face, the eyebrows, the eyes, the hands. All these are not what your mind is; these too are intermediaries. Something was understood through these signs, which are not what your mind is nor what your son's mind is; but all this that you do with the body is beneath your mind and beneath your son's mind; nor can your son know your mind unless you give him signs from the body. What, then, am I to say? This is not so there; there is simplicity. The Father shows the Son what he does, and by showing begets the Son. I see what I have said; but because I also see to whom I have said it, may this understanding come about in you some day. Now, if you cannot comprehend what God is, at least comprehend what God is not: you will have made much progress if you think nothing of God other than what he is. You cannot yet reach what he is; reach what he is not. God is not a body, not the earth, not the heaven, not the moon, not the sun, not a star, not these bodily things. For if not heavenly things, how much less earthly? Take away every body. Hear something further: God is not a changeable spirit. For I confess, and it must be confessed, since the Gospel says it, “God is spirit.” But pass beyond every changeable spirit; pass beyond the spirit that now knows, now does not know, now remembers and forgets, wills what it did not will, does not will what it willed—whether it already suffers these changes or can suffer them: pass beyond all these. You find nothing of changeableness in God, nothing that is one way now and was another way a little before. For where you find “one way and then another,” a kind of death has taken place there: for death is not to be what one was. The soul is called immortal; and so it is, because the soul always lives, and there is in it a certain lasting life, but a changeable life. According to the changeableness of this life it can also be called mortal: because if it was living wisely and becomes foolish, it has died for the worse; if it was living foolishly and becomes wise, it has died for the better. For Scripture teaches us that there is a death for the worse and a death for the better. Certainly those had died for the worse of whom it is said, “Let the dead bury their dead,” and, “Arise, you who sleep, and rise from the dead, and Christ will enlighten you,” and in this reading, “When the dead will hear, and those who hear will live.” They had died for the worse; therefore they come back to life. By coming back to life they die for the better, because by coming back to life they will not be what they were; and not to be what one was is death. But perhaps, if it is for the better, it is not called death? The apostle called it death: “But if you have died with Christ to the elements of this world, why do you still decide as though living in this world?” and again, “For you have died, and your life is hidden with Christ in God.” He wants us to die that we may live, because we have lived that we might die. Whatever, then, dies either from better to worse or from worse to better is not God: because neither can the supreme goodness go to better, nor true eternity to worse. For true eternity is where there is nothing of time. But was something now this and now that? Then time has been let in; it is not eternal. For that you may know that God is not as the soul is—the soul is certainly immortal—what is it that the apostle says of God, “Who alone has immortality,” except that he openly said this: He alone has unchangeableness, because he alone has true eternity? So there is no changeableness there. ### Scripture references - John 4:24: quotation, high confidence - Matt 8:22: quotation, high confidence - Eph 5:14: quotation, high confidence - John 5:25: quotation, high confidence - Col 2:20: quotation, high confidence - Col 3:3: quotation, high confidence - 1 Tim 6:16: quotation, high confidence ### Translation notes - John 4:24, Matt 8:22, Eph 5:14, John 5:25, Col 2:20, Col 3:3, and 1 Tim 6:16 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.9 (PL 35:1587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-9). ## Tractates on the Gospel of John 23.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-10 - Source: PL 35:1587–1589 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine turns the hearer inward to the mind, made in God's image, to find a likeness of the Father's showing and the Son's seeing. ### Latin text Agnosce in te aliquid, quod volo dicere, intus, intus in te; non in te quasi in corpore tuo, nam et ibi potest dici in te. In te est enim sanitas, in te quæli­ bet ætas, sed secundum corpus; in te est manus, pes tuus: sed aliud est in te intus, aliud in te tan­ quam in veste tua. Sed relinque foris et vestem tuam et carnem tuam, descende in te, adi secretarium tuum, mentem tuam, et ibi vide quod volo dicere, si potue­ ris. Si enim tu ipse a te longe es, Deo propinquare unde potes? Dicebam de Deo; et intellecturum te ar­ bitrabaris: de anima dico, de te dico; intellige, ibi te probabo. Non enim valde longe pergo in exempla, quando de mente tua volo aliquam similitudinem dare ad Deum tuum; quia utique non in corpore, sed in ipsa mente factus est homo ad imaginem Dei. In si­ militudine sua Deum quæramus, in imagine sua Crea­ torem agnoscamus. Ibi intus, si potuerimus, invenia­ mus hoc quod dicimus; quomodo demonstret Pater Filio, et Filius videat quod demonstrat Pater, ante­ quam fiat aliquid a Patre per Filium. Sed cum dixero et intellexeris, nec sic putes jam illud aliquid tale esse, ut serves ibi pietatem, quam volo a te servari, et præcipue moneo: id est, ut si non vales compre­ hendere Deus quid sit, parum non tibi putes esse scire quid non sit. ### English translation (Claude) Recognize in yourself something that I want to say: within, within in yourself; not in yourself as in your body, for there too one can say “in you.” For health is in you, whatever age you are is in you, but according to the body; your hand, your foot is in you. But it is one thing to be in you within, another to be in you as in your clothing. But leave outside both your clothing and your flesh; go down into yourself; go to your inner chamber, your mind, and there see what I want to say, if you can. For if you yourself are far from yourself, how can you draw near to God? I was speaking of God, and you thought you would understand; I am speaking of the soul, I am speaking of you: understand; there I will test you. For I do not go very far for examples when I want to give from your mind some likeness to your God; because certainly it was not in the body but in the mind itself that man was made to the image of God. Let us seek God in his likeness; let us recognize the Creator in his image. There within, if we can, let us find what we are speaking of: how the Father shows the Son, and the Son sees what the Father shows, before anything is made by the Father through the Son. But when I have said it and you have understood, do not even then think that that reality is something of this kind, so that you may keep there the devotion that I want you to keep and that I especially urge: that is, if you cannot comprehend what God is, do not think it a small thing to know what he is not. ### Scripture references - Gen 1:27: allusion, high confidence ### Translation notes - The image of God in the mind recalls Gen 1:26–27. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.10 (PL 35:1587–1589; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-10). ## Tractates on the Gospel of John 23.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-11 - Source: PL 35:1589 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As memory shows Carthage to thought without words, so in a far higher way the Father's showing begets the Son's seeing, within and not in time. ### Latin text Ecce in mente tua video aliqua duo, memo­ riam tuam et cogitationem tuam, id est, quasi aciem quamdam et obtutum animæ tuæ. Vides aliquid, et per oculos percipis, et commendas memoriæ: ibi est intus quod memoriæ commendasti, in abdito recondi­ tum, quasi in horreo, quasi in thesauro, quasi in se­ cretario quodam et penetrali interiore. Cogitas aliunde, intentio tua alibi est; illud quod vidisti in memoria tua est, et non videtur a te, quia cogitatio tua in aliud intenditur. Modo probo, scientibus loquor: Carthaginem nomino, omnes modo intus quicumque eam nostis, vidistis Carthaginem. Numquid tot sunt Carthagines quot animæ vestræ? Omnes vidistis per nomen hoc: per quatuor has syllabas notas vobis, erumpentes ex ore meo, tactæ sunt aures vestræ, tactus est sensus animæ per corpus, et ab alia inten­ tione reflexus est animus ad id quod ibi erat, et vidit Carthaginem. Numquid tunc est ibi Carthago facta? Jam ibi erat, sed latebat. Quare ibi latebat? Quia animus tuus in aliud attendebat: cum vero reflexa est cogitatio tua ad id quod erat in memoria, inde formata est, et visio quædam animi facta est. Antea non erat visio, sed erat memoria: reflexa cogitatione ad memoriam, facta est visio. Demonstravit ergo me­ moria tua cogitationi tuae Carthaginem, et quod in illa erat antequam intenderes, conversæ ad se inten­ tioni cogitationis ostendit. Ecce facta est a memoria demonstratio, facta est in cogitatione visio; et nulla verba in medio cucurrerunt, nullum ex corpore si­ gnum datum est: nec innuisti, nec scripsisti, nec so­ nuisti; et tamen cogitatio vidit quod memoria demon­ stravit. Ejusdem autem substantiæ est, et quæ de­ monstravit, et cui demonstravit. Sed Carthaginem ut haberet memoria tua, per oculos hausta est imago hæc: vidisti enim quod in memoria reconderes. Sic arborem quam meministi vidisti, sic montem, sic flu­ vium, sic amici faciem, sic inimici, sic patris, ma­ tris, fratris, sororis, filii, vicini; sic litterarum in codice conscriptarum, sic ipsius codicis, sic hujus basilicae: omnia ista vidisti, et visa quia jam erant, memoriæ commendasti; et tanquam posuisti illic quæ videres cogitando cum retes, etiam cum ab istis cor­ poris oculis abfuissent. Vidisti enim Carthaginem cum esses Carthagini, accepit speciem per oculos anima tua; hæc species recondita est in memoria tua, et servasti aliquid intus homo apud Carthaginem con­ stitutus, quod posses apud te videre etiam cum ibi non esses. Hæc omnia forinsecus accepisti. Pater quæ de­ monstrat Filio, non accipit extrinsecus: intus totum agitur; quia nihil creaturarum esset extrinsecus, nisi hoc Pater fecisset per Filium. Creatura omnis a Deo facta est; antequam fieret non erat. Non ergo facta visa est et retenta memoriter, ut eam Pater Filio tan­ quam memoria cogitationi monstraret: sed facien­ dam Pater monstravit, faciendam Filius vidit, et eam Pater demonstrando fecit, quia per Filium videntem fecit. Et ideo movere non debet, quia dictum est, nisi quod viderit Patrem facientem: non dictum est, demonstrantem. Per hoc enim significatum est, id esse Patri facere, quod est demonstrare; ut ex hoc intelligatur per Filium videntem omnia facere. Nec illa demonstratio, nec illa visio temporalis est. Quia enim per Filium fiunt omnia tempora, non utique ali­ quo tempore possent ei demonstrari facienda. Sic au­ tem demonstratio Patris Filii visionem gignit, quem­ admodum Pater Filium gignit. Demonstratio quippe generat visionem, non visio demonstrationem. Quod si purius et perfectius intueri valeremus, fortasse in­ veniremus nec aliud esse Patrem, aliud ejus demon­ strationem; nec aliud Filium, aliud ejus visionem. Sed si vix hoc cepimus, vix explicare potuimus, quo­ modo memoria quod cepit extrinsecus, ostendat co­ gitationi; quanto minus capere aut explicare poterimus, quomodo Pater Deus demonstrat Filio quod non ha­ bet aliunde, vel quod non est aliud quam ipse? Par­ vuli sumus; loquor vobis quid non sit Deus, non ostendo quid sit: ergo ut capiamus quid sit, quid fa­ ciemus? Numquid a me, numquid per me poteritis? Dicam hoc parvulis, et vobis et mihi: est per quem possimus; modo cantavimus, modo audimus, Jacta in Dominum curam tuam, et ipse te enutriet. Ideo enim non potes, o homo, quia parvulus es: si parvulus es, nutriendus es: nutritus, grandis eris; et quod parvulus non poteras, grandis videbis: sed ut nutriaris, Jacta in Dominum curam tuam, et ipse te enutriet. ### English translation (Claude) See, in your mind I see two things: your memory and your thought, that is, as it were a kind of eye and gaze of your soul. You see something, and perceive it through the eyes, and commit it to memory: what you committed to memory is there within, stored in hiding, as in a granary, as in a treasury, as in a kind of private chamber and inner sanctum. You are thinking of something else; your attention is elsewhere; what you saw is in your memory, and it is not seen by you, because your thought is directed to something else. I will prove it now; I am speaking to those who know. I name Carthage: all of you who know it have now seen Carthage within. Are there as many Carthages as there are your souls? You have all seen it through this name: through these four syllables known to you, bursting from my mouth, your ears were touched, the sense of the soul was touched through the body, and the mind was turned back from another focus to what was there, and saw Carthage. Was Carthage made there at that moment? It was there already, but it lay hidden. Why did it lie hidden there? Because your mind was attending to something else; but when your thought was turned back to what was in the memory, it was formed from it, and a kind of seeing of the mind came about. Before there was no seeing, but there was memory: when thought was turned back to memory, seeing came about. So your memory showed Carthage to your thought, and what was in it before you attended, it showed to the attention of thought when that was turned toward it. See, a showing was made by memory, a seeing was made in thought; and no words ran between, no sign was given from the body: you neither nodded, nor wrote, nor made a sound; and yet thought saw what memory showed. But what showed and that to which it showed are of the same substance. But for your memory to have Carthage, this image was drawn in through the eyes: for you saw what you would store in memory. So you saw the tree that you remember, so the mountain, so the river, so the face of a friend, so of an enemy, so of father, mother, brother, sister, son, neighbor; so the letters written in a book, so the book itself, so this basilica: you saw all these, and because they already existed when seen, you committed them to memory; and you as it were placed there what you might see by thinking when you wished, even when they were absent from these bodily eyes. For you saw Carthage when you were at Carthage; your soul received its form through the eyes; this form was stored in your memory; and you, a man placed at Carthage, kept something within you that you could see within yourself even when you were not there. All these things you received from outside. What the Father shows the Son he does not receive from outside: the whole takes place within; for no creature would exist outside unless the Father had made it through the Son. Every creature was made by God; before it was made, it did not exist. It was not, then, made, seen, and retained in memory, so that the Father might show it to the Son as memory shows to thought; but the Father showed it as to be made, the Son saw it as to be made, and the Father made it by showing, because he made it through the Son who sees. And therefore it should not trouble us that it was said, “but what he sees the Father doing”: it was not said “showing.” For by this it is signified that for the Father to do is the same as to show; so that from this it may be understood that he does all things through the Son who sees. Neither that showing nor that seeing is temporal. For since all times are made through the Son, things to be made could certainly not be shown to him at some time. But the showing of the Father begets the seeing of the Son, just as the Father begets the Son. For the showing generates the seeing, not the seeing the showing. And if we could look more purely and perfectly, perhaps we would find that the Father is not one thing and his showing another, nor the Son one thing and his seeing another. But if we have barely grasped, and barely been able to explain, how memory shows to thought what it took in from outside, how much less shall we be able to grasp or explain how God the Father shows the Son what he does not have from elsewhere, or what is nothing other than himself? We are little ones; I am telling you what God is not, I am not showing what he is. So, to grasp what he is, what shall we do? Will you be able to from me, through me? Let me say this to little ones, both to you and to myself: there is one through whom we can; we have just sung, we have just heard: “Cast your care upon the Lord, and he will nourish you.” For this is why you cannot, O man: because you are a little one. If you are a little one, you must be nourished: once nourished, you will be grown; and what you could not as a little one, you will see when grown. But that you may be nourished, “cast your care upon the Lord, and he will nourish you.” ### Scripture references - John 5:19: quotation, high confidence - Ps 55:22 (54:23 LXX): quotation, high confidence ### Translation notes - Ps 55:22 (54:23 LXX) is quoted from the psalm just sung. The four syllables are those of Carthaginem. The phrase cum retes is garbled in the digital text; “when you wished” is by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.11 (PL 35:1589; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-11). ## Tractates on the Gospel of John 23.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-12 - Source: PL 35:1589–1591 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The “greater works” the Father will show the Son, as man made in time, are the resurrection of bodies. ### Latin text Modo ergo percurramus breviter quæ restant, et videte hic quæ commendavi, quomodo Dominus insinuet. Pater diligit Filium, et omnia demonstrat ei quæ ipse facit. Ipse suscitat animas, sed per Filium, ut fruantur animae suscitatæ substantia Dei, hoc est Patris et Filii. Et majora his demonstrabit ei opera. Quibus majora? Sanitatibus corporum. Jam et antea tractavimus, nec immorari debemus. Major est enim re­ surrectio corporis in aeternum, quam haec quae ad tempus facta est in illo languido sanitas corporis. Et majora his demonstrabit ei opera, ut vos miremini. De­ monstrabit, quasi temporaliter: ergo quasi homini facto in tempore, quia Verbum Deus non est factus, per quem omnia facta sunt tempora; sed homo factus Christus in tempore. Apparet quo consule, quo die conceptum de Spiritu sancto virgo Maria peperit Chri­ stum: ergo homo factus est in tempore, per quem Deum facta sunt tempora. Ideo tanquam in tempore demonstrabit ei opera majora, id est, resurrectionem corporum, ut vos miremini factam per Filium resur­ rectionem corporum. ### English translation (Claude) Now, then, let us run briefly through what remains, and see here how the Lord makes known the things I have commended. “The Father loves the Son, and shows him all things that he himself does.” He raises souls, but through the Son, so that the raised souls may enjoy the substance of God, that is, of the Father and the Son. “And greater works than these will he show him.” Greater than which? Than the healings of bodies. We have treated this already and should not linger. For the resurrection of the body for eternity is greater than this bodily healing, which was done for a time in that sick man. “And greater works than these will he show him, that you may marvel.” “He will show,” as if in time: as, then, to a man made in time; for the Word, God, was not made, through whom all times were made; but Christ was made man in time. It is known under what consul, on what day, the Virgin Mary bore Christ, conceived of the Holy Spirit: so he through whom, as God, times were made was made man in time. Therefore, as in time, “he will show him greater works,” that is, the resurrection of bodies, “that you may marvel” at the resurrection of bodies brought about through the Son. ### Scripture references - John 5:20: quotation, high confidence - John 5:5: allusion, high confidence - Matt 1:20: allusion, medium confidence ### Translation notes - John 5:20 is quoted; the sick man is the one healed in John 5:5–9. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.12 (PL 35:1589–1591; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-2/#p-23-12). ## Tractates on the Gospel of John 23.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-23-13 - Source: PL 35:1591 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The resurrection of souls is the joint work of the Father and the Son in their one substance; the resurrection of bodies is the Son's work as man, in whom he is honored but not “as” the Father. ### Latin text Deinde redit ad illam resurrectionem anima­ rum: Sicut enim Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat, sed secundum spiritum. Vivificat Pater, vivificat Filius; quos vult Pater, quos vult filius: sed ipsos Pater quos Filius; quia omnia per ipsum facta sunt. Sicut enim Pater suscitat mor­ tuos et vivificat, sic et Filius quos vult vivificat. De resurrectione animarum dictum est hoc: quid de resurrectione corporum? Redit, et dicit, Neque enim Pater judicat quemquam, sed omne judicium dedit Filio. Resurrectio animarum fit per sub­ stantiam Patris et Filii aeternam et incommutabi­ lem: resurrectio vero corporum fit per dispensatio­ nem humanitatis Filii temporalem, non Patri coæter­ nam. Ideo cum commemoraret judicium, ubi fieret resurrectio corporum, Non enim Pater, inquit, judi­ cat quemquam, sed omne judicium dedit filio: de re­ surrectione autem animarum, Sicut Pater suscitat mor­ tuos et vivificat, sic et Filius quos vult vivificat. Illud ergo simul Pater et Filius; hoc autem de resurre­ ctione corporum, Non judicat Pater quemquam, sed omne judicium dedit Filio. Ut omnes honorificent Fi­ lium, sicut honorificant Patrem. Hoc redditum est re­ surrectioni animarum. Ut omnes honorificent Filium. Quomodo? Sicut honorificant Patrem. Animarum enim resurrectionem sic operatur Filius, quomodo Pater: sic vivificat Filius, quomodo Pater. Ergo in anima­ rum resurrectione omnes honorificent Filium, sicut ho­ norificant Patrem. Quid de honorificatione propter resurrectionem corporis? Qui non honorificat Filium, non honorificat Patrem qui misit illum. Non dixit, sicut; sed, honorificat, et honorificat. Honoratur enim homo Christus, sed non sicut Pater Deus. Quare? Quia se­ cundum hoc dixit, Pater major me est. Quando autem honorificatur Filius, sicut honorificatur Pater? Cum in principio erat Verbum, et Verbum erat apud Deum, et omnia per ipsum facta sunt. Et ideo in hac honorificatione secunda quid ait? Qui non honorificat Filium, nec honorificat Patrem qui misit illum. Non est missus Filius, nisi quia factus est homo. ### English translation (Claude) Then he returns to that resurrection of souls: “For as the Father raises the dead and gives them life, so the Son also gives life to whom he will”—but according to the spirit. The Father gives life, the Son gives life; whom the Father wills, whom the Son wills; but the Father gives life to the same ones as the Son, because all things were made through him. “For as the Father raises the dead and gives them life, so the Son also gives life to whom he will.” This was said of the resurrection of souls: what of the resurrection of bodies? He returns and says, “For the Father judges no one, but has given all judgment to the Son.” The resurrection of souls takes place through the eternal and unchangeable substance of the Father and the Son; but the resurrection of bodies takes place through the temporal dispensation of the Son's humanity, which is not coeternal with the Father. Therefore, when he mentioned the judgment, where the resurrection of bodies would take place, he said, “For the Father judges no one, but has given all judgment to the Son”; but of the resurrection of souls, “As the Father raises the dead and gives them life, so the Son also gives life to whom he will.” That, then, the Father and the Son do together; but this, of the resurrection of bodies: “The Father judges no one, but has given all judgment to the Son.” “That all may honor the Son as they honor the Father”: this is referred to the resurrection of souls. “That all may honor the Son.” How? “As they honor the Father.” For the Son works the resurrection of souls just as the Father does; the Son gives life just as the Father does. So in the resurrection of souls let all honor the Son as they honor the Father. What of the honoring on account of the resurrection of the body? “He who does not honor the Son does not honor the Father who sent him.” He did not say “as,” but “honors” and “honors.” For the man Christ is honored, but not as God the Father. Why? Because in this respect he said, “The Father is greater than I.” But when is the Son honored as the Father is honored? When in the beginning was the Word, and the Word was with God, and all things were made through him. And therefore in this second honoring what does he say? “He who does not honor the Son does not honor the Father who sent him.” The Son was not sent except because he was made man. ### Scripture references - John 5:21: quotation, high confidence - John 5:22: quotation, high confidence - John 5:23: quotation, high confidence - John 14:28: quotation, high confidence - John 1:1: allusion, high confidence - John 1:3: allusion, high confidence ### Translation notes - John 5:21–23, John 14:28, and John 1:1–3 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.13 (PL 35:1591; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-23-13). ## Tractates on the Gospel of John 23.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-23-14 - Source: PL 35:1591 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believers live from the Father by believing him who sent the Son, and from the Son by obeying his voice, because both have life in themselves. ### Latin text Amen, amen dico vobis. Iterum redit ad resur­ rectionem animarum, ut assidue dicentem capiamus: quia velut volantem sermonem sequi non poteramus; ecce immoratur nobiscum sermo Dei, ecce quasi ha­ bitat cum infirmitatibus nostris: redit rursum ad com­ mendationem resurrectionis animarum. Amen, amen dico vobis, quia qui verbum meum audit, et credit ei qui me misit, habet vitam æternam: sed tanquam ex Pa­ tre. Quia qui verbum meum audit, et credit ei qui misit me, ex Patre habet vitam æternam, credendo in eum qui misit illum. Et in judicium non veniet, sed transiit a morte ad vitam: sed ex Patre vivificatur, cui credit. Quid, tu non vivificas? Vide quia et Filius quos vult vivificat. Amen, amen dico vobis, quia venit hora, quando mortui audient vocem Filii Dei, et qui audierint vivent. Hic non dixit, Credent ei qui misit me, et ideo vivent; sed audiendo vocem Filii Dei, qui audierint, hoc est obaudierint Filio Dei, vivent. Ergo et ex Patre vivent, cum credent Patri; et ex Filio vivent, cum audient vocem Filii Dei. Quare et ex Patre vivent et ex Filio vivent? Sicut enim habet Pater vitam in semetipso, sic dedit Filio habere vitam in semetipso. ### English translation (Claude) “Amen, amen, I say to you.” Again he returns to the resurrection of souls, so that we may grasp him as he says it repeatedly; because we could not follow his discourse as it flew. See, the word of God lingers with us; see, it dwells, as it were, with our weaknesses; it returns again to commending the resurrection of souls. “Amen, amen, I say to you, that he who hears my word and believes him who sent me has eternal life”—but as from the Father. “For he who hears my word and believes him who sent me” has eternal life from the Father, by believing in him who sent the Son. “And will not come into judgment, but has passed from death to life”—but he is given life by the Father, whom he believes. What, do you not give life? See that the Son also gives life to whom he will. “Amen, amen, I say to you, that the hour is coming when the dead will hear the voice of the Son of God, and those who hear will live.” Here he did not say, “They will believe him who sent me, and therefore will live,” but by hearing the voice of the Son of God, “those who hear,” that is, those who obey the Son of God, “will live.” So they will live from the Father, when they believe the Father; and they will live from the Son, when they hear the voice of the Son of God. Why will they live both from the Father and from the Son? “For as the Father has life in himself, so he has given to the Son to have life in himself.” ### Scripture references - John 5:24: quotation, high confidence - John 5:21: allusion, high confidence - John 5:25: quotation, high confidence - John 5:26: quotation, high confidence ### Translation notes - John 5:24–26 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.14 (PL 35:1591; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-23-14). ## Tractates on the Gospel of John 23.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-23-15 - Source: PL 35:1591 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father raises souls through the Son's divine substance, but raises bodies and judges through the son of man, who judges “as he hears,” seeking the Father's will. ### Latin text Implevit de resurrectione animarum; restat evidentius dicere de resurrectione corporum. Et po­ testatem dedit ei et judicium facere: non solum animas per fidem et sapientiam suscitare, sed et judicium fa­ cere. Quare autem haec? Quia filius hominis est. Facit ergo aliquid Pater per Filium hominis, quod non facit ex substantia sua cui æqualis est Filius; sicut ipsum pasci, sicut ipsum crucifigi, sicut ipsum mori, sicut ipsum resurgere: non enim aliquid horum Patri contigit. Sic et resuscitationem corporum. Nam resuscitationem animarum ex substantia sua Pater facit per substan­ tiam Filii, qua illi æqualis est; animae quippe fiunt participes illius incommutabilis lucis, non corpora: resuscitationem autem corporum Pater facit per filium hominis. Et potestatem enim dedit ei et judi. cium facere, quia filius hominis est: secundum illud quod supra dixit, Neque enim Pater judicat quemquam. Et ut ostendat quia de resurrectione corporum hoc dixit: Nolite mirari hoc, quia venit hora. Non nunc est, sed venit hora, in qua omnes qui in monumentis sunt (jam hoc et hesterno die satiatissime audistis) audient vocem ejus et proce­ dent. Et ubi? In judicium: Qui bene fecerunt, in resur­ rectionem vitæ; qui male egerunt, in resurrectionem ju­ dicii. Et tu hoc facis solus, quia omne judicium Filio Pater dedit, et non judicat quemquam? Ego, inquit, facio. Sed quomodo facis? Non possum a me facere quidquam: sicut audio judico, et judicium meum justum est. Cum ageretur de resurrectione animarum, non dicebat, Audio; sed, video. Audio enim, tanquam præ­ cipientis Patris imperium. Jam ergo sicut homo, sic­ ut quo major est Pater; jam ex forma servi, non ex forma Dei, sicut audio, judico; et judicium meum justum est. Unde est judicium justum hominis? Fratres mei, attendite: Quia non quæro voluntatem meam sed vo­ luntatem ejus qui misit me. ### English translation (Claude) He has finished with the resurrection of souls; it remains to speak more plainly of the resurrection of bodies. “And he has given him power to execute judgment also”: not only to raise souls through faith and wisdom, but also to execute judgment. But why this? “Because he is the son of man.” So the Father does something through the son of man that he does not do from his own substance, to which the Son is equal: such as being nourished, being crucified, dying, rising again; for none of these befell the Father. So too the raising of bodies. For the raising of souls the Father brings about from his own substance through the substance of the Son, in which the Son is equal to him; for souls become partakers of that unchangeable light, not bodies; but the raising of bodies the Father brings about through the son of man. For “he has given him power to execute judgment also, because he is the son of man,” in accord with what he said above, “For the Father judges no one.” And to show that he said this of the resurrection of bodies: “Do not marvel at this, for the hour is coming”—not “now is,” but “the hour is coming, in which all who are in the tombs” (you heard this most fully yesterday too) “will hear his voice and come forth.” And where to? Into judgment: “Those who have done good, to the resurrection of life; those who have done evil, to the resurrection of judgment.” And do you do this alone, because the Father has given all judgment to the Son and judges no one? “I do it,” he says. But how do you do it? “I can do nothing of myself: as I hear, I judge; and my judgment is just.” When the resurrection of souls was being treated, he did not say “I hear,” but “I see.” For “I hear” refers, as it were, to the command of the Father who orders. Now, then, as man, as one than whom the Father is greater, now from the form of a servant, not from the form of God: “As I hear, I judge; and my judgment is just.” From where is the man's judgment just? My brothers, pay attention: “Because I do not seek my own will, but the will of him who sent me.” ### Scripture references - John 5:27: quotation, high confidence - John 5:22: quotation, high confidence - John 5:28: quotation, high confidence - John 5:29: quotation, high confidence - John 5:30: quotation, high confidence - John 14:28: allusion, high confidence - Phil 2:7: allusion, high confidence ### Translation notes - John 5:27–30 is quoted; “than whom the Father is greater” recalls John 14:28. A Migne cross-reference “[In superiori Tractatu, n. 13]” and a stray “I” after Filii in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 23.15 (PL 35:1591; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-23-15). ## Tractates on the Gospel of John 24.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-1 - Source: PL 35:1591–1593 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The feeding of the five thousand is less than God's daily governing of the world, but its rarity makes us marvel and raises the mind from visible works to the invisible God. ### Latin text Miracula quæ fecit Dominus noster Jesus Chri­ stus, sunt quidem divina opera, et ad intelligendum Deum de visibilibus admonent humanam mentem. Quia enim ille non est talis substantia quæ videri oculis pos­ sit, et miracula ejus quibus totum mundum regit uni­ versamque creaturam administrat, assiduitate vilue­ runt, ita ut pene nemo dignetur attendere opera Dei mira et stupenda in quolibet seminis grano; secun­ dum ipsam suam misericordiam servavit sibi quæ­ dam, quæ faceret opportuno tempore praeter usitatum cursum ordinemque naturæ, ut non majora, sed in­ solita videndo stuperent, quibus quotidiana viluerant. Majus enim miraculum est gubernatio totius mundi, quam saturatio quinque millium hominum de quinque panibus: et tamen hæc nemo miratur: illa mirantur homines non quia majus est, sed quia rarum est. Quis enim et nunc pascit universum mundum, nisi ille qui de paucis granis segetes creat? Fecit ergo quomodo Deus. Unde enim multiplicat de paucis granis segetes, inde in manibus suis multiplicavit quinque panes. Po­ testas enim erat in manibus Christi: panes autem illi quinque quasi semina erant, non quidem terrae man­ data, sed ab eo qui terram fecit multiplicata. Hoc ergo admotum est sensibus, quo erigeretur mens, et exhibitum oculis ubi exerceretur intellectus, ut invi­ sibilem Deum per visibilia opera miraremur, et erecti ad fidem et purgati per fidem, etiam ipsum invisibili­ ter videre cuperemus, quem de rebus visibilibus invi­ sibilem nosceremus. ### English translation (Claude) The miracles that our Lord Jesus Christ did are indeed divine works, and they prompt the human mind to understand God from visible things. For since he is not the kind of substance that can be seen with the eyes, and his miracles by which he rules the whole world and governs all creation have grown cheap through constant repetition, so that almost no one deigns to notice the wonderful and astonishing works of God in any grain of seed, he has, according to his mercy, kept back for himself certain things to do at a fitting time beyond the usual course and order of nature, so that those to whom daily things had grown cheap might be astonished at seeing things not greater but unusual. For the governing of the whole world is a greater miracle than the feeding of five thousand men from five loaves; and yet no one marvels at the former; people marvel at the latter, not because it is greater, but because it is rare. For who even now feeds the whole world, if not he who creates harvests from a few grains? So he acted as God. For by the power by which he multiplies harvests from a few grains, by that power he multiplied five loaves in his hands. For the power was in the hands of Christ; and those five loaves were like seeds, not committed to the earth indeed, but multiplied by him who made the earth. This, then, was brought before the senses, so that the mind might be raised up; and displayed to the eyes, so that the understanding might be exercised; so that we might marvel at the invisible God through visible works, and, raised up to faith and cleansed by faith, might desire to see invisibly even him whom we came to know as invisible through visible things. ### Scripture references - John 6:10: allusion, high confidence - John 6:11: allusion, high confidence - Rom 1:20: allusion, medium confidence ### Translation notes - The feeding of the five thousand is John 6:1–14. ### Citation (SBL) Augustine, Tract. Ev. Jo. 24.1 (PL 35:1591–1593; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-1). ## Tractates on the Gospel of John 24.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-2 - Source: PL 35:1593 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's miracles, deeds of the Word, are like writing: one must not only admire them but read and understand what they say. ### Latin text Nec tamen sufficit hæc intueri in miraculis Chri­ sti. Interrogemus ipsa miracula, quid nobis loquan­ tur de Christo: habent enim si intelligantur, linguam suam. Nam quia ipse Christus Verbum Dei est, etiam factum Verbi, verbum nobis est. Hoc ergo miraculum, sicut audivimus quam magnum sit, quæramus etiam quam profundum sit: non tantum ejus superficie de­ lectemur, sed etiam altitudinem perscrutemur. Ha­ bet enim aliquid intus, hoc quod miramur foris. Vidi­ mus, spectavimus magnum quiddam, præclarum quiddam, et omnino divinum, quod fieri nisi a Deo non possit: laudavimus de facto factorem. Sed quem­ admodum si litteras pulchras alicubi inspiceremus, non nobis sufficeret laudare scriptoris articulum, quoniam eas pariles, aequales decorasque fecit, nisi etiam legeremus quid nobis per illas indicaverit: ita factum hoc qui tantum inspicit, delectatur pulchritu­ dine facti ut admiretur artificem; qui autem intelli­ git, quasi legit. Aliter enim videtur pictura, aliter videntur litteræ. Picturam cum videris, hoc est to­ tum vidisse, laudasse: litteras cum videris, non hoc est totum; quoniam commoneris et legere. Etenim dicis, cum videris litteras, si forte non eas nosti le­ gere, Quid putamus esse quod hic scriptum est? Interro­ gas quid sit, cum jam videas aliquid. Aliud tibi de­ monstraturus est, a quo quæris agnoscere quod vidi­ sti. Alios ille oculos habet, alios tu. Nonne similiter apices videtis? Sed non similiter signa cognoscitis. Tu ergo vides et laudas: ille videt, laudat, legit et in­ telligit. Quia ergo vidimus, quia laudavimus, legamus et intelligamus. ### English translation (Claude) Yet it is not enough to look at these things in Christ's miracles. Let us question the miracles themselves about what they tell us of Christ; for, if they are understood, they have a language of their own. For since Christ himself is the Word of God, even a deed of the Word is a word to us. So, as we have heard how great this miracle is, let us also seek how deep it is: let us not merely take delight in its surface, but also search out its depth. For what we marvel at outside has something within. We have seen, we have gazed on something great, something splendid, and altogether divine, which could not be done except by God: we have praised the maker from the deed. But just as, if we were to look at beautiful letters somewhere, it would not be enough for us to praise the writer's hand because he made them even, equal, and handsome, unless we also read what he was telling us through them; so here, he who only looks at the deed delights in the beauty of the work so as to admire the craftsman; but he who understands, as it were, reads. For a picture is seen in one way, letters are seen in another. When you have seen a picture, that is the whole: to have seen it and praised it. When you have seen letters, that is not the whole, for you are prompted to read them as well. For when you see letters, if perhaps you do not know how to read them, you say, “What do we think is written here?” You ask what it is when you already see something. The one from whom you seek to recognize what you have seen is going to show you something else. He has other eyes than you. Do you not both see the characters alike? But you do not both recognize the signs alike. You, then, see and praise; he sees, praises, reads, and understands. Since, then, we have seen, since we have praised, let us read and understand. ### Citation (SBL) Augustine, Tract. Ev. Jo. 24.2 (PL 35:1593; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-2). ## Tractates on the Gospel of John 24.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-3 - Source: PL 35:1593 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Lord on the mountain is the Word on high; his question to Philip, whom he tested, showed up the disciple's ignorance for a purpose to be explained. ### Latin text Dominus in monte: multo magis intelligamus quia Dominus in monte Verbum est in alto. Proinde non quasi humiliter jacet quod in monte factum est; nec transeunter prætereundum est, sed suspiciendum. Turbas vidit, esurientes agnovit, misericorditer pavit: non solum pro bonitate, verum etiam pro potestate. Quid enim sola prodesset bonitas, ubi non erat panis, unde turba esuriens pasceretur? Nisi bonitati adesset potestas, jejuna illa turba et esuriens remaneret. De­ nique et discipuli qui erant cum Domino in fame, et ipsi turbas volebant pascere, ut non remanerent inanes, sed unde pascerent non habebant. Interrogavit Do­ minus unde emerentur panes ad turbas pascendas. Et ait Scriptura, Hoc autem dicebat tentans eum: di­ scipulum scilicet Philippum, quem interrogaverat. Ipse enim sciebat quid esset facturus. Cui ergo bono tentabat, nisi quia ignorantiam discipuli demonstra­ bat? Et forte in demonstratione ignorantiæ discipuli aliquid significavit. Apparebit ergo, cum ipsum sa­ cramentum de quinque panibus cœperit nobis loqui, et quid significet indicare: ibi enim videbimus quare Dominus in hoc facto ignorantiam discipuli voluit in­ terrogando quod sciebat, ostendere. Nam interroga­ mus aliquando quod nescimus, audire volentes ut di­ scamus; aliquando interrogamus quod scimus, scire volentes utrum et ille sciat quem interrogamus: utrumque hoc noverat Dominus; et quod interroga­ bat sciebat, quid enim esset facturus ipse noverat; et hoc nescire Philippum sciebat similiter. Quare itaque interrogabat, nisi quia illius ignorantiam demon­ strabat? Et hoc quare fecerit, ut dixi, postea intelli­ gemus. ### English translation (Claude) The Lord on the mountain: much more let us understand that the Lord on the mountain is the Word on high. So what was done on the mountain does not lie low, as it were, nor is it to be passed over in passing, but to be looked up to. He saw the crowds, recognized that they were hungry, and fed them mercifully: not only out of goodness, but also out of power. For what use would goodness alone be where there was no bread with which to feed the hungry crowd? Unless power were present to goodness, that crowd would have remained fasting and hungry. Then the disciples too, who were with the Lord amid the hunger, also wanted to feed the crowds so that they should not remain empty, but did not have the means to feed them. The Lord asked where loaves could be bought to feed the crowds. And Scripture says, “But he said this to test him”—that is, the disciple Philip, whom he had asked. “For he himself knew what he was going to do.” What good, then, was there in testing him, except that he was showing up the disciple's ignorance? And perhaps in showing up the disciple's ignorance he signified something. It will appear, then, when the sacrament of the five loaves begins to speak to us and to indicate what it signifies; for there we shall see why the Lord in this deed wished to show the disciple's ignorance by asking what he knew. For sometimes we ask what we do not know, wishing to hear so that we may learn; sometimes we ask what we know, wishing to know whether the one we ask knows it too. The Lord knew both: he knew what he was asking, for he knew what he himself was going to do; and he likewise knew that Philip did not know it. Why, then, did he ask, except that he was showing up his ignorance? And why he did this, as I said, we shall understand later. ### Scripture references - John 6:3: allusion, high confidence - John 6:5: allusion, high confidence - John 6:6: quotation, high confidence ### Translation notes - John 6:3–6 is drawn on; sacramentum is rendered “sacrament” in Augustine's sense of a sign with hidden meaning. ### Citation (SBL) Augustine, Tract. Ev. Jo. 24.3 (PL 35:1593; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-3). ## Tractates on the Gospel of John 24.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-4 - Source: PL 35:1593 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The boy's five barley loaves and two fish were multiplied to feed five thousand, with twelve baskets of fragments left over. ### Latin text Andreas ait: Est hic puer quidam qui habet quin­ que panes, et duos pisces; sed hæc quid sunt ad tantos? Cum dixisset Philippus interrogatus, ducentorum de­ nariorum panes non sufficere, quibus tanta illa turba reficeretur, erat ibi quidam puer portans quinque pa­ nes hordeaceos et duos pisces. Et ait Jesus: Facite homines discumbere. Erat autem ibi fenum multum, et discubuerunt ferme quinque millia hominum. Accepit au­ tem Dominus Jesus panes, gratias egit, jussit, fracti sunt panes, positi ante discumbentes. Non jam quin­ que panes, sed quod adjecerat, qui creaverat quod auctum erat. Et de piscibus quantum sufficiebat. Pa­ rum est turbam illam fuisse satiatam, etiam fra­ gmenta resederunt: et ipsa colligi jussa sunt, ne per­ irent; et impleverunt duodecim cophinos fragmento­ rum. ### English translation (Claude) Andrew says, “There is a boy here who has five loaves and two fish; but what are these among so many?” When Philip, on being asked, had said that two hundred denarii worth of bread would not be enough to feed so great a crowd, there was a certain boy there carrying five barley loaves and two fish. “And Jesus said, Make the people sit down. Now there was much grass there, and about five thousand men sat down. And the Lord Jesus took the loaves, gave thanks,” gave the order; the loaves were broken and set before those reclining. No longer five loaves, but what he had added, he who had created that which was increased. “And of the fish, as much as was enough.” It was not enough that that crowd was filled: fragments too were left over; and these were ordered to be gathered, so that they would not be lost; “and they filled twelve baskets with fragments.” ### Scripture references - John 6:7: allusion, high confidence - John 6:8: allusion, high confidence - John 6:9: quotation, high confidence - John 6:10: quotation, high confidence - John 6:11: quotation, high confidence - John 6:12: allusion, high confidence - John 6:13: quotation, high confidence ### Translation notes - John 6:7–13 is quoted and paraphrased. ### Citation (SBL) Augustine, Tract. Ev. Jo. 24.4 (PL 35:1593; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-4). ## Tractates on the Gospel of John 24.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-5 - Source: PL 35:1593–1595 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The five barley loaves are the five books of Moses, whose kernel is hidden in husk; the boy is Israel, the two fish priest and king, both fulfilled in Christ. ### Latin text Breviter ut curramus, quinque panes intelli­ guntur quinque libri Moysi: merito non triticei sed hordeacei; quia ad Vetus Testamentum pertinent. Nostis autem hordeum ita creatum, ut ad medullam ejus vix perveniatur: vestitur enim eadem medulla tegmine paleae, et ipsa palea tenax et inhærens, ut cum labore exuatur. Talis est littera Veteris Testa­ menti, vestita tegminibus carnalium sacramentorum: sed si ad ejus medullam perveniatur, pascit et satiat. Ferebat ergo puer quidam quinque panes et duos pisces. Si quæramus quis fuerit puer iste, forte po­ pulus Israel erat: sensu puerili portabat nec man­ ducabat. Illa enim quae portabat, clausa onerabant, aperta pascebant. Duo autem pisces, videntur nobis significare duas illas in Veteri Testamento sublimes personas, quæ ungebantur ad populum sanctifican­ dum et regendum, sacerdotis et regis. Et ipse in mysterio venit aliquando, qui per illas significabatur: venit aliquando qui per medullam hordei ostendeba­ tur, per paleam vero hordei occultabatur. Venit ipse unus utramque personam in se portans, sacerdotis et regis: sacerdotis per victimam, quam seipsum ob­ tulit pro nobis Deo; regis, quia regimur ab eo: et aperiuntur quæ clausa portabantur. Gratias illi; im­ plevit per se quod per Vetus Testamentum promitte­ batur. Et frangi jussit panes: frangendo multiplicati sunt. Nihil verius. Quinque enim illi libri Moysi, quam multos libros, cum exponuntur, tanquam frangendo, id est disserendo, fecerunt? Sed quia in illo hordeo ignorantia primi populi tegebatur, de quo primo populo dictum est, Quandiu legitur Moyses, velamen supra corda eorum positum est: nondum enim ablatum erat velamen, quia nondum venerat Christus; nondum velum templi fuerat illo in cruce pendente conscissum: quia ergo ignorantia populi erat in Lege, propterea illa Domini tentatio ignorantiam discipuli demonstrabat. ### English translation (Claude) To run through it briefly: the five loaves are understood as the five books of Moses—rightly not of wheat but of barley, because they belong to the Old Testament. You know that barley is so made that one barely gets to its kernel; for the kernel is clothed with a covering of husk, and the husk itself clings tightly, so that it is removed with labor. Such is the letter of the Old Testament, clothed with the coverings of carnal sacraments; but if one gets to its kernel, it feeds and satisfies. So a certain boy was carrying five loaves and two fish. If we ask who this boy was, perhaps he was the people of Israel: with a childish mind it carried and did not eat. For the things it carried were a burden while closed and fed when opened. And the two fish seem to us to signify those two exalted persons in the Old Testament who were anointed to sanctify and rule the people: the priest and the king. And at length he came, in mystery, who was signified by them; at length he came who was shown by the kernel of the barley but hidden by its husk. He came, one, bearing both persons in himself, priest and king: priest through the victim, offering himself for us to God; king, because we are ruled by him; and the things that were carried closed are opened. Thanks be to him; he fulfilled through himself what was promised through the Old Testament. And he ordered the loaves to be broken: by being broken they were multiplied. Nothing truer. For those five books of Moses—how many books have they produced when they are expounded, as by breaking, that is, by discussing them? But because in that barley the ignorance of the first people was covered, of which first people it is said, “Whenever Moses is read, a veil is laid over their hearts”—for the veil had not yet been taken away, because Christ had not yet come; the veil of the temple had not yet been torn while he hung on the cross—because, then, the ignorance of the people was in the Law, therefore that testing by the Lord showed up the disciple's ignorance. ### Scripture references - John 6:9: allusion, high confidence - John 6:11: allusion, high confidence - 2 Cor 3:15: quotation, high confidence - Matt 27:51: allusion, high confidence - Heb 9:14: allusion, medium confidence ### Translation notes - 2 Cor 3:15 is quoted; the torn veil is Matt 27:51. The boy as Israel carrying food it did not eat is given as Augustine's allegory. ### Citation (SBL) Augustine, Tract. Ev. Jo. 24.5 (PL 35:1593–1595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-5). ## Tractates on the Gospel of John 24.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-6 - Source: PL 35:1595 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The five thousand are the people under the Law; the grass is carnal understanding; the twelve baskets of fragments are deeper truths entrusted to the apostles; we who believe without seeing are fed by the kernel. ### Latin text Nihil igitur vacat, omnia innuunt, sed intelle­ ctorem requirunt: nam et iste numerus pasti populi, populum significabat sub Lege constitutum. Cur enim quinque millia erant, nisi quia sub Lege erant, quæ Lex quinque libris Moysi explicatur? Unde et quinque illis porticibus languidi prodebantur, non sanabantur. Ille autem ibi curavit languidum, qui et hic turbas de quinque panibus pavit. Nam et super fenum discumbebant: carnaliter ergo sapiebant, et in carnalibus quiescebant. Omnis enim caro fenum. Quæ sunt autem illa fragmenta, nisi quæ populus non potuit manducare? Intelliguntur ergo quædam secretiora intelligentiæ, quæ multitudo non potest capere. Quid ergo restat, nisi ut secretiora intelligentiæ, quae non potest capere multitudo, illis credantur qui idonei sunt et alios docere, sicut erant Apostoli? Unde duodecim cophini impleti sunt. Fa­ ctum est hoc et mirabiliter, quia magnum factum est; et utiliter, quia spirituale factum est. Qui tunc vide­ runt, admirati sunt: nos autem non miramur cum audimus? Factum est enim ut illi viderent, scriptum est autem ut nos audiremus. Quod in illis oculi value­ runt, hoc in nobis fides. Cernimus quippe animo, quod oculis non potuimus: et prælati sumus illis, quoniam de nobis dictum est, Beati qui non vident, et credunt. Addo autem quia forte et intelleximus quod illa turba non intellexit. Et vere nos pasti sumus, qui ad medullam hordei pervenire potuimus. ### English translation (Claude) Nothing, then, is empty; everything hints at something, but needs someone to understand it. For this number of the people fed signified the people placed under the Law. For why were there five thousand, except that they were under the Law, which Law is set out in the five books of Moses? That is why the sick were laid out in those five porches but were not healed. But he who healed the sick man there also fed the crowds here from five loaves. And they reclined on the grass: so they understood carnally and rested in carnal things. “For all flesh is grass.” And what are those fragments, except what the people could not eat? They are understood, then, as certain more hidden matters of understanding, which the multitude cannot grasp. What remains, then, except that the more hidden matters of understanding, which the multitude cannot grasp, be entrusted to those who are fit to teach others too, as the apostles were? That is why twelve baskets were filled. This was done both wonderfully, because a great thing was done, and usefully, because a spiritual thing was done. Those who saw it then marveled; but do we not marvel when we hear it? For it was done so that they might see it, and written so that we might hear it. What their eyes could do in them, faith does in us. For we perceive with the mind what we could not with the eyes; and we are preferred to them, because of us it is said, “Blessed are those who do not see, and believe.” I add, moreover, that perhaps we have also understood what that crowd did not understand. And we have truly been fed, who have been able to get to the kernel of the barley. ### Scripture references - John 6:10: allusion, high confidence - John 5:2: allusion, high confidence - Isa 40:6: quotation, high confidence - John 6:13: allusion, high confidence - John 20:29: quotation, high confidence ### Translation notes - The five porches are John 5:2–3; Isa 40:6 and John 20:29 are quoted. A Migne reference “(Isa. XL, G)” printed in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 24.6 (PL 35:1595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-6). ## Tractates on the Gospel of John 24.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-7 - Source: PL 35:1595 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The crowd called Christ a prophet; he is the prophet foretold to Moses, yet Lord of the prophets, and “Angel of great counsel” as Lord of the angels. ### Latin text Denique homines illi qui viderunt hoc, quid putaverunt? Illi, inquit, homines cum vidissent quod fecerat signum, dicebant, Quia hic est vere propheta. Forte adhuc ideo Christum prophetam putabant, quia super fenum discubuerant. Erat autem ille Dominus Prophetarum, impletor Prophetarum, sanctificator Prophetarum, sed et propheta: nam et Moysi dictum est, Suscitabo eis prophetam similem tui. Similem se­ cundum carnem, non secundum majestatem. Et de ipso Christo illam Domini promissionem habere in­ tellectum, aperte in Actibus Apostolorum exponitur et legitur. Et ipse Do­ minus de se ait, Non est propheta sine honore, nisi in patria sua. Propheta Dominus, et Ver­ bum Dei Dominus, et nullus propheta sine Verbo Dei prophetat: cum Prophetis Verbum Dei, et propheta Verbum Dei. Meruerunt priora tempora Prophetas amalos, et impletos Verbo Dei: meruimus nos pro­ phetam ipsum Verbum Dei. Sic autem propheta Chri­ stus, Dominus Prophetarum; sicut angelus Christus, Dominus Angelorum. Nam et ipse dictus est magni consilii Angelus. Verumtamen alibi quid dicit propheta? Quia non legatus neque angelus, sed ipse veniens salvos faciet eos: id est, ad salvos eos faciendos non mittet lega­ tum, non mittet angelum, sed veniet ipse. Quis ve­ niet? Ipse angelus. Certe non per angelum, nisi quia iste sic angelus, ut etiam Dominus Angelorum. Etenim Angeli latine nuntii sunt. Si Christus nihil annuntiaret, angelus non diceretur; si Christus nihil pro­ phetaret, propheta non diceretur. Exhortatus est nos ad fidem, et ad capessendam vitam æternam: aliquid præsens annuntiavit, aliquid futurum prædixit: ex eo quod præsens annuntiavit, angelus erat; ex eo quod futurum prædixit, propheta erat: ex eo quod Verbum Dei caro factum est, et Angelorum et Prophetarum Dominus erat. ### English translation (Claude) Then what did those men who saw this think? “Those men,” it says, “when they had seen the sign that he had done, said, This is truly the prophet.” Perhaps they still thought Christ a prophet because they had reclined on the grass. But he was the Lord of the prophets, the fulfiller of the prophets, the sanctifier of the prophets; yet also a prophet. For it was said to Moses too, “I will raise up for them a prophet like you”—like him according to the flesh, not according to majesty. And that this promise of the Lord is to be understood of Christ himself is openly set out and read in the Acts of the Apostles. And the Lord himself says of himself, “A prophet is not without honor, except in his own country.” The Lord is a prophet, and the Lord is the Word of God, and no prophet prophesies without the Word of God: the Word of God is with the prophets, and the Word of God is a prophet. Earlier times were granted prophets inspired and filled with the Word of God; we have been granted as prophet the very Word of God. Christ is a prophet, then, as the Lord of the prophets, just as Christ is an angel as the Lord of the angels. For he too was called “the Angel of great counsel.” Yet what does the prophet say elsewhere? “Neither an envoy nor an angel, but he himself will come and save them”: that is, to save them he will not send an envoy, he will not send an angel, but he will come himself. Who will come? The angel himself. Certainly not through an angel—except that he is an angel in such a way as to be also the Lord of the angels. For angels in Latin are messengers. If Christ announced nothing, he would not be called an angel; if Christ prophesied nothing, he would not be called a prophet. He has exhorted us to faith and to the laying hold of eternal life: he announced something present, he foretold something future. In that he announced something present, he was an angel; in that he foretold something future, he was a prophet; in that the Word of God was made flesh, he was the Lord of both angels and prophets. ### Scripture references - John 6:14: quotation, high confidence - Deut 18:18: quotation, high confidence - Acts 3:22: allusion, high confidence - John 4:44: quotation, high confidence - Isa 9:6: quotation, high confidence - Isa 63:9: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 6:14, Deut 18:18 (applied in Acts 3:22), John 4:44, Isa 9:6 LXX (“Angel of great counsel”), and Isa 63:9 LXX are quoted; “prophets inspired” renders the doubtful amalos (perhaps afflatos). ### Citation (SBL) Augustine, Tract. Ev. Jo. 24.7 (PL 35:1595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-24-7). ## Tractates on the Gospel of John 25.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-1 - Source: PL 35:1595 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: After the feeding, Jesus, knowing they meant to make him king, fled again to the mountain alone; his descent to feed and his ascent are significant. ### Latin text Hesternam ex Evangelio lectionem, ista est hodierna quae sequitur, unde hodiernus sermo debe­ tur. Facto illo miraculo, ubi quinque millia hominum de quinque panibus pavit Jesus, cum admiratæ essent turbae, et eum magnum Prophetam dicerent qui venit in mundum, sequitur hoc: Jesus ergo cum cognovisset quia venerant ut raperent eum, et facerent eum regem, fugit iterum in montem ipse solus. Datur ergo intelligi quod Dominus cum sederet in monte cum discipulis suis, et videret turbas ad se venientes, descenderat de monte, et circa inferiora loca turbas paverat. Nam quomodo fieri potest ut rursus illuc fugeret, nisi ante de monte descenderet? Significat ergo aliquid, quod Dominus de alto descendit ad pascendas turbas. Pavit, et ascendit. ### English translation (Claude) Following yesterday's reading from the Gospel is today's, from which today's sermon is owed. After that miracle in which Jesus fed five thousand men from five loaves, when the crowds had marveled and were calling him the great Prophet who has come into the world, there follows this: “So Jesus, when he knew that they had come to seize him and make him king, fled again to the mountain himself alone.” We are given to understand, then, that when the Lord was sitting on the mountain with his disciples and saw the crowds coming to him, he had come down from the mountain and fed the crowds around the lower places. For how could it be that he fled there again, unless he had first come down from the mountain? It signifies something, then, that the Lord came down from on high to feed the crowds. He fed them, and he went up. ### Scripture references - John 6:14: allusion, high confidence - John 6:15: quotation, high confidence - John 6:3: allusion, high confidence ### Translation notes - John 6:14–15 is quoted. A stray asterisk at the end of the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.1 (PL 35:1595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-1). ## Tractates on the Gospel of John 25.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-2 - Source: PL 35:1595–1597 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, already king, fled because the crowds wanted to anticipate the time of his kingdom, which will be manifest after the judgment. ### Latin text Quare autem ascendit, cum cognovisset quod eum vellent rapere et regem facere? Quid enim? non erat rex, qui timebat fieri rex? Erat omnino: nec talis rex qui ab hominibus fieret, sed talis qui homi­ nibus regnum daret. Numquid forte et hic aliquid significat nobis Jesus, cujus facta verba sunt? Ergo in hoc quod voluerunt eum rapere et regem facere, et propter hoc fugit in montem ipse solus, hoc in illo factum tacet, nihil loquitur, nihil significat? An forte hoc erat rapere eum, praevenire velle tempus regni ejus? Etenim venerat modo, non jam regnare, quomodo regnaturus est in eo quod dicimus, Adveniat regnum tuum. Semper quidem ille cum Patre regnat secundum quod est Filius Dei, Verbum Dei, Verbum per quod facta sunt omnia. Praedixerunt autem Prophetae regnum ejus, etiam secundum id quod homo factus est Christus, et fecit fideles suos Christianos. Erit ergo regnum Christia­ norum quod modo colligitur, quod modo comparatur, quod modo emitur sanguine Christi: erit aliquando manifestum regnum ejus, quando aperta erit claritas sanctorum ejus post judicium ab eo factum; quod judicium supra ipse dixit quod filius hominis facturus sit. De quo regno etiam Apostolus dixit: Cum tradiderit regnum Deo et Patri. Unde etiam ipse ait: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab initio mundi. Discipuli autem et turbæ credentes in eum, putaverunt illum sic venisse ut jam regnaret: hoc est velle rapere et regem facere, praevenire velle tempus ejus, quod ipse apud se oc­ cultabat, ut opportune proderet, et opportune in fine sæculi declararet. ### English translation (Claude) But why did he go up, when he knew that they wanted to seize him and make him king? What then? Was he not a king, that he feared being made king? He certainly was; not the kind of king who would be made by men, but the kind who would give men a kingdom. Is it perhaps that here too Jesus, whose deeds are words, signifies something to us? So, in that they wanted to seize him and make him king, and for this reason he fled to the mountain himself alone—is this, done in him, silent? Does it say nothing, signify nothing? Or perhaps was this what it meant to seize him: to want to anticipate the time of his kingdom? For he had now come, not yet to reign as he will reign in that for which we say, “Your kingdom come.” He indeed always reigns with the Father, in that he is the Son of God, the Word of God, the Word through whom all things were made. But the prophets foretold his kingdom also in that Christ was made man and has made his faithful Christians. So there will be a kingdom of Christians, which is now being gathered, now being acquired, now being bought with the blood of Christ: his kingdom will at some time be manifest, when the glory of his saints is revealed after the judgment carried out by him; which judgment he himself said above that the Son of man would carry out. Of this kingdom the apostle also said, “When he hands over the kingdom to God the Father.” Hence he himself also says, “Come, blessed of my Father, receive the kingdom prepared for you from the foundation of the world.” But the disciples and the crowds who believed in him thought he had come so as to reign at once: this is what it is to want to seize him and make him king—to want to anticipate his time, which he kept hidden with himself, to reveal at the fitting time, and declare at the fitting time at the end of the world. ### Scripture references - Matt 6:10: quotation, high confidence - John 1:3: allusion, high confidence - John 5:27: allusion, high confidence - 1 Cor 15:24: quotation, high confidence - Matt 25:34: quotation, high confidence - John 6:15: allusion, high confidence ### Translation notes - Matt 6:10, 1 Cor 15:24, and Matt 25:34 are quoted; the judgment by the Son of man is John 5:27. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.2 (PL 35:1595–1597; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-2). ## Tractates on the Gospel of John 25.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-3 - Source: PL 35:1597 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Like the Emmaus disciples and the apostles asking about Israel's kingdom, the crowd wanted the kingdom too soon; Christ first ascends and gathers the nations. ### Latin text Nam ut noveritis quia regem eum volebant fa­ cere, id est, antevenire, et jam habere manifestum Christi regnum, quem primo oportebat judicari, et deinde judicare: ubi crucifixus est, et illi qui in eum sperabant, spem resurrectionis ejus perdiderant, re­ surgens a mortuis invenit inde duos cum despera­ tione sibi sermocinantes, et cum gemitu quae gesta fuerant colloquentes; et apparens eis velut incogni­ tus, cum oculi eorum tenerentur ne ab eis agnosce­ retur, sermonem tractantibus miscuit: at illi nar­ rantes ei unde sermocinarentur, dixerunt quia ille magnus propheta in factis et dictis occisus esset a principibus sacerdotum; Et nos, inquiunt, sperabamus quia ipse esset redempturus Israel. Recte sperabatis, verum sperabatis: in illo est re­ demptio Israel. Sed quid festinatis? Rapere vultis. Illud etiam indicat nobis hunc sensum, quia cum ab eo quærerent discipuli de fine, dixerunt ei: Si hoc in tempore præsentaberis, et quando regnum Israel? Jam enim esse cupiebant, jam volebant; hoc est rapere velle, et regem facere. Sed ait discipulis, quia adhuc solus ascensurus erat: Non, inquit, est vestrum scire tempora vel momenta, quæ Pater posuit in sua po­ testate: sed accipietis virtutem ex alto, Spiritum san­ ctum supervenientem in vos, et eritis mihi testes in Je­ rusalem, et in omni Judæa et Samaria, et usque in fines terræ. Vultis ut jam exhibeam regnum; prius colligam quod exhibeam: altitudinem amatis, et altitudinem adipiscemini; sed per humilitatem me sequimini. Sic de illo etiam predictum est, Et con­ gregatio populorum circumdabit te, et propter hanc in altum regredere; id est, ut circumdet te congregatio populorum, ut multos colligas, regredere in altum. Sic fecit; pavit, et ascendit. ### English translation (Claude) For that you may know that they wanted to make him king, that is, to anticipate and already have the manifest kingdom of Christ, who first had to be judged and then to judge: when he was crucified, and those who hoped in him had lost hope of his resurrection, rising from the dead he found two of them talking with each other in despair and discussing with groans what had happened; and appearing to them as a stranger, while their eyes were held so that they should not recognize him, he joined in their conversation. And they, telling him what they were talking about, said that that great prophet, mighty in deed and word, had been killed by the chief priests: “And we,” they say, “were hoping that he was the one to redeem Israel.” You were hoping rightly, you were hoping for the truth: in him is the redemption of Israel. But why are you in a hurry? You want to seize. This meaning is also indicated to us by the fact that when the disciples asked him about the end, they said to him, “Will you be present at this time, and when will the kingdom of Israel be?” For they longed for it to be now, they wanted it now: this is to want to seize him and make him king. But he says to the disciples, since he was still to ascend alone: “It is not for you,” he says, “to know the times or moments which the Father has set in his own power; but you will receive power from on high, the Holy Spirit coming upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” You want me to display the kingdom now; first I will gather what I am to display. You love height, and you will attain height; but follow me by way of humility. So it was also foretold of him: “And the congregation of peoples will surround you, and for its sake return on high”; that is, that the congregation of peoples may surround you, that you may gather many, return on high. So he did: he fed them, and went up. ### Scripture references - Luke 24:16: allusion, high confidence - Luke 24:19: allusion, high confidence - Luke 24:21: quotation, high confidence - Acts 1:6: quotation, high confidence - Acts 1:7: quotation, high confidence - Acts 1:8: quotation, high confidence - Ps 7:7 (7:8 LXX): quotation, high confidence ### Translation notes - Luke 24:13–21, Acts 1:6–8, and Ps 7:7 (7:8 LXX, Old Latin) are quoted; the wording of Acts 1:6 and 1:8 is Augustine's Old Latin. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.3 (PL 35:1597; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-3). ## Tractates on the Gospel of John 25.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-4 - Source: PL 35:1597 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's “flight” was a sign, not a necessity: his height could not be understood; he ascended alone, the firstborn from the dead, to intercede for us. ### Latin text Quare autem dictum est, fugit? Neque enim vere si nollet teneretur, si nollet raperetur, qui si nollet nec agnosceretur. Nam ut noveritis hoc my­ stice factum, non ex necessitate, sed ex significante dispositione, modo in consequenti videbitis; quia eisdem turbis quæ eum quærebant apparuit, et cum eis loquens multa eis dixit, multa de pane coelesti disputavit: nonne cum ipsis de pane dis­ putans erat, a quibus ne teneretur aufugerat? Non ergo et tunc poterat agere ut non ab eis com­ prehenderetur, quemadmodum postea quando cum eis loquebatur? Aliquid ergo significavit fugiendo. Quid est fugit? Non potuit intelligi altitudo ejus. Quidquid enim non intellexeris, Fugit me, dicis. Ergo fugit iterum in montem ipse solus. Primogenitus a mor­ tuis ascendens super omnes coelos, et interpellans pro nobis. ### English translation (Claude) But why is it said, “he fled”? For truly he would not be held if he did not will it, he would not be seized if he did not will it, he who, if he did not will it, would not even be recognized. For that you may know that this was done mystically, not out of necessity but by a disposition meant to signify, you will see presently in what follows: for he appeared to the same crowds who were seeking him, and speaking with them he told them much and discoursed much about the heavenly bread. Was he not discoursing about bread with the very people from whom he had fled so as not to be held? Could he not, then, have acted then too so as not to be seized by them, as afterward when he was speaking with them? So by fleeing he signified something. What is “he fled”? His height could not be understood. For whatever you do not understand, you say, “It escapes me.” So “he fled again to the mountain himself alone”: the Firstborn from the dead, ascending above all the heavens and interceding for us. ### Scripture references - John 6:15: quotation, high confidence - Col 1:18: allusion, high confidence - Eph 4:10: allusion, medium confidence - Rom 8:34: allusion, medium confidence ### Translation notes - Augustine plays on fugit (“fled,” “escapes”). Col 1:18 and Rom 8:34 / Heb 7:25 are recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.4 (PL 35:1597; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-4). ## Tractates on the Gospel of John 25.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-5 - Source: PL 35:1597–1599 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: With Christ, the high priest, gone up on high, the boat in the dark is the church at the world's end, where hatred darkens love and slanders toss the ship. ### Latin text Interea illo sursum posito solo sacerdote magno (qui intravit in interiora veli, foris populo constituto; hunc enim sacerdos ille in Lege veteri significavit, qui hoc semel in anno faciebat): illo ergo sursum posito, discipuli in navicula quid patie­ bantur? Nam illo in altis constituto, navicula illa Ec­ clesiam præsignabat. Si non hoc primo in Ecclesia intelligimus, quod illa navicula patiebatur; non erant illa significantia, sed simpliciter transeuntia: si autem videmus exprimi in Ecclesia veritatem illarum signi­ ficationum, manifestum est quia facta Christi genera sunt locutionum. Ut autem sero factum est, inquit, de­ scenderunt discipuli ejus ad mare: et cum ascendissent naviculam, venerunt trans mare in Capharnaum. Cito dixit finitum quod postea factum est. Venerunt trans mare in Capharnaum. Et redit, ut exponat quomodo venerunt, quia per stagnum navigantes transierunt. Et dum navigarent ad eum locum quo eos venisse jam dixit, recapitulando exponit quid acciderit: Tenebræ jam factæ erant, et non venerat ad eos Jesus. Merito tenebræ, quia lux non venerat: Tenebræ jam factæ erant, et non venerat ad eos Jesus. Quantum accedit finis mundi, crescunt errores, crebrescunt terro­ res, crescit iniquitas, crescit infidelitas: lux deni­ que quæ charitas apud Joannem ipsum evangelistam satis aperteque demonstratur, ita ut diceret, Qui odit fratrem suum, in tenebris est, creberrime exstinguitur: crescunt istæ tenebrae odiorum frater­ norum, quotidie crescunt; et nondum venit Jesus. Unde apparet quia crescunt? Quoniam abundabit ini­ quitas, refrigescet charitas multorum. Crescunt tenebræ, et nondum venit Jesus. Crescentibus tenebris, refri­ gescente charitate, abundante iniquitate, ipsi sunt fluctus navem turbantes: tempestates et venti, clamo­ res sunt maledicorum. Inde charitas refrigescit, inde fluctus augentur, et turbatur navis. ### English translation (Claude) Meanwhile, with him placed on high, the sole great high priest (who entered within the veil while the people stood outside; for that priest in the old Law, who did this once a year, signified him)—with him, then, placed on high, what were the disciples suffering in the boat? For while he was established on the heights, that boat prefigured the church. If we do not first understand in the church what that boat was suffering, those things were not significant but simply passing events; but if we see the truth of those significations expressed in the church, it is plain that the deeds of Christ are kinds of speech. “When evening came,” it says, “his disciples went down to the sea; and when they had got into a boat, they came across the sea to Capernaum.” He quickly spoke of as finished what was done afterward: “They came across the sea to Capernaum.” And he goes back to explain how they came, for they crossed sailing over the lake. And while they were sailing to that place at which he has already said they arrived, he explains by recapitulation what happened: “It had already become dark, and Jesus had not come to them.” Rightly darkness, because the light had not come: “It had already become dark, and Jesus had not come to them.” The nearer the end of the world approaches, the more errors grow, terrors multiply, iniquity grows, unbelief grows; and the light, which in John the evangelist himself is shown clearly and openly to be love, so that he said, “He who hates his brother is in darkness,” is very often put out. These darknesses of hatred between brothers grow; they grow daily; and Jesus has not yet come. From what does it appear that they grow? “Because iniquity will abound, the love of many will grow cold.” Darkness grows, and Jesus has not yet come. With darkness growing, love growing cold, iniquity abounding, these are the waves that trouble the ship: the storms and winds are the shouts of slanderers. From this love grows cold, from this the waves increase, and the ship is troubled. ### Scripture references - Heb 9:7: allusion, high confidence - Heb 6:19: allusion, medium confidence - John 6:16: quotation, high confidence - John 6:17: quotation, high confidence - 1 John 2:11: quotation, high confidence - Matt 24:12: quotation, high confidence ### Translation notes - Heb 9:7, 24 (the high priest), John 6:16–17, 1 John 2:11, and Matt 24:12 are drawn on. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.5 (PL 35:1597–1599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-5). ## Tractates on the Gospel of John 25.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-6 - Source: PL 35:1599 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The ship of the church makes headway amid storms; the twenty-five and thirty stadia signify the Law (five times five) fulfilled by the gospel (five times six), to whom Jesus comes treading the waves. ### Latin text Vento magno flante mare exsurgebat. Tenebrae crescebant, intelligentia minuebatur, iniquitas auge­ batur. Cum remigassent ergo quasi stadia viginti quin­ que aut triginta. Interea ambulabant, promovebant, nec venti illi et tempestates et fluctus et tenebrae id agebant, ut vel navis non promoveretur, vel soluta mergeretur: sed inter illa omnia mala ibat. Etenim quia abundavit iniquitas, et refrigescit charitas mul­ torum, crescunt fluctus, augentur tenebrae, sævit ven­ tus: sed tamen navis ambulat. Qui enim perseverave­ rit usque in finem, hic salvus erit. Nec ipse stadiorum numerus contemnendus est. Ne­ que enim vere posset nihil significare quod dictum est, Cum remigassent stadia viginti quinque aut triginta, tunc ad eos venit Jesus. Sufficeret viginti quinque, suf­ liceret triginta, maxime quia æstimantis erat, non affirmantis. Numquid periclitaretur veritas in aesti­ mante, si diceret stadia ferme triginta, aut stadia ferme viginti quinque? Sed ex viginti quinque fecit triginta. Quæramus numerum vigesimum quintum. Unde constat, unde fit? De quinario. Quinarius ille numerus ad Legem pertinet. Ipsi sunt quinque libri Moysi, ipsæ sunt quinque porticus illæ languidos continentes, ipsi quinque panes quinque millia ho­ minum pascentes. Ergo Legem significat numerus vi­ gesimus quintus: quoniam quinque per quinque, id est, quinquies quini, faciunt viginti quinque, quadra­ tum quinarium. Sed huic Legi antequam Evangelium veniret, deerat perfectio. Perfectio autem in senario numero comprehenditur. Propterea sex diebus Deus mundum perfecit, et quinque ipsa per sex multiplicantur, ut Lex per Evangelium adimpleatur, ut fiant sexies quini triginta. Ad eos ergo qui implent Legem, venit Jesus. Et venit, quomodo? Calcans flu­ ctus; omnes tumores mundi sub pedibus habens, omnes celsitudines sæculi premens. Hoc agitur quan­ tum additur tempori, et quantum accedit ætas saeculi. Augentur in isto mundo tribulationes, augentur mala, augentur contritiones, exaggerantur hæc omnia: Jesus transit, calcans fluctus. ### English translation (Claude) “And the sea was rising because a strong wind was blowing.” The darkness was growing, understanding was lessening, iniquity was increasing. “When they had rowed about twenty-five or thirty stadia.” Meanwhile they were going on, they were making progress; nor were those winds and storms and waves and darkness bringing it about either that the ship made no progress or that it broke up and sank; but amid all those evils it went on. For because iniquity has abounded and the love of many grows cold, the waves grow, the darkness increases, the wind rages; but still the ship goes on. “For he who perseveres to the end will be saved.” Nor is the very number of stadia to be despised. For it really could not signify nothing, that it was said, “When they had rowed twenty-five or thirty stadia, then Jesus came to them.” Twenty-five would have sufficed, thirty would have sufficed, especially since this was the language of one estimating, not affirming. Would truth be endangered in one estimating if he said about thirty stadia, or about twenty-five stadia? But he made thirty out of twenty-five. Let us examine the number twenty-five. What does it consist of, what is it made from? From five. That number five belongs to the Law. These are the five books of Moses; these are those five porches holding the sick; these are the five loaves feeding five thousand men. So the number twenty-five signifies the Law: since five by five, that is, five times five, make twenty-five, the square of five. But before the gospel came, this Law lacked perfection. And perfection is contained in the number six. That is why God completed the world in six days; and that five is multiplied by six, so that the Law may be fulfilled by the gospel, so that six times five make thirty. To those, then, who fulfill the Law Jesus comes. And how does he come? Treading the waves; having all the swellings of the world under his feet, pressing down all the heights of the age. This goes on as time is added and the age of the world advances. Tribulations increase in this world, evils increase, afflictions increase, all these things are heaped up: Jesus passes by, treading the waves. ### Scripture references - John 6:18: quotation, high confidence - John 6:19: quotation, high confidence - Matt 24:12: allusion, high confidence - Matt 24:13: quotation, high confidence - John 5:2: allusion, high confidence - Gen 2:2: allusion, medium confidence ### Translation notes - John 6:18–19, Matt 24:12–13, and Gen 1 (six days) are drawn on. A Migne reference “(Gen. I)” and a stray “|” in the digital text are removed. The number symbolism is Augustine's. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.6 (PL 35:1599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-6). ## Tractates on the Gospel of John 25.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-7 - Source: PL 35:1599 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christians fear when the world's heights are crushed, but Christ, who foretold it, says “It is I; do not be afraid,” and brings the ship to land. ### Latin text Et tamen tantæ sunt tribulationes, ut etiam ipsi qui crediderunt in Jesum, et qui conantur perseve­ rare usque in finem, expavescant ne deficiant: Chri­ sto fluctus calcante, sæculi ambitiones et altitudines deprimente, expavescit Christianus. Nonne hæc illi praedicta sunt? Merito et Jesu in fluctibus ambulante, timuerunt: quomodo Christiani quamvis habentes spem in futuro sæculo, quando viderint deprimi alti­ tudinem sæculi hujus, plerumque conturbantur de contritione rerum humanarum. Aperiunt Evangelium, aperiunt Scripturas; et inveniunt ibi ista omnia præ­ dicta; quia hoc Dominus facit. Deprimit celsitudines sæculi, ut ab humilibus glorificetur. De quorum alti­ tudine prædictum est, Civitates firmissimas destrues; et, Inimici defecerunt frameæ in finem, et civitates de­ struxisti. Quid ergo timetis, Christiani? Christus loquitur: Ego sum, nolite timere. Quid hæc expavescitis? Quid timetis? Ego ista prædixi, ego facio, necesse est ut fiant. Ego sum, nolite timere. Voluerunt ergo eum accipere in navim, agnoscentes ac gaudentes, securi facti. Et statim fuit navis ad terram in quam ibant. Factus est finis ad terram: de humido ad solidum, de turbato ad firmum, de itinere ad finem. ### English translation (Claude) And yet so great are the tribulations that even those who have believed in Jesus and are striving to persevere to the end are terrified lest they fail: while Christ treads the waves and presses down the ambitions and heights of the world, the Christian is terrified. Were not these things foretold to him? Rightly, then, when Jesus was walking on the waves, they were afraid: just as Christians, though they have hope in the age to come, are often troubled about the crushing of human affairs when they see the height of this world pressed down. They open the Gospel, they open the Scriptures, and they find all these things foretold there; because the Lord is doing this. He presses down the heights of the world, that he may be glorified by the humble. Of whose height it was foretold, “You will destroy the strongest cities,” and, “The swords of the enemy have failed at the end, and you have destroyed their cities.” Why, then, are you afraid, Christians? Christ speaks: “It is I; do not be afraid.” Why are you terrified at these things? Why are you afraid? I foretold these things, I am doing them; they must take place. “It is I; do not be afraid.” “So they were willing to take him into the ship”—recognizing him and rejoicing, made secure. “And immediately the ship was at the land to which they were going.” An end was made at the land: from the wet to the solid, from the troubled to the firm, from the journey to its end. ### Scripture references - Matt 24:13: allusion, high confidence - John 6:19: allusion, high confidence - Ps 9:6 (9:7 LXX): quotation, high confidence - John 6:20: quotation, high confidence - John 6:21: quotation, high confidence ### Translation notes - John 6:19–21 and Ps 9:6–7 (9:7 LXX) are quoted; the source of “You will destroy the strongest cities” is uncertain (perhaps a paraphrase of the same psalm). ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.7 (PL 35:1599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-7). ## Tractates on the Gospel of John 25.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-8 - Source: PL 35:1599 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The crowd, seeing that Jesus had not left by boat, followed to Capernaum, which revealed that he had walked across the sea. ### Latin text Altera die turba quæ stabat trans mare, unde illi venerant, vidit quia navicula non erat ibi nisi una, et quia non introisset cum discipulis suis in navem, sed soli discipuli ejus abiissent: aliæ vero supervenerunt naves a Tiberiade, juxta locum ubi manducaverunt pa­ ncm, gratias agentes Domino. Cum ergo vidissent turbas quia Jesus non esset ibi, neque discipuli ejus, ascende­ runt in naviculas, et venerunt Capharnaum quærentes Jesum. Insinuatum tamen est illis tam magnum mi­ raculum. Viderunt enim quod discipuli soli ascendis­ sent in navem, et quia alia navis non ibi erat. Vene­ runt autem inde et naves juxta lacum illum ubi man­ ducaverunt panem, in quibus eum turbæ secutae sunt. Cum discipulis ergo non ascenderat, alia navis illic non erat: unde subito trans mare factus est Jesus, nisi quia super mare ambulavit, ut miraculum mon­ straret? ### English translation (Claude) “On the next day the crowd that stood across the sea, from where they had come, saw that there had been only one boat there, and that he had not entered the ship with his disciples, but his disciples had gone away alone. But other ships came from Tiberias, near the place where they had eaten the bread, giving thanks to the Lord. So when the crowds saw that Jesus was not there, nor his disciples, they got into the boats and came to Capernaum seeking Jesus.” Yet so great a miracle was made known to them. For they saw that the disciples alone had gone up into the ship, and that no other ship was there. And from there ships also came, near that lake where they had eaten the bread, in which the crowds followed him. So he had not gone up with the disciples, and no other ship was there: how did Jesus suddenly come to be across the sea, except that he walked on the sea, so as to show a miracle? ### Scripture references - John 6:22: quotation, high confidence - John 6:23: quotation, high confidence - John 6:24: quotation, high confidence ### Translation notes - John 6:22–24 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.8 (PL 35:1599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/23-13/#p-25-8). ## Tractates on the Gospel of John 25.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-9 - Source: PL 35:1599 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus now speaks freely with the crowds he had fled, which shows that his flight was a sign. ### Latin text Et cum invenissent eum turbae. Ecce præsentat se turbis, a quibus se rapi timuerat, et in montem fugerat. Omnino confirmat et insinuat nobis in my­ sterio dicta esse illa omnia; et facta in magno sacra­ mento, ut aliquid significarent. Ecce est ille qui in montem fugerat turbas: nonne cum ipsis turbis lo­ quitur? Modo teneant, modo regem faciant. Et cum invenissent eum trans mare, dixerunt ei: Rabbi, quando huc venisti? ### English translation (Claude) “And when the crowds had found him.” See, he presents himself to the crowds by whom he had feared being seized, and from whom he had fled to the mountain. He altogether confirms and makes known to us that all those things were said in mystery and done in a great sacrament, to signify something. See, here is he who had fled the crowds to the mountain: is he not speaking with those very crowds? Let them hold him now; let them make him king now. “And when they had found him across the sea, they said to him, Rabbi, when did you come here?” ### Scripture references - John 6:25: quotation, high confidence ### Translation notes - John 6:25 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.9 (PL 35:1599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-9). ## Tractates on the Gospel of John 25.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-10 - Source: PL 35:1599–1601 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ rebukes those who seek him for bread, as many seek the church for worldly favors, and points to the food that endures, as with the Samaritan woman's living water. ### Latin text Ille post miraculi sacramentum, et sermonem infert, ut si fieri potest, qui pasti sunt, pascantur, et quorum satiavit panibus ventres, satiet et sermonibus mentes; sed si capiunt. Et si non capiunt, sumatur quod non capiunt, ne fragmenta pereant. Loquatur ergo, et audiamus. Respondit Jesus, et dixit: Amen, amen dico vobis, quaeritis me, non quia vidistis signa, Sed quia manducastis ex panibus meis. Propter carnem me quaeritis, non propter spiritum. Quam multi non quærunt Jesum, nisi ut illis faciat bene secundum tempus! Alius negotium habet, quærit intercessionem clericorum; alius premitur a potentiore, fugit ad ec­ clesiam; alius pro se vult interveniri apud eum apud quem parum valet: ille sic, ille sic; impletur quo­ tidie talibus ecclesia. Vix quæritur Jesus propter Je­ sum. Quæritis me, non quia vidistis signa, sed quia manducastis ex panibus meis. Operamini non cibum qui perit, sed qui permanet in vitam æternam. Quaeritis me propter aliud, quaerite me propter me. Seipsum enim insinuat istum cibum, quod in consequentibus illuce­ scit. Quem Filius hominis dabit vobis. Exspectabas, credo, iterum panes manducare, iterum discumbere, iterum saginari Sed dixerat cibum non qui perit, sed qui permanet in vitam æternam: quomodo dictum fue­ rat mulieri illi Samaritanæ, Si scires qui petit a te bi­ bere, tu forsitan postulasses ab eo, et daret tibi aquam vivam: cum illa diceret, Unde tibi, quandoquidem non habes hauritorium, et puteus altus est? Samari­ tanae respondit: Si scires qui a te petit bibere, tu pe­ tisses ab eo, et daret tibi aquam, unde qui biberit, am­ plius non sitiet: nam de hac aqua qui biberit, sitiet ite­ rum. Et gavisa est illa, et voluit accipere, quasi non passura sitim corporis, quae labore hauriendi fatiga­ batur; et sic inter hujusmodi sermocinationes perve­ nit ad potum spiritualem: omnino isto modo et hic. ### English translation (Claude) After the sacrament of the miracle he also brings in a discourse, so that, if possible, those who were fed may be fed, and he may fill with words the minds of those whose bellies he filled with loaves—but only if they take it in. And if they do not take it in, let what they do not take in be gathered up, so that the fragments may not be lost. Let him speak, then, and let us listen. “Jesus answered and said, Amen, amen, I say to you, you seek me not because you saw signs, but because you ate of my loaves.” You seek me for the flesh, not for the spirit. How many seek Jesus only so that he may do them good in the present time! One has a business matter and seeks the intercession of the clergy; another is oppressed by someone more powerful and flees to the church; another wants someone to intervene for him with a person with whom he has little influence: one this way, another that; the church is filled daily with such people. Jesus is scarcely sought for Jesus' sake. “You seek me not because you saw signs, but because you ate of my loaves. Labor not for the food that perishes, but for that which endures to eternal life.” You seek me for something else; seek me for myself. For he makes himself known as that food, which becomes clear in what follows. “Which the Son of man will give you.” You were expecting, I suppose, to eat loaves again, to recline again, to be stuffed again. But he had said “food not that which perishes, but that which endures to eternal life”: just as it had been said to that Samaritan woman, “If you knew who it is who asks you for a drink, you perhaps would have asked him, and he would give you living water.” When she said, “From where do you have it, since you have no bucket, and the well is deep?” he answered the Samaritan woman: “If you knew who asks you for a drink, you would have asked him, and he would give you water from which whoever drinks will thirst no more; for whoever drinks of this water will thirst again.” And she was glad and wanted to receive it, as one who would not suffer bodily thirst, she who was wearied by the labor of drawing water; and so, amid conversations of this kind, he came to spiritual drink. It is altogether the same way here too. ### Scripture references - John 6:12: allusion, high confidence - John 6:26: quotation, high confidence - John 6:27: quotation, high confidence - John 4:10: quotation, high confidence - John 4:11: quotation, high confidence - John 4:13: quotation, high confidence - John 4:14: quotation, high confidence - John 4:15: allusion, high confidence ### Translation notes - John 6:26–27 and John 4:10–15 are quoted (the latter freely). A stray “I” after capiunt in the digital text is removed. Augustine's remark about people seeking the clergy's help in business is given as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.10 (PL 35:1599–1601; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-10). ## Tractates on the Gospel of John 25.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-11 - Source: PL 35:1601 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is Son of man in a unique way, “sealed” by the Father with something proper to him, so that through him the human race is set free. ### Latin text Hunc ergo cibum, non qui perit, sed qui per­ manet in vitam æternam, quem Filius hominis dabit vo­ bis: hunc enim Pater signavit Deus. Istum filium ho­ minis nolite sic accipere, quasi alios filios hominum, de quibus dictum est, Filii autem hominum in pro­ tectione alarum tuarum sperabunt. Iste filius hominis sequestratus quadam gratia Spiritus, et secundum carnem filius hominis, exceptus a numero hominum; filius hominis est. Iste filius hominis et Filius Dei est, iste homo etiam Deus est. Alio loco interrogans discipulos ait: Quem me dicunt esse ho­ mines Filium hominis? Et illi: Alii Joannem, alii Eliam, alii Jeremiam, aut unum ex Prophetis. Et ille: Vos vero quem me dicitis esse? Respondit Petrus: Tu es Christus Filius Dei vivi. Ille dixit se Filium hominis, et Petrus eum dixit Filium Dei vivi. Optime ille commemorabat quod miseri­ corditer exhibuerat: ille commemorabat quod in cla­ ritate permanebat. Verbum Dei commendat humili­ tatem suam, homo agnoscit claritatem Domini sui. Et revera, fratres, puto quia justum est; humiliavit se propter nos, glorificemus illum nos: non enim filius hominis propter se est, sed propter nos. Ergo erat filius hominis illo modo, cum Verbum caro factum est, et habitavit in nobis. Ideo enim hunc Deus Pater signavit. Signare quid est, nisi proprium aliquid ponere? Hoc est enim signare, imponere ali­ quid quod non confundatur cum cæteris. Signare, est signum rei ponere. Cuicumque rei ponis signum, ideo ponis signum, ne confusa cum aliis, a te non possit agnosci. Pater ergo eum signavit. Quid est, signavit? Proprium quiddam illi dedit, ne caeteris comparetur hominibus. Ideo de illo dictum est, Unxit te, Deus, Deus tuus oleo exsultationis, præ participibus tuis. Ergo signare quid est? Exceptum habere: hoc est, præ participibus tuis. Itaque nolite, inquit, me contemnere, quia filius sum hominis; et quærite a me cibum non qui perit, sed qui permanet in vitam æternam. Sic enim filius hominis sum, ut non sim unus ex vobis: sic sum filius hominis, ut Pater Deus me signaret. Quid est, signaret? Proprium aliquid mihi daret, quo non confunderer cum genere hu­ mano, sed per me liberaretur genus humanum. ### English translation (Claude) This, then, is the food, not that which perishes but that which endures to eternal life, “which the Son of man will give you; for him God the Father has sealed.” Do not take this Son of man as you take other sons of men, of whom it is said, “But the sons of men will hope in the protection of your wings.” This Son of man, set apart by a certain grace of the Spirit, and son of man according to the flesh, is taken out of the number of men; he is the Son of man. This Son of man is also the Son of God; this man is also God. In another place, questioning his disciples, he says, “Who do men say that I, the Son of man, am?” And they: “Some John, some Elijah, some Jeremiah, or one of the prophets.” And he: “But who do you say that I am?” Peter answered: “You are the Christ, the Son of the living God.” He called himself Son of man, and Peter called him Son of the living God. Most fittingly did he mention what he had shown in mercy; most fittingly did Peter mention what he remained in glory. The Word of God commends his humility; the man acknowledges the glory of his Lord. And truly, brothers, I think that this is right: he humbled himself for us; let us glorify him. For he is not Son of man for his own sake, but for ours. So he was Son of man in that way when “the Word was made flesh and dwelt among us.” For this is why “God the Father sealed him.” What is it to seal, except to set something proper to it? For this is to seal: to impose something that is not to be confused with the rest. To seal is to put a sign on a thing. On whatever thing you put a sign, you put the sign so that it may not be confused with others and you be unable to recognize it. So the Father sealed him. What is “sealed”? He gave him something proper to him, so that he should not be compared with other men. That is why it is said of him, “God, your God, has anointed you with the oil of gladness above your companions.” So what is it to seal? To have him set apart: that is, “above your companions.” And so, he says, do not despise me because I am the Son of man; and seek from me the food not that which perishes but that which endures to eternal life. For I am the Son of man in such a way as not to be one of you: I am the Son of man in such a way that God the Father sealed me. What is “sealed”? He gave me something proper to me, by which I am not confused with the human race, but through me the human race is set free. ### Scripture references - John 6:27: quotation, high confidence - Ps 36:7 (35:8 LXX): quotation, high confidence - Matt 16:13: quotation, high confidence - Matt 16:14: quotation, high confidence - Matt 16:15: quotation, high confidence - Matt 16:16: quotation, high confidence - John 1:14: quotation, high confidence - Ps 45:7 (44:8 LXX): quotation, high confidence ### Translation notes - John 6:27, Ps 36:7 (35:8 LXX), Matt 16:13–16, John 1:14, and Ps 45:7 (44:8 LXX) are quoted. A Migne reference “(Psa!. XXXV, 8)” in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.11 (PL 35:1601; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-11). ## Tractates on the Gospel of John 25.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-12 - Source: PL 35:1601 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The work of God is to believe in Christ, faith working through love; the crowd, preferring Moses' manna, asked for a greater sign. ### Latin text Dixerunt ergo ad eum: Quid faciemus ut opere­ mur opera Dei? Dixerat enim illis, Operamini escam, non quæ perit, sed quæ permanet in vitam æternam. Quid faciemus, inquiunt? quid observando, hoc præ­ ceptum implere poterimus? Respondit Jesus, et dixit eis: Hoc est opus Dei, ut credatis in eum quem misit ille. Hoc est ergo manducare cibum non qui perit, sed qui permanet in vitam æternam. Utquid paras dentes et ventrem? crede, et manducasti. Discernitur quidem ab operibus fides, sicut Apostolus dicit, justificari ho­ minem per fidem sine operibus Legis: et sunt opera quæ videntur bona, sine fide Christi; et non sunt bona, quia non referuntur ad eum finem ex quo sunt bona: Finis enim Legis Christus, ad justi­ tiam omni credenti. Ideo noluit discernere ab opere fidem, sed ipsam fidem dixit esse opus. Ipsa est enim fides quæ per dilectionem operatur. Nec dixit, Hoc est opus vestrum; sed, Hoc est opus Dei, ut credatis in eum quem misit ille: ut qui gloriatur, in Domino glorietur. Quia ergo invitabat eos ad fidem, illi adhuc quaerebant signa quibus crederent. Vide si non Judæi signa pe­ tunt. Dixerunt ergo ei, Quod ergo tu facis signum, ut videamus et credamus tibi? quid operaris? Parumne erat quod de quinque panibus pasti sunt? Sciebant hoc quidem, sed huic cibo manna de caelo præfere­ bant. Dominus autem Jesus talem se dicebat, ut Moysi præponeret. Non enim ausus est Moyses de se dicere quod daret cibum non qui perit, sed qui permanet in vitam æternam. Aliquid plus iste promittebat quam Moyses. Per Moysen quippe promittebatur regnum, et terra fluens lac et mel, temporalis pax, abundantia filiorum, salus corporis, et cætera omnia, temporalia quidem, in figura tamen spiritualia: quia veteri ho­ mini in Vetere Testamento promittebantur. Attende­ bant ergo promissa per Moysen, et attendebant pro­ missa per Christum. Ille plenum ventrem promitte­ bat in terra, sed cibo qui perit: iste promittebat cibum non qui perit, sed qui permanet in æternum. Attendebant eum plus promittentem, et quasi nondum videbant majora facientem. Attendebant itaque qualia fecisset Moyses, et adhuc aliqua majora volebant fieri ab eo qui tam magna pollicebatur. Quid, in­ quiunt, facis, ut credamus tibi? Et ut noveris quia miracula illa huic miraculo comparabant, et ideo quasi minora ista judicabant quæ faciebat Jesus: Pa­ tres, inquiunt, nostri manna manducaverunt in deserto, Sed quid est manna? Forte contemnitis. Sicut scri­ ptum est, Dedit illis manna manducare. Per Moysen patres nostri panem de cœlo acceperunt, et non eis dictum est a Moyse, Operamini cibum non qui perit. Tu promittis cibum non qui perit, sed qui permanet in vitam æternam, et non talia opera operaris qualia Moyses. Panes hordeaceos ille non dedit, sed dedit manna de caelo. ### English translation (Claude) “So they said to him, What shall we do, that we may work the works of God?” For he had said to them, “Labor for the food not that which perishes, but that which endures to eternal life.” What shall we do, they say? By observing what shall we be able to fulfill this precept? “Jesus answered and said to them, This is the work of God, that you believe in him whom he has sent.” This, then, is to eat the food not that which perishes but that which endures to eternal life. Why do you get your teeth and stomach ready? Believe, and you have eaten. Faith is indeed distinguished from works, as the apostle says that a man is justified by faith without the works of the Law; and there are works that seem good without faith in Christ, and they are not good, because they are not referred to that end from which they are good: “For Christ is the end of the Law for righteousness to everyone who believes.” Therefore he did not want to distinguish faith from work, but said that faith itself is work. For it is that very faith which works through love. Nor did he say, “This is your work,” but, “This is the work of God, that you believe in him whom he has sent”: so that he who glories may glory in the Lord. Because he was inviting them to faith, they were still seeking signs by which to believe. See whether the Jews do not ask for signs. “So they said to him, What sign, then, do you do, that we may see and believe you? What do you work?” Was it too little that they were fed from five loaves? They knew this indeed, but they preferred manna from heaven to this food. But the Lord Jesus spoke of himself as such that he set himself above Moses. For Moses did not dare to say of himself that he gave food not that which perishes but that which endures to eternal life. This one promised something more than Moses. Through Moses, indeed, there were promised a kingdom, and a land flowing with milk and honey, temporal peace, abundance of children, bodily health, and all the rest—temporal things, indeed, yet in figure spiritual—because they were promised to the old man in the Old Testament. So they considered the things promised through Moses, and they considered the things promised through Christ. The one promised a full belly on earth, but with food that perishes; the other promised food not that which perishes but that which endures for ever. They noticed him promising more, and as if they did not yet see him doing greater things. So they considered what sort of things Moses had done, and wanted still greater things to be done by him who promised such great things. “What do you do,” they say, “that we may believe you?” And that you may know that they compared those miracles with this miracle, and therefore judged these that Jesus did as lesser: “Our fathers,” they say, “ate manna in the desert.” But what is manna? Perhaps you despise it. “As it is written, He gave them manna to eat.” Through Moses our fathers received bread from heaven, and it was not said to them by Moses, “Labor for the food not that which perishes.” You promise food not that which perishes but that which endures to eternal life, and you do not work such works as Moses did. He did not give barley loaves; he gave manna from heaven. ### Scripture references - John 6:28: quotation, high confidence - John 6:27: quotation, high confidence - John 6:29: quotation, high confidence - Rom 3:28: allusion, high confidence - Rom 10:4: quotation, high confidence - Gal 5:6: quotation, high confidence - 1 Cor 1:31: quotation, high confidence - John 6:30: quotation, high confidence - John 6:31: quotation, high confidence - Ps 78:24 (77:24 LXX): quotation, high confidence - Exod 3:8: allusion, medium confidence ### Translation notes - John 6:27–31, Rom 3:28, Rom 10:4, Gal 5:6, and 1 Cor 1:31 are drawn on; the manna quotation (John 6:31) cites Ps 78:24 (77:24 LXX). ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.12 (PL 35:1601; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-12). ## Tractates on the Gospel of John 25.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-13 - Source: PL 35:1601–1603 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The true bread from heaven, which the manna signified, is Christ himself; like the Samaritan woman, the crowd asked for it in a bodily sense. ### Latin text Dixit ergo eis Jesus: Amen, amen dico vobis, non Moyses dedit vobis panem de cœlo, sed Pater meus dedit vobis panem de cœlo. Verus enim panis est qui de cælo descendit, et dat vitam mundo. Verus ergo ille panis est qui dat vitam mundo; et ipse cibus est de quo paulo ante locutus sum, Operamini cibum non qui perit, sed qui permanet in vitam æternam. Ergo et illud manna hoc significabat, et illa omnia signa mea erant. Signa mea dilexistis; qui significabatur, con­ temnitis? Non ergo Moyses dedit panem de coelo: Deus dat panem. Sed quem panem? forte manna? Non, sed panem quem significavit manna, ipsum sci­ licet Dominum Jesum. Pater meus dat vobis panem ve­ rum. Panis enim Dei est qui descendit de cælo, et dat vitam mundo. Dixerunt ergo ad eum: Domine, da no­ bis semper panem hunc. Quomodo mulier illa Samari­ tana, cui dictum est, Qui biberit de hac aqua, non sitiet unquam; continuo illa secundum corpus accipiens, sed tamen carere indigentia volens, Da mihi, inquit, Domine, de hac aqua: sic et isti, Domine, da nobis pa­ nem hunc, qui nos reficiat, nec deficiat. ### English translation (Claude) “So Jesus said to them, Amen, amen, I say to you, it was not Moses who gave you bread from heaven, but my Father gives you bread from heaven. For the true bread is that which comes down from heaven and gives life to the world.” The true bread, then, is that which gives life to the world; and it is the food of which I spoke a little before: “Labor for the food not that which perishes, but that which endures to eternal life.” So that manna too signified this, and all those signs were my signs. You loved my signs; do you despise the one who was signified? So it was not Moses who gave bread from heaven: God gives bread. But what bread? Manna, perhaps? No, but the bread that the manna signified, namely the Lord Jesus himself. “My Father gives you the true bread. For the bread of God is that which comes down from heaven and gives life to the world. So they said to him, Lord, give us this bread always.” Like that Samaritan woman, to whom it was said, “He who drinks of this water will never thirst”; she at once took it according to the body, yet wishing to be free of need said, “Lord, give me this water”: so these too say, “Lord, give us this bread,” which may refresh us and not run out. ### Scripture references - John 6:32: quotation, high confidence - John 6:33: quotation, high confidence - John 6:27: quotation, high confidence - John 6:34: quotation, high confidence - John 4:14: quotation, high confidence - John 4:15: quotation, high confidence ### Translation notes - John 6:32–34 and John 4:13–15 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.13 (PL 35:1601–1603; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-13). ## Tractates on the Gospel of John 25.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-14 - Source: PL 35:1603 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, the bread of life, will not cast out those who come to him; the place within from which none is cast out is the joy of the Lord. ### Latin text Dixit autem eis Jesus: Ego sum panis vitæ: qui venit ad me, non esuriet; et qui credit in me, non sitiet unquam. Qui venit ad me, hoc est quod ait, et qui cre­ dit in me; et quod dixit, non esuriet, hoc intelligen­ dum est, non sitiet unquam. Utroque enim illa signifi­ catur æterna satietas, ubi nulla est egestas. Panem de cœlo desideratis; ante vos habetis, et non manducatis. Sed dixi vobis, quia et vidistis me, et non credidistis. Sed non ideo ego populum perdidi. Numquid enim infidelitas vestra fidem Dei evacuavit? Vide enim quod sequitur: Omne quod dat mihi Pater, ad me veniet; et eum qui venerit ad me, non ejiciam foras. Quale est intus illud, unde non exitur foras? Magnum penetrale, et dulce secretum. O secretum sine tædio, sine amaritudine malarum cogitationum, sine interpellatione tentationum et dolorum! Nonne illud secretum est quo intrabit ille, cui dicturus est Dominus servo bene merito, Intra in gaudium Domini tui? ### English translation (Claude) “And Jesus said to them, I am the bread of life: he who comes to me will not hunger, and he who believes in me will never thirst.” “He who comes to me” is the same as what he said, “and he who believes in me”; and what he said, “will not hunger,” is to be understood as “will never thirst.” For by both is signified that eternal fullness where there is no want. You desire bread from heaven; you have it before you, and you do not eat. “But I said to you that you have seen me and have not believed.” But I have not therefore lost the people. For “has your unbelief made void the faithfulness of God?” For see what follows: “All that the Father gives me will come to me; and him who comes to me I will not cast out.” What kind of inside is that, from which there is no going out? A great inner sanctum, and a sweet secret place. O secret place without weariness, without the bitterness of evil thoughts, without the intrusion of temptations and sorrows! Is not that the secret place into which he will enter to whom the Lord will say, as to a well-deserving servant, “Enter into the joy of your Lord”? ### Scripture references - John 6:35: quotation, high confidence - John 6:36: quotation, high confidence - Rom 3:3: quotation, high confidence - John 6:37: quotation, high confidence - Matt 25:21: quotation, high confidence ### Translation notes - John 6:35–37, Rom 3:3, and Matt 25:21 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.14 (PL 35:1603; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-14). ## Tractates on the Gospel of John 25.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-15 - Source: PL 35:1603 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ casts out none who come because he came to do the Father's will, not his own; the soul went out from God through pride and returns through humility. ### Latin text Et eum qui veniet ad me, non ejiciam foras. Quia descendi de caelo, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me. Ideo ergo eum qui veniet ad te, non ejicies foras, quia descendisti de coelo, non facere voluntatem tuam, sed voluntatem ejus qui te misit? Magnum sacramentum! Obsecro vos, simul pulsemus; exeat ad nos aliquid quod nos pascat, secundum quod nos delectavit. Magnum illud et dulce secretum: Qui veniet ad me. Attende, atten­ de, et appende: Qui veniet ad me, non ejiciam fo­ ras. Ergo, qui veniet, inquit, non ejiciam foras. Quare? Quia descendi de coelo, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me. Ipsa est ergo causa quare non ejicias eum foras qui venit ad te, quia non voluntatem tuam facere descendisti de coelo, sed vo­ luntatem ejus qui te misit? Ipsa. Quid quærimus utrum ipsa sit? Ipsa est, ipse loquitur, Non enim no­ bis fas est aliud suspicari quam loquitur: Qui venerit ad me, non ejiciam foras. Et quasi quæreres, Quare? Quia non veni facere voluntatem meam, sed voluntatem ejus qui misit me. Timeo ne foras propterea exierit anima a Deo, quia superba erat; imo non dubito. Scriptum est enim, Initium omnis peccati superbia; et, Initium superbia hominis apostatare a Deo. Scriptum est, firmum est, verum est. Deinde quid de superbo dicitur mortali, accincto pannis carnis, prægravato pondere corporis corruptibilis, et tamen extollenti se, et obliviscenti qua pelle vestitus sit, quid ei dicit Scriptura? Quid superbit terra et cinis? Quid superbit? Dicat quid superbit. Quoniam in vita sua projecit intima sua. Quid est, projecit, nisi porro jecit? Hoc est exire foras. Etenim intrare intro, appetere intima; projicere intima, foras exire est. Intima projicit superbus, intima appetit humilis. Si superbia ejicimur, humilitate regredimur. ### English translation (Claude) “And him who comes to me I will not cast out. For I came down from heaven, not to do my own will, but the will of him who sent me.” Is it, then, for this reason that you will not cast out him who comes to you—because you came down from heaven not to do your own will but the will of him who sent you? A great sacrament! I beg you, let us knock together; let something come out to us that may feed us, as it has delighted us. That great and sweet secret place: “He who comes to me.” Attend, attend, and weigh it: “He who comes to me I will not cast out.” So, “he who comes,” he says, “I will not cast out.” Why? “Because I came down from heaven, not to do my own will, but the will of him who sent me.” Is this, then, the reason why you do not cast out him who comes to you—because you came down from heaven not to do your own will but the will of him who sent you? It is. Why do we ask whether it is? It is; he himself says so. For it is not right for us to suspect anything other than what he says: “He who comes to me I will not cast out.” And as if you were to ask, Why? “Because I came not to do my own will, but the will of him who sent me.” I fear that the soul went out from God because it was proud; no, I do not doubt it. For it is written, “Pride is the beginning of all sin,” and, “The beginning of man's pride is to fall away from God.” It is written; it is firm; it is true. Then what is said of the proud mortal, girded with the rags of flesh, weighed down by the weight of a corruptible body, and yet exalting himself and forgetting with what skin he is clothed—what does Scripture say to him? “Why is earth and ashes proud?” Why is it proud? Let it say why it is proud: “Because in his life he has cast away his inmost parts.” What is “cast away,” except “thrown far off”? This is to go out. For to go in is to seek the inmost things; to cast away the inmost things is to go out. The proud man casts away the inmost things; the humble man seeks them. If we are cast out by pride, we return by humility. ### Scripture references - John 6:37: quotation, high confidence - John 6:38: quotation, high confidence ### Extrabiblical texts - Sir 10:13 (Sirach): quotation, high confidence - Sir 10:12 (Sirach): quotation, high confidence - Sir 10:9 (Sirach): quotation, high confidence - Sir 10:10 (Sirach): quotation, high confidence ### Translation notes - John 6:37–38 and Sir 10:13, 10:12, 10:9–10 (Old Latin) are quoted. A stray asterisk in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.15 (PL 35:1603; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-15). ## Tractates on the Gospel of John 25.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-16 - Source: PL 35:1603 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pride is the root cause of all sin; the Son of God came humble, doing the Father's will, to cure it and to make humble those who come to him. ### Latin text Caput omnium morborum superbia est, quia caput omnium peccatorum superbia. Medicus quando ægritudinem discutit, si curet quod per aliquam cau­ sain factum est, et ipsam causam qua factum est non curet, ad tempus videtur mederi, causa manente morbus repetitur. Verbi gratia, expressius hoc di­ cam: humor in corpore scabiem vel ulcera gignit; in corpore fit magna febris, et non parvus dolor: exhibentur quædam medicamenta quæ scabiem com­ pescant et fervorem illum ulceris sedent; et adhi­ bentur et proficiunt: vides hominem qui fuit ulce­ rosus et scabiosus, sanatum; sed quia humor ille non ejectus est, rursus ad ulcus reditur. Cognoscens hoc medicus, purgat humorem, detrahit causam, et nulla erunt ulcera. Unde abundat iniquitas? Per su­ perbiam. Cura superbiam, et nulla erit iniquitas. Ut ergo causa omnium morborum curaretur, id est su­ perbia, descendit et humilis factus est Filius Dei. Quid superbis, homo? Deus propter te humilis fa­ ctus est. Puderet te fortasse imitari humilem homi­ nem, saltem imitare humilem Deum. Venit Filius Dei in homine, et humilis factus est: præcipitur tibi ut sis humilis, non tibi præcipitur ut ex homine fias pecus: ille Deus factus est homo; tu, homo, cognosce quia es homo: tota humilitas tua, ut cognoscas te. Ergo quia humilitatem docet Deus, dixit, Non veni fa­ cere voluntatem meam, sed ejus voluntatem qui misit me. Hæc enim commendatio humilitatis est. Supcr­ bia quippe facit voluntatem suam; humilitas facit voluntatem Dei. Ideo qui ad me venerit, non ejiciam foras. Quare? Quia non veni facere voluntatem meam, sed voluntatem ejus qui misit me. Humilis veni, humi­ litatem docere veni, magister humilitatis veni: qui ad me venit, incorporatur mihi; qui ad me venit, humilis fit; qui mihi adhæret, humilis erit; quia non facit voluntatem suam, sed Dei; et ideo non ejicietur foras, quia cum superbus esset, projectus est foras. ### English translation (Claude) Pride is the source of all diseases, because pride is the source of all sins. When a physician treats a sickness, if he cures what was produced by some cause but does not cure the cause by which it was produced, he seems to heal for a time, but while the cause remains the disease returns. For example, to say this more expressly: a humor in the body produces a rash or sores; a high fever arises in the body, and no small pain; certain remedies are applied to check the rash and soothe the burning of the sore; they are applied and they help: you see the man who was full of sores and rash healed; but because that humor was not expelled, it goes back to sores again. The physician, knowing this, purges the humor, removes the cause, and there will be no sores. From where does iniquity abound? Through pride. Cure pride, and there will be no iniquity. So, in order that the cause of all diseases, that is, pride, might be cured, the Son of God came down and was made humble. Why are you proud, man? God was made humble for you. You would perhaps be ashamed to imitate a humble man; at least imitate a humble God. The Son of God came in a man and was made humble: you are commanded to be humble; you are not commanded to become a beast from a man. He, God, was made man; you, man, recognize that you are a man: your whole humility is to know yourself. So, because God teaches humility, he said, “I came not to do my own will, but the will of him who sent me.” For this is a commendation of humility. For pride does its own will; humility does the will of God. Therefore, “he who comes to me I will not cast out.” Why? “Because I came not to do my own will, but the will of him who sent me.” I came humble, I came to teach humility, I came as a teacher of humility: he who comes to me is incorporated into me; he who comes to me becomes humble; he who clings to me will be humble, because he does not do his own will but God's; and therefore he will not be cast out, because when he was proud he was thrown out. ### Scripture references - Matt 24:12: allusion, medium confidence - John 6:38: quotation, high confidence - John 6:37: quotation, high confidence - Phil 2:8: allusion, medium confidence ### Translation notes - John 6:37–38 is quoted; “iniquity abounds” recalls Matt 24:12. A stray “f” after Filius Dei in the digital text is ignored. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.16 (PL 35:1603; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-16). ## Tractates on the Gospel of John 25.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-17 - Source: PL 35:1603–1605 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Psalms 36 and 73 show that God's inner fountain is for the humble and upright of heart; pride drove the wicked out, while humility keeps the hearer standing within. ### Latin text Vide illa interiora commendari in Psahno: Filii autem hominum in protectione alarum tuarum spe­ rabunt. Vide quid sit ire intro, vide quid sit ad illius protectionem confugere, vide quid sit etiam sub ver­ bera patris currere: flagellat enim omnem filium quem recipit. Filii autem hominum sub tegmine ala­ rum tuarum sperabunt. Et quid est intus? Inebriabun­ tur ab ubertate domus tuæ. Cum miseris intro intran­ tes in gaudium Domini sui; inebriabuntur ab ubertate domus tuæ, et torrente voluptatis tuæ potabis eos. Quoniam apud te est fons vitæ. Non foris extra te, sed intus apud te, ibi est fons vitæ. Et in lumine tuo vide­ bimus lumen. Prætende misericordiam tuam scientibus te, et justitiam tuam his qui recto sunt corde. Qui se­ quuntur voluntatem Domini sui, non quærentes sua, sed quae Domini Jesu Christi, ipsi sunt recti corde, ipsis non commoventur pedes. Bonus enim Deus Israel rectis corde. Mei autem, inquit ille, pene com­ moti sunt pedes. Quare? Quia zelavi in peccatoribus, pacem peccatorum intuens. Ergo quibus bonus est Deus, nisi rectis corde? Nam mihi torto corde displicuit Deus. Quare displicuit? Quia dedit felicitatem malis: et ideo nutaverunt mihi pe­ des, quasi sine causa servissem Deo. Ideo ergo mei pene commoti sunt pedes, quia non fui rectus corde. Quid est ergo rectus corde? Sequens voluntatem Dei. Felix est ille, laborat ille: ille male vivit et felix est, ille juste vivit et laborat. Non indignetur juste vivens et laborans; intus habet quod felix ille non habet: non ergo tristetur, non maceretur, non deficiat. Felix ille habet ipse aurum in arca, iste Deum in conscientia. Compara nunc aurum et Deum, arcam et conscien­ tiam. Ille illud habet quod perit, et ibi habet unde perit; iste Deum habet, qui perire non potest, et ibi habet unde auferri non potest: sed si sit rectus cor­ de; tunc enim intrat, et non exit. Ideo ille quid di­ cebat? Quoniam apud te est fons vitæ: non apud nos. Ideo intrare debemus ut vivamus, non quasi nobis sufficere ut pereamus, non quasi de nostro velle sa­ tiari ut arescamus: sed os ad ipsum fontem ponere, ubi aqua non deficit. Quia voluit suo consilio vivere Adam, et lapsus est per eum qui ante ceciderat per superbiam, qui ei calicem ipsius superbiæ propina­ vit. Quia ergo apud te est fons vitæ, et in lumine tuo videbimus lumen; intus bibamus, intus videamus. Quare enim inde exitum est? Audi quare: Non veniat mihi pes superbiæ. Ergo ille exiit, cui venit pes su­ perbiæ. Ostende quia ideo exiit. Et manus peccatorum non moveant me: propter pedem superbiæ. Quare hoc dicis? Ibi ceciderunt omnes qui operantur iniquita­ tem. Ubi ceciderunt? In ipsa superbia. Expulsi sunt, nec potuerunt stare. Si ergo su­ perbia expulit eos qui non potuerunt stare; humilitas intromittit, qui possint in perpetuum stare. Ideo et­ enim ille qui dixit, Exsultabunt ossa humiliata; pra­ dixit, Auditui meo dabis exsultationem et lætitiam. Quid est, auditui meo? Audiendo te felix sum, de voce tua felix sum; intus bibendo felix sum. Ideo non cado, ideo exsultabunt ossa humiliata: ideo ami­ cus sponsi stat, et audit eum; ideo stat, quia audit. De interiore fonte bibit, ideo stat. Illi qui noluerunt de interiore bibere, ibi ceciderunt; expulsi sunt, nec potuerunt stare. ### English translation (Claude) See those inner things commended in the psalm: “But the sons of men will hope in the protection of your wings.” See what it is to go within; see what it is to take refuge in his protection; see what it is even to run under the father's lash: “for he scourges every son whom he receives.” “But the sons of men will hope under the covering of your wings.” And what is within? “They will be drunk with the abundance of your house.” When you have sent them within, entering into the joy of their Lord, “they will be drunk with the abundance of your house, and you will give them drink from the torrent of your delight. For with you is the fountain of life.” Not outside, away from you, but within, with you, there is the fountain of life. “And in your light we shall see light. Stretch out your mercy to those who know you, and your righteousness to those who are upright of heart.” Those who follow the will of their Lord, not seeking their own things but those of the Lord Jesus Christ, are the upright of heart; their feet are not moved. “For God is good to Israel, to the upright of heart. But my feet,” says that man, “were almost moved.” Why? “Because I was envious of sinners, looking at the peace of sinners.” To whom, then, is God good, except to the upright of heart? For God displeased me when my heart was crooked. Why did he displease me? Because he gave happiness to the wicked; and so my feet tottered, as if I had served God for nothing. That is why my feet were almost moved: because I was not upright of heart. What, then, is upright of heart? Following the will of God. That man is prosperous, this one toils; that one lives badly and is prosperous, this one lives justly and toils. Let him who lives justly and toils not be indignant: he has within what that prosperous man does not have; so let him not be sad, not waste away, not fail. That prosperous man has gold in his chest; this one has God in his conscience. Compare now gold and God, chest and conscience. The one has what perishes, and has it in a place from which it perishes; the other has God, who cannot perish, and has him in a place from which he cannot be taken away—but only if he is upright of heart; for then he goes in and does not go out. That is why, what did that man say? “For with you is the fountain of life”—not with us. So we must go in, that we may live; not as if we were sufficient for ourselves, so that we perish; not as if wanting to be filled from our own, so that we dry up; but putting our mouth to the fountain itself, where the water does not fail. Because Adam wanted to live by his own counsel, he fell through him who had fallen before through pride, who gave him to drink the cup of his own pride. So, because “with you is the fountain of life, and in your light we shall see light,” let us drink within, let us see within. For why was there a going out from there? Hear why: “Let not the foot of pride come to me.” So he went out to whom the foot of pride came. Show that this is why he went out. “And let not the hands of sinners move me”—because of the foot of pride. Why do you say this? “There all those who work iniquity have fallen.” Where did they fall? In pride itself. “They were driven out, and could not stand.” If, then, pride drove out those who could not stand, humility lets in those who can stand for ever. That is why he who said, “The humbled bones will rejoice,” said before, “To my hearing you will give joy and gladness.” What is “to my hearing”? By hearing you I am happy; from your voice I am happy; by drinking within I am happy. That is why I do not fall; that is why “the humbled bones will rejoice”; that is why “the friend of the bridegroom stands and hears him”; he stands because he hears. He drinks from the inner fountain; that is why he stands. Those who would not drink from within, “there they fell; they were driven out, and could not stand.” ### Scripture references - Ps 36:7 (35:8 LXX): quotation, high confidence - Heb 12:6: quotation, high confidence - Ps 36:8 (35:9 LXX): quotation, high confidence - Matt 25:21: allusion, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - Ps 36:10 (35:11 LXX): quotation, high confidence - Phil 2:21: allusion, high confidence - Ps 73:1 (72:1 LXX): quotation, high confidence - Ps 73:2 (72:2 LXX): quotation, high confidence - Ps 73:3 (72:3 LXX): quotation, high confidence - Ps 36:11 (35:12 LXX): quotation, high confidence - Ps 36:12 (35:13 LXX): quotation, high confidence - Ps 51:8 (50:10 LXX): quotation, high confidence - John 3:29: quotation, high confidence ### Translation notes - Ps 36:7–12 (35:8–13 LXX), Heb 12:6, Phil 2:21, Ps 73:1–3 (72:1–3 LXX), Ps 51:8 (50:10 LXX), and John 3:29 are quoted; the tempter's cup recalls Gen 3. A stray digit in “Deus 1 srael” is corrected. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.17 (PL 35:1603–1605; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-17). ## Tractates on the Gospel of John 25.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-18 - Source: PL 35:1605 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, teacher of humility, incorporates those who come to him as his members; only pride casts out. ### Latin text Doctor itaque humilitatis venit non facere vo­ luntatem suam, sed voluntatem ejus qui misit illum. Veniamus ad eum, intremus ad eum, incorporemur ei, ut nec nos faciamus voluntatem nostram, sed vo­ luntatem Dei: et non nos ejiciet foras, quia membra ejus sumus, quia caput nostrum esse voluit docendo humilitatem. Ad extremum, ipsum audite concionan­ tem: Venite ad me, qui laboratis et onerati estis: tol­ lite jugum meum super vos, et discite a me quia mitis sum et humilis corde; et cum hoc didiceritis, invenie­ tis requiem animabus vestris, unde non ejiciamini foras: quia descendi de cælo, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me; humilitatem doceo, ad me venire non potest nisi humilis. Non mittit foras nisi superbia: quomodo exit foras qui servat humilitatem, et non labitur a ve­ ritate? Dicta sunt quanta dici potuerunt de abscon­ dito sensu, fratres: satis enim hic latet sensus, et nescio utrum congruis verbis a me sit depromptus et exsculptus, quare ideo non ejiciat foras qui venit ad illum, quia non venit facere voluntatem suam, sed vo­ luntatem ejus qui misit eum. ### English translation (Claude) So the teacher of humility came not to do his own will, but the will of him who sent him. Let us come to him, let us go in to him, let us be incorporated into him, so that we too may not do our own will, but the will of God; and he will not cast us out, because we are his members, because he willed to be our head by teaching humility. Finally, hear him preaching: “Come to me, you who labor and are burdened; take my yoke upon you, and learn from me, for I am meek and humble of heart”; and when you have learned this, “you will find rest for your souls,” from which you will not be cast out: “because I came down from heaven, not to do my own will, but the will of him who sent me.” I teach humility; no one can come to me unless he is humble. Nothing casts out but pride: how does he go out who keeps humility and does not slip away from the truth? As much has been said as could be said about the hidden sense, brothers; for the sense is well hidden here, and I do not know whether it has been drawn out and carved out by me in fitting words: why he does not cast out the one who comes to him, because he came not to do his own will but the will of him who sent him. ### Scripture references - John 6:38: quotation, high confidence - Matt 11:28: quotation, high confidence - Matt 11:29: quotation, high confidence - John 6:37: allusion, high confidence ### Translation notes - Matt 11:28–29 and John 6:38 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.18 (PL 35:1605; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-18). ## Tractates on the Gospel of John 25.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-19 - Source: PL 35:1605 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: None of the humble whom the Father gave to Christ will be lost; they rise now by faith and will be raised in the flesh on the last day. ### Latin text Hæc est autem, inquit, voluntas ejus qui misit me Patris, ut omne quod dedit mihi, non perdam ex eo. Ipse illi datus est, qui servat humilitatem; hunc acci­ pit: qui non servat humilitatem, longe est a magi­ stro humilitatis. Ut omne quod dedit mihi, non perdam ex eo. Sic non est voluntas in conspectu Patris vestri, ut pereat unus de pusillis istis. De tumentibus potest per­ ire, de pusillis nihil perit: quia nisi fueritis sicut pusillus iste, non intrabitis in regnum cælorum. Omne quod dedit mihi Pater, non perdam ex eo; sed resuscitabo illud in novissimo die. Videte quem­ admodum et hic geminam illam resurrectionem de­ lineet. Qui venit ad me, modo resurgit humilis factus in membris meis: sed et resuscitabo eum in novissi­ mo die, secundum carnem. Hæc est enim voluntas Pa­ tris mei qui misit me, ut omnis qui videt Filium, et credit in eum, habeat vitam æternam; et ego resuscitabo eum in novissimo die. Superius dixit, Qui audit ver­ bum meum, et credit ei qui misit me: modo autem, Qui videt Filium, et credit in eum. Non dixit, Videt Filium, et credit in Patrem: hoc est enim credere in Filium, quod et in Patrem. Quia sicut habet Pater vi­ tam in semetipso, sic dedit et Filio vitam habere in se­ metipso. Ut omnis qui videt Filium, et credit in eum, habeat vitam æternam; credendo et transeundo ad vitam, tanquam prima illa resurre­ ctione. Et quia non est sola, et resuscitabo ego eum, inquit, in novissima die. ### English translation (Claude) “And this,” he says, “is the will of the Father who sent me, that of all that he has given me I should lose nothing.” He who keeps humility has been given to him; this one he receives. He who does not keep humility is far from the teacher of humility. “That of all that he has given me I should lose nothing.” “So it is not the will before your Father that one of these little ones should perish.” Of the swollen some may perish; of the little ones none perishes: because “unless you become like this little one, you will not enter the kingdom of heaven.” “Of all that the Father has given me I will lose nothing, but I will raise it up on the last day.” See how here too he outlines that twofold resurrection. He who comes to me now rises, made humble in my members; but I will also raise him up on the last day according to the flesh. “For this is the will of my Father who sent me, that everyone who sees the Son and believes in him may have eternal life; and I will raise him up on the last day.” Above he said, “He who hears my word and believes him who sent me”; but now, “He who sees the Son and believes in him.” He did not say, “sees the Son and believes in the Father”; for to believe in the Son is the same as to believe in the Father. Because “as the Father has life in himself, so he has given to the Son also to have life in himself.” “That everyone who sees the Son and believes in him may have eternal life”: by believing and passing to life, as by that first resurrection. And because that is not the only one, “And I will raise him up,” he says, “on the last day.” ### Scripture references - John 6:39: quotation, high confidence - Matt 18:14: quotation, high confidence - Matt 18:3: quotation, high confidence - John 6:40: quotation, high confidence - John 5:24: quotation, high confidence - John 5:26: quotation, high confidence ### Translation notes - John 6:39–40, Matt 18:14, 18:3, John 5:24, and John 5:26 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 25.19 (PL 35:1605; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-25-19). ## Tractates on the Gospel of John 26.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-26-1 - Source: PL 35:1605–1607 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews did not hunger for the bread from heaven because they trusted their own righteousness; Christ is God's righteousness, given by grace, and to believe in him is to eat the living bread. ### Latin text Cum Dominus noster Jesus Christus, sicut in Evangelio cum legeretur, audivimus, panem se esse dixisset, qui de coelo descendit, murmuraverunt Ju­ daei, et dixerunt, Nonne hic est Jesus filius Joseph, cu­ jus nos novimus patrem et matrem? Quomodo ergo hic dicit, Quia descendi de cœlo? Isti a pane de coelo longe erant, nec eum esurire noverant. Fauces cordis lan­ guidas habebant, auribus apertis surdi erant, vide­ bant et cæci stabant. Panis quippe iste interioris ho­ minis quaerit esuriem: unde alio loco dicit, Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Justitiam vero nobis esse Christum Pau­ lus apostolus dicit. Ac per hoc qui esu­ rit hunc panem, esuriat justitiam; sed justitiam quæ de coelo descendit, justitiam quam dat Deus, non quam sibi facit homo. Si enim nullam sibi homo face­ ret justitiam, non diceret idem apostolus de Judæis: Ignorantes enim Dei justitiam, et suam volentes consti­ tuere, justitia Dei non sunt subjecti. Inde erant isti qui panem de coelo descendentem non intel­ ligebant, quia sua justitia saturati, justitiam Dei non esuriebant. Quid est hoc, justitia Dei et justitia homi­ nis? Justitia Dei hic dicitur, non qua justus est Deus, sed quam dat homini Deus, ut justus sit homo per Deum. Quæ autem erat illorum justitia? Qua de suis viribus præsumebant, et quasi impletores Legis se­ ipsos ex sua virtute dicebant. Nemo autem implet Le­ gem, nisi quem adjuverit gratia, id est panis qui de caelo descendit. Legis enim plenitudo, compendio ut ait Apostolus, charitas est: charitas non nummi, sed Dei; charitas non terrae, non caeli, sed ejus qui fecit coelum et terram. Unde ista charitas ho­ mini? ipsum audiamus: Charitas, inquit, Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis. Daturus ergo Dominus Spiritum sanctum, dixit se panem qui de coelo descendit, hor­ tans ut credamus in eum. Credere enim in eum, hoc est manducare panem vivum. Qui credit, manducat: invisibiliter saginatur, quia invisibiliter renascitur. Infans intus est, novus intus est: ubi novellatur, ibi satiatur. ### English translation (Claude) When our Lord Jesus Christ, as we heard when the Gospel was read, had said that he is the bread that came down from heaven, the Jews murmured and said, “Is not this Jesus the son of Joseph, whose father and mother we know? How then does he say, I came down from heaven?” These were far from the bread from heaven, and did not know how to hunger for it. They had the jaws of the heart sluggish; with open ears they were deaf; they saw and stood blind. For this bread seeks the hunger of the inner man; hence he says in another place, “Blessed are those who hunger and thirst for righteousness, for they shall be filled.” And the apostle Paul says that Christ is righteousness for us. And so let him who hungers for this bread hunger for righteousness—but the righteousness that came down from heaven, the righteousness that God gives, not that which man makes for himself. For if man made no righteousness for himself, the same apostle would not say of the Jews, “For, being ignorant of the righteousness of God and seeking to establish their own, they did not submit to the righteousness of God.” Such were these who did not understand the bread coming down from heaven, because, filled with their own righteousness, they did not hunger for the righteousness of God. What is this, the righteousness of God and the righteousness of man? The righteousness of God here means not that by which God is righteous, but that which God gives to man, so that man may be righteous through God. And what was their righteousness? That by which they presumed on their own strength, and called themselves, as it were, fulfillers of the Law by their own power. But no one fulfills the Law unless grace has helped him, that is, the bread that came down from heaven. For the fullness of the Law, as the apostle says in brief, is love: love not of money but of God; love not of earth, not of heaven, but of him who made heaven and earth. From where does man have this love? Let us hear the apostle himself: “The love of God,” he says, “has been poured out in our hearts through the Holy Spirit who has been given to us.” So the Lord, who was going to give the Holy Spirit, called himself the bread that came down from heaven, urging us to believe in him. For to believe in him—this is to eat the living bread. He who believes eats: he is fed invisibly, because he is reborn invisibly. He is an infant within, he is new within: where he is renewed, there he is filled. ### Scripture references - John 6:41: allusion, high confidence - John 6:42: quotation, high confidence - Matt 5:6: quotation, high confidence - 1 Cor 1:30: allusion, high confidence - Rom 10:3: quotation, high confidence - Rom 13:10: quotation, high confidence - Rom 5:5: quotation, high confidence ### Translation notes - John 6:41–42, Matt 5:6, 1 Cor 1:30, Rom 10:3, Rom 13:10, and Rom 5:5 are drawn on. Augustine's remarks on the Jews' self-righteousness are given as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.1 (PL 35:1605–1607; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-26-1). ## Tractates on the Gospel of John 26.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-26-2 - Source: PL 35:1607 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: No one comes to Christ unless the Father draws him, yet faith cannot be unwilling, since one believes with the heart; how, then, is one “drawn”? ### Latin text Quid ergo talibus murmurantibus respondit Je­ sus? Nolite murmurare ad invicem. Tanquam dicens, Scio quare non esuriatis, et istum panem non intelli­ gatis neque quaeratis. Nolite murmurare ad invicem: nemo potest venire ad me, nisi Pater qui misit me, tra­ xerit eum. Magna gratiæ commendatio! Nemo venit nisi tractus. Quem trahat et quem non trahat, quare illum trahat et illum non trahat, noli velle judicare, si non vis errare. Semel accipe, et intellige: nondum traheris? ora ut traharis. Quid hic dicimus, fratres? Si trahimur ad Christum, ergo inviti credimus; ergo violentia adhibetur, non voluntas excitatur. Intrare quisquam ecclesiam potest nolens, accedere ad altare potest nolens, accipere Sacramentum potest nolens: credere non potest nisi volens. Si corpore crederetur, fieret in nolentibus: sed non corpore creditur. Apo­ stolum audi: Corde creditur ad justitiam. Et quid se­ quitur? Ore autem confessio fit ad salutem. De radice cordis surgit ista confessio. Aliquando au­ dis confitentem, et nescis credentem. Sed nec debes vocare confitentem, quem judicas non credentem. Hoc est enim confiteri, dicere quod habes in corde: si autem aliud in corde habes, aliud dicis; loqueris, non confiteris. Cum ergo in Christum corde credatur, quod nemo utique facit invitus, qui autem trahitur, tanquam invitus cogi videtur; quomodo istam solvimus quæstionem, Nemo venit ad me nisi Pater qui mi­ sit me, traxerit eum? ### English translation (Claude) What, then, did Jesus answer to such murmurers? “Do not murmur among yourselves.” As if saying, I know why you do not hunger and do not understand or seek this bread. “Do not murmur among yourselves: no one can come to me unless the Father who sent me draws him.” A great commendation of grace! No one comes unless he is drawn. Whom he draws and whom he does not draw, why he draws this one and does not draw that one—do not try to judge, if you do not want to err. Take it once for all and understand: are you not yet drawn? Pray that you may be drawn. What do we say here, brothers? If we are drawn to Christ, then we believe unwillingly; then force is applied, the will is not aroused. A person can enter the church unwilling, can approach the altar unwilling, can receive the sacrament unwilling: he cannot believe unless willing. If one believed with the body, it could happen in the unwilling; but one does not believe with the body. Hear the apostle: “With the heart one believes unto righteousness.” And what follows? “But with the mouth confession is made unto salvation.” This confession rises from the root of the heart. Sometimes you hear someone confessing and do not know whether he believes. But you ought not even to call him confessing whom you judge not to believe. For to confess is to say what you have in your heart; but if you have one thing in your heart and say another, you are talking, not confessing. Since, then, one believes in Christ with the heart, which surely no one does unwillingly, and one who is drawn seems to be compelled as if unwilling, how do we solve this question: “No one comes to me unless the Father who sent me draws him”? ### Scripture references - John 6:43: quotation, high confidence - John 6:44: quotation, high confidence - Rom 10:10: quotation, high confidence ### Translation notes - John 6:43–44 and Rom 10:10 are quoted. “Receive the sacrament” refers to the Eucharist. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.2 (PL 35:1607; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-26-2). ## Tractates on the Gospel of John 26.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-26-3 - Source: PL 35:1607 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We come to Christ by believing, not walking; to “touch” him, like the woman with the flow of blood, is to believe, and Mary was told not to touch him as though he were only what she saw. ### Latin text Si trahitur, ait aliquis, invitus venit. Si invitus venit, nec credit; si non credit, nec venit. Non enim ad Christum ambulando currimus, sed credendo: nec motu corporis, sed voluntate cordis accedimus. Ideo illa mulier quae fimbriam tetigit, magis tetigit quam turba quae pressit. Ideo Dominus dixit, Quis me tetigit? Et mirantes discipuli, dixerunt: Turbæ te comprimunt, et dicis, Quis me tetigit? Et ille repetivit: Tetigit me aliquis. Illa tangit, turba premit. Quid est tetigit, nisi credidit? Unde et mulieri illi post resurre­ ctionem dixit volenti se mittere ad pedes ejus: Noli me tangere; nondum enim ascendi ad Patrem. Quod vides, hoc solum me esse putas; noli me tangere. Quid est? Hoc solum me esse putas quod tibi appareo, noli sic credere: hoc est, Noli me tan­ gere; nondum enim ascendi ad Patrem; tibi non ascendi, nam inde nunquam recessi. In terra non tan­ gebat stantem, quomodo tangeret ad Patrem ascen­ dentem? Sic tamen, sic se tangi voluit: sic tangitur ab eis a quibus bene tangitur, ascendens ad Patrem, manens cum Patre, æqualis Patri. ### English translation (Claude) “If he is drawn,” someone says, “he comes unwillingly. If he comes unwillingly, he does not believe; if he does not believe, he does not come.” For we do not run to Christ by walking, but by believing; we approach not by motion of the body but by the will of the heart. That is why that woman who touched the fringe touched him more than the crowd that pressed on him. That is why the Lord said, “Who touched me?” And the disciples in astonishment said, “The crowds are pressing on you, and you say, Who touched me?” And he repeated, “Someone touched me.” She touches, the crowd presses. What is “touched,” except “believed”? Hence also after the resurrection he said to that woman who wanted to throw herself at his feet: “Do not touch me; for I have not yet ascended to the Father.” What you see, you think is all that I am; do not touch me. What does this mean? You think that I am only what appears to you: do not believe in that way. That is, “Do not touch me; for I have not yet ascended to the Father”: for you I have not ascended, for I have never withdrawn from there. She did not touch him standing on earth; how would she touch him ascending to the Father? Yet thus, thus he wished to be touched; thus he is touched by those by whom he is rightly touched: ascending to the Father, abiding with the Father, equal to the Father. ### Scripture references - Luke 8:44: allusion, high confidence - Luke 8:45: quotation, high confidence - Luke 8:46: quotation, high confidence - Mark 5:31: quotation, high confidence - John 20:17: quotation, high confidence ### Translation notes - Luke 8:44–46 (with Mark 5:30–31) and John 20:17 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.3 (PL 35:1607; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/25-9/#p-26-3). ## Tractates on the Gospel of John 26.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-4 - Source: PL 35:1607 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father draws not by force but by delight: as the poet says each is drawn by his own pleasure, so the lover of truth and righteousness is drawn to Christ. ### Latin text Inde et hic si advertis, Nemo venit ad me, nisi quem Pater attraxerit. Noli te cogitare invitum trahi: trahitur animus et amore. Nec timere debemus ne ab hominibus qui verba perpendunt, et a rebus maxime divinis intelligendis longe remoti sunt, in hoc Scri­ pturarum sanctarum evangelico verbo forsitan repre­ hendamur, et dicatur nobis, Quomodo voluntate cre­ do, si trahor? Ego dico: parum est voluntate, etiam voluptate traheris. Quid est trahi voluptate? Delectare in Domino, et dabit tibi petitiones cordis tui. Est quaedam voluptas cordis, cui panis dulcis est ille coelestis. Porro si poetae dicere licuit, « Trahit sua < quemque voluptas >; non necessi­ tas, sed voluptas; non obligatio, sed delectatio: quanto fortius nos dicere debemus trahi hominem ad Christum, qui delectatur veritate, delectatur beatitu­ dine, delectatur justitia, delectatur sempiterna vita, quod totum Christus est? An vero habent corporis sensus voluptates suas, et animus deseritur a volupta­ tibus suis? Si animus non habet voluptates suas, unde dicitur, Filii autem hominum sub tegmine alarum tua­ rum sperabunt: inebriabuntur ab ubertate domus tuæ, et torrente voluptatis tuæ potabis eos; quoniam apud te est fons vitæ, et in lumine tuo videbimus lumen? Da amantem, et sentit quod dico. Da deside­ rantem, da esurientem, da in ista solitudine peregri­ nantem atque sitientem, et fontem æternæ patriæ su­ spirantem: da talem, et scit quid dicam. Si autem frigido loquor, nescit quid loquor. Tales erant isti qui invicem murmurabant. Pater, inquit, quem traxerit, venit ad me. ### English translation (Claude) Hence here too, if you notice: “No one comes to me unless the Father draws him.” Do not think that you are drawn unwillingly: the mind is drawn by love too. Nor should we fear that we may perhaps be reproached on account of this gospel word of the holy Scriptures by men who weigh words and are far removed from understanding divine things, and that it may be said to us, “How do I believe by will if I am drawn?” I say: it is too little to say by will; you are drawn even by delight. What is it to be drawn by delight? “Delight in the Lord, and he will give you the desires of your heart.” There is a certain delight of the heart, to which that heavenly bread is sweet. Moreover, if the poet could say, “Each is drawn by his own delight”—not necessity but delight, not obligation but pleasure—how much more strongly ought we to say that a man is drawn to Christ who delights in truth, delights in blessedness, delights in righteousness, delights in eternal life, all of which Christ is? Or do the senses of the body have their delights, and is the mind left without delights of its own? If the mind has no delights of its own, why is it said, “But the sons of men will hope under the covering of your wings; they will be drunk with the abundance of your house, and you will give them drink from the torrent of your delight; for with you is the fountain of life, and in your light we shall see light”? Give me one who loves, and he feels what I am saying. Give me one who longs, give me one who hungers, give me one who is a pilgrim in this wilderness and thirsts and sighs for the fountain of the eternal homeland: give me such a one, and he knows what I am saying. But if I speak to a cold man, he does not know what I am saying. Such were these who murmured among themselves. “Whom the Father draws,” he says, “comes to me.” ### Scripture references - John 6:44: quotation, high confidence - Ps 37:4 (36:4 LXX): quotation, high confidence - Ps 36:7 (35:8 LXX): quotation, high confidence - Ps 36:8 (35:9 LXX): quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence ### Extrabiblical texts - Virgil, Ecl. 2.65 (Virgil): quotation, high confidence ### Translation notes - John 6:44, Ps 37:4 (36:4 LXX), and Ps 36:7–9 (35:8–10 LXX) are quoted; “the poet” is Virgil, Eclogue 2.65. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.4 (PL 35:1607; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-4). ## Tractates on the Gospel of John 26.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-5 - Source: PL 35:1607–1609 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father draws to the Son those who believe him equal to the Father, unlike Arius and Photinus; Peter's confession shows that revelation is itself the drawing, as a branch draws a sheep. ### Latin text Quid est autem, Pater quem traxerit, cum ipse Christus trahat? Quare voluit dicere, Pater quem tra­ xerit? Si trahendi sumus, ab illo trahamur cui dicit quædam quæ diligit, Post odorem unguentorum tuorum curremus. Sed quid intelligi voluit, adver­ tamus, fratres, et quantum possumus capiamus. Tra­ hit Pater ad Filium eos qui propterea credunt in Filium, quia eum cogitant Patrem habere Deum: Deus enim Pater æqualem sibi genuit Filium: ut qui cogitat, at­ que in fide sua sentit et ruminat æqualem esse Patri eum in quem credidit, ipsum trahit Pater ad Filium. Arius credidit creaturam, non eum traxit Pater; quia non considerat Patrem, qui Filium non credit æqua­ lem. Quid dicis, o Ari? quid, hæretice, loqueris? quid est Christus? Non, inquit, Deus verus; sed quem fecit Deus verus. Non te traxit Pater; non enim intellexi­ sti Patrem, cujus Filium negas: aliud cogitas, non est ipse Filius; nec a Patre traheris, nec ad Filium trahe­ ris: aliud est enim Filius, aliud quod tu dicis. Photi­ nus dixit: Homo solum est Christus, non est et Deus. Qui sic credit, non Pater eum traxit. Quem Pater traxit, Tu es, inquit, Christus Filius Dei vivi. Non sic­ ut propheta, non sicut Joannes, non sicut aliquis ma­ gnus justus; sed sicut unicus, sicut æqualis, tu es Christus Filius Dei vivi. Vide quia tractus est, et a Pa­ tre tractus est. Beatus es Simon Bar-Jona, quia non tibi revelavit caro et sanguis, sed Pater meus qui in cælis est. Ista revelatio, ipsa est attra­ ctio. Ramum viridem ostendis ovi, et trahis illam. Nuces puero demonstrantur, et trahitur: et quo cur­ rit trahitur, amando trahitur, sine læsione corporis trahitur, cordis vinculo trahitur. Si ergo ista quae in­ ter delicias et voluptates terrenas revelantur amanti­ bus, trahunt; quoniam verum est, « Trahit sua quem­ que voluptas; » non trahit revelatus Christus a Patre? Quid enim fortius desiderat anima quam veritatem? Quo avidas fauces habere debet, unde optare ut sa­ num sit intus palatum vera judicandi, nisi ut mandu­ cet et bibat sapientiam, justitiam, veritatem, aeterni­ tatem? ### English translation (Claude) But what is “whom the Father draws,” when Christ himself draws? Why did he want to say, “whom the Father draws”? If we are to be drawn, let us be drawn by him to whom one who loves him says, “We will run after the fragrance of your ointments.” But let us notice, brothers, what he wanted to be understood, and grasp it as far as we can. The Father draws to the Son those who believe in the Son because they think of him as having God for his Father. For God the Father begot a Son equal to himself; so that whoever thinks, and in his faith perceives and ponders, that he in whom he has believed is equal to the Father—him the Father draws to the Son. Arius believed him a creature; the Father did not draw him, because he who does not believe the Son equal does not consider the Father. What do you say, Arius? What do you say, heretic? What is Christ? “Not true God,” he says, “but one whom the true God made.” The Father has not drawn you; for you have not understood the Father, whose Son you deny: you are thinking of something else; it is not the Son himself; you are neither drawn by the Father nor drawn to the Son: for the Son is one thing, what you speak of another. Photinus said, “Christ is only a man; he is not also God.” Him who believes thus the Father has not drawn. He whom the Father drew said, “You are the Christ, the Son of the living God.” Not as a prophet, not as John, not as some great righteous man, but as the only one, as the equal: “You are the Christ, the Son of the living God.” See that he was drawn, and drawn by the Father. “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed this to you, but my Father who is in heaven.” This revelation is itself the drawing. You show a green branch to a sheep, and you draw it. Nuts are shown to a boy, and he is drawn: and he is drawn to where he runs, drawn by loving, drawn without harm to the body, drawn by a bond of the heart. If, then, these things that are shown to their lovers among earthly delights and pleasures draw them, since it is true that “each is drawn by his own delight,” does not Christ, revealed by the Father, draw? For what does the soul desire more strongly than truth? For what should it have greedy jaws, for what should it wish to have a healthy inner palate for judging what is true, except to eat and drink wisdom, righteousness, truth, eternity? ### Scripture references - John 6:44: quotation, high confidence - Song 1:3 (1:4 Vulg.): quotation, high confidence - Matt 16:16: quotation, high confidence - Matt 16:17: quotation, high confidence ### Extrabiblical texts - Virgil, Ecl. 2.65 (Virgil): quotation, high confidence ### Translation notes - Song 1:3 (1:4 Vulgate), Matt 16:16–17, and Virgil, Ecl. 2.65 are quoted. Arius held the Son a creature; Photinus held Christ a mere man; Augustine's characterizations are given as written. A stray “I” after cælis in the digital text is ignored. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.5 (PL 35:1607–1609; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-5). ## Tractates on the Gospel of John 26.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-6 - Source: PL 35:1609 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Here we hunger for righteousness; we will be filled at the resurrection on the last day. ### Latin text Ubi autem hoc? Ibi melius, verius ibi, plenius ibi. Nam hic facilius possumus esurire, et hoc si bo­ nam spem habemus, quam satiari: Beati enim, in­ quit, qui esuriunt et sitiunt justitiam, sed hic; quoniam saturabuntur, sed ibi. Ideo cum dixisset, Nemo venit ad me, nisi Pater qui misit me, traxerit eum, quid subjecit? Et ego resuscitabo eum in novissimo die. Reddo illi quod amat, reddo quod sperat: videbit quod adhuc non videndo credidit; manducabit quod esurit, saturabitur eo quod sitit. Ubi? In resurrectione mortuorum, quia ego resuscitabo eum in novissimo die. ### English translation (Claude) But where will this be? There, better; there, more truly; there, more fully. For here we can more easily hunger—and that, if we have good hope—than be filled. For “blessed,” he says, “are those who hunger and thirst for righteousness”—but here; “for they shall be filled”—but there. That is why, having said, “No one comes to me unless the Father who sent me draws him,” what did he add? “And I will raise him up on the last day.” I give back to him what he loves, I give back what he hopes for: he will see what he believed while not yet seeing; he will eat what he hungers for; he will be filled with what he thirsts for. Where? In the resurrection of the dead, because “I will raise him up on the last day.” ### Scripture references - Matt 5:6: quotation, high confidence - John 6:44: quotation, high confidence ### Translation notes - Matt 5:6 and John 6:44 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.6 (PL 35:1609; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-6). ## Tractates on the Gospel of John 26.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-7 - Source: PL 35:1609 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father draws by teaching within, as the prophets said all would be taught by God; preachers only plant and water from outside. ### Latin text Scriptum est enim in Prophetis, Et erunt omnes docibiles Dei. Quare hoc dixi, o Judaei? Pater vos non docuit; quomodo potestis me agnoscere? Omnes regni illius homines docibiles Dei erunt, non ab ho­ minibus audient. Et si ab hominibus audiunt, tamen quod intelligunt, intus datur, intus coruscat, intus revelatur. Quid faciunt homines forinsecus annuntian­ tes? quid facio ego modo cum loquor? Strepitum ver­ borum ingero auribus vestris. Nisi ergo revelet ille qui intus est, quid dico, aut quid loquor? Exterior cultor arboris, interior est Creator. Qui plantat et qui rigat, extrinsecus operatur: hoc facimus nos. Sed neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus: hoc est, Erunt omnes docibiles Dei. Qui, omnes? Omnis qui au­ divit a Patre et didicit, venit ad me. Videte quomodo trahit Pater: docendo delectat, non necessitatem imponendo. Ecce quomodo trahit. Erunt omnes doci­ biles Dei: trahere Dei est, Omnis qui audivit a Patre et didicit, venit ad me: trahere Dei est. ### English translation (Claude) “For it is written in the prophets, And they shall all be teachable by God.” Why did I say this, O Jews? The Father has not taught you; how can you recognize me? All the people of that kingdom will be teachable by God; they will not hear from men. And even if they hear from men, what they understand is given within, flashes within, is revealed within. What do men do who proclaim from outside? What am I doing now when I speak? I pour the noise of words into your ears. Unless, then, he who is within reveals it, what am I saying, or what am I speaking? The tender of the tree is outside; the Creator is within. He who plants and he who waters work from outside: this we do. “But neither he who plants is anything, nor he who waters, but God who gives the growth”: that is, “They shall all be teachable by God.” Who are “all”? “Everyone who has heard from the Father and learned comes to me.” See how the Father draws: he delights by teaching, not by imposing necessity. See how he draws. “They shall all be teachable by God”: this is God's drawing. “Everyone who has heard from the Father and learned comes to me”: this is God's drawing. ### Scripture references - John 6:45: quotation, high confidence - Isa 54:13: quotation, high confidence - 1 Cor 3:7: quotation, high confidence ### Translation notes - John 6:45 (citing Isa 54:13) and 1 Cor 3:7 are quoted. A Migne reference “(! Cor., III, 7)” in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.7 (PL 35:1609; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-7). ## Tractates on the Gospel of John 26.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-8 - Source: PL 35:1609 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father teaches through his Word, the uncreated Son, whom men in the flesh can hear because the Word became flesh. ### Latin text Quid igitur, fratres? Si omnis qui audivit a Pa­ tre et didicit, ipse venit ad Christum, Christus nihil hic docuit? Quid quod Patrem magistrum homines non viderunt, Filium viderunt? Filius dicebat, sed Pater docebat. Ego cum homo sim, quem doceo? quem, fratres, nisi eum, qui audivit verbum meum? Si ego cum homo sim, illum doceo qui audit verbum meum; illum docet et Pater, qui audit Verbum ejus: si illum docet Pater qui audit Verbum ejus; quære quid sit Christus, et invenies Verbum ejus: In prin­ cipio erat Verbum. Non, In principio fecit Deus Ver­ bum; quomodo, In principio fecit Deus coelum et ter­ ram: ecce quia non est creatura. Disce trahi ad Filium a Patre; doceat te Pater, audi Ver­ bum ejus. Quod Verbum ejus, inquis, audio? In prin­ cipio erat Verbum; non factum est, sed erat: Et Ver­ bum erat apud Deum, et Deus erat Verbum. Quomodo homines in carne constituti audiant tale Verbum? Quia Verbum caro factum est, et habitavit in nobis. ### English translation (Claude) What, then, brothers? If everyone who has heard from the Father and learned comes to Christ, did Christ teach nothing here? What of the fact that men did not see the Father as teacher, but saw the Son? The Son was speaking, but the Father was teaching. Since I am a man, whom do I teach? Whom, brothers, except the one who has heard my word? If I, since I am a man, teach him who hears my word, the Father too teaches him who hears his Word. If the Father teaches him who hears his Word, ask what Christ is, and you will find: his Word. “In the beginning was the Word.” Not, “In the beginning God made the Word,” as “In the beginning God made heaven and earth”: see, he is not a creature. Learn to be drawn to the Son by the Father: let the Father teach you; hear his Word. “What Word of his,” you say, “do I hear?” “In the beginning was the Word”—it was not made, but was—“and the Word was with God, and the Word was God.” How are men placed in the flesh to hear such a Word? Because “the Word was made flesh and dwelt among us.” ### Scripture references - John 6:45: quotation, high confidence - John 1:1: quotation, high confidence - Gen 1:1: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 6:45, John 1:1, Gen 1:1, and John 1:14 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.8 (PL 35:1609; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-8). ## Tractates on the Gospel of John 26.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-9 - Source: PL 35:1609 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: No one has seen the Father except the Son; to be drawn and taught by the Father is to hear his Word, who remains with the speaker and draws the hearer. ### Latin text Exponit hoc et ipse, et ostendit nobis quid dixe­ rit, Qui audivit a Patre et didicit, venit ad me. Con­ tinuo subjecit quod cogitare possemus: Non quia Pa­ trem vidit quisquam, nisi is qui est a Deo, hic vidit Patrem. Quid est quod ait? Ego vidi Patrem, vos non vidistis Patrem; et tamen non venitis ad me, nisi trahamini a Patre. Quid est autem vos trahi a Patre, nisi discere a Patre? quid est discere a Patre, nisi audire a Patre? quid est audire a Patre, nisi audire Verbum Patris, id est me? Ne forte ergo cum dico vobis, Omnis qui audivit a Patre et didicit, dica­ tis apud vos, Sed nunquam vidimus Patrem; quomodo discere potuimus a Patre? a meipso audite: Non quia Patrem vidit quisquam, sed qui est a Deo, hic vidit Patrem. Ego novi Patrem, ab illo sum: sed quomodo verbum ab illo cujus est verbum; non quod sonat et transit, sed quod manet cum dicente, et trahit audientem. ### English translation (Claude) He himself explains this too, and shows us what he meant by “He who has heard from the Father and learned comes to me.” He at once added what we might be thinking: “Not that anyone has seen the Father, except him who is from God; he has seen the Father.” What does he mean? I have seen the Father; you have not seen the Father; and yet you do not come to me unless you are drawn by the Father. And what is it for you to be drawn by the Father, except to learn from the Father? What is it to learn from the Father, except to hear from the Father? What is it to hear from the Father, except to hear the Word of the Father, that is, me? So lest, when I say to you, “Everyone who has heard from the Father and learned,” you should say among yourselves, “But we have never seen the Father; how could we learn from the Father?”—hear from me: “Not that anyone has seen the Father, but he who is from God; he has seen the Father.” I know the Father; I am from him; but as a word is from him whose word it is: not a word that sounds and passes away, but one that remains with the speaker and draws the hearer. ### Scripture references - John 6:45: quotation, high confidence - John 6:46: quotation, high confidence ### Translation notes - John 6:45–46 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.9 (PL 35:1609; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-9). ## Tractates on the Gospel of John 26.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-10 - Source: PL 35:1609–1611 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To believe in Christ is to have him, eternal life itself, who took death from us in the flesh in order to slay death and gave eternal life to his risen flesh. ### Latin text Admoneat quod sequitur: Amen, amen dico vobis, qui credit in me, habet vitam æternam. Revelare se voluit quid esset: nam compendio dicere potuit, Qui credit in me, habet me. Ipse enim Christus verus Deus est et vita aeterna. Qui ergo credit in me, in­ quit, it in me; et qui it in me, habet me. Quid est autem habere me? Habere vitam æternam. Vita æterna mortem assumpsit, vita æterna mori voluit; sed de tuo, non de suo: accepit a te, ubi moreretur pro te. Ab hominibus enim carnem assumpsit, sed non more hominum. Nam Patrem habens in cœlo, matrem elegit in terra: et illic natus sine matre, et hic sine Patre. Assumpsit ergo vita mortem, ut vita occideret mortem. Nam qui in me credit, inquit, ha­ bet vitam æternam: non quod patet, sed quod latet. Vita enim æterna Verbum: in principio erat apud Deum, et Deus erat Verbum et vita erat lux hominum. Ipse vita aeterna, dedit et carni susceptae vitam æternam. Mori venit, sed die tertio resurrexit. Inter Verbum suscipiens, et carnem resurgentem, mors media consumpta est. ### English translation (Claude) Let what follows admonish us: “Amen, amen, I say to you, he who believes in me has eternal life.” He wished to reveal what he was; for he could have said briefly, “He who believes in me has me.” For Christ himself is true God and eternal life. “He who believes in me,” then, he says, goes into me; and he who goes into me has me. And what is it to have me? To have eternal life. Eternal life took on death; eternal life willed to die; but from what is yours, not from what is his own: he received from you that in which he might die for you. For he took flesh from men, but not in the manner of men. For having a Father in heaven, he chose a mother on earth; and there he was born without a mother, and here without a father. So life took on death, that life might slay death. For “he who believes in me,” he says, “has eternal life”: not what is open to view, but what is hidden. For eternal life is the Word: “in the beginning he was with God, and the Word was God, and the life was the light of men.” He, eternal life, gave eternal life also to the flesh he took up. He came to die, but on the third day he rose again. Between the Word taking up the flesh and the flesh rising again, death in the middle was consumed. ### Scripture references - John 6:47: quotation, high confidence - 1 John 5:20: allusion, high confidence - John 1:1: quotation, high confidence - John 1:4: quotation, high confidence ### Translation notes - John 6:47, 1 John 5:20, and John 1:1–4 are drawn on. A Migne reference “(Ibid. i, i)” and stray marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.10 (PL 35:1609–1611; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-10). ## Tractates on the Gospel of John 26.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-11 - Source: PL 35:1611 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The fathers who ate manna without faith died, while Moses and others who understood it spiritually did not; so the sacrament differs from its power, and one should approach the altar with innocence and forgiveness. ### Latin text Ego sum, inquit, panis vitæ. Et unde illi super­ biebant? Patres vestri, inquit, manducaverunt in de­ serto manna, et mortui sunt. Quid est unde superbitis? Manducaverunt manna, et mortui sunt. Quare mandu­ caverunt, et mortui sunt? Quia quod videbant, cre­ debant: quod non videbant, non intelligebant. Ideo patres vestri, quia similes estis illorum. Nam quan­ tum pertinet, fratres mei, ad mortem istam visibilem et corporalem, numquid nos non morimur qui man­ ducamus panem de cælo descendentem? Sic sunt mortui et illi, quemadmodum nos sumus morituri; quantum attinet, ut dixi, ad mortem hujus corporis visibilem atque carnalem. Quantum autem pertinet ad illam mortem, de qua terret Dominus, qua mor­ tui sunt patres istorum; manducavit manna et Moyses, manducavit manna et Aaron, manducavit manna et Phinees, manducaverunt ibi multi qui Domino pla­ cuerunt, et mortui non sunt. Quare? Quia visibilem cibum spiritualiter intellexerunt, spiritualiter esurie­ runt, spiritualiter gustaverunt, ut spiritualiter satia­ rentur. Nam et nos hodie accipimus visibilem cibum: sed aliud est Sacramentum, aliud virtus Sacramenti. Quam multi de altari accipiunt et moriuntur, et acci­ piendo moriuntur? Unde dicit Apostolus, Judicium sibi manducat et bibit. Non enim buc­ cella Dominica venenum fuit Judae. Et tamen acce­ pit, et cum accepit, in eum inimicus intravit: non quia malum accepit, sed quia bonum male malus accepit. Videte ergo, fratres, panem coelestem spiri­ tualiter manducate, innocentiam ad altare apportate. Peccata etsi sunt quotidiana, vel non sint mortifera. Antequam ad altare accedatis, attendite quid dicatis: Dimitte nobis debita nostra, sicut et nos dimittimus de­ bitoribus nostris. Dimittis, dimittetur tibi: securus accede, panis est, non venenum. Sed vide si dimittis: nam si non dimittis, mentiris, et ei mentiris, quem non fallis. Mentiri Deo potes, Deum fallere non potes. Novit ille quid agat. Intus te vi­ det, intus te examinat, intus inspicit, intus judicat, intus aut damnat, aut coronat. Patres autem isto­ rum, id est, mali patres malorum, infideles patres infidelium, murmuratores patres murmuratorum. Nam de nulla re magis Dominum offendisse ille populus dictus est, quam contra Deum murmurando, Ideo et Dominus eos volens ostendere talium filios, hinc ad eos coepit: Quid murmuratis in invicem, murmurato­ res, filii murmuratorum? Patres vestri manna man­ ducaverunt, et mortui sunt: non quia malum erat manna, sed quia male manducaverunt. ### English translation (Claude) “I am,” he says, “the bread of life.” And what were they proud of? “Your fathers,” he says, “ate manna in the desert, and died.” What is it that you are proud of? “They ate manna, and died.” Why did they eat and die? Because what they saw they believed; what they did not see they did not understand. That is why he says “your fathers”: because you are like them. For as far as this visible and bodily death is concerned, my brothers, do we not die, we who eat the bread coming down from heaven? They died just as we shall die, as far, as I said, as the visible and carnal death of this body is concerned. But as far as that death is concerned with which the Lord threatens, by which the fathers of these men died: Moses ate manna, Aaron ate manna, Phinehas ate manna; many ate there who pleased the Lord, and they did not die. Why? Because they understood the visible food spiritually, hungered spiritually, tasted spiritually, so as to be filled spiritually. For we too today receive visible food: but the sacrament is one thing, the power of the sacrament another. How many receive from the altar and die, and die by receiving? Hence the apostle says, “He eats and drinks judgment to himself.” For the Lord's morsel was not poison to Judas. And yet he received it, and when he received it, the enemy entered into him: not because he received something evil, but because, being evil, he received something good in an evil way. See, then, brothers: eat the heavenly bread spiritually; bring innocence to the altar. Though sins are daily, at least let them not be deadly. Before you approach the altar, consider what you say: “Forgive us our debts, as we also forgive our debtors.” You forgive, it will be forgiven you: approach without fear; it is bread, not poison. But see whether you forgive; for if you do not forgive, you lie, and you lie to him whom you do not deceive. You can lie to God; you cannot deceive God. He knows what to do. He sees you within, examines you within, inspects within, judges within; within he either condemns or crowns. But the fathers of these men were evil fathers of evil sons, unbelieving fathers of unbelievers, murmuring fathers of murmurers. For that people is said to have offended the Lord in nothing more than in murmuring against God. Therefore the Lord, wishing to show that they were the sons of such men, began to them thus: Why do you murmur among yourselves, murmurers, sons of murmurers? “Your fathers ate manna, and died”: not because the manna was evil, but because they ate it in an evil way. ### Scripture references - John 6:48: quotation, high confidence - John 6:49: quotation, high confidence - 1 Cor 11:29: quotation, high confidence - John 13:26: allusion, high confidence - John 13:27: allusion, high confidence - Matt 6:12: quotation, high confidence - Num 14:2: allusion, medium confidence - John 6:43: allusion, high confidence ### Translation notes - John 6:48–49, 1 Cor 11:29, John 13:26–27, and Matt 6:12 are quoted; the murmuring in the desert recalls Num 14 and 1 Cor 10:10. Augustine's distinction between the sacrament and the power of the sacrament (virtus sacramenti) is given as written; his remarks on the Jews follow the Gospel's language. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.11 (PL 35:1611; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-11). ## Tractates on the Gospel of John 26.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-12 - Source: PL 35:1611 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Manna and the altar were sacraments differing in sign but alike in what they signified; the fathers ate the same spiritual food, and life comes from eating inwardly, in the heart. ### Latin text Hic est panis qui de cœlo descendit. Hunc pa­ nem significavit manna, hunc panem significavit altare Dei. Sacramenta illa fuerunt: in signis di­ versa sunt; in re quae significatur paria sunt. Apo­ stolum audi: Nolo enim vos, inquit, ignorare, fratres, quia patres nostri omnes sub nube fuerunt, et omnes mare transierunt, et omnes in Moysen baptizati sunt in nube et in mari, et omnes eamdem escam spiritua­ lem manducaverunt. Spiritualem utique eamdem; nam corporalem alteram, quia illi manna, nos aliud: spiritualem vero, quam nos. Sed patres nostri, non patres illorum: quibus nos similes sumus, non quibus illi similes fuerunt. Et adjungit: Et omnes eumdem potum spiritualem biberunt. Aliud illi, aliud nos; sed specie visibili, quod tamen hoc idem significaret virtute spirituali. Quomodo enim eumdem potum? Bibebant, inquit, de spirituali sequente petra: petra autem erat Christus. Inde panis, inde potus. Petra Christus in signo, verus Christus in Verbo et in carne. Et quomodo biberunt? Percussa est petra de virga bis: gemina per­ cussio, duo ligna crucis significat. Hic est ergo panis de coelo descendens, ut si quis manducaverit ex ipso, non moriatur. Sed quod pertinet ad virtutem Sacra­ menti, non quod pertinet ad visibile Sacramentum: qui manducat intus, non foris; qui manducat in corde, non qui premit dente. ### English translation (Claude) “This is the bread that comes down from heaven.” The manna signified this bread; the altar of God signified this bread. Those were sacraments: in the signs they are different; in the thing signified they are alike. Hear the apostle: “For I do not want you to be unaware, brothers,” he says, “that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food.” The same spiritual food, certainly; for the bodily food was different, since they ate manna, we something else; but the spiritual food was the same as ours. But “our fathers,” not the fathers of those men: those whom we are like, not those whom they were like. And he adds, “And all drank the same spiritual drink.” They drank one thing, we another—but in visible form, which nevertheless signified the same thing in spiritual power. For how did they drink the same drink? “They drank,” he says, “from the spiritual rock that followed them; and the rock was Christ.” From there the bread, from there the drink. The rock was Christ in sign; the true Christ is in the Word and in the flesh. And how did they drink? The rock was struck twice with the rod: the double striking signifies the two beams of the cross. “This, then, is the bread coming down from heaven, that if anyone eats of it, he may not die.” But this belongs to the power of the sacrament, not to the visible sacrament: he who eats within, not outside; he who eats in the heart, not he who presses with the tooth. ### Scripture references - John 6:50: quotation, high confidence - 1 Cor 10:1: quotation, high confidence - 1 Cor 10:2: quotation, high confidence - 1 Cor 10:3: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - Num 20:11: allusion, high confidence ### Translation notes - John 6:50 and 1 Cor 10:1–4 are quoted; the double striking of the rock is Num 20:11. Stray margin marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.12 (PL 35:1611; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-12). ## Tractates on the Gospel of John 26.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-13 - Source: PL 35:1611–1613 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The bread is Christ's flesh for the life of the world; the faithful live by the Spirit of Christ only as members of his body, and the sacrament is a sign of unity and a bond of love. ### Latin text Ego sum panis vivus, qui de cœlo descendi. Ideo vivus, quia de cœlo descendi. De cœlo descendit et manna: sed manna umbra erat, iste veritas est. Si quis manducaverit ex hoc pane, vivet in æternum: et panis quem ego dabo, caro mea est pro mundi vita. Hoc quando caperet caro, quod dixit panem, carnem? Vocatur caro, quod non capit caro: et ideo magis non capit caro, quia vocatur caro. Hoc enim exhor­ ruerunt, hoc ad se multum esse dixerunt, hoc non posse fieri putaverunt. Caro mea est, inquit, pro mundi vita. Norunt fideles corpus Christi, si corpus Christi esse non negligant. Fiant corpus Christi, si vo­ lunt vivere de Spiritu Christi. De spiritu Christi non vivit, nisi corpus Christi. Intelligite, fratres mei, quid dixerim. Homo es, et spiritum ha­ bes, et corpus habes. Spiritum dico quae anima vo­ catur, qua constat quod homo es: constas enim ex anima et corpore. Habes itaque spiritum invisibilem, corpus visibile. Dic mihi quid ex quo vivat: spiritus tuus vivit ex corpore tuo, an corpus tuum ex spiritu tuo? Respondet omnis qui vivit: qui autem hoc non potest respondere, nescio si vivit: quid respondet omnis qui vivit? Corpus utique meum vivit de spiritu meo. Vis ergo et tu vivere de Spiritu Christi? In cor­ pore esto Christi. Numquid enim corpus meum vivit de spiritu tuo? Meum vivit de spiritu meo, et tuum de tuo. Non potest vivere corpus Christi, nisi de Spiritu Christi. Inde est quod exponens nobis apo­ stolus Paulus hunc panem, Unus panis, inquit, unum corpus multi sumus. O Sacramentum pietatis! o signum unitatis! o vinculum charitatis! Qui vult vivere, habet ubi vivat, habet unde vivat. Accedat, credat; incorporetur, ut vivificetur. Non abhorreat a compage membrorum, non sit putre mem­ brum quod secari mereatur, non sit distortum de quo erubescatur: sit pulchrum, sit aptum, sit sanum; hæreat corpori, vivat Deo de Deo: nunc laboret in terra, ut postea regnet in coelo. ### English translation (Claude) “I am the living bread that came down from heaven.” Living, therefore, because I came down from heaven. The manna too came down from heaven; but the manna was a shadow, this is the truth. “If anyone eats of this bread, he will live for ever; and the bread that I will give is my flesh, for the life of the world.” When would flesh grasp this, that he called bread flesh? What flesh does not grasp is called flesh; and flesh grasps it all the less because it is called flesh. For they shuddered at this; they said it was too much for them; they thought it could not be done. “It is my flesh,” he says, “for the life of the world.” The faithful know the body of Christ, if they do not neglect to be the body of Christ. Let them become the body of Christ, if they want to live by the Spirit of Christ. Only the body of Christ lives by the Spirit of Christ. Understand, my brothers, what I have said. You are a man, and you have a spirit and you have a body. I call spirit what is called the soul, by which it is that you are a man; for you consist of soul and body. So you have an invisible spirit and a visible body. Tell me which lives from which: does your spirit live from your body, or your body from your spirit? Everyone who lives answers—and he who cannot answer this, I do not know whether he lives—what does everyone who lives answer? My body, of course, lives from my spirit. Do you, then, want to live from the Spirit of Christ? Be in the body of Christ. For does my body live from your spirit? Mine lives from my spirit, and yours from yours. The body of Christ cannot live except from the Spirit of Christ. That is why the apostle Paul, explaining this bread to us, says, “One bread, one body, we who are many.” O sacrament of devotion! O sign of unity! O bond of love! He who wants to live has where to live, has that from which to live. Let him approach, let him believe; let him be incorporated, that he may be given life. Let him not shrink from the joining of the members; let him not be a rotten member that deserves to be cut off; let him not be a distorted member to be ashamed of; let him be beautiful, fitting, sound; let him cleave to the body, live to God from God; let him labor now on earth, that he may reign afterward in heaven. ### Scripture references - John 6:51: quotation, high confidence - 1 Cor 10:17: quotation, high confidence ### Translation notes - John 6:51 and 1 Cor 10:17 are quoted. Augustine's statements on the Eucharist and the body of Christ (the church) are translated exactly; the passage joins the sacramental body and the ecclesial body. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.13 (PL 35:1611–1613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-13). ## Tractates on the Gospel of John 26.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-14 - Source: PL 35:1613 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews quarreled because they did not understand the bread of concord, which makes many one body. ### Latin text Litigabant ergo Judæi ad invicem, dicentes: Quomodo potest hic carnem suam nobis dare ad mandu­ candum? Litigabant utique ad invicem, quoniam pa­ nem concordiae non intelligebant, nec sumere vole­ bant: nam qui manducant talem panem, non litigant ad invicem; quoniam unus panis, unum corpus multi sumus. Et per hunc facit Deus unius modi habitare in domo. ### English translation (Claude) “So the Jews disputed among themselves, saying, How can this man give us his flesh to eat?” They disputed among themselves, certainly, because they did not understand the bread of concord, nor did they want to take it; for those who eat such bread do not dispute among themselves, because “one bread, one body, we who are many.” And through this God makes those of one way of life dwell in a house. ### Scripture references - John 6:52: quotation, high confidence - 1 Cor 10:17: quotation, high confidence - Ps 68:6 (67:7 LXX): quotation, high confidence ### Translation notes - John 6:52, 1 Cor 10:17, and Ps 68:6 (67:7 LXX, Old Latin) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.14 (PL 35:1613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-14). ## Tractates on the Gospel of John 26.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-15 - Source: PL 35:1613 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Unless one eats Christ's flesh and drinks his blood one has no eternal life; this food signifies the fellowship of his body, the church of the predestined, and its sacrament, received daily or at intervals, brings life to some and destruction to others, while the reality brings life to all who share it. ### Latin text Quod autem ad invicem litigantes quærunt, quomodo possit Dominus carnem suam dare ad man­ ducandum, non statim audiunt: sed adhuc eis dici­ tur, Amen, amen dico vobis, nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebi­ tis vitam in vobis. Quomodo quidem edatur, et quis­ nam modus sit manducandi istum panem, ignoratis; verumtamen nisi manducaveritis carnem Filii homi­ nis, et biberitis ejus sanguinem, non habebitis vitam in vobis. Hæc non utique cadaveribus, sed viventi­ bus loquebatur. Unde, ne istam vitam intelligentes et de hac re litigarent, secutus adjunxit, Qui man­ ducat meam carnem, et bibit meum sanguinem, habet vitam æternam. Hanc ergo non habet, qui istum panem non manducat, nec istum sanguinem bibit: nam tempo­ ralem vitam sine illo habere homines possunt, æternam vero omnino non possunt. Qui ergo non manducat ejus carnem, nec bibit ejus sanguinem, non habet in se vitam: et qui manducat ejus carnem, et bibit ejus sanguinem, habet vitam. Ad utrumque autem re­ spondet quod dixit, æternam. Non ita est in hac esca, quam sustentandæ hujus temporalis vitæ causa sumi­ mus. Nam qui eam non sumpserit, non vivet: nec ta­ men qui eam sumpserit, vivet. Fieri enim potest ut se­ nio, vel morbo, vel aliquo casu, plurimi et qui eam sumpserint moriantur. In hoc vero cibo et potu, id est corpore et sanguine Domini, non ita est. Nam et qui eam non sumit, non habet vitam: et qui eam sumit, habet vitam, et hanc utique aeternam. Hunc itaque cibum et potum societatem vult intelligi corporis et membrorum suorum, quod est sancta Ecclesia in prædestinatis et vocatis, et justificatis, et glorificatis sanctis, et fidelibus ejus. Quorum primum jam factum est, id est, prædestinatio: secundum et tertium fa­ ctum est, et fit, et fiet, id est, vocatio et justificatio: quartum vero nunc in spe est, in re autem futurum est, id est, glorificatio. Hujus rei Sacramentum, id est, unitatis corporis et sanguinis Christi alicubi quo­ tidie, alicubi certis intervallis dierum in dominica mensa præparatur, et de mensa dominica sumitur; quibusdam ad vitam, quibusdam ad exitium: res vero ipsa cujus sacramentum est, omni homini ad vitam, nulli ad exitium, quicumque ejus particeps fuerit. ### English translation (Claude) But what they ask, disputing among themselves—how the Lord can give his flesh to be eaten—they do not hear at once; but it is further said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of man and drink his blood, you will not have life in you.” How indeed it is eaten, and what the manner of eating this bread is, you do not know; nevertheless, “unless you eat the flesh of the Son of man and drink his blood, you will not have life in you.” He was certainly saying this not to corpses but to the living. So, lest, understanding this life, they should dispute about this too, he went on to add, “He who eats my flesh and drinks my blood has eternal life.” So he who does not eat this bread nor drink this blood does not have this life; for people can have temporal life without it, but eternal life they cannot have at all. So he who does not eat his flesh nor drink his blood does not have life in himself; and he who eats his flesh and drinks his blood has life. And what he said, “eternal,” applies to both. It is not so with this food that we take for the sake of sustaining this temporal life. For he who does not take it will not live; yet he who takes it will not live. For it may be that through old age, or disease, or some accident, very many even who have taken it die. But in this food and drink, that is, the body and blood of the Lord, it is not so. For both he who does not take it does not have life, and he who takes it has life, and this indeed eternal. So he wishes this food and drink to be understood as the fellowship of his body and his members, which is the holy church in his predestined and called and justified and glorified saints and faithful. Of these, the first has already taken place, namely predestination; the second and third have taken place, are taking place, and will take place, namely calling and justification; but the fourth is now in hope and is future in reality, namely glorification. The sacrament of this reality, that is, of the unity of the body and blood of Christ, is prepared on the Lord's table in some places daily, in some places at fixed intervals of days, and is taken from the Lord's table, by some to life, by some to destruction; but the reality itself, of which it is the sacrament, is to life for every person, to destruction for none, whoever has partaken of it. ### Scripture references - John 6:53: quotation, high confidence - John 6:54: quotation, high confidence - Rom 8:30: allusion, high confidence ### Translation notes - John 6:53–54 and Rom 8:30 are drawn on. Augustine's distinction between the sacrament and the reality it signifies (res sacramenti), and his reference to predestination, are translated exactly. The varying frequency of communion reflects practice in his day. A stray “I” before sanctis in the digital text is ignored. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.15 (PL 35:1613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-15). ## Tractates on the Gospel of John 26.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-16 - Source: PL 35:1613 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who eat Christ's flesh still die in the body; they have eternal life now in the spirit and will receive it in the body at the resurrection. ### Latin text Ne autem putarent sic in isto cibo et potu pro­ mitti vitam æternam, ut qui eam sumerent, jam nec corpore morerentur; huic cogitationi dignatus est occurrere. Nam cum dixisset, Qui manducat meam carnem, et bibit meum sanguinem, habet vitam æter­ nam; continuo subjecit, Et ego resuscitabo eum in novissimo die. Ut habeat interim secundum spiritum vitam æternam in requie, quæ sanctorum spiritus sus­ cipit: quod autem ad corpus attinet, nec ejus vita aeterna fraudetur, sed in resurrectione mortuorum novissimo die. ### English translation (Claude) But lest they think that eternal life was promised in this food and drink in such a way that those who took it would not now die even in the body, he deigned to meet this thought. For having said, “He who eats my flesh and drinks my blood has eternal life,” he at once added, “And I will raise him up on the last day”: so that meanwhile he may have eternal life according to the spirit, in the rest that receives the spirits of the saints; and as for the body, it will not be cheated of its eternal life either, but will have it in the resurrection of the dead on the last day. ### Scripture references - John 6:54: quotation, high confidence ### Translation notes - John 6:54 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.16 (PL 35:1613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-16). ## Tractates on the Gospel of John 26.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-17 - Source: PL 35:1613 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's flesh and blood are true food and drink because they make the saints one; he commended them in bread and wine, each made one out of many grains or grapes. ### Latin text Caro enim mea, inquit, vere est cibus, et sanguis meus vere est potus. Cum enim cibo et potu id appe­ tant homines, ut non esuriant, neque sitiant; hoc veraciter non præstat nisi iste cibus et potus, qui eos a quibus sumitur, immortales et incorruptibiles facit, id est societas ipsa sanctorum, ubi pax erit et unitas plena atque perfecta. Propterea quippe, sicut etiam ante nos hoc intellexerunt homines Dei, Dominus noster Jesus Christus corpus et sanguinem suum in eis rebus commendavit, quae ad unum aliquid rediguntur ex multis. Namque aliud in unum ex multis granis confit: aliud in unum ex multis acinis confluit. ### English translation (Claude) “For my flesh,” he says, “is truly food, and my blood is truly drink.” For since by food and drink people seek this, that they may not hunger or thirst, nothing truly supplies this except this food and drink, which makes those by whom it is taken immortal and incorruptible: that is, the very fellowship of the saints, where there will be peace and unity, full and perfect. For this reason, indeed, as men of God understood this before us too, our Lord Jesus Christ commended his body and blood in those things which are brought to some one thing out of many. For the one is made into one out of many grains; the other flows together into one out of many grapes. ### Scripture references - John 6:55: quotation, high confidence ### Extrabiblical texts - Did. 9.4 (Didache): echo, medium confidence ### Translation notes - John 6:55 is quoted. The image of many grains and grapes made one is older than Augustine (e.g. Did. 9.4; Cyprian, Ep. 63.13), as he himself indicates. Stray margin marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.17 (PL 35:1613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-17). ## Tractates on the Gospel of John 26.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-18 - Source: PL 35:1613–1615 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To eat Christ's flesh and drink his blood is to abide in him and he in us; one who does not abide in Christ, even if he receives the sacrament, eats and drinks it to his judgment. ### Latin text Denique jam exponit quomodo id fiat quod lo­ quitur, et quid sit manducare corpus ejus, et sangui­ nem bibere. Qui manducat carnem meam, et bibit meum sanguinem, in me manet, et ego in illo. Hoc est ergo manducare illam escam, et illum bibere potum, in Christo manere, et illum manentem in se habere. Ac per hoc qui non manet in Christo, et in quo non manet Christus, procul dubio nec manducat [spiritua­ liter] carnem ejus, nec bibit ejus sanguinem, [licet carnaliter et visibiliter premat dentibus Sacramentum corporis et sanguinis Christi: ] sed magis tantœ rei Sacramentum ad judicium sibi manducat et bibit, quia immundus praesumpsit ad Christi accedere Sa­ cramenta, quæ aliquis non digne sumit, nisi qui mundus est; de quibus dicitur, Beati mundo corde, quoniam ipsi Deum videbunt. ### English translation (Claude) Finally, he now explains how what he says comes about, and what it is to eat his body and drink his blood. “He who eats my flesh and drinks my blood abides in me, and I in him.” This, then, is to eat that food and drink that drink: to abide in Christ and to have him abiding in oneself. And so he who does not abide in Christ, and in whom Christ does not abide, without doubt neither eats his flesh [spiritually] nor drinks his blood [although he presses with his teeth, carnally and visibly, the sacrament of the body and blood of Christ]; but rather he eats and drinks the sacrament of so great a reality to his own judgment, because, being unclean, he has presumed to approach the sacraments of Christ, which no one receives worthily except one who is clean; of whom it is said, “Blessed are the pure in heart, for they shall see God.” ### Scripture references - John 6:56: quotation, high confidence - 1 Cor 11:29: allusion, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - John 6:56, 1 Cor 11:29, and Matt 5:8 are quoted. The words in square brackets are printed in brackets in the Migne text (from the Maurist edition), marking them as uncertain; they are translated and kept in brackets. A stray asterisk and a stray “I” in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.18 (PL 35:1613–1615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-18). ## Tractates on the Gospel of John 26.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-19 - Source: PL 35:1615 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son lives because of the Father, as one sent and emptied in the form of a servant, while we live because of the Son by participation in his body and blood; this shows the grace of the mediator, not equality between us and him. ### Latin text Sicut, inquit, misit me vivens Pater, et ego vivo propter Patrem; et qui manducat me, et ipse vivet pro­ pter me. Non ait: Sicut manduco Patrem, et ego vivo propter Patrem; et qui manducat me, et ipse vivet propter me. Non enim Filius participatione Patris fit melior, qui est natus æqualis; sicut participatione Fi­ lii per unitatem corporis ejus et sanguinis, quod illa manducatio potatioque significat, nos efficimur meliores. Vivimus ergo nos propter ipsum, manducan­ tes eum; id est, ipsum accipientes æternam vitam, quam non habebamus ex nobis: vivit autem ipse pro­ pter Patrem, missus ab eo; quia semetipsum exina­ nivit, factus obediens usque ad mortem crucis. Si enim secundum id accipimus, Vivo propter Patrem, quod alibi ait, Pater major me est; sicut et nos vivimus propter ipsum, qui major est nobis: hoc ex eo quod missus est, fa­ ctum est. Missio quippe ejus exinanitio suimetipsius est, et formæ servilis acceptio: quod recte intelligi­ tur, servata etiam Filii cum Patre æqualitate naturæ. Major enim est Pater homine filio, sed æqualem ha­ bet Deum Filium: cum idem ipse sit et Deus et homo, Dei Filius et hominis filius, unus Christus Jesus. In quam sententiam si recte accipiuntur hæc verba, ita dixit, Sicut me misit vivens Pater, et ego vivo propter Patrem; et qui manducat me, et ipse vivet propter me: ac si diceret, Ut ego vivam propter Patrem, id est, ad illum tanquam majorem referam vitam meam, exi­ nanitio mea fecit, in qua me misit; ut autem quisque vivat propter me, participatio facit qua manducat me. Ego itaque humiliatus vivo propter Patrem, ille ere­ ctus vivit propter me. Si autem ita dictum est, Vivo propter Patrem, quia ipse de illo, non ille de ipso est; sine detrimento æqualitatis dictum est. Nec ta­ men dicendo, et qui manducat me, et ipse vivet pro­ pter me, eamdem suam et nostram æqualitatem signi­ ficavit; sed gratiam mediatoris ostendit. ### English translation (Claude) “As the living Father sent me,” he says, “and I live because of the Father, so he who eats me will himself live because of me.” He does not say, “As I eat the Father and live because of the Father, so he who eats me will himself live because of me.” For the Son, who was born equal, does not become better by participation in the Father, as we are made better by participation in the Son through the unity of his body and blood, which that eating and drinking signifies. So we live because of him, eating him, that is, receiving him as the eternal life that we did not have from ourselves; but he lives because of the Father, sent by him; because “he emptied himself, becoming obedient to the death of the cross.” For if we take “I live because of the Father” in line with what he says elsewhere, “The Father is greater than I,” just as we too live because of him who is greater than we are, this came about from his having been sent. For his sending is his emptying of himself and his taking of the form of a servant; and this is rightly understood while the Son's equality of nature with the Father is also preserved. For the Father is greater than the man, the Son; but he has the Son as God equal to himself, since one and the same is both God and man, Son of God and son of man, one Christ Jesus. If these words are rightly taken in this sense, he said, “As the living Father sent me, and I live because of the Father, so he who eats me will himself live because of me,” as if he said: That I live because of the Father, that is, refer my life to him as the greater, is the work of my emptying of myself, in which he sent me; but that anyone lives because of me is the work of the participation by which he eats me. So I, humbled, live because of the Father; he, raised up, lives because of me. But if “I live because of the Father” was said because he is from the Father, not the Father from him, it was said without loss of equality. Nor yet, by saying “and he who eats me will himself live because of me,” did he signify that his equality and ours are the same; but he showed the grace of the mediator. ### Scripture references - John 6:57: quotation, high confidence - Phil 2:7: allusion, high confidence - Phil 2:8: quotation, high confidence - John 14:28: quotation, high confidence - 1 Tim 2:5: allusion, medium confidence ### Translation notes - John 6:57, Phil 2:7–8, and John 14:28 are quoted. A Migne reference “(Philipp. n, 8)” and stray marks in the digital text are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.19 (PL 35:1615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-19). ## Tractates on the Gospel of John 26.20 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-20 - Source: PL 35:1615 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Unlike those who ate manna and died, those who eat Christ, though they die in time, live for ever, because he is eternal life. ### Latin text Hic est panis qui de cœlo descendit: ut illum manducando vivamus, quia æternam vitam ex nobis habere non possumus. Non sicut, inquit, manducave­ runt patres vestri manna, et mortui sunt: qui mandu­ cat hunc panem, vivet in æternum. Quod ergo illi mor­ tui sunt, ita vult intelligi, ut non vivant in æternum. Nam temporaliter et hi profecto morientur, qui Chri­ stum manducant: sed vivunt in æternum, quia Christus est vita aeterna. ### English translation (Claude) “This is the bread that came down from heaven,” that by eating it we may live, because we cannot have eternal life from ourselves. “Not as your fathers,” he says, “ate manna and died: he who eats this bread will live for ever.” That they died, then, he wishes to be understood thus: that they do not live for ever. For those too who eat Christ will certainly die in time; but they live for ever, because Christ is eternal life. ### Scripture references - John 6:58: quotation, high confidence ### Translation notes - John 6:58 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 26.20 (PL 35:1615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/26-4/#p-26-20). ## Tractates on the Gospel of John 27.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-1 - Source: PL 35:1615 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Eating Christ's flesh means abiding in him and in the unity of his body; those who thought of his flesh carnally were scandalized. ### Latin text Verba Domini ex Evangelio, quæ sermonem pristinum consequuntur, audivimus. Illuc sermo de­ betur auribus et mentibus vestris, et hodierno die non importunus est: est enim de corpore Domini, quod dicebat se dare ad manducandum propter æter­ nam vitam. Exposuit autem modum attributionis hu­ jus et doni sui, quomodo daret carnem suam mandu­ care, dicens, Qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in illo. Signum quia manducavit et bibit hoc est, si ma­ net et manetur, si habitat et inhabitatur, si hæret ut non deseratur. Hoc ergo nos docuit et admonuit mysticis verbis, ut simus in ejus corpore sub ipso capite in membris ejus, edentes carnem ejus, non relinquentes unitatem ejus. Sed qui aderant plures non intelligendo scandalizati sunt: non enim cogita­ bant hæc audiendo, nisi carnem, quod ipsi erant. Apostolus autem dicit, et verum dicit, Sapere secun­ dum carnem, mors est. Carnem suam dat nobis Dominus manducare, et sapere secundum carnem mors est; cum de carne sua dicat, quia ibi est vita æterna. Ergo nec carnem debemus sapere secun­ dum carnem, sicut in his verbis: ### English translation (Claude) We have heard the words of the Lord from the Gospel which follow the previous sermon. From them a sermon is owed to your ears and minds, and it is not out of season today; for it is about the body of the Lord, which he said he gives to be eaten for the sake of eternal life. And he explained the manner of this bestowal and gift of his, how he gives his flesh to eat, saying, “He who eats my flesh and drinks my blood abides in me, and I in him.” The sign that one has eaten and drunk is this: if he abides and is abided in, if he dwells and is dwelt in, if he clings so as not to be forsaken. This, then, he has taught us and admonished us in mystical words: that we should be in his body, under him as head, in his members, eating his flesh, not abandoning his unity. But most of those present, by not understanding, were scandalized; for in hearing these things they thought only of flesh, which is what they themselves were. But the apostle says, and says truly, “To think according to the flesh is death.” The Lord gives us his flesh to eat, and to think according to the flesh is death; yet he says of his flesh that eternal life is there. So we ought not to think even of the flesh according to the flesh, as in these words: ### Scripture references - John 6:56: quotation, high confidence - Rom 8:6: quotation, high confidence ### Translation notes - John 6:56 and Rom 8:6 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.1 (PL 35:1615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-1). ## Tractates on the Gospel of John 27.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-2 - Source: PL 35:1615 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Many disciples found the saying hard because they understood it carnally, as if Christ would distribute his flesh in pieces. ### Latin text Multi itaque audientes; non ex inimicis, sed ex discipulis ejus, dixerunt: Durus est hic sermo; quis po­ test eum audire? Si discipuli durum habuerunt istum sermonem, quid inimici? Et tamen sic oportebat ut diceretur, quod non ab omnibus intelligeretur. Se­ cretum Dei intentos debet facere, non adversos. Isti autem cito defecerunt, talia loquente Domino Jesu: non crediderunt aliquid magnum dicentem, et verbis illis aliquam gratiam cooperientem; sed prout volue­ runt ita intellexerunt, et more hominum, quia poterat Jesus, aut hoc disponebat Jesus, carnem quia indu­ tum erat Verbum, veluti concisam distribuere cre­ dentibus in se. Durus est, inquiunt, hic sermo; quis potest eum audire? ### English translation (Claude) “So many, hearing”—not of his enemies, but “of his disciples—said, This is a hard saying; who can listen to it?” If the disciples found this saying hard, what of the enemies? And yet it had to be said in such a way that it would not be understood by all. The secret of God ought to make people attentive, not hostile. But these quickly fell away when the Lord Jesus said such things: they did not believe him to be saying something great and covering some grace with those words; but they understood as they wished, and in the manner of men, that Jesus was able, or that Jesus was planning, to distribute the flesh with which the Word was clothed, cut up as it were, to those who believed in him. “This is a hard saying,” they say; “who can listen to it?” ### Scripture references - John 6:60: quotation, high confidence ### Translation notes - John 6:60 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.2 (PL 35:1615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-2). ## Tractates on the Gospel of John 27.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-3 - Source: PL 35:1615 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's ascension, whole, into heaven answers the scandal: his body is not doled out in pieces, nor is his grace consumed by bites. ### Latin text Sciens autem Jesus apud semetipsum quia mur­ murarent de eo discipuli ejus. Sic enim apud se ista dixerunt, ut ab illo non audirentur; sed ille qui eos noverat in seipsis, audiens apud semetipsum, respon­ dit, et ait, Hoc vos scandalizat: quia dixi, Carnem meam do vobis manducare, et sanguinem meum bi­ bere, hoc vos nempe scandalizat. Si ergo videritis Fi­ lium hominis ascendentem ubi erat prius? Quid est hoc? Hinc solvit quod illos moverat? hinc aperuit unde fuerant scandalizati? Hinc plane, si intelligerent. Illi enim putabant eum erogaturum corpus suum; ille autem dixit se ascensurum in cœlum, utique integrum. Cum videritis Filium hominis ascendentem ubi erat prius; certe vel tunc videbitis quia non eo modo quo putatis, erogat corpus suum; certe vel tunc intellige­ tis quia gratia ejus non consumitur morsibus. ### English translation (Claude) “But Jesus, knowing in himself that his disciples were murmuring about it”—for they said these things among themselves so as not to be heard by him; but he who knew them in themselves, hearing in himself, answered and said, “Does this scandalize you?”—because I said, I give you my flesh to eat and my blood to drink, this, of course, scandalizes you. “What, then, if you see the Son of man ascending where he was before?” What is this? Did he by this resolve what had disturbed them? Did he by this lay open why they had been scandalized? Plainly by this, if they understood. For they thought he was going to dole out his body; but he said he would ascend into heaven, whole, of course. “When you see the Son of man ascending where he was before”: surely then at least you will see that he does not dole out his body in the way you think; surely then at least you will understand that his grace is not consumed by bites. ### Scripture references - John 6:61: quotation, high confidence - John 6:62: quotation, high confidence ### Translation notes - John 6:61–62 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.3 (PL 35:1615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-3). ## Tractates on the Gospel of John 27.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-4 - Source: PL 35:1615–1617 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son of man is said to have been in heaven before because Christ, God and man, is one person, not two, lest the Trinity become a quaternity. ### Latin text Et ait: Spiritus est qui vivificat, caro noM prodest quidquam. Hoc antequam exponamus, ut Dominus do­ nat, illud non negligenter prætereundum est, quod ait, Si ergo videritis Filium hominis ascendentem ubi erat prius? Filius enim hominis Christus, ex virgine Maria. Ergo filius hominis hic cœpit esse in terra, ubi carnem assumpsit ex terra. Unde prophetice dictum erat, Veritas de terra orta est. Quid sibi ergo vult quod ait, Cum videritis Filium hominis ascendentem ubi erat prius? Nulla enim esset quæstio si ita dixisset, Si videritis Filium Dei ascendentem ubi erat prius? cum vero Filium hominis dixit ascenden­ tem ubi erat prius, numquid Filius hominis in cœlo erat prius, quando in terra esse cœpit? Hic quidem dixit, ubi erat prius, quasi tunc non ibi esset quando hæc loquebatur. Alio autem loco ait, Nemo ascendit in cœlum, nisi qui de cœlo descendit, Filius hominis, qui est in cœlo: non dixit, erat, sed, Filius, inquit, hominis qui est in cœlo. In terra loquebatur, et in cælo se esse dicebat. Et non ita dixit: Nemo ascen­ dit in cœlum, nisi qui de caelo descendit, Filius Dei, I? qui cst in cocl>. Quo pertinet, nisi ut intelligamus, quod etiam pristino sermone commendavi Charitati vestræ, unam personam esse Christum Deum et ho­ minem, non duas; ne fides nostra non sit Trinitas, sed quaternitas? Christus ergo unus est: Verbum, ani­ ma et caro unus Christus: Filius Dei et filius homi­ nis unus Christus. Filius Dei semper, filius hominis ex tempore; tamen unus Christus secundum unitatem personæ. In coelo erat, quando in terra loquebatur. Sic erat filius hominis in coelo, quomodo Filius Dei erat in terra; Filius Dei in terra in suscepta carne, filius hominis in coelo in unitate personæ. ### English translation (Claude) “And he said, It is the Spirit that gives life; the flesh profits nothing.” Before we explain this, as the Lord grants, we must not carelessly pass over what he said: “What, then, if you see the Son of man ascending where he was before?” For Christ is the Son of man, from the Virgin Mary. So the Son of man began to be here on earth, where he took flesh from the earth. Hence it had been said prophetically, “Truth has sprung from the earth.” What, then, does he mean by saying, “When you see the Son of man ascending where he was before”? For there would be no question if he had said, “If you see the Son of God ascending where he was before.” But since he said the Son of man was ascending where he was before, was the Son of man in heaven before, when he began to be on earth? Here indeed he said, “where he was before,” as if he were not there when he was saying these things. But in another place he says, “No one has ascended into heaven except him who came down from heaven, the Son of man, who is in heaven.” He did not say “was,” but, “the Son of man,” he says, “who is in heaven.” He was speaking on earth and saying that he was in heaven. And he did not say, “No one has ascended into heaven except him who came down from heaven, the Son of God, who is in heaven.” What is the point, except that we should understand what I also commended to your Charity in the previous sermon: that Christ, God and man, is one person, not two, lest our faith be not a trinity but a quaternity? So Christ is one: the Word, soul, and flesh, one Christ; the Son of God and son of man, one Christ. Son of God always, son of man from a point in time; yet one Christ in unity of person. He was in heaven when he was speaking on earth. The son of man was in heaven in the same way as the Son of God was on earth: the Son of God on earth in the flesh he had taken up, the son of man in heaven in the unity of person. ### Scripture references - John 6:63: quotation, high confidence - John 6:62: quotation, high confidence - Ps 85:11 (84:12 LXX): quotation, high confidence - John 3:13: quotation, high confidence ### Translation notes - John 6:62–63, Ps 85:11 (84:12 LXX), and John 3:13 are quoted. The phrase after “Filius Dei” is garbled in the digital text (I? qui cst in cocl>) and is translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.4 (PL 35:1615–1617; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-4). ## Tractates on the Gospel of John 27.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-5 - Source: PL 35:1617 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “The flesh profits nothing” means flesh alone, understood as dead meat; quickened by the Spirit, as knowledge by love, Christ's flesh profits greatly. ### Latin text Quid est ergo quod adjungit, Spiritus est qui vi­ vificat, caro non prodest quidquam? Dicamus ei (pati­ tur enim nos non contradicentes, sed nosse cupientes): O Domine, magister bone, quomodo caro non prodest quidquam, cum tu dixeris, Nisi quis manducaverit car­ nem meam, et biberit sanguinem meum, non habebit in se vitam? An vita non prodest quidquam? et propter quid sumus quod sumus, nisi ut habeamus vitam æter­ nam, quam tua carne promittis? quid est ergo, non prodest quidquam caro? Non prodest quidquam, sed quomodo illi intellexerunt: carnem quippe sic intel­ lexerunt, quomodo in cadavere dilaniatur, aut in ma­ cello venditur, non quomodo spiritu vegetatur. Proin­ de sic dictum est, Caro non prodest quidquam; quomodo dictum est, Scientia inflat. Jam ergo debemus odisse scientiam? Absit. Et quid est, Scientia inflat? Sola, sine charitate: ideo adjunxit, Charitas vero ædificat. Adde ergo scientiae charitatem, et utilis erit scientia; non per se, sed per charitatem. Sic etiam nunc, caro non prodest quidquam, sed sola caro: accedat spiritus ad carnem, quomodo accedit charitas ad scientiam, et prodest plurimum. Nam si caro nihil prodesset, Verbum caro non fieret, ut inhabitaret in nobis. Si per carnem nobis multum profuit Christus, quomodo caro nihil prodest? Sed per carnem Spiri­ tus aliquid pro salute nostra egit. Caro vas fuit; quod habebat attende, non quod erat. Apostoli missi sunt; numquid caro ipsorum nihil nobis profuit? Si caro Apostolorum nobis profuit, caro Domini potuit nihil prodesse? Unde enim ad nos sonus verbi, nisi per vo­ cem carnis? unde stilus, unde conscriptio? Ista omnia opera carnis sunt, sed agitante spiritu tanquam organum suum. Spiritus ergo est qui vivificat, caro autem non prodest quidquam: sicut illi intellexerunt carnem, non sic ego do ad manducandum carnem meam. ### English translation (Claude) What is it, then, that he adds: “It is the Spirit that gives life; the flesh profits nothing”? Let us say to him (for he bears with us, not contradicting but wanting to know): O Lord, good teacher, how does the flesh profit nothing, when you have said, “Unless one eats my flesh and drinks my blood, he will not have life in him”? Or does life profit nothing? And why are we what we are, except that we may have eternal life, which you promise through your flesh? What, then, is “the flesh profits nothing”? It profits nothing—but in the way they understood it. For they understood flesh as it is torn apart in a corpse or sold in the market, not as it is quickened by the spirit. So it was said, “The flesh profits nothing,” in the way it was said, “Knowledge puffs up.” Must we, then, now hate knowledge? Far from it. And what is “Knowledge puffs up”? Alone, without love; therefore he added, “But love builds up.” So add love to knowledge, and knowledge will be useful, not through itself but through love. So too now: the flesh profits nothing, but flesh alone; let the spirit come to the flesh, as love comes to knowledge, and it profits very much. For if the flesh profited nothing, the Word would not have become flesh to dwell among us. If Christ has profited us much through the flesh, how does the flesh profit nothing? But through the flesh the Spirit did something for our salvation. The flesh was a vessel: consider what it held, not what it was. The apostles were sent; did their flesh profit us nothing? If the apostles' flesh profited us, could the Lord's flesh profit nothing? For how does the sound of the word come to us, except through the voice of the flesh? How the pen, how the writing? All these are works of the flesh, but with the spirit moving it as its instrument. “So it is the Spirit that gives life, but the flesh profits nothing”: I do not give my flesh to eat in the way they understood flesh. ### Scripture references - John 6:63: quotation, high confidence - John 6:53: quotation, high confidence - 1 Cor 8:1: quotation, high confidence - John 1:14: allusion, high confidence ### Translation notes - John 6:63, John 6:53, 1 Cor 8:1, and John 1:14 are quoted. Augustine's account of how Christ gives his flesh is translated exactly. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.5 (PL 35:1617; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-5). ## Tractates on the Gospel of John 27.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-6 - Source: PL 35:1617 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit gives life only to members joined in the unity of Christ's body, as the soul quickens only attached limbs; so the Christian must dread separation from that body. ### Latin text Proinde, Verba, inquit, quæ ego locutus sum vo­ bis, spiritus et vita est. Diximus enim, fratres, hoc Do­ minum commendasse in manducatione carnis suæ et potatione sanguinis sui, ut in illo maneamus, et ipse in nobis. Manemus autem in illo, cum sumus membra ejus: manet autem ipse in nobis, cum sumus tem­ plum ejus. Ut autem simus membra ejus, unitas nos compaginat. Ut compaginet unitas, quæ facit nisi cha­ ritas? Et charitas Dei unde? Apostolum interroga: Charitas, inquit, Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis. Ergo Spiritus est qui vivificat: spiritus enim facit viva mem­ bra. Nec viva membra spiritus facit, nisi quæ in cor­ pore quod vegetat ipse spiritus, invenerit. Nam spi­ ritus qui est in te, o homo, quo constas ut homo sis, numquid vivificat membrum quod separatum invene­ rit a carne tua? Spiritum tuum dico animam tuam: anima tua non vivificat nisi membra quæ sunt in carne tua; unum si tollas, jam non vivificatur ex anima tua, quia unitati corporis tui non copulatur. Hæc di­ cuntur ut amemus unitatem, et timeamus separatio­ nem. Nihil enim sic debet formidare christianus, quam separari a corpore Christi. Si enim separatur a cor­ pore Christi, non est membrum ejus; si non est mem­ brum ejus, non vegetatur Spiritu ejus: Quisquis au­ tem, inquit Apostolus, Spiritum Christi non habet, hic non est ejus. Spiritus ergo est qui vivificat, caro autem non prodest quidquam. Verba quæ ego lo­ cutus sum vobis, spiritus et vita sunt. Quid est, spiritus et vita sunt? Spiritualiter intelligenda sunt. Intellexisti spiritualiter? spiritus et vita sunt. Intellexisti carnali­ ter? etiam sic illa spiritus et vita sunt, sed tibi non sunt. ### English translation (Claude) Accordingly, “the words,” he says, “that I have spoken to you are spirit and life.” For we have said, brothers, that the Lord commended this in the eating of his flesh and the drinking of his blood: that we should abide in him and he in us. And we abide in him when we are his members; he abides in us when we are his temple. But for us to be his members, unity joins us together. What makes unity join us, except love? And the love of God, from where? Ask the apostle: “The love of God,” he says, “has been poured out in our hearts through the Holy Spirit who has been given to us.” So “it is the Spirit that gives life”: for the spirit makes living members. Nor does the spirit make living members except those it finds in the body that the spirit itself quickens. For does the spirit that is in you, O man, by which you are constituted a man, give life to a member that it finds cut off from your flesh? By your spirit I mean your soul: your soul gives life only to the members that are in your flesh; if you take one away, it is no longer given life by your soul, because it is not joined to the unity of your body. These things are said so that we may love unity and fear separation. For a Christian ought to dread nothing so much as being separated from the body of Christ. For if he is separated from the body of Christ, he is not his member; if he is not his member, he is not quickened by his Spirit. “But whoever,” says the apostle, “does not have the Spirit of Christ does not belong to him.” “So it is the Spirit that gives life, but the flesh profits nothing. The words that I have spoken to you are spirit and life.” What is “are spirit and life”? They are to be understood spiritually. Have you understood spiritually? They are spirit and life. Have you understood carnally? Even so they are spirit and life, but not for you. ### Scripture references - John 6:63: quotation, high confidence - John 6:56: allusion, high confidence - 1 Cor 3:16: allusion, medium confidence - Rom 5:5: quotation, high confidence - Rom 8:9: quotation, high confidence ### Translation notes - John 6:63, Rom 5:5, and Rom 8:9 are quoted; the temple recalls 1 Cor 3:16. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.6 (PL 35:1617; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-6). ## Tractates on the Gospel of John 27.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-7 - Source: PL 35:1617–1619 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Some did not understand because they did not believe; faith, which joins us to Christ, is itself a gift of the Father, so the believer must not be proud. ### Latin text Sed sunt quidam, inquit, in vobis qui non cre­ dunt. Non dixit, Sunt quidam in vobis qui non intel­ ligunt; sed causam dixit, quare non intelligant. Sunt enim quidam in vobis qui non credunt; et ideo non intelli­ gunt, quia non credunt. Propheta enim dixit, Nisi credi­ deritis, non intelligetis. Per fidem copulamur, per intellectum vivificamur. Prius hærea­ mus per fidem, ut sit quod vivificetur per intellectum. Nam qui non haeret, resistit; qui resistit, non credit. Nam qui resistit, quomodo vivificatur? Adversarius est radio lucis, quo penetrandus est: non avertit aciem, sed claudit mentem. Sunt ergo quidam qui non credunt. Credant et aperiant, aperiant et illuminabuntur. Scie­ bat enim ab initio Jesus qui essent credentes, et quis tra­ diturus esset eum. Ibi enim erat et Judas. Nam quidam scandalizati sunt: ille autem mansit ad insidiandum, non ad intelligendum. Et quia ideo manserat, non de illo tacuit Dominus. Non illum expressit, sed nec si­ luit; ut omnes timerent, quamvis unus periret. Sed posteaquam dixit et distinxit credentes a non creden­ tibus, expressit causam quare non credant: Propterea dixi vobis, inquit, quia nemo potest venire ad me, nisi fuerit ei datum a Patre meo. Ergo et credere datur nobis: non enim nihil est credere. Si autem magnum aliquid est, gaude quia credidisti, sed noli extolli: quid enim habes quod non accepisti? ### English translation (Claude) “But there are some among you,” he says, “who do not believe.” He did not say, “There are some among you who do not understand,” but he told the cause why they do not understand. “For there are some among you who do not believe”; and therefore they do not understand, because they do not believe. For the prophet said, “Unless you believe, you will not understand.” Through faith we are joined; through understanding we are given life. Let us first cling through faith, so that there may be something to be given life through understanding. For he who does not cling resists; he who resists does not believe. And how is he who resists given life? He is an adversary to the ray of light by which he ought to be penetrated: he does not turn his eye away, but shuts his mind. “So there are some who do not believe.” Let them believe and open; let them open and they will be enlightened. “For Jesus knew from the beginning who were the believers, and who was to betray him.” For Judas too was there. Some, indeed, were scandalized; but he remained to lie in wait, not to understand. And because he had remained for this reason, the Lord did not keep silent about him. He did not name him, but neither did he keep silent, so that all might fear, though only one would perish. But after he had spoken and distinguished believers from unbelievers, he stated the cause why they do not believe: “Therefore I said to you,” he says, “that no one can come to me unless it has been given him by my Father.” So believing too is given to us; for believing is not nothing. And if it is something great, rejoice that you have believed, but do not be lifted up: “For what do you have that you did not receive?” ### Scripture references - John 6:64: quotation, high confidence - Isa 7:9: quotation, high confidence - John 6:65: quotation, high confidence - 1 Cor 4:7: quotation, high confidence ### Translation notes - John 6:64–65, Isa 7:9 (LXX, Old Latin), and 1 Cor 4:7 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.7 (PL 35:1617–1619; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-7). ## Tractates on the Gospel of John 27.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-8 - Source: PL 35:1619 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Many disciples went back after Satan, not behind Christ as Peter was told; this consoles preachers whose truth drives hearers away, while urging care in speaking. ### Latin text Ex hoc multi discipulorum ejus abierunt retro, et jam non cum illo ambulaverunt. Abierunt retro, sed post Satanam, non post Christum. Nam aliquando Domi­ nus Christus Petrum appellavit Satanam, magis quia volebat præcedere Dominum suum, et consilium dare ne moreretur ille, qui venerat ut moreretur, ne nos in æternum moreremur; et ait illi: Redi post me, Sa­ tanas; non enim sapis quæ Dei sunt, sed quæ hominis sunt. Non illum repulit retro ire post Satanam, et appellavit Satanam; sed fecit post se ire, ut non esset Satanas ambulando post Dominum. Isti autem sic redierunt retro, quomodo de quibusdam fe­ minis dicit Apostolus: Quædam enim conversæ sunt retro post Satanam. Ulterius cum illo non ambulaverunt. Ecce præcisi a corpore vitam perdi­ derunt, quia forte in corpore nec fuerunt. Inter non credentes et ipsi deputandi sunt, quamvis discipuli di­ cerentur. Abierunt retro, non pauci, sed multi. Hoc forte factum est ad consolationem, quoniam aliquando contingit ut dicat homo verum, et quod dicit, non ca­ piatur, atque illi qui audiunt, scandalizentur et disce­ dant. Pænitet autem hominem dixisse quod verum est: dicit enim apud se homo, Non debui sic dicere, non hoc dicere debui. Ecce Domino contigit; dixit, et perdidit multos, remansit ad paucos. Sed non tur­ babatur ipse, quia ab initio noverat et qui credentes essent, et qui non credentes: nos si nobis contingat, perturbamur. Solatium in Domino inveniamus, et ta­ men caute verba dicamus. ### English translation (Claude) “From this time many of his disciples went back, and no longer walked with him.” They went back, but after Satan, not after Christ. For once the Lord Christ called Peter Satan, because he wanted to go ahead of his Lord and to give advice that he should not die—he who had come to die, so that we should not die for ever; and he said to him, “Get behind me, Satan; for you do not think the things of God, but the things of man.” He did not drive him back to go after Satan, and call him Satan; but he made him go behind himself, so that by walking behind the Lord he would not be Satan. But these went back in the way the apostle says of certain women: “For some have already turned back after Satan.” They no longer walked with him. See, cut off from the body, they lost life, because perhaps they were not even in the body. They too are to be counted among unbelievers, although they were called disciples. They went back—not a few, but many. This happened perhaps for our consolation, since it sometimes happens that a man says what is true and what he says is not grasped, and those who hear are scandalized and depart. And the man regrets having said what is true; for he says to himself, “I should not have spoken so; I should not have said this.” See, it happened to the Lord: he spoke and lost many; he was left with few. But he himself was not troubled, because he knew from the beginning who were believers and who were not believers; if it happens to us, we are troubled. Let us find comfort in the Lord, and yet let us speak our words with care. ### Scripture references - John 6:66: quotation, high confidence - Matt 16:23: quotation, high confidence - 1 Tim 5:15: quotation, high confidence - John 6:64: allusion, high confidence ### Translation notes - John 6:66, Matt 16:23, and 1 Tim 5:15 are quoted. A stray quotation mark at the end of the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.8 (PL 35:1619; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-8). ## Tractates on the Gospel of John 27.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-9 - Source: PL 35:1619 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter, speaking for all as the sign of unity, confessed that Christ has the words of eternal life; we believe in order to know, and Christ gives in his flesh and blood what he himself is. ### Latin text Atque ille ad paucos qui remanserant: Dixit ergo Jesus duodecim; id est illis duodecim qui reman­ serunt: Numquid et vos, inquit, vultis ire? Non dis­ cessit nec Judas. Sed quare manebat, Domino jam apparebat; nobis postea manifestatus est. Respondit Petrus pro omnibus, unus pro multis, unitas pro universis: Respondit ergo ei Simon Petrus: Domine, ad quem ibimus? Repellis nos a te, da nobis alterum te. Ad quem ibimus? Si a te recedimus, ad quem ibi­ mus? Verba vitæ æternæ habes. Videte quemadmodum Petrus, dante Deo, recreante Spiritu sancto, intel­ lexit. Unde, nisi quia credidit? Verba vitæ æternæ habes. Vitam enim æternam habes in ministratione corporis et sanguinis tui. Et nos credidimus, et cogno­ vimus. Non cognovimus, et credidimus, sed credidi­ mus, et cognovimus. Credidimus enim ut cognoscere­ mus: nam si prius cognoscere, et deinde credere vellemus, nec cognoscere nec credere valeremus. Quid credidimus, et quid cognovimus? Quia tu es Christus Filius Dei; id est, quia ipsa vita aeterna tu es, et non das in carne et sanguine tuo nisi quod es. ### English translation (Claude) And he said to the few who had remained: “So Jesus said to the twelve,” that is, to those twelve who remained, “Do you also want to go away?” Not even Judas departed. But why he was staying was already apparent to the Lord; to us it was made manifest afterward. Peter answered for all, one for many, unity for the whole: “So Simon Peter answered him, Lord, to whom shall we go?” If you drive us away from you, give us another you. “To whom shall we go?” If we withdraw from you, to whom shall we go? “You have the words of eternal life.” See how Peter, by God's gift and the renewing of the Holy Spirit, understood. How, except because he believed? “You have the words of eternal life.” For you have eternal life in the ministering of your body and blood. “And we have believed and have known.” Not “we have known and believed,” but “we have believed and known.” For we believed in order to know; for if we wanted first to know and then to believe, we would be able neither to know nor to believe. What have we believed and what have we known? “That you are the Christ, the Son of God”; that is, that you are eternal life itself, and you give in your flesh and blood nothing but what you are. ### Scripture references - John 6:67: quotation, high confidence - John 6:68: quotation, high confidence - John 6:69: quotation, high confidence ### Translation notes - John 6:67–69 is quoted. Peter speaking “unity for the whole” is Augustine’s image of Peter as figure of the church’s unity. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.9 (PL 35:1619; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-9). ## Tractates on the Gospel of John 27.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-10 - Source: PL 35:1619 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God, supremely good, uses evil well, as he used Judas's betrayal for our redemption and Satan's persecution for the martyrs' crowns; the twelve remained twelve when Matthias replaced Judas. ### Latin text Ait ergo Dominus Jesus: Nonne ego vos duo­ decim elegi, et unus ex vobis diabolus est? Ergo undecim elegi diceret: an eligitur et diabolus, et in electis est diabolus? Electi in laude solent dici: an electus est et iste, de quo nolente et nesciente ma­ gnum aliquid boni fieret? Hoc est proprium Dei; con­ trarium iniquis. Sicut enim iniqui male utuntur bonis operibus Dei; sic contra Deus bene utitur malis ope­ ribus hominum iniquorum. Quam bonum est membra corporis ita esse, quemadmodum disponi non pos­ sunt nisi ab artifice Deo! Petulantia tamen quam male utitur oculis! Fallacia quam male utitur lingua! Falsus testis nonne lingua sua et animam suam prius trucidat, et alterum lædere se perempto conatur? Male utitur lingua, nec ideo malum est lingua: opus Dei est lingua, sed bono opere Dei male utitur illo nequitia. Quomodo utuntur pedibus qui currunt ad scelera? quomodo utuntur manibus homicidæ? et illis adjacentibus forinsecus bonis creaturis Dei quam male utuntur mali? Auro judicia corrumpunt, inno­ centes opprimunt. Luce ista mali male utuntur: male vivendo enim etiam ipsam lucem qua vident, ad mi­ nisterium scelerum suorum usurpant. Iens enim ut faciat aliquid mali malus, lucere sibi vult ne offendat, qui jam intus offendit et cecidit: quod timet in cor­ pore, jam incurrit in corde. Omnibus ergo bonis Dei, ne per singula currere longum sit, male utitur ma­ lus: contra, malis hominum malorum bene utitur bonus. Et quid tam bonum quam unus Deus? Quan­ doquidem ipse Dominus dixit, Nemo bonus nisi unus Deus. Quanto ergo ille melior, tanto melius utitur et malis nostris. Quid Juda pejus? Inter omnes adhærentes Magistro, inter duodecim, loculi illi commissi sunt, et dispensatio pauperum distri­ buta: ingratus tanto beneficio, honori tanto, accepit pecuniam, perdidit justitiam: tradidit vitam mor­ tuus; quem ut discipulus secutus, ut inimicus perse­ cutus est. Totum hoc malum Judæ; sed malo ejus bene usus est Dominus. Tradi se pertulit ut redimeret nos. Ecce malum Judae in bonum conversum est. Sa­ tanas quantos martyres persecutus est? Si Satanas persequendo cessaret, hodie tam gloriosam coronam sancti Laurentii non celebraremus. Si ergo ipsius diaboli malis operibus bene utitur Deus: quod facit malus, male utendo, sibi nocet; non bonitati Dei contradicit. Artifex illo utitur; et magnus artifex, si illo uti non nosset, nec eum esse permitteret. Ergo unus ex vobis diabolus est, ait, cum ego vos duodecim elegerim. Potest et sic intelligi quod ait, duodecim elegi, quia sacratus est numerus. Non enim quia pe­ riit inde unus, ideo illius numeri honor demptus est: nam in locum pereuntis, alius subrogatus est. Mansit numerus consecratus, numerus duode­ narius; quia per universum mundum, hoc est per quatuor cardines mundi, Trinitatem fuerant annun­ tiaturi. Ideo ter quaterni. Se ergo exterminavit Ju­ das, non duodenarium numerum violavit: ipse de­ seruit praeceptorem, nam Deus illi apposuit succes­ sorem. ### English translation (Claude) “So the Lord Jesus said, Did I not choose you twelve, and one of you is a devil?” Should he, then, have said “I chose eleven”? Or is a devil also chosen, and is a devil among the chosen? People are usually called “chosen” in praise: or was he too chosen, so that through him, unwilling and unaware, some great good might be done? This is proper to God; the opposite is proper to the wicked. For as the wicked make bad use of God's good works, so on the contrary God makes good use of the evil works of wicked men. How good it is that the members of the body are so made as they could be arranged only by God the craftsman! Yet what bad use does wantonness make of the eyes! What bad use does deceit make of the tongue! Does not a false witness first slay his own soul with his tongue, and then, having destroyed himself, try to harm another? He makes bad use of the tongue, yet the tongue is not therefore evil: the tongue is God's work, but wickedness makes bad use of that good work of God. How do those use their feet who run to crimes? How do murderers use their hands? And what bad use do the wicked make of those good creatures of God that lie outside them? With gold they corrupt judgments and oppress the innocent. The wicked make bad use of this light: for by living badly they press into the service of their crimes even the light by which they see. For the wicked man, going to do something evil, wants light for himself so as not to stumble—he who has already stumbled and fallen within: what he fears in the body he has already run into in the heart. So, not to take long running through them one by one, the wicked man makes bad use of all God's good things; on the contrary, the good man makes good use of the evils of wicked men. And what is so good as the one God? Since the Lord himself said, “No one is good but the one God.” The better he is, then, the better use he makes even of our evils. What is worse than Judas? Among all who clung to the Master, among the twelve, the purse was entrusted to him, and the stewardship for the poor assigned to him: ungrateful for so great a kindness, so great an honor, he took money and lost righteousness; dead himself, he betrayed life; him whom he followed as a disciple he persecuted as an enemy. All this was Judas's evil; but the Lord made good use of his evil. He allowed himself to be betrayed, in order to redeem us. See, Judas's evil was turned to good. How many martyrs has Satan persecuted? If Satan ceased persecuting, we would not today be celebrating the so glorious crown of Saint Laurence. If, then, God makes good use even of the devil's evil works, what the wicked one does, by using badly, harms himself; it does not oppose the goodness of God. The craftsman uses him; and the great craftsman, if he did not know how to use him, would not even allow him to exist. So “one of you is a devil,” he says, “though I have chosen you twelve.” What he said, “I chose twelve,” can also be understood as referring to the fact that it is a sacred number. For the honor of that number was not taken away because one of them perished: for another was put in the place of the one who perished. The consecrated number remained, the number twelve, because they were to proclaim the Trinity throughout the whole world, that is, through the four quarters of the world: that is why three times four. So Judas cut himself off; he did not violate the number twelve: he deserted his teacher, but God appointed a successor in his place. ### Scripture references - John 6:70: quotation, high confidence - Mark 10:18: quotation, high confidence - John 12:6: allusion, high confidence - John 13:29: allusion, high confidence - Acts 1:26: allusion, high confidence ### Translation notes - John 6:70, Mark 10:18 (Luke 18:19), John 12:6, and Acts 1:26 are drawn on. Saint Laurence, deacon of Rome, was martyred in 258; the sermon was preached on his feast. The number symbolism (3 × 4 = 12) is Augustine's. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.10 (PL 35:1619; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-10). ## Tractates on the Gospel of John 27.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-11 - Source: PL 35:1619–1621 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We must eat Christ's flesh and blood not only in the sacrament, as the wicked also do, but to share in his Spirit as members of his body, which on earth remains mixed with the wicked until the end. ### Latin text Hoc totum quod Dominus de carne et de san­ guine suo locutus est, et quod in ejus distributionis gratia vitam nobis promisit æternam, et quod hinc voluit intelligi manducatores et potatores carnis et sanguinis sui, ut in illo maneant et ipse in illis, et quod non intellexerunt qui non crediderunt, et quod spiritualia carnaliter sapiendo scandalizati sunt, et quod eis scandalizatis et pereuntibus, consolationi Dominus adfuit discipulis qui remanserant, ad quos probandos interrogavit, Numquid et vos vultis ire? ut responsio permansionis eorum innotesceret nobis; nam ille noverat quia manebant: hoc ergo totum ad hoc nobis valeat, dilectissimi, ut carnem Christi et sanguinem Christi non edamus tantum in Sacra­ mento, quod et multi mali; sed usque ad spiritus participationem manducemus et bibamus, ut in Do­ mini corpore tanquam membra maneamus, ut ejus spiritu vegetemur, et non scandalizemur, etiam si multi modo nobiscum manducant et bibunt tempora­ liter Sacramenta, qui habebunt in fine æterna tor­ menta. Modo enim corpus Christi mixtum est tan­ quam in area: sed novit Dominus qui sunt ejus. Si tu nosti quid trituras, quia ibi est latens massa, nec consumit trituratio quod purgatura est ventilatio; certi sumus, fratres, quia omnes qui sumus in corpore Domini, et manemus in illo, ut et ipse maneat in nobis, in hoc saeculo necesse habemus usque in finem inter malos vivere. Non inter illos dico malos, qui blasphemant Christum: rari enim jam inveniuntur qui lingua blasphemant, sed multi qui vita. Necesse est ergo ut inter illos usque in finem vivamus. ### English translation (Claude) All this that the Lord said about his flesh and his blood; and that in the grace of its distribution he promised us eternal life; and that he wanted those who eat and drink his flesh and blood to be understood as those who abide in him and he in them; and that those who did not believe did not understand; and that they were scandalized by thinking carnally of spiritual things; and that, while they were scandalized and perishing, the Lord was at hand to console the disciples who had remained, whom he asked, to test them, “Do you also want to go away?”—so that the answer of their remaining might be made known to us, for he knew that they were staying: let all this, then, be of value to us, dearly beloved, to this end: that we eat the flesh of Christ and the blood of Christ not only in the sacrament, as many wicked people also do, but that we eat and drink to the point of sharing in the spirit, that we may abide as members in the Lord's body, that we may be quickened by his spirit, and that we may not be scandalized even if many now eat and drink the sacraments with us in time who will have eternal torments at the end. For now the body of Christ is mixed, as on the threshing floor: but “the Lord knows those who are his.” If you know what you are threshing—that the grain lies hidden there, and that the threshing does not consume what the winnowing is to clean—we are certain, brothers, that all of us who are in the Lord's body and abide in him, that he too may abide in us, must of necessity live among the wicked in this world until the end. I do not mean among those wicked who blaspheme Christ: for few are now found who blaspheme with the tongue, but many who do so by their life. It is necessary, then, that we live among them until the end. ### Scripture references - John 6:67: quotation, high confidence - 2 Tim 2:19: quotation, high confidence - Matt 3:12: allusion, medium confidence ### Translation notes - John 6:67 and 2 Tim 2:19 are quoted; the threshing floor recalls Matt 3:12. Augustine's teaching that many receive the sacrament without its benefit is translated exactly. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.11 (PL 35:1619–1621; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-11). ## Tractates on the Gospel of John 27.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-12 - Source: PL 35:1621 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Saint Laurence abode in Christ through slow torture by fire, strengthened by the food and cup he had received, and followed his bishop Xystus to martyrdom three days later, as Xystus had foretold. ### Latin text Sed quid est quod ait, Qui manet in me, et ego in illo? Quid, nisi quod mar­ tyres audiebant, Qui perseveraverit usque in finem, hic salvus erit? Quomodo mansit in illo sanctus Laurentius, cujus hodie festa celebramus? Mansit usque ad tentationem, mansit usque ad ty­ rannicam interrogationem, mansit usque ad acerri­ mam comminationem, mansit usque ad peremptio­ nem: parum est, usque ad immanem excruciationem mansit. Non enim occisus est cito, sed cruciatus est in igne: diu vivere permissus est; imo non diu vi­ vere permissus est, sed tarde mori compulsus est. In illa ergo longa morte, in illis tormentis, quia bene manducaverat et bene biberat, tanquam illa esca sagi­ natus et illo calice ebrius, tormenta non sensit. Ibi enim erat qui dixit, Spiritus est qui vivificat. Caro enim ardebat, sed spiritus animam vegetabat. Non cessit, et in regnum successit. Dixerat autem illi Xystus martyr sanctus, cujus diem quinto ab hinc retro die celebravimus: « Noli moerere, fili. » Epi­ scopus enim erat ille, iste diaconus. « Noli mœrere, inquit; sequeris me post triduum. » Triduum autem dixit medium inter diem passionis sancti Xysti, et diem hodiernæ passionis sancti Laurentii. Triduum est medium. O consolatio! non ait, Noli moerere, fili; desinet persecutio, et securus eris: sed, Noli moerere; quo ego præcedo, tu sequeris; nec conse­ cutio tua differtur: triduum medium erit, et mecum eris. Accepit oraculum, vicit diabolum, pervenit ad triumphum. ### English translation (Claude) But what is it that he says, “He who abides in me, and I in him”? What, except what the martyrs heard: “He who perseveres to the end will be saved”? How did Saint Laurence, whose feast we celebrate today, abide in him? He abode through temptation, abode through tyrannical interrogation, abode through the fiercest threats, abode through to death; that is too little: he abode through savage torture. For he was not killed quickly, but tortured in the fire; he was permitted to live long—or rather not permitted to live long, but compelled to die slowly. In that long death, then, in those torments, because he had eaten well and drunk well, as one fattened on that food and drunk with that cup, he did not feel the torments. For he was there who said, “It is the Spirit that gives life.” For the flesh was burning, but the spirit was quickening the soul. He did not yield, and he went on into the kingdom. And the holy martyr Xystus, whose day we celebrated five days ago, had said to him, “Do not grieve, my son.” For he was a bishop, the other a deacon. “Do not grieve,” he said; “you will follow me after three days.” He said “three days” for the interval between the day of the passion of Saint Xystus and the day of today's passion of Saint Laurence. Three days is the interval. O consolation! He did not say, “Do not grieve, my son; the persecution will cease and you will be safe,” but, “Do not grieve: where I go before, you will follow; nor is your following delayed: three days will be between, and you will be with me.” He received the prophecy, conquered the devil, and reached the triumph. ### Scripture references - John 6:56: quotation, high confidence - Matt 10:22: quotation, high confidence - John 6:63: quotation, high confidence ### Translation notes - John 6:56, Matt 10:22 (24:13), and John 6:63 are quoted. Xystus (Sixtus II), bishop of Rome, was martyred on 6 August 258, and his deacon Laurence on 10 August; Augustine's account of the fire and of Xystus's words follows the tradition known to him. A stray digit in the digital text is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 27.12 (PL 35:1621; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/27-1/#p-27-12). ## Tractates on the Gospel of John 28.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-1 - Source: PL 35:1621 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, remaining God, hid as a man to give his members, who lack his power, an example; the whole Christ is head and body. ### Latin text In isto Evangelii capitulo, fratres, Dominus noster Jesus Christus secundum hominem se pluri­ mum commendavit fidei nostræ. Etenim semper hoc agit dictis et factis suis, ut Deus credatur et homo: Deus qui nos fecit, homo qui nos quæsivit; Deus cum Patre semper, homo nobiscum ex tempore. Non enim quaereret quem fecerat, nisi fieret ipse quod fecerat. Verum hoc mementote, et de cordibus vestris nolite dimittere, sic esse Christum hominem factum, ut non destiterit Deus esse. Manens Deus accepit homi­ nem, qui fecit hominem. Quando ergo latuit ut homo, non potentiam perdidisse putandus est, sed exem­ plum infirmitati præbuisse. Ille enim quando voluit detentus est, quando voluit occisus est. Sed quoniam futura erant membra ejus, id est fideles ejus, qui non haberent illam potestatem quam habebat ipse Deus noster; quod latebat, quod se tanquam ne occideretur occultabat, hoc indicabat factura esse mem­ bra sua, in quibus utique membris suis ipse erat. Non enim Christus in capite et non in corpore, sed Christus totus in capite et in corpore. Quod ergo mem­ bra ejus, ipse: quod autem ipse, non continuo membra ejus. Nam si non ipse essent membra ejus, non dice­ ret: Saule, quid me persequeris? Non enim Saulus ipsum, sed membra ejus, id est fideles ejus, in terra persequebatur. Noluit tamen dicere, sanctos meos, servos meos; postremo honorabilius, fratres meos: sed, Me, hoc est membra mea, quibus ego sum caput. ### English translation (Claude) In this chapter of the Gospel, brothers, our Lord Jesus Christ has commended himself to our faith very much according to his humanity. For he is always doing this by his words and deeds: that he may be believed to be God and man; God who made us, man who sought us; God always with the Father, man with us from a point in time. For he would not seek what he had made unless he himself became what he had made. But remember this, and do not let it go from your hearts: Christ was made man in such a way that he did not cease to be God. Remaining God, he who made man took up man. So when he hid as a man, he must not be thought to have lost his power, but to have offered an example to weakness. For when he willed, he was seized; when he willed, he was killed. But since there were to be his members, that is, his faithful, who would not have that power which he himself, our God, had, by hiding, by concealing himself as though so as not to be killed, he was indicating what his members would do; and in these members of his he himself was, of course. For Christ is not in the head and not in the body, but the whole Christ is in the head and in the body. What his members are, then, he is; but what he is, his members are not straightway. For if his members were not himself, he would not say, “Saul, why do you persecute me?” For Saul was not persecuting him, but his members, that is, his faithful, on earth. Yet he did not choose to say, “my saints,” “my servants,” or finally, more honorably, “my brothers,” but “me,” that is, my members, whose head I am. ### Scripture references - Acts 9:4: quotation, high confidence ### Translation notes - Acts 9:4 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.1 (PL 35:1621; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-1). ## Tractates on the Gospel of John 28.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-2 - Source: PL 35:1621–1623 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's avoiding Judea was an example for his weak members, not a loss of power, which he showed when his captors fell back. ### Latin text His praedictis, puto nos in hoc capitulo quod modo lectum est, non esse laboraturos: sæpe enim significatum est in capite, quod futurum erat in cor­ pore. Post hæc, inquit, ambulabat Jesus in Galilæam: non enim volebat in Judæam ambulare, quia quærebant eum Judæi interficere. Hoc est quod dixi; infirmitati nostræ præbebat exemplum. non Ipse perdiderat po­ testatem, sed nostram consolabatur fragilitatem. Fu­ turum enim erat, ut dixi, ut aliquis fidelis ejus abs­ conderet se, ne a persecutoribus inveniretur; et ne illi pro crimine objiceretur latibulum, præcessit in capite quod in membro confirmaretur. Sic enim di­ ctum est, Nolebat ambulare in Judæam, quia quære­ bant eum Judæi occidere: quasi non posset Christus et ambulare inter Judaeos, et non occidi a Judæis. Hanc enim potentiam, quando voluit, demonstravit: nam cum eum jam passurum tenere vellent, ait illis, Quem quæritis? Responderunt: Jesum. Et ille: Ego sum; non se occultans, sed manifestans. Ad eam tamen manifestationem illi non substiterant, sed redeuntes retro ceciderunt. Et tamen quia pati venerat, surrexerunt, tenuerunt, ad judicem adduxe­ runt, et occiderunt. Sed quid fecerunt? Quod ait quædam Scriptura, Terra tradita est in manus impii: caro data est in potestatem Judaeis. Et hoc propterea, ut quasi sacculus conscinderetur, un­ de nostrum pretium manaret. ### English translation (Claude) With this said beforehand, I think we shall not have to labor over this chapter that has just been read; for often what was to be in the body was signified in the head. “After these things,” it says, “Jesus walked in Galilee; for he would not walk in Judea, because the Jews were seeking to kill him.” This is what I said: he was offering an example to our weakness. He had not lost his power, but he was consoling our frailty. For it was going to happen, as I said, that some faithful man of his would hide himself so as not to be found by persecutors; and lest his hiding place be charged against him as a crime, there went before in the head what would be confirmed in the member. For so it is said, “He would not walk in Judea, because the Jews were seeking to kill him,” as though Christ could not both walk among the Jews and not be killed by the Jews. For he showed this power when he willed: when they wanted to seize him as he was now about to suffer, he said to them, “Whom do you seek?” They answered, “Jesus.” And he: “I am he,” not hiding himself but showing himself. Yet they did not stand up to that showing, but going backward they fell. And nevertheless, because he had come to suffer, they rose, seized him, brought him to the judge, and killed him. But what did they do? What a certain Scripture says: “The earth has been given into the hands of the wicked”: the flesh was given into the power of the Jews. And this was for this purpose: that, as it were, a purse might be torn open, from which our price might flow out. ### Scripture references - John 7:1: quotation, high confidence - John 18:4: quotation, high confidence - John 18:5: quotation, high confidence - John 18:6: allusion, high confidence - Job 9:24: quotation, high confidence ### Translation notes - John 7:1, John 18:4–6, and Job 9:24 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.2 (PL 35:1621–1623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-2). ## Tractates on the Gospel of John 28.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-3 - Source: PL 35:1623 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Lord's “brothers” are Mary's kin, by Scripture's custom of calling relatives brothers; Mary bore no other child. ### Latin text Erat autem in proximo dies festus Judæorum Scenopegia. Quid sit Scenopegia, Scripturas qui le­ gerunt, noverunt. Faciebant die festo tabernacula, ad similitudinem tabernaculorum in quibus habitave­ rant cum ex Ægypto educti peregrinarentur in eremo. Iste erat dies festus, magna solemnitas. Celebrabant hoc Judæi, velut reminiscentes beneficia Domini, qui occisuri erant Dominum. Hoc ergo die festo (quia plures erant dies festi; sic enim appellabatur apud Judæos dies festus, ut non esset dies unus, sed plu­ res) locuti sunt fratres ejus ad Dominum Christum. Fratres ejus sic accipite, sicut nostis: non enim no­ vum est quod auditis Consanguinei virginis Mariæ, fratres Domini dicebantur. Erat enim consuetudinis Scripturarum, appellare fratres quoslibet consangui­ neos et cognationis propinquos, et extra usum no­ strum, non quo more nos loquimur. Nam quis dicat fratres, avunculum et filium sororis? Scriptura tamen etiam hujusmodi cognationes fratres appellat. Nam Abraham et Lot fratres sunt dicti, cum esset Abraham patruus Lot: et Laban et Jacob fratres sunt dicti, cum esset Laban avuncu­ lus Jacob. Cum ergo auditis fratres Domini, Mariæ cogitate consanguini­ tatem, non iterum parientis ullam propaginem. Sicut enim in sepulcro ubi positum est corpus Domini, nec antea nec postea mortuus jacuit; sic uterus Mariæ; nec antea nec postea quidquam mortale concepit. ### English translation (Claude) “Now the feast day of the Jews, the Scenopegia, was near.” What the Scenopegia is, those who have read the Scriptures know. On the feast day they made tabernacles, in the likeness of the tabernacles in which they had dwelt when, brought out of Egypt, they journeyed as sojourners in the wilderness. This was a feast day, a great solemnity. The Jews celebrated it as though recalling the benefits of the Lord, they who were going to kill the Lord. On this feast day, then (for there were several feast days; for among the Jews it was called a feast day although it was not one day but several), his brothers spoke to the Lord Christ. Take “his brothers” as you know; for what you hear is not new. The blood relations of the Virgin Mary were called the Lord's brothers. For it was the custom of the Scriptures to call any blood relations and near kin “brothers,” outside our usage, not in the way we speak. For who would call an uncle and a sister's son “brothers”? Yet Scripture calls even kinships of this kind “brothers.” For Abraham and Lot were called brothers, though Abraham was Lot's paternal uncle; and Laban and Jacob were called brothers, though Laban was Jacob's maternal uncle. So when you hear of the Lord's brothers, think of the kinship of Mary, who did not again give birth to any offspring. For just as in the tomb where the Lord's body was laid no dead man lay either before or after, so Mary's womb conceived nothing mortal either before or after. ### Scripture references - John 7:2: quotation, high confidence - Gen 13:8: allusion, high confidence - Gen 29:15: allusion, high confidence - John 19:41: allusion, medium confidence - Lev 23:42: allusion, medium confidence ### Translation notes - John 7:2 is quoted; Gen 13:8 (Abraham and Lot), Gen 29:15 (Laban and Jacob), and John 19:41 are alluded to. Scenopegia is the Greek name of the Feast of Tabernacles (Booths). Augustine's view that the Lord's brothers were Mary's kinsmen and that Mary bore no other children is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.3 (PL 35:1623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-3). ## Tractates on the Gospel of John 28.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-4 - Source: PL 35:1623 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's unbelieving brothers urged him to show himself to the world because they sought human glory. ### Latin text Diximus fratres qui fuerint; audiamus quid dixerint. Transi hinc, et vade in Judæam, ut et disci­ puli tui videant opera tua, quæ tu facis. Opera Do­ mini discipulos non latebant, sed istos latebant. Isti enim fratres, id est consanguinei, Christum consan­ guineum habere potuerunt, credere autem in eum ipsa propinquitate fastidierunt. Dictum est in Evangelio: non enim hoc nos audemus opinari, modo audistis. Addunt, et monent: Nemo enim in occulto quid facit, et quærit ipse in palam esse: si hæc facis, manifesta teipsum mundo. Et continuo: Neque enim fratres ejus credebant in eum. Quare in eum non credebant? Quia humanam gloriam requirebant. Nam et quod eum videntur monere fratres, gloriæ ipsius consulunt: Facis mirabilia, innotesce; id est, appare omnibus, ut laudari possis ab omnibus. Loquebatur caro carni: sed caro sine Deo, carni cum Deo. Loquebatur enim prudentia carnis Verbo quod caro factum est et habi­ tavit in nobis. ### English translation (Claude) We have said who the brothers were; let us hear what they said. “Pass on from here and go into Judea, so that your disciples too may see your works which you do.” The Lord's works were not hidden from the disciples, but they were hidden from these men. For these brothers, that is, blood relations, could have Christ as a relation, but because of that very nearness they disdained to believe in him. It is said in the Gospel; for we do not dare to suppose this ourselves: you have just heard it. They add, and admonish him: “For no one does anything in secret and seeks himself to be in the open; if you do these things, show yourself to the world.” And straightway: “For neither did his brothers believe in him.” Why did they not believe in him? Because they were seeking human glory. For even in what the brothers seem to advise him, they are looking after his glory: “You do wonders; make yourself known,” that is, appear to all, so that you may be praised by all. Flesh was speaking to flesh, but flesh without God to flesh with God. The prudence of the flesh was speaking to the Word who was made flesh and dwelt among us. ### Scripture references - John 7:3: quotation, high confidence - John 7:4: quotation, high confidence - John 7:5: quotation, high confidence - John 1:14: quotation, high confidence - Rom 8:6: echo, medium confidence ### Translation notes - John 7:3–5 and John 1:14 are quoted; “prudence of the flesh” echoes Rom 8:6–7. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.4 (PL 35:1623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-4). ## Tractates on the Gospel of John 28.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-5 - Source: PL 35:1623 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “My time has not yet come” means the time of Christ's glory, which must be reached by the lowly way of his passion. ### Latin text Quid ad hæc, Dominus? Dicit ergo eis Jesus: Tempus meum nondum venit, tempus autem vestrum semper est pa­ ratum. Quid est hoc? Nondum venerat tempus Christi? Quare ergo Christus venerat, si tempus ejus nondum venerat? Nonne audivimus Apostolum dicentem, Cum autem venit plenitudo temporis, misit Deus Filium suum? Si ergo in plenitudine temporis missus est; quando debuit missus est, quando oportuit venit: quid est, Tempus meum nondum venit? Intelligite, fratres, quo animo illi loquebantur, qui quasi fratrem suum monere videbantur. Dabant ei consilium conse­ quendae gloriae, veluti sæculariter et terreno affectu monentes, ne esset ignobilis et latitaret: quod ergo ait Dominus, Tempus meum nondum venit, illis re­ spondit qui ei consilium de gloria dabant, Tempus gloriae meae nondum venit. Videte quam profundum sit: de gloria illi admonebant, sed ille voluit altitu­ dinem humilitate præcedere, et ad ipsam celsitudinem per humilitatem viam sternere. Nam et illi discipuli utique gloriam requirebant, qui volebant sedere unus ad dexteram ejus, et alter ad sinistram: attendebant quo, et non videbant qua; Dominus eos, ut ordinate ve­ nirent ad patriam, revocavit ad viam. Excelsa est enim patria, humilis via. Patria est vita Christi, via est mors Christi: patria est mansio Christi, via est passio Christi. Qui recusat viam, quid quaerit patriam? Denique et illis hoc respondit, quaerentibus altitu­ dinem: Potestis bibere calicem quem ego bibiturus sum? Ecce qua venitur ad celsitudi­ nem quam desideratis. Calicem quippe commemora­ bat humilitatis atque passionis. ### English translation (Claude) What does the Lord say to this? “Then Jesus says to them, My time has not yet come, but your time is always ready.” What is this? Had Christ's time not yet come? Why then had Christ come, if his time had not yet come? Have we not heard the apostle saying, “But when the fullness of time came, God sent his Son”? If, then, he was sent in the fullness of time, he was sent when he should have been, he came when it was fitting: what is “My time has not yet come”? Understand, brothers, with what intent those men spoke who seemed to be advising him as their brother. They were giving him advice on gaining glory, admonishing him as it were in a worldly way and with earthly feeling not to be obscure and lie hidden. So when the Lord says, “My time has not yet come,” he answered those who were giving him advice about glory: the time of my glory has not yet come. See how deep it is: they were admonishing him about glory, but he willed that humility should go before loftiness, and to pave the way to loftiness itself through humility. For those disciples too were certainly seeking glory who wanted to sit, one at his right hand and the other at his left: they were looking at where, and did not see by what way. The Lord called them back to the way, so that they might come to the homeland in due order. For the homeland is lofty, the way is lowly. The homeland is the life of Christ, the way is the death of Christ; the homeland is the dwelling of Christ, the way is the passion of Christ. Why does one who refuses the way seek the homeland? Accordingly he gave this answer to them too when they sought loftiness: “Can you drink the cup that I am going to drink?” See the way by which one comes to the height you desire. For he was speaking of the cup of humility and suffering. ### Scripture references - John 7:6: quotation, high confidence - Gal 4:4: quotation, high confidence - Matt 20:21: allusion, high confidence - Matt 20:22: quotation, high confidence ### Translation notes - John 7:6, Gal 4:4, and Matt 20:22 are quoted; Matt 20:21 (Mark 10:37) is alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.5 (PL 35:1623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-5). ## Tractates on the Gospel of John 28.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-6 - Source: PL 35:1623–1625 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's time is the time of judgment; now his body must live justly and bear with the wicked until justice is turned into judgment. ### Latin text Ergo et hic, Tempus meum nondum venit; tem­ pus autem vestrum, id est, mundi gloria, semper est paratum. Hoc est tempus de quo in prophetia lo­ quitur Christus, id est, corpus Christi: Cum accepero tempus, ego justitias judicabo. Modo enim non est tempus judicandi, sed iniquos tolerandi. Ferat igitur modo corpus Christi, et toleret iniquita­ tem male viventium. Habeat tamen justitiam modi, antequam habeat judicium: per justitiam enim per­ veniet ad judicium. Tolerantibus quippe membris iniquitatem sæculi hujus quid Scriptura sancta dicit in Psalmo? Non repellet Dominus plebem suam. Labo­ rat quippe plebs ejus inter indignos, inter iniquos, inter blasphemantes, inter murmurantes, detrahentes, insectantes, et si liceat, perimentes. Laborat quidem; sed non repellet Dominus plebem suam, et hære­ ditatem suam non derelinquet, quoadusque justitia convertatur in judicium. Quoad­ usque justitia quæ modo est in sanctis ejus, converta­ tur in judicium; cum implebitur quod eis dictum est, Sedebitis super duodecim sedes, judicantes duodecim tribus Israel. Habebat justitiam Apostolus, sed nondum illud judicium de quo dicit, Nescitis quoniam angelos judicabimus? Sit ergo modo tempus juste vivendi, postea erit tempus eos qui male vixerint, judicandi. Quoadusque justitia, inquit, convertatur in judicium. Hoc erit tempus ju­ dicii, de quo Dominus modo dixit, Tempus meum non­ dum venit. Erit enim tempus gloriæ, ut qui venit in humilitate, veniat in altitudine. Qui venit judican­ dus, veniet judicaturus: qui venit occidi a mortuis, veniet judicare de vivis et mortuis. Deus, inquit Psal­ mus, manifestus veniet, Deus noster et non silebit. Quid est, manifestus veniet? Quia venit oc­ cultus. Tunc non silebit: nam quando venit occultus sicut ovis ad immolandum ductus est, et sicut agnus coram tondente se non aperuit os suum. Veniet et non silebit. Tacui, inquit, numquid semper tacebo? ### English translation (Claude) So here too: “My time has not yet come; but your time,” that is, the glory of the world, “is always ready.” This is the time of which Christ, that is, the body of Christ, speaks in prophecy: “When I receive the time, I will judge justly.” For now is not the time of judging but of bearing with the wicked. Let the body of Christ, then, bear now and endure the iniquity of those who live evilly. Yet let it have justice now, before it has judgment; for through justice it will come to judgment. For to the members who endure the iniquity of this world, what does holy Scripture say in the Psalm? “The Lord will not cast off his people.” For his people labor among the unworthy, among the wicked, among blasphemers, among murmurers, detractors, persecutors, and, if it were allowed, murderers. They labor indeed; but “the Lord will not cast off his people, and will not forsake his inheritance, until justice is turned into judgment.” Until the justice which is now in his saints is turned into judgment, when what was said to them will be fulfilled: “You will sit upon twelve thrones, judging the twelve tribes of Israel.” The apostle had justice, but not yet that judgment of which he says, “Do you not know that we shall judge angels?” So let now be the time of living justly; afterward will be the time of judging those who have lived evilly. “Until justice,” it says, “is turned into judgment.” This will be the time of judgment, of which the Lord has just said, “My time has not yet come.” For it will be the time of glory, so that he who came in humility will come in loftiness. He who came to be judged will come to judge; he who came to be killed by the dead will come to judge the living and the dead. “God,” says the Psalm, “will come openly, our God, and will not keep silence.” What is “will come openly”? Because he came hidden. Then he will not keep silence; for when he came hidden, “he was led as a sheep to the slaughter, and like a lamb before its shearer he did not open his mouth.” He will come and will not keep silence. “I have been silent,” he says; “shall I be silent forever?” ### Scripture references - John 7:6: quotation, high confidence - Ps 75:2 (74:3 LXX): quotation, high confidence - Ps 94:14 (93:14 LXX): quotation, high confidence - Ps 94:15 (93:15 LXX): quotation, high confidence - Matt 19:28: quotation, high confidence - 1 Cor 6:3: quotation, high confidence - Ps 50:3 (49:3 LXX): quotation, high confidence - Isa 53:7: quotation, high confidence - Isa 42:14: quotation, high confidence ### Translation notes - John 7:6, Ps 75:2 (74:3 LXX), Ps 94:14–15 (93:14–15 LXX), Matt 19:28, 1 Cor 6:3, Ps 50:3 (49:3 LXX), Isa 53:7, and Isa 42:14 are quoted. The digital text garbles “convertatur” in the first quotation of Ps 94:15; it is restored from the repetition that follows. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.6 (PL 35:1623–1625; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-6). ## Tractates on the Gospel of John 28.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-7 - Source: PL 35:1625 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The upright in heart blame themselves and praise God; like their head, Christ's members say to the world's lovers that their time has not yet come. ### Latin text Modo autem quid necessarium est eis qui habent justitiam? Quod in illo ipso psalmo legitur, Quoad­ usque justitia convertatur in judicium; et qui habent eam, omnes recti corde. Quæritis fortasse qui sunt recti corde? Illos invenimus in Scriptura rectos corde, qui mala saeculi tolerant, et non accusant Deum. Videte, fratres; rara avis est ista quam loquor. Ne­ scio quo enim modo quando evenit homini aliquid mali, Deum currit accusare, qui deberet se. Quando boni aliquid agis, te laudas: quando mali aliquid pa­ teris, Deum accusas. Hoc est ergo cor tortum, non rectum. Ab ista distortione et pravitate si corrigaris, convertetur in contrarium quod faciebas. Antea enim quid faciebas? Laudabas te in bonis Dei, accusabas Deum in malis tuis: converso corde et directo, lau­ dabis Deum in bonis suis, accusabis te in malis tuis. Isti sunt recti corde. Denique ille nondum recto corde, cui displicebat felicitas malorum et labor bonorum, ait correctus: Quam bonus Deus Israel rectis corde! Mei autem, quando non eram recto corde, pene com­ moti sunt pedes, paulo minus effusi sunt gressus mei. Quare? Quia zelavi in peccatoribus, pacem peccatorum intuens. Vidi, inquit, malos felices, et displicuit mihi Deus: hoc enim volebam, ut non permitteret Deus malos esse felices. Intelligat homo: numquam hoc permittit Deus; sed ideo malus felix putatur, quia quid sit felicitas ignoratur. Simus ergo recti corde: tempus gloriæ nostrae nondum venit. Dicatur amatoribus hujus sæculi, quales erant fratres Domini, Tempus vestrum semper est paratum; tempus nostrum nondum venit. Audeamus enim hoc dicere et nos. Et quoniam corpus Domini nostri Jesu Christi sumus, quoniam membra ejus sumus, quoniam caput nostrum gratanter agnoscimus, dicamus prorsus; quoniam propter nos et ipse hoc dignatus est dicere. Quando nobis insultant amatores hujus saeculi, dica­ mus eis, Tempus vestrum semper est paratum; tempus nostrum nondum venit. Nobis enim dixit Apostolus, Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Quando veniet tempus nostrum? Cum Christus, inquit, apparuerit vita vestra, tunc et vos ap­ parebitis cum ipso in gloria. ### English translation (Claude) But now what is needful for those who have justice? What is read in that same Psalm: “Until justice is turned into judgment; and those who have it are all upright in heart.” Perhaps you ask who are the upright in heart. We find in Scripture that those are upright in heart who endure the evils of the world and do not accuse God. See, brothers: this bird I speak of is rare. For somehow, when something bad befalls a man, he runs to accuse God, when he ought to accuse himself. When you do something good, you praise yourself; when you suffer something bad, you accuse God. This, then, is a crooked heart, not an upright one. If you are corrected from this crookedness and perversity, what you used to do will be turned to its opposite. For what did you do before? You praised yourself in God's good things, you accused God in your own evils. With your heart turned and set straight, you will praise God in his good things and accuse yourself in your evils. These are the upright in heart. Finally, one who was not yet upright in heart, who was displeased by the happiness of the wicked and the toil of the good, says when corrected, “How good is the God of Israel to the upright in heart! But as for me, when I was not upright in heart, my feet were almost moved, my steps had well-nigh slipped.” Why? “Because I was jealous of sinners, seeing the peace of sinners.” I saw, he says, the wicked happy, and God displeased me; for I wanted God not to allow the wicked to be happy. Let man understand: God never allows this; but the wicked man is thought happy because what happiness is is not known. Let us, then, be upright in heart: the time of our glory has not yet come. Let it be said to the lovers of this world, such as the Lord's brothers were, “Your time is always ready; our time has not yet come.” For let us dare to say this too. And since we are the body of our Lord Jesus Christ, since we are his members, since we gladly acknowledge our head, let us say it outright; for it was for our sakes that he too deigned to say this. When the lovers of this world insult us, let us say to them, “Your time is always ready; our time has not yet come.” For the apostle said to us, “For you are dead, and your life is hidden with Christ in God.” When will our time come? “When Christ,” he says, “your life, appears, then you too will appear with him in glory.” ### Scripture references - Ps 94:15 (93:15 LXX): quotation, high confidence - Ps 73:1 (72:1 LXX): quotation, high confidence - Ps 73:2 (72:2 LXX): quotation, high confidence - Ps 73:3 (72:3 LXX): quotation, high confidence - John 7:6: quotation, high confidence - Col 3:3: quotation, high confidence - Col 3:4: quotation, high confidence ### Translation notes - Ps 94:15 (93:15 LXX), Ps 73:1–3 (72:1–3 LXX), John 7:6, and Col 3:3–4 are quoted. “Rare bird” is a proverbial phrase (compare Juvenal, Sat. 6.165), not identified as a quotation here. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.7 (PL 35:1625; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-7). ## Tractates on the Gospel of John 28.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-8 - Source: PL 35:1625 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ did not go up to “this” feast of human glory; his going up secretly signified that he was himself hidden in that feast. ### Latin text Quid deinde addit? Non potest mundus odisse vos. Quid est hoc, nisi, Non potest mundus odisse amatores suos, falsos testes? Bona enim dicitis quæ mala sunt, et mala quae bona sunt. Me autem odit, quia ego testimonium perhibeo de illo, quia opera ejus mala sunt. Vos ascendite ad diem festum hunc. Quid est hunc? Ubi gloriam humanam quaeritis. Quid est hunc? Ubi extendere vultis carnalia gaudia, non æterna cogitare. Ego non ascendo ad diem festum hunc, quia meum tempus nondum impletum est. In die festo hoc gloriam vos humanam quæritis; meum vero tempus, id est gloriae meæ, nondum venit. Ipse erit dies festus meus, non diebus istis præcurrens et transiens, sed permanens in aeternum: ipsa erit festivitas, gaudium sine fine, aeternitas sine labe, serenitas sine nube. Hæc cum dixisset, ipse mansit in Galilæa. Ut autem ascenderunt fratres ejus, tunc et ipse ascendit ad diem festum; non manifeste, sed quasi in occulto. Ideo non ad diem festum hunc, quia non gloriari temporali­ ter, sed aliquid docere salubriter, corrigere homines, de die festo aeterno admonere, amorem ab hoc sae­ culo avertere, et in Deum convertere cupiebat. Quid est autem, quasi latenter ascendit ad diem festum? Non vacat et hoc Domini. Videtur mihi, fratres, etiam hinc, quod quasi latenter ascendit, aliquid significare voluisse: nam consequentia docebunt sic eum ascen­ disse mediato die festo, id est mediatis illis diebus, ut etiam palam doceret. Sed quasi latenter dixit, ne se ostenderet hominibus. Non vacat quod latenter ascen­ dit Christus ad diem festum, quia ipse latebat in illo die festo. Adhuc etiam ego quod dixi, in latibulo est. Manifestetur ergo, tollatur velum, et appareat quod erat secretum. ### English translation (Claude) What does he add next? “The world cannot hate you.” What is this, except: the world cannot hate its lovers, its false witnesses? For you call good what is evil, and evil what is good. “But it hates me, because I bear witness of it, that its works are evil. You go up to this feast day.” What is “this”? Where you seek human glory. What is “this”? Where you want to prolong carnal joys, not to think of eternal ones. “I am not going up to this feast day, because my time is not yet fulfilled.” On this feast day you seek human glory; but my time, that is, the time of my glory, has not yet come. That will be my feast day: not hurrying on and passing away in these days, but abiding forever; that will be festivity, joy without end, eternity without stain, serenity without cloud. “When he had said these things, he himself stayed in Galilee. But when his brothers had gone up, then he too went up to the feast day, not openly but as it were in secret.” He did not go up to “this feast day,” then, because he desired not to be glorified in time, but to teach something wholesome, to correct men, to admonish them about the eternal feast day, to turn love away from this world and turn it toward God. But what is it that he went up to the feast day as though secretly? This too of the Lord's is not without purpose. It seems to me, brothers, that even by going up as though secretly he wished to signify something; for what follows will show that he went up in the middle of the feast, that is, when those days were half over, so as even to teach openly. But he said “as it were secretly” so as not to show himself to men. It is not without purpose that Christ went up secretly to the feast day, because he himself lay hidden in that feast day. Even what I have said is still in hiding. Let it be made plain, then; let the veil be removed, and let what was secret appear. ### Scripture references - John 7:7: quotation, high confidence - John 7:8: quotation, high confidence - John 7:9: quotation, high confidence - John 7:10: quotation, high confidence - Isa 5:20: echo, high confidence ### Translation notes - John 7:7–10 is quoted; “you call good what is evil” echoes Isa 5:20. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.8 (PL 35:1625; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-8). ## Tractates on the Gospel of John 28.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-9 - Source: PL 35:1625–1627 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Feast of Tabernacles foreshadowed the Church, brought out of Egypt through baptism and now sojourning in the world's desert, where Christ lies hidden. ### Latin text Omnia quae dicta sunt antiquo populo Israel in multiplici scriptura sanctae Legis, quæ agerent sive in sacrificiis, sive in sacerdotiis, sive in diebus festis, et omnino in quibuslibet rebus quibus Deum colebant, quaecumque illis dicta et præcepta sunt, umbrae fue­ runt futurorum. Quorum futurorum? Quae implentur in Christo. Unde dicit Apostolus, Quotquot enim pro­ missiones Dei, in illo etiam: id est, in illo impletæ sunt. Deinde dicit alio loco: Omnia in figura contingebant illis; scripta sunt autem propter nos, in quos finis sæculorum obvenit. Dixit et alibi: Finis enim Legis Christus est. Item alio loco: Nemo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomeniæ, aut sab­ batorum, quod est umbra futurorum. Si ergo omnia illa umbra fuerunt futurorum; et Sce­ nopegia umbra erat futurorum. Hic ergo dies festus, quæramus cujus futuri umbra erat. Exposui quid erat Scenopegia: celebratio erat tabernaculorum, pro­ pterea quia populus de Ægypto liberatus tendens per desertum ad terram promissionis, in tabernaculis ha­ bitavit. Quid sit animadvertamus, et nos erimus; nos, inquam, qui membra Christi sumus, si sumus: illo autem dignante sumus, non nobis promerentibus. Attendamus ergo nos, fratres: educti sumus de Ægypto, ubi diabolo tanquam Pharaoni serviebamus: ubi lutea opera in terrenis desideriis agebamus, et in eis multum laborabamus. Etenim nobis Christus quasi lateres facientibus clamavit: Venite ad me, omnes qui laboratis, et onerati estis. Hinc educti per Baptismum tanquam per mare Rubrum, ideo rubrum, quia Christi sanguine consecratum, mortuis omnibus inimicis nostris qui nos insectabantur, id est, deletis omnibus peccatis nostris, transjecti su­ mus. Modo ergo antequam ad patriam promissionis, id est, aeternum regnum veniamus, in deserto in ta­ bernaculis sumus. Qui ista agnoscunt, in tabernacu­ lis sunt: futurum enim erat ut quidam hoc agno­ scerent. Ille enim est in tabernaculis, qui se esse in mundo intelligit peregrinum. Ille se intelligit peregri­ nantem, qui se videt patriæ suspirantem. Cum autem corpus Christi est in tabernaculis, Christus est in ta­ bernaculis. Sed tunc non evidenter, sed latenter. Adhuc enim umbra lucem obscurabat: veniente luce, umbra remota est. Christus erat in occulto, in Sce­ nopegia Christus erat, sed latens Christus. Modo jam cum manifestata sunt ista, agnoscimus nos iter agere in eremo: si enim agnoscamus, in eremo sumus. Quid est in eremo? In deserto. Quare in deserto? Quia in isto mundo, ubi sititur in via inaquosa. Sed sitiamus, ut saturemur. Beati enim qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Et sitis nostra de petra impletur in eremo: Petra enim erat Christus, et virga percussa est, ut aqua manaret. Ut autem manaret, bis percussa est, quia duo ligna sunt crucis. Omnia ergo hæc quæ fiebant in figura, manifestantur in nobis. Et non va­ cat quod de Domino dictum est, Ascendit ad diem festum, non manifeste, sed tanquam in occulto. Figura­ tum enim erat ipsum in occulto, quia in ipso die festo Christus latebat; quia ipse dies festus, Christi mem­ bra peregrinatura significabat. ### English translation (Claude) All the things that were spoken to the ancient people Israel in the manifold writing of the holy Law, which they were to do whether in sacrifices or in priesthoods or on feast days, and in general in whatever things by which they worshiped God, whatever was spoken and commanded to them, were shadows of things to come. Of what things to come? Those that are fulfilled in Christ. Hence the apostle says, “For all the promises of God are in him”; that is, in him they are fulfilled. Then he says in another place, “All things happened to them in figure; but they were written for our sake, upon whom the end of the ages has come.” He said elsewhere too, “For Christ is the end of the Law.” Again in another place: “Let no one judge you in food or in drink, or in respect of a feast day, or a new moon, or sabbaths, which is a shadow of things to come.” If, then, all those things were a shadow of things to come, the Scenopegia too was a shadow of things to come. Let us therefore seek of what future thing this feast day was a shadow. I have explained what the Scenopegia was: it was the celebration of tabernacles, because the people, freed from Egypt and making its way through the desert to the land of promise, dwelt in tabernacles. Let us notice what it is, and we shall be it; we, I say, who are members of Christ, if we are; and we are by his condescension, not by our deserving. Let us consider ourselves, then, brothers: we have been brought out of Egypt, where we served the devil as Pharaoh; where we did works of clay in earthly desires and labored much in them. For Christ cried out to us as to men making bricks, “Come to me, all you who labor and are burdened.” Brought out from there through baptism as through the Red Sea (red because consecrated by the blood of Christ), with all our enemies who pursued us dead, that is, with all our sins blotted out, we have been carried across. Now, therefore, before we come to the homeland of promise, that is, the eternal kingdom, we are in tabernacles in the desert. Those who recognize this are in tabernacles; for it was to come about that some would recognize it. For he is in tabernacles who understands that he is a sojourner in the world. He understands that he is a sojourner who sees himself sighing for the homeland. And when the body of Christ is in tabernacles, Christ is in tabernacles. But then not evidently, but hiddenly. For the shadow still obscured the light; when the light came, the shadow was taken away. Christ was in secret; in the Scenopegia was Christ, but Christ hidden. Now, when these things have been made plain, we recognize that we are making our journey in the wilderness; for if we recognize it, we are in the wilderness. What is “in the wilderness”? In the desert. Why in the desert? Because in this world, where there is thirst in a waterless way. But let us thirst, so that we may be filled. “For blessed are those who hunger and thirst for justice, for they shall be filled.” And our thirst is satisfied from the rock in the wilderness: “For the rock was Christ,” and it was struck with a rod so that water might flow. But that it might flow, it was struck twice, because there are two beams of the cross. All these things, then, which were done in figure are made plain in us. And it is not without purpose that it is said of the Lord, “He went up to the feast day, not openly but as it were in secret.” For it was a figure that he himself was in secret, because on that very feast day Christ lay hidden; for that very feast day signified the members of Christ as sojourners. ### Scripture references - 2 Cor 1:20: quotation, high confidence - 1 Cor 10:11: quotation, high confidence - Rom 10:4: quotation, high confidence - Col 2:16: quotation, high confidence - Col 2:17: quotation, high confidence - Matt 11:28: quotation, high confidence - Matt 5:6: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - Num 20:11: allusion, high confidence - Exod 14:22: allusion, medium confidence - Exod 1:14: allusion, medium confidence - John 7:10: quotation, high confidence ### Translation notes - 2 Cor 1:20, 1 Cor 10:11, Rom 10:4, Col 2:16–17, Matt 11:28, Matt 5:6, 1 Cor 10:4, and John 7:10 are quoted; the Red Sea crossing (Exod 14), the bricks (Exod 1:14; 5:7), and the rock struck twice (Num 20:11) are alluded to. The digital text's stray Scripture reference after 1 Cor 10:11, “(I Cor. x, i I),” is removed as apparatus. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.9 (PL 35:1625–1627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-9). ## Tractates on the Gospel of John 28.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-10 - Source: PL 35:1627 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ went up not when his brothers wished but in the middle of the feast, which lasted several days. ### Latin text Judæi ergo quærebant eum in die festo: ante­ quam ascenderet. Priores enim fratres ascenderunt, et non tunc ascendit ille, quando illi putabant et vo­ lebant: ut etiam hoc impleretur quod ait, Non ad hunc, id est, ad quem vos vultis, primum vel secundum diem. Ascendit autem postea, ut Evangelium loquitur, mediato die festo; id est, cum jam illius diei festi tot dies præteriissent quod remansissent. Ipsam enim festivitatem, quantum intelligendum est, diebus pluribus celebrabant. ### English translation (Claude) “The Jews therefore were seeking him on the feast day,” before he went up. For his brothers went up first, and he did not go up then, when they thought and wished; so that this too might be fulfilled which he said: “Not to this one,” that is, to the one you want, the first or second day. But he went up afterward, as the Gospel says, “in the middle of the feast,” that is, when as many days of that feast had already passed as remained. For they celebrated that festival, as far as one may understand, over several days. ### Scripture references - John 7:11: quotation, high confidence - John 7:8: quotation, high confidence - John 7:14: quotation, high confidence ### Translation notes - John 7:11, 7:8, and 7:14 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.10 (PL 35:1627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-10). ## Tractates on the Gospel of John 28.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-11 - Source: PL 35:1627 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As people disputed whether Christ was good or a deceiver, so they dispute about his servants, whose life is hidden like a tree in winter until the summer of judgment. ### Latin text Dicebant ergo: Ubi est ille? Et murmur multum de eo erat in turba. Unde murmur? De contentione. Quæ fuit contentio? Quidam enim dicebant, Quia bonus est;, alii autem, Non, sed seducit turbas. De omnibus servis ejus intelligendum: hoc dicitur modo. Quicum­ que enim eminuerit in aliqua gratia spirituali, profecto alii dicunt, Bonus est; alii, Non, sed seducit turbas. Unde hoc? Quia vita nostra abscondita est cum Christo in Deo. Ideo licet dicere hominibus per hiemem, Mortua est ista arbor, verbi gratia, arbor fici, arbor piri, et hujusmodi pomorum, similis est aridæ; et quamdiu hiems est, non apparet. Æstas probat, judicium probat. Æstas nostra, revelatio Chri­ sti est: Deus manifestus veniet, Deus noster et non sile­ bit; ignis ante eum præibit: iste ignis inflammabit inimicos ejus; aridas arbores ignis comprehendet. Tunc enim aridæ apparebunt, quando eis dicetur, Esurivi, et non dedistis mihi manducare: in alia vero parte, boc est in dex­ tera, apparebit fecunditas fructuum, dignitasque foliorum; viriditas, aeternitas erit. Illis ergo tanquam aridis dicetur, Ite in ignem œternum. Ecce enim, inquit, securis ad radicem arborum posita est. Omnis ergo arbor quœ non facit fructum bo­ num, excidetur, et in ignem mittetur. Di­ cant ergo de te, si proficis in Christo, dicant homines, Seducit turbas. De ipso, de toto corpore Christi hoc dicitur. Cogita corpus Christi adhuc in mundo, cogita corpus Christi adhuc in area; vide quemadmodum blasphemetur a palea. Simul quidem triturantur; sed paleae conteruntur, frumenta purgantur. Quod dictum est ergo de Domino, valet ad consolationem, de quo­ cumque hoc dictum fuerit christiano. ### English translation (Claude) “So they said, Where is he? And there was much murmuring about him among the crowd.” Why the murmuring? From contention. What was the contention? “For some said, He is good; but others, No, but he leads the crowds astray.” This must be understood of all his servants: it is said now. For whoever stands out in some spiritual grace, some surely say, “He is good”; others, “No, but he leads the crowds astray.” Why is this? Because “our life is hidden with Christ in God.” So it is possible to say to people in winter, “This tree is dead”: for example a fig tree, a pear tree, and fruit trees of that kind; it is like a dry tree; and as long as it is winter, it does not show. Summer proves it; judgment proves it. Our summer is the revelation of Christ: “God will come openly, our God, and will not keep silence; fire will go before him.” That fire will burn up his enemies; the fire will seize the dry trees. For then they will appear dry, when it is said to them, “I was hungry and you did not give me to eat”; but on the other side, that is, on the right, will appear abundance of fruit and the glory of leaves; their greenness will be eternity. To those, then, as dry trees it will be said, “Go into the eternal fire.” “For behold,” it says, “the axe is laid to the root of the trees. Every tree, then, that does not bear good fruit will be cut down and thrown into the fire.” Let them say of you, then, if you make progress in Christ, let men say, “He leads the crowds astray.” This is said of him, of the whole body of Christ. Think of the body of Christ still in the world; think of the body of Christ still on the threshing floor; see how it is blasphemed by the chaff. They are threshed together indeed; but the chaff is crushed, the grain is cleansed. What was said of the Lord, then, serves as consolation to whatever Christian it may be said of. ### Scripture references - John 7:11: quotation, high confidence - John 7:12: quotation, high confidence - Col 3:3: quotation, high confidence - Ps 50:3 (49:3 LXX): quotation, high confidence - Matt 25:42: quotation, high confidence - Matt 25:41: quotation, high confidence - Matt 3:10: quotation, high confidence - Matt 3:12: allusion, medium confidence ### Translation notes - John 7:11–12, Col 3:3, Ps 50:3 (49:3 LXX), Matt 25:42, 25:41, and Matt 3:10 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.11 (PL 35:1627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-11). ## Tractates on the Gospel of John 28.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-12 - Source: PL 35:1627 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Once the friends of Christ whispered and his enemies spoke loudly; now, with the Church spread everywhere, the reverse is true. ### Latin text Nemo tamen palam loquebatur de illo, propter metum Judaeorum. Sed qui non loquebantur de illo propter metum Judæorum? Utique qui dicebant, Bonus est: non qui dicebant, Seducit turbas. Qui dice­ bant, Seducit turbas, sonitus eorum audiebatur tan­ quam aridorum foliorum. Seducit turbas, clarius so­ nabant; Bonus est, pressius susurrabant. Modo autem, fratres, quamvis nondum venerit illa gloria Christi, quæ nos æternos factura est; modo tamen ita crescit Ecclesia ejus, ita eam dignatus est per cuncta diffun­ dere, ut jam susurretur, Seducit turbas; et clarius per­ sonet, Bonus est. ### English translation (Claude) “Yet no one spoke openly of him, for fear of the Jews.” But who did not speak of him for fear of the Jews? Surely those who said, “He is good”; not those who said, “He leads the crowds astray.” The noise of those who said, “He leads the crowds astray,” was heard like the rustling of dry leaves. “He leads the crowds astray,” they sounded out more clearly; “He is good,” they whispered more quietly. But now, brothers, although that glory of Christ which will make us eternal has not yet come, still his Church is now so growing, he has deigned so to spread it through all lands, that now “He leads the crowds astray” is whispered, and “He is good” sounds out more clearly. ### Scripture references - John 7:13: quotation, high confidence - John 7:12: quotation, high confidence ### Translation notes - John 7:12–13 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 28.12 (PL 35:1627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/28-1/#p-28-12). ## Tractates on the Gospel of John 29.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-1 - Source: PL 35:1627 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To “lead astray” is good or bad according to whether one draws people from evil to good or from good to evil. ### Latin text Quod sequitur de Evangelio et hodie lectum est, consequenter et nos videamus; et quod Dominus do­ naverit, hinc dicamus. Hesterno die huc usque le­ ctum erat, quia licet non vidissent Dominum Jesum in templo per diem festum, loquebantur tamen de illo: Et alii dicebant, Bonus est; alii autem, Non, sed seducit turbas. Dictum enim hoc est ad eorum solatium, qui postea prædicantes verbum Dei, futuri erant ut seductores et veraces. Si enim seducere decipere est; nec Christus seductor, nec Apostoli ejus; nec quisquam seductor debet esse christianus: si autem seducere, aliunde aliquem ad aliud persuadendo ducere est, quaeren­ dum est unde et quo: si a malo ad bonum, bonus seductor est; si a bono ad malum, malus seductor est. In hanc ergo partem qua seducuntur homines de malo ad bonum, utinam omnes seductores et vocemur et simus ### English translation (Claude) Let us too look in order at what follows in the Gospel and was read today, and speak on it as the Lord grants. Yesterday the reading went as far as this: that although they had not seen the Lord Jesus in the temple during the feast, they were nevertheless talking about him; “and some said, He is good; but others, No, but he leads the crowds astray.” For this was said for the comfort of those who afterward, preaching the word of God, were to be “as deceivers and yet true.” For if to lead astray is to deceive, then neither Christ nor his apostles is a deceiver, nor ought any Christian to be a deceiver. But if to lead astray is to lead someone from one thing to another by persuading, we must ask from what and to what: if from evil to good, he is a good leader-astray; if from good to evil, a bad one. In this sense, then, in which men are led away from evil to good, would that we all were both called and were leaders-astray! ### Scripture references - John 7:12: quotation, high confidence - 2 Cor 6:8: quotation, high confidence ### Translation notes - John 7:12 and 2 Cor 6:8 are quoted. Latin seducere means both “deceive” and, literally, “lead aside”; Augustine plays on the second sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 29.1 (PL 35:1627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-1). ## Tractates on the Gospel of John 29.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-2 - Source: PL 35:1627–1629 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews marveled that Jesus knew letters without having studied, and their wonder became an occasion for deeper teaching. ### Latin text Ascendit ergo postea Dominus ad diem festum, me­ diante die festo, et docebat. Et mirabantur Judœi di­ centes: Quomodo hic litteras scit, cum non didicerit? Ille qui latebat, docebat; et palam loquebatur, et non tenebatur. Illud enim ut lateret, erat causa exempli, hoc potestatis. Sed cum doceret, miraban­ tur Judæi. Omnes quidem, quantum arbitror, mira­ bantur; sed non omnes convertebantur. Et unde admiratio? Quia multi noverant ubi natus, quemad­ modum fuerit educatus; nunquam eum viderant lit­ teras discentem. audiebant autem de Lege disputan­ tem, Legis testimonia proferentem, quae nemo posset proferre nisi legisset, nemo legere nisi litteras didi­ cisset: et ideo mirabantur. Eorum autem admiratio Magistro facta est insinuandæ altius veritatis occasio. Ex eorum quippe admiratione et verbis, dixit Domi­ nus profundum aliquid, et diligentius inspici et dis­ cuti dignum. Propter quod intentam facio Charitatem vestram, non solum ad audiendum pro vobis, sed etiam ad orandum pro nobis. ### English translation (Claude) So afterward the Lord went up to the feast, in the middle of the feast, and taught. “And the Jews marveled, saying, How does this man know letters, when he has not learned?” He who had been hiding was teaching; he was speaking openly and was not seized. For the one, his hiding, was for the sake of example; the other was of power. But when he taught, the Jews marveled. All, I think, marveled; but not all were converted. And why the wonder? Because many knew where he was born and how he had been brought up; they had never seen him learning letters. But they heard him arguing about the Law, bringing forward testimonies of the Law, which no one could bring forward unless he had read them, and no one could read unless he had learned letters; and therefore they marveled. But their wonder became for the Teacher an occasion of conveying the truth more deeply. For from their wonder and their words the Lord said something deep, worthy to be examined and discussed more carefully. For this reason I make your Charity attentive, not only to hear for yourselves but also to pray for us. ### Scripture references - John 7:14: quotation, high confidence - John 7:15: quotation, high confidence ### Translation notes - John 7:14–15 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 29.2 (PL 35:1627–1629; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-2). ## Tractates on the Gospel of John 29.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-3 - Source: PL 35:1629 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “My teaching is not mine” is solved by John 1:1: Christ is himself the teaching, the Word, which is his own and yet the Father's. ### Latin text Quid ergo Dominus respondit eis admirantibus quomodo sciret litteras quas non didicerat? Mea, - inquit, doctrina non est mea, sed ejus qui misit me. Hæc est profunditas prima: videtur enim paucis verbis quasi contraria locutus. Non enim ait, Ista doctrina non est mea; sed, Mea doctrina non est mea. Si non tua, quomodo tua? Si tua, quomodo non tua? Tu enim dicis utrumque: et, mea doctrina; et, non mea. Nam si dixisset, Ista doctrina non est mea, nulla esset quæstio. Nunc vero, fratres, primitus intendite quoe­ stionem, et sic ordine exspectate solutionem. Nam qui non videt quæstionem quae proponitur, quomodo intelligit Quod exponitur? Hoc est ergo in quaestione, quod ait, mea non mea: hoc videtur esse contrarium, quomodo mea, quomodo non mea. Si ergo intueamur diligenter quod ipse in exordio dicit sanctus Evange­ lista, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat verbum; inde pendet hujus solutio quaestionis. Quæ est ergo doctrina Pa­ tris, nisi Verbum Patris? Ipse ergo Christus doctrina Patris, si Verbum Patris. Sed quia Verbum non po­ test esse nullius, sed alicujus: et suam doctrinam dixit, seipsum; et non suam, quia Patris est Verbum. Quid enim tam tuum quam tu? et quid tam non tuum quam tu, si alicujus est quod es? ### English translation (Claude) What, then, did the Lord answer them as they wondered how he knew letters that he had not learned? “My teaching,” he says, “is not mine, but his who sent me.” This is the first depth: for in a few words he seems to have said things that are, as it were, contrary. For he does not say, “This teaching is not mine,” but, “My teaching is not mine.” If not yours, how is it yours? If yours, how is it not yours? For you say both: “my teaching,” and “not mine.” For if he had said, “This teaching is not mine,” there would be no question. But now, brothers, first attend to the question, and then await the solution in order. For one who does not see the question that is put, how does he understand what is explained? This, then, is the question: that he says, “mine, not mine.” This seems contradictory: how mine, how not mine? If, then, we look carefully at what the holy evangelist himself says at the opening, “In the beginning was the Word, and the Word was with God, and the Word was God,” on this hangs the solution of this question. For what is the Father's teaching, if not the Father's Word? So Christ himself is the Father's teaching, if he is the Father's Word. But because a word cannot be no one's, but must be someone's, he called himself his own teaching, and not his own, because he is the Father's Word. For what is so much yours as you? And what so much not yours as you, if what you are is someone else's? ### Scripture references - John 7:16: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - John 7:16 and John 1:1 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 29.3 (PL 35:1629; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-3). ## Tractates on the Gospel of John 29.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-4 - Source: PL 35:1629 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Passing sounds point to the abiding Word who is God; seeing that he is God and the Father's Word solves “mine” and “not mine.” ### Latin text Verbum ergo et Deus est, et doctrinæ stabilis Verbum est, non sonabilis per syllabas et volatilis, sed manentis cum Patre, ad quam convertamur ma­ nentem, sonis transeuntibus admoniti. Non enim nos ita admonet quod transit, ut ad transitoria vocet. Ad­ monemur ut diligamus Deum. Totum hoc quod dixi, syllabæ fuerunt; percussum aerem verberaverunt, ut ad sensum vestrarum aurium pervenirent, sonando transierunt: non tamen illud quod vos admonui, trans­ ire debet; quia ille quem vos diligere admonui, non transit; et cum transeuntibus syllabis admoniti, con­ versi ad eum fueritis, nec vos transibitis, sed cum manente manebitis. Hoc est ergo in doctrina magnum, altum et æternum quod manet; quo vocant omnia quæ temporaliter transeunt, quando bene significant, nec mendaciter proferuntur. Omnia quippe signa quæ proferimus sonis, aliquid significant quod non est sonus. Non enim duae breves syllabae Deus est, et duas breves syllabas colimus, et duas breves syllabas adoramus, et ad duas breves syllabas pervenire desideramus: quæ pene ante desinunt sonare, quam cœperint; nec in eis secundæ locus est, nisi prima trans­ ierit. Manet ergo aliquid magnum quod dicitur Deus, quamvis non maneat sonus cum dicitur Deus. Sic in­ tendite doctrinam Christi, et pervenietis ad Verbum Dei: cum autem perveneritis ad Verbum Dei, inten­ dite, Deus erat Verbum; et videbitis verum dictum esse, mea doctrina: intendite etiam cujus est Verbum; et videbitis recte dictum esse, non est mea. ### English translation (Claude) The Word, then, is both God, and the Word of a stable teaching: not one that sounds in syllables and flies away, but one that abides with the Father; to it, abiding, let us turn, admonished by passing sounds. For what passes does not admonish us so as to call us to passing things. We are admonished to love God. All this that I have said was syllables; they struck the air they beat on so as to reach the sense of your ears; by sounding they passed. Yet what I admonished you of ought not to pass, because he whom I admonished you to love does not pass; and when, admonished by passing syllables, you have turned to him, neither will you pass, but you will abide with him who abides. This, then, is what is great, lofty, and eternal in the teaching: what abides; to which all things that pass in time call us, when they signify well and are not uttered falsely. For all the signs that we utter by sounds signify something that is not a sound. For two short syllables are not God; and we do not worship two short syllables, nor adore two short syllables, nor desire to come to two short syllables, which almost cease to sound before they have begun; nor is there room in them for the second unless the first has passed. Something great abides, then, which is called God, although the sound does not abide when “God” is said. So attend to the teaching of Christ, and you will come to the Word of God; and when you have come to the Word of God, attend: “the Word was God,” and you will see that “my teaching” was truly said. Attend also whose Word he is, and you will see that “is not mine” was rightly said. ### Scripture references - John 1:1: quotation, high confidence - John 7:16: quotation, high confidence ### Translation notes - John 1:1 and John 7:16 are quoted. The “two short syllables” are those of Latin Deus. ### Citation (SBL) Augustine, Tract. Ev. Jo. 29.4 (PL 35:1629; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-4). ## Tractates on the Gospel of John 29.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-5 - Source: PL 35:1629 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “My teaching is not mine” means “I am not from myself”: the Son, equal to the Father, is God from God, Light from Light, one Light with him. ### Latin text Breviter ergo dico Charitati vestræ; hoc videtur mihi dixisse Dominus Jesus Christus, Mea doctrina non est mea, ac si diceret, Ego non sum a meipso. Quamvis enim Filium Patri dicamus et credamus æqua­ lem, nec ullam in eis esse naturæ substantiæque distan­ tiam, nec inter generantem atque generatum aliquod interfuisse temporis intervallum; tamen hoc servato et custodito ista dicimus, quod ille Pater sit, ille Filius. Pater autem non est, si non habeat Filium; et Filius non est, si non habeat Patrem: sed tamen Filius Deus de Patre; Pater autem Deus, sed non de Filio. Pater Filii, non Deus de Filio: ille autem Fi­ lius Patris, et Deus de Patre. Dominus enim Christus dicitur Lumen ex Lumine. Lumen ergo quod non ex lumine, et Lumen aequale quod ex Lumine, simul unum Lumen, non duo lumina. ### English translation (Claude) I say it briefly, then, to your Charity: the Lord Jesus Christ seems to me to have said “My teaching is not mine” as if he were saying, “I am not from myself.” For although we say and believe that the Son is equal to the Father, and that there is no difference of nature and substance in them, and that no interval of time came between the begetter and the begotten, yet, keeping and guarding this, we say these things: that the one is Father, the other Son. But the Father is not Father if he has no Son, and the Son is not Son if he has no Father; yet the Son is God from the Father, while the Father is God, but not from the Son. Father of the Son, not God from the Son; but the other is Son of the Father, and God from the Father. For the Lord Christ is called Light from Light. So the Light that is not from light, and the equal Light that is from Light, are together one Light, not two lights. ### Scripture references - John 7:16: quotation, high confidence ### Translation notes - John 7:16 is quoted. “Light from Light” is the creedal phrase (Nicene Creed). ### Citation (SBL) Augustine, Tract. Ev. Jo. 29.5 (PL 35:1629; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-5). ## Tractates on the Gospel of John 29.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-6 - Source: PL 35:1629–1631 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believe in order to understand: to do God's will is to believe in Christ, which means to love him and be incorporated into his members by faith working through love. ### Latin text Si intelleximus, Deo gratias: si quis autem pa­ rum intellexit, fecit homo quo usque potuit, cætera videat unde speret. Forinsecus ut operarii possumus plantare et rigare, sed Dei est incrementum dare. Mea, inquit, doctrina non est mea, sed ejus qui misit me. Audiat consilium, qui dicit, Non­ dum intellexi. Magna quippe res et profunda cum fuis­ set dicta, vidit utique ipse Dominus Christus hoc tam profundum non omnes intellecturos, et consequenti dedit consilium. Intelligere vis? crede. Deus enim per prophetam dixit: Nisi credideritis, non intelligetis. Ad hoc pertinet quod etiam hic Dominus secutus adjunxit: Si quis voluerit volun­ tatem ejus facere, cognoscet de doctrina, utrum ex Deo sit, an ego a meipso loquar. Quid est hoc, Si quis vo­ luerit voluntatem ejus facere? Sed ego dixeram, Si quis crediderit; et hoc consilium dederam. Si non intellexisti, inquam, crede. Intellectus enim merces est fidei. Ergo noli quærere intelligere ut credas, sed crede ut intelligas; quoniam nisi credideritis, non in­ telligetis. Cum ergo ad possibilitatem intelligendi con­ silium dederim obedientiam credendi, et dixerim Do­ minum Jesum Christum hoc ipsum adjunxisse in con­ sequenti sententia, invenimus eum dixisse, Si quis voluerit voluntatem ejus facere, cognoscet de doctrina, Quid est, cognoscet? Hoc est intelliget. Quod est au­ tem, Si quis voluerit voluntatem ejus facere, hoc est credere. Sed quia cognoscet, hoc est intelliget, omnes intelligunt: quia vero quod ait, Si quis voluerit volun­ tatem ejus facere, hoc pertinet ad credere, ut diligen­ tius intelligatur, opus est nobis ipso Domino nostro expositore, ut indicet nobis utrum revera ad credere pertineat facere voluntatem Patris ejus. Quis nesciat hoc esse facere voluntatem Dei, operari opus ejus, id est. quod illi placet? Ipse autem Dominus aperte alio loco dicit: Hoc est opus Dei, ut credatis in eum quem ille misit. Ut credatis in eum; non, ut credatis ei. Sed si creditis in eum, creditis ei: non autem continuo qui credit ei, credit in eum. Nam et dæmones credebant ei, et non credebant in eum. Rursus etiam de Apostolis ipsius possumus dicere, Credimus Paulo; sed non, Credimus in Paulum: Credimus Petro; sed non, Credimus in Petrum. Cre­ denti enim in eum qui justificat impium, deputatur fides ejus ad justitiam. Quid est ergo credere in eum? Credendo amare, credendo diligere, credendo in eum ire, et ejus membris incorporari. Ipsa est ergo fides quam de nobis exigit Deus: et non in­ venit quod exigat, nisi donaverit quod inveniat. Quæ fides, nisi quam definivit alio loco Apostolus plenis­ sime dicens: Neque circumcisio aliquid valet, neque prœputium, sed fides quæ per dilectionem operatur? Non qualiscumque fides, sed fides quæ per dilectionem operatur: hæc in te sit, et intelliges de doctrina. Quid enim intelliges? Quia doctrina ista non est mea, sed ejus qui misit me: id est. intelliges quia Christus Filius Dei, qui est doctrina Patris, non est ex seipso, sed Filius est Patris. ### English translation (Claude) If we have understood, thanks be to God; but if anyone has understood too little, man has done what he could; for the rest let him see where he may hope from. From outside, as workers, we can plant and water, but it is God's to give the increase. “My teaching,” he says, “is not mine, but his who sent me.” Let him who says, “I have not yet understood,” hear advice. For since a great and deep thing had been said, the Lord Christ himself certainly saw that not all would understand something so deep, and in what followed he gave advice. Do you want to understand? Believe. For God said through the prophet, “Unless you believe, you will not understand.” To this belongs what the Lord too added here next: “If anyone wills to do his will, he will know about the teaching, whether it is from God, or whether I speak from myself.” What is this, “If anyone wills to do his will”? But I had said, “If anyone believes,” and I had given this advice: if you have not understood, I say, believe. For understanding is the reward of faith. So do not seek to understand in order to believe, but believe in order to understand; since “unless you believe, you will not understand.” So since, for the possibility of understanding, I have advised the obedience of believing, and have said that the Lord Jesus Christ added this very thing in the following sentence, we find that he said, “If anyone wills to do his will, he will know about the teaching.” What is “he will know”? It is “he will understand.” But “If anyone wills to do his will” is to believe. Now that “he will know” is “he will understand,” all understand; but that “If anyone wills to do his will” belongs to believing, so that it may be understood more carefully, we need our Lord himself as expounder, to show us whether doing his Father's will really belongs to believing. Who does not know that to do the will of God is to work his work, that is, what pleases him? But the Lord himself says plainly in another place, “This is the work of God, that you believe in him whom he has sent.” “That you believe in him,” not “that you believe him.” But if you believe in him, you believe him; yet one who believes him does not straightway believe in him. For the demons too believed him, and did not believe in him. Again, of his apostles too we can say, “We believe Paul,” but not “We believe in Paul”; “We believe Peter,” but not “We believe in Peter.” For “to him who believes in him who justifies the ungodly, his faith is reckoned as justice.” What, then, is it to believe in him? By believing to love him, by believing to delight in him, by believing to go into him and be incorporated into his members. This, then, is the faith that God requires of us; and he does not find what to require unless he has given what to find. What faith, if not that which the apostle defined most fully in another place, saying, “For neither circumcision avails anything, nor uncircumcision, but faith that works through love”? Not any faith whatever, but faith that works through love: let this be in you, and you will understand about the teaching. For what will you understand? That “this teaching is not mine, but his who sent me”; that is, you will understand that Christ the Son of God, who is the Father's teaching, is not from himself, but is the Son of the Father. ### Scripture references - 1 Cor 3:6: allusion, high confidence - 1 Cor 3:7: allusion, high confidence - John 7:16: quotation, high confidence - John 7:17: quotation, high confidence - Isa 7:9: quotation, high confidence - John 6:29: quotation, high confidence - Jas 2:19: allusion, medium confidence - Rom 4:5: quotation, high confidence - Gal 5:6: quotation, high confidence ### Translation notes - 1 Cor 3:6–7, John 7:16–17, Isa 7:9 (in the Old Latin, following the LXX: “unless you believe, you will not understand”), John 6:29, Rom 4:5, and Gal 5:6 are quoted; the demons' belief alludes to Jas 2:19. Augustine distinguishes credere ei (“to believe him”) and credere in eum (“to believe in him”). The digital text's stray reference “(Galat. v, G)” is removed as apparatus. “Believe in order to understand” is a key statement of Augustine's teaching on faith and understanding; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 29.6 (PL 35:1629–1631; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-6). ## Tractates on the Gospel of John 29.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-7 - Source: PL 35:1631 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “My teaching is not mine” refutes the Sabellians, who held that Father and Son are one thing with two names. ### Latin text Sabellianam hæresim sententia ista dissolvit. Sabelliani enim dicere ausi sunt ipsum esse Filium qui est et Pater; duo esse nomina, sed unam rem, Si duo essent nomina, et res una, non diceretur, Mea doctrina non est mea. Utique si illa doctrina non est tua, o Domine, cujus est, nisi alius sit cujus sit? Quod dixisti, Sabelliani non intelligunt: non enim Trini­ tatem viderunt, sed sui cordis errorem secuti sunt. Nos cultores Trinitatis et unitatis Patris et Filii et Spiritus sancti, et unius Dei, intelligamus de doctrina Christi, quoniam non est ejus. Et ideo dixit non se a seipso loqui, quoniam Christus Patris est Filius, et Pater Christi est Pater, et Filius de Deo Patre Deus est: Pater autem Deus, non de Filio Deo Deus est. ### English translation (Claude) This sentence demolishes the Sabellian heresy. For the Sabellians dared to say that the Son is the same as the Father: that there are two names but one thing. If there were two names and one thing, it would not be said, “My teaching is not mine.” Surely, if that teaching is not yours, O Lord, whose is it, unless there is another whose it is? What you have said the Sabellians do not understand; for they have not seen the Trinity, but have followed the error of their own heart. Let us, worshipers of the Trinity and of the unity of the Father and the Son and the Holy Spirit, and of one God, understand about the teaching of Christ that it is not his. And therefore he said that he does not speak from himself, because Christ is the Son of the Father, and the Father is Christ's Father; and the Son is God from God the Father, but the Father is God, not God from God the Son. ### Scripture references - John 7:16: quotation, high confidence - John 7:17: allusion, medium confidence ### Translation notes - John 7:16–17 is alluded to. Sabellianism (modalism) taught that Father and Son are one person under two names; Augustine's view of it is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 29.7 (PL 35:1631; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-7). ## Tractates on the Gospel of John 29.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-8 - Source: PL 35:1631 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Antichrist will seek his own glory; Christ, though equal to the Father, sought the Father's glory and so gives us an example of humility. ### Latin text Qui a semetipso loquitur, gloriam propriam quærit. Hoc erit ille qui vocatur Antichristus, extollens se, sic­ ut Apostolus ait, supra omne quod dicitur Deus, et quod colitur. Ipsum quippe annuntians Dominus gloriam suam quæsiturum, non gloriam Pa­ tris, ait ad Judæos: Ego veni in nomine Patris mei, et non suscepistis me: alius veniet in nomine suo, hunc suscipietis. Significavit eos Antichristum suscepturos, qui gloriam nominis sui quæsiturus est, inflatus, non solidus; et ideo non stabilis, sed utique ruinosus. Dominus autem noster Jesus Christus ma­ gnum exemplum nobis præbuit humilitatis: nempe æqualis est Patri, nempe in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; nempe ipse dixit, et verissime dixit, Tanto tempore vobiscum sum, et non cognovistis me? Philippe, qui vidit me, vidit et Patrem; nempe ipse dixit, et veris­ sime dixit, Ego et Pater unum sumus. Si ergo ille cum Patre unum, æqualis Patri, Deus de Deo, Deus apud Deum, coaeternus, immortalis, pariter incommutabilis, pariter sine tempore, pariter creator et dispositor temporum; tamen quia venit in tempore, et formam servi accepit, et habitu est in­ ventus ut homo, quærit gloriam Patris, non suam: quid tu, homo, facere debes, qui quando aliquid boni facis, gloriam tuam quaeris; quando au­ tem aliquid mali facis, Deo calumniam meditaris? In­ tende tibi; creatura es, agnosce Creatorem: servus es, ne contemnas Dominum: adoptatus es, sed non meritis tuis; quære ejus gloriam, a quo habes hanc gratiam, homo adoptatus, cujus gloriam quaesivit qui est ab illo unicus natus. Qui autem quærit gloriam ejus qui misit illum, hic verax est, et injustitia in illo non est. In Antichristo autem injustitia est, et verax non est; quia gloriam suam quæsiturus est, non ejus a quo missus est: non enim est missus, sed venire permis­ sus. Omnes ergo pertinentes ad corpus Christi, ne inducamur in laqueos Antichristi, non quæramus glo­ riam nostram. Sed si ille quæsivit gloriam ejus qui eum misit, quanto magis nos ejus qui nos fecit? ### English translation (Claude) “He who speaks from himself seeks his own glory.” This will be the one who is called Antichrist, “exalting himself,” as the apostle says, “above all that is called God, or that is worshiped.” For the Lord, foretelling that he would seek his own glory, not the Father's glory, says to the Jews, “I have come in my Father's name, and you have not received me; another will come in his own name, him you will receive.” He signified that they would receive Antichrist, who will seek the glory of his own name: puffed up, not solid, and therefore not stable but surely bound to fall. But our Lord Jesus Christ has offered us a great example of humility: surely he is equal to the Father; surely “in the beginning was the Word, and the Word was with God, and the Word was God”; surely he himself said, and said most truly, “Have I been with you so long, and you have not known me? Philip, he who has seen me has seen the Father too”; surely he himself said, and said most truly, “I and the Father are one.” If, then, he is one with the Father, equal to the Father, God from God, God with God, coeternal, immortal, equally unchangeable, equally without time, equally creator and disposer of times; yet because he came in time, and “took the form of a servant, and was found in fashion as a man,” he seeks the Father's glory, not his own. What ought you to do, O man, who when you do something good seek your own glory, but when you do something evil devise slander against God? Look to yourself: you are a creature; acknowledge the Creator. You are a servant; do not despise the Lord. You have been adopted, but not by your own merits; seek the glory of him from whom you have this grace, you, an adopted man, whose glory he sought who is his only-begotten. “But he who seeks the glory of him who sent him, he is true, and there is no injustice in him.” But in Antichrist there is injustice, and he is not true, because he will seek his own glory, not that of him by whom he was sent; for he is not sent but permitted to come. Let all of us, then, who belong to the body of Christ, not seek our own glory, so that we may not be led into the snares of Antichrist. But if he sought the glory of him who sent him, how much more should we seek the glory of him who made us? ### Scripture references - John 7:18: quotation, high confidence - 2 Thess 2:4: quotation, high confidence - John 5:43: quotation, high confidence - John 1:1: quotation, high confidence - John 14:9: quotation, high confidence - John 10:30: quotation, high confidence - Phil 2:7: quotation, high confidence ### Translation notes - John 7:18, 2 Thess 2:4, John 5:43, John 1:1, John 14:9, John 10:30, and Phil 2:7 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 29.8 (PL 35:1631; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-29-8). ## Tractates on the Gospel of John 30.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-1 - Source: PL 35:1631 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We should hear the Gospel as if the Lord were present, for many who saw him killed him and many who have not seen him believe; his body is in one place, his truth everywhere. ### Latin text Evangelii sancti lectionem, de qua pridem Charitati vestræ locuti sumus, ista quæ modo lecta est, hodierna consequitur. Dominum loquentem audiebant et discipuli et Judæi; veritatem loquentem audiebant, et veraces et mendaces; charitatem loquentem audie­ bant et amici et inimici; bonum loquentem audiebant et boni et mali. Illi audiebant, sed ille discernebat; et quibus sermo prodesset et profuturus esset, videbat et prævidebat. In illis enim qui tunc erant videbat, in nobis qui futuri eramus prævidebat. Nos itaque sic audiamus Evangelium, quasi præsentem Dominum; nec dicamus, O illi felices qui eum videre potuerunt! quia multi in eis qui viderunt, et occiderunt; multi autem in nobis qui non viderunt, et crediderunt. Quod enim pretiosum sonabat de ore Domini, et propter nos scriptum est, et nobis servatum, et propter nos recitatum, et recitabitur etiam propter posteros nostros, et donec sæculum finiatur. Sursum est Do­ minus: sed etiam hic est veritas Dominus. Corpus enim Domini in quo resurrexit, uno loco esse po­ test: veritas ejus ubique diffusa est. Dominum ergo audiamus, et quod ipse donaverit de verbis ejus, et nos dicamus. ### English translation (Claude) Today's reading, which has just been read, follows the reading of the holy Gospel of which we spoke to your Charity the other day. Both disciples and Jews heard the Lord speaking; both the truthful and liars heard the Truth speaking; both friends and enemies heard Love speaking; both good and bad heard the Good speaking. They heard, but he discerned; and he saw and foresaw to whom the word would be and was to be of profit. In those who were then present he saw; in us who were to be he foresaw. Let us, then, so hear the Gospel as if the Lord were present; and let us not say, “O happy those who could see him!”, because many of those who saw him also killed him, and many among us who have not seen him have also believed. For the precious things that sounded from the Lord's mouth were both written for our sake, and kept for us, and recited for our sake, and will be recited also for the sake of those after us, until the world comes to an end. The Lord is above; but the Lord, the Truth, is also here. For the Lord's body in which he rose can be in one place; his truth is spread everywhere. Let us hear the Lord, then, and let us too speak of his words what he himself grants. ### Scripture references - John 20:29: echo, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 30.1 (PL 35:1631; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-1). ## Tractates on the Gospel of John 30.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-2 - Source: PL 35:1631–1633 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews sought to kill Christ because they did not keep the Law, which would have led them to recognize him; the troubled crowd answered that he had a demon. ### Latin text Nonne Moyses, inquit, dedit vobis Legem, et nemo ex vobis facit Legem? Quid me quœritis interficere? Ideo enim quæritis me interficere, quia nemo ex vobis facit Legem: nam si Legem faceretis, iis ipsis litteris Christum agnosceretis, et præsentem non occideretis. Et illi responderunt: Respondit ei turba. Respondit quasi turba non pertinentia ad ordinem, sed ad per­ turbationem: denique turba turbata videte quid re­ sponderit: Dœmonium habes; quis te quærit occidere? Quasi non pejus fuerit dicere, Dæmonium habes, quam eum occidere. Ei quippe dictum est quod dæmonium haberet, qui dæmones expellebat. Quid possit aliud dicere turba turbulenta? quid possit aliud olere cœ­ num commotum? Turba turbata est; unde? A veritate. Turbam lippitudinis turbavit claritas lucis. Oculi enim non habentes sanitatem, non possunt ferre luminis claritatem. ### English translation (Claude) “Did not Moses,” he says, “give you the Law, and none of you does the Law? Why do you seek to kill me?” For this is why you seek to kill me: because none of you does the Law; for if you did the Law, in those very writings you would recognize Christ, and you would not kill him when he is present. And they answered: “The crowd answered him.” A crowd answered, as it were, things that belonged not to order but to disorder; see, in short, what the troubled crowd answered: “You have a demon; who seeks to kill you?” As if it were not worse to say “You have a demon” than to kill him. For it was said that he had a demon who was casting out demons. What else could a turbulent crowd say? What else could stirred-up mud smell of? The crowd was troubled; by what? By the truth. The brightness of the light troubled the crowd's bleared eyes. For eyes that are not healthy cannot bear the brightness of light. ### Scripture references - John 7:19: quotation, high confidence - John 7:20: quotation, high confidence ### Translation notes - John 7:19–20 is quoted. Augustine plays on turba (“crowd”) and turbare (“to trouble”). ### Citation (SBL) Augustine, Tract. Ev. Jo. 30.2 (PL 35:1631–1633; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-2). ## Tractates on the Gospel of John 30.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-3 - Source: PL 35:1633 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, who as Health itself gives bodily health to men and beasts alike, also keeps for good men a health of eternal life; “men” belong to Adam, “sons of men” to the Son of man. ### Latin text Dominus autem non plane turbatus, sed in sua veritate tranquillus, non reddidit malum pro malo, nec maledictum pro maledicto. Quibus si diceret, Dæmonium habetis vos; verum utique di­ ceret. Non enim talia illi veritati dicerent, nisi eos diaboli falsitas irritaret. Quid ergo respondit? Audia­ mus tranquille, et tranquillum bibamus: Unum opus feci, et omnes miramini. Tanquam dicens, Quid si omnia opera mea videretis? Ipsius enim opera erant quæ in mundo videbant, et ipsum qui fecit omnia non videbant: fecit unam rem, et turbati sunt, quia sal­ vum fecit hominem sabbato. Quasi vero si quisquam ægrotus sabbato sinceraret, alius illum sanum fecis­ set quam ille, qui eos scandalizavit, quia unum homi­ nem salvum fecit sabbato? Quis enim alius alios salvos fecit quam ipsa salus; qui illam salutem quam dedit huic homini, dat et jumentis? Salus enim corporalis erat. Salus carnis et reparatur, et moritur; et cum reparatur, mors differtur, non aufertur. Tamen, fra­ tres, etiam ipsa salus a Domino est, per quemlibet detur: quocumque curante et ministrante impertia­ tur, ab illo datur a quo est omnis salus, cui dicitur in Psalmo, Homines et jumenta salvos facies, Domine; sicut multiplicasti misericordiam tuam, Deus. Quia enim Deus es, multiplicata misericordia tua pervenit etiam ad salutem carnis humanae, pervenit etiam ad salutem mutorum animalium: sed qui das salutem carnis ho­ minibus jumentisque communem, numquid nulla salus est quam servas hominibus? Est certe alia quae non solum communis non est hominibus et jumentis, sed nec ipsis hominibus communis est bonis et malis. Denique cum ibi de ista salute dixisset, quam com­ muniter accipiunt pecora et homines; propter illam salutem quam sperare debent homines, sed boni ho­ mines, secutus adjunxit, Filii autem hominum sub tegmine alarum tuarum sperabunt: inebriabuntur ab ubertate domus tuæ, et torrente voluptatis tuœ potabis eos; quoniam apud te est fons vitæ, et in lumine tuo vi­ debimus lumen. Haec est salus quæ ad bonos pertinet, quos appellavit filios hominum; cum supra dixisset, Homines et jumenta salvos facies, Domine. Quid enim? illi homines non erant filii ho­ minum, ut cum dixisset, Homines, sequeretur et diceret, Filii autem hominum; quasi aliud erant homines, et aliud filii hominum? Non tamen arbitror sine aliqua significatione distinctionis hoc dixisse Spiritum san­ ctum. Homines ad primum Adam, filii hominum ad Christum. Forte enim homines pertinent ad primum hominem: filii autem hominum pertinent ad Filium hominis. ### English translation (Claude) But the Lord, not at all troubled but calm in his truth, did not return evil for evil, nor reviling for reviling. Had he said to them, “You have a demon,” he would certainly have spoken truly. For they would not have said such things to the Truth unless the devil's falsehood had incited them. What, then, did he answer? Let us hear calmly and drink in the calm one: “I have done one work, and you all marvel.” As if saying, What if you saw all my works? For the works that they saw in the world were his, and they did not see him who made all things: he did one thing, and they were troubled because he made a man whole on the sabbath. As if, should any sick man be made whole on the sabbath, someone else would have healed him than he who scandalized them because he made one man whole on the sabbath! For who else has made others whole than Health itself, who gives to cattle too that health which he gave to this man? For it was bodily health. The health of the flesh is both restored and dies; and when it is restored, death is put off, not taken away. Yet, brothers, even that health is from the Lord, by whomever it is given: through whoever's care and ministry it is imparted, it is given by him from whom is all health, to whom it is said in the Psalm, “Men and beasts you will save, O Lord, as you have multiplied your mercy, O God.” For because you are God, your multiplied mercy reaches even to the health of human flesh, reaches even to the health of dumb animals. But you who give health of the flesh common to men and beasts, is there no health that you keep for men? There certainly is another, which not only is not common to men and beasts but is not common even among men to good and bad. Accordingly, when he had spoken there of this health which cattle and men receive in common, on account of that health which men, but good men, ought to hope for, he went on to add, “But the sons of men will hope under the shelter of your wings; they will be drunk with the abundance of your house, and you will give them drink from the torrent of your delight; for with you is the fountain of life, and in your light we shall see light.” This is the health that belongs to the good, whom he called “sons of men,” when above he had said, “Men and beasts you will save, O Lord.” Why? Were those men not sons of men, that when he had said “men” he should go on to say “but the sons of men,” as though men were one thing and sons of men another? Yet I do not think the Holy Spirit said this without some meaning in the distinction. “Men” refers to the first Adam, “sons of men” to Christ. For perhaps “men” belong to the first man, but “sons of men” belong to the Son of man. ### Scripture references - 1 Pet 3:9: quotation, high confidence - John 7:21: quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence - Ps 36:7 (35:8 LXX): quotation, high confidence - Ps 36:8 (35:9 LXX): quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence ### Translation notes - 1 Pet 3:9 (compare Rom 12:17), John 7:21, and Ps 36:6–9 (35:7–10 LXX) are quoted. Salus means both “health” and “salvation”; salvum facere is rendered “make whole” or “save” by context. In the clause “should any sick man be made whole,” the digital text has sinceraret followed by a stray digit; the digit is removed and the verb translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 30.3 (PL 35:1633; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-3). ## Tractates on the Gospel of John 30.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-4 - Source: PL 35:1633 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: If the Jews circumcise on the sabbath for the sake of a sign of salvation, they should not be angry that Christ made a whole man well on the sabbath. ### Latin text Unum opus feci, et omnes miramini. Et continuo subjungit: Propterea Moyses dedit vobis circumcisio­ nem. Bene factum est ut acciperetis circumcisionem a Moyse. Non quia ex Moyse est, sed ex Patribus. Abra­ ham quippe primus accepit circumcisionem a Domino. Et in sabbato circumciditis. Convicit vos Moyses, In Lege accepistis ut circumcidatis octavo die; accepistis in Lege ut vacetis septi­ mo die: si octavus dies illius qui natus est occurret ad diem septimum sabbati, quid facietis? Vacabitis, ut servetis sabbatum; an circumcidetis, ut impleatis sacramentum diei octavi? Sed novi, inquit, quid faciatis. Circumciditis hominem. Quare? Quia cir­ cumcisio pertinet ad aliquod signaculum salutis, et non debent homines sabbato vacare a salute. Ergo nec mihi irascamini, quia salvum feci totum hominem sabbato: si circumcisionem, inquit, accipit homo in sabbato, ut non solvatur lex Moysi (aliquid enim per Moysen in illa constitutione circumcisionis salubriter institutum est), mihi operanti salutem in sabbato quare indignamini? ### English translation (Claude) “I have done one work, and you all marvel.” And straightway he adds: “For this reason Moses gave you circumcision.” It was well done that you received circumcision from Moses. “Not that it is from Moses, but from the fathers.” For Abraham first received circumcision from the Lord. “And on the sabbath you circumcise.” Moses has convicted you. In the Law you received that you should circumcise on the eighth day; you received in the Law that you should rest on the seventh day: if the eighth day of one who is born falls on the seventh day, the sabbath, what will you do? Will you rest, so as to keep the sabbath, or will you circumcise, so as to fulfill the sacrament of the eighth day? But I know, he says, what you do: “You circumcise a man.” Why? Because circumcision belongs to a certain seal of salvation, and men ought not to rest from salvation on the sabbath. “So do not be angry with me, because I made a whole man well on the sabbath.” “If a man receives circumcision on the sabbath,” he says, “so that the law of Moses may not be broken” (for something was instituted for salvation through Moses in that ordinance of circumcision), why are you indignant with me for working salvation on the sabbath? ### Scripture references - John 7:21: quotation, high confidence - John 7:22: quotation, high confidence - John 7:23: quotation, high confidence - Gen 17:10: allusion, high confidence ### Translation notes - John 7:21–23 is quoted; Abraham's circumcision alludes to Gen 17:10–12. Sacramentum is rendered “sacrament” (here the sign of the eighth day). ### Citation (SBL) Augustine, Tract. Ev. Jo. 30.4 (PL 35:1633; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-4). ## Tractates on the Gospel of John 30.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-5 - Source: PL 35:1633–1635 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Circumcision on the eighth day signified Christ, the stone knife, whose resurrection on the eighth day strips us of the fault of birth and of our sins. ### Latin text Forte enim illa circumcisio ipsum Dominum si­ gnificabat, cui isti curanti et sananti indignabantur. Jussa est enim adhiberi octavo die circumcisio: et quid est circumcisio, nisi carnis exspoliatio? Significat ergo ista circumcisio exspoliationem a corde cupidita­ tum carnalium. Non ergo sine causa data est, et in eo membro jussa fieri; quoniam per illud membrum procreatur creatura mortalium. Et per unum hominem mors, sicut per unum hominem resurrectio mortuo­ rum: et per unum hominem peccatum intravit in mundum, et per peccatum mors. Ideo quisque cum praeputio nascitur, quia omnis homo cum vitio propaginis nascitur: et non mundat Deus sive a vitio cum quo nascimur, sive a vitiis quae male vivendo addimus, nisi per cultellum petrinum, Dominum Christum. Petra enim erat Christus. Cultellis enim petrinis circumcidebant, et petræ nomine Christum figurabant: et præsentem non agno­ scebant, sed insuper eum occidere cupiebant. Quare autem octavo die, nisi quia post septimum sabbati Dominus die dominico resurrexit? Ergo resurrectio Christi, quae facta est tertio quidem die passionis, sed octavo die in diebus hebdomadis, ipsa nos circumci­ dit. Audi circumcisos vera petra, Apostolo admonente: Si ergo resurrexistis cum Christo; quœ sursum, sunt quœrite, ubi Christus est in dextera Dei sedens; quæ sursum sunt sapite, non quœ super terram. Circumcisis loquitur: Resurrexit Christus, abstulit vobis desideria carnalia, abstulit concupiscen­ tias malas, abstulit superfluum cum quo nati eratis, et multo pejus quod male vivendo addideratis; cir­ cumcisi per petram quare adhuc sapitis terram? Et ad extremum quia Legem dedit Moyses, et circumci­ ditis hominem sabbato, intelligite hoc significari opus bonum, quod ego feci totum hominem salvum sab­ bato; quia et curatus est, ut sanus esset in corpore, et credidit ut sanus esset in anima. ### English translation (Claude) For perhaps that circumcision signified the Lord himself, at whose curing and healing these men were indignant. For circumcision was ordered to be applied on the eighth day; and what is circumcision but a stripping off of the flesh? So this circumcision signifies the stripping off of carnal desires from the heart. Not without cause, then, was it given, and ordered to be done in that member, since through that member the creature of mortals is procreated. “And through one man came death, as through one man the resurrection of the dead”; and “through one man sin entered into the world, and through sin death.” That is why everyone is born with a foreskin, because every man is born with the fault of his descent; and God does not cleanse us either from the fault with which we are born or from the faults that we add by living badly, except through the knife of stone, the Lord Christ. “For the rock was Christ.” For they circumcised with knives of stone, and by the name of rock they prefigured Christ; and when he was present they did not recognize him, but beyond that desired to kill him. And why on the eighth day, if not because after the seventh day, the sabbath, the Lord rose on the Lord's day? So the resurrection of Christ, which happened on the third day after the passion but on the eighth day in the days of the week, is what circumcises us. Hear men circumcised by the true rock, as the apostle admonishes: “If, then, you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your minds on the things that are above, not on things on the earth.” He is speaking to the circumcised: Christ has risen; he has taken away from you carnal desires, he has taken away evil lusts, he has taken away the superfluous thing with which you were born, and the much worse that you had added by living badly; circumcised by the rock, why do you still set your mind on earth? And finally, because Moses gave the Law, and you circumcise a man on the sabbath, understand that this signifies the good work that I have done in making a whole man well on the sabbath: for he was both cured, so as to be healthy in body, and he believed, so as to be healthy in soul. ### Scripture references - 1 Cor 15:21: quotation, high confidence - Rom 5:12: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - Josh 5:2: allusion, high confidence - Col 3:1: quotation, high confidence - Col 3:2: quotation, high confidence ### Translation notes - 1 Cor 15:21, Rom 5:12, 1 Cor 10:4, and Col 3:1–2 are quoted; the stone knives allude to Josh 5:2 (compare Exod 4:25). The digital text's stray reference “(Coloss. III, i, i)” is removed as apparatus. The teaching that every man is born with an inherited fault (original sin) is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 30.5 (PL 35:1633–1635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-5). ## Tractates on the Gospel of John 30.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-6 - Source: PL 35:1635 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ asks them to judge between him and Moses by the truth, not by persons: healing on the sabbath is no servile work. ### Latin text Nolite judicare personaliter, sed rectum Judicium judicate. Quid est hoc? Modo qui per legem Moysi cir­ cumciditis sabbato, non irascimini Moysi; et quia ego die sabbati salvum feci hominem, irascimini mihi. Personaliter judicatis, veritatem attendite. Ego non me præfero Moysi, ait Dominus, qui erat et ipsius Moysi Dominus. Sic attendite quomodo homines nos duos, tanquam ambos homines: judicate inter nos, sed verum judicium judicate; nolite me honorato illum damnare, sed illo intellecto me honorate. Hoc enim eis alio loco dixit: Si crederetis Moysi, crederetis utique et mihi; de me enim ille scripsit. Sed hoc loco noluit hoc dicere, tanquam se et Moyse ante illos constitutis. Propter legem Moysi circumci­ ditis, quando etiam sabbatum occurrerit; et ego sani­ tatum faciendarum beneficentiam non vultis ut exhi­ beam per sabbatum? Quia Dominus circumcisionis et Dominus sabbati, salutis est auctor: et servilia opera prohibiti estis facere sabbato; si vere intelligatis ser­ vilia opera, non peccatis. Qui enim facit peccatum, servus est peccati. Numquid servile opus est, hominem sanare per sabbatum? Manducatis et bibitis (ut aliquid dicam ex admonitione Domini nostri Jesu Christi, et ex verbis ejus); utique quare mandu­ catis et bibitis in sabbato, nisi quia pertinet ad salu­ tem quod facitis? Per hoc ostenditis opera salutis non esse ullo modo die sabbati omittenda. Ergo nolite per­ sonaliter judicare, sed rectum judicium judicate. Atten­ dite me quomodo hominem, attendite Moysen quo­ modo hominem: si secundum veritatem judicetis, neque Moysen, neque me condemnabitis; et veritate cognita me cognoscetis, quia ego sum veritas. ### English translation (Claude) “Do not judge by persons, but judge just judgment.” What is this? Now you, who by the law of Moses circumcise on the sabbath, are not angry with Moses; and because I made a man well on the sabbath day, you are angry with me. You judge by persons; attend to the truth. I do not put myself before Moses, says the Lord, who was the Lord of Moses himself too. Consider us two as men, as though both were men: judge between us, but judge true judgment; do not condemn him by honoring me, but honor me by understanding him. For he said this to them in another place: “If you believed Moses, you would surely believe me too; for he wrote of me.” But in this place he did not wish to say this, as though he and Moses were set before them. Because of the law of Moses you circumcise even when the sabbath falls; and you do not want me to show the kindness of works of healing on the sabbath? For the Lord of circumcision and the Lord of the sabbath is the author of salvation: and you were forbidden to do servile works on the sabbath; if you rightly understood servile works, you would not sin. “For whoever commits sin is the servant of sin.” Is it a servile work to heal a man on the sabbath? You eat and drink (to say something from the admonition of our Lord Jesus Christ and from his words); why do you eat and drink on the sabbath, unless because what you do belongs to health? By this you show that works of health are by no means to be left undone on the sabbath day. So “do not judge by persons, but judge just judgment.” Regard me as a man, regard Moses as a man: if you judge according to the truth, you will condemn neither Moses nor me; and when the truth is known you will know me, because I am the truth. ### Scripture references - John 7:24: quotation, high confidence - John 5:46: quotation, high confidence - John 8:34: quotation, high confidence - John 14:6: echo, medium confidence ### Translation notes - John 7:24, John 5:46, and John 8:34 are quoted; “I am the truth” echoes John 14:6. “Judge by persons” (personaliter judicare) means judging with partiality; the Gospel's Latin has “according to appearance.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 30.6 (PL 35:1635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-6). ## Tractates on the Gospel of John 30.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-7 - Source: PL 35:1635 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We too are warned not to judge by persons; the Jews sought earthly promises of the Old Testament, while we, made new, hope for an eternal homeland. ### Latin text Hoc vitium, fratres, quod Dominus notavit hoc loco, evadere in hoc sæculo magni laboris et, non personaliter judicare, sed rectum judicium retinere, Admonuit quidem Dominus Judæos, sed monuit et nos: illos convicit, nos instruxit; illos redarguit, nos exacuit. Non putemus hoc nobis non ideo dictum, quia tunc ibi non fuimus. Scriptum est, legitur, cum reci­ taretur audivimus; sed tanquam Judæis dictum audi­ vimus: non nos ponamus post nos, et quasi intueamur inimicos reprehendere, et ipsi nos faciamus quod in nobis veritas ipsa reprehendat. Judæi quidem perso­ naliter judicabant, sed ideo non pertinent ad Novum Testamentum, ideo non habent in Christo regnum coelorum, ideo non junguntur sanctorum societati Angelorum: terrena quærebant a Domino; terra enim promissionis, victoria ab inimicis, fecunditas pariendi, multiplicatio filiorum, abundantia fructuum, quæ illis omnia a Deo quidem vero et bono, tamen ut carnalibus promissa sunt, omnia hæc fecerunt illis Vetus Testamentum. Quid est Vetus Testamentum? Quasi haereditas pertinens ad hominem veterem. Nos innovati sumus, homo novus facti sumus; quia et ille homo novus venit. Quid tam novum quam nasci de virgine? Quia ergo non erat quod in illo innovaret præceptum, quia nullum habebat peccatum; novus partus est datus. In illo partus novus, in nobis homo novus. Quid est homo novus? A vetustate innovatus. Ad quam rem innovatus? Ad desideranda celestia, ad concupiscenda sempiterna, ad patriam quae sursum est et hostem non timet, desiderandam, ubi non per­ dimus amicum, non timemus inimicum; ubi vivimus cum bono affectu, sine ullo defectu; ubi nemo nasci­ tur, quia nemo moritur; ubi nemo jam proficit, et nemo deficit; ubi non esuritur, et non sititur, sed sa­ tietas est immortalitas, et cibus veritas. Haec haben­ tes promissa, et ad Novum Testamentum pertinentes, et novae hæreditatis facti haeredes, et ipsius Domini cohæredes, aliam spem valde habemus: non persona­ liter judicemus, sed rectum judicium teneamus. ### English translation (Claude) This fault, brothers, which the Lord marked in this place, it is a matter of great labor to escape in this world: not to judge by persons, but to keep just judgment. The Lord admonished the Jews indeed, but he admonished us too; he convicted them, he instructed us; he reproved them, he sharpened us. Let us not think that this was not said to us because we were not there then. It is written, it is read; when it was recited we heard it; but we heard it as said to the Jews. Let us not put ourselves behind our backs, and as it were look on at enemies being reproved, while we ourselves do what the Truth itself would reprove in us. The Jews indeed judged by persons, but that is why they do not belong to the New Testament, why they do not have the kingdom of heaven in Christ, why they are not joined to the fellowship of the holy angels: they sought earthly things from the Lord. For the land of promise, victory over enemies, fruitfulness in childbearing, multiplication of children, abundance of crops, all of which were promised them by God indeed, true and good, but promised as to carnal men, all these made for them the Old Testament. What is the Old Testament? As it were an inheritance belonging to the old man. We have been renewed, we have been made a new man, because that new man too has come. What so new as to be born of a virgin? Since, then, there was nothing in him for a commandment to renew, because he had no sin, a new birth was given. In him a new birth, in us a new man. What is a new man? One renewed from oldness. Renewed for what? For desiring heavenly things, for longing for everlasting things, for desiring the homeland that is above and fears no enemy, where we do not lose a friend nor fear an enemy; where we live with good affection, without any failing; where no one is born, because no one dies; where no one any longer advances and no one declines; where there is no hunger and no thirst, but immortality is our fullness and truth our food. Having these promises, and belonging to the New Testament, and made heirs of a new inheritance, and fellow heirs with the Lord himself, we have a very different hope: let us not judge by persons, but hold to just judgment. ### Scripture references - John 7:24: allusion, high confidence - Rom 8:17: echo, medium confidence - Eph 4:24: echo, medium confidence ### Translation notes - John 7:24 is alluded to; “fellow heirs” echoes Rom 8:17; the new man echoes Eph 4:24 and Col 3:10. Augustine's statements about the Jews and the Old Testament are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 30.7 (PL 35:1635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-7). ## Tractates on the Gospel of John 30.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-8 - Source: PL 35:1635 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: One avoids judging by persons by loving equally: in a dispute between father and son, honor goes to the father but the judgment to the truth. ### Latin text Quis est qui non judicat personaliter? Qui diligit æqualiter. Dilectio aequalis facit non acceptari perso­ nas. Non cum homines diverso modo pro suis gradi­ bus honoramus, tunc timendum est ne personas acci­ piamus. Sed quando inter duos judicamus, et ali­ quando inter necessarios, fit nonnunquam judicium inter patrem et filium; queritur pater de malo filio, aut queritur filius de duro patre: servamus honori­ ficentiam patri, quae debetur a filio; non æquamus filium patri in honore; sed præponimus, si bonam causam habet: filium æquemus patri in veritate; et sic tribuemus honorem debitum, ut non perdat æqui­ tas meritum. Ita verbis Domini proficimus, et ut pro­ flciamus gratia illius adjuvamur. ### English translation (Claude) Who is it that does not judge by persons? He who loves equally. Equal love brings it about that persons are not respected. It is not when we honor men in different ways according to their ranks that we must fear to respect persons. But when we judge between two, and sometimes between relatives, a judgment sometimes takes place between a father and a son: the father complains of a bad son, or the son complains of a harsh father. We keep for the father the respect that is owed by the son; we do not make the son equal to the father in honor; but we put him first if he has a good cause. Let us make the son equal to the father in truth; and so we shall give due honor in such a way that equity does not lose its desert. So we profit by the words of the Lord, and are helped by his grace to profit. ### Citation (SBL) Augustine, Tract. Ev. Jo. 30.8 (PL 35:1635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/29-1/#p-30-8). ## Tractates on the Gospel of John 31.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-1 - Source: PL 35:1635–1637 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's open speaking at the feast showed as power what had seemed timidity; the crowd supposed the rulers spared him because they knew him to be the Christ. ### Latin text Meminit Charitas vestra pristinis sermonibus et lectum esse in Evangelio, et a nobis ut potuimus disputatum, quod Dominus Jesus ideo velut occulte ascendit ad diem festum, non quia timebat ne tenere­ tur, cujus potestas erat ne teneretur; sed ut significa­ ret etiam in ipso die festo qui celebrabatur a Judæis, se occultari, et suum esse mysterium: hodierna ergo lectione apparuit potestas, quæ putabatur timiditas; loquebatur enim palam in die festo, ita ut mirarentur turbæ, et dicerent quod audivimus, cum lectio lege­ retur, Nonne hic est quem quærebant interficere? Et ecce palam loquitur, et nihil illi dicunt: numquid vere cognoverunt principes quia hic est Christus? Qui nove­ rant qua sævitia quaerebatur, mirabantur qua potentia non tenebatur. Deinde non plene intelligentes illius potentiam, putaverunt principum esse scientiam, quod ipsi cognoverant eumdem esse Christum: ideo pe­ percerunt ei, quem tantopere occidendum quaesierunt. ### English translation (Claude) Your Charity remembers that in earlier sermons it was both read in the Gospel and discussed by us as we could, that the Lord Jesus went up to the feast as though secretly, not because he feared being seized, he who had power not to be seized, but to signify that even in that very feast which the Jews were celebrating he was hidden, and that it was his mystery. In today's reading, then, there appeared as power what was thought timidity; for he spoke openly on the feast day, so that the crowds marveled and said what we heard when the reading was read: “Is not this the man whom they were seeking to kill? And see, he speaks openly, and they say nothing to him. Can it be that the rulers have truly come to know that this is the Christ?” Those who knew with what savagery he was being sought marveled at the power by which he was not seized. Then, not fully understanding his power, they thought it was the rulers' knowledge: that they had come to know that he was the Christ, and therefore spared him whom they had sought so eagerly to kill. ### Scripture references - John 7:25: quotation, high confidence - John 7:26: quotation, high confidence ### Translation notes - John 7:25–26 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.1 (PL 35:1635–1637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-1). ## Tractates on the Gospel of John 31.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-2 - Source: PL 35:1637 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews' saying that no one knows where the Christ is from reflects Scripture's twofold witness: his human origin was foretold, but his divine generation none can declare. ### Latin text Deinde illi ipsi apud seipsos, qui dixerant, Numquid cognoverunt principes quia hic est Christus? fecerunt sibi quaestionem qua eis videretur non ipse esse Christus: adjungentes enim dixerunt, Sed istum novimus unde sit; Christus autem cum venerit, nemo scit unde sit. Hæc opinio apud Judaeos unde nata fue­ rit, quod Christus cum venerit, nemo scit unde sit (non enim inaniter nata est); si consideremus Scripturas, in­ venimus, fratres, quoniam sanctæ Scripturæ dixerunt de Christo, quoniam Nazarœus vocabitur. Ergo prædixerunt unde sit. Rursus si locum na­ tivitatis ejus quæramus, tanquam inde sit ubi natus est; nec hoc latebat Judaeos, propter Scripturas quae ista praedixerant. Nam cum eum visa stella Magi quae­ rerent adorare, venerunt ad Herodem, et dixerunt quid quaererent et quid vellent: ille autem convocatis eis qui Legem sciebant, quæsivit ab eis ubi Christus nasceretur: illi dixerunt, In Bethlehem Judææ; et te­ stimonium etiam propheticum protulerunt. Si ergo Prophetae prædixerant et locum unde erat origo carnis ejus, et locum ubi eum peperit ma­ ter ejus; unde nata est ista opinio apud Judaeos, quam modo audivimus, Christus cum venerit, nemo scit unde sit, nisi quia utrumque prædicaverant et præ­ nuntiaverant Scripturae? Secundum hominem præ­ dixerant Scripturæ unde esset: secundum Deum latebat impios, et quaerebat pios. Ad hoc enim et isti dixerunt, Christus cum venerit, nemo scit unde sit; quia hanc illis opinionem generaverat quod per Isaiam di­ ctum est, Generationem autem ejus quis enarrabit? Denique et ipse Dominus ad utrumque respon­ dit, et quia noverant eum unde esset, et quia non no­ verant; ut attestaretur prophetiae sanctae quae de illo ante praedicta est, et secundum humanitatem infirmi­ tatis, et secundum divinitatem majestatis. ### English translation (Claude) Then those same people who had said, “Can it be that the rulers have come to know that this is the Christ?” raised among themselves a question by which it seemed to them that he was not the Christ; for they went on to say, “But we know where this man is from; but when the Christ comes, no one knows where he is from.” Where this opinion arose among the Jews, that when the Christ comes no one knows where he is from (for it did not arise without reason): if we consider the Scriptures, we find, brothers, that the holy Scriptures said of the Christ that “he will be called a Nazarene.” So they foretold where he is from. Again, if we seek the place of his birth, as though he were from where he was born, neither was this hidden from the Jews, because of the Scriptures that had foretold it. For when the Magi, having seen the star, sought him to worship him, they came to Herod and said what they were seeking and what they wanted; and he, calling together those who knew the Law, asked them where the Christ would be born. They said, “In Bethlehem of Judea,” and they also brought forward the prophetic testimony. If, then, the prophets had foretold both the place from which the origin of his flesh was and the place where his mother bore him, where did this opinion arise among the Jews which we have just heard, “When the Christ comes, no one knows where he is from,” except that the Scriptures had proclaimed and announced both? According to his manhood the Scriptures had foretold where he was from; according to his Godhead he was hidden from the ungodly and sought the godly. For they too said, “When the Christ comes, no one knows where he is from,” because this opinion had been bred in them by what was said through Isaiah: “But his generation, who will declare?” In short, the Lord himself also answered both points: both that they knew where he was from and that they did not know, so as to bear witness to the holy prophecy that was foretold of him, both according to the humanity of his weakness and according to the divinity of his majesty. ### Scripture references - John 7:26: quotation, high confidence - John 7:27: quotation, high confidence - Matt 2:23: quotation, high confidence - Matt 2:1: allusion, high confidence - Matt 2:5: quotation, high confidence - Mic 5:2: allusion, high confidence - Isa 53:8: quotation, high confidence ### Translation notes - John 7:26–27, Matt 2:23, Matt 2:5 (Mic 5:2), and Isa 53:8 are quoted; Matt 2:1–4 is alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.2 (PL 35:1637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-2). ## Tractates on the Gospel of John 31.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-3 - Source: PL 35:1637 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews knew Christ's human origin, except the virgin birth, but not the Father who sent him, whom only the Son reveals. ### Latin text Audite ergo Verbum Domini, fratres, videte que­ madmodum confirmavit eis et quod dixerunt, Istum novimus unde sit; et quod dixerunt, Christus cum venerit, nemo scit unde sit Clamabat ergo do­ cens in templo Jesus: Et me scitis, et unde sim sci­ lis; et a meipso non veni, sed est verus qui me mi­ ait, quem vos nescitis. Hoc est dicere, Et me sci­ 's, et me nescitis: hoc est dicere, Et unde sim sci­ is, et unde sim nesciis. Unde sim scitis, Jesus a Na­ zareth, cujas etiam parentes nostis. Solus enim in hac causa latebat virginis partus, cui tamen testis erat maritus: ipse enim hoc poterat fideliter indicare, qui posset maritaliter et zelare. Hoc ergo excepto virgi­ nis partu, totum noverant in Jesu quod ad hominem pertinet: facies ipsius nota erat, patria ipsius nota erat, genus ipsius notum erat, ubi natus est sciebatur. Recte ergo dixit, Et me nostis, et unde sim scitis, se­ cundum carnem et effigiem hominis quam gerebat: secundum autem divinitatem, Et a me ipso non veni, sed est verus qui me misit, quem vos nescitis; sed ut eum sciatis, credite in eum quem misit, et scietis. Deum enim nemo vidit unquam, nisi unigenitus Filius qui est in sinu Patris ipse enarravit: et, Patrem non cognoscit nisi Filius, et cui voluerit Filius revelare. ### English translation (Claude) Hear, then, the word of the Lord, brothers; see how he confirmed to them both what they said, “We know where this man is from,” and what they said, “When the Christ comes, no one knows where he is from.” “So Jesus cried out, teaching in the temple: You both know me, and you know where I am from; and I have not come of myself, but he who sent me is true, whom you do not know.” That is to say: you both know me and do not know me; that is to say: you both know where I am from and do not know where I am from. You know where I am from: Jesus of Nazareth, whose parents too you know. For in this matter only the virgin birth was hidden, to which, however, her husband was a witness; for he could faithfully make this known, who could also be jealous as a husband. Except, then, for the virgin birth, they knew everything in Jesus that belongs to man: his face was known, his homeland was known, his family was known, where he was born was known. Rightly, then, he said, “You both know me and know where I am from,” according to the flesh and the appearance of a man which he bore; but according to his divinity, “And I have not come of myself, but he who sent me is true, whom you do not know.” But that you may know him, believe in him whom he sent, and you will know. For “no one has ever seen God, except the only-begotten Son, who is in the bosom of the Father; he has declared him”; and “no one knows the Father except the Son, and he to whom the Son wills to reveal him.” ### Scripture references - John 7:27: quotation, high confidence - John 7:28: quotation, high confidence - John 1:18: quotation, high confidence - Matt 11:27: quotation, high confidence ### Translation notes - John 7:27–28, John 1:18, and Matt 11:27 are quoted. The virgin birth is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.3 (PL 35:1637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-3). ## Tractates on the Gospel of John 31.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-4 - Source: PL 35:1637 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “I am from him” means the Son is God from God and Light from Light; “he sent me” refers to the incarnation and implies the Father's authority as begetter, not a different nature. ### Latin text Denique cum dixisset, Sed est verus qui misit me, quem vos nescitis; ut ostenderet eis unde possent scire quod nesciebant, subjecit, Ego scio eum. Ergo a me quærite, ut sciatis eum. Quare autem scio eum? Quia ab ipso sum, et ipse me misit. Magnifice utrumque monstravit. Ab ipso, inquit, sum; quia Filius de Pa­ tre, et quidquid est Filius, de illo est cujus est Fi­ lius. Ideo Dominum Jesum dicimus Deum de Deo; Patrem non dicimus Deum de Deo, sed tantum Deum: et dicimus Dominum Jesum Lumen de Lumine; Patrem non dicimus Lumen de Lumine, sed tantum Lu­ men. Ad hoc ergo pertinet, quod dixit, Ab ipso sum. Quod autem videtis me in carne, ipse me misit. Ubi audis, ipse me misit, noli intelligere naturae dissimili­ tudinem, sed generantis auctoritatem. ### English translation (Claude) Then, when he had said, “But he who sent me is true, whom you do not know,” to show them how they could know what they did not know, he added, “I know him.” So seek from me, that you may know him. But why do I know him? “Because I am from him, and he sent me.” He showed both splendidly. “I am from him,” he says, because the Son is from the Father, and whatever the Son is, he is from him whose Son he is. That is why we call the Lord Jesus God from God; we do not call the Father God from God, but only God. And we call the Lord Jesus Light from Light; we do not call the Father Light from Light, but only Light. To this, then, belongs his saying, “I am from him.” But that you see me in the flesh, “he sent me.” When you hear “he sent me,” do not understand a difference of nature, but the authority of the one who begets. ### Scripture references - John 7:28: quotation, high confidence - John 7:29: quotation, high confidence ### Translation notes - John 7:28–29 is quoted. “God from God” and “Light from Light” are creedal phrases (Nicene Creed). ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.4 (PL 35:1637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-4). ## Tractates on the Gospel of John 31.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-5 - Source: PL 35:1637–1639 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's “hour” was not fate but his own will; he came in the fullness of time to free us from time into eternity. ### Latin text Quærebant ergo eum apprehendere, et nemo misit in illum manus, quia nondum venerat hora ejus: hoc est, quia nolebat. Quid est enim, nondum venerat hora ejus? Non enim Dominus sub fato natus est. Hoc nec de te credendum est, nedum de illo per quem fa­ ctus es. Si tua hora voluntas est illius; illius hora quæ est, nisi voluntas sua? Non ergo horam dixit qua cogeretur mori, sed qua dignaretur occidi. Tempus enim exspectabat quo moreretur, quia et tempus exspectavit quo nasceretur. De hoc tempore Aposto­ lus loquens, ait: Cum autem venit plenitudo temporis, misit Deus Filium suum. Ideo multi di­ cunt: Quare non ante venit Christus? Quibus re­ spondendum est, quia nondum venerat plenitudo tem­ poris, moderante illo per quem facta sunt tempora: sciebat enim quando venire deberet. Primo per multam seriem temporum et annorum prædicendus fuit; non enim aliquid parvum venturum fuit: diu fuerat prædicendus, semper tenendus. Quanto major judex veniebat, tanto praeconum longior series præcedebat. Denique ubi venit plenitudo temporis, venit et ille qui nos liberaret a tempore. Liberati enim a tempore, venturi sumus ad aeternitatem illam, ubi non est tempus: nec dicitur ibi, Quando veniet hora; dies est enim sempiternus, qui nec præceditur hesterno, nec excluditur crastino. In hoc autem sæculo volvuntur dies, et alii transeunt, et alii veniunt; nullus manet: et momenta quibus loquimur, invicem se expellunt, nec stat prima syllaba, ut sonare possit secunda. Ex quo loquimur aliquantum senuimus, et sine ulla dubi­ tatione senior sum modo quam mane: ita nihil stat, nihil fixum manet in tempore. Amare itaque debemus per quem facta sunt tempora, ut liberemur a tempore, et figamur in æternitate, ubi jam nulla est mutabili­ tas temporum. Magna igitur misericordia Domini no­ stri Jesu Christi, factum esse eum propter nos in tem­ pore, per quem facta sunt tempora; factum esse inter omnia, per quem facta sunt omnia: factum esse quod fecit. Factus est enim quod fecerat; factus est enim homo qui hominem fecerat, ne periret quod fe­ cerat. Secundum hanc dispensationem jam venerat hora nativitatis, et natus erat: sed nondum venerat hora passionis, ideo nondum passus erat. ### English translation (Claude) “So they sought to seize him, and no one laid hands on him, because his hour had not yet come”; that is, because he did not will it. For what is “his hour had not yet come”? For the Lord was not born under fate. This is not to be believed even of you, much less of him through whom you were made. If your hour is his will, what is his hour but his own will? So he did not speak of an hour in which he would be compelled to die, but one in which he would deign to be killed. For he was awaiting the time at which he would die, because he also awaited the time at which he would be born. Speaking of this time, the apostle says, “But when the fullness of time came, God sent his Son.” That is why many say, “Why did Christ not come earlier?” They must be answered that the fullness of time had not yet come, under the governance of him through whom times were made; for he knew when he ought to come. First he had to be foretold through a long series of times and years; for it was no small thing that was to come. He had long to be foretold, and always to be held. The greater the judge who was coming, the longer the series of heralds that went before. Finally, when the fullness of time came, he came too who would free us from time. For freed from time, we shall come to that eternity where there is no time; nor is it said there, “When will the hour come?”; for it is an everlasting day, which is neither preceded by a yesterday nor shut out by a tomorrow. But in this world days roll on, and some pass and others come; none stays; and the moments in which we speak drive one another out, nor does the first syllable stay so that the second can sound. Since we began speaking we have grown somewhat older, and without any doubt I am older now than this morning. So nothing stands, nothing remains fixed in time. We ought therefore to love him through whom times were made, so that we may be freed from time and fixed in eternity, where there is no longer any changeableness of times. Great, then, is the mercy of our Lord Jesus Christ, that for our sake he through whom times were made was made in time; that he through whom all things were made was made among all things; that he was made what he made. For he was made what he had made; he who had made man was made man, so that what he had made might not perish. According to this dispensation the hour of his birth had already come, and he had been born; but the hour of his passion had not yet come; therefore he had not yet suffered. ### Scripture references - John 7:30: quotation, high confidence - Gal 4:4: quotation, high confidence ### Translation notes - John 7:30 and Gal 4:4 are quoted. Augustine rejects belief in fate; translated as written. The digital text's stray digit before the Gal 4:4 quotation is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.5 (PL 35:1637–1639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-5). ## Tractates on the Gospel of John 31.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-6 - Source: PL 35:1639 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The manner of Christ's death, waiting until all was fulfilled and then dying while the robbers still lived, showed that he died by power, not necessity. ### Latin text Denique ut noveritis non necessitatem, sed potestatem morientis: propter nonnullos hoc lo­ quor, qui cum audierint, nondum venit hora ejus, ædificantur ad credenda fata, et fiunt corda eorum fatua: ut ergo noveritis potestatem morientis, ipsam passionem recolite, crucifixum intuemini. Dixit in ligno pendens, Sitio. Illi hoc audito, in arundine per spongiam obtulerunt ei acetum in cruce: accepit, et ait, Perfectum est; et inclinato capite, reddidit spiri­ tum. Videtis potestatem morientis, quia hoc exspe­ ctabat, donec omnia complerentur quæ de illo præ­ dicta fuerant ante mortem futura. Dixerat enim pro­ pheta: Dederunt in escam meam fel, et in siti mea po­ taverunt me aceto. Exspectabat ut hæc omnia complerentur: posteaquam completa sunt, dixit, Perfectum est; et abscessit potestate, quia non venerat necessitate. Ideo quidam plus mirati sunt istam potestatem morientis, quam potentiam mira­ cula facientis. Ventum est enim ad crucem, ut cor­ pora deponerentur de ligno, quoniam sabbatum illu­ cescebat; et inventi sunt latrones viventes. Supplicium quippe crucis ideo durius erat, quia diutius cruciabat, et omnes crucifixi longa morte necabantur. Illi autem, ne remanerent in ligno, cruribus fractis coacti sunt mori, ut possent inde deponi. Dominus autem inven­ tus est mortuus, et admirati sunt homines: et qui eum vivum contempserunt, mor­ tuum sic admirati sunt, ut dicerent quidam, Vere Fi­ lius Dei est hic. Unde est et illud, fratres, ubi ait quærentibus se, Ego sum; et illi retro redeuntes omnes ceciderunt. Erat ergo in illo potestas summa. Nec hora cogebatur mori; sed horam exspectabat, qua opportune fieret voluntas, non qua inviti impleretur necessitas. ### English translation (Claude) Finally, that you may know that it was not the necessity but the power of one dying (I say this because of some who, when they hear “his hour had not yet come,” are built up into believing in fate, and their hearts become fatuous); that you may know, then, the power of one dying, recall the passion itself, look on the crucified. Hanging on the tree he said, “I thirst.” They, hearing this, offered him vinegar on a sponge on a reed, on the cross; he took it and said, “It is finished”; and bowing his head he gave up his spirit. You see the power of one dying: he was waiting for this, until all things were fulfilled that had been foretold of him as to come before his death. For the prophet had said, “They gave gall for my food, and in my thirst they gave me vinegar to drink.” He waited for all these to be fulfilled; after they were fulfilled, he said, “It is finished,” and departed by power, because he had not come by necessity. That is why some marveled more at this power of his in dying than at his might in doing miracles. For they came to the cross to take the bodies down from the tree, since the sabbath was dawning, and the robbers were found alive. For the punishment of the cross was harsher for this reason, that it tortured longer, and all the crucified were killed by a lingering death. But they, so as not to remain on the tree, had their legs broken and were forced to die, so that they could be taken down. But the Lord was found dead, and men marveled; and those who had despised him living so marveled at him dead that some said, “Truly this was the Son of God.” From this too, brothers, is that saying where he says to those seeking him, “I am he,” and they all went backward and fell. So there was supreme power in him. Nor was he compelled by the hour to die; but he awaited the hour in which his will might fittingly be done, not one in which necessity would be fulfilled against his will. ### Scripture references - John 19:28: quotation, high confidence - John 19:29: allusion, high confidence - John 19:30: quotation, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - John 19:31: allusion, high confidence - John 19:32: allusion, high confidence - John 19:33: allusion, high confidence - Matt 27:54: quotation, high confidence - John 18:6: quotation, high confidence ### Translation notes - John 19:28–30, Ps 69:21 (68:22 LXX), Mark 15:39 (Matt 27:54), and John 18:6 are quoted; John 19:31–33 is alluded to. Augustine puns on fata (“fate”) and fatua (“foolish”). The digital text's stray digit is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.6 (PL 35:1639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-6). ## Tractates on the Gospel of John 31.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-7 - Source: PL 35:1639 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The humble crowd, moved by the miracles, recognized the physician whom the rulers wished to kill. ### Latin text De turba autem multi crediderunt in eum. Humi­ les et pauperes salvos faciebat Dominus. Principes insaniebant; et ideo medicum non solum non agnosce­ bant, sed etiam occidere cupiebant. Erat quædam turba quae suam ægritudinem cito vidit, et illius me­ dicinam sine dilatione cognovit. Videte quid sibi dixerit turba ipsa commota miraculis: Numquid Christus cum venerit, plura signa facturus est? Utique si duo non erunt, hic est. Crediderunt ergo in eum dicentes ista. ### English translation (Claude) “But of the crowd many believed in him.” The Lord was saving the humble and the poor. The rulers were raving; and therefore they not only did not recognize the physician but even desired to kill him. There was a certain crowd which quickly saw its own sickness and recognized his medicine without delay. See what that crowd, moved by miracles, said to itself: “When the Christ comes, will he do more signs?” Surely, if there are not going to be two, this is he. So they believed in him, saying these things. ### Scripture references - John 7:31: quotation, high confidence ### Translation notes - John 7:31 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.7 (PL 35:1639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-7). ## Tractates on the Gospel of John 31.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-8 - Source: PL 35:1639 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The officers sent to seize Christ could not take him unwilling; he would suffer only when his dispensation was fulfilled. ### Latin text Principes vero illi audita multitudinis fide, et eo murmure quo Christus glorificabatur, miserunt mi­ nistros, ut apprehenderent eum. Quem apprehende­ rent? Adhuc nolentem? Quia ergo non poterant ap­ prehendere nolentem, missi sunt ut audirent docen­ tem. Quid docentem? Dicit ergo Jesus: Adhuc modi­ cum tempus vobiscum sum. Quod modo vultis facere facturi estis, sed non modo; quia modo nolo. Quare adhuc modo nolo? Quia adhuc modicum tempus vobis­ cum sum: et tunc vado ad eum qui me misit. Implere debeo dispensationem meam, et sic pervenire ad passionem meam. ### English translation (Claude) But those rulers, hearing of the faith of the multitude and of that murmuring by which Christ was glorified, “sent officers to seize him.” To seize whom? One who as yet was unwilling? Since, then, they could not seize him unwilling, they were sent to hear him teaching. Teaching what? “Then Jesus says, Yet a little while I am with you.” What you now want to do you will do, but not now, because now I do not will it. Why do I not will it now? Because “yet a little while I am with you, and then I go to him who sent me.” I must fulfill my dispensation, and so come to my passion. ### Scripture references - John 7:32: quotation, high confidence - John 7:33: quotation, high confidence ### Translation notes - John 7:32–33 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.8 (PL 35:1639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-8). ## Tractates on the Gospel of John 31.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-9 - Source: PL 35:1639–1641 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who killed Christ later sought him and found forgiveness; he is always where he returned to, and “you cannot come” described their present state, not a hopeless one. ### Latin text Quaeretis me, et non invenietis; et ubi sum ego, vos non potestis venire. Hic jam resurrectionem suam prædixit: noluerunt enim agnoscere praesentem, et postea quæsierunt, cum viderunt in eum multitudinem jam credentem. Magna enim signa facta sunt, etiam cum Dominus resurrexit, et ascendit in cœlum. Tunc per discipulos facta sunt magna; sed ille per illos, qui et per seipsum: ipse quippe illis dixerat, Sine me nihil potestis facere. Quando claudus ille qui sedebat ad portam, ad vocem Petri surrexit, et suis pedibus ambulavit, ita ut homines mirarentur, sic eos allocutus est Petrus, quia non in sua potestate ista fecit, sed in virtute illius quem ipsi occiderunt. Multi compuncti dixerunt: Quid facie­ mus? Viderunt enim se ingenti crimine impietatis astrictos, quando illum occiderunt, quem venerari et adorare debuerunt: et hoc putabant esse inexpiabile. Magnum enim facinus erat, cujus consideratio illos faceret desperare: sed non debebant de­ sperare, pro quibus in cruce pendens Dominus est dignatus orare. Dixerat enim: Pater, ignosce illis, quia nesciunt quid faciunt. Videbat quosdam suos inter multos alienos; illis jam petebat veniam, a quibus adhuc accipiebat injuriam. Non enim attendebat quod ab ipsis moriebatur, sed quia pro ipsis, moriebatur. Multum est quod illis concessum est, et ab ipsis, et pro ipsis; ut nemo de sui peccati dimissione de­ speret, quando illi veniam meruerunt, qui Christum oc­ ciderunt. Mortuus est Christus pro nobis; sed numquid a nobis? At vero illi viderunt Christum suo scelere morientem; et crediderunt in Christum suis sceleribus ignoscentem. Quousque biberent sanguinem quem fuderant, de sua salute desperaverunt. Ergo hoc dixit, Quæretis me, et non invenietis; et ubi sum ego, vos non potestis venire: quia quaesituri illum erant post resur­ rectionem compuncti. Nec dixit, ubi ero; sed, ubi sum. Semper enim ibi erat Christus, quo fuerat red­ diturus: sic enim venit, ut non recederet. Unde alio loco ait, Nemo ascendit in cælum, nisi qui descendit de cœlo, Filius hominis, qui est in cœlo; non dixit, qui fuit in caelo. In terra loquebatur, et in cœlo se esse dicebat. Sic venit, ut inde non abscede­ ret: sic rediit, ut nos non derelinqueret. Quid miramini? Deus hoc facit. Homo enim secundum corpus in loco est, et de loco migrat, et cum ad alium lo­ cum venerit, in eo loco unde venit non erit: Deus autem implet omnia, et ubique totus est; non secun­ dum spatia tenetur locis. Erat tamen Dominus Chri­ stus secundum visibilem carnem in terra, secundum invisibilem majestatem in coelo et in terra: ideo ait, Ubi ego sum, vos non potestis venire. Nec dixit, non poteritis; sed, non potestis: tales enim tunc erant qui non possent. Nam ut sciatis non hoc ad desperatio­ nem dictum, et discipulis suis dixit tale aliquid, Quo ego vado, vos non potestis venire; cum pro illis orans dixerit, Pater, volo ut ubi ego sum, et ipsi sint mecum. Denique hoc Petro ex­ posuit, et ait illi: Quo ego vado, non potes me sequi modo; sequeris autem postea. ### English translation (Claude) “You will seek me and will not find me; and where I am, you cannot come.” Here he foretold his resurrection; for they would not recognize him when present, and afterward they sought him, when they saw the multitude already believing in him. For great signs were done also when the Lord rose and ascended into heaven. Then great things were done through the disciples; but he did them through them who also did them through himself; for he himself had said to them, “Without me you can do nothing.” When that lame man who sat at the gate rose at Peter's word and walked on his own feet, so that men marveled, Peter addressed them in such a way as to say that he had not done these things by his own power, but by the power of him whom they had killed. Many, pierced to the heart, said, “What shall we do?” For they saw themselves bound by an enormous crime of impiety, since they had killed him whom they ought to have venerated and adored; and they thought this could not be expiated. For it was a great crime, the consideration of which might make them despair; but they ought not to despair, for whom the Lord, hanging on the cross, deigned to pray. For he had said, “Father, forgive them, for they do not know what they are doing.” He saw some who were his own among many strangers; for them he was already asking pardon, from whom he was still receiving injury. For he did not consider that he was dying at their hands, but that he was dying for them. It is a great thing that was granted to them, both at their hands and for them, so that no one should despair of the forgiveness of his sin, when those who killed Christ obtained pardon. Christ died for us; but did he die at our hands? But they saw Christ dying by their crime, and believed in Christ forgiving their crimes. Until they drank the blood they had shed, they despaired of their salvation. So he said, “You will seek me and will not find me; and where I am, you cannot come,” because, pierced to the heart, they were going to seek him after the resurrection. And he did not say “where I shall be,” but “where I am.” For Christ was always there where he was going to return; for he came in such a way as not to depart. Hence in another place he says, “No one has ascended into heaven except him who came down from heaven, the Son of man, who is in heaven”; he did not say, “who was in heaven.” He was speaking on earth and saying that he was in heaven. He came in such a way as not to leave there; he returned in such a way as not to forsake us. Why do you marvel? God does this. For man, according to the body, is in a place, and moves from a place, and when he has come to another place he will not be in the place from which he came. But God fills all things and is everywhere whole; he is not held in places according to spaces. Yet the Lord Christ was on earth according to his visible flesh, and in heaven and on earth according to his invisible majesty; therefore he says, “Where I am, you cannot come.” And he did not say, “you will not be able,” but “you cannot”; for they were then such as could not. For that you may know this was not said to bring despair, he said something similar to his disciples too, “Where I am going, you cannot come,” while in praying for them he said, “Father, I will that where I am, they too may be with me.” Finally he explained this to Peter, and said to him, “Where I am going, you cannot follow me now; but you will follow afterward.” ### Scripture references - John 7:34: quotation, high confidence - John 15:5: quotation, high confidence - Acts 3:2: allusion, high confidence - Acts 3:12: allusion, high confidence - Acts 2:37: quotation, high confidence - Luke 23:34: quotation, high confidence - John 3:13: quotation, high confidence - John 13:33: quotation, high confidence - John 17:24: quotation, high confidence - John 13:36: quotation, high confidence ### Translation notes - John 7:34, John 15:5, Acts 2:37, Luke 23:34, John 3:13, John 13:33, John 17:24, and John 13:36 are quoted; Acts 3:1–16 is alluded to. Augustine's statements about the guilt and forgiveness of those who killed Christ are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.9 (PL 35:1639–1641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-9). ## Tractates on the Gospel of John 31.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-10 - Source: PL 35:1641 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Not knowing what they said, the Jews prophesied that Christ would go to the Gentiles, as he did through his members, though they could not grasp that he never left the Father's bosom. ### Latin text Dixerunt ergo Judæi, non ad ipsum; sed, ad seipsos: Quo hic iturus est, quia non inveniemus eum? numquid in dispersionem Gentium iturus est, et doctu­ rus Gentes? Non enim sciebant quod dixerunt; sed quia ille voluit, prophetaverunt. Iturus enim erat Dominus ad Gentes, non præsentia corporis sui, sed tamen pedibus suis. Qui erant pedes ejus? Quos pe­ des conculcare volebat persequendo Saulus, quando ei caput clamavit: Saule, Saule, quid me perse­ queris? Quis est hic sermo, quem dixit: Quæretis me, et non invenietis; et ubi ego sum, vos non potestis venire? Unde hoc dixit Dominus, ne­ scierunt, et tamen aliquid quod futurum erat, nescien­ tes prænuntiaverunt. Dixit enim hoc Dominus, quia locum, si tamen dicendus est locus, id est sinum Pa­ tris unde nunquam discedit unigenitus Filius, non illi noverant; nec cogitare idonei erant ubi erat Christus, unde non recessit Christus; quo rediturus erat Christus, ubi manebat Christus. Unde hoc cordi humano cogitare, nedum lingua explicare? Hoc ergo illi nullo modo intellexerunt; et tamen ex hac occa­ sione salutem nostram praedixerant, quod Dominus iturus esset ad dispersionem Gentium, et impleturus quod legebant et non intelligebant, Populus quem non cognovi, servivit mihi, in obauditu auris obau­ divit mihi. Illi non audierunt in quorum oculis fuit; illi audierunt in quorum auribus sonuit. ### English translation (Claude) “So the Jews said,” not to him but among themselves, “Where is this man going to go, that we shall not find him? Will he go to the dispersion of the Gentiles, and teach the Gentiles?” For they did not know what they said; but because he willed it, they prophesied. For the Lord was going to go to the Gentiles, not by the presence of his body, yet by his feet. Who were his feet? The feet that Saul wished to trample by persecuting, when the head cried out to him, “Saul, Saul, why do you persecute me?” “What is this saying that he said, You will seek me and will not find me; and where I am, you cannot come?” Why the Lord said this, they did not know; and yet, not knowing, they foretold something that was to come. For the Lord said this because they did not know the place (if indeed it is to be called a place), that is, the bosom of the Father, from which the only-begotten Son never departs; nor were they fit to think where Christ was, whence Christ did not withdraw, whither Christ was going to return, where Christ remained. Whence could the human heart think this, much less the tongue explain it? This, then, they in no way understood; and yet on this occasion they foretold our salvation: that the Lord would go to the dispersion of the Gentiles, and fulfill what they read and did not understand: “A people whom I did not know has served me; at the hearing of the ear it has obeyed me.” Those did not hear before whose eyes he was; those heard in whose ears he sounded. ### Scripture references - John 7:35: quotation, high confidence - John 7:36: quotation, high confidence - Acts 9:4: quotation, high confidence - John 1:18: echo, medium confidence - Ps 18:43 (17:44 LXX): quotation, high confidence - Ps 18:44 (17:45 LXX): quotation, high confidence ### Translation notes - John 7:35–36, Acts 9:4, and Ps 18:43–44 (17:44–45 LXX) are quoted; the Father's bosom echoes John 1:18. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.10 (PL 35:1641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-10). ## Tractates on the Gospel of John 31.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-11 - Source: PL 35:1641 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman with the flow of blood figured the Gentile Church, which touched Christ without seeing him; the cross, between the two robbers, foreshadowed his judgment. ### Latin text Illius enim Ecclesiæ venturæ de Gentibus ty­ pum gerebat mulier quæ fluxum sanguinis patiebatur: tangebat, et non videbatur; nesciebatur, et sanaba­ tur. Figura quippe erat, quod Dominus interrogavit, Quis me tetigit? Quasi ignorans ignoratam sanavit: sic fecit et Gentibus. Non eum didicimus in carne, et meruimus carnem ejus man­ ducare, et in carne ejus membra esse. Quare? Quia misit ad nos. Quos? Praecones suos, discipulos suos, servos suos, redemptos suos quos creavit, sed quos et redemit fratres suos: totum parum dixi: membra sua, seipsum; misit enim ad nos membra sua, et fecit nos membra sua. Tamen secundum speciem corporis quam Judæi viderunt et contempserunt, non apud nos fuit Christus: quia et hoc de illo dictum erat, sic­ ut et Apostolus dicit, Dico enim Christum ministrum fuisse circumcisionis propter veritatem Dei, ad confir­ mandas promissiones patrum. Ad illos debuit venire, a quorum patribus et quorum patribus est promissus: ideo et ipse sic ait, Non sum missus nisi ad oves quæ perierunt domus Israel. Sed quid dicit Apostolus in sequenti? Gentes autem super misericor­ dia glorificare Deum. Quid et ipse Dominus? Habeo alias oves quæ non sunt ex hoc ovili. Qui dixerat, Non sum missus nisi ad oves quæ perierunt domus Israel; quomodo habet alias oves ad quas non est missus, nisi quia significavit praesen­ tiam corporalem non se missum exhibere nisi solis Judæis, qui viderunt et occiderunt? Et multi tamen inde et antea et postea crediderunt. Messis prima de cruce ventilata est, ut esset semen unde alia messis consurgeret. Nunc vero cum fama Evangelii et bono ejus odore excitati credunt fideles ejus per omnes gentes, erit exspectatio gentium, quando veniat qui jam venit; quando ab omnibus videa­ tur, qui tunc a quibusdam visus non est, a quibusdam visus est; quando veniat judicaturus qui venit judican­ dus; quando veniat discreturus, qui venit ut non discer­ neretur. Non enim ab impiis Christus est discretus, sed cum impiis judicatus: de illo enim dictum est, Inter iniquos reputatus est. Latro evasit: Chri­ stus damnatus est. Ac­ cepit indulgentiam criminosus, damnatus est qui om­ nium crimina confitentium relaxavit. Tamen et ipsa crux, si attendas, tribunal fuit: in medio enim judice constituto, unus latro qui credidit liberatus, alter qui insultavit damnatus est. Jam si­ gnificabat quod facturus est de vivis et mortuis; alios positurus ad dexteram, alios ad sinistram: similis ille latro futuris ad sinistram, similis alter futuris ad dex­ teram. Judicabatur, et judicium minabatur. ### English translation (Claude) For the woman who suffered from a flow of blood bore the type of that Church which was to come from the Gentiles: she touched and was not seen; she was not known and was healed. For it was a figure that the Lord asked, “Who touched me?” As though not knowing, he healed one unknown; so he did with the Gentiles too. We did not come to know him in the flesh, and yet we have been granted to eat his flesh and to be members in his flesh. Why? Because he sent to us. Whom? His heralds, his disciples, his servants, his redeemed whom he created, but whom he also redeemed as his brothers; all this I have said too little: his members, himself; for he sent to us his members, and made us his members. Yet according to the bodily form which the Jews saw and despised, Christ was not among us; for this too had been said of him, as the apostle too says: “For I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises of the fathers.” He had to come to those to whose fathers, and from whose fathers, he was promised; therefore he himself also says, “I was not sent except to the sheep that perished of the house of Israel.” But what does the apostle say in what follows? “But the Gentiles glorify God for his mercy.” What does the Lord himself say? “I have other sheep which are not of this fold.” He who had said, “I was not sent except to the sheep that perished of the house of Israel,” how does he have other sheep to which he was not sent, except that he signified that he was sent to show his bodily presence only to the Jews, who saw and killed him? And yet many from them believed both before and after. The first harvest was winnowed from the cross, so that there might be seed from which another harvest might spring up. But now that, roused by the fame of the Gospel and its good odor, his faithful believe throughout all nations, there will be the expectation of the nations, when he comes who has already come; when he is seen by all who then was not seen by some and was seen by others; when he comes to judge who came to be judged; when he comes to separate who came so as not to be separated. For Christ was not separated from the ungodly, but judged with the ungodly; for it was said of him, “He was reckoned among the wicked.” The robber escaped; Christ was condemned. The criminal received pardon; he was condemned who forgave the crimes of all who confess. Yet the cross itself, if you consider, was a tribunal: for with the judge set in the middle, the one robber who believed was set free, the other who mocked was condemned. Already he was signifying what he will do with the living and the dead, setting some on his right and others on his left: the one robber like those who will be on the left, the other like those who will be on the right. He was being judged, and he was threatening judgment. ### Scripture references - Luke 8:43: allusion, high confidence - Luke 8:45: quotation, high confidence - Rom 15:8: quotation, high confidence - Rom 15:9: quotation, high confidence - Matt 15:24: quotation, high confidence - John 10:16: quotation, high confidence - Isa 53:12: quotation, high confidence - John 18:40: allusion, medium confidence - Luke 23:39: allusion, high confidence - Luke 23:43: allusion, high confidence - Matt 25:33: allusion, high confidence ### Translation notes - Luke 8:45 (Mark 5:30), Rom 15:8–9, Matt 15:24, John 10:16, and Isa 53:12 (Mark 15:28; Luke 22:37) are quoted; Luke 23:39–43 and Matt 25:33 are alluded to. The release of Barabbas may be meant by “the robber escaped” (Matt 27:26; John 18:40). Augustine's sentence about eating Christ's flesh is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 31.11 (PL 35:1641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-11). ## Tractates on the Gospel of John 32.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-1 - Source: PL 35:1641 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ calls the thirsty to come to him, not by moving the body but by loving, for a change of love is a moving of the heart. ### Latin text Inter dissensiones et dubitationes Judæorum de Domino Jesu Christo, inter cætera quæ dixit, quibus alii confunderentur, alii docerentur; novissimo illius festivitatis die (tunc enim ista agebantur), quæ appel­ latur Scenopegia, id est tabernaculorum constructio, de qua festivitate jam antea meminit Charitas vestra fuisse dissertum, vocat Dominus Jesus Christus, et hoc non utcumque loquendo sed clamando, ut qui sitit veniat ad eum. Si sitimus, veniamus; et non pedibus, sed affectibus; nec migrando, sed amando veniamus. Quanquam secundum interiorem hominem. et qui amat migrat. Et aliud est migrare corpore, aliud corde: migrat corpore qui motu corporis mutat locum; migrat corde, qui motu cordis mutat affectum. Si aliud amas, aliud amabas, non ibi es ubi eras. ### English translation (Claude) Amid the disagreements and doubts of the Jews about the Lord Jesus Christ, among the other things he said by which some were confounded and others taught, on the last day of that festival (for these things were then being done), which is called Scenopegia, that is, the building of tabernacles (your Charity remembers that this festival has already been discussed), the Lord Jesus Christ calls, and not by speaking in any ordinary way but by crying out, that whoever thirsts should come to him. If we thirst, let us come; and not with feet but with affections; let us come not by moving from place to place but by loving. Although, according to the inner man, he who loves also moves. And it is one thing to move with the body, another with the heart: he moves with the body who by a motion of the body changes place; he moves with the heart who by a motion of the heart changes affection. If you love one thing and used to love another, you are not where you were. ### Scripture references - John 7:37: allusion, high confidence ### Translation notes - John 7:37 is alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.1 (PL 35:1641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-1). ## Tractates on the Gospel of John 32.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-2 - Source: PL 35:1641–1643 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's invitation to drink concerns the inner man, and the soul, though unseen, is loved more than the body, both in ourselves and in friends. ### Latin text Clamat ergo nobis Dominus: Stabat enim, et clamabat, Si quis sitit, veniat ad me, et bibat. Qui credit in me, sicut dicit Scriptura, flumina de ventre ejus fluent aquæ vivæ. Quid hoc esset, quando Evan­ gelista exposuit, immorari non debemus. Unde enim dixerit Dominus, Si quis sitit, veniat ad me, et bibat, et, Qui credit in me, flumina de ventre ejus fluent aquæ vivæ; consequenter exposuit Evangelista, dicens: Hoc autem dixit de Spiritu quem accepturi erant credentes in eum. Nondum enim erat Spiritus datus, quia Jesus nondum erat glorificatus. Est ergo sitis interior et venter interior, quia est homo interior. Et ille quidem interior invisibilis, exterior autem visibilis: sed melior interior quam exterior. Et quod non videtur, hoc plus amatur: constat enim plus amari hominem in­ teriorem quam exteriorem. Unde hoc constat? Unus­ quisque in seipso probet. Quamvis enim qui male vi­ vunt, animos suos corpori addicant; vivere tamen volunt, quod non est nisi animi, magisque seipsos indicant qui regunt, quam illa quae reguntur. Regunt enim animi, reguntur corpora. Gaudet quisque volu­ ptate, et capit de corpore voluptatem: sed separa ani­ mum, nihil restat in corpore quod gaudeat; et si de corpore gaudet, animus gaudet. Si gaudet de domo sua, de se non debet gaudere? et si habet animus unde oblectetur extrinsecus, sine deliciis manet intrinsecus? Omnino constat plus amare hominem ani­ mam suam quam corpus suum. Sed et in alio homine plus amat homo animam quam corpus. Quid enim amatur in amico, ubi est amor sincerior et castior? Quid amatur in amico; animus, an corpus? Si fides amatur, animus amatur: si benevolentia amatur, be­ nevolentiæ sedes animus est: si hoc amas in altero, quia et ipse amat te, animum amas; quia non caro, sed animus amat. Ideo enim amas, quia te amat: quaere unde te amet, et vide quid ames. Plus ergo amatur, et non videtur. ### English translation (Claude) So the Lord cries out to us; for “he stood and cried out, If anyone thirsts, let him come to me and drink. He who believes in me, as Scripture says, rivers of living water will flow from his belly.” What this meant we need not dwell on, since the evangelist has explained it. For why the Lord said, “If anyone thirsts, let him come to me and drink,” and, “He who believes in me, rivers of living water will flow from his belly,” the evangelist went on to explain, saying, “But this he said of the Spirit, whom those who believed in him were to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.” There is, then, an inner thirst and an inner belly, because there is an inner man. And the inner man indeed is invisible, but the outer visible; yet the inner is better than the outer. And what is not seen is loved more; for it is evident that the inner man is loved more than the outer. How is this evident? Let each one test it in himself. For although those who live badly make their souls slaves to the body, yet they want to live, which belongs only to the soul; and they show themselves to be more the things that rule than the things that are ruled. For souls rule, bodies are ruled. Each one rejoices in pleasure, and takes pleasure from the body; but separate the soul, and nothing remains in the body to rejoice; and if one rejoices in the body, it is the soul that rejoices. If it rejoices in its house, ought it not to rejoice in itself? And if the soul has something outside to delight it, does it remain without delights inside? It is altogether evident that a man loves his soul more than his body. But in another man too, a man loves the soul more than the body. For what is loved in a friend, where love is more sincere and more chaste? What is loved in a friend, the soul or the body? If faithfulness is loved, the soul is loved; if good will is loved, the seat of good will is the soul; if you love this in another, that he also loves you, you love the soul, because it is not the flesh but the soul that loves. For you love because he loves you; ask from what he loves you, and see what you love. So it is loved more, and is not seen. ### Scripture references - John 7:37: quotation, high confidence - John 7:38: quotation, high confidence - John 7:39: quotation, high confidence ### Translation notes - John 7:37–39 is quoted. Scripture's “belly” (venter) is kept, since Augustine builds on it. In the reading “if faithfulness is loved,” the digital text has amator for amatur; translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.2 (PL 35:1641–1643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-2). ## Tractates on the Gospel of John 32.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-3 - Source: PL 35:1643 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Even lovers of bodies want to be loved in return, showing that the soul is the body's beauty, as God is the soul's. ### Latin text Aliquid etiam volo dicere, ubi magis appareat Dilectioni vestræ quantum ametur animus, et quem­ admodum corpori præponatur. Illi ipsi lascivi ama­ tores, qui pulchritudine corporum delectantur, et forma membrorum accenduntur, tunc amant amplius quando amantur. Nam si amet et sentiat quia odio habetur, magis irascitur quam diligit. Quare magis irascitur quam diligit? Quia non ei redditur quod impendit. Si ergo ipsi corporum amatores redamari se volunt, et hoc eos magis delectat si amentur; quales sunt amatores animorum? Et si magni sunt amatores animorum, quales sunt amatores Dei, qui pulchros animos facit? Sicut enim animus facit decus in corpore, sic Deus in animo. Non enim facit cor­ pori unde ametur nisi animus: qui cum migraverit, cadaver horrescis; et quantumcumque pulchra illa membra dilexeris, sepelire festinas. Decus ergo cor­ poris, animus: decus animi, Deus. ### English translation (Claude) I want to say something further, from which it may appear more clearly to your Love how much the soul is loved and how it is preferred to the body. Those very wanton lovers who are delighted by the beauty of bodies and inflamed by the shape of limbs love more when they are loved. For if one loves and feels that he is hated, he is angrier than he is loving. Why angrier than loving? Because what he spends is not returned to him. If, then, even lovers of bodies want to be loved in return, and it delights them more if they are loved, what are lovers of souls like? And if lovers of souls are great, what are lovers of God like, who makes souls beautiful? For as the soul makes the beauty in the body, so God makes it in the soul. For nothing but the soul makes the body lovable: when it has departed, you shudder at the corpse; and however much you loved those beautiful limbs, you hasten to bury them. The beauty of the body, then, is the soul; the beauty of the soul is God. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.3 (PL 35:1643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-3). ## Tractates on the Gospel of John 32.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-4 - Source: PL 35:1643 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The inner man's belly is the conscience; it becomes a fountain flowing to others through benevolence toward one's neighbor. ### Latin text Clamat ergo Dominus ut veniamus et bibamus, si intus sitiamus; et dicit quia cum biberimus, flumi­ na aquae vivæ fluent de ventre nostro. Venter interioris hominis conscientia cordis est. Bibito ergo isto liquore vivescit purgata conscientia; et hauriens, fontem habebit; etiam ipsa fons erit. Quid est fons, et quid est fluvius qui manat de ventre interioris hominis? Benevolentia, qua vult consulere proximo. Si enim putat quod bibit soli ipsi debet suffi­ cere; non fluit aqua viva de ventre ejus: si autem proximo festinat consulere; ideo non siccat, quia manat. Videbimus nunc quid sit quod bibunt, qui credunt in Domino; quia utique Christiani sumus, et si credimus, bibimus. Et unusquisque in seipso debet agnoscere si bibit, et si vivit ex eo quod bibit: non enim nos deserit fons, si non deseramus fontem. ### English translation (Claude) So the Lord cries out that we should come and drink, if we thirst inwardly; and he says that when we have drunk, rivers of living water will flow from our belly. The belly of the inner man is the conscience of the heart. When this drink has been drunk, then, the cleansed conscience comes alive; and drawing, it will have a fountain; it will even itself be a fountain. What is the fountain, and what is the river that flows from the belly of the inner man? Benevolence, by which one wills to look after one's neighbor. For if he thinks that what he drinks ought to suffice for himself alone, living water does not flow from his belly; but if he hastens to look after his neighbor, it does not dry up, because it flows. We shall see now what it is that those who believe in the Lord drink; for surely we are Christians, and if we believe, we drink. And each one ought to recognize in himself whether he drinks and whether he lives from what he drinks; for the fountain does not desert us if we do not desert the fountain. ### Scripture references - John 7:37: allusion, high confidence - John 7:38: allusion, high confidence ### Translation notes - John 7:38 is alluded to. Several words of this section are badly garbled in the digital text and are corrected or translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.4 (PL 35:1643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-4). ## Tractates on the Gospel of John 32.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-5 - Source: PL 35:1643 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit promised is the Holy Spirit, who knows the things of God; we have received him as a pledge whose fullness will be given later. ### Latin text Exposuit Evangelista, et dixit unde Dominus clamasset, ad qualem potum invitasset, quid bibenti­ bus propinasset, dicens, Hoc autem dicebat de Spiritu quem accepturi erant credentes in eum. Nondum enim erat Spiritus datus, quia Jesus nondum erat glorifica­ tus. Quem dicit Spiritum, nisi sanctum Spiritum? Nam unusquisque homo habet in se proprium spiritum, de quo loquebar cum animum commendarem. Animus enim cujusque, proprius est spiritus ejus: de quo dicit Paulus apostolus, Quis enim scit hominum quæ sunt hominis, nisi spiritus hominis, qui in ipso est? deinde adjunxit, Sic et quæ Dei sunt, nemo scit, nisi Spiritus Dei. Nostra nemo scit, nisi spiritus noster. Non enim novi quid cogitas, aut tu quid cogito: ipsa enim sunt propria nostra, quæ in­ terius cogitamus; et cogitationum uniuscujusque ho­ minis ipsius spiritus testis est. Sic et quæ Dei sunt, nemo scit, nisi Spiritus Dei. Nos cum spiritu nostro, Deus cum suo: ita tamen ut Deus cum suo Spiritu sciat etiam quid agatur in nobis; nos autem sine ejus Spiritu scire non possumus quid agatur in Deo. Deus autem scit in nobis et quod ipsi nescimus in nobis. Nam infirmitatem suam Petrus nesciebat, quando a Domino quod ter esset negaturus audiebat, et æger se ignorabat; medicus ægrum sciebat. Sunt ergo quaedam quae Deus novit in nobis, nescientibus nobis. Tamen quantum ad homines per­ tinet, nemo sic se novit quomodo ipse homo: alius nescit quid in illo agatur, sed spiritus ejus novit. Accepto autem Spiritu Dei, discimus et quid agatur in Deo: non totum, quia non accepimus totum. De pignore multa novimus: pignus enim accepimus, et hujus pignoris plenitudo postea dabitur. Interim in hac peregrinatione pignus nos consoletur, quia qui nos dignatus est oppignerare, multum paratus est dare. Si talis est arrha, quid est cujus est arrha? ### English translation (Claude) The evangelist explained and said why the Lord had cried out, to what kind of drink he had invited, what he had given to those who drink, saying, “But this he said of the Spirit, whom those who believed in him were to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.” What Spirit does he mean, if not the Holy Spirit? For every man has in himself his own spirit, of which I was speaking when I commended the soul. For each one's soul is his own spirit; of which the apostle Paul says, “For who among men knows the things of a man except the spirit of the man which is in him?” Then he added, “So too the things of God no one knows except the Spirit of God.” No one knows our things except our spirit. For I do not know what you are thinking, nor you what I am thinking; for what we think inwardly is our own, and each man's own spirit is witness of his thoughts. “So too the things of God no one knows except the Spirit of God.” We with our spirit, God with his: yet in such a way that God with his Spirit knows also what is happening in us, while we without his Spirit cannot know what is happening in God. But God knows in us even what we ourselves do not know in ourselves. For Peter did not know his weakness when he heard from the Lord that he would deny him three times; the sick man did not know himself; the physician knew the sick man. So there are some things that God knows in us without our knowing them. Yet as far as men are concerned, no one knows himself as the man himself does: another does not know what is happening in him, but his spirit knows. But having received the Spirit of God, we learn also what is happening in God: not all, because we have not received all. We know many things from the pledge; for we have received a pledge, and the fullness of this pledge will be given afterward. Meanwhile, in this sojourning, let the pledge console us, because he who has deigned to bind himself to us by a pledge is ready to give much. If such is the earnest, what is that of which it is the earnest? ### Scripture references - John 7:39: quotation, high confidence - 1 Cor 2:11: quotation, high confidence - Matt 26:34: allusion, high confidence - 2 Cor 1:22: echo, medium confidence ### Translation notes - John 7:39 and 1 Cor 2:11 are quoted; Peter's denial (Matt 26:34) is alluded to; the pledge (pignus, arrha) echoes 2 Cor 1:22 and 5:5. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.5 (PL 35:1643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-5). ## Tractates on the Gospel of John 32.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-6 - Source: PL 35:1643–1645 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit, though at work in the saints before, was not yet given in the new manner, with the tongues of all nations, until Christ was glorified in his resurrection. ### Latin text Sed quid est quod ait, Non enim erat Spiritus datus, quia Jesus nondum erat glorificatus? In evidenti est intellectus. Non enim non erat Spiritus Dei, qui erat apud Deum; sed nondum erat in eis qui credi­ derant in Jesum. Ita enim disposuit Dominus Jesus non eis dare Spiritum istum de quo loquimur, nisi post resurrectionem suam; et hoc non sine causa. Et forte si quæramus, annuet ut inveniamus; et si pulsemus, aperiet ut intremus. Pietas pulsat, non manu: quanquam pulsat et manus, si ab operibus misericordiæ non cesset manus. Quæ igitur causa est cur Dominus Jesus Christus statuerit nonnisi cum esset glorificatus, dare Spiritum sanctum? Quod antequam dicamus ut possumus, prius quærendum est, ne quem forte moveat, quomodo nondum erat Spiritus in hominibus sanctis, cum de ipso Domino recens nato legatur in Evangelio, quod eum in Spi­ ritu sancto agnoverit Simeon, agnoverit etiam Anna vidua prophetissa; agnoverit Joannes ipse, qui eum baptizavit: impletus Spiritu sancto Zacharias multa dixit; Spiritum sanctum ipsa Maria, ut Dominum concipe­ ret, accepit. Multa ergo indicia praece­ dentia Spiritus sancti habemus, antequam Dominus glorificaretur resurrectione carnis suae. Non enim alium spiritum etiam Prophetae habuerunt, qui Chri­ stum venturum praenuntiaverunt. Sed modus quidam futurus erat dationis hujus, qui omnino antea non apparuerat: de ipso hic dicitur. Nusquam enim legi­ mus antea congregatos homines accepto Spiritu san­ cto, linguis omnium gentium locutos fuisse. Post resurrectionem autem suam, primum quando appa­ ruit discipulis suis, dixit illis: Accipite Spiritum san­ ctum. De hoc ergo dictum est, Non erat Spiritus datus, quia Jesus nondum erat glorificatus. Et insufflavit in faciem eorum, qui flatu primum homi­ nem vivificavit, et de limo erexit, quo flatu animam membris dedit; significans eum se esse qui insufflavit in faciem eorum, ut a luto exsurgerent, et luteis operibus renuntiarent. Tunc primum post resurrectionem suam Dominus, quam dicit Evan­ gelista glorificationem, dedit discipulis suis Spiritum sanctum. Deinde commoratus cum eis quadraginta dies, ut liber Actuum Apostolorum demonstrat, ipsis videntibus, et videndo deducentibus, ascendit in cae­ lum. Ibi peractis decem diebus, die Pentecostes misit desuper Spiritum sanctum. Quo, sicut dixi, qui fuerant in uno loco congregati, acce­ pto impleti, omnium gentium linguis locuti sunt. ### English translation (Claude) But what is it that he says, “For the Spirit had not yet been given, because Jesus had not yet been glorified”? The meaning is evident. For it is not that the Spirit of God, who was with God, did not exist; but he was not yet in those who had believed in Jesus. For the Lord Jesus so arranged it as not to give them this Spirit of whom we are speaking except after his resurrection; and this not without cause. And perhaps if we seek, he will grant that we find; and if we knock, he will open so that we enter. Piety knocks, not the hand; although the hand knocks too, if it does not cease from works of mercy. What, then, is the reason why the Lord Jesus Christ determined to give the Holy Spirit only when he had been glorified? Before we say this as we can, we must first ask, lest it trouble anyone, how the Spirit was not yet in holy men, when we read in the Gospel of the Lord himself, newly born, that Simeon recognized him in the Holy Spirit, and the widow Anna, a prophetess, recognized him too; John himself, who baptized him, recognized him; Zechariah, filled with the Holy Spirit, said many things; Mary herself received the Holy Spirit in order to conceive the Lord. So we have many preceding signs of the Holy Spirit before the Lord was glorified by the resurrection of his flesh. For the prophets too, who foretold that Christ would come, had no other spirit. But there was to be a certain manner of this giving which had not appeared at all before; it is this that is spoken of here. For nowhere do we read before this that men gathered together, having received the Holy Spirit, spoke in the tongues of all nations. But after his resurrection, when he first appeared to his disciples, he said to them, “Receive the Holy Spirit.” Of this, then, it was said, “The Spirit had not been given, because Jesus had not yet been glorified.” And he breathed into their face, he who by his breath gave life to the first man and raised him from the mud, by which breath he gave a soul to his limbs; signifying that it was he who breathed into their face, so that they might rise from the mire and renounce works of mire. Then first, after his resurrection, which the evangelist calls his glorification, the Lord gave his disciples the Holy Spirit. Then, having stayed with them forty days, as the book of the Acts of the Apostles shows, while they watched and saw him off, he ascended into heaven. There, when ten days had passed, on the day of Pentecost he sent the Holy Spirit from above. When they had received him, as I said, those who had been gathered in one place were filled and spoke in the tongues of all nations. ### Scripture references - John 7:39: quotation, high confidence - Matt 7:7: allusion, high confidence - Luke 2:25: allusion, high confidence - Luke 2:36: allusion, high confidence - Luke 1:67: allusion, high confidence - Luke 1:35: allusion, high confidence - John 20:22: quotation, high confidence - Gen 2:7: allusion, high confidence - Acts 1:3: allusion, high confidence - Acts 1:9: allusion, high confidence - Acts 2:1: allusion, high confidence - Acts 2:4: allusion, high confidence ### Translation notes - John 7:39 and John 20:22 are quoted; Matt 7:7, Luke 2:25–38, Luke 1:67, Luke 1:35, Gen 2:7, Acts 1:3–9, and Acts 2:1–4 are alluded to. The digital text's stray “4e” before quo is corrected to de. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.6 (PL 35:1643–1645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-6). ## Tractates on the Gospel of John 32.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-7 - Source: PL 35:1645 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The baptized receive the Spirit without speaking in all tongues, because the Church spread through all nations now speaks them; those cut off from its unity lack the Spirit. ### Latin text Quid ergo, fratres, quia modo qui baptizatur in Christo, et credit in Christum, non loquitur omnium gentium linguis, non est credendus accepisse Spiri­ tum sanctum? Absit ut ista perfidia tentetur cor no­ strum. Certi sumus omnem hominem accipere: sed quantum vas fidei attulerit ad fontem, tantum im­ plet. Cum ergo et modo accipiatur, dixerit aliquis, quare nemo loquitur linguis omnium gentium? Quia jam ipsa Ecclesia linguis omnium gentium loquitur. Antea in una gente erat Ecclesia, ubi omnium linguis loquebatur. Loquendo linguis omnium, significabat futurum ut crescendo per gentes, loqueretur linguis omnium. In hac Ecclesia qui non est, nec modo ac­ cipit Spiritum sanctum. Praecisus enim et divisus ab unitate membrorum, quae unitas linguis omnium lo­ quitur, renuntiet sibi; non habet. Nam si habet, det signum quod tunc dabatur. Quid est, det signum quod tunc dabatur? Loquamur omnibus linguis. Re­ spondet mihi: Quid enim, tu loqueris omnibus lin­ guis? Loquor plane, quia omnis lingua mea est, id est, ejus corporis cujus membrum sum. Diffusa Ec­ clesia per gentes loquitur omnibus linguis; Ecclesia est corpus Christi, in hoc corpore membrum es: cum ergo membrum sis ejus corporis quod loquitur omni­ bus linguis, crede te loqui omnibus linguis. Unitas enim membrorum charitate concordat; et ipsa unitas loquitur quomodo tunc unus homo loquebatur. ### English translation (Claude) What then, brothers? Because one who is now baptized in Christ and believes in Christ does not speak in the tongues of all nations, is he not to be believed to have received the Holy Spirit? Far be it that our heart be tempted by such faithlessness. We are sure that every man receives; but as large a vessel of faith as he has brought to the fountain, so much he fills. Since, then, he is received now too, someone may say, why does no one speak in the tongues of all nations? Because the Church itself now speaks in the tongues of all nations. Before, the Church was in one nation, where it spoke in the tongues of all. By speaking in the tongues of all, it signified that it would come about that, growing through the nations, it would speak in the tongues of all. Whoever is not in this Church does not receive the Holy Spirit now either. For cut off and divided from the unity of the members, which unity speaks in the tongues of all, let him renounce it for himself: he does not have it. For if he has it, let him give the sign that was then given. What is “let him give the sign that was then given”? Let him speak in all tongues. He answers me, “What then, do you speak in all tongues?” I do indeed, because every tongue is mine, that is, it belongs to the body of which I am a member. The Church spread through the nations speaks in all tongues; the Church is the body of Christ; in this body you are a member. Since, then, you are a member of that body which speaks in all tongues, believe that you speak in all tongues. For the unity of the members agrees in love; and that unity speaks as then one man spoke. ### Scripture references - Acts 2:4: allusion, medium confidence ### Translation notes - The polemic against those outside the Church's unity (in Augustine's context, chiefly the Donatists) is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.7 (PL 35:1645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-7). ## Tractates on the Gospel of John 32.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-8 - Source: PL 35:1645 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We have the Holy Spirit as much as we love the Church; in its unity each member's gift serves all, and love, poured out by the Spirit, surpasses every gift. ### Latin text Accipimus ergo et nos Spiritum sanctum, si amamus Ecclesiam, si charitate compaginamur, si catholico nomine et fide gaudemus. Credamus, fratres; quantum quisque amat Ecclesiam Christi, tan­ tum habet Spiritum sanctum. Datus est enim Spiri­ tus, sicut Apostolus dicit, ad manifestationem. Quam manifestationem? Sicut ipse idem dicit, Quia alii da­ tur per Spiritum sermo sapientiæ, alii sermo scien­ tiæ secundum eumdem Spiritum, alii fides in eodem Spiritu, alii donatio curationum in uno Spiritu, alii operatio virtutum in eodem Spiritu. Multa enim dan­ tur ad manifestationem, sed tu forsitan eorum omnium quae dixi nihil habes. Si amas, non nihil habes: si enim amas unitatem, etiam tibi habet quis­ quis in illa habet aliquid. Tolle invidiam, et tuum est quod habeo: tollam invidiam, et meum est quod ha­ bes. Livor separat, sanitas jungit. Oculus solus videt in corpore: sed numquid soli sibi oculus videt? Et manui videt, et pedi videt, et cæteris membris videt: non enim si aliquis ictus in pedem veniat, avertit se oculus inde ut non praecaveat. Rursus sola manus operatur in corpore; sed numquid sibi soli operatur? Et oculo operatur: nam si ictus aliquis veniens non est in manum, sed tantum in faciem, numquid dicit manus, Non me moveo, quia non tendit ad me? Sic pes ambulando omnibus membris militat: membra cætera tacent, et lingua omnibus loquitur. Habemus ergo Spiritum sanctum, si amamus Ecclesiam: ama­ mus autem, si in ejus compage et charitate consi­ stimus. Nam ipse Apostolus cum dixisset diversa do­ na dari diversis hominibus, tanquam officia quorum­ que membrorum, Adhuc, inquit, supereminentiorem viam vobis demonstro; et coepit loqui de charitate. Praeposuit eam linguis hominum et Angelorum, præ­ posuit miraculis fidei, præposuit scientiae et prophe­ tiæ, præposuit etiam illi magno operi misericordiae, quo sua quae possidet distribuit quisque pauperibus; et ad extremum præposuit eam etiam corporis pas­ sioni: his omnibus tam magnis rebus præposuit cha­ ritatem. Ipsam habeto, et cuncta habebis: quia sine illa nihil proderit, quidquid habere potueris. Quia vero ad Spiritum sanctum per­ tinet charitas de qua loquimur (quæstio enim modo in Evangelio de Spiritu sancto retractatur), audi Apo­ stolum dicentem, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis. ### English translation (Claude) So we too receive the Holy Spirit if we love the Church, if we are joined together by love, if we rejoice in the Catholic name and faith. Let us believe, brothers: as much as each one loves the Church of Christ, so much he has the Holy Spirit. For the Spirit was given, as the apostle says, for manifestation. What manifestation? As the same apostle says, “To one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the gift of healings in the one Spirit, to another the working of miracles in the same Spirit.” For many things are given for manifestation; but perhaps you have none of all those I have mentioned. If you love, you have not nothing; for if you love unity, whoever in it has anything has it for you too. Take away envy, and what I have is yours; let me take away envy, and what you have is mine. Envy separates, health joins. The eye alone sees in the body; but does the eye see for itself alone? It sees for the hand, and sees for the foot, and sees for the other members; for if some blow comes at the foot, the eye does not turn away so as not to guard against it. Again, the hand alone works in the body; but does it work for itself alone? It works for the eye too: for if some blow comes not at the hand but only at the face, does the hand say, “I will not move, because it is not aimed at me”? So the foot, by walking, serves all the members; the other members are silent, and the tongue speaks for all. We have the Holy Spirit, then, if we love the Church; and we love it if we stand firm in its fellowship and love. For the apostle himself, when he had said that different gifts are given to different men, like the offices of the several members, said, “I show you a still more excellent way,” and began to speak of love. He put it before the tongues of men and angels, put it before miracles of faith, put it before knowledge and prophecy, put it even before that great work of mercy by which one distributes what one possesses to the poor; and finally he put it even before the suffering of the body: before all these great things he put love. Have it, and you will have all; for without it nothing will profit, whatever you may be able to have. And because the love we are speaking of belongs to the Holy Spirit (for the question now being treated in the Gospel is about the Holy Spirit), hear the apostle saying, “The love of God has been poured out in our hearts through the Holy Spirit who has been given to us.” ### Scripture references - 1 Cor 12:7: quotation, high confidence - 1 Cor 12:8: quotation, high confidence - 1 Cor 12:9: quotation, high confidence - 1 Cor 12:10: quotation, high confidence - 1 Cor 12:21: allusion, medium confidence - 1 Cor 12:31: quotation, high confidence - 1 Cor 13:1: allusion, high confidence - 1 Cor 13:2: allusion, high confidence - 1 Cor 13:3: allusion, high confidence - Rom 5:5: quotation, high confidence ### Translation notes - 1 Cor 12:7–10, 1 Cor 12:31, and Rom 5:5 are quoted; 1 Cor 12:14–26 and 1 Cor 13:1–3 are alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.8 (PL 35:1645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-8). ## Tractates on the Gospel of John 32.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-9 - Source: PL 35:1645–1647 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit was given after the resurrection to show the eternal life we hope for and to turn our love from the world, since Christ promises not earthly goods but eternal life. ### Latin text Quare ergo Dominus Spiritum, cujus maxima beneficia sunt in nobis, quia charitas Dei per ipsum diffusa est in cordibus nostris, post resurrectionem suam dare voluit? quid significavit? Ut in resurre­ ctione nostra charitas nostra flagret, et ab amore saeculi separet, ut tota currat in Deum. Hic enim nascimur et morimur, hoc non amemus: charitate migremus, charitate sursum habitemus, charitate illa qua diligimus Deum. Nihil aliud in hac vitæ nostrae peregrinatione meditemur, nisi quia et hic non sem­ per erimus, et ibi nobis locum bene vivendo præparabimus, unde nunquam migremus. Dominus enim noster Jesus Christus, posteaquam resurrexit, jam non moritur; mors illi ultra, sicut Apostolus dicit, non dominabitur. Ecce quod ardeamus. Si vi­ vimus, si in ipsum credimus qui resurrexit; dabit nobis, non quod hic amant homines qui Deum non amant, aut tanto plus amant, quanto illum minus amant: tanto autem hoc minus amant, quanto illum plus amant. Sed videamus quid nobis promisit: non divitias terrenas et temporales, non honores et pote­ states in sæculo isto; videtis enim omnia hæc dari et hominibus malis, ne magnipendantur a bonis. Non ipsam postremo corporis sanitatem: non quia ipse illam non dat, sed quia, ut videtis, et pecoribus dat. Non vitam longam. Quid est enim longum quod ali­ quando finitur? Non pro magno nobis credentibus promisit longævitatem, aut decrepitam senectutem; quam omnes optant antequam veniat, omnes de illa cum venerit murmurant. Non pulchritudinem corpo­ ris, quam vel corporis morbus, vel ipsa senectus quæ optatur exterminat. Vult esse pulcher, et vult esse senex: ista duo desideria sibi invicem concordare non possunt: si senex eris, pulcher non eris: quando senectus venerit, pulchritudo fugiet; et in uno habi­ tare non possunt vigor pulchritudinis, et gemitus se­ nectutis. Omnia ergo ista non nobis promisit, qui dixit, Qui credit in me, veniat, et bibat; et flumina de ventre ejus fluent aquæ vivæ. Vitam æternam promisit, ubi nihil timeamus, ubi non conturbemur, unde non migremus, ubi non moriamur; ubi nec decessor plan­ gatur, nec successor speretur. Quia ergo tale est quod nobis promisit amantibus, et Spiritus sancti charitate ferventibus; ideo ipsum Spiritum noluit dare, nisi cum esset glorificatus: ut in suo corpore ostenderet vitam, quam modo non habemus, sed in resurrectione speramus. ### English translation (Claude) Why, then, did the Lord will to give the Spirit, whose greatest benefits are in us, since the love of God has been poured out in our hearts through him, after his resurrection? What did he signify? That in our resurrection our love may blaze, and separate us from the love of the world, so that it may run wholly to God. For here we are born and die: let us not love this; let us move by love, let us dwell above by love, by that love with which we love God. In this sojourning of our life let us meditate on nothing else than that we shall not always be here, and that by living well we shall prepare a place for ourselves there, from which we shall never move. For our Lord Jesus Christ, after he rose, no longer dies; death, as the apostle says, will no longer have dominion over him. See what we should burn for. If we live, if we believe in him who rose, he will give us not what men love here who do not love God, or love it the more the less they love him, and love it the less the more they love him. But let us see what he has promised us: not earthly and temporal riches, not honors and powers in this world; for you see that all these are given to bad men too, so that they may not be prized by the good. Not, finally, bodily health itself: not because he does not give it, but because, as you see, he gives it to cattle too. Not long life. For what is long that at some time ends? He did not promise us believers as a great thing length of days or decrepit old age, which all wish for before it comes and all complain of when it has come. Not bodily beauty, which either disease of the body or that very old age which is wished for destroys. One wants to be beautiful, and wants to be old: these two desires cannot agree with each other. If you are old, you will not be beautiful; when old age comes, beauty will flee; the vigor of beauty and the groaning of old age cannot dwell in one person. None of these things, then, did he promise us who said, “He who believes in me, let him come and drink; and rivers of living water will flow from his belly.” He promised eternal life, where we shall fear nothing, where we shall not be troubled, from which we shall not move, where we shall not die; where no predecessor is mourned and no successor awaited. Since, then, what he has promised us who love him and burn with the love of the Holy Spirit is such, he would not give that Spirit except when he had been glorified, so that in his own body he might show the life which we do not now have but hope for in the resurrection. ### Scripture references - Rom 5:5: allusion, high confidence - Rom 6:9: quotation, high confidence - John 7:37: quotation, high confidence - John 7:38: quotation, high confidence ### Translation notes - Rom 6:9 and John 7:37–38 are quoted; Rom 5:5 is alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 32.9 (PL 35:1645–1647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-9). ## Tractates on the Gospel of John 33.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-1 - Source: PL 35:1647 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The officers sent to seize Christ returned in admiration; the Pharisees, teachers of the Law, became blind, while the unlearned crowd believed in the Law's author. ### Latin text Meminit Charitas vestra, sermone pristino ex occasione lectionis evangelicæ locutos nos esse vobis de Spiritu sancto. Ad hunc potandum cum Dominus invitasset credentes in se, loquens inter eos qui illum tenere cogitabant, et interficere cupiebant nec vale­ bant, quia ille nolebat: cum ergo haec locutus esset, nata est de illo in turba dissensio, aliis putantibus quod ipse esset Christus, aliis dicentibus quia de Galilæa non exsurget Christus. Qui vero missi fuerant, ut eum tenerent, redierunt immunes a crimine, et pleni admiratione. Nam et testimonium perhibuerunt divinæ doctrinae ejus, cum dicerent a quibus missi fuerant, Quare non adduxistis eum? Responderunt enim nunquam se audisse hominem sic locutum: Non enim quisquam sic loquitur homo. Ille autem sic locutus est, quia Deus erat et homo. Tamen Pharisæi testimonium eorum repellentes, dixerunt eis: Num­ quid et vos seducti estis? Videmus enim delectatos vos esse sermonibus illius. Numquid aliquis de principibus credidit in eum, aut ex Pharisæis? Sed turba hæc quæ non novit Legem, maledicti sunt. Qui non noverant Le­ gem, ipsi credebant in eum qui miserat Legem: et eum qui miserat Legem, contemnebant illi qui doce­ bant Legem: ut impleretur quod dixerat ipse Domi­ nus, Ego veni ut non videntes videant, et videntes cæci fiant. Cæci enim facti sunt Pharisæi doctores, illuminati sunt populi nescientes Legem, et in auctorem Legis credentes. ### English translation (Claude) Your Charity remembers that in our previous sermon, on the occasion of the Gospel reading, we spoke to you about the Holy Spirit. When the Lord had invited those who believed in him to drink of him, speaking among those who were thinking of seizing him and wanted to kill him and could not, because he did not will it; when, then, he had said these things, a division arose about him in the crowd, some thinking that he was the Christ, others saying that the Christ does not arise from Galilee. But those who had been sent to seize him returned free of the crime and full of admiration. For they even bore witness to his divine teaching, when those who had sent them said, “Why have you not brought him?” They answered that they had never heard a man speak so: “For no man speaks so.” But he spoke so because he was God and man. Yet the Pharisees, rejecting their testimony, said to them, “Have you too been led astray?” For we see that you have been delighted by his words. “Has any of the rulers believed in him, or of the Pharisees? But this crowd which does not know the Law is accursed.” Those who did not know the Law believed in him who had sent the Law; and him who had sent the Law those despised who taught the Law; so that what the Lord himself had said might be fulfilled: “I came that those who do not see may see, and those who see may become blind.” For the Pharisees, the teachers, became blind; the peoples who did not know the Law, and believed in the author of the Law, were enlightened. ### Scripture references - John 7:41: allusion, high confidence - John 7:45: quotation, high confidence - John 7:46: quotation, high confidence - John 7:47: quotation, high confidence - John 7:48: quotation, high confidence - John 7:49: quotation, high confidence - John 9:39: quotation, high confidence ### Translation notes - John 7:40–49 is quoted and summarized; John 9:39 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 33.1 (PL 35:1647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-1). ## Tractates on the Gospel of John 33.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-2 - Source: PL 35:1647 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Nicodemus urged a fair hearing; the Pharisees replied that no prophet arises from Galilee, though the Lord of the prophets did. ### Latin text Nicodemus tamen unus ex Pharisæis, qui ad Do­ minum nocte venerat, et ipse non quidem incredulus, sed timidus; nam ideo nocte venerat ad lucem, quia illuminari volebat, et sciri timebat: respondit Judæis: Numquid Lex nostra judicat hominem, nisi audierit ab ipso prius et cognoverit quid faciat? Volebant enim illi perverse ante esse damnatores quam cognitores. Sciebat enim Nicodemus, vel potius credebat, quia si tantummodo eum vellent patienter audire, forte si­ miles fierent illis qui missi sunt tenere, et maluerunt credere. Illi responderunt, ex præjudicio cordis sui, quod et illis: Numquid et tu Galilæus es? Id est, quasi a Galilæo seductus. Dominus enim Galilæus diceba­ tur, quoniam de Nazareth civitate erant parentes ejus. Secundum Mariam dixi parentes, non secundum vi­ rile semen: non enim quaesivit in terra nisi matrem, qui jam habebat desuper Patrem. Nam utraque ejus nativitas mirabilis fuit; divina sine matre, humana sine patre. Quid ergo illi quasi Legis doctores ad Ni­ codemum dixerunt? Scrutare Scripturas, et vide quia propheta a Galilæa non surgit. Sed Dominus Prophe­ tarum inde surrexit. Reversi sunt, inquit Evangelista, unusquisque in domum suam. ### English translation (Claude) Yet Nicodemus, one of the Pharisees, who had come to the Lord by night, himself not indeed unbelieving but timid (for he had come by night to the light because he wanted to be enlightened and feared to be known), answered the Jews: “Does our Law judge a man unless it first hears from him and knows what he does?” For they perversely wanted to be condemners before being examiners. For Nicodemus knew, or rather believed, that if they would only be willing to hear him patiently, they might perhaps become like those who were sent to seize him and chose rather to believe. They answered from the prejudice of their heart what they had answered the others too: “Are you also a Galilean?” That is, as though led astray by the Galilean. For the Lord was called a Galilean because his parents were from the city of Nazareth. I said parents according to Mary, not according to male seed; for he sought on earth only a mother, who already had a Father above. For each of his births was wonderful: the divine without a mother, the human without a father. What, then, did those supposed teachers of the Law say to Nicodemus? “Search the Scriptures, and see that a prophet does not arise from Galilee.” But the Lord of the prophets arose from there. “They returned,” says the evangelist, “each to his own house.” ### Scripture references - John 7:50: quotation, high confidence - John 7:51: quotation, high confidence - John 7:52: quotation, high confidence - John 7:53: quotation, high confidence - John 3:2: allusion, high confidence ### Translation notes - John 7:50–53 is quoted; John 3:2 is alluded to. The virgin birth is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 33.2 (PL 35:1647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-2). ## Tractates on the Gospel of John 33.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-3 - Source: PL 35:1647 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, the Anointed, fittingly taught from the Mount of Olives, the mount of chrism; he anointed us as wrestlers against the devil. ### Latin text Inde Jesus perrexit in montem: in montem autem Oliveti, in montem fructuosum, in montem un­ guenti, in montem chrismatis. Ubi enim decebat do­ cere Christum, nisi in monte Oliveti? Christi enim nomen a chrismate dictum est: χρίσμα autem græce, latine unctio nuncupatur. Ideo autem nos unxit, quia luctatores contra diabolum fecit. Et diluculo iterum venit in templum, et omnis populus venit ad eum, et sedens docebat eos. Et non tenebatur, quia nondum pati dignabatur. ### English translation (Claude) “Then Jesus went to the mount”: to the Mount of Olives, the fruitful mount, the mount of ointment, the mount of chrism. For where was it fitting for Christ to teach if not on the Mount of Olives? For the name Christ is from chrism: χρῖσμα in Greek is called in Latin “anointing.” And he anointed us because he made us wrestlers against the devil. “And at dawn he came again into the temple, and all the people came to him, and sitting down he taught them.” And he was not seized, because he did not yet deign to suffer. ### Scripture references - John 8:1: quotation, high confidence - John 8:2: quotation, high confidence ### Translation notes - John 8:1–2 is quoted. Wrestlers were anointed with oil before a bout. ### Citation (SBL) Augustine, Tract. Ev. Jo. 33.3 (PL 35:1647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-3). ## Tractates on the Gospel of John 33.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-4 - Source: PL 35:1647–1649 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The scribes brought the adulteress to trap Christ between his gentleness and justice, since the Law commanded adulterers to be stoned; but the trap caught those who set it. ### Latin text Nunc jam attendite, ubi ab inimicis tentata sit Domini mansuetudo. Adducunt autem illi Scribæ et Pharisæi mulierem in adulterio deprehensam, et sta­ tuerunt eam in medio; et dixerunt ei: Magister, hæc mulier modo deprehensa est in adulterio. In Lege autem Moyses mandavit nobis hujusmodi lapidare: tu ergo quid dicis? Haec autem dicebant tentantes eum, ut possent accusare eum. Unde accusare? Num­ quid ipsum in aliquo facinore deprehenderant, aut illa mulier ad eum aliquo modo pertinuisse diceba­ tur? Quid est ergo, tentantes eum, ut possent accusare eum? Intelligimus, fratres, admirabilem mansuetu­ dinem in Domino præeminuisse. Animadverterunt eum nimium esse mitem, nimium esse mansuetum: de illo quippe fuerat ante prædictum, Accingere gladio tuo circa femur tuum, potentissime; specie tua et pul­ chritudine tua intende, prospere procede, et regna, propter veritatem et mansuetudinem et justitiam. Ergo attulit veritatem ut doctor, mansue­ tudinem ut liberator, justitiam ut cognitor. Propter hæc eum esse regnaturum in Spiritu sancto propheta prædixerat. Cum loqueretur, veritas agnoscebatur: cum adversus inimicos non moveretur, mansuetudo laudabatur. Cum ergo de duobus istis, id est de veritate et mansuetudine ejus, inimici livore et invidia torquerentur; in tertio, id est justitia, scandalum posuerunt. Quare? Quia Lex jusserat adulteros lapidari; et utique Lex quod injustum erat jubere non poterat: si quis aliud diceret quam Lex jusserat, injustus deprehenderetur. Dixerunt ergo apud semetipsos: Verax putatur, mansuetus videtur; de justitia illi quærenda calumnia est. Offeramus ei mulierem in adulterio deprehensam, dicamus quid de illa in Lege præceptum sit: si eam jusserit lapidari, mansuetudinem non habebit; si eam dimitti censue­ rit, justitiam non tenebit. Ut autem mansuetudinem, inquiunt, non perdat, in qua jam populis amabilis factus est, sine dubio eam dimitti debere dicturus est. Hinc nos invenimus accusandi occasionem, et reum facimus tanquam Legis prævaricatorem: dicentes ei, Hostis es Legis, contra Moysen respondes, imo con­ tra eum qui per Moysen Legem dedit; reus es mortis, cum illa et tu ipse lapidandus. Posset his verbis atque his sententiis inflammari invidia, fervere accu­ satio, flagitari damnatio. Sed cui hoc? Perversitas re­ ctitudini, falsitas veritati, corruptum cor cordi recto, stultitia sapientiæ. Quando illi laqueos præpararent, in quos non prius ipsi caput injicerent? Ecce Dominus in respondendo et justitiam servaturus est, et a man­ suetudine non recessurus. Non est captus cui tende­ batur, sed potius capti sunt qui tendebant; quia in eum qui eos posset de laqueis eruere, non crede­ bant. ### English translation (Claude) Now hear where the Lord's gentleness was tested by his enemies. “And the scribes and Pharisees bring a woman caught in adultery, and set her in the midst, and said to him, Teacher, this woman has just been caught in adultery. Now in the Law Moses commanded us to stone such. What then do you say? This they said testing him, that they might be able to accuse him.” Accuse him of what? Had they caught him himself in some crime, or was that woman said to have belonged to him in some way? What, then, is “testing him, that they might be able to accuse him”? We understand, brothers, that a wonderful gentleness was outstanding in the Lord. They noticed that he was exceedingly mild, exceedingly gentle; for it had been foretold of him before, “Gird your sword on your thigh, O most mighty; in your beauty and your loveliness go forward, proceed prosperously, and reign, because of truth and gentleness and justice.” So he brought truth as teacher, gentleness as deliverer, justice as judge. For these reasons the prophet, in the Holy Spirit, had foretold that he would reign. When he spoke, his truth was recognized; when he was not moved against his enemies, his gentleness was praised. Since, then, his enemies were tormented with spite and envy about these two, his truth and his gentleness, they laid a stumbling block concerning the third, justice. Why? Because the Law had commanded adulterers to be stoned; and surely the Law could not command what was unjust: if anyone said otherwise than the Law had commanded, he would be caught out as unjust. So they said among themselves: He is thought truthful, he seems gentle; a false charge must be sought against him concerning justice. Let us bring him a woman caught in adultery; let us say what is commanded about her in the Law. If he commands her to be stoned, he will not have gentleness; if he decides she is to be let go, he will not hold to justice. But so as not to lose the gentleness, they say, by which he has already become lovable to the people, he will without doubt say that she ought to be let go. From this we find an occasion to accuse him, and we make him guilty as a transgressor of the Law, saying to him: You are an enemy of the Law; you answer against Moses, nay, against him who gave the Law through Moses; you are guilty of death; you yourself must be stoned with her. By these words and opinions envy could be inflamed, accusation kindled, condemnation demanded. But against whom? Perversity against uprightness, falsehood against truth, a corrupt heart against an upright heart, folly against wisdom. When did they prepare snares into which they did not first put their own heads? See, the Lord in answering will both keep justice and not depart from gentleness. He for whom the snare was laid was not caught; rather those who laid it were caught, because they did not believe in him who could rescue them from snares. ### Scripture references - John 8:3: quotation, high confidence - John 8:4: quotation, high confidence - John 8:5: quotation, high confidence - John 8:6: quotation, high confidence - Ps 45:3 (44:4 LXX): quotation, high confidence - Ps 45:4 (44:5 LXX): quotation, high confidence - Lev 20:10: allusion, high confidence - Deut 22:22: allusion, medium confidence ### Translation notes - John 8:3–6 and Ps 45:3–4 (44:4–5 LXX) are quoted; Lev 20:10 and Deut 22:22 (the stoning of adulterers) are alluded to. The digital text's stray reference “(Isai. XI)” after “foretold” is removed as apparatus. The episode of the adulteress (John 7:53–8:11) is treated by Augustine as Gospel text; translated as written. Adulterium is rendered “adultery.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 33.4 (PL 35:1647–1649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-4). ## Tractates on the Gospel of John 33.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-5 - Source: PL 35:1649 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ answered, “Let him who is without sin throw the first stone,” keeping both justice and gentleness; the accusers went away, leaving misery and mercy. ### Latin text Quid ergo respondit Dominus Jesus? quid re­ spondit veritas? quid respondit sapientia? quid re­ spondit ipsa cui calumnia parabatur justitia? Non di­ xit, Non lapidetur; ne contra Legem dicere videre­ tur. Absit autem ut diceret, Lapidetur: venit enim non perdere quod invenerat, sed quærere quod perierat. Quid ergo respondit? Videte quam plenum sit justitia, plenum mansuetudine et verita­ te! Qui sine peccato est vestrum, inquit, prior in illam lapidem mittat. O responsio sapientiæ! Quomodo eos intromisit in se? Foris enim calumniabantur, seipsos intrinsecus non perscrutabantur: adulteram videbant, se non perspiciebant. Praevaricatores Legis Legem impleri cupiebant, et hoc calumniando; non vere, tan­ quam adulteria castitate damnando. Audistis, Judæi; audistis, Pharisæi; audistis, Legis doctores, Legis custodem, sed nondum intellexistis Legislatorem. Quid vobis aliud significat, cum digito scribit in terra? Digito enim Dei Lex scripta est; sed propter duros in lapide scripta est. Nunc jam Do­ minus in terra scribebat, quia fructum quærebat. Au­ distis ergo, Impleatur Lex, lapidetur adultera: sed numquid in illa punienda, Lex implenda est a punien­ dis? Consideret se unusquisque vestrum, intret in se­ metipsum, ascendat tribunal mentis suae, constituat se ante conscientiam suam, cogat se confiteri. Scit enim qui sit: quia nemo scit hominum quæ sunt hominis, nisi spiritus hominis, qui in ipso est. Unusquisque in se intendens, peccatorem se invenit. Ita plane. Ergo aut istam dimittite, aut si­ mul cum illa poenam Legis excipite. Si diceret, Non lapidetur adultera; injustus convinceretur: si diceret, Lapidetur; mansuetus non videretur: dicat quod di­ cere debet, et mansuetus et justus, Qui sine peccato est vestrum, prior in illam lapidem mittat. Hæc vox ju­ stitiæ est: Puniatur peccatrix, sed non a peccatori­ bus; impleatur Lex, sed non a prævaricatoribus Le­ gis. Hæc vox omnino justitiæ est: qua justitia illi tan­ quam trabali telo percussi, sese inspicientes et reos invenientes, unus post unum omnes recesserunt. Relicti sunt duo, misera et misericordia. Dominus autem cum eos illo telo justitiæ percussisset, nec dignatus est cadentes attendere, sed averso ab eis obtutu, rur­ sum digito scribebat in terra. ### English translation (Claude) What, then, did the Lord Jesus answer? What did the Truth answer? What did Wisdom answer? What did Justice itself answer, against which the false charge was being prepared? He did not say, “Let her not be stoned,” lest he seem to speak against the Law. But far be it from him to say, “Let her be stoned”; for he came not to destroy what he had found, but to seek what had perished. What, then, did he answer? See how full of justice, how full of gentleness and truth it is! “Let him among you who is without sin,” he says, “be the first to throw a stone at her.” O answer of wisdom! How he sent them into themselves! For outside they were bringing false charges, inside they were not examining themselves: they saw the adulteress, they did not look at themselves. Transgressors of the Law, they wanted the Law fulfilled, and that by bringing a false charge; not truly, as condemning adulteries by chastity. You have heard, Jews; you have heard, Pharisees; you have heard, teachers of the Law, the guardian of the Law, but you have not yet understood the Lawgiver. What else does it signify to you when he writes with his finger on the ground? For the Law was written by the finger of God; but because of the hard it was written on stone. Now the Lord was writing on the ground because he was seeking fruit. You have heard, then: Let the Law be fulfilled, let the adulteress be stoned. But in punishing her, is the Law to be fulfilled by those who ought to be punished? Let each of you consider himself, enter into himself, ascend the tribunal of his mind, set himself before his conscience, compel himself to confess. For he knows who he is: “for no one among men knows the things of a man except the spirit of the man which is in him.” Each one, looking into himself, finds himself a sinner. Just so. So either let her go, or with her receive the penalty of the Law. Had he said, “Let the adulteress not be stoned,” he would be convicted as unjust; had he said, “Let her be stoned,” he would not seem gentle. Let him say what he ought to say, both gentle and just: “Let him among you who is without sin be the first to throw a stone at her.” This is the voice of justice: let the sinful woman be punished, but not by sinners; let the Law be fulfilled, but not by transgressors of the Law. This is altogether the voice of justice: struck by this justice as by a weapon as heavy as a beam, looking at themselves and finding themselves guilty, one after another they all went away. Two were left, misery and mercy. But the Lord, having struck them with that weapon of justice, did not even deign to watch them fall, but turning his gaze away from them, wrote again with his finger on the ground. ### Scripture references - Luke 19:10: allusion, high confidence - Matt 5:17: echo, medium confidence - John 8:7: quotation, high confidence - John 8:6: allusion, high confidence - Exod 31:18: allusion, high confidence - 1 Cor 2:11: quotation, high confidence - John 8:8: allusion, high confidence - John 8:9: allusion, high confidence ### Translation notes - John 8:6–9 and 1 Cor 2:11 are quoted; Luke 19:10, Exod 31:18, and Matt 5:17 are alluded to. Augustine's phrase “misery and mercy” (misera et misericordia) is a wordplay. ### Citation (SBL) Augustine, Tract. Ev. Jo. 33.5 (PL 35:1649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-5). ## Tractates on the Gospel of John 33.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-6 - Source: PL 35:1649 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, the only one without sin, did not condemn the woman but condemned her sin, telling her to sin no more. ### Latin text Relicta autem sola illa muliere, omnibusque abeuntibus, levavit oculos suos ad mulierem. Audivi­ mus vocem justitiæ, audiamus et mansuetudinis. Plus enim, credo, territa erat illa mulier cum audisset a Domino dictum, Qui sine peccato est vestrum, prior in illam lapidem mittat. Illi ergo attendentes se. et abs­ cessu ipso confessi de se, reliquerant mulierem cum grandi peccato, ei qui erat sine peccato. Et quia illa hoc audierat, Qui sine peccato est, prior in illam lapi­ dem mittat; ab illo se sperabat puniendam, in quo peccatum inveniri non poterat. Ille autem qui adver­ sarios ejus repulerat lingua justitiæ, levans in eam oculos mansuetudinis, interrogavit eam: Nemo te condemnavit? Respondit illa: Domine, nemo. Et ille: Nec ego te condemnabo; a quo te forte damnari timui­ sti, quia in me peccatum non invenisti. Nec ego te damnabo. Quid est, Domine? Faves ergo peccatis? Non plane ita. Attende quod sequitur: Vade, dein­ ceps jam noli peccare. Ergo et Dominus damnavit, sed peccatum, non hominem. Nam si peccatorum fautor esset, diceret, Nec ego te damnabo; vade, vive ut vis: de mea liberatione esto secura; ego quantumcumque peccaveris, te ab omni poena etiam gehennæ et infer­ ni tortoribus liberabo. Non hoc dixit. ### English translation (Claude) “But when that woman alone was left and all had gone away, he lifted his eyes to the woman.” We have heard the voice of justice; let us hear also that of gentleness. For that woman was, I think, the more terrified when she heard the Lord say, “Let him among you who is without sin be the first to throw a stone at her.” They, then, looking to themselves and by their very departure confessing about themselves, had left the woman with her great sin to him who was without sin. And because she had heard, “Let him who is without sin be the first to throw a stone at her,” she expected to be punished by him in whom no sin could be found. But he, who had driven off her adversaries with the tongue of justice, lifting the eyes of gentleness to her, asked her, “Has no one condemned you?” She answered, “No one, Lord.” And he: “Neither will I condemn you”: I, by whom you perhaps feared to be condemned, because you found no sin in me. “Neither will I condemn you.” What is this, Lord? Do you then favor sins? Not at all. Notice what follows: “Go, from now on sin no more.” So the Lord too condemned, but the sin, not the person. For if he were a patron of sins, he would say, “Neither will I condemn you; go, live as you will; be secure about my setting you free; however much you sin, I will free you from all punishment, even from the torturers of Gehenna and the underworld.” He did not say this. ### Scripture references - John 8:9: quotation, high confidence - John 8:10: quotation, high confidence - John 8:11: quotation, high confidence - John 8:7: quotation, high confidence ### Translation notes - John 8:9–11 is quoted (the Latin has the future “will condemn”). ### Citation (SBL) Augustine, Tract. Ev. Jo. 33.6 (PL 35:1649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-6). ## Tractates on the Gospel of John 33.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-7 - Source: PL 35:1649–1651 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who love the Lord's gentleness must fear his truth and justice, and not presume on long life while delaying repentance. ### Latin text Intendant ergo qui amant in Domino mansuetu­ dinem, et timeant veritatem. Etenim dulcis et rectus Dominus. Amas quod dulcis est, time quod rectus est. Tanquam mansuetus dixit, Tacui: sed tanquam justus, Numquid semper tacebo? Misericors et miserator Dominus. Ita plane. Adhuc adde, longanimis; adhuc adde, et multum misericors: sed time quod est in novissimo, et verax. Quos enim modo susti­ net peccantes, judicaturus est contemnentes. An di­ vitias longanimitatis et mansuetudinis ejus contemnis, ignorans quia patientia Dei ad pœnitentiam te adducit? Tu autem secundum duritiam cordis tui et cor impœni­ tens, thesaurizas tibi iram in die iræ et revelationis justi judicii Dei, qui reddet unicuique secundum opera sua. Mansuetus Dominus, longanimis Do­ minus, misericors Dominus: sed et justus Dominus, et verax Dominus. Largitur tibi spatium correctionis: sed tu plus amas dilationem quam emendationem. Ma­ lus fuisti heri? hodie bonus esto. Et hodiernum diem in malitia peregisti? vel cras mutare. Semper exspe­ ctas, et de misericordia Dei tibi plurimum polliceris: quasi ille qui tibi per poenitentiam promisit indul­ gentiam, promiserit tibi etiam prolixiorem vitam. Un­ de scis quid pariat crastinus dies? Recte dicis in cor­ de tuo: Quando me correxero, Deus mihi omnia pec­ cata dimittet. Negare non possumus quod correctis atque conversis indulgentiam Deus promisit. Nam in quo propheta mihi legis quia promisit correcto indul­ gentiam, non mihi legis quia promisit tibi Deus lon­ gam vitam. ### English translation (Claude) Let those, then, who love gentleness in the Lord take heed, and let them fear truth. For “sweet and upright is the Lord.” You love it that he is sweet; fear that he is upright. As gentle, he said, “I have been silent”; but as just, “Shall I always be silent?” “Merciful and compassionate is the Lord.” Just so. Add further, “long-suffering”; add further, “and very merciful”; but fear what comes last, “and true.” For those whom he now bears with as sinners, he will judge as despisers. “Or do you despise the riches of his long-suffering and gentleness, not knowing that the patience of God leads you to repentance? But according to the hardness of your heart and your impenitent heart, you are storing up wrath for yourself in the day of wrath and of the revelation of the just judgment of God, who will render to each according to his works.” The Lord is gentle, the Lord is long-suffering, the Lord is merciful; but the Lord is also just, and the Lord is true. He grants you room for amendment; but you love delay more than amendment. Were you bad yesterday? Be good today. Have you spent today too in wickedness? At least change tomorrow. You always wait, and promise yourself very much from the mercy of God, as though he who promised you forgiveness through repentance had also promised you a longer life. How do you know what tomorrow will bring forth? You say rightly in your heart, “When I have amended myself, God will forgive me all my sins.” We cannot deny that God has promised forgiveness to the amended and converted. For in the prophet in whom you read to me that he promised forgiveness to the one who amends, you do not read to me that God promised you long life. ### Scripture references - Ps 25:8 (24:8 LXX): quotation, high confidence - Isa 42:14: quotation, high confidence - Ps 86:15 (85:15 LXX): quotation, high confidence - Rom 2:4: quotation, high confidence - Rom 2:5: quotation, high confidence - Rom 2:6: quotation, high confidence - Prov 27:1: quotation, high confidence - Ezek 18:21: allusion, medium confidence ### Translation notes - Ps 25:8 (24:8 LXX), Isa 42:14, Ps 86:15 (85:15 LXX; compare Ps 103:8), Rom 2:4–6, and Prov 27:1 are quoted; Ezek 18:21 is alluded to. Paenitentia is rendered “repentance.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 33.7 (PL 35:1649–1651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-7). ## Tractates on the Gospel of John 33.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-8 - Source: PL 35:1651 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Men are endangered both by presumptuous hope and by despair; God offers forgiveness to the despairing and makes the day of death uncertain for the presumptuous. ### Latin text Ex utroque igitur homines periclitantur, et spe­ rando et desperando, contrariis rebus, contrariis affe­ ctionibus. Sperando qui decipitur? Qui dicit, Bonus est Deus, misericors est Deus, faciam quod mihi pla­ cet, quod libet; laxem habenas cupiditatibus meis, impleam desideria animæ meae. Quare hoc? Quia mi­ sericors est Deus. bonus est Deus, mansuetus est Deus. Spe isti periclitantur. Desperatione autem, qui cum inciderint in gravia peccata, putantes sibi non posse jam ignosci poenitentibus, et statuentes se ad damna­ tionem sine dubio destinatos, dicunt apud seipsos, Jam damnandi sumus, quare non quod volumus fa­ cimus? animo gladiatorum ferro destinatorum. Ideo molesti sunt desperati: jam enim quod timeant non habent, et vehementer timendi sunt. Istos desperatio necat, spes illos. Inter spem et desperationem flu­ ctuat animus. Metuendum est ne te occidat spes, et cum multum speras de misericordia, incidas in judi­ cium: metuendum est rursus ne te occidat desperatio, et cum putas jam tibi non ignosci quæ gravia commi­ sisti, non agas poenitentiam, et incurras in judicem Sapientiam, quae dicit, Et ego vestras perditioni super­ ridebo. Quid ergo agit Dominus cum periclitantibus utroque morbo? Illis qui spe pericli­ tantur, hoc dicit: Ne tardes converti ad Dominum, ne­ que differas de die in diem; subito enim veniet ira illius, et in tempore vindictæ disperdet te. Illis qui desperatione periclitantur, quid dicit? In quacumque die iniquus conversus fuerit, omnes iniquita­ tes ejus obliviscar. Propter illos ergo qui desperatione periclitantur, proposuit in­ dulgentiæ portum: propter illos qui spe periclitantur et dilationibus illuduntur, fecit diem mortis incertum. Quando veniat ultimus dies, nescis. Ingratus es, quia hodiernum habes, in quo corrigaris? Sic ergo ad istam mulierem, Nec ego te damnabo; sed facta secura de præterito, cave futura. Nec ego te damnabo: delevi; quod commisisti, observa quod praecepi, ut invenias quod promisi. ### English translation (Claude) So men are in danger from both sides, from hoping and from despairing, by contrary things, by contrary affections. Who is deceived by hoping? He who says, “God is good, God is merciful; I will do what pleases me, what I like; let me give free rein to my desires, let me fulfill the longings of my soul. Why this? Because God is merciful, God is good, God is gentle.” These are in danger from hope. But from despair: those who, when they have fallen into grave sins, thinking that they can no longer be forgiven if they repent, and deciding that they are without doubt destined to damnation, say to themselves, “We are going to be damned anyway; why do we not do what we want?”: with the mind of gladiators destined for the sword. That is why the desperate are troublesome: for they no longer have anything to fear, and they are greatly to be feared. Despair kills these, hope those. The mind fluctuates between hope and despair. One must fear lest hope kill you, and while you hope much from mercy, you fall into judgment; one must fear again lest despair kill you, and while you think that the grave things you have committed are no longer forgiven you, you do not repent, and you run into Wisdom as judge, who says, “I too will laugh at your destruction.” What, then, does the Lord do with those in danger from either sickness? To those who are in danger from hope he says this: “Do not delay to turn to the Lord, nor put it off from day to day; for his wrath will come suddenly, and in the time of vengeance he will destroy you.” To those who are in danger from despair, what does he say? “On whatever day the wicked man turns, I will forget all his iniquities.” For the sake of those in danger from despair, then, he has set forth a harbor of forgiveness; for the sake of those in danger from hope and deluded by delays, he has made the day of death uncertain. You do not know when the last day will come. Are you ungrateful because you have today in which to be corrected? So, then, to this woman: “Neither will I condemn you”; but, made secure about the past, beware of the future. “Neither will I condemn you”: I have blotted out what you committed; observe what I have commanded, so that you may find what I have promised. ### Scripture references - Prov 1:26: quotation, high confidence - Ezek 18:21: quotation, medium confidence - Ezek 18:22: quotation, medium confidence - John 8:11: quotation, high confidence ### Extrabiblical texts - Sir 5:7 (Sirach): quotation, high confidence ### Translation notes - Prov 1:26, Sir 5:7, Ezek 18:21–22 (compare 33:12), and John 8:11 are quoted. Sirach is outside the 66 books and is tagged as extrabiblical. ### Citation (SBL) Augustine, Tract. Ev. Jo. 33.8 (PL 35:1651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-8). ## Tractates on the Gospel of John 34.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-1 - Source: PL 35:1651 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine introduces his sermon on the Gospel just read, asking those who already understand to bear with him for the sake of the rest. ### Latin text Quod modo audivimus et intenti accepimus, cum sanctum Evangelium legeretur, non dubito quod omnes etiam intelligere conati sumus: et quisque nostrum de re tam magna quæ lecta est, pro suo modulo ce­ pit quod potuit; et posito pane verbi, nemo est qui se queratur nihil gustasse. Sed iterum non dubito, quia difficile quisquam est qui totum intellexerit. Ta­ men etiamsi est qui omnia verba Domini nostri Jesu Christi modo ex Evangelio recitata satis intelligat; toleret ministerium nostrum, quousque, si possimus, illo adjuvante tractando faciamus ut vel omnes vel multi intelligant, quod se pauci intellexisse lætantur. ### English translation (Claude) What we have just heard and attentively received, when the holy Gospel was read, I do not doubt that we have all tried to understand too; and each of us, according to his measure, has taken what he could of so great a matter that was read; and with the bread of the word set before us, there is no one who complains that he has tasted nothing. But again I do not doubt that there is hardly anyone who has understood the whole. Yet even if there is someone who sufficiently understands all the words of our Lord Jesus Christ just recited from the Gospel, let him bear with our ministry, until, if we can, with his help, by our treatment we bring it about that either all or many understand what a few rejoice to have understood. ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.1 (PL 35:1651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-1). ## Tractates on the Gospel of John 34.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-2 - Source: PL 35:1651 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “I am the light of the world” does not mean, as the Manichees held, that Christ is the sun; he is the one through whom the sun was made. ### Latin text Quod ait Dominus, Ego sum lux mundi, clarum puto esse eis qui habent oculos, unde hujus lucis participes fiant: qui autem non habent oculos nisi in sola carne, mirantur quod dictum est a Domino Jesu Christo, Ego sum lux mundi. Et forte non desit qui dicat apud semetipsum: Numquid forte Dominus Christus est sol iste, qui ortu et occasu peragit diem? Non enim defuerunt hæretici qui ista senserunt. Manichæi solem istum oculis carnis visibilem exposi­ tum et publicum non tantum hominibus, sed etiam pecoribus ad videndum, Christum Dominum esse putaverunt. Sed catholicae Ecclesiae recta fides improbat tale commentum, et diabolicam doctrinam esse cognoscit: nec solum agnoscit credendo, sed in quibus potest convincit etiam disputando. Improbe­ mus itaque hujusmodi errorem, quem sancta ab ini­ tio anathematizavit Ecclesia. Non arbitremur Domi­ num Jesum Christum hunc esse solem quem videmus oriri ab oriente, occidere in occidente; cujus cursui nox succedit, cujus radii nube obumbrantur, qui certa de loco in locum motione commigrat: non est hoc Dominus Christus. Non est Dominus Christus sol factus, sed per quem sol factus est. Omnia enim per ip­ sum facta sunt, et sine ipso factum est nihil. ### English translation (Claude) When the Lord says, “I am the light of the world,” I think it is clear to those who have eyes by which they become partakers of this light. But those who have eyes only in the flesh wonder at what was said by the Lord Jesus Christ, “I am the light of the world.” And perhaps there may be someone who says to himself, “Is the Lord Christ perhaps this sun, which by its rising and setting makes the day?” For there have not been lacking heretics who thought this. The Manichees thought that this sun, visible to the eyes of the flesh, set out and public for seeing not only by men but also by cattle, was the Lord Christ. But the right faith of the Catholic Church rejects such an invention and recognizes it as a doctrine of the devil; and not only recognizes it by believing, but, in those it can, refutes it also by argument. Let us therefore reject an error of this kind, which the holy Church anathematized from the beginning. Let us not think that the Lord Jesus Christ is this sun which we see rise in the east and set in the west, on whose course night follows, whose rays are overshadowed by cloud, which moves from place to place by a fixed motion: the Lord Christ is not this. The Lord Christ is not the sun that was made, but he through whom the sun was made. For “all things were made through him, and without him nothing was made.” ### Scripture references - John 8:12: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - John 8:12 and John 1:3 are quoted. Augustine's view of the Manichees, to whom he had once belonged, is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.2 (PL 35:1651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-2). ## Tractates on the Gospel of John 34.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-3 - Source: PL 35:1651–1653 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the light that made the sun; as Psalm 36 says, God in his manifold mercy gives health to men and beasts alike. ### Latin text Est ergo lux quae fecit hanc lucem: hanc ame­ mus, hanc intelligere cupiamus, ipsam sitiamus; ut ad ipsam duce ipsa aliquando veniamus, et in illa ita vivamus, ut nunquam omnino moriamur. Ista enim lux est, de qua prophetia olim præmissa ita in Psalmo cecinit: Homines et jumenta salvos facies, Domine; sicut multiplicata est misericordia tua, Deus. Psalmi sancti ista verba sunt: advertite quid de tali luce antiquus sanctorum hominum Dei sermo praemiserit. Homines, inquit, et jumenta salvos facies, Domine; sicut multiplicata est misericordia tua, Deus. Quoniam enim Deus es, et habes multiplicem misericordiam; pervenit eadem multiplicitas misericordiæ tuae, non solum ad homines quos creasti ad imaginem tuam, sed etiam ad pecora quae hominibus subdidisti. A quo enim salus hominis, ab illo salus et pecoris. Non eru­ bescas hoc sentire de Domino Deo tuo: imo praesu­ mas et fidas, et caveas ne aliter sentias. Qui salvum facit te, ipse salvum facit equum tuum, ipse ovem tuam; ad minima omnino veniamus, ipse gallinam tuam: Domini est salus, et ista Deus sal­ vat. Movet te, interrogas; miror quid dubitas. Dedigna­ bitur salvare, qui dignatus est creare? Domini est sa­ lus Angelorum, hominum, pecorum; Domini est sa­ lus. Sicut nemo est a seipso, ita nemo salvus est a se­ ipso. Proinde verissime Psalmus atque optime ait, Homines et jumenta salvos facies, Domine. Quare? Sicut multiplicata est misericordia tua, Deus. Tu enim es Deus, tu creasti, tu salvas: tu dedisti esse, tu das sanum esse. ### English translation (Claude) There is, then, a light which made this light: let us love it, let us desire to understand it, let us thirst for it, so that with it as our guide we may one day come to it, and live in it in such a way that we may never die at all. For this is the light of which prophecy long ago, sent before, sang thus in the Psalm: “Men and beasts you will save, O Lord, as your mercy has been multiplied, O God.” These are the words of the holy Psalm: notice what the ancient speech of holy men of God sent ahead about such a light. “Men,” he says, “and beasts you will save, O Lord, as your mercy has been multiplied, O God.” For because you are God and have manifold mercy, that same manifoldness of your mercy reaches not only to men, whom you created in your image, but also to the cattle which you made subject to men. For from whom is the health of man, from him is the health of the beast too. Do not blush to think this of the Lord your God: rather, presume and trust, and beware of thinking otherwise. He who makes you healthy makes your horse healthy, he your sheep; let us come to the very least things: he your hen. “Salvation is the Lord's,” and God saves these things. It troubles you; you ask; I wonder that you doubt. Will he disdain to save who deigned to create? The salvation of angels, men, cattle is the Lord's; “salvation is the Lord's.” As no one is from himself, so no one is saved by himself. Therefore the Psalm says most truly and most excellently, “Men and beasts you will save, O Lord.” Why? “As your mercy has been multiplied, O God.” For you are God: you created, you save; you gave being, you give being in health. ### Scripture references - Ps 36:6 (35:7 LXX): quotation, high confidence - Ps 36:7 (35:8 LXX): quotation, high confidence - Ps 3:8 (3:9 LXX): quotation, high confidence ### Translation notes - Ps 36:6–7 (35:7–8 LXX) and Ps 3:8 (3:9 LXX) are quoted. Salus means both “health” and “salvation.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.3 (PL 35:1651–1653; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-3). ## Tractates on the Gospel of John 34.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-4 - Source: PL 35:1653 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Beyond the health shared with beasts, men hope for the drink of God's house and the fountain of life; Christ, light from light, was made under the sun, his light tempered by the cloud of the flesh. ### Latin text Si ergo sicut multiplicata est misericordia Dei, ab illo homines et jumenta salvantur; nonne homi­ nes habent aliquid aliud quod eis Deus praestet crea­ tor, quod jumentis non præstat? Nullane discretio est inter animal factum ad imaginem Dei, et animal subditum imagini Dei? Est plane: praeter salutem istam communem nobis cum animantibus mutis, est quod nobis praestet Deus, illis autem non praestat. Quid est hoc? Sequere in eodem psalmo: Filii autem hominum sub tegmine alarum tuarum sperabunt. Ha­ bentes modo salutem communem cum pecoribus suis, Filii hominum sub tegmine alarum tuarum sperabunt. Aliam habent salutem in re, aliam in spe. Salus ista quæ in praesenti est, hominibus pecoribusque com­ munis est: sed est alia quam sperant homines; et accipiunt qui sperant, non accipiunt qui desperant. Filii enim hominum sub tegmine, inquit, alarum tua­ rum sperabunt. Qui autem perseveranter sperant, a te proteguntur, ne de spe a diabolo dejiciantur: sub tegmine alarum tuarum sperabunt. Si ergo sperabunt, quid sperabunt, nisi quod pecora non habebunt? In­ ebriabuntur ab ubertate domus tuæ; et torrente volupta­ tis tuæ potabis eos. Quale vinum est, unde inebriari laudabile est? quale vinum est, quod non turbat, sed dirigit mentem? quale vinum est, quod facit perpetuo sanum, non inebriando facit insanum? Inebriabuntur. Unde? Ab ubertate domus tuæ; et torrente voluptatis tuæ potabis eos. Unde? Quoniam apud te fons vitæ. Ipse fons vitae ambulabat in terra, ipse dicebat, Qui sitit, veniat ad me. Ecce fons. Sed nos de lumine loqui coeperamus, et propositam ex Evangelio quæstionem de lumine tractabamus. Lectum est enim nobis dicente Domino, Ego sum lux mundi. Inde quæstio, ne quis carnaliter sapiens solem istum intel­ ligendum putaret: venimus inde ad Psalmum, quo considerato, invenimus interim Dominum fontem vitæ. Bibe et vive. Apud te, inquit, fons vitæ: ideo sub umbraculo alarum tuarum sperant filii hominum, inebriari isto fonte quærentes. Sed de lumine diceba­ mus. Sequere ergo: nam Propheta cum dixisset, Apud te fons vitæ, secutus adjunxit, In lumine tuo vi­ debimus lumen; Deum de Deo, lu­ men de lumine. Per hoc lumen factum est solis lumen: et lumen quod fecit solem, sub quo fecit et nos, fac­ tum est sub sole propter DOS. Factum est, inquam, propter nos sub sole lumen quod fecit solem: Noli con­ temnere nubem carnis: nube tegitur, non ut obscuretur, sed ut temperetur. ### English translation (Claude) If, then, men and beasts are saved by him as the mercy of God has been multiplied, do men not have something else which God the creator provides for them and does not provide for beasts? Is there no distinction between the living being made in the image of God and the living being made subject to the image of God? There certainly is: besides this health that we share with dumb animals, there is something that God provides for us and does not provide for them. What is this? Follow on in the same psalm: “But the sons of men will hope under the shelter of your wings.” Having now health in common with their cattle, “the sons of men will hope under the shelter of your wings.” They have one health in fact, another in hope. That health which is in the present is common to men and cattle; but there is another which men hope for; and those who hope receive it, those who despair do not receive it. “For the sons of men,” he says, “will hope under the shelter of your wings.” Those who hope perseveringly are protected by you, so that they are not cast down from hope by the devil: “under the shelter of your wings they will hope.” If, then, they will hope, what will they hope for, if not what cattle will not have? “They will be drunk with the abundance of your house, and you will give them drink from the torrent of your delight.” What kind of wine is it with which it is praiseworthy to be drunk? What kind of wine is it that does not disturb the mind but directs it? What kind of wine is it that makes one healthy forever, and does not by intoxicating make one unhealthy? “They will be drunk.” With what? “With the abundance of your house; and you will give them drink from the torrent of your delight.” From where? “For with you is the fountain of life.” The fountain of life himself was walking on the earth; he himself said, “Whoever thirsts, let him come to me.” See the fountain. But we had begun to speak about light, and were treating the question about light set before us from the Gospel. For it was read to us, with the Lord saying, “I am the light of the world.” From this came the question, lest anyone with carnal wisdom think this sun was to be understood. From there we came to the Psalm, and considering it we found meanwhile that the Lord is the fountain of life. Drink and live. “With you,” he says, “is the fountain of life”: therefore the sons of men hope under the shade of your wings, seeking to be made drunk from that fountain. But we were speaking about light. Follow on, then: for the prophet, having said, “For with you is the fountain of life,” went on to add, “In your light we shall see light”: God from God, light from light. Through this light the light of the sun was made; and the light that made the sun, under which he made us too, was made under the sun for our sakes. The light that made the sun was made, I say, under the sun for our sakes. Do not despise the cloud of the flesh: he is covered by a cloud, not so as to be darkened, but so as to be tempered. ### Scripture references - Ps 36:7 (35:8 LXX): quotation, high confidence - Ps 36:8 (35:9 LXX): quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - John 7:37: quotation, high confidence - John 8:12: quotation, high confidence ### Translation notes - Ps 36:7–9 (35:8–10 LXX) and John 7:37 and 8:12 are quoted. The digital text's stray marks around obscuretur are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.4 (PL 35:1653; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-4). ## Tractates on the Gospel of John 34.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-5 - Source: PL 35:1653 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the light of life: in God light and fountain are the same, shining that we may see and flowing that we may drink. ### Latin text Loquens ergo per nubem carnis lumen indefi­ ciens, lumen sapientiæ, ait hominibus, Ego sum lux mundi: qui sequitur me, non ambulabit in tenebris; sed habebit lumen vitæ. Quomodo te abstulit ab oculis car­ nis, et revocavit ad oculos cordis? Non enim sufficit dicere, Qui me sequitur, non ambulabit in tenebris, sed habebit lumen; addidit enim, vitæ; sicut ibi dictum est, Quoniam apud te fons vitæ: Videte itaque, fratres mei, quomodo verba Domini cum illius psalmi veri­ tate concordant: et ibi lumen positum est cum fonte vitæ, et a Domino dictum est lumen vitæ. In istis au­ tem usibus corporalibus aliud est lumen, aliud fons: fontem fauces quærunt, lumen oculi: quando sitimus quærimus fontem; quando in tenebris sumus, quæ­ rimus lumen; et si forte nocte sitiamus, lumen accen­ dimus ut ad fontem veniamus. Non sic apud Deum: quod lumen est, hoc est fons; qui tibi lucet ut videas, ipse tibi manat ut bibas. ### English translation (Claude) So the unfailing light, the light of wisdom, speaking through the cloud of the flesh, says to men, “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.” How he has taken you away from the eyes of the flesh and called you back to the eyes of the heart! For it is not enough to say, “He who follows me will not walk in darkness, but will have the light”; he added “of life,” as it is said there, “For with you is the fountain of life.” See, then, my brothers, how the words of the Lord agree with the truth of that psalm: there too light is placed with the fountain of life, and the Lord spoke of the light of life. But in these bodily uses, light is one thing, a fountain another: the throat seeks a fountain, the eyes light. When we are thirsty we seek a fountain; when we are in darkness we seek light; and if perhaps we are thirsty at night, we light a light so as to come to the fountain. Not so with God: what is light, that is a fountain; he who shines on you that you may see, himself flows for you that you may drink. ### Scripture references - John 8:12: quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence ### Translation notes - John 8:12 and Ps 36:9 (35:10 LXX) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.5 (PL 35:1653; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-5). ## Tractates on the Gospel of John 34.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-6 - Source: PL 35:1653 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Following the sun leads astray and ends in darkness when it sets; Christ, whole everywhere, never sets for one who does not fall away from him. ### Latin text Videtis ergo, fratres mei, videtis, si intus vide­ tis, quale hoc lumen est; de quo Dominus dicit, Qui me sequitur, non ambulabit in tenebris. Sequere istum solem, videamus si non ambulabis in tenebris. Ecce oriundo exit ad te: ille cursu suo ad occidentem per­ git; tibi forte ad orientem profectio est: nisi tu in contrariam partem pergas, non qua ille tendit, sequen­ do eum profecto errabis, et pro oriente occidentem tenebis. Tu eum in terra si sequaris, errabis: nauta si eum in mari sequatur, errabit. Postremo videtur tibi sequendum esse solem, et tendis etiam ipse ad occidentem, quo et ille tendit: videamus cum occide­ rit, si non ambulabis in tenebris. Vide quemadmo­ dum etsi nolueris eum tu deserere, ipse te deseret, servitutis suæ necessitate peragens diem. Dominus autem noster Jesus Christus interim et cum per car­ nis nubem non omnibus apparebat, per sapientiæ potestatem omnia tenebat. Deus tuus ubique totus est: si non ab illo facias casum, nunquam a te ipse facit occasum. ### English translation (Claude) You see, then, my brothers, you see, if you see inwardly, what kind of light this is of which the Lord says, “He who follows me will not walk in darkness.” Follow this sun: let us see whether you will not walk in darkness. See, by rising it comes out to you; it goes on its course toward the west; your journey perhaps is toward the east. Unless you go in the opposite direction, not where it is heading, by following it you will certainly go astray, and you will hold to the west instead of the east. If you follow it on land, you will go astray; if a sailor follows it at sea, he will go astray. Finally, suppose it seems to you that you should follow the sun, and you yourself head toward the west, where it too is heading: let us see, when it has set, whether you will not walk in darkness. See how, even if you do not wish to desert it, it will desert you, completing the day by the necessity of its servitude. But our Lord Jesus Christ, even when through the cloud of the flesh he did not appear to all, held all things by the power of wisdom. Your God is whole everywhere: if you do not fall away from him, he will never set for you. ### Scripture references - John 8:12: quotation, high confidence ### Translation notes - John 8:12 is quoted. Augustine plays on casus (“fall”) and occasus (“setting”). ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.6 (PL 35:1653; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-6). ## Tractates on the Gospel of John 34.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-7 - Source: PL 35:1653–1655 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Following is present, having the light is future: now we follow by faith, then we shall see; meanwhile we desire God, who alone sees that desire and gives himself. ### Latin text Qui ergo me, inquit, sequitur, non ambulabit in tenebris; sed habebit lumen vitæ. Quod promisit, fu­ turi temporis verbo posuit: non enim ait, habet; sed, habebit, inquit, lumen vitæ. Nec ait tamen, qui sequetur me; sed, qui sequitur me. In eo quod facere debemus, praesens tempus posuit: quod autem pro­ misit facientibus, futuri temporis verbo significavit. Qui sequitur habebit. Modo sequitur, post habebit: modo sequitur per fidem, post habebit per speciem. Quamdiu enim sumus in corpore, ait Apostolus, per­ egrinamur a Domino: per fidem enim ambulamus, non per speciem. Quando per speciem? Cum habuerimus lumen vitae, cum ad illam visionem venerimus, quando nox ista transierit. De illo quippe die qui exorturus est, dictum est, Mane astabo tibi, et contemplabor. Quid est, mane? Trans­ acta nocte saeculi hujus, transactis terroribus tenta­ tionum, superato illo leone qui nocte rugiens circuit, quem devoret quærens: Mane astabo tibi, et contemplabor. Nunc vero quid putamus, fratres huic tempori congruere, nisi quod rursus in Psalmo dicitur, Lavabo per singulas noctes lectum meum, lacry­ mis meis stratum meum rigabo? Per sin­ gulas noctes, inquit, flebo: desiderio lucis ardebo. Videt Dominus desiderium meum; quoniam dicit illi alter psalmus, Ante te est omne desiderium meum, et gemitus meus a te non est absconditus. Desideras aurum? videri potes; quaerens enim aurum manifestus eris hominibus. Desideras frumen­ tum? interrogas qui habeat; cui et cupiens pervenire ad id quod desideras, indicas. Desideras Deum? quis videt, nisi Deus? A quo enim petis Deum, sicut pa­ nem, sicut aquam, sicut aurum, sicut argentum, sicut frumentum? A quo petis Deum, nisi a Deo? Ipse petitur a seipso, qui promittit seipsum. Exten­ dat anima cupiditatem suam; et sinu capaciore quae­ rat comprehendere quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Desiderari potest, concupisci potest, suspirari in illud potest: digne cogitari, et verbis explicari non potest. ### English translation (Claude) “He who follows me,” then, he says, “will not walk in darkness, but will have the light of life.” What he promised he put in the future tense; for he does not say “has,” but “will have,” he says, “the light of life.” Yet he does not say, “he who will follow me,” but “he who follows me.” For what we ought to do he used the present tense; but what he promised to those who do it he signified by a verb in the future tense. He who follows will have: now he follows, afterward he will have; now he follows by faith, afterward he will have by sight. “For as long as we are in the body,” says the apostle, “we are away from the Lord; for we walk by faith, not by sight.” When by sight? When we have the light of life, when we have come to that vision, when this night has passed. For of that day which is to dawn it was said, “In the morning I will stand before you and will contemplate.” What is “in the morning”? When the night of this world has passed, when the terrors of temptations have passed, when that lion has been overcome which goes about roaring in the night, seeking whom he may devour: “In the morning I will stand before you and will contemplate.” But now, brothers, what do we think befits this time, if not what again is said in the Psalm, “Every night I will wash my bed, I will water my couch with my tears”? Every night, he says, I will weep; I will burn with desire for the light. The Lord sees my desire, since another psalm says to him, “All my desire is before you, and my groaning is not hidden from you.” Do you desire gold? You can be seen; for seeking gold you will be plain to men. Do you desire grain? You ask who has it; to him, desiring to come to what you desire, you make it known. Do you desire God? Who sees it but God? For from whom do you ask for God, as you ask for bread, for water, for gold, for silver, for grain? From whom do you ask for God, if not from God? He himself is asked of himself, who promises himself. Let the soul stretch out its longing, and with a more capacious bosom seek to grasp what “eye has not seen, nor ear heard, nor has it ascended into the heart of man.” It can be desired, it can be longed for, it can be sighed for; it cannot be worthily thought, nor explained in words. ### Scripture references - John 8:12: quotation, high confidence - 2 Cor 5:6: quotation, high confidence - 2 Cor 5:7: quotation, high confidence - Ps 5:3 (5:4 LXX): quotation, high confidence - 1 Pet 5:8: allusion, high confidence - Ps 6:6 (6:7 LXX): quotation, high confidence - Ps 38:9 (37:10 LXX): quotation, high confidence - 1 Cor 2:9: quotation, high confidence ### Translation notes - John 8:12, 2 Cor 5:6–7, Ps 5:3 (5:5 LXX), Ps 6:6 (6:7 LXX), Ps 38:9 (37:10 LXX), and 1 Cor 2:9 are quoted; 1 Pet 5:8 is alluded to. The digital text's stray reference “(Psal. XXXVII, dO)” is removed as apparatus. ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.7 (PL 35:1653–1655; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-7). ## Tractates on the Gospel of John 34.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-8 - Source: PL 35:1655 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We must do what Christ commanded, follow him, before claiming his promise; many have done what the rich young man refused, with the Lord loosing their fetters. ### Latin text Ergo, fratres mei, quoniam Dominus Drevuei ait, Ego sum lux mundi: qui me sequitur, non ambula­ bit in tenebris; sed habebit lumen vitæ: quibus verbis aliud est quod jussit, aliud quod promisit: faciamus quod jussit, ne impudenti fronte desideremus, quod promisit; ne dicat nobis in judicio suo, Fecisti enim quod jussi, ut expetas quod promisi? Quid ergo jus­ sisti, Domine Deus noster? Dicit tibi, Ut sequereris me. Consilium vitæ petiisti. Cujus vitæ, nisi de qua di­ ctum est, Apud te fons vitæ? Audivit quidam, Vade, vende omnia quae habes, et da pauperibus, et habebis the­ saurum in cœlo; et veni, sequere me. Tristis abscessit, non est secutus: quæsivit magistrum bonum, interpel­ lavit doctorem, et contempsit docentem: tristis abs­ cessit, ligatus cupiditatibus suis; tristis abscessit, ha­ bens grandem sarcinam avaritiæ super humeros suos. Laborabat, æstuabat; et qui ab illo sarcinam deponere voluit, non est sequendus pu­ tatus, sed deserendus. Postea vero quam Dominus per Evangelium clamavit, Venite ad me, omnes qui laboratis et onerati estis, et ego vos reficiam; tollite jugum meum super vos, et discite a me quia mitis sum et humilis corde: quam multi fecerunt audito Evangelio, quod ex ore ipsius auditum dives ille non fecit? Ergo modo faciamus, sequamur Dominum; solvamus compedes quibus impedimur sequi. Et quis idoneus solvere tales nodos, nisi ille adjuvet cui dictum est, Disrupisti vincula mea? De quo alius psalmus dicit, Dominus solvit compeditos, Dominus eri­ git elisos. ### English translation (Claude) So, my brothers, since the Lord said briefly, “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life,” in which words what he commanded is one thing and what he promised another, let us do what he commanded, so that we may not with shameless face desire what he promised; lest he say to us in his judgment, “Have you done what I commanded, that you should ask for what I promised?” What, then, have you commanded, O Lord our God? He says to you: that you follow me. You asked for counsel about life. About what life, if not that of which it was said, “For with you is the fountain of life”? A certain man heard, “Go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” He went away sad; he did not follow. He sought a good master, he questioned the teacher, and despised him as he taught; he went away sad, bound by his desires; he went away sad, carrying the great burden of avarice on his shoulders. He was laboring, he was sweltering; and the one who wanted to take the burden off him he did not think he should follow, but abandon. But after the Lord cried out through the Gospel, “Come to me, all you who labor and are burdened, and I will refresh you; take my yoke upon you, and learn from me, for I am meek and humble of heart,” how many, having heard the Gospel, have done what that rich man did not do when he heard it from his own mouth? So let us do it now; let us follow the Lord; let us loose the fetters by which we are hindered from following. And who is able to loose such knots, unless he helps to whom it was said, “You have broken my bonds”? Of whom another psalm says, “The Lord looses the fettered, the Lord raises up the crushed.” ### Scripture references - John 8:12: quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - Matt 19:21: quotation, high confidence - Matt 19:22: allusion, high confidence - Matt 19:16: allusion, high confidence - Matt 11:28: quotation, high confidence - Matt 11:29: quotation, high confidence - Ps 116:16 (115:16 LXX): quotation, high confidence - Ps 146:7 (145:7 LXX): quotation, high confidence - Ps 146:8 (145:8 LXX): quotation, high confidence ### Translation notes - John 8:12, Ps 36:9 (35:10 LXX), Matt 19:21–22, Matt 11:28–29, Ps 116:16 (115:16 LXX), and Ps 146:7–8 (145:7–8 LXX) are quoted. The word rendered “briefly” is garbled in the digital text (Drevuei, probably breviter) and translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.8 (PL 35:1655; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-8). ## Tractates on the Gospel of John 34.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-9 - Source: PL 35:1655 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, who healed the man born blind with spittle and earth, enlightens us by faith; he is the way, as man, to the truth and life that he is with the Father. ### Latin text Et quid sequuntur soluti et erecti, nisi lumen a quo audiunt, Ego sum lumen mundi: qui me sequitur, non ambulabit in tenebris? quia Dominus illuminat cæ­ cos. Illuminamur ergo modo, fratres, habentes colly­ rium fidei. Præcessit enim ejus saliva cum terra, unde inungeretur qui caecus est natus. Et nos de Adam cæci nati sumus, et illo illuminante opus habemus. Miscuit salivam cum terra: Verbum caro fa­ ctum est, et habitavit in nobis. Miscuit sali­ vam cum terra; ideo prædictum est, Veritas de terra orta est: ipse autem dixit, Ego sum via, veritas et vita. Veritate perfruemur, cum viderimus facie ad faciem; quia et hoc promitti­ tur nobis. Nam quis auderet sperare quod Deus non dignatus esset vel polliceri vel dare? Videbimus facie ad faciem. Apostolus dicit: Nunc scio ex parte, nunc in ænigmate per speculum, tunc autem facie ad faciem. Et Joannes apostolus in Epistola sua: Dilectissimi, nunc filii Dei sumus, et nondum apparuit quid erimus: scimus quia cum apparuerit, similes ei erimus; quoniam videbimus eum sicuti est. Hæc est magna promissio; si amas, sequere. Amo, inquis; sed qua sequor? Si dixisset tibi Dominus Deus tuus, Ego sum veritas et vita; desiderans veritatem, concupiscens vitam, viam qua ad hæc pervenire pos­ ses profecto quaereres, et diceres tibi: Magna res ve­ ritas, magna res vita; si esset quomodo illuc perve­ niret anima mea! Quæris qua? audi eum dicentem primo, Ego sum via. Antequam diceret tibi quo, præ­ misit qua: Ego sum, inquit, via. Quo via? Et veritas et vita. Primo dixit qua venias, postea dixit quo venias. Ego sum via, ego sum veritas, ego vita. Manens apud Patrem, veritas et vita: induens se carnem, factus est via. Non tibi dicitur, Labora quærendo viam, ut per­ venias ad veritatem et vitam; non hoc tibi dicitur. Pi­ ger, surge; via ipsa ad te venit, et te de somno dor­ mientem excitavit, si tamen excitavit: surge, et am­ bula. Forte conaris ambulare, et non potes, quia do­ lent pedes. Unde dolent pedes? an jubente avaritia per aspera cucurrerunt? Sed Dei Verbum sanavit et clau­ dos. Ecce, inquis, sanos habeo pedes, sed ipsam viam non video. Illuminavit et caecos. ### English translation (Claude) And what do the loosed and the raised up follow, if not the light from which they hear, “I am the light of the world; he who follows me will not walk in darkness”? For “the Lord gives light to the blind.” We are enlightened now, then, brothers, having the eye-salve of faith. For his spittle with earth came first, with which the man born blind was to be anointed. We too were born blind from Adam, and need him to enlighten us. He mixed spittle with earth: “The Word became flesh and dwelt among us.” He mixed spittle with earth; therefore it was foretold, “Truth has sprung from the earth”; and he himself said, “I am the way, the truth, and the life.” We shall enjoy the truth when we see face to face; for this too is promised us. For who would dare to hope for what God had not deigned to promise or to give? We shall see face to face. The apostle says, “Now I know in part, now in an enigma through a mirror, but then face to face.” And the apostle John in his Epistle: “Beloved, now we are sons of God, and it has not yet appeared what we shall be; we know that when he appears we shall be like him, because we shall see him as he is.” This is a great promise; if you love, follow. I love, you say; but by what way do I follow? If the Lord your God had said to you, “I am the truth and the life,” desiring truth, longing for life, you would surely seek the way by which you could come to these, and you would say to yourself, “Truth is a great thing, life is a great thing; if only there were a way for my soul to get there!” Do you ask by what way? Hear him saying first, “I am the way.” Before he told you whither, he said first by what way: “I am,” he says, “the way.” The way whither? “And the truth and the life.” First he said by what way you should come, afterward he said whither you should come. “I am the way, I am the truth, I am the life.” Remaining with the Father, the truth and the life; clothing himself with flesh, he became the way. It is not said to you, “Labor in seeking the way, so as to come to the truth and the life”; this is not said to you. Sluggard, get up: the way itself has come to you, and has roused you from sleep as you slept, if indeed it has roused you: get up and walk. Perhaps you try to walk and cannot, because your feet hurt. Why do your feet hurt? Have they run over rough places at the bidding of avarice? But the Word of God has healed the lame too. Look, you say, I have healthy feet, but I do not see the way itself. He has enlightened the blind too. ### Scripture references - John 8:12: quotation, high confidence - Ps 146:8 (145:8 LXX): quotation, high confidence - John 9:6: allusion, high confidence - John 1:14: quotation, high confidence - Ps 85:11 (84:12 LXX): quotation, high confidence - John 14:6: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - 1 John 3:2: quotation, high confidence ### Translation notes - John 8:12, Ps 146:8 (145:8 LXX), John 1:14, Ps 85:11 (84:12 LXX), John 14:6, 1 Cor 13:12, and 1 John 3:2 are quoted; John 9:6 is alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.9 (PL 35:1655; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-9). ## Tractates on the Gospel of John 34.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-10 - Source: PL 35:1655–1657 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In this life we strive with others and within ourselves, flesh against spirit; following Christ in hope leads to the perfect peace of immortality. ### Latin text Hoc totum per fidem, quamdiu peregrinamur a Domino, manentes in corpore: cum autem perambu­ laverimus viam, et ad ipsam patriam venerimus, quid erit nobis lætius? quid erit nobis beatius? Quia nihil pacatius: nihil enim adversus hominem rebellabit. Nunc vero, fratres, difficile sine rixa sumus. Ad con­ cordiam quidem vocati sumus, jubemur pacem habere inter nos; ad hoc conandum est, omnibusque niten­ dum viribus, ut aliquando veniamus ad perfectissimam pacem: modo autem litigamus plerumque cum eis quibus consulere volumus. Ille errat, tu vis ducere ad viam; resistit tibi, litigas: resistit paganus, disputas contra errores idolorum et dæmoniorum: resistit hæ­ reticus, disputas contra alias doctrinas dæmoniorum: malus catholicus non vult bene vivere, corripis etiam interiorem fratrem tuum: tecum manet in domo, et perditas vias quaerit; aestuas quomodo corrigas, ut de illo bonam rationem Domino amborum reddas. Quantæ undique rixarum necessitates? Plerumque homo tæ­ dio affectus, dicit apud semetipsum: Quid mihi est pati contradictores, pati eos qui reddunt mala pro bo­ nis? Ego volo consulere, illi volunt perire: consumo vitam meam litigando; pacem non habeo: inimicos insuper facio, quos amicos habere deberem, si bene­ volentiam consulentis attenderent: quid mihi est ista perpeti? redeam ad me, mecum ero, Deum meum in­ vocabo. Redi ad teipsum, ibi invenis rixam: si cœ­ pisti Deum sequi, ibi invenis rixam. Quam rixam, in­ quis, invenio? Caro concupiscit adversus spiritum, et spiritus adversus carnem. Ecce tu ipse es, ecce tu solus es, ecce tecum es, ecce alium nullum hominem pateris: sed vides aliam legem in membris tuis, repugnantem legi mentis tuæ, et captivantem te in lege peccati, quæ est in membris tuis. Exclama ergo, et a rixa interiore clama ad Deum, ut tibi paci­ ficet te: Miser ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum Domi­ num nostrum. Quia qui me, inquit, sequitur, non ambulabit in tenebris; sed habebit lumen vitæ, Finita tota rixa, immortalitas consequetur, quia novissima inimica destruetur mors. Et qualis pax erit? Oportet corruptibile hoc induere incorruptionem, et mor­ tale hoc induere immortalitatem. Quo ut veniamus, quia tunc erit in re, nunc sequamur in spe eum qui dixit, Ego sum lux mundi: qui me sequi­ tur, non ambulabit in tenebris; sed habebit lumen vitæ. ### English translation (Claude) All this is by faith, as long as we are away from the Lord, remaining in the body; but when we have walked the way and come to the homeland itself, what will be more joyful for us? What will be more blessed for us? For nothing will be more peaceful: for nothing will rebel against man. But now, brothers, we are hardly without strife. We have been called to concord indeed; we are commanded to have peace among ourselves; we must strive for this and labor with all our strength, so that we may one day come to the most perfect peace. But now we often quarrel with those whose good we want to serve. One goes astray, you want to lead him to the way; he resists you, you quarrel. A pagan resists: you argue against the errors of idols and demons. A heretic resists: you argue against other doctrines of demons. A bad Catholic does not want to live well: you rebuke even your brother within; he stays with you in the house and seeks lost ways; you are anxious how to correct him, so as to give a good account of him to the Lord of you both. How many necessities of strife on every side! Often a man, overcome by weariness, says to himself, “What business is it of mine to suffer those who contradict, to suffer those who return evil for good? I want to help, they want to perish; I spend my life in quarreling; I have no peace; and besides I make enemies of those whom I ought to have as friends, if they paid attention to the good will of the one advising them. Why should I put up with this? Let me go back to myself; I will be with myself; I will call upon my God.” Go back to yourself: there you find strife. If you have begun to follow God, there you find strife. What strife, you say, do I find? “The flesh lusts against the spirit, and the spirit against the flesh.” See, you are yourself; see, you are alone; see, you are with yourself; see, you suffer no other man; but “you see another law in your members, warring against the law of your mind, and making you captive in the law of sin which is in your members.” Cry out, then, and from the inner strife cry to God, that he may set you at peace with yourself: “Wretched man that I am, who will free me from the body of this death? The grace of God through Jesus Christ our Lord.” For “he who follows me,” he says, “will not walk in darkness, but will have the light of life.” When all strife is ended, immortality will follow, because “the last enemy, death, will be destroyed.” And what kind of peace will there be? “This corruptible must put on incorruption, and this mortal put on immortality.” That we may come to this, because then it will be in reality, let us now follow in hope him who said, “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.” ### Scripture references - 2 Cor 5:6: echo, medium confidence - 1 Tim 4:1: echo, medium confidence - Gal 5:17: quotation, high confidence - Rom 7:23: quotation, high confidence - Rom 7:24: quotation, high confidence - Rom 7:25: quotation, high confidence - John 8:12: quotation, high confidence - 1 Cor 15:26: quotation, high confidence - 1 Cor 15:53: quotation, high confidence ### Translation notes - Gal 5:17, Rom 7:23–25, John 8:12, 1 Cor 15:26, and 1 Cor 15:53 are quoted; 2 Cor 5:6 and 1 Tim 4:1 (“doctrines of demons”) are echoed. The digital text's Romans quotation reads gratia Dei (“the grace of God”), as in the Latin tradition. ### Citation (SBL) Augustine, Tract. Ev. Jo. 34.10 (PL 35:1655–1657; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/34-1/#p-34-10). ## Tractates on the Gospel of John 35.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-1 - Source: PL 35:1657 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Following Christ the light of the world means avoiding the darkness of morals, discerned by the inner eyes. ### Latin text De verbis Domini nostri Jesu Christi, ubi ait, Ego sum lux mundi: qui me sequitur, non ambulabit in tenebris; sed habebit lumen vitæ, he­ sterno die qui adfuistis, diu disputatum esse memi­ nistis: et si adhuc velimus de illo lumine disputare, diu loqui possumus; nam non possumus explicare compendio. Itaque, fratres mei, sequamur Christum lumen mundi, ne ambulemus in tenebris. Tenebræ metuendæ sunt, morum, non oculorum: et si oculo­ rum, non exteriorum, sed interiorum, unde discerni­ tur non album et nigrum, sed justum et injustum. ### English translation (Claude) Those of you who were present yesterday remember that there was a long discussion of the words of our Lord Jesus Christ where he says, “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.” And if we wanted to discuss that light further, we could speak long; for we cannot explain it briefly. So, my brothers, let us follow Christ, the light of the world, so that we may not walk in darkness. The darkness to be feared is that of morals, not of eyes; and if of eyes, not the outer but the inner, by which is discerned not white and black but just and unjust. ### Scripture references - John 8:12: quotation, high confidence ### Translation notes - John 8:12 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.1 (PL 35:1657; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-1). ## Tractates on the Gospel of John 35.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-2 - Source: PL 35:1657 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ sent prophetic lamps before him, among them John the Baptist, whose witness he used to confound those who questioned his authority. ### Latin text Cum hæc ergo dixisset Dominus noster Jesus Christus, responderunt Judæi: Tu de te testimonium dicis; testimonium tuum non est verum. Antequam ve­ niret Dominus noster Jesus Christus, multas ante se lucernas propheticas accendit et misit. De his etiam erat Joannes Baptista, cui tam magnum ipsum lumen, quod est Dominus Christus, perhibuit testimonium, quale nulli hominum: ait enim, In natis mulierum non surrexit major Joanne Baptista. Hic ta­ men, quo nemo erat major in natis mulierum, dicit de Domino Jesu Christo: Ego quidem baptizo vos in aqua; qui autem venit, fortior me est, cujus non sum dignus calceamentum solvere. Videte quemadmodum se lucerna diei submittat. Lucernam vero ipsum Joannem fuisse Dominus ipse testatur: Ille erat, inquit, lucerna ardens et lucens; et vos volui­ stis ad horam exsultare in lumine ejus. Quando autem dixerunt Judæi Domino, Dic nobis, in qua potestate ista facis? sciens Dominus quia Joannem Baptistam pro magno haberent, et quod ipse quem pro magno habebant, eis de Domino testimonium per­ hibuisset, respondit eis: Interrogabo et ego vos unum sermonem: dicite mihi, Baptismus Joannis unde est? de coelo, an ex hominibus? Turbati illi intra semet­ ipsos cogitabant, quia si dicerent, Ab hominibus, la­ pidari possent a turba, quæ Joannem prophetam esse credebat: si dicerent, De coelo, responderet eis, ille quem confitemini de coelo habuisse prophetiam, mihi testimonium perhibuit, et ab illo audistis in qua ego ista faciam potestate. Viderunt ergo, quodlibet ho­ rum respondissent, in laqueum se casuros; et dixe­ runt, Nescimus. Et Dominus eis: Nec ego dico vobis, in qua potestate ista facio. Non vo­ bis dico quod scio, quia non vultis fateri quod scitis. Justissime utique repulsi, confusi abscesserunt: et im­ pletum est quod in Psalmo per Prophetam dicit Deus Pater, Paravi lucernam Christo meo, id est, ipsum Joannem; inimicos ejus induam confusione. ### English translation (Claude) When our Lord Jesus Christ had said these things, then, “the Jews answered, You bear witness of yourself; your witness is not true.” Before our Lord Jesus Christ came, he lit and sent ahead of himself many prophetic lamps. Of these was John the Baptist too, to whom the very great light itself, which is the Lord Christ, bore such witness as to no one else among men; for he said, “Among those born of women there has not arisen one greater than John the Baptist.” Yet this man, than whom no one was greater among those born of women, says of the Lord Jesus Christ, “I indeed baptize you in water; but he who comes is mightier than I, the strap of whose sandal I am not worthy to loose.” See how the lamp submits itself to the day. That John himself was a lamp the Lord himself testifies: “He was,” he says, “a burning and shining lamp; and you were willing for an hour to rejoice in his light.” But when the Jews said to the Lord, “Tell us, by what authority do you do these things?”, the Lord, knowing that they held John the Baptist to be great, and that he whom they held to be great had borne witness to them about the Lord, answered them: “I too will ask you one question: tell me, the baptism of John, where is it from? From heaven, or from men?” Troubled, they reasoned among themselves that if they said, “From men,” they could be stoned by the crowd, which believed John to be a prophet; if they said, “From heaven,” he would answer them: He whom you confess to have had prophecy from heaven bore witness to me, and from him you heard by what authority I do these things. So they saw that whichever of these they answered, they would fall into a snare; and they said, “We do not know.” And the Lord said to them, “Neither do I tell you by what authority I do these things.” I do not tell you what I know, because you will not confess what you know. Most justly rebuffed, they went away confounded; and what God the Father says through the prophet in the Psalm was fulfilled: “I have prepared a lamp for my Christ” (that is, John himself); “his enemies I will clothe with confusion.” ### Scripture references - John 8:13: quotation, high confidence - Matt 11:11: quotation, high confidence - Matt 3:11: quotation, high confidence - John 1:27: quotation, medium confidence - John 5:35: quotation, high confidence - Matt 21:23: quotation, high confidence - Matt 21:24: quotation, high confidence - Matt 21:25: quotation, high confidence - Matt 21:26: allusion, high confidence - Matt 21:27: quotation, high confidence - Ps 132:17 (131:17 LXX): quotation, high confidence - Ps 132:18 (131:18 LXX): quotation, high confidence ### Translation notes - John 8:13, Matt 11:11, Matt 3:11 (with John 1:27), John 5:35, Matt 21:23–27, and Ps 132:17–18 (131:17–18 LXX) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.2 (PL 35:1657; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-2). ## Tractates on the Gospel of John 35.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-3 - Source: PL 35:1657–1659 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John was a lamp enlightened by Christ, the true light; as bodily eyes need outside light, the mind needs the light of truth to walk the way of justice. ### Latin text Habebat ergo Dominus Jesus Christus testimo­ nium Prophetarum ante se præmissorum, præconum judicem præcedentium; habebat testimonium a Joan­ ne: sed ipse majus testimonium erat, quod sibi perhibebat. Illi autem infirmis oculis lucernas quærebant, quia diem ferre non poterant: nam Joannes idem ipse apostolus, cujus Evangelium in manibus habemus, in ipsius Evangelii sui capite ait de Joanne, Erat homo missus a Deo, cui nomen erat Joannes: hic venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederent per eum. Non erat ille lumen, sed ut testimonium perhiberet de lumine. Erat lumen verum, quod illuminat omnem hominem venientem in mundum. Si omnem, ergo et Joannem. Unde dicit et ipse Joannes, Nos omnes de plenitudine ejus acce­ pimus. Discernite ergo ista, ut pro­ ficiat mens vestra in fide Christi; ne semper infantes sitis ubera quærentes, et a cibo solido resilientes. Debetis apud matrem sanctam Ecclesiam Christi nu­ triri et ablactari, et ad escas solidiores accedere, mente, non ventre. Hoc ergo discernite, aliud esse lumen quod illuminat, aliud esse quod illuminatur. Nam et oculi nostri lumina dicuntur; et unusquisque ita jurat, tangens oculos suos, per lumina sua, Sic vi­ vant lumina mea: usitata juratio est. Quæ lumina si lumina sunt, desit lumen in cubiculo tuo clauso, pa­ teant et luceant tibi: non utique possunt. Quomodo ergo ista in facie quæ habemus, et lumina nuncupa­ mus, et quando sana sunt, et quando patent, indigent extrinsecus adjutorio luminis; quo ablato aut non il­ lato, sana sunt, aperta sunt, nec tamen vident: sic mens nostra, quæ est oculus animae, nisi veritatis lu­ mine radietur, et ab illo qui illuminat nec illumina­ tur, mirabiliter illustretur, nec ad sapientiam nec ad justitiam poterit pervenire. Ipsa est enim via nostra juste vivere. Quomodo autem non offendat in via, cui non lucet lumen? Ac per hoc in tali via videre opus est, in tali via videre magnum est. Nam Tobias in facie oculos clausos habebat, et filius patri manum dabat; pater filio viam præcipiendo monstrabat. ### English translation (Claude) So the Lord Jesus Christ had the witness of the prophets sent before him, the heralds going before the judge; he had witness from John; but he himself was the greater witness, which he bore to himself. But they, with weak eyes, were seeking lamps, because they could not bear the day. For John the apostle himself, whose Gospel we have in hand, says of John at the beginning of his Gospel: “There was a man sent from God, whose name was John. He came for witness, to bear witness of the light, that all might believe through him. He was not the light, but came to bear witness of the light. That was the true light, which enlightens every man coming into the world.” If every man, then John too. Hence John himself also says, “We have all received of his fullness.” Distinguish these things, then, so that your mind may make progress in the faith of Christ, lest you always be infants seeking the breast and shrinking from solid food. You ought to be nourished and weaned with your holy mother, the Church of Christ, and come to more solid food, with the mind, not the belly. Distinguish this, then: the light that enlightens is one thing, what is enlightened another. For our eyes too are called lights; and each one swears thus, touching his eyes, by his lights: “As my lights may live”—it is a common oath. If these lights are lights, let light be lacking in your closed bedroom; let them be open and shine for you: they surely cannot. So, just as these in our face which we have and call lights, both when they are healthy and when they are open, need the help of light from outside, and when it is taken away or not brought in, they are healthy, they are open, and yet they do not see; so our mind, which is the eye of the soul, unless it is irradiated by the light of truth and wonderfully illumined by him who enlightens and is not enlightened, will be able to come neither to wisdom nor to justice. For to live justly is our very way. But how can one not stumble on the way, for whom the light does not shine? And so on such a way there is need to see; on such a way to see is a great thing. For Tobit had his eyes closed in his face, and the son gave his hand to the father; the father showed the son the way by instructing him. ### Scripture references - John 1:6: quotation, high confidence - John 1:7: quotation, high confidence - John 1:8: quotation, high confidence - John 1:9: quotation, high confidence - John 1:16: quotation, high confidence - Heb 5:12: allusion, medium confidence ### Extrabiblical texts - Tob 2:10 (Tobit): allusion, medium confidence ### Translation notes - John 1:6–9 and John 1:16 are quoted; Heb 5:12–14 (compare 1 Cor 3:2) is alluded to. The final sentence alludes to Tobit (Tob 2; 4–5), which is outside the 66 books. The digital text's stray reference “(Tob. II, it, iv)” is removed as apparatus. “Lights” (lumina) is a common Latin word for eyes. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.3 (PL 35:1657–1659; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-3). ## Tractates on the Gospel of John 35.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-4 - Source: PL 35:1659 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Light shows both itself and other things, so Christ's witness to himself is true; he is present everywhere, though unbelievers lack the eyes of the heart to see him. ### Latin text Responderunt ergo Judæi, Tu de te testimonium dicis; testimonium tuum non est verum. Videamus quid audiant: audiamus et nos, sed non sicut illi. Illi con­ temnentes, nos credentes: illi occidere Christum vo­ lentes, nos per Christum vivere cupientes. Interim ista distantia distinguat aures mentesque nostras, et audiamus quid Judaeis responderit Dominus. Respondit Jesus, et dixit eis: Etsi ego de me testimonium perhibeo, verum est testimonium meum; quia scio unde veni, et quo vado. Lumen et alia demonstrat et seipsum. Accen­ dis lucernam, verbi gratia, ut quæras tunicam, et præ­ stat tibi ardens lucerna ut invenias tunicam: numquid accendis lucernam ut videas ardentem lucernam? Lu­ cerna quippe ardens idonea est et alia quæ tenebris ope­ riebantur nudare, et seipsam tuis oculis demonstrare. Sic et Dominus Christus et inter fideles suos, et inimicos Judaeos, tanquam inter lucem et tenebras distingue­ bat; tanquam inter illos quos radio fidei perfundebat, et illos quorum clausos oculos circumfundebat. Nam etiam sol iste et videntis faciem illustrat, et cæci: ambo pariter stantes, et faciem ad solem habentes illustrantur in carne, sed non ambo illuminantur in acie; videt ille, ille non videt; ambobus sol praesens est, sed præsenti soli unus est absens. Sic et Sapien­ tia Dei, Verbum Dei, Dominus Jesus Christus ubi­ que præsens est; quia ubique est veritas, ubique est sapientia. Intelligit quis in oriente justitiam; intelli­ git alius in occidente justitiam: numquid alia est justitia quam ille intelligit, alia quam iste? Separati sunt corpore, et in uno habent acies mentium sua­ rum. Quam video justitiam hic constitutus, si justitia est, ipsam videt justus nescio quot mansionibus a me carne sejunctus, et in illius justitiæ luce conjunctus. Ergo testimonium sibi perhibet lux: aperit sanos ocu­ los, et sibi ipsa testis est, ut cognoscatur lux. Sed quid agimus de infidelibus? numquid illis non est præsens? Est præsens et illis: sed quibus eam vi­ deant, oculos non habent cordis. Audi de illis ex Evangelio ipso prolatam sententiam: Et lux lucet in tenebris, et tenebræ eam non comprehenderunt. Ergo ait Dominus, et verum ait, Etsi ego de me testimonium perhibeo, verum est testimonium meum; quia scio unde veni, et quo vado. Patrem volebat intel­ ligi; Patri gloriam dabat Filius. Æqualis glorificat eum a quo est missus: quantum debet homo glorificare eum a quo est creatus? ### English translation (Claude) So “the Jews answered, You bear witness of yourself; your witness is not true.” Let us see what they hear; let us too hear, but not as they did: they despising, we believing; they wanting to kill Christ, we desiring to live through Christ. Meanwhile let this difference distinguish our ears and minds, and let us hear what the Lord answered the Jews. “Jesus answered and said to them, Even if I bear witness of myself, my witness is true; for I know where I came from and where I am going.” Light shows both other things and itself. You light a lamp, for example, to look for a tunic, and the burning lamp enables you to find the tunic: do you light the lamp to see the burning lamp? A burning lamp is fit both to lay bare other things that were covered by darkness and to show itself to your eyes. So too the Lord Christ distinguished between his faithful and the hostile Jews as between light and darkness: as between those whom he flooded with the ray of faith and those whose closed eyes he flowed around. For this sun too lights up the face both of one who sees and of a blind man: both, standing alike and having their faces toward the sun, are lit up in the flesh, but not both are enlightened in their sight; the one sees, the other does not see; the sun is present to both, but one is absent to the present sun. So too the Wisdom of God, the Word of God, the Lord Jesus Christ, is present everywhere, because truth is everywhere, wisdom is everywhere. One man in the east understands justice; another in the west understands justice: is the justice that one understands different from the justice the other understands? They are separated in body, and they have the gaze of their minds on one thing. The justice that I, placed here, see, if it is justice, a just man sees, separated from me in the flesh by I know not how many stages, and joined in the light of that justice. So the light bears witness to itself: it opens healthy eyes, and is itself its own witness, so that it may be known as light. But what do we do about unbelievers? Is it not present to them? It is present to them too; but they do not have eyes of the heart with which to see it. Hear the sentence pronounced about them from the Gospel itself: “And the light shines in the darkness, and the darkness did not comprehend it.” So the Lord says, and says truly, “Even if I bear witness of myself, my witness is true; for I know where I came from and where I am going.” He wished the Father to be understood; the Son was giving glory to the Father. The equal glorifies him by whom he was sent: how much ought man to glorify him by whom he was created? ### Scripture references - John 8:13: quotation, high confidence - John 8:14: quotation, high confidence - John 1:5: quotation, high confidence ### Translation notes - John 8:13–14 and John 1:5 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.4 (PL 35:1659; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-4). ## Tractates on the Gospel of John 35.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-5 - Source: PL 35:1659 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ came without leaving the Father and returned without leaving us, as he is God, unlike the sun. ### Latin text Scio unde veni, et quo vado. Iste qui in præsen­ tia vobis loquitur, habet quod non deseruit, sed tamen venit: non enim veniendo inde discessit, aut redeundo nos dereliquit. Quid miramini? Deus est. Non potest hoc fieri ab homine; non potest hoc fieri ab ipso sole. Quando pergit ad occidentem, deserit orientem, et donec oriturus redeat ad orientem, non est in oriente: Dominus autem noster Jesus Christus et venit, et ibi est; et redit, et hic est. Audi ipsum Evangelistam alio loco dicentem, et si potes, cape; si non potes, crede: Deum, inquit, nemo vidit unquam, nisi uni­ genitus Filius, qui est in sinu Patris, ipse enarravit. Non dixit, Fuit in sinu Patris, quasi ve­ niendo deseruerit sinum Patris. Hic loquebatur, et ibi se esse dicebat: qui et hinc discessurus, quid dixit? Ecce ego vobiscum sum usque ad consummatio­ nem sæculi. ### English translation (Claude) “I know where I came from and where I am going.” He who speaks to you in your presence has what he did not leave, and yet he came: for in coming he did not depart from there, nor in returning did he forsake us. Why do you marvel? He is God. This cannot be done by a man; it cannot be done by the sun itself. When it goes to the west, it leaves the east, and until it returns to rise in the east, it is not in the east. But our Lord Jesus Christ both came and is there, and returns and is here. Hear the evangelist himself saying in another place, and if you can, grasp it; if you cannot, believe: “No one,” he says, “has ever seen God, except the only-begotten Son, who is in the bosom of the Father; he has declared him.” He did not say, “was in the bosom of the Father,” as though by coming he had left the Father's bosom. He was speaking here and saying that he was there; and when about to depart from here, what did he say? “See, I am with you until the end of the world.” ### Scripture references - John 8:14: quotation, high confidence - John 1:18: quotation, high confidence - Matt 28:20: quotation, high confidence ### Translation notes - John 8:14, John 1:18, and Matt 28:20 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.5 (PL 35:1659; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-5). ## Tractates on the Gospel of John 35.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-6 - Source: PL 35:1659 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is fit to witness to himself, but because he came humbly to our weakness and we are still in the world's night, the lamps of prophecy are needed too. ### Latin text Ergo verum est testimonium luminis, sive se ostendat, sive alia; quia sine lumine non potes videre lumen, et sine lumine non potes videre quodlibet aliud quod non est lumen. Si idoneum est lumen ad demon­ stranda ea quae non sunt lumina, numquid in se de­ ficit? numquid se non aperit, sine quo alia patere non possunt? Locutus est Propheta verum; sed unde haberet, nisi de fonte veritatis hauriret? Locutus est Joannes verum; sed unde locutus est, ipsum inter­ roga: Nos omnes, inquit, de plenitudine ejus accepimus. Ergo idoneus est Dominus noster Jesus Christus qui sibi perhibeat testimonium. Sed plane, fratres mei, in nocte hujus sæculi audiamus et prophetiam intente: modo enim ad fragilitatem nostram nocturnasque cordis nostri intimas tenebras humilis voluit venire Dominus noster. Homo venit contemnendus et hono­ randus, venit negandus et confitendus; contemnendus et negandus a Judaeis, honorandus et confitendus a nobis: judicandus et judicaturus; judicandus injuste, judicaturus juste. Talis ergo venit, ut oporteret ei lucer­ nam testimonium perhibere. Nam quid opus erat ut Joannes tanquam lucerna perhiberet testimonium dicit si dies ipse ab infirmitate nostra posset videri? Sed non poteramus: infirmus factus est infirmis, per in­ firmitatem sanavit infirmitatem; per mortalem car­ nem, carnis abstulit mortem; de corpore suo colly­ rium fecit luminibus nostris. Quia ergo Dominus venit, et in nocte saeculi adhuc sumus, oportet ut et prophetias audiamus. ### English translation (Claude) So the witness of the light is true, whether it shows itself or other things; for without light you cannot see light, and without light you cannot see anything else that is not light. If light is fit to show the things that are not lights, does it fail in itself? Does it not lay itself open, without which other things cannot be open? The prophet spoke the truth; but where would he have it from, unless he drew it from the fountain of truth? John spoke the truth; but ask him from where he spoke: “We have all,” he says, “received of his fullness.” So our Lord Jesus Christ is fit to bear witness to himself. But clearly, my brothers, in the night of this world let us listen attentively to prophecy too; for our Lord willed to come humbly to our frailty and to the inmost nocturnal darkness of our heart. He came as man, to be despised and honored, to be denied and confessed: despised and denied by the Jews, honored and confessed by us; to be judged and to judge: to be judged unjustly, to judge justly. He came as such, then, that a lamp had to bear witness to him. For what need was there for John, as a lamp, to bear witness to the day, if the day itself could be seen by our weakness? But we could not: he became weak for the weak; through weakness he healed weakness; through mortal flesh he took away the death of the flesh; from his body he made an eye-salve for our eyes. Since, then, the Lord has come, and we are still in the night of the world, we must also listen to the prophecies. ### Scripture references - John 1:16: quotation, high confidence - John 5:35: echo, medium confidence - 1 Cor 9:22: echo, medium confidence ### Translation notes - John 1:16 is quoted; John 5:35 and 1 Cor 9:22 are echoed. In the digital text dicit after testimonium appears to be a slip for diei (“to the day”); translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.6 (PL 35:1659; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-6). ## Tractates on the Gospel of John 35.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-7 - Source: PL 35:1659–1661 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christians answer pagans from the prophets, using the Jews' own books, which foretold the passion and the pure sacrifice offered among the nations. ### Latin text Nam de prophetia convincimus contradicentes Pa­ ganos. Quis est Christus, dicit Paganus? Cui responde­ mus: Quem prænuntiaverunt Prophetæ. Et ille: Qui Prophetæ? Recitamus Isaiam, Danielem, Jeremiam, alios sanctos Prophetas; dicimus quam longe ante illum venerint, quanto tempore adventum ejus præcesserit. Hoc ergo respondemus: Prævenerunt eum Prophetæ, prædixerunt eum esse venturum. Respondet aliquis eo­ rum: Qui Prophetæ? Nos recitamus, qui nobis quotidie recitantur. Et ille: Qui sunt hi Prophetae? Nos respon­ demus: Qui et prædixerunt ea quæ fieri videmus. Et ille: Vos, inquit, vobis ista finxistis, vidistis ea fieri, et quasi ventura prædicta essent, in libris quibus voluistis conscripsistis. Hic contra inimicos Paganos occurrit nobis aliorum testimonium inimicorum. Proferimus codices a Judaeis, et respondemus: Nempe et vos et illi, fidei nostrae estis inimici. Ideo sparsi sunt per gentes, ut alios ex aliis convincamus inimicis. Codex Isaiæ proferatur a Judæis, videamus si non ibi lego, Sicut ovis ad immolandum ductus est, et sicut agnus coram tondente fuit sine voce, sic non aperuit os suum. In humilitate judicium ejus sublatum est; livore ejus sanati sumus: omnes ut oves erravimus, et ipse traditus est pro peccatis nostris. Ecce lucerna una. Alia proferatur, Psalmus aperia­ tur, etiam inde prædicta passio Christi recitetur. Fo­ derunt manus meas et pedes meos, dinumeraverunt omnia ossa mea: ipsi vero consideraverunt et con­ spexerunt me, diviserunt sibi vestimenta mea, et super vestimentum meum miserunt sortem. Apud te laus mea; in Ecclesia magna confitebor tibi. Comme­ morabuntur et convertentur ad Dominum universi fines terrae: et adorabunt in conspectu ejus universae patriæ gentium; quia Domini est regnum, et ipse do­ minabitur gentium. Erubescat unus inimicus, quia codicem mihi ministrat alius ini­ micus. Sed ecce de codicibus prolatis ab uno inimico alterum vici: et ipse qui mihi codicem protulit, non relinquatur; ab illo proferatur, unde et ipse vincatur. Lego alium prophetam, et invenio Dominum loquen­ tem ad Judæos: Non est mihi voluntas in vobis, dicit Dominus, nec accipiam sacrificium de manibus vestris: quoniam ab ortu solis usque ad occasum, sacrificium mundum offertur nomini meo. Non venis, Judæe, ad sacrificium mundum; convinco te immundum. ### English translation (Claude) For by prophecy we refute the pagans who contradict us. “Who is Christ?” says the pagan. We answer him: the one whom the prophets foretold. And he: “What prophets?” We recite Isaiah, Daniel, Jeremiah, and the other holy prophets; we say how long before him they came, by how long a time they preceded his coming. This, then, is our answer: the prophets went before him; they foretold that he would come. One of them answers, “What prophets?” We recite those who are recited to us daily. And he: “Who are these prophets?” We answer: those who also foretold the things we see happening. And he: “You,” he says, “have made these things up for yourselves; you saw them happen, and you wrote them down in whatever books you wished, as though they had been foretold as things to come.” Here, against our pagan enemies, the witness of other enemies comes to our aid. We bring out the books from the Jews and answer: Surely both you and they are enemies of our faith. That is why they have been scattered among the nations: so that we may refute some enemies by others. Let the book of Isaiah be brought out from the Jews; let us see whether I do not read there, “As a sheep he was led to the slaughter, and as a lamb before its shearer was voiceless, so he did not open his mouth. In humility his judgment was taken away; by his bruise we have been healed. All we like sheep have gone astray, and he was delivered up for our sins.” See one lamp. Let another be brought out; let the Psalm be opened; let the passion of Christ foretold there too be recited: “They pierced my hands and my feet; they numbered all my bones; but they looked and stared at me; they divided my garments among them, and upon my vesture they cast lots. My praise is with you; in the great church I will confess to you. All the ends of the earth will remember and turn to the Lord, and all the families of the nations will worship in his sight; for the kingdom is the Lord's, and he will rule over the nations.” Let the one enemy blush, because another enemy supplies me with the book. But see, by books brought out by one enemy I have defeated the other; and let not the one who brought me the book be left alone: let something be brought out by him by which he too may be defeated. I read another prophet, and I find the Lord speaking to the Jews: “I have no pleasure in you, says the Lord, nor will I accept sacrifice from your hands; for from the rising of the sun to its setting a pure sacrifice is offered to my name.” You do not come, O Jew, to the pure sacrifice; I convict you of being impure. ### Scripture references - Isa 53:7: quotation, high confidence - Isa 53:8: quotation, high confidence - Isa 53:5: quotation, high confidence - Isa 53:6: quotation, high confidence - Ps 22:16 (21:17 LXX): quotation, high confidence - Ps 22:17 (21:18 LXX): quotation, high confidence - Ps 22:18 (21:19 LXX): quotation, high confidence - Ps 22:25 (21:26 LXX): quotation, high confidence - Ps 22:27 (21:28 LXX): quotation, high confidence - Ps 22:28 (21:29 LXX): quotation, high confidence - Mal 1:10: quotation, high confidence - Mal 1:11: quotation, high confidence ### Translation notes - Isa 53:7–8, 5–6 (cited freely), Ps 22:16–18, 22:25, 22:27–28 (21:17–19, 26, 28–29 LXX), and Mal 1:10–11 are quoted. The digital text's stray angle brackets around the quotations are removed. Augustine's argument that the Jews were scattered as witnesses and his closing address to “the Jew” are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.7 (PL 35:1659–1661; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-7). ## Tractates on the Gospel of John 35.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-8 - Source: PL 35:1661 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Even Christians' day is night compared with the light to come, so we need the sure word of prophecy, which also refutes those who call Christ a magician. ### Latin text Ecce et lucernae perhibent testimonium diei propter infirmitatem nostram, quia diei claritatem tolerare et videre non possumus. Nam et nos ipsi Christiani in comparatione quidem infidelium lux jam sumus; unde dicit Apostolus, Fuistis enim aliquando tenebræ; nunc autem lux in Domino, sicut filii lucis ambulate: et alibi dixit, Nox præcessit, dies autem appropinquavit: abjiciamus ergo opera tene­ brarum, et induamus nos arma lucis; sicut in die honeste ambulemus. Tamen quia in com­ paratione illius lucis ad quam venturi sumus, adhuc nox est etiam dies in quo sumus, audi Petrum aposto­ lum: delatam dicit Domino Christo vocem de magni­ fica potestate, Tu es Filius meus dilectus, in quo bene sensi. Hanc vocem, inquit, nos de cœlo audivimus dela­ tam, cum essemus cum illo in monte sancto. Sed quia nos non ibi fuimus, et istam vocem de coelo tunc non audivimus; ait ad nos ipse Petrus, Et habemus cer­ tiorem propheticum sermonem. Non audistis vocem de cœlo delatam, sed certiorem habetis propheticum ser­ monem. Prævidens enim Dominus Jesus Christus impios quosdam futuros, qui miraculis ejus calumniarentur, magicis artibus ea tribuendo, Prophetas ante præmisit. Numquid enim, si magus erat et magicis artibus fecit ut coleretur et mortuus, magus erat antequam natus? Prophetas audi, o homo mortue, et vermescendo calumniose, Prophetas audi: lego, audi qui ante Dominum venerunt. Habemus, inquit apo­ stolus Petrus, certiorem propheticum sermonem, cui bene facitis attendentes, sicut lucerna in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris. ### English translation (Claude) See, the lamps too bear witness to the day because of our weakness, because we cannot endure and see the brightness of the day. For we Christians ourselves, in comparison with unbelievers, are already light; hence the apostle says, “For you were once darkness, but now light in the Lord; walk as sons of light”; and elsewhere he said, “The night is far gone, but the day has drawn near; let us therefore cast off the works of darkness and put on the armor of light; let us walk honestly as in the day.” Yet because, in comparison with that light to which we shall come, even the day in which we are is still night, hear the apostle Peter. He says that a voice was borne to the Lord Christ from the magnificent glory: “You are my beloved Son, in whom I am well pleased. This voice,” he says, “we heard borne from heaven, when we were with him on the holy mountain.” But because we were not there and did not then hear that voice from heaven, Peter himself says to us, “And we have the more sure prophetic word.” You did not hear the voice borne from heaven, but you have the more sure prophetic word. For the Lord Jesus Christ, foreseeing that there would be certain ungodly men who would slander his miracles by attributing them to magic arts, sent the prophets ahead. For if he was a magician and by magic arts brought it about that he was worshiped even when dead, was he a magician before he was born? Hear the prophets, O dead man, breeding worms by your slander, hear the prophets: I read, hear those who came before the Lord. “We have,” says the apostle Peter, “the more sure prophetic word, to which you do well to attend, as to a lamp in a dark place, until the day dawns and the morning star rises in your hearts.” ### Scripture references - Eph 5:8: quotation, high confidence - Rom 13:12: quotation, high confidence - Rom 13:13: quotation, high confidence - 2 Pet 1:17: quotation, high confidence - 2 Pet 1:18: quotation, high confidence - 2 Pet 1:19: quotation, high confidence ### Translation notes - Eph 5:8, Rom 13:12–13, and 2 Pet 1:17–19 are quoted. The digital text's garbled “- crmescendo” is corrected to vermescendo (“breeding worms”), as the sense requires. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.8 (PL 35:1661; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-8). ## Tractates on the Gospel of John 35.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-9 - Source: PL 35:1661 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: When Christ comes, Scripture's lamps will no longer be needed; we shall see the Word himself, the light from which every ray now reaches us. ### Latin text Quando ergo Dominus noster Jesus Christus venerit, et, sicut dicit etiam apostolus Paulus, illumi­ naverit occulta tenebrarum, et manifestaverit cogita­ tiones cordis, ut laus sit unicuique a Deo; tunc præsente tali die lucernæ non erunt necessariæ: non legetur nobis Propheta, non aperietur codex Apo­ stoli, non requiremus testimonium Joannis, non ipso indigebimus Evangelio. Ergo omnes Scripturæ tol­ lentur de medio, quæ nobis in hujus sæculi nocte tanquam lucernae accendebantur, ne in tenebris re­ maneremus: istis omnibus sublatis, ne quasi nobis luceant indigentibus, et ipsis hominibus Dei, per quos haec ministrata sunt, nobiscum lumen illud verum clarumque videntibus, remotis ergo his adjumentis quid videbimus? unde pascetur mens nostra? unde obtutus ille lætabitur? unde erit illud gaudium quod nec oculus vidit, nec auris audivit, nec in cor hominis ascendit? quid videbimus? Obsecro vos, ama­ te mecum, currite credendo mecum: patriam supernam desideremus, supernae patriæ suspiremus, peregrinos nos esse hic sentiamus. Quid tunc videbimus? Dicat nunc Evangelium: In principio erat Verbum, et Ver­ bum erat apud Deum, et Deus erat Verbum. Unde tibi ros inspersus est, ad fontem venies: unde radius per obliqua et per anfractuosa tibi ad cor tene­ brosum missus est, nudam ipsam lucem videbis, cui videndae ferendaeque mundaris. Dilectissimi, quod et hesterno commemoravi, Joannes ipse dicit, filii Dei sumus, et nondum apparuit quid erimus: scimus quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Sentio vestros affectus attolli mecum in superna: sed corpus quod corrum­ pitur, aggravat animam; et deprimit terrena inhabi­ tatio sensum multa cogitantem. Deposi­ turus sum et ego codicem istum, discessuri estis et vos quisque ad sua. Bene nobis fuit in luce communi, bene gavisi sumus, bene exsultavimus: sed cum ab invicem recedimus, ab illo non recedamus. ### English translation (Claude) When, then, our Lord Jesus Christ comes, and, as the apostle Paul also says, “brings to light the hidden things of darkness and makes manifest the thoughts of the heart, so that each may have praise from God,” then, with such a day present, lamps will not be needed: the prophet will not be read to us, the book of the apostle will not be opened, we shall not require the witness of John, we shall not need the Gospel itself. So all the Scriptures will be taken out of the way, which were lit for us like lamps in the night of this world, so that we might not remain in darkness. When all these have been taken away, so that they no longer shine for us as if we needed them, and the men of God themselves, through whom these were ministered, see with us that true and clear light, when these helps have been removed, then, what shall we see? From what will our mind be fed? From what will that gaze rejoice? From where will that joy come which “eye has not seen, nor ear heard, nor has it ascended into the heart of man”? What shall we see? I beg you, love with me, run with me by believing; let us desire the homeland above, let us sigh for the homeland above, let us feel that we are sojourners here. What shall we see then? Let the Gospel say now: “In the beginning was the Word, and the Word was with God, and the Word was God.” You will come to the fountain from which dew was sprinkled on you; you will see the light itself bare, from which a ray was sent to you by slanting and winding ways into your dark heart, the light for seeing and bearing which you are being cleansed. “Beloved,” as I mentioned yesterday too, John himself says, “we are sons of God, and it has not yet appeared what we shall be; we know that when he appears, we shall be like him, because we shall see him as he is.” I feel your affections being lifted up with me to things above; but “the body which is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks many things.” I too am about to put down this book, and you are all about to leave, each to his own affairs. It has been good for us in the common light; we have rejoiced well, we have exulted well; but when we part from one another, let us not depart from him. ### Scripture references - 1 Cor 4:5: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - John 1:1: quotation, high confidence - 1 John 3:2: quotation, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): quotation, high confidence ### Translation notes - 1 Cor 4:5, 1 Cor 2:9, John 1:1, and 1 John 3:2 are quoted. The sentence “the body which is corrupted weighs down the soul” is Wis 9:15, outside the 66 books. ### Citation (SBL) Augustine, Tract. Ev. Jo. 35.9 (PL 35:1661; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/35-1/#p-35-9). ## Tractates on the Gospel of John 36.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-1 - Source: PL 35:1661–1663 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John, compared to the eagle, soared above the other evangelists to speak of Christ's divinity, which he had drunk from the Lord's breast. ### Latin text In quatuor Evangeliis, vel potius quatuor libris unius Evangelii, sanctus Joannes apostolus, non immerito secundum intelligentiam spiritualem aquila comparatus, altius multoque sublimius aliis tribus erexit praedicationem suam; et in ejus erectione etiam corda nostra erigi voluit. Nam cæteri tres evangelistae, tanquam cum homine Domino in terra ambulabant, de divinitate ejus pauca dixerunt: istum autem quasi piguerit in terra ambulare, sicut ipso exordio sui ser­ monis intonuit, erexit se, non solum super terram et super omnem ambitum aeris et caeli, sed super omnem etiam exercitum Angelorum, omnemque constitutio­ nem invisibilium potestatum, et pervenit ad eum per quem facta sunt omnia, dicendo, In principio erat Verb­ um, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. Huic tantae sublimitati principii etiam cætera congrua præ­ dicavit, et de Domini divinitate, quomodo nullus alius, est locutus. Hoc ructabat quod biberat. Non enim sine causa de illo in isto ipso Evangelio narratur, quia et in convivio super pectus Domini discumbebat. De illo ergo pectore in secreto bibebat: sed quod in secreto bibit, in manifesto eructavit, ut per­ veniat ad omnes gentes non solum incarnatio Filii Dei, et passio, et resurrectio; sed etiam quid erat ante incarnationem Unicus Patri, Verbum Patris, coæternus generanti, æqualis ei a quo missus est; sed in ipsa missione minor factus, quo major esset Pater. ### English translation (Claude) In the four Gospels, or rather four books of the one Gospel, the holy apostle John, not undeservedly compared to an eagle according to spiritual understanding, raised his preaching higher and much more loftily than the other three, and in raising it he willed that our hearts too be raised. For the other three evangelists, walking as it were with the Lord as man on earth, said little about his divinity; but this one, as though it irked him to walk on earth, as he thundered at the very opening of his discourse, raised himself not only above the earth and above the whole compass of air and sky, but above the whole army of angels too and the whole order of invisible powers, and came to him through whom all things were made, saying, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.” To this great loftiness of the beginning he matched the rest of what he preached, and he spoke of the Lord's divinity as no one else did. He was belching forth what he had drunk. For not without cause is it told of him in this very Gospel that at the supper he reclined on the Lord's breast. From that breast, then, he drank in secret; but what he drank in secret he belched forth openly, so that there might come to all nations not only the incarnation of the Son of God, and his passion and resurrection, but also what he was before the incarnation: the only Son of the Father, the Word of the Father, coeternal with the one who begets, equal to him by whom he was sent, but in that sending itself made less, so that the Father was greater. ### Scripture references - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:3: quotation, high confidence - John 13:23: allusion, high confidence - John 14:28: echo, medium confidence ### Translation notes - John 1:1–3 is quoted; John 13:23 is alluded to. The digital text's stray marks (“t”, “I”, a final “//”) are removed. The comparison of John to an eagle draws on Ezek 1:10 and Rev 4:7 (see 36.5). ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.1 (PL 35:1661–1663; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-1). ## Tractates on the Gospel of John 36.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-2 - Source: PL 35:1663 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Lowly sayings of Christ refer to the form of a servant, lofty ones to the form of God; against heretics who deny either, the Catholic faith confesses him both God and man. ### Latin text Quidquid ergo humiliter positum audistis de Domino Jesu Christo, susceptæ carnis dispensationem, cogitate; qualis factus est propter nos, non qualis erat ut faceret nos: quidquid autem sublime et supra omnes creaturas excelsum atque divinum, et Patri æquale atque coæternum de illo audieritis in Evan­ gelio poni, vel legeritis, scitote vos hoc legere quod ad formam Dei pertinet, non quod ad formam servi. Quia si istam regulam tenueritis qui capere potestis; non autem omnes capere potestis, sed omnes credere debetis: si ergo hanc regulam tenueritis, adversus calumnias tenebrarum hæreticarum, tanquam in lumine ambulantes, securi pugnabitis. Non enim defuerunt qui sola evangelica testimonia legendo sectarentur, quæ de humilitate Christi posita sunt, qui adversus ea testimonia quae divinitatem ejus locuta sunt, surdi fuerunt: ideo surdi, ut male verbosi. Item quidam illa sola attendentes quæ de Domini sublimitate dicta sunt, etiam ipsi misericordiam ejus, qua homo factus est propter nos, et si legerunt, non crediderunt, et ab hominibus inducta, atque falsa esse putaverunt; con­ tendentes Deum tantummodo fuisse Dominum nostrum Christum, non etiam hominem. Alii sic, alii sic; utri­ que in errore. Catholica autem fides ex utroque verum tenens quod tenet, et praedicans quod credit, et Deum Christum intellexit, et hominem credidit: utrumque enim scriptum est, et utrumque verum est. Si Deum tantum dixeris Christum, medicinam negas qua sana­ tus es: si hominem tantum dixeris Christum, poten­ tiam negas qua creatus es. Utrumque igitur tene, anima fidelis et cor catholicum, utrumque tene, utrumque crede, utrumque fideliter confitere. Et Deus Chri­ stus est, et homo Christus. Qualis Deus Christus? Æqualis Patri, unum cum Patre. Qualis homo Chri­ stus? De virgine natus, trahens de homine mortali­ tatem, non trahens iniquitatem. ### English translation (Claude) Whatever you have heard said humbly of the Lord Jesus Christ, think of it as the dispensation of the flesh he took up: what he became for us, not what he was so as to make us. But whatever you hear or read in the Gospel said of him that is lofty and exalted above all creatures, and divine, and equal and coeternal with the Father, know that you are reading what belongs to the form of God, not to the form of a servant. For if you hold to this rule, you who can grasp it (not all of you can grasp it, but all of you ought to believe it), if, then, you hold to this rule, you will fight securely, as walking in the light, against the slanders of heretical darkness. For there have not been lacking those who, in reading, followed only the Gospel testimonies that were set down about Christ's humility, and were deaf to the testimonies that spoke of his divinity: deaf so as to be evilly wordy. Again, some, attending only to what was said about the Lord's loftiness, even if they read of his mercy by which he was made man for us, did not believe it, and thought it had been brought in by men and was false, contending that our Lord Christ was God only, not man as well. Some one way, some another; both in error. But the Catholic faith, holding the truth from both, holding what it holds and preaching what it believes, has both understood Christ as God and believed him as man: for both are written, and both are true. If you call Christ God only, you deny the medicine by which you have been healed; if you call Christ man only, you deny the power by which you were created. So hold both, faithful soul and Catholic heart; hold both, believe both, faithfully confess both. Christ is both God and man. What kind of God is Christ? Equal to the Father, one with the Father. What kind of man is Christ? Born of a virgin, taking mortality from man, not taking iniquity. ### Scripture references - Phil 2:6: allusion, high confidence - Phil 2:7: allusion, high confidence ### Translation notes - Phil 2:6–7 (the form of God and the form of a servant) is alluded to. Augustine's characterization of the heresies he opposes is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.2 (PL 35:1663; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-2). ## Tractates on the Gospel of John 36.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-3 - Source: PL 35:1663 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews judged by the flesh, seeing only a man; self-praise is arrogant in weak men who can lie, but not in Christ, the light who cannot lie. ### Latin text Isti ergo Judæi videbant hominem, nec intelli­ gebant nec credebant Deum: atque inter caetera audistis jam quemadmodum ei dixerint, Tu de te testi­ monium dicis; testimonium tuum non est verum. Audistis etiam quid ille responderit; cum hesterno die lectum esset, et pro nostris viribus disputatum. Hodie verba ejus hæc lecta sunt, Vos secundum carnem judicatis. Ideo, inquit, mihi dicitis, Tu de te testimonium dicis; testimonium tuum non est verum, quia secundum carnem judicatis; quia Deum non intelligitis, et hominem videtis, et hominem persequendo, Deum latentem offenditis. Ergo secun­ dum carnem judicatis. Ideo vobis arrogans videor, quia ego de me testimonium perhibeo. Omnis enim homo, quando de se vult perhibere testimonium laudabile, arrogans et superbus videtur. Ideo scriptum est, Non te laudet os tuum, sed laudet te os proximi tui. Sed hoc homini dictum est. Infirmi enim sumus, et apud infirmos loquimur. Verum dicere et mentiri possumus: etsi verum dicere debemus, et mentiri tamen possumus cum volumus. Lux mentiri non potest: absit ut in lucis divinæ splendore tene­ bræ mendacii reperiantur. Loquebatur ille tanquam lux, loquebatur tanquam veritas; sed lux in tenebris lucebat, et tenebræ eam non comprehenderunt: ideo secundum carnem judicabant. Vos, inquit, secundum carnem judicatis. ### English translation (Claude) These Jews, then, saw a man, and neither understood nor believed him to be God; and among other things you have already heard how they said to him, “You bear witness of yourself; your witness is not true.” You have heard too what he answered, when it was read yesterday and discussed according to our powers. Today these words of his were read: “You judge according to the flesh.” That is why, he says, you say to me, “You bear witness of yourself; your witness is not true”: because you judge according to the flesh; because you do not understand God, and you see a man, and by persecuting the man you offend the hidden God. So “you judge according to the flesh.” That is why I seem arrogant to you, because I bear witness of myself. For every man, when he wants to bear praiseworthy witness of himself, seems arrogant and proud. That is why it is written, “Let not your own mouth praise you, but let your neighbor's mouth praise you.” But this was said to man. For we are weak, and we speak among the weak. We can speak the truth and lie: even though we ought to speak the truth, yet we can lie when we wish. The light cannot lie: far be it that the darkness of a lie should be found in the splendor of the divine light. He was speaking as light, speaking as truth; but the light shone in darkness, and the darkness did not comprehend it; therefore they judged according to the flesh. “You,” he says, “judge according to the flesh.” ### Scripture references - John 8:13: quotation, high confidence - John 8:15: quotation, high confidence - Prov 27:2: quotation, high confidence - John 1:5: quotation, high confidence ### Translation notes - John 8:13, 8:15, Prov 27:2, and John 1:5 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.3 (PL 35:1663; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-3). ## Tractates on the Gospel of John 36.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-4 - Source: PL 35:1663–1665 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “I judge no one” means either not yet, since Christ came first in mercy, even to the death of the cross, or not according to the flesh. ### Latin text Ego non judico quemquam. Non ergo judicat quemquam Dominus Jesus Christus? Nonne ipse est quem confitemur resurrexisse tertia die, ascendisse in cœlum, ibi sedere ad dexteram Patris, inde esse venturum ad judicandos vivos et mortuos? Nonne ipsa est fides nostra, de qua dicit Apostolus, Corde cre­ ditur ad justitiam, ore autem confessio fit ad salutem? Ergo quando ista confitemur, con­ tra Dominum loquimur? Nos dicimus venturum judi­ cem vivorum et mortuorum; ipse autem dicit, Ego non judico quemquam. Quæstio ista duobus modis solvi potest; ut aut hoc intelligamus, non judico quemquam, id est, modo: sicut dicit alio loco, Ego non veni ut judicem mundum, sed ut salvum faciam mundum; non judicium suum negando, sed differendo. Aut certe quia dixerat, Vos secundum carnem judicatis; ita subjunxit, Ego non judico quem­ quam, ut subaudias, secundum carnem. Nullus ergo nobis contra fidem quam tenemus et annuntiamus de judice Christo, scrupulus dubitationis in corde rema­ neat Venit Christus, sed primo salvare, postea judi­ care: eos judicando in poenam, qui salvari noluerunt; eos perducendo ad vitam, qui credendo salutem non respuerunt. Prima ergo dispensatio Domini nostri Jesu Christi medicinalis est, non judicialis: nam si primo venisset judicaturus, neminem invenisset cui præmia justitiae redderet. Quia ergo vidit omnes peccatores, et omnino neminem esse immunem a morte peccati; prius erat ejus misericordia præroganda, et post exserendum judicium: quia de illo cantaverat Psalmus, Misericordiam et judicium cantabo tibi, Do­ mine. Non enim judicium ait et miseri­ cordiam; nam si primo esset judicium, nulla esset mi­ sericordia: sed primo misericordia, postea judicium. Quæ est primo misericordia? Creator hominis, homo esse dignatus est: factus est quod fecerat, ne periret quem fecerat. Quid huic misericordiæ addi potest? Et tamen addidit. Parum fuit ei hominem fieri; sed etiam ab hominibus reprobari: parum erat repro­ bari; et exhonorari: parum erat exhonorari; et occidi: sed et hoc parum est; morte crucis. Nam et cum ejus obedientiam usque ad mortem factam com­ mendaret Apostolus, parum illi fuit dicere, Factus obediens usque ad mortem: non enim qualemcumque mortem, sed addidit, mortem autem crucis. Illa morte pejus nihil fuit inter omnia genera mor­ tium. Denique ubi dolores acerrimi exagitant, crucia­ tus vocatur, a cruce nominatus. Pendentes enim in ligno crucifixi, clavis ad lignum pedibus manibusque confixi, producta morte necabantur. Non enim cruci­ figi hoc erat occidi: sed diu vivebatur in cruce; non quia longior vita eligebatur, sed quia mors ipsa protendebatur, ne dolor citius finiretur. Mori voluit pro nobis: parum dicimus, crucifigi dignatus est, usque ad mortem crucis obediens factus. Elegit ex­ tremum et pessimum genus mortis, qui omnem fuerat ablaturus mortem: de morte pessima occidit omnem mortem. Pessima enim erat non intelligentibus Ju­ dæis; nam a Domino electa erat. Ipsam enim crucem suam signum habiturus erat, ipsam crucem de dia­ bolo superato tanquam tropæum in frontibus fidelium positurus, ut diceret Apostolus: Mihi autem absit glo­ riari nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Nihil erat tunc in carne intolerabilius, nihil est nunc in fronte gloriosius. Quid servat fideli suo, qui talem honorem dedit supplicio suo? Denique modo in poenis reorum non est apud Romanos: ubi enim Do­ mini crux honorata est, putatum est quod et reus ho­ noraretur, si crucifigeretur. Qui ergo ideo venit, ne­ minem judicavit: et malos passus est. Pertulit inju­ stum judicium, ut ageret justum. Sed in eo quod pertulit injustum, misericordiæ fuit. Denique ita hu­ milis factus ut veniret ad crucem, distulit quidem po­ tentiam, sed publicavit misericordiam. Unde distulit potentiam? Quia de cruce noluit descendere, qui po­ tuit de sepulcro resurgere. Unde publicavit misericor­ diam? Quia pendens in cruce dixit: Pater, ignosce il­ lis, quia nesciunt quid faciunt. Sive ergo propter hoc, quia non venerat judicare mun­ dum, sed salvare mundum, dixit, Ego non judico quem­ quam: sive quemadmodum commemoravi, quoniam dixerat, Vos secundum carnem judicatis, addidit, Ego non judico quemquam, ut intelligamus Christum non secundum carnem judicare, sicut ab hominibus judi­ catus est. ### English translation (Claude) “I judge no one.” Does the Lord Jesus Christ, then, judge no one? Is he not the one whom we confess to have risen on the third day, ascended into heaven, to sit there at the right hand of the Father, and to be coming from there to judge the living and the dead? Is this not our faith, of which the apostle says, “With the heart one believes unto justice, but with the mouth confession is made unto salvation”? So when we confess these things, do we speak against the Lord? We say he will come as judge of the living and the dead; but he himself says, “I judge no one.” This question can be solved in two ways: either we understand “I judge no one” as “now,” as he says in another place, “I did not come to judge the world, but to save the world,” not denying his judgment but deferring it; or certainly, because he had said, “You judge according to the flesh,” he added, “I judge no one,” so that you understand “according to the flesh.” So let no scruple of doubt remain in our heart against the faith we hold and proclaim about Christ the judge. Christ came, but first to save, afterward to judge: judging to punishment those who would not be saved, bringing to life those who by believing did not reject salvation. So the first dispensation of our Lord Jesus Christ is medicinal, not judicial; for if he had come first to judge, he would have found no one to whom to render the rewards of justice. Since, then, he saw that all were sinners, and that absolutely no one was free from the death of sin, his mercy had to be bestowed first, and judgment exercised afterward; for the Psalm had sung of him, “Mercy and judgment I will sing to you, O Lord.” For it does not say “judgment and mercy”; for if judgment came first, there would be no mercy; but first mercy, afterward judgment. What is the mercy first? The Creator of man deigned to be man: he was made what he had made, so that what he had made might not perish. What can be added to this mercy? And yet he added. It was too little for him to become man; he was also rejected by men. It was too little to be rejected; he was also dishonored. It was too little to be dishonored; he was also killed. But even this is too little: by the death of the cross. For when the apostle commended his obedience carried as far as death, it was too little for him to say, “Made obedient unto death”: for not any death whatever, but he added, “even the death of the cross.” Among all kinds of death there was nothing worse than that death. In short, where the sharpest pains torment, it is called torture (cruciatus), named from the cross (crux). For those crucified, hanging on the wood, fastened by nails to the wood through feet and hands, were killed by a drawn-out death. For to be crucified was not to be killed outright; but one lived long on the cross, not because longer life was chosen, but because death itself was drawn out, so that the pain would not end sooner. He willed to die for us: we say too little; he deigned to be crucified, becoming obedient unto the death of the cross. He who was going to take away all death chose the extreme and worst kind of death: by the worst death he killed all death. For it was the worst to the Jews who did not understand; for it was chosen by the Lord. For he was going to have that very cross as his sign; that very cross, as a trophy over the conquered devil, he was going to set on the foreheads of the faithful, so that the apostle could say, “But far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world.” Nothing then was more unbearable in the flesh; nothing now is more glorious on the forehead. What does he keep for his faithful one, who has given such honor to his own punishment? In short, it is now no longer among the punishments of criminals among the Romans; for where the cross of the Lord was honored, it was thought that even a criminal would be honored if he were crucified. He who came for this, then, judged no one, and suffered the wicked. He endured unjust judgment so as to execute just judgment. But in enduring the unjust, it was of mercy. In short, he was made so humble as to come to the cross; he deferred his power indeed, but he published his mercy. How did he defer his power? Because he would not come down from the cross, who could rise from the tomb. How did he publish his mercy? Because hanging on the cross he said, “Father, forgive them, for they do not know what they are doing.” So whether it was because he had not come to judge the world but to save the world that he said, “I judge no one”; or, as I mentioned, because he had said, “You judge according to the flesh,” he added, “I judge no one,” so that we may understand that Christ does not judge according to the flesh, as he was judged by men. ### Scripture references - John 8:15: quotation, high confidence - Rom 10:10: quotation, high confidence - John 12:47: quotation, high confidence - Ps 101:1 (100:1 LXX): quotation, high confidence - Phil 2:8: quotation, high confidence - Gal 6:14: quotation, high confidence - Matt 27:40: allusion, medium confidence - Luke 23:34: quotation, high confidence ### Translation notes - John 8:15, Rom 10:10, John 12:47, Ps 101:1 (100:1 LXX), Phil 2:8, Gal 6:14, and Luke 23:34 are quoted. The confession of Christ's resurrection, ascension, and coming judgment echoes the creed. The remark that crucifixion was no longer used as a punishment by the Romans reflects its abolition under Constantine. The digital text's stray digit is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.4 (PL 35:1663–1665; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-4). ## Tractates on the Gospel of John 36.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-5 - Source: PL 35:1665 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's judgment is true because the Father is with him; John is the eagle among the four living creatures, which figure the four evangelists, soaring to Christ's divinity. ### Latin text Nam ut agnoscatis jam et judicem Christum, audite quod sequitur: Et si judico ego, judicium meum verum est. Ecce habes et judicem, sed agnosce salva­ torem, ne sentias judicem. Quare autem dixit judi­ cium suum verum esse? Quia solus, inquit, non sum, sed ego et qui misit me Pater. Dixi vobis, fratres, quia Joannes iste evangelista sanctus multum alte volat: vix est eum mente comprehendere. Mysterium au­ tem altius volantis opus est ut commemorem Charita­ tem vestram. Et apud Ezechielem prophetam, et in Apocalypsi ipsius Joannis, cujus est hoc Evangelium, commemoratur animal quadruplex, habens quatuor personas; hominis, vituli, leonis, aquilae. Qui ante nos Scripturarum sanctarum mysteria tractaverunt, plerique in hoc ani­ mali, vel potius in his animalibus quatuor Evangeli­ stas intellexerunt. Leonem pro rege positum, quo­ niam videtur leo rex esse quodammodo bestiarum, propter potentiam et terribilem fortitudinem. Hæc persona tributa est Matthæo, quia in generationibus Domini regiam seriem prosecutus est, quemadmo­ dum esset Dominus per stirpem regiam de semine David regis. Lucas autem quoniam coepit a sacerdo­ tio Zachariæ sacerdotis, faciens mentionem patris Joannis Baptistae, vitulo deputatus est; quia magna victima vitulus erat in sacrificio sacerdotum. Marco homo Christus merito assignatus est, quia neque de regia potestate aliquid dixit, neque de sacerdotali cœpit, sed tantum ab homine Christo exorsus est. Hi omnes prope de terrenis, id est de iis quæ in terra gessit Dominus noster Jesus Christus, non recesse­ runt: de divinitate ejus perpauca locuti sunt, tan­ quam in terra cum illo ambulantes. Restat aquila: ipse est Joannes, sublimium praedicator, et lucis in­ ternæ atque æternæ fixis oculis contemplator. Di­ cuntur enim et pulli aquilarum a parentibus sic pro­ bari, patris scilicet ungue suspendi, et radiis solis opponi: qui firme contemplatus fuerit, filius agnosci­ tur; si acie palpitaverit, tanquam adulterinus ab un­ gue dimittitur. Jam ergo videte quam sublimia loqui debuit, qui est aquilæ comparatus: et tamen etiam nos humi repentes, infirmi et vix ullius momenti in­ ter homines, audemus tractare ista, et ista exponere; et putamus nos aut capere posse cum cogitamus, aut capi dum dicimus. ### English translation (Claude) For that you may now recognize Christ as judge too, hear what follows: “And if I do judge, my judgment is true.” See, you have the judge as well; but recognize the Savior, so that you may not feel the judge. But why did he say that his judgment is true? “Because I am not alone,” he says, “but I and the Father who sent me.” I told you, brothers, that this holy evangelist John flies very high: it is hard to grasp him with the mind. But I must remind your Charity of the mystery of his higher flight. Both in the prophet Ezekiel and in the Apocalypse of John himself, whose Gospel this is, a fourfold living creature is mentioned, having four faces: of a man, a calf, a lion, an eagle. Most of those who before us treated the mysteries of the holy Scriptures understood the four evangelists in this living creature, or rather in these four living creatures. The lion is set for the king, since the lion seems in a way to be king of the beasts, because of its power and terrible strength. This face was assigned to Matthew, because in the generations of the Lord he followed the royal line, showing how the Lord was of the seed of King David through the royal stock. But Luke, since he began from the priesthood of the priest Zechariah, making mention of the father of John the Baptist, was assigned the calf, because the calf was a great victim in the sacrifice of the priests. To Mark, Christ the man was fittingly assigned, because he neither said anything of royal power nor began from the priestly, but started simply from Christ the man. All these hardly departed from earthly things, that is, from the things our Lord Jesus Christ did on earth; they said very little of his divinity, as if walking with him on earth. The eagle remains: that is John, the preacher of lofty things and the contemplator, with fixed eyes, of the inner and eternal light. For it is said that eaglets too are tested by their parents thus: hung from the father's claw and held up to the rays of the sun; the one that gazes steadily is acknowledged as a son; if its gaze flickers, it is dropped from the claw as a bastard. See now, then, what lofty things he had to say who is compared to an eagle; and yet we too, creeping on the ground, weak and of hardly any account among men, dare to treat these things and expound them, and we think we can either grasp them when we think or be grasped when we speak. ### Scripture references - John 8:16: quotation, high confidence - Ezek 1:10: allusion, high confidence - Rev 4:7: allusion, high confidence - Matt 1:1: allusion, high confidence - Luke 1:5: allusion, high confidence ### Translation notes - John 8:16 is quoted; Ezek 1:10 and Rev 4:7 are alluded to, with Matt 1:1–17 and Luke 1:5. Augustine's assignment of the four faces (lion to Matthew, calf to Luke, man to Mark, eagle to John) differs from that of other writers. The testing of eaglets by the sun is a traditional natural-history story; its source is not identified here. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.5 (PL 35:1665; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-5). ## Tractates on the Gospel of John 36.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-6 - Source: PL 35:1665–1667 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Heretics who erred about Christ's divinity forced spiritual men, and Augustine himself, to expound these lofty matters for the protection of the faithful. ### Latin text Quare ista dixi? Forte cnim post haec verba quisquam mihi juste dicat: Pone ergo codicem. Quod excedit mensuram tuam, quid sumis in manum tuam? quid ei committis linguam tuam? Ad hoc respondeo: Multi hæretici abundant, et ad hoc eos Deus abundare permisit, ne semper lacte nutriamur, et in bruta infantia remaneamus. Quia enim non intellexerunt quomodo commendaretur divinitas Christi, sapuerunt sicut voluerunt: non autem recte sapiendo, fidelibus catholicis quæstiones molestissimas intulerunt; cœperunt exagitari et fluctuare corda fidelium. Jam tunc necessitas facta est spiritualibus viris, qui aliquid se­ cundum divinitatem Domini nostri Jesu Christi, non solum legerant in Evangelio, sed etiam intellexerant, ut contra arma diaboli Christi arma proferrent: et de Christi divinitate adversus falsos fallacesque docto­ res, quantis possent viribus, apertissima conflictatione pugnarent; ne cum ipsi tacerent, alii perirent. Quicumque enim senserunt Dominum nostrum Jesum Christum, aut diversae substantiæ esse quam Pater est, aut tantum esse Christum solum, ut ipse sit Pater, ipse sit Filius, ipse sit Spiritus sanctus: quicumque etiam sentire voluerunt hominem fuisse solum, non Deum factum hominem, aut ita Deum ut in sua divi­ nitate mutabilem, aut ita Deum ut non et hominem; a fide naufragaverunt, et de portu Ecclesiæ projecti sunt, ne inquietudine sua naves secum positas frange­ rent. Quæ res coegit ut etiam nos minimi, et quan­ tum ad nos pertinet prorsus indigni, quantum autem ad illius misericordiam in aliquo dispensatorum ejus nu­ mero constituti, non vobis taceamus quod aut intelli­ gatis, mecumque gaudeatis; aut si intelligere nondum valetis, credendo securi in portu maneatis. ### English translation (Claude) Why have I said these things? For perhaps after these words someone may justly say to me: Put down the book, then. Why do you take in your hand what exceeds your measure? Why do you commit your tongue to it? To this I answer: many heretics abound, and God has permitted them to abound for this purpose, so that we may not always be nourished on milk and remain in brute infancy. For because they did not understand how the divinity of Christ is set forth, they thought as they willed; and by not thinking rightly they brought very troublesome questions upon faithful Catholics; the hearts of the faithful began to be disturbed and to waver. Then already it became necessary for spiritual men, who had not only read in the Gospel something about the divinity of our Lord Jesus Christ but had also understood it, to bring forth the weapons of Christ against the weapons of the devil, and to fight with all the strength they could, in the most open conflict, for the divinity of Christ against false and deceitful teachers, lest while they kept silent others should perish. For whoever have thought that our Lord Jesus Christ is either of a different substance from what the Father is, or that Christ alone is such that he himself is the Father, he himself the Son, he himself the Holy Spirit; whoever also have chosen to think that he was only a man, not God made man, or God in such a way as to be changeable in his divinity, or God in such a way as not to be man as well, have suffered shipwreck from the faith and been cast out of the harbor of the Church, lest by their restlessness they should break the ships moored with them. This has compelled even us, the least, and as far as we ourselves are concerned altogether unworthy, but by his mercy set in some way in the number of his stewards, not to keep silent to you what you may either understand and rejoice in with me, or, if you are not yet able to understand, may remain secure in the harbor by believing. ### Scripture references - 1 Cor 3:2: echo, medium confidence - 1 Tim 1:19: echo, medium confidence - 1 Cor 11:19: echo, low confidence ### Translation notes - 1 Cor 3:2, Heb 5:12, and 1 Tim 1:19 are echoed; 1 Cor 11:19 (heresies permitted for testing) may be in view. Augustine's account of the heresies (Arian, Sabellian, those who held Christ a mere man, and others) is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.6 (PL 35:1665–1667; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-6). ## Tractates on the Gospel of John 36.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-7 - Source: PL 35:1667 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's judgment is true because the Father, who sent him, is with him; his being sent is his incarnation, which is believed before it is understood. ### Latin text Dicam ergo; capiat qui potest, credat qui non potest: tamen dicam quod ait Dominus, Vos secun­ dum carnem judicatis; ego non judico quemquam, aut modo, aut secundum carnem. Sed et si ego judico, ju­ dicium meum verum est. Quare judicium tuum verum est? Quia solus non sum, inquit, sed ego et qui misit me Pater. Quid ergo, Domine Jesu? Si solus esses, falsum esset judicium tuum; et ideo verum judicas, quia solus non es, sed tu et qui te misit Pater? Quid responsurus sum? Ipse respondeat; Verum est, in­ quit, judicium meum. Quare? Quia solus non sum, sed ego et qui misit me Pater. Si tecum est, quomodo te misit? Et te misit, et tecum est? Itane et missus non recessisti? itane et ad nos venisti, et ibi mansisti? Quomodo istud creditur? quomodo capitur? Ad hæc duo respondeo: Quomodo capitur, recte dicis; quo­ modo creditur, non recte dicis. Imo ideo bene credi­ tur, quia non cito capitur: nam si cito caperetur, non opus erat ut crederetur; quia videretur. Ideo credis, quia non capis; sed credendo fis idoneus ut ca­ pias. Nam si non credis, nunquam capies; quia mi­ nus idoneus remanebis. Fides ergo mundet te, ut in­ tellectus impleat te. Verum est, inquit, judicium meum; quia solus non sum, sed ego et qui misit me Pa­ ter. Ergo, Domine Deus noster Jesu Christe, missio tua incarnatio tua est. Sic video, sic intelligo; postremo sic credo, ne arrogantiæ sit dicere, Sic intelligo. Pror­ sus et hic est Dominus noster Jesus Christus; imo hic erat secundum carnem, modo hic est secundum divi­ nitatem: et cum Patre erat, et a Patre non recesse­ rat. Quod ergo dicitur missus venisse ad nos, incarna­ tio ipsius commendatur, quia Pater non est incarnatus. ### English translation (Claude) I will speak, then; let him grasp who can, let him believe who cannot. Yet I will speak of what the Lord says: “You judge according to the flesh; I judge no one,” either now, or according to the flesh. “But even if I judge, my judgment is true.” Why is your judgment true? “Because I am not alone,” he says, “but I and the Father who sent me.” What then, Lord Jesus? If you were alone, would your judgment be false? And do you judge truly because you are not alone, but you and the Father who sent you? What shall I answer? Let him answer himself. “My judgment,” he says, “is true.” Why? “Because I am not alone, but I and the Father who sent me.” If he is with you, how did he send you? Did he both send you and is he with you? So, though sent, you did not withdraw? So you both came to us and remained there? How is this believed? How is it grasped? To these two I answer: “How is it grasped?” you say rightly; “how is it believed?” you do not say rightly. Rather, it is well believed for this very reason, that it is not quickly grasped; for if it were quickly grasped, there would be no need for it to be believed, because it would be seen. You believe because you do not grasp; but by believing you become fit to grasp. For if you do not believe, you will never grasp, because you will remain less fit. Let faith, then, cleanse you, so that understanding may fill you. “My judgment,” he says, “is true, because I am not alone, but I and the Father who sent me.” So, O Lord our God, Jesus Christ, your sending is your incarnation. So I see it, so I understand it; or rather, so I believe it, lest it be arrogance to say, “So I understand.” Our Lord Jesus Christ is certainly here too; rather, he was here according to the flesh, now he is here according to his divinity; and he was with the Father and had not withdrawn from the Father. When, then, it is said that he was sent and came to us, his incarnation is set forth, because the Father was not incarnate. ### Scripture references - John 8:15: quotation, high confidence - John 8:16: quotation, high confidence ### Translation notes - John 8:15–16 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.7 (PL 35:1667; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-7). ## Tractates on the Gospel of John 36.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-8 - Source: PL 35:1667 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against the Patripassians, the Father did not become incarnate, yet he did not withdraw from the incarnate Son, for God is everywhere. ### Latin text Nam Sabelliani dicti sunt quidam hæretici qui vocantur et Patripassiani, qui dicunt ipsum Patrem passum fuisse. Noli tu, catholice: si enim fueris pa­ tripassianus, non eris sanus. Ergo intellige missionem Filii nominatam incarnationem Filii: Patrem autem incarnatum esse non credas, sed a Filio incarnato Patrem recessisse non credas. Ille carnem portabat, ille cum Filio erat. Si in cœlo Pater, in terra Filius; quomodo Pater cum Filio erat? Quia et Pater et Filius ubique erant: non enim in cœlo sic est Deus, ut non sit in terra. Audi illum qui volebat fugere judicium Dei, et non inveniebat qua: Quo abibo, inquit, a spiritu tuo, et a facie tua quo fugiam? Si ascendero in cœlum, tu ibi es. De terra erat quæstio; audi quid sequi­ tur: Si descendero ad infernum, ades. Si ergo et in inferno dicitur quod adsit, quid re­ rum remanet ubi non sit? Vox enim Dei est apud pro­ phetam, Cœlum et terram ego impleo. Ubique ergo est, qui nullo clauditur loco. Noli ab illo averti, et tecum est. Si vis ad eum pervenire, noli piger esse amare: non enim pedibus, sed affectibus curris. Uno loco manens venis, si credis et diligis. Ergo ubique est: si ubique est, quomodo cum Filio non est? Itane cum Filio non est, qui, si credis, et tecum est? ### English translation (Claude) For certain heretics were called Sabellians, who are also called Patripassians, who say that the Father himself suffered. Not you, Catholic: for if you are a Patripassian, you will not be sound. So understand that the sending of the Son is the name for the incarnation of the Son; but do not believe that the Father became incarnate, nor yet believe that the Father withdrew from the incarnate Son. The one bore flesh; the other was with the Son. If the Father was in heaven and the Son on earth, how was the Father with the Son? Because both Father and Son were everywhere; for God is not in heaven in such a way as not to be on earth. Hear the man who wanted to flee God's judgment and found no way: “Whither shall I go,” he says, “from your spirit, and whither shall I flee from your face? If I ascend into heaven, you are there.” The question was about earth; hear what follows: “If I descend into hell, you are present.” If, then, he is said to be present even in hell, what of all things remains where he is not? For the voice of God is in the prophet: “I fill heaven and earth.” He is everywhere, then, who is enclosed by no place. Do not turn away from him, and he is with you. If you wish to come to him, do not be slow to love: for you run not with feet but with affections. Remaining in one place, you come, if you believe and love. So he is everywhere: if he is everywhere, how is he not with the Son? Is he not with the Son, who, if you believe, is with you too? ### Scripture references - Ps 139:7 (138:7 LXX): quotation, high confidence - Ps 139:8 (138:8 LXX): quotation, high confidence - Jer 23:24: quotation, high confidence ### Translation notes - Ps 139:7–8 (138:7–8 LXX) and Jer 23:24 are quoted. Augustine's account of the Sabellians and Patripassians is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.8 (PL 35:1667; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-8). ## Tractates on the Gospel of John 36.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-9 - Source: PL 35:1667–1669 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's words both distinguish the persons of Father and Son against the Sabellians and, with “I and the Father are one,” affirm one substance against the Arians. ### Latin text Unde ergo verum est judicium ejus, nisi quia ve­ rus est Filius? Hoc enim dixit, Et si judico, verum est judicium meum; quia solus non sum, sed ego et qui misit me Pater. Tanquam diceret, Verum est judicium meum, quia Filius Dei sum. Unde probas quia Filius Dei es? Quia solus non sum, sed ego et qui misit me Pater. Erubesce, Sabelliane, audis Filium, audis Patrem. Pater, Pater est; Filius, Filius est. Non dixit, Ego sum Pater, et ego ipse sum Filius; sed, solus non sum, inquit. Quare solus non es? Quia mecum est Pater. Ego sum, et qui misit me Pater: audis, Ego sum, et qui me misit. Ne perdas personam, distingue personas. Distingue intelligentia, noli separare perfi­ dia; ne iterum quasi fugiens Charybdim, in Scyllam incurras. Vorabat enim te gurges impietatis Sabellia­ norum, ut diceres ipsum esse Patrem qui est Filius: modo didicisti, Solus non sum, sed ego et qui misit me Pater. Agnoscis quia Pater, Pater est; et Filius, Fi­ lius est. Bene agnoscis: sed noli dicere, Pater major est, Filius minor est; noli dicere, Pater aurum est, Filius argentum est. Una substantia est, una divinitas, una coaeternitas, perfecta æqualitas, dissimilitudo nulla. Nam si tantummodo alterum credideris esse Christum, non eum qui Pater est, in aliquo tamen di­ stantem secundum naturam esse putaveris; a Cha­ rybdi quidem evasisti, sed in Scyllaeis scopulis nau­ fragasti. In medio naviga, utrumque periculosum la­ tus evita. Pater, Pater est; Filius, Filius est. Jam dicis, Pater, Pater est; Filius, Filius est: bene periculum absorbentis gurgitis evasisti; quid vis ire in alteram partem, ut dicas, Aliud est Pater, Filius aliud? Alius est, recte dicis; aliud, non recte. Alius enim est Filius, quia non est ipse qui Pater; et alius Pater, quia non ipse qui Filius: non tamen aliud, sed hoc ipsum est et Pater et Filius. Quid est, hoc ipsum est? Unus Deus est. Audisti, Quia non sum solus, sed ego et qui misit me Pater; audi quo­ modo credas Patrem et Filium, audi ipsum Fi­ lium; Ego et Pater unum sumus. Non dixit, Pater ego sum; aut, Ego et Pater unus est: sed cum dicit, Ego et Pater unum sumus; utrumque audi, et unum, et sumus, et a Charybdi et a Scylla liberaberis. In duobus istis verbis quod dixit, unum, liberat te ab Ario: quod dixit, sumus, liberat te a Sabellio. Si unum, non ergo diversum; si sumus, ergo et Pater et Filius. Sumus enim, non diceret de uno; sed et unum non diceret de diverso. Ergo ideo verum est, inquit, judicium meum, breviter ut audias, quia Filius Dei sum. Sed sic tibi persuadeo, inquit, quia Filius Dei sum, ut intelligas quia mecum est Pa­ ter: non sic sum Filius ut ipsum deseruerim; non ita hic sum, ut cum ipso non sim; non ita ibi ille est, ut mecum non sit: formam servi accepi sed formam Dei non amisi; Solus ergo, inquit, non sum, sed ego et qui misit me Pater. ### English translation (Claude) Why, then, is his judgment true, if not because he is the true Son? For this is what he said: “And if I judge, my judgment is true; because I am not alone, but I and the Father who sent me.” As if he said: My judgment is true because I am the Son of God. How do you prove that you are the Son of God? “Because I am not alone, but I and the Father who sent me.” Blush, Sabellian: you hear the Son, you hear the Father. The Father is the Father; the Son is the Son. He did not say, “I am the Father, and I myself am the Son,” but “I am not alone,” he says. Why are you not alone? Because the Father is with me. “I am, and the Father who sent me”: you hear “I am, and he who sent me.” So that you do not lose the person, distinguish the persons. Distinguish by understanding; do not separate by faithlessness, lest, as though fleeing Charybdis, you run into Scylla. The whirlpool of the Sabellians' impiety was swallowing you, so that you said that he who is the Son is the very same as the Father; now you have learned, “I am not alone, but I and the Father who sent me.” You acknowledge that the Father is the Father and the Son is the Son. You acknowledge it well; but do not say, “The Father is greater, the Son is less”; do not say, “The Father is gold, the Son is silver.” There is one substance, one Godhead, one coeternity, perfect equality, no unlikeness. For if you have only believed that Christ is another, not he who is the Father, yet have thought him different in some respect according to nature, you have indeed escaped Charybdis, but you have been shipwrecked on the rocks of Scylla. Sail in the middle; avoid the danger on either side. The Father is the Father; the Son is the Son. Now you say, “The Father is the Father, the Son is the Son”: you have well escaped the danger of the swallowing whirlpool; why do you want to go to the other side, so as to say, “The Father is one thing, the Son another thing”? He is another one, you say rightly; another thing, you say wrongly. For the Son is another one, because he is not the same as the Father; and the Father is another one, because he is not the same as the Son; yet not another thing, but the Father and the Son are the very same thing. What is “the very same thing”? One God. You have heard, “Because I am not alone, but I and the Father who sent me”; hear how you should believe the Father and the Son; hear the Son himself: “I and the Father are one.” He did not say, “I am the Father,” or “I and the Father is one”; but when he says, “I and the Father are one,” hear both, both “one” and “are,” and you will be freed both from Charybdis and from Scylla. In these two words that he spoke, “one” frees you from Arius, “are” frees you from Sabellius. If “one,” then not different; if “are,” then both Father and Son. For he would not say “are” of one person; but neither would he say “one” of what is different. So my judgment is true, he says (to put it briefly for you to hear), because I am the Son of God. But I persuade you that I am the Son of God, he says, in such a way that you understand that the Father is with me: I am not the Son in such a way as to have deserted him; I am not here in such a way as not to be with him; he is not there in such a way as not to be with me. I took the form of a servant, but I did not lose the form of God. “So I am not alone,” he says, “but I and the Father who sent me.” ### Scripture references - John 8:16: quotation, high confidence - John 10:30: quotation, high confidence - Phil 2:7: allusion, high confidence ### Extrabiblical texts - Homer, Od. 12.73 (Homer, Odyssey): allusion, low confidence ### Translation notes - John 8:16, John 10:30, and Phil 2:6–7 are quoted or alluded to. Charybdis and Scylla are the proverbial twin dangers of Homer's Odyssey (Od. 12). Augustine's distinction alius (“another one,” of persons) and aliud (“another thing,” of substance) is kept. His statements against Arius and Sabellius are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.9 (PL 35:1667–1669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-9). ## Tractates on the Gospel of John 36.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-10 - Source: PL 35:1669 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The law of two or three witnesses is a mystery of the Trinity, the true and stable witness, as Susanna's case shows. ### Latin text Dixerat de judicio; de testimonio vult dicere. In Lege, inquit, vestra scriptum est quia duorum homi­ num testimonium verum est. Ego sum qui de me testi­ monium perhibeo, et testimonium perhibet de me qui mi­ sit me Pater. Exposuit illis et Legem, si ingrati non essent. Magna enim quaestio est, fratres mei, et valde mihi videtur in mysterio res esse constituta, ubi Deus dixit, In ore duorum vel trium testium stabit omne ver­ bum. Veritas quæri­ tur per duos testes? Ita plane, sic se habet humani generis consuetudo: sed tamen fieri potest ut et duo mentiantur. Susanna casta duobus falsis testibus ur­ gebatur: numquid quia duo erant, ideo falsi testes, non erant? De duobus dicimus aut de tribus? univer­ sus populus mentitus est contra Christum. Si ergo populus constans ex magna hominum multitudine, falsus testis inventus est; quomodo accipiendum est, In ore duorum vel trium testium stabit omne verbum: nisi quia hoc modo per mysterium Trinitas commendata est, in qua est perpetua stabilitas veritatis? Vis habere bonam causam? Habeto duos vel tres testes, Patrem et Filium et Spiritum san­ ctum. Denique quando Susanna casta femina fidelis­ que conjux duobus falsis testibus urgebatur, Trinitas illi in conscientia atque in occulto suffragabatur: illa Trinitas de occulto unum testem Danielem excitavit, et duos convicit. Ergo quia in Lege vestra scriptum est, duorum hominum testimonium verum esse, accipite nostrum testimonium, ne sen­ tiatis judicium. Ego enim, inquit, non judico quem­ quam, sed testimonium perhibeo de me: differo judi­ cium, non differo testimonium. ### English translation (Claude) He had spoken of judgment; he wants to speak of witness. “In your Law,” he says, “it is written that the witness of two men is true. I am the one who bears witness of myself, and the Father who sent me bears witness of me.” He explained the Law to them too, if they were not ungrateful. For it is a great question, my brothers, and the matter seems to me to be set very much in a mystery, where God said, “In the mouth of two or three witnesses every word shall stand.” Is truth sought through two witnesses? Just so; such is the custom of the human race; yet it can happen that even two lie. Chaste Susanna was pressed by two false witnesses: because they were two, were they therefore not false witnesses? We speak of two or three: the whole people lied against Christ. If, then, a people consisting of a great multitude of men was found a false witness, how is “In the mouth of two or three witnesses every word shall stand” to be taken, unless the Trinity is set forth in this way by a mystery, in which is the perpetual stability of truth? Do you want to have a good cause? Have two or three witnesses: the Father and the Son and the Holy Spirit. In short, when Susanna, a chaste woman and faithful wife, was pressed by two false witnesses, the Trinity supported her in her conscience and in secret: that Trinity raised up from secret one witness, Daniel, and convicted the two. So, since it is written in your Law that the witness of two men is true, accept our witness, so that you may not feel our judgment. “For I,” he says, “judge no one, but I bear witness of myself”: I defer judgment, I do not defer witness. ### Scripture references - John 8:17: quotation, high confidence - John 8:18: quotation, high confidence - Deut 19:15: quotation, high confidence - Matt 18:16: quotation, medium confidence - John 8:15: echo, medium confidence ### Extrabiblical texts - Sus (Susanna): allusion, high confidence ### Translation notes - John 8:17–18 and Deut 19:15 (Matt 18:16) are quoted; John 8:15 is echoed. The story of Susanna (Dan 13 in the Greek and Latin Bibles) is outside the 66 books and is tagged as extrabiblical. The digital text's stray digit is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.10 (PL 35:1669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-10). ## Tractates on the Gospel of John 36.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-11 - Source: PL 35:1669 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God is both witness and judge: he sees us now and cannot be deceived when he judges; those who obey will receive what he promised. ### Latin text Eligamus nobis, fratres, contra linguas homi­ num, contra infirmas suspiciones generis humani Deum judicem, Deum testem. Non enim dedignatur testis esse qui judex est, aut promovetur cum fit judex; quoniam qui testis est, ipse judex erit. Quare ipse testis? Quia non quærit alium unde cognoscat qui sis. Quare ipse judex? Quia ipse habet potestatem mortificandi et vivificandi, damnandi et absolvendi, in gehennas præcipitandi et in coelos levandi, diabolo conjungendi et cum Angelis coronandi. Cum ergo ipse habeat hanc potestatem, judex est. Quia vero ut te cognoscat non quærit alium testem; qui tunc judica­ bit te, modo videt te: non est unde illum raNas, cum coeperit judicare. Non enim adhibes tibi aliquos falsos testes, qui judicem illum possint circumvenire, quando te cœperit judicare. Deus hoc tibi dicit: Quando contemnebas, ego videbam; et quando non credebas, sententiam meam non frustrabam: differe­ bam, non auferebam. Noluisti audire quod præcepi, senties quod prædixi. Si autem audias quæ praecepi, non mala senties quae praedixi, sed bona percipies quæ promisi. ### English translation (Claude) Let us choose for ourselves, brothers, against the tongues of men, against the weak suspicions of the human race, God as judge, God as witness. For he does not disdain to be a witness who is judge, nor is he promoted when he becomes judge, since he who is witness will himself be judge. Why is he himself witness? Because he does not seek another from whom to learn who you are. Why is he himself judge? Because he himself has the power of killing and making alive, of condemning and acquitting, of casting headlong into Gehenna and raising into heaven, of joining to the devil and crowning with the angels. Since, then, he has this power, he is judge. But because he seeks no other witness to know you, he who will then judge you sees you now: there is no way you can deceive him when he begins to judge. For you will not bring in any false witnesses who could get round that judge when he begins to judge you. God says this to you: When you despised, I saw; and when you did not believe, I did not make my sentence void: I was deferring it, not taking it away. You would not hear what I commanded; you will feel what I foretold. But if you hear what I commanded, you will not feel the evil I foretold, but will receive the good I promised. ### Scripture references - Deut 32:39: echo, medium confidence - 1 Sam 2:6: echo, medium confidence ### Translation notes - Deut 32:39 and 1 Sam 2:6 (killing and making alive) are echoed. The word rendered “deceive” is garbled in the digital text (raNas, probably fallas) and is translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.11 (PL 35:1669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-11). ## Tractates on the Gospel of John 36.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-12 - Source: PL 35:1669 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son alone will appear in the judgment, in the human form in which he suffered, though the Father is with him; the vision of God himself is the reward of the just. ### Latin text Ne aliquem sane moveat quod ait, Verum est judicium meum; quia solus non sum, sed ego et qui mi­ sit me Pater; cum alibi dixerit, Pater non judicat quemquam, sed omne judicium dedit Filio. Jam in eisdem verbis Evangelii disputavimus, et nunc admonemus, non hoc ideo dictum, quia Pater non erit cum Filio judicante; sed quoniam bonis et malis in judicio solus Filius apparebit, in ea forma in qua passus est, et resurrexit, et ascendit in coelum. Discipulis quippe tunc conspicientibus ascendentem, vox angelica sonuit, Sic veniet, quemadmodum vidistis eum euntem in cœlum: id est, in forma hominis in qua judicatus est judicabit, ut etiam illud propheticum impleatur, Videbunt in quem pupugerunt. Cum vero euntibus justis in vitam aeternam, videbimus eum sicuti est; non erit illud judicium vivorum et mortuorum, sed præmium tantummodo vivorum. ### English translation (Claude) Let no one be troubled that he says, “My judgment is true, because I am not alone, but I and the Father who sent me,” when elsewhere he has said, “The Father judges no one, but has given all judgment to the Son.” We have already discussed these same words of the Gospel, and now we remind you that this was not said because the Father will not be with the Son when he judges, but because in the judgment the Son alone will appear to the good and the bad, in the form in which he suffered and rose and ascended into heaven. For when the disciples were then watching him ascend, the angelic voice sounded: “He will come in the same way as you have seen him going into heaven”; that is, he will judge in the form of man in which he was judged, so that the prophetic word too may be fulfilled: “They will look on him whom they pierced.” But when, as the just go into eternal life, we shall see him as he is, that will not be the judgment of the living and the dead, but only the reward of the living. ### Scripture references - John 8:16: quotation, high confidence - John 5:22: quotation, high confidence - Acts 1:11: quotation, high confidence - Zech 12:10: quotation, high confidence - John 19:37: quotation, medium confidence - 1 John 3:2: quotation, high confidence ### Translation notes - John 8:16, John 5:22, Acts 1:11, Zech 12:10 (John 19:37), and 1 John 3:2 are quoted. The digital text's stray reference “(Joan. v, lit.” is removed as apparatus. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.12 (PL 35:1669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-12). ## Tractates on the Gospel of John 36.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-13 - Source: PL 35:1669 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Your Law” means the Law given to them by God, as “our daily bread” is still asked of God. ### Latin text Item ne moveat quod ait, In Lege vestra scriptum est quia duorum hominum testimonium verum est, et ideo quisquam existimet non fuisse illam legem Dei, quia non dictum est, In Lege Dei: sciat ita dictum esse, In Lege vestra, tanquam diceret, in Lege quæ vobis est data; a quo, nisi a Deo? Sicut dicimus, Panem nostrum quotidianum: et tamen dicimus, Da nobis ho­ die. ### English translation (Claude) Again, let no one be troubled that he says, “In your Law it is written that the witness of two men is true,” and so think that it was not the law of God, because it does not say “in the Law of God.” Let him know that it was said “in your Law” as though he said “in the Law that was given to you”: by whom, if not by God? As we say “our daily bread,” and yet we say, “Give us this day.” ### Scripture references - John 8:17: quotation, high confidence - Matt 6:11: quotation, high confidence ### Translation notes - John 8:17 and Matt 6:11 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 36.13 (PL 35:1669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/36-1/#p-36-13). ## Tractates on the Gospel of John 37.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-1 - Source: PL 35:1669 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews, judging by the flesh, asked where Christ's father was; they saw the garment of flesh and despised the hidden God within it. ### Latin text Quod in sancto Evangelio breviter dicitur, non breviter oportet exponi, ut quod auditur, intelligatur. Verba enim Domini pauca, sed magna sunt; non nu­ mero æstimanda, sed pondere: nec ideo contemnenda, quia pauca; sed ideo quærenda, quia magna. Qui ad­ fuistis hesterno die, audistis, ut potuimus disputavi­ mus ex eo quod ait Dominus, Vos secundum carnem judicatis; ego non judico quemquam. Sed et si judico ego, judicium meum verum est; quia solus non sum, sed ego et qui misit me Pater. In lege vestra scriptum est quod duorum hominum testimonium verum est. Ego sum qui testimonium perhibeo de me, et testimonium perhibet de me qui misit me Pater. Ex his verbis hesterno, ut dixi, die redditus est sermo auri­ bus et mentibus vestris. Hæc cum Dominus dixisset; illi qui audierunt, Vos secundum carnem judicatis, ma­ nifestaverunt quod audierunt. Responderunt enim Do­ mino loquenti de Deo Patre suo, et dixerunt, Ubi est pater tuus? Patrem Christi carnaliter acceperunt, quia verba Christi secundum carnem judicaverunt. Erat autem qui loquebatur in aperto caro, in occulto Verbum: homo manifestus, Deus occultus. Videbant indumentum, et contemnebant indutum: contemne­ bant, quia nesciebant; nesciebant, quia non videbant; non videbant, quia cæci erant; cæci erant, quia non credebant. ### English translation (Claude) What is said briefly in the holy Gospel ought not to be expounded briefly, so that what is heard may be understood. For the Lord's words are few but great; not to be valued by number but by weight; not to be despised because they are few, but to be searched because they are great. Those of you who were present yesterday heard us discuss, as we could, the Lord's saying: “You judge according to the flesh; I judge no one. But even if I judge, my judgment is true; because I am not alone, but I and the Father who sent me. In your Law it is written that the witness of two men is true. I am the one who bears witness of myself, and the Father who sent me bears witness of me.” On these words, as I said, a sermon was delivered yesterday to your ears and minds. When the Lord had said these things, those who heard “You judge according to the flesh” showed that they had heard it truly. For they answered the Lord as he spoke of God his Father, and said, “Where is your father?” They took the Father of Christ carnally, because they judged the words of Christ according to the flesh. Now he who was speaking was flesh in the open, the Word in secret: man manifest, God hidden. They saw the garment and despised the one clothed in it: they despised him because they did not know him; they did not know him because they did not see; they did not see because they were blind; they were blind because they did not believe. ### Scripture references - John 8:15: quotation, high confidence - John 8:16: quotation, high confidence - John 8:17: quotation, high confidence - John 8:18: quotation, high confidence - John 8:19: quotation, high confidence ### Translation notes - John 8:15–19 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.1 (PL 35:1669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-1). ## Tractates on the Gospel of John 37.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-2 - Source: PL 35:1669–1671 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ will not show the Father to those who think him only a man; they must first know who he is. ### Latin text Videamus ergo et ad hæc Dominus quid respon­ deat. Ubi est, inquiunt, pater tuus? Audivimus enim te dicere, Solus non sum, sed ego et qui misit me Pater: nos solum te videmus, patrem tuum tecum non vide­ mus; quomodo te dicis solum non esse, sed cum pa­ tre tuo esse? an ostende nobis tecum esse patrem tuum. Et Dominus: Numquid me videtis, ut Patrem ostendam vobis? Hoc enim sequitur, hoc suis verbis ipse respondit, quorum verborum expositionem nos ante præmisimus. Videte enim quid dixerit, Neque me scitis, neque Patrem meum. Si me sciretis, forsitan et Patrem meum sciretis. Dicitis ergo, Ubi est Pater tuus? quasi jam me sciatis; quasi totum hoc sim quod vide­ tis. Ergo quia me non nostis, ideo vobis Patrem meum non ostendo. Me quippe hominem putatis, ideo Pa­ trem meum hominem quæritis, quia secundum car­ nem judicatis. Quia vero secundum quod videtis aliud sum, et aliud secundum quod non videtis; Patrem autem meum loquor occultus occultum: prius est ut me noveritis; tunc et Patrem meum scie­ tis. ### English translation (Claude) Let us see, then, what the Lord answers to this too. “Where,” they say, “is your father?” For we have heard you say, “I am not alone, but I and the Father who sent me.” We see you alone; we do not see your father with you; how do you say that you are not alone but with your father? Or else show us that your father is with you. And the Lord: Do you see me, that I should show you the Father? For this follows; with these words he himself answered, words whose explanation we have given beforehand. For see what he said: “You know neither me nor my Father. If you knew me, perhaps you would know my Father too.” You say, then, “Where is your father?” as though you already knew me, as though I were all that you see. So because you do not know me, I do not show you my Father. For you think me a man; therefore you seek my Father as a man, because you judge according to the flesh. But since I am one thing according to what you see and another according to what you do not see, and I, hidden, speak of my Father, who is hidden, you must first know me; then you will know my Father too. ### Scripture references - John 8:19: quotation, high confidence - John 8:16: quotation, high confidence ### Translation notes - John 8:19 is quoted; John 8:16 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.2 (PL 35:1669–1671; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-2). ## Tractates on the Gospel of John 37.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-3 - Source: PL 35:1671 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's “perhaps” is not doubt but rebuke of unbelief, as men too use words of doubt to reprove. ### Latin text Si enim me sciretis, et Patrem meum forsitan sciretis. Ille qui omnia scit, quando dicit forsitan, non dubitat, sed increpat. Attende enim quomodo incre­ pative dicatur ipsum forsitan, quod videtur esse ver­ bum dubitationis. Sed dubitationis verbum est quando dicitur ab homine, ideo dubitante quia nesciente: cum vero dicitur a Deo verbum dubitationis, cum Deum nihil utique lateat, illa dubitatione arguitur infidelitas, non opinatur divinitas. Homines enim de his rebus quas certas habent, aliquando increpative dubitant, id est, verbum dubitationis ponunt, cum corde non dubitent: velut si indigneris servo tuo et dicas, Con­ temnis me; considera, forsitan dominus tuus sum. Hinc et Apostolus ad quosdam contemptores suos lo­ quens ait: Puto autem, et ego Spiritum Dei habeo. Qui dicit, puto, dubitare videtur: sed ille increpabat, non dubitabat. Et ipse Dominus Chri­ stus alio loco increpans infidelitatem futuram generis humani: Cum venerit, inquit, Filius hominis, putas, in­ veniet fidem in terra? ### English translation (Claude) “For if you knew me, perhaps you would know my Father too.” He who knows all things, when he says “perhaps,” is not doubting but rebuking. For notice how this very “perhaps,” which seems to be a word of doubt, is said by way of rebuke. It is a word of doubt when said by a man, who doubts because he does not know; but when a word of doubt is said by God, since surely nothing is hidden from God, unbelief is reproved by that doubting; divinity is not expressing an opinion. For men sometimes doubt by way of rebuke about things they hold for certain; that is, they use a word of doubt although in their heart they do not doubt: as if you were indignant with your servant and said, “You despise me; consider: perhaps I am your master.” Hence the apostle too, speaking to some who despised him, says, “But I think that I too have the Spirit of God.” He who says “I think” seems to doubt; but he was rebuking, not doubting. And the Lord Christ himself, in another place, rebuking the future unbelief of the human race, says, “When the Son of man comes, do you think he will find faith on the earth?” ### Scripture references - John 8:19: quotation, high confidence - 1 Cor 7:40: quotation, high confidence - Luke 18:8: quotation, high confidence ### Translation notes - John 8:19, 1 Cor 7:40, and Luke 18:8 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.3 (PL 35:1671; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-3). ## Tractates on the Gospel of John 37.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-4 - Source: PL 35:1671 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: No pedant should fault the Word's “perhaps”: even a human word remains in the speaker while passing by sound to the hearer, and the Word of God is God. ### Latin text Jam, quantum existimo, intellexistis quomodo sit positum forsitan: ne quis verborum appensor et syllabarum examinator, veluti latine loqui sciens, re­ prehendat verbum quod dixit Dei Verbum; et repre­ hendendo Dei Verbum, non eloquens, sed mutus re­ maneat. Quis enim loquitur sic, quomodo loquitur Verbum quod erat in principio apud Deum? Noli ver­ ba ista considerare, et ex his verbis assuetis illud Verbum metiri velle quod Deus est. Audis enim Ver­ bum et contemnis; audi Deum et time: In principio erat Verbum. Tu revocas ad usum sermocinationis tuæ, et dicis apud te, Quid est verbum? quid magnum est verbum? sonat et transit; verberato aere aurem percutit, postea non erit. Audi adhuc, Verbum erat apud Deum: manebat, non sonando transibat. Adhuc forte contemnis: Deus erat Verbum. Apud teipsum, o homo, cum est in corde tuo verbum, aliud est quam sonus: sed verbum quod est apud te, ut transeat ad me, sonum quasi vehiculum quærit. Assumit ergo sonum, imponit se quodammodo in ve­ hiculum, transcurrit aerem, venit ad me, nec recedit a te: Sonus autem ut veniret ad me, recessit a te, nec perstitit apud me. Verbum ergo quod erat in corde tuo, numquid sono prætereunte præteriit? Quod cogitabas dixisti; et ut ad me perveniret quod apud te latebat, syllabas sonuisti: sonus syllabarum per­ duxit ad aurem meam cogitationem tuam; per aurem meam descendit in cor meum cogitatio tua, sonus me­ dius transvolavit: verbum vero illud quod assumpsit sonum, antequam sonares, erat apud te; quia sonuisti, est apud me, et non recessit a te. Hoc attende, quis­ quis es examinator sonorum. Verbum Dei contemnis, qui verbum hominis non comprehendis! ### English translation (Claude) Now, as far as I think, you have understood how “perhaps” was used, so that no weigher of words and examiner of syllables, as one who knows how to speak Latin, may find fault with the word that the Word of God spoke, and by finding fault with the Word of God remain not eloquent but dumb. For who speaks as the Word speaks which was in the beginning with God? Do not consider these words, and do not try to measure by these accustomed words that Word which is God. For you hear “Word” and despise it: hear “God” and fear. “In the beginning was the Word.” You bring it back to the usage of your own talk and say to yourself, “What is a word? What great thing is a word? It sounds and passes; the air is struck, it strikes the ear; afterward it will not be.” Hear further: “The Word was with God”: it remained; it did not pass by sounding. Further, perhaps you despise it still: “The Word was God.” Within yourself, O man, when there is a word in your heart, it is something other than a sound; but the word that is with you, in order to pass over to me, seeks sound as a vehicle. So it takes up sound, puts itself in a way into a vehicle, runs through the air, comes to me, and does not withdraw from you. But the sound, in order to come to me, withdrew from you and did not stay with me. Did the word, then, which was in your heart, pass away as the sound passed? You said what you were thinking; and so that what lay hidden with you might reach me, you sounded syllables: the sound of the syllables carried your thought to my ear; through my ear your thought came down into my heart; the intermediate sound flew past. But that word which took up sound was with you before you sounded it; because you sounded it, it is with me, and it has not withdrawn from you. Attend to this, whoever you are, examiner of sounds. Do you despise the Word of God, you who do not comprehend the word of man? ### Scripture references - John 1:1: quotation, high confidence ### Translation notes - John 1:1 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.4 (PL 35:1671; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-4). ## Tractates on the Gospel of John 37.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-5 - Source: PL 35:1671 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To Philip, a believer, Christ said without any “perhaps” that whoever has seen him has seen the Father; the “perhaps” to the Jews marks their unbelief. ### Latin text Scit ergo omnia per quem facta sunt omnia, et tamen dubitando increpat: Si me sciretis forsitan et Patrem meum sciretis. Increpat infideles. Nam talem sententiam dixit discipulis: sed ibi non est verbum dubitationis, quia non fuit causa increpandæ infideli­ tatis. Nam quod modo dixit Judaeis, Si me sciretis, forsitan et Patrem meum sciretis: dixit et discipulis quando eum Philippus interrogavit, imo postulavit et ait, Domine, ostende nobis Patrem, et sufficit nobis: quasi diceret, Et ipsi te jam novimus, apparuisti nobis, vidimus te, dignatus es eligere nos, secuti sumus te, mirabilia tua vidimus; verba salutis audivimus, præ­ cepta suscepimus, promissa speramus; multum nobis conferre praesentia tua ipse dignatus es: sed tamen cum te noverimus, quia Patrem nondum novimus, in­ flammamur desiderio illius videndi quem nondum no­ vimus: ac per hoc quia te novimus, sed non nobis sufficit, donec et Patrem noverimus; ostende nobis Patrem, et sufficit nobis. Et Dominus ut scirent non se nosse quod se putabant jam nosse: Tanto tempore vobiscum sum, et me nescitis? Philippe, qui me vidit, vi­ dit et Patrem. Numquid habet ista sen­ tentia verbum dubitationis? numquid dixit, Qui me vidit, forsitan vidit et Patrem? Quare? Quia fidelis audiebat, non fidei persecutor: ideo non erat Domi­ nus increpator, sed doctor. Qui me vidit, vidit et Pa­ trem; et hic, Si me sciretis, et Patrem meum sciretis: tollamus verbum quo notata est infidelitas audientium, et ipsa sententia est. ### English translation (Claude) So he through whom all things were made knows all things, and yet by doubting he rebukes: “If you knew me, perhaps you would know my Father too.” He rebukes the unbelievers. For he spoke such a sentence to the disciples, but there there is no word of doubt, because there was no cause to rebuke unbelief. For what he has just said to the Jews, “If you knew me, perhaps you would know my Father too,” he said to the disciples too, when Philip asked him, or rather demanded, and said, “Lord, show us the Father, and it is enough for us”; as if he said: We already know you; you have appeared to us, we have seen you; you have deigned to choose us, we have followed you, we have seen your wonders; we have heard words of salvation, we have received commandments, we hope for the promises; you yourself have deigned to grant us much by your presence. But yet, though we have known you, because we do not yet know the Father, we are inflamed with desire to see him whom we do not yet know; and so, because we know you but it is not enough for us until we know the Father too, show us the Father, and it is enough for us. And the Lord, so that they might know that they did not know what they thought they already knew: “Have I been with you so long, and you do not know me? Philip, he who has seen me has seen the Father too.” Does this sentence have a word of doubt? Did he say, “He who has seen me has perhaps seen the Father too”? Why? Because a believer was listening, not a persecutor of faith; therefore the Lord was not a rebuker but a teacher. “He who has seen me has seen the Father too”; and here, “If you knew me, you would know my Father too”: let us take away the word by which the unbelief of the hearers was marked, and it is the same sentence. ### Scripture references - John 8:19: quotation, high confidence - John 14:8: quotation, high confidence - John 14:9: quotation, high confidence ### Translation notes - John 8:19 and John 14:8–9 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.5 (PL 35:1671; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-5). ## Tractates on the Gospel of John 37.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-6 - Source: PL 35:1671–1673 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Between the Sabellians, who make Father and Son one person, and the Arians, who make the Son different in substance, the Catholic faith holds “I and the Father are one.” ### Latin text Jam hesterno die commendavimus Charitati ve­ stræ, et diximus sententias Joannis evangelistæ, qui­ bus nobis narrat quod a Domino didicit, nec discu­ tiendas fuisse si fieri posset, nisi hæreticorum com­ menta compellerent. Breviter ergo hesterno die insinuavimus Charitati vestræ, esse hæreticos qui vocantur Patripassiani, vel a suo auctore Sabelliani: hi dicunt ipsum esse Patrem qui est Filius; nomina diversa, unam vero esse personam. Cum vult, Pater est, inquiunt; cum vult, Filius: tamen unus est. Item sunt alii hæretici qui vocantur Ariani. Confiten­ tur quidem unicum Patris Filium Dominum nostrum Jesum Christum, illum Patrem Filii, istum Filium Patris; eum qui Pater est non esse Filium, eum qui Fi­ lius est non esse Patrem: confitentur generationem, sed negant æqualitatem. Nos, id est, catholica fides veniens de doctrina Apostolorum, plantata in nobis, per seriem successionis accepta, sana ad posteros transmittenda, inter utrosque, id est, inter utrumque errorem tenuit veritatem. In errore Sabellianorum unus est solus, ipse est Pater qui Filius: in errore Arianorum, alius est quidem Pater, alius Filius; sed ipse Filius non solum alius, sed etiam aliud est: tu in medio quid? Exclusisti sabellianum, exclude et arianum. Pater, Pater est; Filius, Filius est: alius, non aliud; quia ego et Pater, inquit, unum sumus, sicut etiam hesterno die, quantum po­ tui, commendavi. Cum audit, sumus, abscedat confu­ sus sabellianus; cum audit, unum, abscedat confusus arianus: gubernet catholicus inter utrumque fidei suæ navigium, quoniam cavendum est in utroque naufra­ gium. Dic ergo tu, quod dicit Evangelium, Ego et Pater unum sumus. Non ergo diversum, quia unum; non unus, quia sumus. ### English translation (Claude) Already yesterday we commended to your Charity, and said, that the sentences of John the evangelist, in which he tells us what he learned from the Lord, would not need to be discussed, if that were possible, unless the inventions of heretics compelled it. Briefly, then, yesterday we pointed out to your Charity that there are heretics who are called Patripassians, or, from their founder, Sabellians. These say that he who is the Son is the very same as the Father: different names, but one person. When he wills, they say, he is the Father; when he wills, the Son; yet he is one. Again, there are other heretics who are called Arians. They confess indeed our Lord Jesus Christ as the only Son of the Father, the one the Father of the Son, the other the Son of the Father; that he who is the Father is not the Son, that he who is the Son is not the Father; they confess the generation, but deny the equality. We, that is, the Catholic faith, coming from the teaching of the apostles, planted in us, received through the series of succession, to be handed on sound to those after us, have held the truth between both, that is, between both errors. In the error of the Sabellians there is one alone: the Father is the same as the Son. In the error of the Arians, the Father is indeed one and the Son another, but the Son himself is not only another one but also another thing. What are you, in the middle? You have shut out the Sabellian; shut out the Arian too. The Father is the Father, the Son is the Son: another one, not another thing; because, “I and the Father,” he says, “are one,” as I also commended yesterday as well as I could. When he hears “are,” let the Sabellian go away confounded; when he hears “one,” let the Arian go away confounded. Let the Catholic steer the ship of his faith between both, for shipwreck is to be avoided on either side. Say, then, what the Gospel says: “I and the Father are one.” So not different, because “one”; not one person, because “are.” ### Scripture references - John 10:30: quotation, high confidence ### Translation notes - John 10:30 is quoted. The Catholic faith is described as received by apostolic succession; Augustine's account of the Sabellians and Arians is translated as written. The digital text's stray asterisks are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.6 (PL 35:1671–1673; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-6). ## Tractates on the Gospel of John 37.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-7 - Source: PL 35:1673 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “If you knew me, you would know my Father” shows the Son's likeness to the Father, as one recognizes a man from someone very like him; against the Arians, Father and Son are one. ### Latin text Paulo ante dixit, Judicium meum verum est; quia solus non sum, sed ego et qui misit me Pater: tanquam diceret, Ideo judicium meum est verum, quia Filius Dei sum, quia verum loquor, quia ipsa veritas ego sum. Isti carnaliter intelligentes dixerunt, Ubi est pater tuus? Modo audi, ariane: Neque me scitis, neque Patrem meum; quia si me sciretis, et Patrem meum sciretis. Quid est, si me sciretis et Patrem meum sciretis, nisi, ego et Pater unum sumus? Quando vides aliquem alicui similem: intendat Charitas vestra, quotidiana locutio est; non sit vobis arduum quod esse advertitis usitatum: quando ergo vides aliquem alicui similem, et nosti tu cui similis sit, admirans dicis, Quomodo iste homo similis est illi homini! Hoc non diceres, nisi duo essent. Hic ille qui eum ignorat, cui tu istum similem dicis: Itane, inquit, similis est? Et tu ad eum: Quid enim, tu illum non nosti? At ille: Non novi, inquit. Jam tu, ut illum quem nescit, ei notum facias ex præsente quem cernit, respondes et dicis: Hunc vidisti, illum vidisti. Non utique quia hoc dixisti, unum esse asseverasti, et duos negasti: sed propter similitudinem tale dedisti responsum, Istum nosti et illum nosti; valde enim similis est, ut nihil distat omnino. Ita et Dominus, Si me, inquit, sciretis, et Patrem meum sciretis, non quia Pater est Filius, sed quia Patri similis Filius. Erubescat arianus. Gratias Domino quia et ipse arianus recessit ab errore sabel­ liano, et non est patripassianus: non dicit ipsum Pa­ trem indutum carne venisse ad homines, ipsum esse passum, ipsum resurrexisse, et quodammodo ad se ascendisse; hoc non dicit: agnoscit mecum Patrem, Patrem esse; et Filium, Filium esse. Sed, o frater, evasisti illud naufragium, quare tendis in alterum? Pater, Pater est; Filius, Filius est: quare dicis dissi­ milem? quare diversum? quare aliam substantiam? Si dissimilis esset, numquid diceret discipulis suis, Qui me vidit, vidit et Patrem? numquid diceret Judæis, Si me sciretis, et Patrem meum sciretis? Unde hoc ve­ rum esset, nisi et illud verum, Ego et Pater unum sumus? ### English translation (Claude) A little before he said, “My judgment is true, because I am not alone, but I and the Father who sent me”; as if he said, My judgment is true for this reason, because I am the Son of God, because I speak the truth, because I am the truth itself. They, understanding carnally, said, “Where is your father?” Now hear, Arian: “You know neither me nor my Father; for if you knew me, you would know my Father too.” What is “If you knew me, you would know my Father too,” if not “I and the Father are one”? When you see someone like someone else (let your Charity attend; it is everyday speech; let it not be difficult for you, since you notice it is customary), when, then, you see someone like someone else, and you know whom he is like, you say in wonder, “How like this man is to that man!” You would not say this unless there were two. Here someone who does not know the man you say this one is like says, “Is he so like him?” And you say to him, “What, do you not know him?” And he: “I do not know him,” he says. Now you, to make the one he does not know known to him from the one present whom he sees, answer and say, “You have seen this one, you have seen that one.” Surely by saying this you have not asserted that they are one and denied that they are two; but because of the likeness you gave such an answer: you know this one, you know that one, for he is very like him, so that there is no difference at all. So too the Lord: “If you knew me,” he says, “you would know my Father too”; not because the Father is the Son, but because the Son is like the Father. Let the Arian blush. Thanks be to the Lord that the Arian too has withdrawn from the Sabellian error and is not a Patripassian: he does not say that the Father himself, clothed in flesh, came to men, that he himself suffered, that he himself rose and in a way ascended to himself; he does not say this; he acknowledges with me that the Father is the Father and the Son is the Son. But, O brother, you have escaped that shipwreck: why do you head for the other? The Father is the Father, the Son is the Son: why do you call him unlike? Why different? Why another substance? If he were unlike, would he say to his disciples, “He who has seen me has seen the Father too”? Would he say to the Jews, “If you knew me, you would know my Father too”? How would this be true, unless this too were true: “I and the Father are one”? ### Scripture references - John 8:16: quotation, high confidence - John 8:19: quotation, high confidence - John 10:30: quotation, high confidence - John 14:9: quotation, high confidence - John 14:6: echo, medium confidence ### Translation notes - John 8:16, 8:19, John 10:30, and John 14:9 are quoted; John 14:6 is echoed. Augustine's statements on the Arians and Patripassians are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.7 (PL 35:1673; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-7). ## Tractates on the Gospel of John 37.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-8 - Source: PL 35:1673 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ was not under fate: he is the Word in whom all things existed before they were made, and the maker of the stars to which fate is ascribed. ### Latin text Hæc verba locutus est Jesus in gazophylacio do­ cens in templo: magna fiducia, sine timore. Non enim pateretur quod nollet, qui nec nasceretur si nollet. Denique quid sequitur? Et nemo apprehendit eum, quia nondum venerat hora ejus. Hoc item nonnulli cum au­ diunt, sub fato fuisse Dominum Christum credunt, et dicunt: Ecce Christus habebat fatum. O si cor tuum non esset fatuum, non crederes fatum! Si fatum, sicut nonnulli intellexerunt, a fando dictum est, id est a loquendo; Verbum Dei quomodo habet fatum, quando in ipso Verbo omnia sunt quæ condita sunt? Non enim aliquid Deus constituit quod ante nescivit; in Verbo ipsius erat quod factum est. Mundus factus est; et factus est, et ibi erat. Quomodo et factus est, et ibi erat? Quia domus quam ædificat structor, prius in arte erat; et ibi melius erat, sine vetustate, sine ruina: tamen ut ostendat artem, fabricat domum; et processit quodammodo domus ex domo; et si domus ruat, ars manet. Ita apud Dei Verbum erant omnia quæ condita sunt; quia omnia in sapientia fecit Deus, et cuncta nota fecit: non enim quia fecit didicit, sed quia noverat fecit. Nobis quia facta sunt, nota sunt; illi nisi nota essent, facta non essent. Præcessit ergo Verbum. Et quid ante Verbum Dei? Nihil omnino. Nam si esset aliquid ante, non dictum esset, In principio erat Verbum; sed, In principio fa­ ctum est Verbum. Denique de mundo quid ait Moyses? In principio fecit Deus cælum et terram. Fe­ cit quod non erat: si ergo fecit quod non erat, ante quid erat? In principio erat Verbum. Et unde cœlum et terra? Omnia per ipsum facta sunt. Tu ergo ponis Christum sub fato? Ubi sunt fata? In cœlo, inquis, in ordine et conversionibus siderum. Quomodo ergo fatum habet per quem factum est cœlum et sidera; cum tua voluntas, si recte sapias, transcendat et sidera? An quia nosti Christi carnem fuisse sub coelo, ideo putas et potestatem Christi sub­ ditam cœlo? ### English translation (Claude) “These words Jesus spoke in the treasury, teaching in the temple”: with great confidence, without fear. For he would not suffer what he did not will, who would not have been born if he had not willed. Finally, what follows? “And no one seized him, because his hour had not yet come.” Some, hearing this, believe that the Lord Christ was under fate, and say, “See, Christ had a fate.” O, if your heart were not fatuous, you would not believe in fate! If fate, as some have understood, is named from fari, that is, from speaking, how does the Word of God have a fate, when in that Word are all things that have been founded? For God established nothing that he did not know beforehand; in his Word was what was made. The world was made; it was both made and was there. How was it both made and there? Because a house which a builder builds was first in his art; and there it was better, without age, without ruin; yet to show his art he builds the house; and the house came forth, in a way, from a house; and if the house falls, the art remains. So with the Word of God were all the things that have been founded; for God made all things in wisdom, and made all things known to him: for he did not learn because he made, but made because he knew. To us they are known because they have been made; to him, unless they had been known, they would not have been made. So the Word went before. And what was before the Word of God? Nothing at all. For if there were anything before, it would not have been said, “In the beginning was the Word,” but “In the beginning the Word was made.” Finally, what does Moses say of the world? “In the beginning God made heaven and earth.” He made what was not: if, then, he made what was not, what was before? “In the beginning was the Word.” And whence heaven and earth? “All things were made through him.” Do you, then, put Christ under fate? Where are the fates? In the sky, you say, in the order and revolutions of the stars. How, then, does he have a fate through whom heaven and the stars were made, when your own will, if you are wise rightly, transcends even the stars? Or because you know that Christ's flesh was under the sky, do you therefore think that Christ's power too was subject to the sky? ### Scripture references - John 8:20: quotation, high confidence - John 1:1: quotation, high confidence - Ps 104:24 (103:24 LXX): quotation, high confidence - Gen 1:1: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - John 8:20, John 1:1, Gen 1:1, John 1:3, and Ps 104:24 (103:24 LXX) are quoted. Fatum (“fate”) is derived from fari (“to speak”); Augustine plays on this and on fatuus (“fatuous”). The digital text's leaked running head “PATROL. XXXV.” and stray reference “(i'sul. CIII, 24)” are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.8 (PL 35:1673; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-8). ## Tractates on the Gospel of John 37.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-9 - Source: PL 35:1673–1675 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's hour was not fated but chosen: he waited until all the prophecies were fulfilled and then gave up his spirit by his own power. ### Latin text Audi, stulte: Nondum venerat hora ejus, non qua cogeretur mori, sed qua dignaretur occidi. Noverat enim ipse quando deberet mori: intendit omnia quæ prædicta sunt de illo, et exspectabat finiri omnia quæ prædicta sunt ante ejus passionem futura; ut cum im­ pleta essent, tunc veniret et passio, dispositionis or­ dine, non fatali necessitate. Denique audite, ut probetis: inter caetera quæ de illo prophetata sunt, scriptum est etiam, Dederunt in escam meam fel, et in siti mea po­ taverunt me aceto. Quomodo facta sint, in Evangelio novimus. Prius dederunt fel; acce­ pit, gustavit, et despuit: postea in cruce pendens, ut omnia prædicta complerentur, ait, Sitio: acceperunt spongiam aceto plenam, in arundine ligaverunt, et admoverunt pendenti; accepit ille et ait, Perfectum est. Quid est, Perfectum est? Impleta sunt omnia quæ ante passionem meam fuerant prophetata: ergo adhuc quid hic facio? Denique posteaquam dixit, Perfectum est, inclinato capite tradidit spiritum. Numquid illi latrones juxta confixi, quando voluerunt, exspiraverunt? Tenebantur vinculis carnis; quia non erant creatores carnis: clavis confixi diu cruciaban­ tur, quia infirmitati non dominabantur. Dominus au­ tem quando voluit, carnem in utero virginali accepit; quando voluit, ad homines processit; quamdiu voluit, inter homines vixit; quando voluit a carne discessit: hoc est potestatis, non necessitatis. Hanc ergo horam ille exspectabat, non fatalem, sed opportunam et vo­ luntariam: ut prius omnia complerentur, quæ ante passionem ipsius compleri oportebat. Nam quomodo sub fati necessitate positus erat, qui alio loco dixit: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam: nemo tollit eam a me, sed ego ipse pono eam a me, et iterum sumo eam? Ostendit hanc potestatem, quando eum Judæi quærebant. Quem quæritis, inquit? Et illi: Jesum. Et ille: Ego sum. Qua voce audita, redierunt retro et ceci­ derunt. ### English translation (Claude) Hear, foolish man: “His hour had not yet come”—not an hour at which he would be compelled to die, but one at which he would deign to be killed. For he himself knew when he ought to die: he was attending to all that had been foretold of him, and waiting for all to be completed that had been foretold as to come before his passion, so that when they had been fulfilled, then the passion too would come, in the order of his arrangement, not by the necessity of fate. In short, hear, so that you may test it: among the other things prophesied of him, it is written also, “They gave gall for my food, and in my thirst they gave me vinegar to drink.” How these things were done we know from the Gospel. First they gave gall: he took it, tasted it, and spat it out. Afterward, hanging on the cross, so that all things foretold might be fulfilled, he said, “I thirst.” They took a sponge full of vinegar, tied it on a reed, and brought it to him as he hung; he took it and said, “It is finished.” What is “It is finished”? All things that had been prophesied before my passion have been fulfilled: why then do I still stay here? Finally, after he had said, “It is finished,” bowing his head he gave up his spirit. Did those robbers fastened beside him breathe their last when they wished? They were held by the bonds of the flesh, because they were not creators of the flesh; fastened with nails they were tortured long, because they were not masters of their weakness. But the Lord, when he willed, took flesh in the virgin's womb; when he willed, came forth to men; as long as he willed, lived among men; when he willed, departed from the flesh: this belongs to power, not necessity. This hour, then, he was waiting for, not a fated hour but a fitting and voluntary one: that first all things might be fulfilled which had to be fulfilled before his passion. For how was he placed under the necessity of fate, who said in another place, “I have power to lay down my life, and I have power to take it up again; no one takes it from me, but I lay it down of myself, and I take it up again”? He showed this power when the Jews were seeking him. “Whom do you seek?” he says. And they: “Jesus.” And he: “I am he.” At the sound of that voice they went backward and fell. ### Scripture references - John 8:20: allusion, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - Matt 27:34: allusion, high confidence - John 19:28: quotation, high confidence - John 19:29: allusion, high confidence - John 19:30: quotation, high confidence - John 10:18: quotation, high confidence - John 18:4: quotation, high confidence - John 18:5: quotation, high confidence - John 18:6: allusion, high confidence ### Translation notes - John 8:20, Ps 69:21 (68:22 LXX), John 19:28–30, John 10:18, and John 18:4–6 are quoted; Matt 27:34 is alluded to. The digital text's stray “y” before the second “It is finished” is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.9 (PL 35:1673–1675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-9). ## Tractates on the Gospel of John 37.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-10 - Source: PL 35:1675 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ did not come down from the cross, deferring his power to teach patience; that hidden power will be manifest at the judgment, for he is one Christ, God and man. ### Latin text Dicit aliquis, Si hæc in illo potestas erat, quare, cum Judæi insultarent pendenti et dicerent, Si Filius Dei est, descendat de cruce, non de­ scendit, ut eis suam potestatem descendendo mon­ straret? Quia patientiam docebat, ideo potentiam differebat. Si enim quasi commotus ad eorum verba descenderet, victus conviciorum dolore putaretur. Prorsus non descendit, fixus permansit, quando vellet abscessurus. Nam quid ei magnum fuit de cruce de­ scendere, qui potuit de sepulcro resurgere? Intelliga­ mus ergo nos quibus hoc ministratum est, potentiam Domini nostri Jesu Christi occultam tunc, manifestam futuram in judicio: de quo dictum est, Deus manife­ stus veniet, Deus noster et non silebit. Quid est, manifestus veniet? Quia venit occultus, veniet manifestus Deus noster, hoc est Christus. Et non sile­ bit: quid est, non silebit? Quia primo siluit. Ubi si­ luit? Quando judicatus est; ut etiam hoc impleretur, quod et propheta prædixerat, Sicut ovis ad immolan­ dum ductus est, et sicut agnus coram tondente se sine voce, sic non aperuit os suum. Si ergo pati nollet, non pateretur; si non pateretur, sanguis ille non funderetur; si sanguis ille non funderetur, mundus non redimeretur. Agamus itaque gratias et potestati divinitatis, et miserationi infirmitatis ejus: et de occulta potentia quam Judæi non noverant, unde illis modo dictum est, Neque me nostis, neque Patrem meum; et de carne suscepta quam Judæi noverant, et cujus patriam sciebant; unde illis alio loco dixit, Et me nostis, et unde sim nostis. Utrumque noverimus in Christo; et unde æqualis est Patri, et unde illo major est Pater. Illud Verbum est, illud caro; illud Deus est, illud homo: sed unus est Chri­ stus Deus et homo. ### English translation (Claude) Someone says: If this power was in him, why, when the Jews mocked him as he hung and said, “If he is the Son of God, let him come down from the cross,” did he not come down, so as to show them his power by coming down? Because he was teaching patience, he deferred his power. For if he had come down as though moved by their words, he would have been thought overcome by the pain of their insults. He did not come down at all; he remained fixed, to depart when he willed. For what great thing was it for him to come down from the cross, who could rise from the tomb? Let us understand, then, we to whom this has been ministered, that the power of our Lord Jesus Christ, hidden then, will be manifest in the judgment, of which it was said, “God will come openly, our God, and will not keep silence.” What is “will come openly”? Because he came hidden, our God, that is, Christ, will come openly. “And will not keep silence”: what is “will not keep silence”? Because first he was silent. When was he silent? When he was judged, so that this too might be fulfilled which the prophet had foretold: “As a sheep he was led to the slaughter, and as a lamb before its shearer without voice, so he did not open his mouth.” If, then, he had not willed to suffer, he would not have suffered; if he had not suffered, that blood would not have been shed; if that blood had not been shed, the world would not have been redeemed. Let us give thanks, then, both to the power of his divinity and to the compassion of his weakness: both for the hidden power which the Jews did not know, which is why it was just said to them, “You know neither me nor my Father”; and for the flesh he took, which the Jews knew and whose homeland they knew, which is why he said to them in another place, “You both know me and know where I am from.” Let us know both in Christ: both whereby he is equal to the Father, and whereby the Father is greater than he. The one is the Word, the other flesh; the one God, the other man; but Christ, God and man, is one. ### Scripture references - Matt 27:40: quotation, high confidence - Ps 50:3 (49:3 LXX): quotation, high confidence - Isa 53:7: quotation, high confidence - John 8:19: quotation, high confidence - John 7:28: quotation, high confidence - John 14:28: echo, medium confidence ### Translation notes - Matt 27:40, Ps 50:3 (49:3 LXX), Isa 53:7, John 8:19, and John 7:28 are quoted; John 14:28 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 37.10 (PL 35:1675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/37-1/#p-37-10). ## Tractates on the Gospel of John 38.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-1 - Source: PL 35:1675 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine recalls that Christ's “hour” meant no fated necessity but the time at which he would be killed willingly. ### Latin text Lectio sancti Evangelii quæ præcessit hodier­ nam, ita concluserat, quia locutus est docens in ga­ zophylacio Dominus, quæ voluit, et quæ audistis: et nemo apprehendit eum, quia nondum venerat hora ejus. Hinc disputatum est dominico die, quod ipse donare dignatus est. Intimavimus Chari­ tati vestræ quare dictum sit, Nondum venerat hora ejus; ne positum Christum sub aliqua necessitate fatali ulla impietas auderet improbe suspicari. Non­ dum enim venerat hora qua ex ordine suo, secun­ dum ea quæ prædicta sunt de illo, non mori cogeretur invitus, sed occideretur paratus. ### English translation (Claude) The reading of the holy Gospel that preceded today's had ended thus: that the Lord, teaching in the treasury, spoke what he willed and what you heard; “and no one seized him, because his hour had not yet come.” On this there was a discussion on the Lord's day, as he himself deigned to grant. We pointed out to your Charity why it was said, “His hour had not yet come”: lest any impiety dare wickedly to suspect that Christ was placed under some necessity of fate. For the hour had not yet come at which, in its order, according to the things foretold of him, he would not be compelled to die unwilling, but would be killed ready. ### Scripture references - John 8:20: quotation, high confidence ### Translation notes - John 8:20 is quoted. The digital text's stray angle bracket is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.1 (PL 35:1675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-1). ## Tractates on the Gospel of John 38.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-2 - Source: PL 35:1675 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's enemies would seek him with hatred and die in their sin; the disciples, told likewise that they could not come, were promised only delay. ### Latin text Modo autem de ipsa passione sua, quæ posita erat non in ejus necessitate, sed potestate, locutus est Judæis dicens: Ego vado. Christo enim Domino mors profectio fuit illo unde venerat, et unde non discesserat. Ego, inquit, vado, et quæretis me: non desiderio, sed odio. Nam illum posteaquam abscessit ab oculis hominum, inquisierunt et qui oderant et qui amabant: illi persequendo, illi habere cupiendo. In Psalmis ait ipse Dominus per prophetam, Periit fuga a me, et non est qui requirat animam meam: et iterum ait alio loco in Psalmo, Confun­ dantur et revereantur requirentes animam meam. Culpavit qui non requirerent, damnavit qui requirerent. Malum est enim non quærere animam Christi, sed quomodo eam quæsierunt discipuli; et malum est quærere animam Christi, sed quomodo eam Judæi quæsierunt: illi enim ut haberent, isti ut perderent. Denique isti quia sic quærebant more illo, corde perverso, quid secutus adjunxit? Quæretis me; et, ne putetis quia bene me quæretis, in peccato vestro moriemini. Hoc est Christum male quærere, in peccato suo mori: hoc est illum odisse, per quem posset so­ lum salvus esse. Cum enim homines quorum spes in Deo est, non debeant mala reddere nec pro malis, reddebant isti mala pro bonis. Prænuntiavit ergo illis Dominus, dixitque sententiam præscius, quod in suo peccato morerentur. Deinde adjungit: Quo ego vado, vos non potestis venire. Hoc et discipulis alio loco dixit; nec tamen eis dixit, In peccato vestro morie­ mini. Quid autem dixit? Quod et istis: Quo ego vado, vos venire non potestis. Non abstulit spem, sed prædixit dilationem. Quando enim hoc discipulis Dominus loquebatur, tunc non poterant venire quo ille ibat, sed postea venturi erant: isti autem nunquam, quibus præscius dixit, In peccato vestro moriemini. ### English translation (Claude) But now he spoke to the Jews about his passion itself, which was placed not in his necessity but in his power, saying, “I go away.” For to Christ the Lord, death was a setting out to the place from which he had come and from which he had not departed. “I go away,” he says, “and you will seek me”: not with desire, but with hatred. For after he went away from the eyes of men, both those who hated and those who loved sought him: the former by persecuting, the latter by longing to have him. In the Psalms the Lord himself says through the prophet, “Flight has perished from me, and there is no one who seeks my soul”; and again he says in another place in a Psalm, “Let them be confounded and put to shame who seek my soul.” He blamed those who did not seek, he condemned those who sought. For it is evil not to seek Christ's soul, but in the way the disciples sought it; and it is evil to seek Christ's soul, but in the way the Jews sought it: the former that they might have it, the latter that they might destroy it. Finally, because these men sought in that way, with a perverse heart, what did he go on to add? “You will seek me”; and, lest you think that you will seek me well, “you will die in your sin.” This is to seek Christ badly: to die in one's sin; this is to hate him through whom alone one could be saved. For whereas men whose hope is in God ought not to return evil even for evil, these men were returning evil for good. So the Lord foretold to them, and with foreknowledge pronounced the sentence, that they would die in their sin. Then he adds, “Where I am going, you cannot come.” He said this to the disciples too in another place; yet he did not say to them, “You will die in your sin.” What did he say? What he said to these: “Where I am going, you cannot come.” He did not take away hope, but foretold delay. For when the Lord was saying this to the disciples, they could not then come where he was going, but they were to come afterward; but these never, to whom with foreknowledge he said, “You will die in your sin.” ### Scripture references - John 8:21: quotation, high confidence - Ps 142:4 (141:5 LXX): quotation, high confidence - Ps 40:14 (39:15 LXX): quotation, high confidence - John 13:33: allusion, high confidence - John 13:36: allusion, medium confidence ### Translation notes - John 8:21, Ps 142:4 (141:5 LXX), Ps 40:14 (39:15 LXX; compare Ps 35:4), and John 13:33, 36 are quoted or alluded to. Augustine's statements about the Jews addressed in the Gospel are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.2 (PL 35:1675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-2). ## Tractates on the Gospel of John 38.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-3 - Source: PL 35:1675 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Thinking carnally, the Jews supposed Christ meant to kill himself, though all men die; he meant where he would go after death. ### Latin text His autem auditis verbis, quomodo solent car­ nalia cogitantes, et secundum carnem judicantes, et totum carnaliter audientes atque sapientes, dixerunt: Numquid interficiet semetipsum; quia dixit, Quo ego vado, vos non potestis venire? Stulta verba, et omnino insipientiæ plena. Quid enim? non poterant illo venire quo ille perrexisset, si interficeret semetipsum? Num­ quid ipsi non erant morituri? Quid est ergo, Numquid interficiet semetipsum; quia dixit, Quo ego vado, vos non potestis venire? Si de morte hominis diceret, quis homo non moritur? Ergo quo ego vado dixit, non quomodo itur ad mortem, sed quo ibat ipse post mortem. Illi itaque non intelligentes, ista responderunt. ### English translation (Claude) When they had heard these words, as those who think carnally are wont, and judge according to the flesh, and hear and understand everything carnally, they said, “Will he kill himself, because he said, Where I am going, you cannot come?” Foolish words, and altogether full of folly. For what? Could they not go where he had gone, if he killed himself? Were they themselves not going to die? What, then, is “Will he kill himself, because he said, Where I am going, you cannot come?” If he were speaking of the death of man, what man does not die? So he said “where I am going” not of how one goes to death, but of where he himself was going after death. They, then, not understanding, answered these things. ### Scripture references - John 8:22: quotation, high confidence ### Translation notes - John 8:22 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.3 (PL 35:1675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-3). ## Tractates on the Gospel of John 38.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-4 - Source: PL 35:1675–1677 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who savor earthly things are “from below”; Christ is “from above,” not from sky or angels but from the Father, before all creation. ### Latin text Et Dominus ad eos qui terram sapiebant, quid ait? Et dicebat eis: Vos de deorsum estis. Ideo terram sapitis, quia sicut serpentes terram manducatis. Quid est, terram manducatis? Terrenis pascimini, terrenis delectamini, terrenis inhiatis, sursum cor non habe­ tis. Vos de deorsum estis: ego de supernis sum. Vos de mundo hoc estis: ego non sum de hoc mundo. Quo­ modo enim erat de mundo, per quem factus est mundus? Omnes de mundo post mundum; quia prius mundus, et sic homo de mundo: prius autem Chri­ stus, deinde mundus; quoniam ante mundum Chri­ stus, ante Christum nihil: quia in principio erat Ver­ bum; omnia per ipsum facta sunt. Sic ergo erat ille de supernis. De quibus supernis? De aere? Absit: ibi et aves volitant. De cœlo quod videmus? Et hoc absit; ibi et stellae et sol et luna circumeunt. De Angelis? Neque hoc intelligatis: per illum et An­ geli facti sunt, per quem omnia facta sunt. De quibus ergo supernis Christus? Ab ipso Patre. Nihil illo Deo superius, qui Verbum genuit æquale sibi, coæternum sibi, unigenitum, sine tempore, per quem conderet tempora. Sic ergo accipe Christum de supernis, ut excedas cogitatione tua omne quod factum est; uni­ versam omnino creaturam, omne corpus, omnem conditum spiritum, omnem rem quoquo modo mu­ tabilem: totum excede, sicut excessit Joannes, ut contingeret, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. ### English translation (Claude) And what does the Lord say to those who savored the earth? “And he said to them, You are from below.” That is why you savor the earth: because like serpents you eat earth. What is “you eat earth”? You feed on earthly things, you delight in earthly things, you gape after earthly things; you do not have your heart lifted up. “You are from below; I am from above. You are of this world; I am not of this world.” For how was he of the world, through whom the world was made? All are of the world after the world; for first the world, and so man is of the world. But first Christ, then the world; since before the world was Christ; before Christ, nothing: because “in the beginning was the Word; all things were made through him.” So in this way he was from above. From what above? From the air? Far from it: there birds too fly. From the sky that we see? Far from it too: there stars and sun and moon go round. From the angels? Do not understand this either: through him the angels too were made, through whom all things were made. From what above, then, is Christ? From the Father himself. Nothing is higher than that God, who begot a Word equal to himself, coeternal with himself, only-begotten, without time, through whom he might found times. So take Christ as from above in such a way that in your thought you go beyond all that has been made: the whole creation altogether, every body, every created spirit, everything changeable in any way. Go beyond all, as John went beyond, so as to reach “In the beginning was the Word, and the Word was with God, and the Word was God.” ### Scripture references - John 8:23: quotation, high confidence - Gen 3:14: allusion, medium confidence - John 1:1: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - John 8:23 and John 1:1–3 are quoted; Gen 3:14 (the serpent eating dust) is alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.4 (PL 35:1675–1677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-4). ## Tractates on the Gospel of John 38.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-5 - Source: PL 35:1677 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The apostles, born of Adam, were of the world but chosen out of it; the unbelievers remained of the world and would die in their sins. ### Latin text Ego ergo, inquit, de supernis sum. Vos de hoc mundo estis: ego non sum de hoc mundo. Dixi ergo vobis quia moriemini in peccatis vestris. Exposuit nobis, fratres, quid intelligi voluerit, Vos de hoc mundo estis. Ideo quippe dixit, Vos de hoc mundo estis, quia pec­ catores erant, quia iniqui erant, quia infideles erant, quia terrena sapiebant. Nam quid vobis videtur de sanctis Apostolis? Quantum intererat inter Judæos et Apostolos? Quantum inter tenebras et lucem, quantum inter fidem et infidelitatem, quantum inter pietatem et impietatem, quantum inter spem et de­ sperationem, quantum inter charitatem et cupidita­ tem: multum ergo intererat. Quid ergo? quia tantum intererat, Apostoli de mundo non erant? Si cogites quomodo nati sint, et unde venerint; quia omnes ex Adam venerant, de hoc mundo erant. Sed quid eis ait ipse Dominus? Ego vos de mundo elegi. Qui ergo de mundo erant, facti sunt non de mundo, et pertinere cœperunt ad eum per quem factus est mundus. Isti autem remanserunt esse de mundo, quibus dictum est, Moriemini in peccatis vestris. ### English translation (Claude) “I, then,” he says, “am from above. You are of this world; I am not of this world. So I said to you that you will die in your sins.” He has explained to us, brothers, what he wished to be understood by “You are of this world.” For he said “You are of this world” because they were sinners, because they were wicked, because they were unbelievers, because they savored earthly things. For what do you think of the holy apostles? How great a difference was there between the Jews and the apostles? As great as between darkness and light, as great as between faith and unbelief, as great as between piety and impiety, as great as between hope and despair, as great as between love and greed: the difference was great. What then? Because the difference was so great, were the apostles not of the world? If you consider how they were born and where they came from, since all had come from Adam, they were of this world. But what does the Lord himself say to them? “I have chosen you out of the world.” Those, then, who were of the world were made not of the world, and began to belong to him through whom the world was made. But those remained of the world to whom it was said, “You will die in your sins.” ### Scripture references - John 8:23: quotation, high confidence - John 8:24: quotation, high confidence - John 15:19: quotation, high confidence ### Translation notes - John 8:23–24 and John 15:19 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.5 (PL 35:1677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-5). ## Tractates on the Gospel of John 38.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-6 - Source: PL 35:1677 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: All are born with sin and add to it; what Christians flee, by hastening to baptism even for infants, is to die in sin, as the unbelievers were told they would. ### Latin text Nemo ergo dicat, fratres, De hoc mundo non sum. Quisquis es homo, de hoc mundo es: sed venit ad te qui fecit mundum, et liberavit te de hoc mundo. Si delectat te mundus, semper vis esse immundus; si autem jam non te delectat hic mundus, jam tu es mundus. Verumtamen si per aliquam infirmitatem adhuc te delectat mundus, habitet in te qui mundat, et eris mundus. Si autem fueris mundus, non rema­ nebis in mundo, nec audies quod audierunt Judæi, Moriemini in peccatis vestris. Omnes enim cum peccato nati sumus; omnes vivendo ad id quod nati eramus addidimus, magisque de mundo facti sumus, quam tunc quando de parentibus nostris nati sumus. Et ubi es­ semus, si ille non veniret, qui non habebat omnino peccatum, ut solveret omne peccatum? In quem Judæi quia non credebant, merito audierunt, Morie­ mini in peccatis vestris: quia non habere peccatum nullo modo potuistis, qui cum peccato nati estis, sed tamen si in me, inquit, credideritis, cum peccato qui­ dem nati estis, sed in peccato vestro morituri non estis. Tota ergo infelicitas Judæorum ipsa erat, non peccatum habere, sed in peccatis mori. Hoc est quod debet fugere omnis christianus: propter hoc ad Baptismum curritur; propter hoc qui ægritudine vel aliunde periclitantur, sibi desiderant subveniri; pro­ pter hoc etiam sugens parvulus a matre piis manibus ad Ecclesiam fertur, ne sine Baptismo exeat, et in peccato quo natus est moriatur. Infelicissima con­ ditio; misera sors istorum, qui de ore veridico au­ dierunt, In peccatis vestris moriemini. ### English translation (Claude) Let no one, then, say, brothers, “I am not of this world.” Whoever you are, as a man you are of this world; but he who made the world has come to you and set you free from this world. If the world delights you, you always want to be unclean; but if this world no longer delights you, you are now clean. Yet if through some weakness the world still delights you, let him who cleanses dwell in you, and you will be clean. And if you are clean, you will not remain in the world, nor will you hear what the Jews heard, “You will die in your sins.” For we were all born with sin; all of us by living have added to what we were born with, and have been made more of the world than we were when we were born of our parents. And where would we be if he had not come who had no sin at all, to loose all sin? Because the Jews did not believe in him, they deservedly heard, “You will die in your sins”: for you could in no way be without sin, you who were born with sin; but yet if you believe in me, he says, you were indeed born with sin, but you will not die in your sin. So the whole unhappiness of the Jews was this: not to have sin, but to die in sins. This is what every Christian ought to flee; for this reason people run to baptism; for this reason those who are in danger from sickness or otherwise desire to be helped; for this reason even the nursing infant is carried to the Church by its mother's pious hands, lest it go out without baptism and die in the sin in which it was born. Most unhappy condition, wretched lot of those who heard from the truthful mouth, “You will die in your sins.” ### Scripture references - John 8:24: quotation, high confidence ### Translation notes - John 8:24 is quoted. Augustine plays on mundus (“world”) and mundus (“clean”). His teaching on original sin and on infant baptism is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.6 (PL 35:1677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-6). ## Tractates on the Gospel of John 38.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-7 - Source: PL 35:1677 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “If you do not believe that I am” restored hope to those who would believe; even those who shed Christ's blood could be forgiven, as the robber was saved on the cross. ### Latin text Unde tamen hoc eis contingat, exponit: Si mihi non credideritis quia ego sum, moriemini in peccatis vestris. Credo, fratres, in illa multitudine quæ Domi­ num audiebat, et eos fuisse qui credituri erant. Quasi autem in omnes processerat severissima illa sententia, In peccato vestro moriemini; ac per hoc et illis qui credituri erant, spes erat ablata: illi sæviebant, illi timebant; imo non timebant, sed jam desperabant. Revocavit eos in spem; adjunxit enim, Si non credi­ deritis quia ego sum, moriemini in peccatis vestris. Ergo si credideritis quia ego sum, non moriemini in peccatis vestris. Reddita est spes desperantibus, excitatio facta est dormientibus, cordibus evigilave­ runt: inde plurimi crediderunt, sicut Evangelii ipsius consequentia testantur. Erant enim illic membra Christi, quæ nondum adhæserant corpori Christi: et in illo populo a quo crucifixus est, a quo in ligno suspensus est, a quo pendens irrisus est, a quo lancea vulneratus est, a quo felle et aceto potatus est, erant membra Christi, pro quibus dixit, Pater, ignosce illis, quia nesciunt quid faciunt. Quid autem converso non ignoscitur, si fusus Christi sanguis ignoscitur? Quis homicida desperet, si in spem redditus est a quo etiam Christus occisus est? Crediderunt inde multi; donatus est eis sanguis Christi, ut magis eum biberent quo liberarentur, quam rei de illo effuso tenerentur: quis desperet? Et si in cruce latro salvatus est, ante pau­ lulum homicida, post paululum accusatus, con­ victus, damnatus, suspensus, liberatus; noli mirari. Ubi convictus, ibi damnatus: sed ibi liberatus, ubi mutatus. In hoc ergo populo cui Dominus loquebatur, erant qui in peccato suo fuerant morituri: erant etiam qui in ipsum qui loquebatur, fuerant credituri, et ab omni peccato liberandi. ### English translation (Claude) Yet he explains why this befalls them: “If you do not believe that I am, you will die in your sins.” I believe, brothers, that in that multitude which heard the Lord there were also those who were going to believe. But that most severe sentence, “You will die in your sin,” had gone out as it were against all; and so even for those who were going to believe, hope had been taken away. The others raged; these feared; or rather they did not fear but were already despairing. He called them back to hope; for he added, “If you do not believe that I am, you will die in your sins.” So, if you believe that I am, you will not die in your sins. Hope was given back to the despairing; the sleeping were roused; they awoke in their hearts. From this very many believed, as the sequel of the Gospel itself testifies. For there were there members of Christ which had not yet cleaved to the body of Christ; and in that people by whom he was crucified, by whom he was hung on the tree, by whom he was mocked as he hung, by whom he was wounded with a lance, by whom he was given gall and vinegar to drink, there were members of Christ, for whom he said, “Father, forgive them, for they do not know what they are doing.” What is not forgiven to one who turns, if the shed blood of Christ is forgiven? What murderer should despair, if he was restored to hope by whom even Christ was killed? Many believed from there; the blood of Christ was granted to them, so that they might rather drink it to be set free than be held guilty of shedding it. Who should despair? And if the robber was saved on the cross, a murderer a little before, a little after accused, convicted, condemned, hanged, set free, do not wonder. Where he was convicted, there he was condemned; but there he was set free where he was changed. In this people, then, to whom the Lord was speaking, there were those who were to die in their sin; there were also those who were to believe in the very one who was speaking, and to be freed from all sin. ### Scripture references - John 8:24: quotation, high confidence - John 8:30: allusion, high confidence - John 19:34: allusion, high confidence - Luke 23:34: quotation, high confidence - Luke 23:43: allusion, high confidence ### Translation notes - John 8:24, John 8:30, and Luke 23:34 are quoted; the passion narrative (John 19:34; Matt 27:34) and Luke 23:40–43 are alluded to. Augustine calls the penitent robber a murderer; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.7 (PL 35:1677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-7). ## Tractates on the Gospel of John 38.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-8 - Source: PL 35:1677–1679 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's unqualified “I am” recalls God's name to Moses, “I am who am,” which no mind can grasp; God therefore added the name we can grasp, the God of Abraham, Isaac, and Jacob. ### Latin text Tamen hoc attende quod ait Dominus Christus: Si non credideritis quia ego sum, moriemini in pec­ catis vestris. Quid est, Si non credideritis quia ego sum? Ego sum, quid? Nihil addidit; et quia nihil addidit; multum est quod commendavit. Exspecta­ batur enim ut diceret quid esset, nec tamen dixit. Quid exspectabatur ut diceret? Forte, Nisi cre­ dideritis quia ego sum Christus; nisi credideritis quia ego sum Dei Filius; nisi credideritis quia ego sum Verbum Patris; nisi credideritis quia ego sum conditor mundi; nisi credideritis quia ego sum hominis formator et reformator, creator et recreator, factor et refactor: nisi hoc credideritis quia ego sum, moriemini in pec­ catis vestris. Multum est quod ait ipsum, Ego sum ': quia sic dixerat et Deus Moysi, Ego sum qui sum. Quis digne eloquatur quid sit, sum? Mittebat Deus per angelum suum, servum suum Moysen ad liberan­ dum ex Ægypto populum suum (legistis quod au­ distis, et nostis; commemoro tamen); mittebat tre­ mentem; excusantem, sed obedientem. Cum ergo excusaret, ait Deo, quem loqui in angelo intelligebat: Si dixerit mihi populus, Et quis est Deus qui misit te, quid eis dicam? Et Dominus ad eum, Ego sum qui sum: et repetivit, Dices filiis Israel, Qui est, misit me ad vos. Non ait et ibi, Ego sum Deus; aut, Ego sum mundi fabricator; aut, Ego sum omnium re­ rum creator; aut, Ego sum ipsius populi liberandi propagator: sed hoc tantum, Ego sum qui sum; et, Dices filiis Israel, Qui est; non addidit, Qui est Deus vester, qui est Deus patrum vestrorum, sed tantum hoc dixit, Qui est, misit me ad vos. Forte multum erat et ad ipsum Moysen, sicut multum est et ad nos, et multo magis ad nos, intelligere quid dictum sit, Ego sum qui sum; et, Qui est, misit me ad vos. Et si forte caperet Moyses, illi ad quos mittebatur quando caperent? Distulit ergo Dominus quod capere homo non posset, et addidit quod capere posset: adjunxit enim et ait, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob. Hoc potes capere: Nam Ego sum qui sum, quæ mens potest capere? ### English translation (Claude) Yet notice what the Lord Christ says: “If you do not believe that I am, you will die in your sins.” What is “If you do not believe that I am”? “I am” what? He added nothing; and because he added nothing, what he set before us is great. For it was expected that he would say what he was, and yet he did not say it. What was it expected that he would say? Perhaps: Unless you believe that I am the Christ; unless you believe that I am the Son of God; unless you believe that I am the Word of the Father; unless you believe that I am the founder of the world; unless you believe that I am the former and reformer of man, his creator and re-creator, maker and remaker: unless you believe this, that I am, you will die in your sins. It is a great thing that he says, “I am”; for so God too had said to Moses, “I am who am.” Who can worthily say what “am” is? God was sending his servant Moses through his angel to free his people from Egypt (you have read what you have heard, and you know it; still I recall it); he was sending him trembling, excusing himself, but obedient. When, then, he excused himself, he said to God, whom he understood to be speaking in the angel, “If the people say to me, And who is the God who sent you, what shall I say to them?” And the Lord said to him, “I am who am”; and he repeated, “You shall say to the sons of Israel, He who is has sent me to you.” Even there he did not say, “I am God,” or “I am the maker of the world,” or “I am the creator of all things,” or “I am the propagator of this very people that is to be freed,” but only this: “I am who am”; and, “You shall say to the sons of Israel, He who is”; he did not add, “He who is your God, who is the God of your fathers,” but said only this: “He who is has sent me to you.” Perhaps it was a great thing even for Moses himself, as it is great for us too, and much more for us, to understand what was said: “I am who am,” and “He who is has sent me to you.” And even if perhaps Moses grasped it, when would those to whom he was sent grasp it? So the Lord deferred what man could not grasp, and added what he could grasp; for he went on to say, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” This you can grasp; but “I am who am,” what mind can grasp? ### Scripture references - John 8:24: quotation, high confidence - Exod 3:13: quotation, high confidence - Exod 3:14: quotation, high confidence - Exod 3:15: quotation, high confidence ### Translation notes - John 8:24 and Exod 3:13–15 are quoted. The Latin Ego sum qui sum is rendered “I am who am” to keep Augustine's reading. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.8 (PL 35:1677–1679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-8). ## Tractates on the Gospel of John 38.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-9 - Source: PL 35:1679 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine, aware of his weakness, proposes to question the Lord about the meaning of “I am,” rather than presume to explain it. ### Latin text Quid ergo nos? audebimusne aliquid dicere ex hoc quod dictum est, Ego sum qui sum: vel potius ex hoc quod Dominum dicere audistis, Nisi credideritis quia ego sum, moriemini in peccatis vestris? Itane his viribus meis tantillis et pene nullis, audebo disputare quid sit quod ait Dominus Christus, Nisi credideritis quia ego sum? Audebo ipsum Dominum interrogare: audite me interrogantem potius quam disputantem, magis quærentem quam præsumentem, potius discen­ tem quam docentem, et certe in me vel per me etiam vos interrogate. Præsto est etiam ipse Dominus qui ubique est, audiat interrogandi affectum, et intelli­ gendi præstet effectum. Nam ego quibus verbis, et si forte aliquid capio, perducere possum quod capio ad corda vestra? Quisnam sufficit sonus? quæ suppetit eloquentia? quæ vires intelligendi? quae facultas pro­ ferendi? ### English translation (Claude) What, then, of us? Shall we dare to say something from what was said, “I am who am,” or rather from what you heard the Lord say, “Unless you believe that I am, you will die in your sins”? Shall I, with these little powers of mine, almost none, dare to discuss what it is that the Lord Christ says, “Unless you believe that I am”? I will dare to question the Lord himself: hear me questioning rather than discussing, seeking rather than presuming, learning rather than teaching; and certainly in me, or through me, question him yourselves too. The Lord himself, who is everywhere, is present too; may he hear the desire of questioning and grant the effect of understanding. For with what words, even if perhaps I grasp something, can I bring what I grasp to your hearts? What sound suffices? What eloquence is adequate? What powers of understanding? What capacity of utterance? ### Scripture references - Exod 3:14: quotation, high confidence - John 8:24: quotation, high confidence ### Translation notes - Exod 3:14 and John 8:24 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.9 (PL 35:1679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-9). ## Tractates on the Gospel of John 38.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-10 - Source: PL 35:1679–1681 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Only God truly is, without change, past, or future; Christ's “I am” means “I am God,” which we cannot grasp but must believe. ### Latin text Dicam ergo Domino nostro Jesu Christo, di­ cam, et audiat me. Credo præsentem, omnino non dubito; ipse enim dixit, Ecce ego vobiscum sum usque in consummationem sæculi. O Do­ mine Deus noster, quid est quod aisti, Nisi credideri­ tis quia ego sum? Quid enim non est eorum quæ fe­ cisti? Numquid cœlum non est? numquid terra non est? numquid non sunt ea quæ in terra et in coelo sunt? numquid homo ipse cui loqueris non est? num­ quid angelus quem mittis non est? Si omnia sunt hæc quæ per te facta sunt, quid est quod tibi proprium quiddam tenuisti ipsum esse, quod aliis non dedisti, ut tu solus esses? Nam quomodo audio, Ego sum qui sum; quasi alia non sint? et quomodo audio, Nisi credideritis quia ego sum? Illi enim non erant qui au­ diebant? Et si peccatores erant, homines erant. Quid ergo facio? Quid sit ipsum esse, dicat cordi, intus dicat, intus loquatur; homo interior audiat, mens ca­ piat vere esse: est enim semper eodem modo esse. (Res enim aliqua, qualibet omnino: quasi coepi disputare, putare, et destiti quærere; forte quod audivi volo loqui, auditui meo det exsultationem et vestro cum loquor): res enim quælibet, prorsus qualicumque excellentiæ, si mutabilis est, non vere est; non enim est ibi verum esse, ubi est et non esse. Quidquid enim mutari potest, mutatum non est quod erat: si non est quod erat, mors quædam ibi facta est; peremptum est aliquid ibi quod crat, et non est. Nigredo mortua est in capite albescentis senis, pulchritudo mortua est in corpore fessi et incurvi senis, mortuæ sunt vires in corpore languentis, mortua est statio in corpore am­ bulantis, mortua est ambulatio in corpore stantis, mortua est ambulatio et statio in corpore jacentis, mortua est locutio in lingua tacentis: quidquid mu­ tatur et est quod non erat, video ibi quamdam vitam in eo quod est, et mortem in eo quod fuit. Denique de mortuo cum dicitur, Ubi est homo ille? responde­ tur, Fuit. O veritas quæ vere es! Nam in omnibus actionibus et motibus nostris, et in omni prorsus agi­ tatione creaturæ duo tempora invenio, præteritum et futurum. Præsens quæro, nihil stat: quod dixi, jam non est; quod dicturus sum, nondum est: quod feci, jam non est; quod facturus sum, nondum est: quod vixi, jam non est; quod victurus sum, nondum est. Præteritum et futurum invenio in omni motu rerum: in veritate quæ manet, præteritum et futurum non invenio, sed solum præsens, et hoc incorruptibiliter, quod in creatura non est. Discute rerum mutationes, invenies Fuit et Erit: cogita Deum, invenies Est, ubi Fuit et Erit esse non possit. Ut ergo et tu sis, tran­ scende tempus. Sed quis transcendet viribus suis? Le­ vet illuc ille qui Patri dixit, Volo ut ubi ego sum, et ipsi sint mecum. Hoc itaque promittens ne moriamur in peccatis nostris, nihil aliud Dominus Jesus Chri­ stus mihi videtur his verbis dixisse, Nisi credideritis quia ego sum: prorsus nihil aliud mihi videtur his verbis dixisse quam hoc, Nisi credideritis quia ego Deus sum, moriemini in peccatis vestris. Bene, Deo gratias, quia dixit, Nisi credideritis: non dixit, Nisi ceperitis. Quis enim hoc capiat? Aut vere, quia ausus sum di­ cere, et visi estis intelligere, aliquid de tanta inef­ fabilitate cepistis? Si ergo non capis, fides te liberat. Ideo et Dominus non ait, Nisi ceperitis quia ego sum; sed quod poterant dixit, Nisi credideritis quia ego sum, moriemini in peccatis vestris. ### English translation (Claude) I will speak, then, to our Lord Jesus Christ; I will speak, and let him hear me. I believe he is present; I do not doubt at all; for he himself said, “See, I am with you until the end of the world.” O Lord our God, what is it that you said, “Unless you believe that I am”? For what of the things you have made is not? Is heaven not? Is earth not? Are the things in earth and heaven not? Is man himself, to whom you speak, not? Is the angel you send not? If all these things are, which were made through you, what is it that you have kept as something proper to yourself, being itself, which you did not give to others, so that you alone should be? For how do I hear, “I am who am,” as though other things were not? And how do I hear, “Unless you believe that I am”? Were those who heard not? Even if they were sinners, they were men. What, then, do I do? Let him say to the heart what being itself is; let him say it within, let him speak within; let the inner man hear, let the mind grasp what it is truly to be: for it is to be always in the same way. (For a thing, any thing whatever: I had as it were begun to discuss, to think, and stopped seeking; perhaps I wish to speak what I have heard; may he give exultation to my hearing and to yours when I speak.) For any thing, of whatever excellence, if it is changeable, does not truly be; for there is no true being where there is also not-being. For whatever can be changed, once changed, is not what it was; if it is not what it was, a kind of death has taken place there; something that was there has been destroyed and is not. Blackness has died in the head of an old man turning white; beauty has died in the body of a weary and bent old man; strength has died in the body of one languishing; standing has died in the body of one walking; walking has died in the body of one standing; walking and standing have died in the body of one lying down; speech has died in the tongue of one silent. Whatever is changed and is what it was not, I see there a kind of life in what is, and death in what was. In short, when it is said of a dead man, “Where is that man?”, the answer is, “He was.” O truth, which truly are! For in all our actions and movements, and in absolutely every motion of creation, I find two times, past and future. I seek the present: nothing stands. What I have said is no longer; what I am going to say is not yet; what I have done is no longer; what I am going to do is not yet; what I have lived is no longer; what I am going to live is not yet. Past and future I find in every movement of things; in the truth that abides I do not find past and future, but only present, and this incorruptibly, which is not in the creature. Examine the changes of things, you will find “was” and “will be”; think of God, you will find “is,” where “was” and “will be” cannot be. So that you too may be, then, go beyond time. But who will go beyond it by his own strength? Let him lift you there who said to the Father, “I will that where I am, they too may be with me.” So, promising this, that we may not die in our sins, the Lord Jesus Christ seems to me to have said nothing else by these words, “Unless you believe that I am”; it seems to me that by these words he said absolutely nothing else than this: Unless you believe that I am God, you will die in your sins. Well, thanks be to God, that he said “Unless you believe”; he did not say, “Unless you grasp.” For who can grasp this? Or truly, because I have dared to speak, and you seemed to understand, have you grasped anything of so great an ineffability? If, then, you do not grasp, faith sets you free. Therefore the Lord too did not say, “Unless you grasp that I am,” but said what they could: “Unless you believe that I am, you will die in your sins.” ### Scripture references - Matt 28:20: quotation, high confidence - John 8:24: quotation, high confidence - Exod 3:14: quotation, high confidence - John 17:24: quotation, high confidence ### Translation notes - Matt 28:20, Exod 3:14, John 8:24, and John 17:24 are quoted. The word rendered “life” (in “a kind of life in what is”) is garbled in the digital text (vituM, probably vitam) and is translated by sense; the parenthesis that follows is somewhat garbled and is also translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.10 (PL 35:1679–1681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-10). ## Tractates on the Gospel of John 38.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-11 - Source: PL 35:1681 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Asked “Who are you?”, Christ answered “The Beginning,” meaning “Believe me to be the Beginning,” who became lowly and speaks to men so that they may believe. ### Latin text Et illi semper terrena sapientes et semper se­ cundum carnem audientes et respondentes, quid ei dixerunt? Tu quis es? Non enim cum dixisti, Nisi credideritis quia ego sum, addidisti quid esses. Quis es, ut credamus? Et ille, Principium. Ecce quod est esse. Principium mutari non potest: principium in se manet, et innovat omnia; principium est, cui dictum est, Tu autem idem ipse es, et anni tui non deficient. Principium, ait, quia et loquor vobis. Principium me credite, ne moriamini in peccatis ve­ stris. Tanquam enim in eo quod dixerunt, Tu quis es nihil aliud dixerint quam, Quid te esse credimus? respondit, Principium; id est, Principium me credite. In graeco namque eloquio discernitur, quod non po­ test in latino. Apud græcos enim feminini generis est principium, sicut apud nos lex generis feminini est, quæ apud illos est masculini: sicut sapientia et apud nos et apud illos generis feminini est. Consuetudo lo­ cutionis ideo per diversas linguas variat genera voca­ bulorum, quia in ipsis rebus non invenis sexum. Non enim sapientia vere femina est, cum Christus sit Dei Sapientia, et Christus appelletur genere masculino, sapientia feminino. Cum ergo dicerent Judæi, Tu quis es? ille qui sciebat esse ibi quosdam credituros, et ideo dixisse, Tu quis es? ut scirent quid illum credere deberent, respondit, Principium: non tanquam diceret, Principium sum; sed tanquam di­ ceret, Principium me credite. Quod in sermone graeco, ut dixi, evidenter apparet, ubi feminini generis est principium. Velut si vellet dicere se esse veritatem, et dicentibus, Tu quis es? responderet, Veritatem; cum videatur ad id quod dictum est, Tu quis es? respondere debuisse, Veritas; id est, Veritas sum. Sed altius respondit, cum videret eos ita dixisse, Tu quis es? ac si dicerent, Quoniam abs te audivimus, Nisi credideritis quia ego sum, quid te esse credemus? ad hoc respondit, Principium: tanquam diceret, Prin­ cipium me credite. Et addidit, quia et loquor vobis: id est, quia humilis propter vos factus, ad ista verba descendi. Nam si principium sicuti est, ita maneret apud Patrem, ut non acciperet formam servi et homo loqueretur hominibus; quomodo ei crederent, cum infirma corda intelligibile Verbum sine voce sensibili audire non possent? Ergo, inquit, credite me esse principium; quia, ut credatis, non solum sum, sed et loquor vobis. Sed de hac re jam multum est loqui vobis: placeat itaque Charitati vestrae ut quod restat, illo adjuvante servemus, crastino reddituri. ### English translation (Claude) And they, always savoring earthly things and always hearing and answering according to the flesh, what did they say to him? “Who are you?” For when you said, “Unless you believe that I am,” you did not add what you were. Who are you, that we may believe? And he: “The Beginning.” See what it is to be. The Beginning cannot be changed: the Beginning remains in itself and makes all things new; the Beginning is he to whom it was said, “But you are the same, and your years will not fail.” “The Beginning,” he says, “because I am also speaking to you.” Believe me to be the Beginning, so that you may not die in your sins. For as if in saying, “Who are you?” they had said nothing else than, “What are we to believe you to be?”, he answered, “The Beginning,” that is, Believe me to be the Beginning. For in the Greek language this is distinguished, which cannot be in Latin. For among the Greeks “beginning” is of feminine gender, just as with us “law” is of feminine gender, which with them is masculine; as “wisdom” both with us and with them is of feminine gender. The custom of speech varies the genders of words through different languages for this reason, that you do not find sex in the things themselves. For wisdom is not truly a woman, since Christ is the Wisdom of God, and Christ is named in the masculine gender, wisdom in the feminine. So when the Jews said, “Who are you?”, he who knew that there were some there who were going to believe, and that they had said “Who are you?” so as to know what they ought to believe him to be, answered, “The Beginning”: not as though he were saying, “I am the Beginning,” but as though he were saying, “Believe me to be the Beginning.” This, as I said, appears clearly in the Greek text, where “beginning” is of feminine gender. As if he wished to say that he was the Truth, and, to those who said, “Who are you?”, answered “The Truth” in the accusative, when it seems that to what was said, “Who are you?”, he ought to have answered “The Truth” in the nominative, that is, “I am the Truth.” But he answered more deeply, since he saw that they had said, “Who are you?” as if they were saying: Since we have heard from you, “Unless you believe that I am,” what are we to believe you to be? To this he answered, “The Beginning,” as though saying, Believe me to be the Beginning. And he added, “because I am also speaking to you”; that is, because, having become lowly for your sakes, I have come down to these words. For if the Beginning, as it is, had so remained with the Father as not to take the form of a servant and speak as a man to men, how would they believe him, since weak hearts could not hear the intelligible Word without a perceptible voice? So, he says, believe me to be the Beginning; because, so that you may believe, I not only am, but also speak to you. But on this matter there is still much to say to you; so may it please your Charity that we keep what remains, with his help, to be rendered tomorrow. ### Scripture references - John 8:25: quotation, high confidence - Ps 102:27 (101:28 LXX): quotation, high confidence - Rev 21:5: echo, medium confidence - 1 Cor 1:24: echo, medium confidence - Phil 2:7: echo, medium confidence ### Translation notes - John 8:25 (in the Old Latin, Principium, quia et loquor vobis) and Ps 102:27 (101:28 LXX) are quoted; Rev 21:5, 1 Cor 1:24, and Phil 2:7 are echoed. Augustine's argument from the accusative ἀρχήν in Greek is translated as written; the explanation of the accusative “The Truth” is supplied in the translation where Latin shows it by case. In the closing sentence the digital text's jam.nullum is corrected to jam multum (“still much”), as the sense requires. ### Citation (SBL) Augustine, Tract. Ev. Jo. 38.11 (PL 35:1681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/38-1/#p-38-11). ## Tractates on the Gospel of John 39.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-1 - Source: PL 35:1681 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: If the Son, who is from the Father, is called the Beginning, the Father, who is from no one, must be the Beginning too. ### Latin text Verba Domini nostri Jesu Christi quæ habuit cum Judæis, ita moderans loquelam suam, ut cæci non viderent, et fideles oculos aperirent, quæ hodie de sancto Evangelio recitata sunt, ista sunt: Dicebant ergo Judæi, Tu quis es? Quia dixerat supra Domi­ nus, Nisi credideritis quia ego sum, moriemini in pecca­ tis vestris. Ad hoc ergo illi, Tu quis es? veluti quærentes nosse in quem deberent credere, ne in suo peccato morerentur. Respondit dicentibus, Tu quis es? et ait, Principium, quia et loquor vobis. Si se dixit Dominus esse principium, quæri potest utrum et Pater principium sit. Si enim Filius principium est qui habet Patrem, quanto facilius intelligendus est Deus Pater esse principium, qui habet quidem Filium cui Pater sit, sed non habet de quo sit? Filius enim Patris est Filius, et Pater utique Filii Pater est: sed Deus de Deo Filius dicitur, lumen de lumine Filius dicitur: Pater dicitur lumen, sed non de lumine; Pater dicitur Deus, sed non de Deo. Si ergo Deus de Deo, lumen de lumine principium est; quanto facilius intelligitur principium lumen de quo lumen, et Deus de quo Deus? Videtur itaque absurdum, charissimi, ut Filium dicamus principium, et Patrem principium non dicamus. ### English translation (Claude) The words of our Lord Jesus Christ which he held with the Jews, so tempering his speech that the blind should not see and the faithful should open their eyes, which were recited today from the holy Gospel, are these: “So the Jews said, Who are you?” For the Lord had said above, “Unless you believe that I am, you will die in your sins.” To this, then, they said, “Who are you?”, as though seeking to know in whom they ought to believe so as not to die in their sin. He answered those who said “Who are you?” and said, “The Beginning, because I am also speaking to you.” If the Lord said that he is the Beginning, it may be asked whether the Father too is the Beginning. For if the Son, who has a Father, is the Beginning, how much more readily is God the Father to be understood as the Beginning, who has indeed a Son to whom he is Father, but has none from whom he is? For the Son is the Son of the Father, and the Father is certainly the Father of the Son; but the Son is called God from God, the Son is called light from light; the Father is called light, but not from light; the Father is called God, but not from God. If, then, God from God, light from light, is the Beginning, how much more readily is the light from which is light, and God from whom is God, understood as the Beginning? It seems absurd, then, dearly beloved, that we should call the Son the Beginning and not call the Father the Beginning. ### Scripture references - John 8:25: quotation, high confidence - John 8:24: quotation, high confidence ### Translation notes - John 8:25 and 8:24 are quoted. “God from God” and “light from light” are creedal phrases. ### Citation (SBL) Augustine, Tract. Ev. Jo. 39.1 (PL 35:1681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-1). ## Tractates on the Gospel of John 39.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-2 - Source: PL 35:1681 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Father and Son are each the Beginning yet not two beginnings, as each person is God yet there are not three gods. ### Latin text Sed quid agemus? numquid duo erunt principia? Cavendum est hoc dicere. Quid ergo? si et Pater prin­ cipium et Filius principium, quomodo non duo prin­ cipia? Quomodo dicimus Patrem Deum et Filium Deum, nec tamen dicimus duos deos. Nefas est enim dicere duos deos, nefas est dicere tres deos: et tamen qui Pater est, non est Filius; qui Filius est, non est Pater. Spiritus autem sanctus Patris et Filii Spiritus, nec Pater est nec Filius. Quamvis ergo, sicut aures catholicae sunt eruditæ in gremio matris Ecclesiæ, nec ille qui est Pater sit Filius, nec ille qui est Filius sit Pater, nec Spiritus sanctus Patris et Filii sit vel Filius vel Pater, tres deos tamen esse non dicimus: quamvis de singulis si quæratur, necesse est de quo­ cumque interrogati fuerimus, Deum esse fateamur. ### English translation (Claude) But what shall we do? Will there be two beginnings? We must beware of saying this. What then? If the Father is the Beginning and the Son is the Beginning, how are there not two beginnings? In the same way as we call the Father God and the Son God, and yet we do not say two gods. For it is wrong to say two gods, it is wrong to say three gods; and yet he who is the Father is not the Son, he who is the Son is not the Father. And the Holy Spirit, the Spirit of the Father and the Son, is neither the Father nor the Son. Although, then, as Catholic ears have been taught in the bosom of mother Church, neither is he who is the Father the Son, nor he who is the Son the Father, nor is the Holy Spirit of the Father and the Son either the Son or the Father, yet we do not say that there are three gods; although, if the question is asked about each, we must confess that whichever of them we are asked about is God. ### Citation (SBL) Augustine, Tract. Ev. Jo. 39.2 (PL 35:1681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-2). ## Tractates on the Gospel of John 39.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-3 - Source: PL 35:1681–1683 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Each person is God, yet there are not three gods but one; what they are in themselves is God, what they are toward one another is Father, Son, and Spirit. ### Latin text Et absurda ista videntur hominibus solita tra­ hentibus ad insolita, visibilia ad invisibilia, creatu­ ram comparantibus Creatori. Interrogant enim nos aliquando infideles et dicunt: Patrem quem dicitis, Deum dicitis? Respondemus: Deum. Filium quem di­ citis, Deum dicitis? Respondemus: Deum. Spiritum sanctum quem dicitis, Deum dicitis? Respondemus: Deum. Ergo, inquiunt, Pater et Filius et Spiritus sanctus tres sunt dii? Respondemus: Non. Turban­ tur, quia non illuminantur: cor clausum habent, quia clavim fidei non habent. Nos ergo, fratres, fide præ­ cedente, quae sanat oculum cordis nostri, quod intel­ ligimus, sine obscuritate capiamus; quod non intelligi­ mus, sine dubitatione credamus: a fundamento fidei nihil recedamus, ut ad culmen perfectionis veniamus. Deus est Pater, Deus est Filius, Deus est Spiritus sanctus: et tamen Pater non est qui Filius, nec Filius est qui Pater, nec Spiritus sanctus Patris et Filii Spiritus aut Pater est aut Filius. Trinitas unus Deus: Trinitas una æterni­ tas, una potestas, una majestas; tres, sed non dii. Non mihi calumniator respondeat: Quid ergo tres? Si enim tres, ait, oportet dicas quid tres. Respondeo: Pater et Filius et Spiritus sanctus. Ecce, inquit, tres dixisti; sed quid tres exprime. Imo tu numera: nam ego compleo tres, cum dico, Pater et Filius et Spiri­ tus sanctus. Id enim quod Pater ad se est, Deus est; quod ad Filium est, Pater est: quod Filius ad seipsum est, Deus est; quod ad Patrem est, Filius est. ### English translation (Claude) And these things seem absurd to men who drag the unusual down to the usual, the invisible to the visible, comparing the creature with the Creator. For unbelievers sometimes question us and say, “The Father whom you speak of, do you call him God?” We answer, “God.” “The Son whom you speak of, do you call him God?” We answer, “God.” “The Holy Spirit whom you speak of, do you call him God?” We answer, “God.” “Then,” they say, “are the Father and the Son and the Holy Spirit three gods?” We answer, “No.” They are troubled, because they are not enlightened; they have a closed heart, because they do not have the key of faith. Let us, then, brothers, with faith going before, which heals the eye of our heart, take without obscurity what we understand, and believe without doubting what we do not understand; let us not depart at all from the foundation of faith, so that we may come to the summit of perfection. The Father is God, the Son is God, the Holy Spirit is God; and yet the Father is not he who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit of the Father and the Son either the Father or the Son. The Trinity is one God: the Trinity is one eternity, one power, one majesty; three, but not gods. Let no slanderer answer me, “Three what, then? For if three,” he says, “you must say three what.” I answer: the Father and the Son and the Holy Spirit. “See,” he says, “you have said three; but express three what.” No, you count: for I complete the three when I say the Father and the Son and the Holy Spirit. For what the Father is with respect to himself is God; what he is with respect to the Son is Father. What the Son is with respect to himself is God; what he is with respect to the Father is Son. ### Citation (SBL) Augustine, Tract. Ev. Jo. 39.3 (PL 35:1681–1683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-3). ## Tractates on the Gospel of John 39.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-4 - Source: PL 35:1683 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Father, Son, and Spirit are three only in their relations; in what each is in himself they are one God, one almighty, one Beginning, beyond number. ### Latin text Ista quæ dico potestis de similitudinibus agno­ scere quotidianis. Homo et alter homo, si ille sit pa­ ter, ille filius; quod homo est, ad seipsum est; quod pater est, ad filium est: et filius quod homo est, ad seipsum est; quod autem filius est, ad patrem est. Pater enim nomen est dictum ad aliquid, et filius ad aliquid: sed isti duo homines sunt. At vero Pater Deus ad aliquid est Pater, id est ad Filium; et Filius Deus ad aliquid est Filius, id est ad Patrem: sed non quomodo illi duo homines sunt, sic isti duo dii. Quare hoc non ita est ibi? Quia illud aliud, hoc autem aliud est: quia illa divinitas est. Est ibi aliquid ineffabile, quod verbis explicari non possit, ut et numerus sit, et numerus non sit. Videte enim si non quasi apparet numerus, Pater et Filius et Spiritus sanctus Trinitas. Si tres, quid tres? Deficit numerus. Ita Deus nec re­ cedit a numero, nec capitur numero. Quia tres sunt, tanquam est numerus: si quæris quid tres, non est numerus. Unde dictum est, Magnus Dominus noster et magna virtus ejus, et sapientiæ ejus non est numerus. Ubi cogitare cœperis, incipis nu­ merare: ubi numeraveris, quid numeraveris non po­ tes respondere. Pater, Pater est; Filius, Filius est; Spiritus sanctus, Spiritus sanctus est: quid sunt isti tres, Pater et Filius et Spiritus sanctus? Non tres dii? Non. Non tres omnipotentes? Non. Non tres mundi creatores? Non. Ergo omnipotens Pater? Omnipotens, plane. Ergo et Filius non omnipotens? Plane et Fi­ lius omnipotens. Ergo et Spiritus sanctus non omni­ potens? Et ipse omnipotens. Tres ergo omnipotentes? Non; sed unus omnipotens. Hoc solo numerum insinuant quod ad invicem sunt, non quod ad se sunt. Quia enim Deus Pater ad se est Deus simul cum Filio et Spiritu sancto, non sunt tres dii; quia ad se est omnipotens simul cum Filio et Spiritu sancto, non sunt tres omnipotentes: quia vero non ad se est Pa­ ter, sed ad Filium; nec Filius ad se est, sed ad Pa­ trem; nec Spiritus ad se, in eo quod dicitur Spiritus Patris et Filii; non est quid dicam tres, nisi Patrem et Filium et Spiritum sanctum unum Deum, unum omnipotentem. Ergo unum principium. ### English translation (Claude) What I am saying you can recognize from everyday likenesses. A man and another man, if the one is the father, the other the son: what he is as man, he is with respect to himself; what he is as father, he is with respect to the son; and the son, what he is as man, he is with respect to himself; but what he is as son, he is with respect to the father. For “father” is a name said in relation to something, and “son” in relation to something; but these two are men. But God the Father is Father in relation to something, that is, to the Son; and God the Son is Son in relation to something, that is, to the Father; but not as those are two men are these two gods. Why is it not so here? Because that is one thing, this is another: because this is divinity. There is something ineffable here, which cannot be explained in words, so that there is number and there is not number. For see whether number does not as it were appear: Father and Son and Holy Spirit, a Trinity. If three, three what? Number fails. So God neither withdraws from number nor is grasped by number. Because they are three, it is as though there is number; if you ask three what, there is no number. Hence it is said, “Great is our Lord, and great is his power, and of his wisdom there is no number.” When you begin to think, you begin to count; when you have counted, you cannot answer what you have counted. The Father is the Father, the Son is the Son, the Holy Spirit is the Holy Spirit: what are these three, the Father and the Son and the Holy Spirit? Are they not three gods? No. Not three almighties? No. Not three creators of the world? No. Is the Father, then, almighty? Almighty, certainly. Is the Son, then, not almighty? Certainly the Son too is almighty. Is the Holy Spirit, then, not almighty? He too is almighty. Three almighties, then? No, but one almighty. They suggest number only in that they are related to one another, not in what they are with respect to themselves. For because God the Father with respect to himself is God together with the Son and the Holy Spirit, they are not three gods; because with respect to himself he is almighty together with the Son and the Holy Spirit, they are not three almighties; but because the Father is Father not with respect to himself but to the Son, and the Son is Son not with respect to himself but to the Father, and the Spirit not with respect to himself, in that he is called the Spirit of the Father and the Son, I have nothing to call three except the Father and the Son and the Holy Spirit, one God, one almighty. So one Beginning. ### Scripture references - Ps 147:5 (146:5 LXX): quotation, high confidence ### Translation notes - Ps 147:5 (146:5 LXX) is quoted. Augustine's account of the relational names (ad aliquid) and of what each person is “with respect to himself” (ad se) is translated as written. The digital text's stray marks are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 39.4 (PL 35:1683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-4). ## Tractates on the Gospel of John 39.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-5 - Source: PL 35:1683 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As love made the thousands of the first Church one heart and one soul in God, much more are Father, Son, and Spirit, the fountain of love, one God and one Beginning. ### Latin text Accipite aliquid de Scripturis sanctis, unde hoc quod dicitur utcumque capiatis. Posteaquam Dominus noster Jesus Christus resurrexit, et cum voluit ascendit in cælum, decem diebus illic impletis misit inde Spiritum sanctum: quo impleti qui aderant in conclavi uno, omnium gentium linguis cœperunt loqui. Miraculo exterriti Domini interfectores, compun­ cti doluerunt, dolentes mutati sunt, mutati credide­ runt: accesserunt corpori Domini, id est numero fidelium, tria millia hominum. Item alio facto quodam miraculo, accesserunt alia quinque millia; facta et plebs una non parva: in qua omnes accepto Spiritu sancto, quo amor spiritualis accensus est, charitate ipsa et fervore spiritus in unum redacti, cœperunt in ipsa societatis unitate vendere omnia quæ habebant, et pretia ponere ad pedes Apostolorum, ut distribue­ retur unicuique, sicut cuique opus erat. Et hoc de illis Scriptura dicit, quod erat eis anima una et cor unum in Deum. Attendite ergo, fratres, et hinc agnoscite mysterium Trinitatis, quomodo dica­ mus, Et Pater est, et Filius est, et Spiritus sanctus est, et tamen unus Deus est. Ecce illi tot millia erant, et cor unum erat; ecce tot millia erant, et una anima erat. Sed ubi? In Deo. Quanto magis ipse Deus? Numquid erro in verbo, quando dico duos homines duas animas, aut tres homines tres animas, aut mul­ tos homines multas animas? Recte utique dico. Acce­ dant ad Deum, una anima est omnium. Si accedentes ad Deum, multæ animæ per charitatem una anima est, et multa corda unum cor; quid agit ipse fons charitatis in Patre et Filio? Nonne ibi magis Trinitas unus est Deus? Inde enim nobis charitas venit, de ipso Spiritu sancto, sicut dicit Apostolus: charitas Dei diffusa est in cordibus nostris per Spiritum san­ ctum qui datus est nobis. Si ergo charitas Dei diffusa in cordibus nostris per Spiritum sanctum qui datus est nobis, multas animas facit unam animam, et multa corda facit unum cor; quanto magis Pater et Filius et Spiritus sanctus, Deus unus, lumen unum, unumque principium? ### English translation (Claude) Take something from the holy Scriptures by which you may grasp in some way what is being said. After our Lord Jesus Christ rose, and when he willed ascended into heaven, when ten days had been completed there he sent from there the Holy Spirit; filled with him, those who were present in one room began to speak in the tongues of all nations. Terrified by the miracle, the Lord's killers, pierced to the heart, grieved; grieving, they were changed; changed, they believed: three thousand men joined the body of the Lord, that is, the number of the faithful. Again, when another miracle had been done, another five thousand joined; and there came to be one people, not small, in which all, having received the Holy Spirit, by whom spiritual love was kindled, brought into one by that love and fervor of spirit, began in the very unity of their fellowship to sell all that they had and to lay the prices at the apostles' feet, so that it might be distributed to each as each had need. And Scripture says this of them: that they had one soul and one heart toward God. Notice, then, brothers, and from this recognize the mystery of the Trinity: how we say, the Father is, and the Son is, and the Holy Spirit is, and yet there is one God. See, they were so many thousands, and there was one heart; see, they were so many thousands, and there was one soul. But where? In God. How much more God himself? Do I err in speech when I say two men, two souls, or three men, three souls, or many men, many souls? Surely I speak rightly. Let them draw near to God: there is one soul of all. If, drawing near to God, many souls through love are one soul, and many hearts one heart, what does the very fountain of love do in the Father and the Son? Is not the Trinity there all the more one God? For from there love comes to us, from the Holy Spirit himself, as the apostle says: “The love of God has been poured out in our hearts through the Holy Spirit who has been given to us.” If, then, the love of God poured out in our hearts through the Holy Spirit who has been given to us makes many souls one soul and many hearts one heart, how much more are the Father and the Son and the Holy Spirit one God, one light, and one Beginning? ### Scripture references - Acts 2:1: allusion, high confidence - Acts 2:4: allusion, high confidence - Acts 2:37: allusion, high confidence - Acts 2:41: allusion, high confidence - Acts 4:4: allusion, high confidence - Acts 4:32: quotation, high confidence - Acts 4:34: allusion, high confidence - Acts 4:35: allusion, high confidence - Rom 5:5: quotation, high confidence ### Translation notes - Acts 2:1–4, 2:37–41, 4:4, 4:32–35, and Rom 5:5 are quoted or alluded to. The digital text's stray reference “(Act. II-IV)” is removed as apparatus. Acts 4:32 is cited with “toward God” (in Deum), as in Augustine's text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 39.5 (PL 35:1683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-5). ## Tractates on the Gospel of John 39.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-6 - Source: PL 35:1683 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ will judge in the future, having come first to save; by giving glory to the Father, though equal, he rebukes the pride of servants. ### Latin text Audiamus ergo principium quod loquitur nobis. Multa, inquit, habeo loqui de vobis et judicare. Memi­ nistis quod ait. Ego non judico quemquam: ecce modo dicit, Multa habeo de vobis loqui et judicare. Sed aliud est, non judico; aliud, habeo judi­ care. Non judico, dixit ad præsens; venerat enim ut salvaret mundum, non ut judicaret mundum: quod autem dicit, Multa habeo de vobis loqui et judicare, judicium futurum dicit. Ideo enim ascendit, ut veniat judicare vivos et mortuos. Nemo justius judicabit, quam qui injuste judicatus est. Multa, inquit, habeo de vobis loqui et judicare: sed qui me misit, verax est. Videte quemadmodum Patri det gloriam æqualis Filius. Exemplum enim nobis præbet, et tanquam in cordibus nostris loquitur: O homo fidelis, si Evange­ lium memo audis, dicit tibi Dominus Deus tuus, si ego in principio Verbum Deus apud Deum, æqualis Patri, coæternus gignenti, do gloriam ei cujus sum Filius; quomodo tu superbus es adversus eum cujus servus es? ### English translation (Claude) Let us hear, then, the Beginning, which speaks to us. “I have many things,” he says, “to say about you and to judge.” You remember that he said, “I judge no one”; see, now he says, “I have many things to say about you and to judge.” But “I do not judge” is one thing, “I have to judge” another. “I do not judge,” he said, of the present; for he had come to save the world, not to judge the world. But when he says, “I have many things to say about you and to judge,” he speaks of the future judgment. For he ascended so that he might come to judge the living and the dead. No one will judge more justly than he who was unjustly judged. “I have many things,” he says, “to say about you and to judge; but he who sent me is true.” See how the Son, who is equal, gives glory to the Father. For he gives us an example, and speaks as it were in our hearts: O faithful man, if you hear my Gospel, says the Lord your God to you, if I, in the beginning the Word, God with God, equal to the Father, coeternal with the one who begets, give glory to him whose Son I am, how are you proud against him whose servant you are? ### Scripture references - John 8:26: quotation, high confidence - John 8:15: quotation, high confidence - John 3:17: allusion, high confidence - John 1:1: echo, medium confidence ### Translation notes - John 8:26, John 8:15, and John 3:17 (12:47) are quoted or alluded to; John 1:1 is echoed. The opening phrase of the Lord's address (si Evangelium memo audis) is garbled in the digital text and is translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 39.6 (PL 35:1683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-6). ## Tractates on the Gospel of John 39.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-7 - Source: PL 35:1683–1685 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Though qualities like piety exceed those who share them, the Father is not lesser than the Son, the Truth, for he is true by begetting the whole Truth, not by sharing in it. ### Latin text Multa habeo, inquit, de vobis loqui et judicare: sed qui me misit, verax est: tanquam diceret, Ideo ve­ rum judico, quia Filius veracis veritas sum. Pater ve­ rax, Filius veritas, quid putamus esse amplius? Co­ gitemus si possimus, quid est amplius, verax an veri­ tas. De quibusdam quæramus. Pius homo plus est, an pietas? Sed plus est ipsa pietas: pius enim a pie­ tate, non pietas a pio. Potest enim esse pietas, etsi ille qui pius erat, factus est impius. Ipse perdidit pieta­ tem, pietati nihil abstulit. Quid item pulcher et pul­ chritudo? Plus est pulchritudo quam pulcher: pul­ chritudo enim facit pulchrum, non pulcher facit pul­ chritudinem. Castus et castitas? Castitas plane plus est quam castus. Si enim castitas non esset, unde es­ set iste castus, non haberet: si autem noluerit esse castus, castitas integra perseverat. Si ergo plus pie­ tas quam pius, plus pulchritudo quam pulcher, plus castitas quam castus; numquid dicturi sumus plus veritas quam verax? Si hoc dixerimus, Filium inci­ piemus dicere Patre majorem. Ait enim apertissime ipse Dominus: Ego sum via et veritas, et vita. Ergo si Filius veritas; Pater quid, nisi quod ait ipsa veritas, Qui me misit, verax est? Filius veritas, Pater verax: quid plus sit quæro, sed æqualitatem invenio. Verax enim Pater non ab ea veritate verax est cujus partem cepit, sed quam totam genuit. ### English translation (Claude) “I have many things,” he says, “to say about you and to judge; but he who sent me is true”: as though he said, I judge truly because I am the truth, the Son of the true one. The Father true, the Son the truth: which do we think is greater? Let us think, if we can, which is greater, the true or the truth. Let us ask about some other things. Is a pious man greater, or piety? But piety itself is greater: for the pious man is from piety, not piety from the pious man. For there can be piety even if he who was pious has become impious. He lost piety; he took nothing from piety. What, again, of beautiful and beauty? Beauty is greater than the beautiful: for beauty makes the beautiful, the beautiful does not make beauty. Chaste and chastity? Chastity is plainly greater than the chaste. For if there were no chastity, he would have nothing from which to be chaste; but if he chooses not to be chaste, chastity remains whole. If, then, piety is greater than the pious, beauty greater than the beautiful, chastity greater than the chaste, shall we say that truth is greater than the true? If we say this, we shall begin to say that the Son is greater than the Father. For the Lord himself says most plainly, “I am the way and the truth and the life.” So if the Son is the truth, what is the Father, if not what the truth itself says: “He who sent me is true”? The Son the truth, the Father true: I ask which is greater, but I find equality. For the Father is true not from a truth of which he has taken a part, but from the truth which he has begotten whole. ### Scripture references - John 8:26: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - John 8:26 and John 14:6 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 39.7 (PL 35:1683–1685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-7). ## Tractates on the Gospel of John 39.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-8 - Source: PL 35:1685 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The changeable soul becomes good, chaste, and true by participating in God's goodness and truth, while God the Father is true not by participating but by begetting the Truth. ### Latin text Video planius esse dicendum. Et certe ne vos diu teneam, hodie huc usque tractetur: cum finiero quod volo dicere, adjuvante Deo, sermo claudatur. Hoc ideo dixi, ut intentos vos facerem. Omnis anima quoniam res est mutabilis, et quamvis magna crea­ tura, tamen creatura; quamvis corpore melior, tamen facta: omnis ergo anima quoniam mutabilis est, hoc est, modo credit, modo non credit; modo vult, modo non vult; modo adultera est, modo casta; modo bona, modo mala; mutabilis est: Deus autem hoc est quod est; ideo proprium nomen sibi tenuit, Ego sum qui sum. Hoc est Filius, dicendo, Nisi credideritis quia ego sum: ad hoc pertinet et, Tu quis es? Principium. Deus igitur incommutabilis est, anima mutabilis. Quando capit anima ex Deo unde sit bona, participando fit bona: quomodo tuus oculus participando videt. Nam lumine subtracto non videt, cujus particeps factus videt. Quia ergo anima participando fit bona, si mutata cœperit esse mala, bonitas manet cujus erat particeps bona. Bonitatis enim cujusdam particeps facta est cum bona esset; qua mutata in pejus, integra bonitas permanet. Si recedat anima et mala fiat, non minuitur bonitas; si revertatur et bona fiat, non crescit bonitas. Factus est oculus tuus particeps lucis hujus, et vides: clausus est? hanc lucem non minuisti: apertus est? hanc lucem non auxisti. Hac data similitudine, fratres, in­ telligite quia si pia est anima, est pietas apud Deum, cujus fit particeps anima; si est casta anima, est ca­ stitas apud Deum, cujus est particeps anima; si est bona anima, est bonitas apud Deum, cujus est parti­ ceps anima; si est verax anima, est veritas apud Deum, cujus est particeps anima. Cujus particeps si non fuerit anima, omnis homo mendax: si omnis homo mendax, nullus homo de suo verax. Pater autem verax, de suo est verax; quia ge­ nuit veritatem. Aliud est, Verax est homo iste, quia jam percepit veritatem; aliud est, Verax Deus, quia genuit veritatem. Ecce quomodo verax est Deus, non participando, sed generando veritatem. Video vos in­ tellexisse et gaudeo: sufficiat vobis hodie; cætera quando Domino placuerit, sicut donaverit, exponemus. ### English translation (Claude) I see that it must be said more plainly. And certainly, so as not to keep you long, let the treatment go this far today: when I have finished what I want to say, with God's help, let the sermon close. I said this to make you attentive. Every soul, since it is a changeable thing, and though a great creature, yet a creature; though better than the body, yet made: every soul, then, since it is changeable, that is, now believes, now does not believe; now wills, now does not will; now is adulterous, now chaste; now good, now bad: it is changeable. But God is what he is; therefore he kept for himself as his proper name, “I am who am.” This the Son is, in saying, “Unless you believe that I am”; to this belongs too, “Who are you?” “The Beginning.” God, then, is unchangeable, the soul changeable. When the soul takes from God that by which it is good, it becomes good by participating, as your eye sees by participating. For when the light is withdrawn, by participating in which it sees, it does not see. Since, then, the soul becomes good by participating, if it is changed and begins to be bad, the goodness remains in which it participated when it was good. For it was made a participant in a certain goodness when it was good; when it is changed for the worse, the goodness remains whole. If the soul departs and becomes bad, goodness is not lessened; if it returns and becomes good, goodness does not increase. Your eye has been made a participant in this light, and you see: has it closed? You have not lessened this light. Has it opened? You have not increased this light. With this likeness given, brothers, understand that if the soul is pious, there is piety with God, in which the soul participates; if the soul is chaste, there is chastity with God, in which the soul participates; if the soul is good, there is goodness with God, in which the soul participates; if the soul is true, there is truth with God, in which the soul participates. If the soul does not participate in it, “every man is a liar”; if every man is a liar, no man is true of himself. But the Father is true, true of himself, because he begot the truth. It is one thing to say, “This man is true,” because he has received the truth; another to say, “God is true,” because he begot the truth. See how God is true: not by participating in the truth, but by begetting it. I see that you have understood, and I rejoice. Let this be enough for you today; the rest, when it pleases the Lord, we will expound as he grants. ### Scripture references - Exod 3:14: quotation, high confidence - John 8:24: quotation, high confidence - John 8:25: quotation, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence - Rom 3:4: quotation, medium confidence ### Translation notes - Exod 3:14, John 8:24–25, and Ps 116:11 (115:2 LXX; Rom 3:4) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 39.8 (PL 35:1685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-8). ## Tractates on the Gospel of John 40.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-1 - Source: PL 35:1685 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine introduces the next reading, recalling that John, the eagle among evangelists, speaks above all of Christ's divinity. ### Latin text De sancto Evangelio secundum Joannem, quod gestare nos videtis in manibus, jam multa audivit Charitas vestra, quæ Deo donante sicut potuimus dis­ putavimus, commendantes vobis maxime istum evangelistam de Domini divinitate, secundum quam aequalis est Patri et Filius unicus Dei, loqui elegisse, et propterea aquilæ comparatum: nulla quippe avis volare altius perhibetur. Proinde quæ ex ordine sub­ sequuntur, sicut ea Dominus tractare donaverit, in­ tentissime audite. ### English translation (Claude) Of the holy Gospel according to John, which you see us carrying in our hands, your Charity has already heard much, which, as God granted, we have discussed as we could, commending to you above all that this evangelist chose to speak of the Lord's divinity, by which he is equal to the Father and the only Son of God, and was therefore compared to an eagle; for no bird is said to fly higher. So hear most attentively what follows in order, as the Lord deigns to grant that we treat it. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.1 (PL 35:1685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-1). ## Tractates on the Gospel of John 40.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-2 - Source: PL 35:1685–1687 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “When you have lifted up the Son of man” refers to the cross: some of those who would crucify him were foreknown to believe afterward, so that no one need despair of forgiveness. ### Latin text Locuti sumus vobis de præcedenti lectione, insinuantes quomodo intelligamur Pater verax, Filius veritas. Cum autem dixisset Dominus Jesus, Verax est qui me misit, non intellexerunt Ju­ dæi quod de Patre illis diceret. Et ait illis quod modo cum legeretur audistis: Cum exaltaveritis Filium ho­ minis, tunc cognoscetis quia ego sum, et a meipso facio nihil, sed sicut docuit me Pater, hæc loquor. Quid est hoc? Nihil enim aliud videtur dixisse, nisi eos post passionem suam cognituros quis esset. Procul dubio ergo videbat ibi aliquos, quos ipse noverat, quos ipse cum cæteris sanctis suis ante constitutionem mundi præsciendo elegerat, post passionem suam esse credituros. Ipsi sunt illi quos assidue commendamus, et ad imitationem cum magna exhortatione proponimus. Misso enim desuper Spiritu sancto post Domini pas­ sionem et resurrectionem et ascensionem, cum mira­ cula fierent in ejus nomine, quem tanquam mortuum persequentes Judæi contempserant, compuncti sunt corde; et qui sævientes occiderunt, mutati credide­ runt; et quem sanguinem saeviendo fuderunt, cre­ dendo biberunt: illa tria millia, et illa quinque millia Judæorum, quos ibi videbat, quando dicebat, Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Tanquam dicens, Differo cognitionem vestram, ut impleam passionem meam: ordine vestro cognoscetis qui sim. Non quia omnes tunc erant credituri ex iis qui audiebant, id est, post passionem Domini: nam paulo post dicit, Hæc eo lo­ quente multi crediderunt in eum, et nondum exaltatus erat Filius hominis. Exaltationem quippe dicit pas­ sionis, non glorificationis; crucis, non coeli: quia et ibi exaltatus est, quando pependit in ligno. Sed illa exaltatio humiliatio fuit. Tunc enim factus est obe­ diens usque ad mortem crucis. Hoc oportebat impleri per eorum manus qui postea fuerant credituri, quibus dicit, Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Quare hoc, nisi ut nemo desperaret in quocumque scelere esse sibi conscius, quando videbat eis donari homicidium qui occiderant Christum? ### English translation (Claude) We spoke to you of the preceding reading, pointing out how we are to understand the Father as true and the Son as the truth. But when the Lord Jesus had said, “He who sent me is true,” the Jews did not understand that he was speaking to them of the Father. And he said to them what you heard just now when it was read: “When you have lifted up the Son of man, then you will know that I am, and that I do nothing of myself, but as the Father has taught me, these things I speak.” What is this? For he seems to have said nothing else than that they would know who he was after his passion. Without doubt, then, he saw some there whom he himself knew, whom he, with his other saints, had chosen in his foreknowledge before the foundation of the world, who would believe after his passion. These are the ones whom we constantly commend and set forth for imitation with great exhortation. For when the Holy Spirit had been sent from above after the Lord's passion, resurrection, and ascension, and miracles were done in the name of him whom the Jews had despised as dead while they persecuted him, they were pierced to the heart; and those who in their rage had killed him were changed and believed; and the blood they had shed in their rage they drank by believing: those three thousand and those five thousand of the Jews, whom he saw there when he said, “When you have lifted up the Son of man, then you will know that I am.” As though saying: I put off your knowing, so that I may fulfill my passion; in your own order you will know who I am. Not that all of those who were listening were going to believe then, that is, after the Lord's passion; for a little later it says, “As he was saying these things, many believed in him,” and the Son of man had not yet been lifted up. For he speaks of the lifting up of the passion, not of glorification; of the cross, not of heaven: for there too he was lifted up, when he hung on the tree. But that lifting up was humiliation. For then he became obedient unto the death of the cross. This had to be fulfilled through the hands of those who were afterward going to believe, to whom he says, “When you have lifted up the Son of man, then you will know that I am.” Why this, unless so that no one should despair, whatever crime he was conscious of, when he saw murder forgiven to those who had killed Christ? ### Scripture references - John 8:26: quotation, high confidence - John 8:28: quotation, high confidence - Eph 1:4: allusion, medium confidence - Acts 2:37: allusion, high confidence - Acts 2:41: allusion, high confidence - Acts 4:4: allusion, high confidence - John 8:30: quotation, high confidence - Phil 2:8: quotation, high confidence ### Translation notes - John 8:26, 8:28, 8:30, and Phil 2:8 are quoted; Eph 1:4 and Acts 2:37–41, 4:4 are alluded to. Augustine's references to the Jews who killed Christ and later believed are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.2 (PL 35:1685–1687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-2). ## Tractates on the Gospel of John 40.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-3 - Source: PL 35:1687 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Then you will know that I am” is guarded against the Sabellians by “I do nothing of myself,” which shows that the Son is God from God, not from himself. ### Latin text Hos ergo in illa turba agnoscens Dominus, dixit, Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Jam nostis quid sit sum; nec assidue repe­ tendum est, ne pariat res tanta fastidium. Recolite illud, Ego sum qui sum, et Qui est, misit me; et agnoscetis, quid dictum sit, Tunc scietis quia ego sum: sed et, Pater est, et Spiritus sanctus est. Ad ipsum esse pertinet tota Trinitas. Sed quia Dominus sicut Filius loquebatur, ne forte in eo quod dixit, Tunc cognoscetis quia ego sum, subintraret er­ ror Sabellianorum, hoc est Patripassianorum, quem vobis errorem commendavi non tenendum, sed ca­ vendum, eorum scilicet qui dixerunt, Ipse est Pater, ipse est Filius; duo sunt nomina, sed res una: propter istum ergo cavendum errorem cum dixisset Dominus, Tunc cognoscetis quia ego sum; ne ipse intelligeretur Pater, continuo subjunxit, Et a meipso facio nihil, sed sicut docuit me Pater, hæc loquor. Jam gaudere cœpe­ rat sabellianus, erroris sui occasione comperta: sta­ tim ut se tanquam in obscuro extulit, sequentis sen­ tentiæ luce confusus est. Putaveras eum esse Patrem, quia dixit, Ego sum: audi quia Filius est, Et a meipso facio nihil. Quid est, A meipso facio nihil? A meipso non sum. Filius enim de Patre est Deus; Pater autem non est de Filio Deus: Filius est Deus de Deo; Pater autem Deus, sed non de Deo: Filius lumen de lu­ mine; Pater autem lumen, sed non de lumine: Filius est, sed est de quo est; Pater autem est, sed non est de quo est. ### English translation (Claude) Recognizing these in that crowd, then, the Lord said, “When you have lifted up the Son of man, then you will know that I am.” You already know what “am” is; this need not be constantly repeated, lest so great a thing breed weariness. Recall that “I am who am” and “He who is has sent me,” and you will recognize what was said: “Then you will know that I am.” But the Father too is, and the Holy Spirit is. To being itself belongs the whole Trinity. But since the Lord was speaking as Son, lest perhaps in his saying “Then you will know that I am” the error of the Sabellians should creep in, that is, of the Patripassians (an error I have commended to you not to be held but to be avoided: of those, namely, who said, “He is the Father, he is the Son; there are two names but one thing”), to guard against this error, then, when the Lord had said, “Then you will know that I am,” lest he be understood as the Father, he immediately added, “And I do nothing of myself, but as the Father has taught me, these things I speak.” The Sabellian had already begun to rejoice at finding an occasion for his error; immediately, as he lifted himself up as though in the dark, he was confounded by the light of the following sentence. You had thought he was the Father because he said, “I am”: hear that he is the Son: “And I do nothing of myself.” What is “I do nothing of myself”? I am not of myself. For the Son is God from the Father; but the Father is not God from the Son. The Son is God from God; but the Father is God, but not from God. The Son is light from light; but the Father is light, but not from light. The Son is, but there is one from whom he is; the Father is, but there is none from whom he is. ### Scripture references - John 8:28: quotation, high confidence - Exod 3:14: quotation, high confidence ### Translation notes - John 8:28 and Exod 3:14 are quoted. Augustine's account of the Sabellians is translated as written. The digital text's stray characters before “light from light” are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.3 (PL 35:1687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-3). ## Tractates on the Gospel of John 40.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-4 - Source: PL 35:1687 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father's teaching of the Son must not be pictured in human form; human form belongs to Christ's servant form from Mary, while the Word, like wisdom and justice, has no bodily shape. ### Latin text Quod ergo addidit, Sicut docuit me Pater, hæc loquor; nemini vestrum obrepat cogitatio carnalis, fratres mei. Non enim potest humana infirmitas cogi­ tare, nisi quod consuevit facere vel audire. Nolite ergo vobis quasi duos homines ante oculos ponere, unum patrem, alterum filium, et loquentem patrem ad filium: sicut facis tu, quando verba aliqua dicis filio tuo, monens eum et instruens eum quomodo lo­ quatur, ut quodcumque audivit a te, commendet me­ moria:; cum commendaverit memoriae, proferat et lingua, distinguat per sonos, inferat auribus alienis quod percepit in suis. Nolite ita cogitare, ne in corde vestro idola fabricetis. Humanam formam, humano­ rum lineamenta membrorum, figuram carnis humanæ, sensus istos conspicuos, staturam motusque corporis, linguæ officium, distinctiones sonorum, nolite in illa Trinitate cogitare, nisi quod pertinet ad formam servi, quam accepit unigenitus Filius, cum Verbum caro factum est, ut habitaret in nobis. Ibi non te prohibeo, humana infirmitas, cogitare quod nosti; imo etiam compello. Si fides in te vera est, talem Christum cogita: sed ex Maria virgine, non de Deo Patre talem cogita. Infans fuit, crevit ut homo, ambulavit ut homo, esurivit, sitivit ut homo, dormi­ vit ut homo, postremo passus ut homo, suspensus in ligno, occisus, sepultus ut homo; in eadem forma resurrexit, in eadem forma ante oculos discipulo­ rum ascendit in coelum, in eadem forma venturus est ad judicium. Angelorum enim vox est in Evan­ gelio expressa: Sic veniet quomodo eum vidistis euntem in cœlum. Quando ergo de forma servi cogitas in Christo, humanam effigiem co­ gita, si est in te fides: quando autem cogitas, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, pereat de corde tuo omnis humana figuratio: pellatur de cogitationibus tuis quidquid fine corporeo terminatur, quidquid loci spatio continetur, vel quantalibet mole diffunditur; de corde tuo figmentum tale dispereat. Cogita, si po­ tes, pulchritudinem sapientiæ, occurrat tibi pulchri­ tudo justitiæ. Forma est? statura est? color est? Nihil horum est, et tamen est: nam si non esset, nec ama­ retur, nec merito laudaretur, nec amata nec laudata corde moribusque teneretur: nunc vero fiunt homines sapientes; unde fierent, nisi esset sapientia? Porro autem, o homo, si sapientiam tuam videre carnis ocu­ lis non potes, nec tali imaginatione cogitare quali corporalia cogitantur, sapientiæ Dei audes ingerere humani corporis formam? ### English translation (Claude) As for his adding, “As the Father has taught me, these things I speak,” let no carnal thought creep in upon any of you, my brothers. For human weakness cannot think anything except what it is accustomed to do or hear. Do not, then, set before your eyes two men, as it were, one the father, the other the son, and the father speaking to the son, as you do when you say some words to your son, admonishing him and instructing him how he should speak, so that whatever he has heard from you he may commit to memory, and when he has committed it to memory, bring it out with his tongue too, articulate it in sounds, and convey to others' ears what he has received in his own. Do not think in that way, lest you fashion idols in your heart. Human form, the outlines of human limbs, the shape of human flesh, these visible senses, the stature and bulk of the body, the function of the tongue, the distinctions of sounds: do not think of these in that Trinity, except what belongs to the form of a servant, which the only-begotten Son took when the Word was made flesh to dwell among us. There, O human weakness, I do not forbid you to think what you know; rather, I even compel you. If there is true faith in you, think of Christ so; but think of him so from the Virgin Mary, not from God the Father. He was an infant, he grew as a man, he walked as a man, he hungered and thirsted as a man, he slept as a man; finally he suffered as a man, was hung on the tree, killed, buried as a man; in the same form he rose, in the same form he ascended into heaven before the eyes of his disciples, in the same form he will come to judgment. For the voice of the angels is expressed in the Gospel: “He will come in the same way as you have seen him going into heaven.” When, then, you think of the form of a servant in Christ, think of a human likeness, if there is faith in you; but when you think, “In the beginning was the Word, and the Word was with God, and the Word was God,” let every human figure perish from your heart; let whatever is bounded by bodily limit, whatever is contained in a space of place or spread out in any bulk whatever, be driven from your thoughts; let such a fiction perish from your heart. Think, if you can, of the beauty of wisdom; let the beauty of justice present itself to you. Is it a form? Is it a stature? Is it a color? It is none of these, and yet it is; for if it were not, it would not be loved, nor deservedly praised, nor, loved and praised, held in heart and conduct. But now men become wise; how would they become so, unless there were wisdom? And then, O man, if you cannot see your own wisdom with the eyes of the flesh, nor think of it by such imagination as bodily things are thought of, do you dare to force the form of a human body on the wisdom of God? ### Scripture references - John 8:28: quotation, high confidence - Phil 2:7: allusion, high confidence - John 1:14: quotation, high confidence - Acts 1:11: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - John 8:28, John 1:14, Acts 1:11, and John 1:1 are quoted; Phil 2:7 is alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.4 (PL 35:1687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-4). ## Tractates on the Gospel of John 40.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-5 - Source: PL 35:1687–1689 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As God speaks to our hearts without sound, giving understanding, the Father “taught” the Son by begetting him knowing, since for the simple nature of truth to be and to know are the same. ### Latin text Quid ergo dicimus, fratres? Quomodo locutus est Pater Filio, quoniam, Filius ait Sicut docuit me Pater, hæc loquor? Locutus est illi? Quando docuit Pater Filium, verba fecit, quomodo tu, quando doces filium tuum, verba facis? Quomodo facit verba Verbo? Quae verba multa fierent unico Verbo? Ver­ bum enim Patris aures habuit ad os Patris? Carnalia sunt ista, pereant de cordibus vestris. Hoc enim dico, ecce si intellexistis quod ego dixi, ego certe locutus sum, et mea verba sonuerunt, sonisque aures pepulerunt, et per sensum auditus vestri ad cor sen­ tentiam perduxerunt, si intellexistis. Facite aliquem audisse latinæ linguae hominem, tantummodo audisse, nec tamen intellexisse quod dixi: quantum ad strepitum pertinet emissum ex ore meo, sic ejus ille particeps factus est qui non intellexit, quomodo et vos; eum sonum audivit, eædem syllabæ aures ejus percusserunt; sed in corde ipsius nihil genuerunt. Quare? Quia non intellexit. Vos autem si intellexistis, unde intellexistis? Ego ad aurem sonui; numquid ego in corde lumen accendi? Procul dubio si verum est quod dixi, et hoc verum non solum audistis, ve­ rum etiam intellexistis; duæ res ibi factæ sunt, dis­ cernite illas, auditus et intellectus. Auditus per me factus est, intellectus per quem? Ego ad aurem dixi ut audiretis, ad cor vestrum quis dixit ut intelligere­ tis? Sine dubio aliquis et ad cor vestrum aliquid dixit, ut non solum strepitus iste verborum percute­ ret aurem vestram, sed etiam in cor vestrum aliquid descenderet veritatis: dixit aliquis et ad cor vestrum, sed non eum videtis; si intellexistis, fratres, dictum est et cordi vestro. Munus Dei est intelligentia. Quis hoc dixit in corde vestro, si intellexistis? Cui dicit Psalmus, Da mihi intellectum, ut discam mandata tua. Verbi gratia, episcopus locutus est. Quid locutus est, aliquis ait? Respondes quid locutus sit, et addis: Verum dixit. Tunc alius qui non intel­ lexit: Quid dixit, inquit, aut quid est quod laudas? Ambo me audierunt, ambobus ego dixi; sed uni ipso­ rum Deus dixit. Si parva magnis comparare conce­ ditur, quoniam nos ad eum quid sumus? tamen nescio quid incorporaliter et spiritualiter facit in nobis Deus, quod nec sonus est qui aurem percutiat, nec color qui oculis discernatur, nec odor est qui naribus ca­ piatur, nec sapor qui faucibus judicetur, nec durum et molle quod tangendo sentiatur: tamen aliquid est quod sentire facile est, explicare impossibile est. Si ergo Deus, ut dicere coeperam, loquitur in cordibus nostris sine sono, quomodo loquitur Filio suo? Sic ergo, fratres, sic cogitate, quantum potestis, ut dixi, si licet parva magnis modo aliquo comparare; sic cogitate. Incorporaliter Pater locutus est Filio, quia incorporaliter Pater genuit Filium. Nec eum sic docuit quasi indoctum genuerit: sed hoc est eum docuisse, quod est scientem genuisse; et hoc est, docuit me Pater, quod est, scientem me genuit Pater. Si enim, quod pauci intelligunt, simplex est natura veritatis; hoc est Filio esse quod nosse. Ab illo ergo habet ut noverit, a quo habet ut sit: non ut prius ab illo esset, et ab illo postea nosset; sed quemadmodum illi gignendo dedit ut esset, sic gignendo dedit ut nosset: quia simplici, ut dictum est, naturæ veritatis esse et nosse non est aliud atque aliud, sed hoc ipsum. ### English translation (Claude) What, then, do we say, brothers? How did the Father speak to the Son, since the Son says, “As the Father has taught me, these things I speak”? Did he speak to him? When the Father taught the Son, did he make words, as you make words when you teach your son? How does he make words to the Word? What many words could be made to the one Word? Did the Word of the Father have ears at the Father's mouth? These things are carnal; let them perish from your hearts. For I say this: see, if you have understood what I have said, I certainly have spoken, and my words have sounded, and by their sounds have struck your ears, and through your sense of hearing have brought the meaning to your heart, if you have understood. Suppose some man of the Latin language has heard, only heard, and yet has not understood what I said: as far as concerns the noise sent out from my mouth, he who has not understood has been made a sharer in it just as you have; he heard that sound, the same syllables struck his ears; but in his heart they produced nothing. Why? Because he did not understand. But you, if you have understood, from where have you understood? I sounded to the ear; did I light a lamp in the heart? Without doubt, if what I said is true, and you have not only heard this truth but also understood it, two things have happened there; distinguish them: hearing and understanding. Hearing was done by me; understanding by whom? I spoke to the ear so that you might hear; who spoke to your heart so that you might understand? Without doubt someone spoke something to your heart too, so that not only did this noise of words strike your ear, but something of truth came down into your heart. Someone spoke to your heart too, but you do not see him; if you have understood, brothers, it was spoken to your heart too. Understanding is the gift of God. Who said this in your heart, if you have understood? He to whom the Psalm says, “Give me understanding, that I may learn your commandments.” For example, the bishop has spoken. Someone says, “What did he say?” You answer what he said and add, “He spoke the truth.” Then another who did not understand says, “What did he say, or what is it that you praise?” Both heard me, I spoke to both; but to one of them God spoke. If it is allowed to compare small things with great, since what are we compared to him? Yet God does something in us incorporeally and spiritually that is neither a sound that strikes the ear, nor a color that is discerned by the eyes, nor a smell that is caught by the nostrils, nor a taste that is judged by the palate, nor hard and soft that is felt by touching; yet it is something that is easy to feel and impossible to explain. If, then, God, as I had begun to say, speaks in our hearts without sound, how does he speak to his Son? So, brothers, think in this way, as far as you can, as I said, if it is allowed in some way to compare small things with great; think in this way. The Father spoke to the Son incorporeally, because the Father begot the Son incorporeally. Nor did he teach him as though he had begotten him untaught; but to have taught him is the same as to have begotten him knowing; and “the Father has taught me” is the same as “the Father has begotten me knowing.” For if, as few understand, the nature of truth is simple, then for the Son to be is the same as to know. So he has from him that he knows, from whom he has that he is: not that first he was from him and afterward knew from him; but as by begetting he gave him to be, so by begetting he gave him to know: because for the simple nature of truth, as has been said, to be and to know are not one thing and another, but the very same. ### Scripture references - John 8:28: quotation, high confidence - Ps 119:73 (118:73 LXX): quotation, high confidence ### Translation notes - John 8:28 and Ps 119:73 (118:73 LXX) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.5 (PL 35:1687–1689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-5). ## Tractates on the Gospel of John 40.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-6 - Source: PL 35:1689 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father sent the Son without leaving him, since the sending is the incarnation of the Son alone and both are everywhere; the Son always does what pleases the Father, in equality without beginning. ### Latin text Dixit ergo ista Judæis, et addidit: Et qui me misit mecum est. Jam hoc et ante dixerat, sed rem magnam assidue commemorat: misit me, et mecum est. Si ergo tecum est, o Domine, non unus ab alio missus est, sed ambo venistis. Et tamen cum ambo simul sint, unus missus est, alter misit: quoniam missio incarnatio est, et ipsa incarnatio Filii tantum est, non et Patris. Misit itaque Pater Filium, sed non recessit a Filio. Non enim quo misit Filium, non ibi erat Pater. Ubi enim non est qui fecit omnia? ubi non est qui dixit, Cœlum et terram ego impleo? Sed forte Pater ubique, et Filius non ubique est? Evangelistam audi: In hoc mundo erat, et mun­ dus per eum factus est. Ergo, inquit, qui misit me, cujus auctoritate tanquam paterna incarna­ tus sum, mecum est, non me reliquit. Quare non me reliquit? Non me reliquit, inquit, solum quia ego quæ placita sunt ei, facio semper. Ipsa est æqualitas semper, non ex quodam initio et deinceps, sed sine initio, sine fine. Dei enim generatio non habet ini­ tium temporis, quia per genitum facta sunt tempora. ### English translation (Claude) He said these things, then, to the Jews, and added, “And he who sent me is with me.” He had said this before too, but he constantly recalls a great thing: “he sent me, and is with me.” If, then, he is with you, O Lord, one was not sent by the other, but you both came. And yet, though both are together, one was sent, the other sent; since the sending is the incarnation, and that incarnation is of the Son only, not of the Father too. So the Father sent the Son, but did not withdraw from the Son. For it is not that where he sent the Son, the Father was not there. For where is he not who made all things? Where is he not who said, “I fill heaven and earth”? But perhaps the Father is everywhere, and the Son is not everywhere? Hear the evangelist: “He was in this world, and the world was made through him.” So, he says, “he who sent me,” by whose authority, as a father's, I became incarnate, “is with me; he has not left me.” Why has he not left me? “He has not left me alone,” he says, “because I always do the things that please him.” That is equality always, not from some beginning and onward, but without beginning, without end. For the generation of God has no beginning in time, because through the begotten one times were made. ### Scripture references - John 8:29: quotation, high confidence - Jer 23:24: quotation, high confidence - John 1:10: quotation, high confidence ### Translation notes - John 8:29, Jer 23:24, and John 1:10 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.6 (PL 35:1689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-6). ## Tractates on the Gospel of John 40.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-7 - Source: PL 35:1689 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As many believed when Christ spoke, Augustine hopes that Arians in his congregation, brought by recent newcomers, will believe with him. ### Latin text Hæc illo loquente, multi crediderunt in eum. Utinam et me loquente multi qui aliud sapiebant in­ telligant, et credant in eum. Quidam enim fortasse sunt in ista multitudine ariani. Non audeo suspicari esse sabellianos qui ipsum Patrem dicunt esse qui Filius est: hæresis quippe ista nimis antiqua est, et paulatim eviscerata. Arianorum autem adhuc videtur habere aliquas notiones quasi cadaveris putrescentis; aut certe, ut multum, quasi hominis animam agentis: oportet inde reliquos liberari, sicut inde multi libe­ rati sunt. Et quidem ista civitas eos non habebat; sed posteaquam multi peregrini advenerunt, nonnulli et ipsi venerunt. Ecce hæc Domino loquente multi Judæi crediderunt in eum; ecce et me loquente Ariani cre­ dant, non in me, sed mecum. ### English translation (Claude) “As he was saying these things, many believed in him.” Would that as I speak too, many who thought otherwise might understand and believe in him! For perhaps there are some Arians in this multitude. I do not dare to suspect that there are Sabellians, who say that the Father himself is he who is the Son: for that heresy is very old and has gradually been disemboweled. But that of the Arians still seems to have some movements, as of a rotting corpse, or at most as of a man at the point of death: the rest must be freed from it, as many have been freed from it. And indeed this city did not have them; but after many foreigners arrived, some of them came too. See, as the Lord was speaking these things, many Jews believed in him; see, as I speak too, let Arians believe, not in me, but with me. ### Scripture references - John 8:30: quotation, high confidence ### Translation notes - John 8:30 is quoted. Augustine's remarks on the Sabellian and Arian heresies in his own city are translated as written; the arrival of “foreigners” may refer to refugees after the sack of Rome in 410, or to Gothic soldiers, but this is uncertain. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.7 (PL 35:1689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-7). ## Tractates on the Gospel of John 40.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-8 - Source: PL 35:1689 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Faith is a lowly foundation, like a tree's root, but if they remain in Christ's word it leads to discipleship and knowledge of the truth. ### Latin text Dicebat ergo Dominus ad eos qui crediderant in eum Judæos: Si vos manseritis in verbo meo. Ideo manseritis, quia initiati estis, quia et ibi esse cœpistis. Si manseritis, hoc est in fide quæ in vobis esse cre­ dentibus cœpit; quo pervenietis? Vide quale initium, quo perducit. Amasti fundamentum, culmen attendi, et ex ista humilitate aliam celsitudinem quære. Fi­ des enim humilitatem habet: cognitio et immortalitas et æternitas non habet humilitatem, sed celsitudinem; erectionem, nullam defectionem, æternam stabilita­ tem, nullam ab inimico expugnationem, nullum deficiendi timorem. Magnum est quod incipit a fide; sed contemnitur. Fundamentum solet etiam in ædificio ab imperitis contemni. Fossa fit grandis, lapides quo­ quo modo passim mittuntur; nulla ibi expolitio, nulla pulchritudo apparet: quomodo nec in arboris radice, non apparet aliqua pulchritudo; totum tamen quid­ quid te delectat in arbore, de radice surrexit. Sed vides radicem, et non delectaris; vides arborem et miraris. Stulte, quod miraris, inde surrexit quo non delectaris. Parum aliquid videtur fides credentium, non habes stateram unde appendas. Audi ergo quo perveniat, et vide quanta sit: sicut et ipse Dominus alio loco dicit, Si habueritis fidem sicut granum sina­ pis. Quid humilius, quid vehemen­ tius? quid minutius, quid ferventius? Ergo et vos, ait, si manseritis in verbo meo, in quo credidistis, quo perducemini? Vere discipuli mei eritis. Et quid nobis prodest? Et cognoscetis veritatem. ### English translation (Claude) “So the Lord said to the Jews who had believed in him, If you remain in my word.” “Remain,” because you have been initiated, because you have begun to be there. “If you remain,” that is, in the faith which has begun to be in you who believe: where will you arrive? See what kind of beginning, and where it leads. You have loved the foundation; look to the top, and from this lowliness seek another height. For faith has lowliness; knowledge and immortality and eternity have not lowliness but height: uprightness, no failing; eternal stability, no assault from the enemy, no fear of failing. What begins from faith is great; but it is despised. In a building too the foundation is usually despised by the unskilled. A great trench is made; stones are thrown in here and there anyhow; no polish, no beauty appears there; as in the root of a tree too no beauty appears; yet all that delights you in the tree has sprung up from the root. But you see the root and are not delighted; you see the tree and you admire. Fool, what you admire sprang up from what does not delight you. The faith of believers seems a small thing; you have no scales on which to weigh it. Hear, then, where it arrives, and see how great it is; as the Lord himself says in another place, “If you have faith like a grain of mustard seed.” What is lowlier, what more powerful? What smaller, what more fervent? So you too, he says, “if you remain in my word,” in which you have believed, where will you be led? “You will truly be my disciples.” And what does it profit us? “And you will know the truth.” ### Scripture references - John 8:31: quotation, high confidence - John 8:32: quotation, high confidence - Matt 17:20: quotation, high confidence ### Translation notes - John 8:31–32 and Matt 17:20 (Luke 17:6) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.8 (PL 35:1689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-8). ## Tractates on the Gospel of John 40.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-9 - Source: PL 35:1689–1691 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We believe in order to know: faith in what is not seen will be rewarded with the sight of the truth, when God's image, worn away in us like a coin's, is stamped anew. ### Latin text Quid promitti credentibus, fratres? Et cognoscetis veritatem. Quid enim? non illam cognoverant, quando Dominus loquebatur? si non cognoverant, quomodo crediderunt? Non quia cognoverunt crediderunt, sed ut cognoscerent crediderunt. Credimus enim ut co­ gnoscamus, non cognoscimus ut credamus. Quod enim cognituri sumus, nec oculus vidit, nec auris audivit, nec in cor hominis ascendit. Quid est enim fides, nisi credere quod non vides? Fides ergo est, quod non vides credere; veritas, quod credidisti videre: sicut ipse quodam loco ait. Ideo Dominus prius ad faciendam fidem am­ bulavit in terra. Homo erat, humilis factus erat; ab omnibus videbatur, nec ab omnibus cognoscebatur; a multis reprobabatur, a turba occidebatur, a paucis dolebatur: sed tamen et ab eis a quibus dolebatur, nondum sicut erat agnoscebatur. Totum hoc quasi initium est lineamentorum fidei et structuræ futuræ. Quod Dominus ipse attendens quodam loco ait, Qui diligit me, mandata mea custodit; et qui diligit me, diligetur a Patre meo, et ego diligam eum, et ostendam meipsum illi. Quem qui audiebant, uti­ que jam videbant; eis tamen, si diligebant, videndum se promittebat. Sic et hic, Cognoscetis veritatem. Quid enim? quod dixisti non est veritas? Veritas est, sed adhuc creditur, nondum videtur. Si maneatur in eo quod creditur, pervenitur ad id quod videatur. Inde Joannes ipse sanctus evangelista in Epistola sua: Dilectissimi, inquit, filii Dei sumus, sed nondum ap­ paruit quid erimus. Jam sumus, et aliquid erimus. Quid plus erimus quam sumus? Audi: Nondum appa­ ruit quid erimus: scimus quia cum apparuerit, similes ei erimus. Unde? Quoniam videbimus eum sicuti est. Magna promissio; sed merces est fi­ dei. Quæris mercedem, opus præcedat. Si credis, mercedem exige fidei; si autem non credis, fidei mercedem qua fronte quæris? Si ergo manseritis in verbo meo, vere discipuli mei eritis: ut contemplemini ipsam veritatem sicuti est; non per verba sonantia, sed per lucem splendentem, cum satiaverit nos quod legitur in Psalmo, Signatum est super nos lumen vultus tui, Domine. Moneta Dei sumus, nummus a thesauro oberravimus. Errore detritum est quod in nobis fuerat impressum; venit qui refor­ met, quia ipse formaverat: quærit et ipse nummum suum; sicut Cæsar nummum suum; ideo ait, Red­ dite Cæsari quæ Cæsaris sunt, et Deo quae Dei sunt: Cæsari nummos, Deo vos ipsos. Tunc ergo exprimetur veritas in nobis. ### English translation (Claude) What is promised to believers, brothers? “And you will know the truth.” What then? Had they not known it when the Lord was speaking? If they had not known it, how did they believe? They did not believe because they knew, but they believed in order to know. For we believe in order to know; we do not know in order to believe. For what we shall know, “eye has not seen, nor ear heard, nor has it ascended into the heart of man.” For what is faith but to believe what you do not see? Faith, then, is to believe what you do not see; truth, to see what you have believed, as he himself says in a certain place. That is why the Lord first walked on earth to produce faith. He was a man; he had been made lowly; he was seen by all, and not known by all; he was rejected by many, killed by the crowd, mourned by a few; but even by those by whom he was mourned he was not yet recognized as he was. All this is as it were the beginning of the outlines of faith and of the structure to come. Considering this, the Lord himself says in a certain place, “He who loves me keeps my commandments; and he who loves me will be loved by my Father, and I will love him and will show myself to him.” Those who were hearing him were certainly already seeing him; yet to them, if they loved, he was promising that he would be seen. So too here: “You will know the truth.” What then? Is what you have said not the truth? It is the truth, but it is still believed, not yet seen. If one remains in what is believed, one comes to what is seen. Hence John himself, the holy evangelist, says in his Epistle: “Beloved, we are sons of God, but it has not yet appeared what we shall be.” We already are, and we shall be something. What more shall we be than we are? Hear: “It has not yet appeared what we shall be; we know that when he appears, we shall be like him.” Why? “Because we shall see him as he is.” A great promise; but it is the reward of faith. Do you seek the reward? Let the work come first. If you believe, demand the reward of faith; but if you do not believe, with what face do you seek the reward of faith? “If, then, you remain in my word, you will truly be my disciples,” so that you may contemplate the truth itself as it is; not through sounding words, but through shining light, when that which is read in the Psalm satisfies us: “The light of your countenance has been sealed upon us, O Lord.” We are God's coin; a coin that has strayed from the treasury. By wandering, what had been stamped on us has been worn away; he came to re-form it, because he had formed it; he too seeks his coin, as Caesar seeks his coin; therefore he says, “Render to Caesar the things that are Caesar's, and to God the things that are God's”: to Caesar coins, to God yourselves. Then, therefore, the truth will be stamped on us. ### Scripture references - John 8:32: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - John 14:21: quotation, high confidence - 1 John 3:2: quotation, high confidence - Ps 4:6 (4:7 LXX): quotation, high confidence - Matt 22:21: quotation, high confidence ### Translation notes - John 8:32, 1 Cor 2:9, John 14:21, 1 John 3:2, Ps 4:6 (4:7 LXX), and Matt 22:21 are quoted. The phrase “as he himself says in a certain place” has no quotation after it in the digital text; the reference is uncertain. The digital text's stray asterisk and “k” are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.9 (PL 35:1689–1691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-9). ## Tractates on the Gospel of John 40.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-10 - Source: PL 35:1691 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We must stretch out our desire for the glory to come, loving God more than money and using the world like an inn on a journey, trusting him who called us. ### Latin text Quid dicam Charitati vestræ? O si cor esset qualitercumque suspirans in illam ineffabilem glo­ riam! O si peregrinationem nostram in gemitu senti­ remus, et sæculum non amaremus, et ad eum qui nos vocavit, pia mente perpetuo pulsaremus! Desi­ derium, sinus cordis est; capiemus, si desiderium quantum possumus extendamus. Hoc nobiscum agit Scriptura divina, hoc congregatio populorum, hoc celebratio sacramentorum, hoc baptismus sanctus, hoc cantica laudis Dei, hoc ipsa nostra disputatio, ut hoc desiderium non solum seminetur et germinet, verum etiam in modum tantae capacitatis augeatur, ut idoneum sit sumere quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Sed amate mecum. Non amat multum nummum, qui amat Deum. Et ego palpavi infirmitatem, non ausus sum dicere, Non amat nummum; sed, non multum amat nummum: quasi amandus sit nummus, sed non mul­ tum. O si Deum digne amemus, nummos omnino non amabimus! Erit tibi nummus instrumentum peregri­ nationis, non irritamentum cupiditatis; quo utaris ad necessitatem, non quo fruaris ad delectationem. Deum ama, si aliquid in te egit quod audis et laudas. Utere mundo, non te capiat mundus. Quod intrasti, iter agis, exiturus venisti, non remansurus: iter agis, stabulum est haec vita. Utere nummo, quomodo viator in stabulo utitur mensa, calice, urceo, lectulo, dimissurus, non permansurus. Si tales fueritis, erigite cor qui potestis, et audite me: si tales fueritis, ad ejus promissa venietis. Non enim multum est ad vos, quia magna est manus ejus qui vos vocavit. Vo­ cavit, invocetur; dicatur illi: Vocasti nos, invoca­ mus te; ecce audivimus vocantem, audi invocantes: perduc quo promisisti, perfice quod inchoasti; noli deserere munera tua, noli deserere agrum tuum, germina tua intrent in horreum. Abundant tentatio­ nes in mundo; sed major est qui fecit multum: abundant tentationes; sed non deficit qui in illo spem ponit, in quo defectus nullus est. ### English translation (Claude) What shall I say to your Charity? O, if the heart were in some way sighing for that ineffable glory! O, if we felt our sojourning with groaning, and did not love the world, and with a pious mind knocked perpetually at him who called us! Desire is the bosom of the heart; we shall receive, if we stretch out desire as far as we can. This is what divine Scripture does with us, this the gathering of the peoples, this the celebration of the sacraments, this holy baptism, this the songs of God's praise, this our very discourse: that this desire may not only be sown and sprout, but may also be increased to such a measure of capacity that it may be fit to take in what “eye has not seen, nor ear heard, nor has it ascended into the heart of man.” But love with me. He who loves God does not love money much. And I have felt for weakness; I did not dare to say, “He does not love money,” but “He does not love money much,” as though money were to be loved, but not much. O, if we loved God worthily, we would not love money at all! Money will be for you an instrument of your sojourning, not an incitement to greed; something to use for necessity, not to enjoy for delight. Love God, if he has done anything in you which you hear and praise. Use the world; let the world not capture you. What you have entered, you are traveling through; you came to go out, not to remain; you are on a journey; this life is an inn. Use money as a traveler in an inn uses the table, the cup, the jug, the bed: to leave them behind, not to remain. If you are such, lift up your hearts, you who can, and hear me: if you are such, you will come to his promises. For it is not much for you, because great is the hand of him who called you. He called; let him be called upon; let it be said to him: You called us, we call upon you; see, we have heard you calling, hear us calling upon you; bring us where you promised, finish what you began; do not abandon your gifts, do not abandon your field; let your crops enter the barn. Temptations abound in the world; but greater is he who made the world. Temptations abound; but he does not fail who puts his hope in him in whom there is no failing. ### Scripture references - 1 Cor 2:9: quotation, high confidence - 1 Cor 7:31: echo, medium confidence - 1 John 4:4: echo, medium confidence ### Translation notes - 1 Cor 2:9 is quoted; 1 Cor 7:31 (using the world) and 1 John 4:4 (greater is he) are echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.10 (PL 35:1691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-10). ## Tractates on the Gospel of John 40.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-11 - Source: PL 35:1691 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The freedom Christ promises belongs to the life to come; the unbelieving Jews took offense at being implied to be slaves. ### Latin text Ad hoc hortatus sum ista, fratres, quia liber­ tas de qua loquitur Dominus noster Jesus Christus, non hujus temporis est. Videte quid adjunxit: Vere discipuli mei eritis, et cognoscetis veritatem, et veritas liberabit vos. Quid est, liberabit vos? Liberos vos fa­ ciet. Denique Judaei carnales, et secundum carnem judicantes, non hi qui crediderant, sed in illa turba qui erant qui non credebant, injuriam sibi factam putaverunt, quia dixit eis, Veritas liberabit vos. Indi­ gnati sunt servos se esse significatos. Et vere servi erant: et exponit illis quæ sit servitus, et quæ sit futura libertas quam ipse promittit. Sed de hac liber­ tate et de illa servitute nimis longum est ut hodie disputemus. ### English translation (Claude) I have urged these things, brothers, because the freedom of which our Lord Jesus Christ speaks is not of this time. See what he added: “You will truly be my disciples, and you will know the truth, and the truth will set you free.” What is “will set you free”? It will make you free. Then the carnal Jews, who judged according to the flesh (not those who had believed, but those in that crowd who did not believe), thought an injury had been done them, because he said to them, “The truth will set you free.” They were indignant that they were signified to be slaves. And they truly were slaves; and he explains to them what slavery is, and what is the future freedom that he himself promises. But it is too long for us to discuss this freedom and that slavery today. ### Scripture references - John 8:31: quotation, high confidence - John 8:32: quotation, high confidence - John 8:33: allusion, high confidence ### Translation notes - John 8:31–33 is quoted or alluded to. Augustine's description of “the carnal Jews” is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 40.11 (PL 35:1691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-11). ## Tractates on the Gospel of John 41.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-1 - Source: PL 35:1691–1693 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To those who believed, Christ promised that by remaining in his word they would know the Truth, himself, which would set them free, that is, make them truly free. ### Latin text Quod de lectione pristina sequitur, et de sancto Evangelio hodie nobis recitatum est, tunc distuli di­ cere, quoniam multa jam dixeram, et de libertate in quam nos vocat gratia Salvatoris, non praetereun­ ter neque negligenter fuerat disserendum: hinc ho­ die, Domino adjuvante, statuimus loqui vobis. Qui­ bus enim loquebatur Dominus Jesus Christus, Judæi erant, ex magna quidem parte inimici, sed etiam amici ex quadam parte jam facti, et futuri: nam quosdam ibi videbat, sicuti jam diximus, qui post ejus passionem fuerant credituri. Hos intuens dixe­ rat: Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Erant ibi etiam qui haec loquente illo continuo crediderunt; ipsis locutus est quod audivimus hodie: Dicebat ergo Jesus ad eos qui crediderant ei, Judæos: Si manseritis in verbo meo, vere discipuli mei eritis. Manendo eritis: quia enim nunc credentes estis, manendo videntes eritis. Ideo sequitur, Et cognoscetis veritatem. Veritas incommu­ tabilis est. Veritas panis est, mentes reficit nec de­ ficit: mutat vescentem, non ipsa in vescentem muta­ tur. Ipsa est veritas Verbum Dei, Deus apud Deum unigenitus Filius. Hæc Veritas carne induta est pro­ pter nos, ut de Maria virgine nasceretur, et imple­ retur prophetia, Veritas de terra orta est. Hæc ergo Veritas cum Judæis loquere­ tur, latebat in carne: latebat autem non ut negaretur, sed ut differretur; differretur, ut in carne pateretur; in carne autem pateretur, ut caro peccati redimeretur. Stans itaque conspicuus secundum infirmitatem carnis Dominus noster Jesus Christus, et secundum majestatem divinitatis occultus, dixit ad eos qui ei, cum haec loqueretur, crediderant, Si manseritis in verbo meo, vere discipuli mei eritis. Qui enim perseveraverit usque in finem, hic salvus erit. Et cognoscetis veritatem, quæ modo vos latet, et lo­ quitur vobis. Et veritas liberabit vos. Hoc verbum Do­ minus a libertate posuit, Liberabit vos. Nihil est enim aliud proprio liberat, nisi liberum facit. Quomodo salvat nihil est aliud quam salvum facit; quomodo sanat nihil est aliud quam sanum facit; ditat nihil est aliud quam ditem, id est, divitem facit: sic liberat nihil est aliud quam liberum facit. Hoc in verbo græco planius est. Nam in latina consuetudine plerumque dicimus hominem liberari, quod ad libertatem non pertinet, sed tantum ad salutem: sicut quisquam dicitur liberari ab infirmitate; usitate dicitur, non tamen proprie. Sic autem posuit Dominus hoc ver­ bum, ut diceret, Et veritas liberabit vos, ut in græca lingua nemo dubitet eum de libertate dixisse. ### English translation (Claude) What follows from the earlier reading, and was recited to us today from the holy Gospel, I put off speaking of then, since I had already said much, and the freedom to which the grace of the Savior calls us had to be discussed neither in passing nor carelessly; so today, with the Lord's help, we have decided to speak to you of it. For those to whom the Lord Jesus Christ was speaking were Jews, for the most part enemies, but also in part already made friends, and others who would become so: for he saw some there, as we have already said, who would believe after his passion. Looking at these he had said, “When you have lifted up the Son of man, then you will know that I am.” There were also there those who believed at once as he was saying these things; to them he spoke what we heard today: “So Jesus said to the Jews who had believed him, If you remain in my word, you will truly be my disciples.” By remaining you will be; for since you are now believers, by remaining you will be seers. Therefore it follows, “And you will know the truth.” The truth is unchangeable. The truth is bread: it refreshes minds and does not fail; it changes the one who feeds on it, it is not itself changed into the one who feeds. The truth itself is the Word of God, God with God, the only-begotten Son. This Truth was clothed with flesh for our sake, to be born of the Virgin Mary and to fulfill the prophecy, “Truth has sprung from the earth.” This Truth, then, when he spoke with the Jews, was hidden in the flesh; but hidden not so as to be denied, but so as to be deferred; deferred, so that he might suffer in the flesh; and he would suffer in the flesh so that the flesh of sin might be redeemed. So our Lord Jesus Christ, standing visible according to the weakness of the flesh and hidden according to the majesty of his divinity, said to those who had believed in him when he spoke these things, “If you remain in my word, you will truly be my disciples.” For “he who perseveres to the end will be saved.” “And you will know the truth,” which now is hidden from you and speaks to you. “And the truth will set you free.” The Lord took this word from freedom: “will set you free” (liberabit). For in its proper sense “sets free” means nothing else than “makes free.” As “saves” is nothing else than “makes safe”; as “heals” is nothing else than “makes healthy”; “enriches” is nothing else than “makes rich”: so “sets free” is nothing else than “makes free.” In the Greek word this is plainer. For in Latin usage we often say that a man is “freed” in a sense that does not belong to freedom but only to safety: as someone is said to be “freed” from an illness; it is said in common usage, yet not properly. But the Lord used this word, saying, “And the truth will set you free,” in such a way that in the Greek language no one doubts that he spoke of freedom. ### Scripture references - John 8:28: quotation, high confidence - John 8:31: quotation, high confidence - John 8:32: quotation, high confidence - Ps 85:11 (84:12 LXX): quotation, high confidence - Matt 10:22: quotation, high confidence ### Translation notes - John 8:28, 8:31–32, Ps 85:11 (84:12 LXX), and Matt 10:22 are quoted. The Greek ἐλευθερώσει, “will make free,” is behind Augustine's remark. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.1 (PL 35:1691–1693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-1). ## Tractates on the Gospel of John 41.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-2 - Source: PL 35:1693 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews boasted that as Abraham's seed they had never been slaves, though their history and their tribute to Rome proved otherwise. ### Latin text Denique et Judæi sic intellexerunt, et responde­ runt ei: non illi qui jam crediderant, sed illi qui in turba erant nondum credentes: responderunt ei, Se­ men Abrahæ sumus, et nemini servivimus unquam; quomodo tu dicis, Liberi eritis? Non autem dixerat Dominus, Liberi eritis; sed, Veritas liberabit vos. In quo tamen verbo illi, quia, sicut dixi, patet in græco, non intellexerunt nisi libertatem; et extu­ lerunt se quod semen essent Abrahæ, et dixerunt, Semen Abrahæ sumus; et nemini servivimus unquam; quomodo tu dicis, Liberi eritis? O pellis innata! Non est ista magnitudo, sed tumor. Et hoc ipsum secun­ dum hujus temporis libertatem quomodo verum dixistis, Nemini servivimus unquam? Joseph non est venumdatus? Prophetæ sancti in captivitatem non sunt ducti? Deinde, nonne ipse ille est populus qui in Ægypto lateres fa­ ciebat, et regibus duris non saltem in auro et argento, sed in luto serviebat? Si nemini servistis unquam, o ingrati, quid est quod assidue vobis imputat Deus quod vos de domo servitutis liberavit? An forte patres vestri servierunt, vos autem qui loquimini, nemini unquam serviatis? Quomodo ergo solvebatis jam tributa Ro­ manis, unde et ipsi Veritati laqueum quasi captionis proposuistis, ut diceretis, Licet reddere tributum Cæ­ sari? ut si dixisset, Licet; teneretis eum quasi male optasset libertati seminis Abrahæ: si autem diceret, Non licet; calumniaremini apud reges terrae, quod prohiberet regibus tributa persolvi. Merito prolato nummo victi estis, et captioni vestræ vos ipsi estis respondere compulsi. Ibi enim vobis dictum est, Red­ dite Cæsari quæ Cæsaris sunt, et Deo quæ Dei sunt; cum vos ipsi respondissetis quod nummus haberet ima­ ginem Cæsaris. Quia sicut quærit Caesar in nummo imaginem suam, sic Deus quaerit in homine suam. Haec ergo respondit Judæis. Movet enim me, fratres, hominum vana superbia, quia etiam de ipsa, quam carnaliter intelligebant, sua libertate mentiti sunt dicentes, Nemini servivimus unquam. ### English translation (Claude) Then the Jews too understood it so, and answered him; not those who had already believed, but those in the crowd who did not yet believe. They answered him, “We are the seed of Abraham, and we have never been slaves to anyone; how do you say, You will be free?” But the Lord had not said, “You will be free,” but “The truth will set you free.” Yet in this word, since, as I said, it is plain in the Greek, they understood nothing but freedom; and they exalted themselves because they were the seed of Abraham, and said, “We are the seed of Abraham, and we have never been slaves to anyone; how do you say, You will be free?” O inflated skin! This is not greatness, but swelling. And even as regards the freedom of this present time, how have you spoken truly, “We have never been slaves to anyone”? Was Joseph not sold? Were the holy prophets not led into captivity? Then, is this not the very people that made bricks in Egypt, and served hard kings not even in gold and silver but in clay? If you have never been slaves to anyone, O ungrateful men, why is it that God constantly reminds you that he freed you from the house of slavery? Or perhaps your fathers were slaves, but you who speak have never been slaves to anyone? How, then, were you already paying tribute to the Romans, from which you even set a snare, as it were, for the Truth himself to catch him, saying, “Is it lawful to give tribute to Caesar?”, so that if he said, “It is lawful,” you might hold him as having wished ill to the freedom of the seed of Abraham; but if he said, “It is not lawful,” you might slander him before the kings of the earth for forbidding tribute to be paid to kings? Deservedly, when the coin was brought out, you were defeated, and were compelled to answer your own trap yourselves. For there it was said to you, “Render to Caesar the things that are Caesar's, and to God the things that are God's,” when you yourselves had answered that the coin had Caesar's image. For as Caesar seeks his image on the coin, so God seeks his on man. This, then, is what he answered the Jews. For the vain pride of men moves me, brothers, because even about their very freedom, which they understood carnally, they lied, saying, “We have never been slaves to anyone.” ### Scripture references - John 8:33: quotation, high confidence - John 8:32: quotation, high confidence - Gen 37:28: allusion, high confidence - 2 Kgs 24:14: allusion, medium confidence - Exod 1:14: allusion, high confidence - Exod 13:3: allusion, high confidence - Deut 5:6: allusion, high confidence - Matt 22:17: quotation, high confidence - Matt 22:21: quotation, high confidence ### Translation notes - John 8:32–33 and Matt 22:17–21 are quoted; Gen 37:28, 2 Kgs 24–25, Exod 1:14, and Exod 13:3 (Deut 5:6) are alluded to. The digital text's stray references “(IV Reg. XXIV)” and “(Ex. XIII, 3; Deut. v, 6, etc.” are removed as apparatus. Augustine's rebuke of the Jews' boast is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.2 (PL 35:1693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-2). ## Tractates on the Gospel of John 41.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-3 - Source: PL 35:1693 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's “Amen, amen,” left untranslated from the Hebrew, is a solemn assurance, like an oath, that whoever commits sin is sin's slave. ### Latin text Dominus autem quid responderit, hoc potius et intentius audiamus, ne et nos ipsi servi inveniamur. Respondit enim eis Jesus: Amen, amen dico vobis, quia omnis qui facit peccatum, servus est peccati. Ser­ vus est, utinam hominis et non peccati! Quis non sub his verbis contremiscat? Præstet nobis Dominus Deus noster, id est et mihi et vobis, ut pro sententia lo­ quar de hac libertate appetenda, et de illa servitute vitanda. Amen, amen dico vobis, Veritas dicit: et quale est Domini Dei nostri dicere, Amen, amen dico vobis? Multum commendat quod ita pronuntiat; quo­ dammodo, si dici fas est, juratio ejus est, Amen, amen dico vobis. Amen quippe interpretatur, Verum: et tamen non est interpretatum, cum potuisset dici, Verum dico vobis. Nec græcus hoc interpres ausus est facere, nec latinus: nam hoc verbum quod est Amen, nec græcum est nec latinum, sed hebræum. Sic mansit, non est interpretatum, ut honorem ha­ beret velamento secreti: non ut esset negatum, sed ne vilesceret nudatum. Nec semel tamen, sed bis a Domino dictum est, Amen, amen dico vobis. Jam quan­ tum hoc commendatum sit, ex ipsa geminatione cognoscite. ### English translation (Claude) But let us rather and more attentively hear what the Lord answered, lest we ourselves too be found slaves. “Jesus answered them, Amen, amen, I say to you, that everyone who commits sin is the slave of sin.” He is a slave; would that it were of a man and not of sin! Who does not tremble at these words? May the Lord our God grant us, that is, both me and you, that I may speak as the sentence requires about seeking this freedom and avoiding that slavery. “Amen, amen, I say to you”: the Truth speaks; and what is it for the Lord our God to say, “Amen, amen, I say to you”? He commends much what he so pronounces; in a way, if it is right to say so, “Amen, amen, I say to you” is his oath. For Amen means “true”; and yet it has not been translated, although it could have been said, “I say to you truly.” Neither the Greek translator nor the Latin dared to do this; for this word, Amen, is neither Greek nor Latin but Hebrew. So it has remained untranslated, so that it might have honor under the veil of secrecy: not so as to be denied, but so as not to become cheap by being laid bare. And it was said by the Lord not once but twice, “Amen, amen, I say to you.” Recognize now from the very doubling how strongly this is commended. ### Scripture references - John 8:34: quotation, high confidence ### Translation notes - John 8:34 is quoted. The digital text's stray slash is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.3 (PL 35:1693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-3). ## Tractates on the Gospel of John 41.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-4 - Source: PL 35:1693 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The slave of sin cannot flee or change his master, for his sin is within; only Christ, who redeemed us with his blood, can free him. ### Latin text Quid est ergo commendatum? Verum, verum dico vobis, Veritas dicit; quae utique etsi non diceret, Verum dico, mentiri omnino non posset: tamen com­ mendat, inculcat; dormientes quodammodo excitat, intentos facit, contemni non vult. Quid dicens? Amen, amen dico vobis, quia omnis qui facit peccatum, servus est peccati. O miserabilis servitus! Plerumque homi­ nes cum dominos malos patiuntur, venales se petunt; non quærentes dominum non habere, sed saltem mu­ tare; servus peccati quid faciat? quem interpellet? apud quem interpellet? apud quem se venalem petat? Deinde servus hominis aliquando sui domini duris imperiis fatigatus, fugiendo requiescit: servus pec­ cati quo fugit? Secum se trahit quocumque fugerit. Non fugit seipsum mala conscientia, non est quo eat, sequitur se; imo non recedit a se: peccatum enim quod facit, intus est. Fecit peccatum, ut aliquam corporalem caperet voluptatem: voluptas transit, peccatum manet; præteriit quod delectabat, reman­ sit quod pungat. Mala servitus! Aliquando fugiunt homines ad Ecclesiam, et plerumque eos patimur tanquam indisciplinatos: volentes carere dominis qui nolunt carere peccatis. Aliquando autem etiam illicito jugo et improbo subjecti fugiunt ad Ecclesiam, quia retinentur ingenui ad servitutem, et interpellatur episcopus: et nisi curet operam impedere, ne ingenuitas opprimatur, immisericors deputatur. Ad Christum omnes fugiamus, contra peccatum Deum Liberatorem interpellemus: venales nos petamus, ut ejus sanguine redimamur. Dicit enim Dominus, Gra­ tis venumdati estis, et sine argento redimemini. Sine pretio, sed vestro; quia meo. Hoc Do­ minus dicit: ipse enim pretium dedit, non argentum, sed sanguinem suum. Nam nos et servi et egeni re­ manseramus. ### English translation (Claude) What, then, is commended? “Truly, truly, I say to you,” the Truth says; who, even if he did not say, “I say truly,” could not lie at all; yet he commends, he presses it home; he in a way rouses the sleeping, makes them attentive, does not want to be despised. Saying what? “Amen, amen, I say to you, that everyone who commits sin is the slave of sin.” O pitiable slavery! Often men, when they suffer bad masters, seek to be put up for sale, not seeking to have no master, but at least to change him. What is the slave of sin to do? To whom shall he appeal? Before whom shall he appeal? Before whom shall he ask to be sold? Then, the slave of a man, worn out at times by the harsh commands of his master, finds rest by fleeing: where does the slave of sin flee? Wherever he flees, he drags himself with him. A bad conscience does not flee itself; there is nowhere for it to go; it follows itself; rather, it does not withdraw from itself; for the sin that it commits is within. He committed sin to take some bodily pleasure: the pleasure passes, the sin remains; what delighted has gone by, what stings has remained. Evil slavery! Sometimes men flee to the Church, and we often put up with them as undisciplined: wanting to be without masters, they who do not want to be without sins. But sometimes men subjected to an unlawful and wicked yoke also flee to the Church, because freeborn persons are being held in slavery, and the bishop is appealed to; and unless he takes care to exert himself so that free birth is not oppressed, he is thought unmerciful. Let us all flee to Christ; let us appeal to God the Deliverer against sin; let us ask to be sold, so that we may be redeemed by his blood. For the Lord says, “You were sold for nothing, and you will be redeemed without silver.” Without price, but your own; because it is mine. The Lord says this; for he himself gave the price, not silver but his blood. For we had remained both slaves and needy. ### Scripture references - John 8:34: quotation, high confidence - Isa 52:3: quotation, high confidence ### Translation notes - John 8:34 and Isa 52:3 are quoted. The passage on slaves who take refuge in the Church and on freeborn persons held in slavery reflects the social practice of Augustine's time; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.4 (PL 35:1693; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-4). ## Tractates on the Gospel of John 41.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-5 - Source: PL 35:1693–1695 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Only Christ, sinless, frees from sin's slavery, which even infants inherit from Adam; as mediator he removed the sin that separated us from God by becoming a sacrifice for sin. ### Latin text Liberat ergo ab hac servitute solus Dominus: qui illam non habuit, ipse de illa liberat; solus enim in hac carne venit sine peccato. Nam quos videtis in manibus matrum parvulos ferri, nondum ambulant, et jam sunt compediti; traxerunt enim de Adam quod solvatur a Christo. Pertinet etiam ad ipsos cum baptizantur, ista gratia quam Dominus pollicetur; quia de peccato solus liberare potest, qui venit sine peccato, et factus est sacrificium pro peccato. Au­ distis enim cum Apostolus legeretur: Pro Christo, inquit, legatione fungimur, tanquam Deo exhortante per nos; obsecramus pro Christo; id est, tanquam vos Christus obsecret. Quid? Reconciliari Deo. Si exhor­ tatur et obsecrat Apostolus ut reconciliemur Deo, ini­ mici eramus Deo. Nemo enim reconciliatur nisi ex inimicitiis. Inimicos autem nos non natura, sed pec­ cata fecerunt. Unde inimici illius, inde servi peccati. Non habet Deus liberos inimicos; necesse est servi sint: et servi remanebunt nisi ab illo liberentur, cui peccando inimici esse voluerunt. Obsecramus ergo, inquit, pro Christo, reconciliari Deo. Quomodo autem reconciliamur, nisi solvatur quod inter nos et ipsum separat? Ait enim per prophetam: Non gravavit aurem ne audiat, sed peccata vestra separant inter vos et Deum. Quia ergo non reconciliamur nisi ablato quod in medio est, et posito quod in medio sit. Est enim medium separans, sed contra est media­ tor reconcilians; medium separans est peccatum, mediator reconcilians est Dominus Jesus Christus: Unus enim Deus, et unus mediator Dei et hominum, homo Christus Jesus. Ut ergo tollatur maceria separans quod est peccatum, venit ille media­ tor, et factus est sacrificium sacerdos ipse. Et quia sa­ crificium factus est pro peccato, offerens seipsum in holocaustum in cruce passionis suæ, sequitur Apo­ stolus et dicit, cum dixisset, Obsecramus pro Christo, reconciliari Deo: quasi diceremus, quomodo poteri­ mus reconciliari? Eum, inquit, id est ipsum Christum, qui non noverat peccatum, peccatum pro nobis fecit, ut nos simus justitia Dei in ipso. Eum ipsum, inquit, Christum Deum, qui non noverat pecca­ tum. Venit enim in carne, hoc est in similitudine car­ nis peccati, non tamen in carne pec­ cati, non habens ullum omnino peccatum: et ideo factus est verum sacrificium pro peccato, quia nullum habebat ipse peccatum. ### English translation (Claude) So the Lord alone frees from this slavery: he who did not have it frees from it; for he alone came in this flesh without sin. For the little ones you see carried in their mothers' arms do not yet walk, and they are already fettered; for they have drawn from Adam what is to be loosed by Christ. This grace which the Lord promises belongs to them too, when they are baptized; because he alone can free from sin who came without sin and was made a sacrifice for sin. For you heard when the apostle was read: “We act as ambassadors for Christ,” he says, “as though God were exhorting through us; we beseech you for Christ,” that is, as though Christ were beseeching you. What? “Be reconciled to God.” If the apostle exhorts and beseeches that we be reconciled to God, we were enemies of God. For no one is reconciled except from enmity. But it was not nature but sins that made us enemies. From the same source we are his enemies as we are slaves of sin. God does not have free enemies; they must be slaves; and they will remain slaves unless they are freed by him whose enemies they chose to be by sinning. “So we beseech you,” he says, “for Christ, be reconciled to God.” But how are we reconciled, unless what separates us and him is loosed? For he says through the prophet, “He has not made his ear heavy so as not to hear; but your sins separate between you and God.” So we are not reconciled except when what is in the middle is taken away and what should be in the middle is set there. For there is a separating middle, but against it there is a reconciling mediator; the separating middle is sin, the reconciling mediator is the Lord Jesus Christ: “For there is one God, and one mediator between God and men, the man Christ Jesus.” So, that the separating wall, which is sin, might be taken away, that mediator came and became the sacrifice, himself the priest. And because he became a sacrifice for sin, offering himself as a whole burnt offering on the cross of his passion, the apostle goes on, having said, “We beseech you for Christ, be reconciled to God,” as if we should say, “How shall we be able to be reconciled?”, and says: “Him,” that is, Christ himself, “who knew no sin, he made sin for us, so that we might be the justice of God in him.” Him, he says, Christ God himself, who knew no sin. For he came in the flesh, that is, in the likeness of sinful flesh, yet not in sinful flesh, having no sin at all; and therefore he became a true sacrifice for sin, because he himself had no sin. ### Scripture references - 2 Cor 5:20: quotation, high confidence - 2 Cor 5:21: quotation, high confidence - Isa 59:1: quotation, high confidence - Isa 59:2: quotation, high confidence - 1 Tim 2:5: quotation, high confidence - Eph 2:14: echo, medium confidence - Rom 8:3: allusion, high confidence ### Translation notes - 2 Cor 5:20–21, Isa 59:1–2, 1 Tim 2:5, and Rom 8:3 are quoted or alluded to; Eph 2:14 (the dividing wall) is echoed. Augustine's teaching on infants' inherited sin and their baptism is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.5 (PL 35:1693–1695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-5). ## Tractates on the Gospel of John 41.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-6 - Source: PL 35:1695 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Law itself calls the sin offerings “sins,” so Christ was “made sin” by becoming the sacrifice for sin. ### Latin text Sed forte de sensu meo dixi, quia peccatum sacrificium est pro peccato. Qui legerunt, agnoscant; qui non legerunt, non sint pigri: non sint, inquam, pigri ad legendum, ut veraces sint ad judicandum. Cum de sacrificiis enim praeciperet Deus offerendis pro peccato, in quibus sacrificiis non erat expiatio peccatorum, sed umbra futurorum, eadem ipsa sa­ crificia, easdem ipsas hostias, easdem ipsas victi­ mas, eadem ipsa animalia quæ admovebantur ma­ ctanda pro peccatis, in quorum sanguine sanguis ille figurabatur, peccata Lex appellat: usque adeo ut in quibusdam locis scriptum sit ita, ut sacerdotes im­ molaturi ponerent manus suas super caput peccati, id est, super caput victimæ immolandæ pro peccato. Tale ergo peccatum, id est, sacrificium pro peccato, factus est Dominus noster Jesus Christus, qui non no­ verat peccatum. ### English translation (Claude) But perhaps I have said from my own understanding that “sin” is a sacrifice for sin. Let those who have read recognize it; let those who have not read not be lazy; let them not, I say, be lazy in reading, so that they may be truthful in judging. For when God gave commands about the sacrifices to be offered for sin, in which sacrifices there was no expiation of sins but a shadow of things to come, the Law calls these same sacrifices, these same offerings, these same victims, these same animals that were brought to be slain for sins, in whose blood that blood was prefigured, “sins”: so much so that in some places it is written that the priests, when about to sacrifice, should lay their hands on the head of the sin, that is, on the head of the victim to be sacrificed for sin. Such a “sin,” then, that is, a sacrifice for sin, our Lord Jesus Christ became, who knew no sin. ### Scripture references - 2 Cor 5:21: allusion, high confidence - Lev 4:29: allusion, high confidence - Heb 10:1: echo, medium confidence ### Translation notes - 2 Cor 5:21 is alluded to; the laying of hands on the head of the sin offering is from Lev 4:4, 24, 29 (in the Latin, “sin” for “sin offering”); Heb 10:1 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.6 (PL 35:1695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-6). ## Tractates on the Gospel of John 41.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-7 - Source: PL 35:1695 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ alone was “free among the dead,” having no sin for the devil to find; he died by doing his Father's will, not by necessity. ### Latin text Merito liberat ab hac servitute peccati ille qui dicit in Psalmis: Factus sum tanquam homo sine adju­ torio, inter mortuos liber. Solus enim liber, quia non habebat peccatum. Ipse enim dicit in Evangelio: Ecce venit princeps hujus mundi, diabolum significans venturum in Judæis persecuto­ ribus; ecce, inquit, venit, et in me nihil inveniet. Non quomodo in eis quos occidit etiam justos, invenit qualecumque peccatum, in me nihil inveniet. Et tanquam ei diceretur, si nihil in te in­ veniet, quare te occidet? Subjecit, et ait: Sed ut sciant omnes quia voluntatem Patris mei facio, surgite, eamus hinc. Non, inquit, mortem mei peccati neces­ sitate persolvo, sed in eo quod morior, voluntatem Patris mei facio: plusque ibi facio quam patior, quia si nollem, nec passus essem. Habes illum alio loco dicentem, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Ecce vere in mortuis liber. ### English translation (Claude) Deservedly does he free from this slavery of sin who says in the Psalms, “I have become like a man without help, free among the dead.” For he alone was free, because he had no sin. For he himself says in the Gospel, “See, the prince of this world is coming,” signifying the devil coming in the persecuting Jews; “see,” he says, “he is coming, and in me he will find nothing.” Not as in those whom he killed, even the just, he found some sin or other: in me he will find nothing. And as though it were said to him, “If he finds nothing in you, why will he kill you?”, he added and said, “But that all may know that I do the will of my Father, rise, let us go from here.” I do not pay death, he says, by the necessity of my sin, but in dying I do the will of my Father; and there I do more than I suffer, because if I did not will it, I would not suffer. You have him saying in another place, “I have power to lay down my life, and I have power to take it up again.” See, truly free among the dead. ### Scripture references - Ps 88:4 (87:5 LXX): quotation, high confidence - Ps 88:5 (87:6 LXX): quotation, high confidence - John 14:30: quotation, high confidence - John 14:31: quotation, high confidence - John 10:18: quotation, high confidence ### Translation notes - Ps 88:4–5 (87:5–6 LXX), John 14:30–31, and John 10:18 are quoted. Augustine's gloss that the devil came “in the persecuting Jews” is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.7 (PL 35:1695; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-7). ## Tractates on the Gospel of John 41.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-8 - Source: PL 35:1695–1697 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The slave of sin does not remain in God's house, but the Son, head and body, does; freed by him, we become slaves of love and justice rather than of sin. ### Latin text Cum ergo omnis qui facit peccatum, servus sit peccati, quæ sit spes nobis libertatis, audite. Servus autem, inquit, non manet in domo in æternum. Eccle­ sia est domus, servus peccator est. Intrant multi in Ecclesiam peccatores. Non ergo dixit, Servus non est in domo; sed, non manet in domo in æternum. Si ergo nullus ibi servus erit, quis ibi erit? Cum enim rex justus sederit in throno, sicut Scriptura loquitur, quis gloriabitur castum se habere cor? aut quis gloriabitur mundum se esse a peccato? Multum nos terruit, o fratres mei, dicendo, Servus non manet in domo in æternum. Adjungit autem, et dicit, Filius autem manet in æternum. Ergo solus in domo sua erit Christus? nullus illi populus cohaerebit? Cui erit caput, si non erit corpus? An forte totum hoc Filius, caput et corpus? Non enim sine causa et terruit, et spem dedit: terruit, ne peccatum amaremus; spem dedit, ne de peccati solutione diffideremus: Omnis, inquit, qui facit peccatum, servus est peccati. Servus autem non manet in domo in æternum. Quae ergo nobis spes est, qui non sumus sine peccato? Audi spem tuam; Filius manet in æternum. Si ergo vos Filius liberaverit, tunc vere liberi eritis. Haec spes nostra est, fratres, ut a libero liberemur, et liberando servos nos faciat: servi enim eramus cupiditatis, liberati servi effici­ mur charitatis. Hoc et Apostolus dicit; Vos autem fratres in libertatem vocati estis; tantum ne libertatem in occasionem carnis detis, sed per charitatem servite invicem. Non ergo dicat christianus: Liber sum, in libertatem vocatus sum: servus eram, sed redemptus sum, et ipsa redemptione liber effe­ ctus sum, faciam quod volo; nemo me prohibeat a voluntate mea, si liber sum. Sed si ista voluntate peccatum facis, servus es peccati. Noli ergo libertate abuti ad libere peccandum, sed utere ad non peccandum. Erit enim voluntas tua libera, si fuerit pia. Eris liber, si fueris servus; liber peccati, servus justitiæ: dicente Apostolo, Cum servi essetis peccati, liberi eratis justitiæ: nunc autem liberati a peccato, servi autem facti Deo, habetis fructum vestrum in sanctificationem, finem vero vitam æternam. Hoc conemur, id agamus. ### English translation (Claude) Since, then, everyone who commits sin is the slave of sin, hear what hope of freedom there is for us. “But the slave,” he says, “does not remain in the house forever.” The Church is the house; the slave is the sinner. Many sinners enter the Church. So he did not say, “The slave is not in the house,” but “does not remain in the house forever.” If, then, no slave will be there, who will be there? For “when the just king sits on the throne,” as Scripture says, “who will boast that he has a chaste heart? Or who will boast that he is clean from sin?” He has greatly frightened us, my brothers, by saying, “The slave does not remain in the house forever.” But he adds and says, “But the Son remains forever.” Will Christ, then, be alone in his house? Will no people cleave to him? Whose head will he be, if there is no body? Or perhaps the Son is this whole, head and body? For not without cause did he both frighten and give hope: he frightened so that we might not love sin; he gave hope so that we might not distrust the loosing of sin. “Everyone,” he says, “who commits sin is the slave of sin. But the slave does not remain in the house forever.” What hope, then, is there for us, who are not without sin? Hear your hope: “The Son remains forever. If, then, the Son sets you free, then you will truly be free.” This is our hope, brothers: that we may be freed by the free one, and that by freeing us he may make us slaves; for we were slaves of desire; freed, we are made slaves of love. The apostle says this too: “But you, brothers, have been called to freedom; only do not make freedom an occasion for the flesh, but through love serve one another.” Let not the Christian say, then, “I am free; I have been called to freedom; I was a slave, but I have been redeemed, and by that very redemption I have been made free; I will do what I will; let no one hinder me from my will, if I am free.” But if by that will you commit sin, you are the slave of sin. So do not abuse freedom to sin freely, but use it so as not to sin. For your will will be free if it is pious. You will be free if you are a slave: free of sin, slave of justice; as the apostle says, “When you were slaves of sin, you were free of justice; but now, freed from sin and made slaves of God, you have your fruit unto sanctification, and the end, eternal life.” Let us strive for this; let us do this. ### Scripture references - John 8:34: quotation, high confidence - John 8:35: quotation, high confidence - John 8:36: quotation, high confidence - Prov 20:8: quotation, high confidence - Prov 20:9: quotation, high confidence - Gal 5:13: quotation, high confidence - Rom 6:20: quotation, high confidence - Rom 6:22: quotation, high confidence ### Translation notes - John 8:34–36, Prov 20:8–9 (LXX), Gal 5:13, and Rom 6:20, 22 are quoted. The digital text's stray “^” is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.8 (PL 35:1695–1697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-8). ## Tractates on the Gospel of John 41.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-9 - Source: PL 35:1697 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The first freedom is to be without crimes, that is, grave sins, for no one in this life but Christ is without sin; God hates all sin and by grace diminishes it in the progressing and consumes it in the perfect. ### Latin text Prima libertas est carere criminibus. Intendite, fratres mei, intendite; ne forte possim perducere vobis ad sensum et qualis modo sit, et qualis futura sit ista libertas. Quemlibet valde justum discutias in hac vita, quamvis jam sit dignus justi vocabulo, non est tamen sine peccato: audi ipsum sanctum Joan­ nem, cujus et hoc Evangelium est, in Epistola sua dicentem, Si dixerimus, inquit, quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est. Solus hoc dicere potuit in mortuis liber, de solo dici potuit qui non noverat peccatum; de solo dici potuit: etenim expertus est omnia secundum similitudinem sine peccato. Solus dicere potuit, Ecce veniet princeps mundi, et in me nihil inveniet. Quemcumque alium licet justum discusseris, non omnimodo est sine peccato. Nec qua­ lis erat Job, cui Dominus tale testimonium perhibe­ bat, ut diabolus invideret, et postularet tentandum, tentans superaretur, ut ille probaretur. Ideo autem ille probatus est, non quia latebat Deum coronandus, sed ut innotesceret hominibus imitandus. Etiam ipse Job quid dicit? Quis enim mundus? Nec infans, cujus est unius diei vita super terram. Sed plane multi justi dicti sunt sine querela, quod intelligitur sine crimine: nulla enim querela justa est de his in rebus humanis, qui non habent crimen. Crimen autem est peccatum grave, accusatione et damnatione dignissimum. Non ergo Deus quædam peccata damnat, quædam justificat et laudat: nulla laudat, odit omnia. Quomodo odit medicus ægritudinem ægroti, et id agit curando ut ægritudo pellatur, æger levetur: sic Deus gratia sua hoc in nobis agit, ut peccatum consumatur, homo liberetur. Sed quando consumitur, inquies? Si minui­ tur, quare non consumitur? Minuitur autem in vita proficientium, quod in vita consumitur perfectorum. ### English translation (Claude) The first freedom is to be without crimes. Attend, my brothers, attend, so that perhaps I may be able to bring you to perceive both what kind of freedom this is now and what kind it will be. Examine anyone, however just, in this life: although he is already worthy of the name of just, yet he is not without sin. Hear holy John himself, whose Gospel this too is, saying in his Epistle, “If we say,” he says, “that we have no sin, we deceive ourselves, and the truth is not in us.” He alone who was free among the dead could say this; it could be said of him alone who knew no sin; it could be said of him alone: for he was tested in all things according to the likeness, without sin. He alone could say, “See, the prince of the world is coming, and in me he will find nothing.” Whoever else you examine, however just, he is not altogether without sin. Not even such a one as Job was, to whom the Lord bore such witness that the devil envied him and asked that he be tested, and in testing was overcome, so that Job might be proved. But he was proved, not because it was hidden from God that he was to be crowned, but so that he might become known to men to be imitated. Yet what does Job himself say? “For who is clean? Not even an infant whose life on earth is one day.” But clearly many just men have been called “without complaint,” which is understood as without crime: for in human affairs there is no just complaint against those who have no crime. Now a crime is a grave sin, most worthy of accusation and condemnation. God does not, then, condemn some sins and justify and praise others: he praises none, he hates all. As a physician hates the sickness of the sick man, and by curing works to drive out the sickness and relieve the sick man, so God by his grace works this in us: that sin may be consumed and man set free. But when is it consumed, you will say? If it is diminished, why is it not consumed? It is diminished in the life of those who make progress; it is consumed in the life of the perfect. ### Scripture references - 1 John 1:8: quotation, high confidence - Heb 4:15: quotation, high confidence - John 14:30: quotation, high confidence - Job 1:8: allusion, high confidence - Job 2:3: allusion, high confidence - Job 14:4: quotation, high confidence - Job 14:5: quotation, medium confidence - Luke 1:6: echo, medium confidence ### Translation notes - 1 John 1:8, Heb 4:15, John 14:30, and Job 14:4–5 (LXX) are quoted; Job 1–2 is alluded to; “without complaint” echoes Luke 1:6 and Phil 2:15. The digital text's stray reference “(Job. I, II)” is removed as apparatus. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.9 (PL 35:1697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-9). ## Tractates on the Gospel of John 41.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-10 - Source: PL 35:1697 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Church officers must be without crime, not without sin; freedom from crime begins freedom, but in this life weakness remains, and we are free only in the part in which we delight in God's law. ### Latin text Prima est ergo libertas, carere criminibus. Ideo et apostolus Paulus quando elegit ordinandos vel presbyteros vel diaconos, et quicumque ordinan­ dus est ad præposituram Ecclesiæ, non ait, Si quis sine peccato est; hoc enim si diceret, omnis homo reprobaretur, nullus ordinaretur: sed ait, Si quis sine crimine est, sicuti est homi­ cidium, adulterium, aliqua immunditia fornicationis, furtum, fraus, sacrilegium, et cætera hujusmodi. Cum cœperit ea non habere homo (debet autem non habere omnis christianus homo), incipit caput erigere ad li­ bertatem: sed ista inchoata est, non perfecta libertas. Quare, inquit aliquis, non est perfecta libertas? Quia video aliam legem in membris meis, repugnantem legi mentis meæ: non enim quod volo ago, ait, sed quod odi illud facio. Caro, inquit, con­ cupiscit adversus spiritum, et spiritus adversus car­ nem, ut non ea quæ vultis illa faciatis. Ex parte li­ bertas, ex parte servitus: nondum tota, nondum pura, nondum plena libertas, quia nondum aeternitas. Ha­ bemus enim ex parte infirmitatem, ex parte accepi­ mus libertatem. Quidquid peccatum est a nobis, an­ tea deletum est in Baptismo. Numquid quia deleta est; tota iniquitas, nulla remansit infirmitas? Si non remansisset, sine peccato hic viveremus. Quis autem audeat hoc dicere nisi superbus, nisi misericordia li­ beratoris indignus, nisi qui seipsum vult decipere, et in quo veritas non est? Ergo ex eo quod remansit aliquid infirmitatis, audeo dicere, ex qua parte servi­ mus Deo, liberi sumus: ex qua parte servimus legi peccati, adhuc servi sumus. Unde dicit Apostolus quod dicere coeperamus: Condelector legi Dei secun­ dum interiorem hominem. Ecce unde liberi, unde con­ delectamur legi Dei: libertas enim delectat. Nam quamdiu timore facis quod justum est, non Deus te delectat. Quamdiu adhuc servus facis, te non dele­ ctat: delectet te, et liber es. Noli timere poenam, sed ama justitiam. Nondum potes amare justitiam? time vel pœnam, ut pervenias ad amandam justitiam. ### English translation (Claude) The first freedom, then, is to be without crimes. That is why the apostle Paul too, when he chose those to be ordained, whether presbyters or deacons, and whoever is to be ordained to the leadership of the Church, does not say, “If anyone is without sin”; for if he said this, every man would be rejected and no one would be ordained; but he says, “If anyone is without crime,” such as murder, adultery, some uncleanness of sexual immorality, theft, fraud, sacrilege, and others of this kind. When a man has begun not to have these (and every Christian man ought not to have them), he begins to lift his head toward freedom; but this is freedom begun, not perfected. Why, someone says, is it not perfect freedom? Because “I see another law in my members, warring against the law of my mind; for I do not do what I will,” he says, “but what I hate, that I do.” “The flesh,” he says, “lusts against the spirit, and the spirit against the flesh, so that you do not do the things you will.” Freedom in part, slavery in part: not yet whole, not yet pure, not yet full freedom, because not yet eternity. For we have weakness in part, we have received freedom in part. Whatever sin we had was blotted out before, in baptism. Because all iniquity has been blotted out, has no weakness remained? If it had not remained, we would live here without sin. But who would dare to say this, except a proud man, except one unworthy of the Deliverer's mercy, except one who wants to deceive himself and in whom the truth is not? So, because something of weakness has remained, I dare to say: in the part in which we serve God, we are free; in the part in which we serve the law of sin, we are still slaves. Hence the apostle says what we had begun to say: “I delight in the law of God according to the inner man.” See whence we are free, whence we delight in the law of God: for freedom delights. For as long as you do what is just from fear, God does not delight you. As long as you still do it as a slave, he does not delight you: let him delight you, and you are free. Do not fear punishment, but love justice. Can you not yet love justice? Fear even punishment, so that you may come to love justice. ### Scripture references - 1 Tim 3:10: quotation, high confidence - Titus 1:6: quotation, high confidence - Titus 1:7: allusion, medium confidence - Rom 7:23: quotation, high confidence - Rom 7:15: quotation, high confidence - Gal 5:17: quotation, high confidence - 1 John 1:8: allusion, high confidence - Rom 7:22: quotation, high confidence ### Translation notes - 1 Tim 3:10 and Titus 1:6–7, Rom 7:23, 7:15, Gal 5:17, Rom 7:22, and 1 John 1:8 are quoted or alluded to. Fornicatio is rendered “sexual immorality” and adulterium “adultery.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.10 (PL 35:1697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-10). ## Tractates on the Gospel of John 41.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-11 - Source: PL 35:1697 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Paul was free where he delighted in God's law and captive where weakness remained; he looked to the Son for full freedom, being one man serving God's law with the mind and sin's law with the flesh. ### Latin text Ergo jam ille ex parte superiore liberum se esse sentiebat, unde dicebat, Condelector legi Dei se­ cundum interiorem hominem. Delectat me lex, delectat me quod jubet lex, delectat me ipsa justitia. Video autem aliam legem in membris meis: hæc est quae re­ mansit infirmitas: repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis. Ex hac parte sentit captivitatem, ubi non est impleta justitia: nam ubi condelectatur legi Dei, non captivus, sed legis amicus est; et ideo liber, quod amicus. Quid ergo ex eo quod restat? Quid, nisi re­ spiciamus ad illum qui dixit, Si vos Filius liberaverit, tunc vere liberi eritis? Denique et ipse qui loquebatur, ad illum respexit: Infelix ego homo, quis me libe­ rabit, inquit, de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum. Ergo si vos Filius liberaverit, tunc vere liberi eritis. Denique ita conclu­ sit: Igitur ipse ego mente servio legi Dei, carne autem legi peccati. Ipse ego, inquit: non enim duo sumus inter nos contrarii de diversis princi­ piis venientes; sed ego ipse mente servio legi Dei, carne autem legi peccati, quamdiu languor obluctatur saluti. ### English translation (Claude) So he already felt himself free in his higher part, whence he said, “I delight in the law of God according to the inner man.” The law delights me, what the law commands delights me, justice itself delights me. “But I see another law in my members”: this is the weakness that has remained; “warring against the law of my mind, and making me captive in the law of sin which is in my members.” In this part he feels captivity, where justice has not been fulfilled; for where he delights in the law of God, he is not a captive but a friend of the law, and therefore free, because a friend. What, then, of what remains? What but to look to him who said, “If the Son sets you free, then you will truly be free”? In short, he who was speaking also looked to him: “Unhappy man that I am, who will free me from the body of this death? The grace of God through Jesus Christ our Lord.” “So if the Son sets you free, then you will truly be free.” In short, he concluded thus: “So I myself with the mind serve the law of God, but with the flesh the law of sin.” “I myself,” he says: for we are not two, opposed to each other, coming from different principles; but I myself with the mind serve the law of God, but with the flesh the law of sin, as long as sickness struggles against health. ### Scripture references - Rom 7:22: quotation, high confidence - Rom 7:23: quotation, high confidence - Rom 7:24: quotation, high confidence - Rom 7:25: quotation, high confidence - John 8:36: quotation, high confidence ### Translation notes - Rom 7:22–25 and John 8:36 are quoted. “Not two … from different principles” rejects the Manichaean doctrine of two opposed natures in man. The digital text's stray quotation marks are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.11 (PL 35:1697; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-11). ## Tractates on the Gospel of John 41.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-12 - Source: PL 35:1697–1699 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Sin must not be allowed to reign in our members, though desire remains; we cannot yet fulfill “You shall not covet,” but we can refuse to follow our desires. ### Latin text Sed si carne servis legi peccati, fac quod ait ipse Apostolus: Non ergo regnet peccatum in vestro mortali corpore ad obediendum desideriis ejus, neque exhibeatis membra vestra arma iniquitatis peccato. Non ait, Non sit; sed, Non regnet. Quam­ diu peccatum necesse est esse in membris tuis, saltem illi regnum auferatur, non fiat quod jubet. Surgit ira? noli dare irae linguam ad maledicendum; noli dare irae manum aut pedem ad feriendum. Non surgeret ira ista irrationabilis, nisi peccatum esset in mem­ bris: sed tolle illi regnum, non habeat arma unde contra te pugnet; discet etiam non surgere, cum arma cœperit non invenire. Non exhibeatis membra vestra arma iniquitatis peccato; alioquin toti captivi eritis, et non erit dicere, Mente servio legi Dei. Mens enim si teneat arma, membra non moventur in mi­ nisterium furentis peccati. Teneat arcem imperator interior, quia sub majore imperatore juvandus assistit; frenet iram, coerceat concupiscentiam. Inest ta­ men quod frenetur, inest quod coerceatur, inest quod teneatur. Quid autem volebat ille justus mente serviens legi Dei, nisi ut omnino non esset quod frenaretur? Et hoc debet conari omnis qui tendit ad perfe­ ctionem, ut et ipsa concupiscentia cui non dantur ad obediendum membra, quotidie in proficiente minua­ tur. Velle, inquit, adjacet mihi, perficere autem bonum non. Numquid dixit, Non mihi adjacet facere bonum? Si hoc dixisset, spes nulla esset. Non ait, Non mihi adjacet facere, sed, Non mihi adjacet perficere. Quae est enim perfectio boni, nisi consum­ ptio et finis mali? Quæ est autem consumptio mali, nisi quod Lex dicit, Non concupisces? Omnino non concupiscere perfectio boni est, quia consumptio mali est. Hoc dicebat ille, Perficere bo­ num non mihi adjacet; quia non poterat facere ut non concupisceret: faciebat tantum ut concupiscentiam refrenaret, ut concupiscentiæ non consentiret, et concupiscentiæ membra ad satellitium non præberet. Per­ ficere ergo, inquit, bonum non mihi adjacet: non possum implere quod dictum est, Non concupisces. Quid ergo opus est? Ut impleas, Post concupiscentias tuas non eas. Hoc age interim quamdiu insunt illicitæ concupiscentiæ in carne tua, Post concupiscentias tuas non eas. Mane in servitute Dei, in libertate Christi; mente servi legi Dei tui. Noli te dare concupiscentiis tuis: sequendo eas, vires eis addis; dando eis vires quomodo vincis, quando contra te inimicos nutris vi­ ribus tuis? ### English translation (Claude) But if with the flesh you serve the law of sin, do what the apostle himself says: “Let not sin, then, reign in your mortal body so that you obey its desires; nor present your members as weapons of iniquity to sin.” He does not say, “Let it not be,” but “Let it not reign.” As long as sin must be in your members, at least let its reign be taken away; let not what it commands be done. Does anger rise? Do not give anger your tongue for cursing; do not give anger your hand or foot for striking. This irrational anger would not rise unless sin were in the members; but take away its reign; let it not have weapons with which to fight against you; it will learn not even to rise, when it begins not to find weapons. “Do not present your members as weapons of iniquity to sin”; otherwise you will be wholly captive, and it will not be possible to say, “With the mind I serve the law of God.” For if the mind holds the weapons, the members are not moved into the service of raging sin. Let the inner commander hold the citadel, because he stands to be helped under a greater commander; let him curb anger, restrain desire. Yet there is in us what is to be curbed, what is to be restrained, what is to be held. But what did that just man, serving the law of God with the mind, want, except that there should be nothing at all to curb? And everyone who strives toward perfection ought to strive for this, that even desire, to which the members are not given to obey, may be lessened daily in one who makes progress. “To will,” he says, “is present with me, but to perfect the good is not.” Did he say, “To do good is not present with me”? If he had said this, there would be no hope. He does not say, “To do is not present with me,” but “To perfect is not present with me.” For what is the perfection of good but the consuming and end of evil? And what is the consuming of evil but what the Law says, “You shall not covet”? Not to covet at all is the perfection of good, because it is the consuming of evil. This is what he said: “To perfect the good is not present with me,” because he could not bring it about that he did not covet; he only brought it about that he curbed desire, that he did not consent to desire, and did not lend his members to desire as its attendants. “To perfect the good,” then, he says, “is not present with me”: I cannot fulfill what was said, “You shall not covet.” What, then, is needed? That you fulfill, “Do not go after your desires.” Do this meanwhile, as long as unlawful desires are in your flesh: “Do not go after your desires.” Remain in the service of God, in the freedom of Christ; with the mind serve the law of your God. Do not give yourself to your desires: by following them you add strength to them; by giving them strength, how do you conquer, when you feed enemies against yourself with your own strength? ### Scripture references - Rom 6:12: quotation, high confidence - Rom 6:13: quotation, high confidence - Rom 7:25: quotation, high confidence - Rom 7:18: quotation, high confidence - Exod 20:17: quotation, high confidence - Rom 7:7: quotation, high confidence ### Extrabiblical texts - Sir 18:30 (Sirach): quotation, high confidence ### Translation notes - Rom 6:12–13, Rom 7:18, Exod 20:17 (Rom 7:7), Rom 7:25, and Sir 18:30 are quoted. Sirach is outside the 66 books and is tagged as extrabiblical. The digital text's stray reference “(Rom. VII), 18)” is removed as apparatus. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.12 (PL 35:1697–1699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-12). ## Tractates on the Gospel of John 41.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-13 - Source: PL 35:1699 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Perfect freedom will come when death is swallowed up in victory; meanwhile the Church is the inn where Christ, the Good Samaritan, has us cared for. ### Latin text Quæ igitur libertas plena atque perfecta in illo Domino Jesu qui dixit, Si vos Filius liberaverit, tunc vere liberi eritis; quando plena et perfecta libertas erit? Quando nullæ inimicitiæ, quando novissima inimica destruetur mors. Oportet enim corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem: cum autem mortale hoc induerit im­ mortalitatem, tunc fiet sermo qui scriptus est, Ab­ sorpta est mors in victoriam. Ubi est, mors, conten­ tio tua? Quid est, Ubi est, mors, contentio tua? Caro concupiscebat adversus spiritum, et spiritus adversus carnem; sed quando peccati caro vigebat. Ubi est, Mors, contentio tua? Jam vive­ mus, jam non moriemur, in illo qui pro nobis mor­ tuus est et resurrexit: ut qui vivunt, inquit, jam non sibi vivant, sed ei qui pro ipsis mortuus est et resurrexit. Precemur medicum saucii, portemur in stabulum curandi. Ille est enim qui promittit sanitatem, qui miseratus est in via semivivum a latroni­ bus derelictum: infudit oleum et vinum, curavit vulnera, levavit in jumentum, perduxit in stabulum stabulario commendavit. Cui stabulario? Forte illi qui dicit, Pro Christo legatione fungimur. Dedit etiam duos nummos, qui impenderentur saucio curando: forte ipsa sunt duo præ­ cepta, in quibus tota Lex pendet et Prophetæ. Ergo, fratres, et Ecclesia hoc tempore, in qua saucius sanatur, stabulum est viatoris: sed ipsi Ecclesiæ sursum est hæreditas possessoris. ### English translation (Claude) What, then, is the full and perfect freedom in the Lord Jesus, who said, “If the Son sets you free, then you will truly be free”? When will there be full and perfect freedom? When there are no hostilities; when “the last enemy, death, is destroyed. For this corruptible must put on incorruption, and this mortal put on immortality; and when this mortal has put on immortality, then the saying that is written will come to pass: Death is swallowed up in victory. Where, O death, is your struggle?” What is “Where, O death, is your struggle?” “The flesh lusted against the spirit, and the spirit against the flesh,” but that was when the flesh of sin was strong. “Where, O death, is your struggle?” Now we shall live, now we shall not die, in him who died for us and rose: “so that those who live,” he says, “may no longer live for themselves, but for him who died for them and rose.” Let us, the wounded, pray to the physician; let us be carried to the inn to be cured. For he it is who promises health, who had mercy on the man left half dead on the road by robbers: he poured in oil and wine, he cared for the wounds, he lifted him onto his beast, he brought him to the inn, he commended him to the innkeeper. To what innkeeper? Perhaps to him who says, “We act as ambassadors for Christ.” He also gave two coins to be spent on curing the wounded man: perhaps they are the two commandments on which the whole Law and the Prophets hang. So, brothers, the Church too in this time, in which the wounded man is healed, is the traveler's inn; but for the Church itself the inheritance of the owner is above. ### Scripture references - John 8:36: quotation, high confidence - 1 Cor 15:26: quotation, high confidence - 1 Cor 15:53: quotation, high confidence - 1 Cor 15:54: quotation, high confidence - 1 Cor 15:55: quotation, high confidence - Gal 5:17: quotation, high confidence - 2 Cor 5:15: quotation, high confidence - Luke 10:30: allusion, high confidence - Luke 10:34: allusion, high confidence - Luke 10:35: allusion, high confidence - 2 Cor 5:20: quotation, high confidence - Matt 22:40: allusion, high confidence ### Translation notes - John 8:36, 1 Cor 15:26, 53–55, Gal 5:17, 2 Cor 5:15, 2 Cor 5:20, and Matt 22:40 are quoted; the parable of the Good Samaritan (Luke 10:30–35) is allegorized. ### Citation (SBL) Augustine, Tract. Ev. Jo. 41.13 (PL 35:1699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/41-1/#p-41-13). ## Tractates on the Gospel of John 42.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-1 - Source: PL 35:1699 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews were Abraham's sons by the flesh but not by faith; Christ's word, like a hook, did not take hold in them. ### Latin text Dominus noster etiam in forma servi non servus, sed in forma etiam servi Dominus (fuit quippe illa carnis forma servilis, sed quamvis esset similitudo carnis peccati, non erat caro peccati), libertatem promisit credentibus in se: Judæi vero tanquam de sua libertate superbientes, dedignati sunt fieri liberi, cum essent servi peccati. Ideo autem se liberos esse dixerunt, quia semen erant Abrahæ. Quid ergo eis ad hæc responderit Dominus, hodierna lectio cum recitaretur, audivimus. Scio, inquit, quia filii Abrahæ estis: sed quæritis me interficere, quia sermo meus non capit in vobis. Agnosco vos, inquit: filii Abrahæ estis, sed quæritis me interficere, Agnosco car­ nis originem, non cordis fidem. Filii Abrahæ estis, sed secundum carnem. Ideo, inquit, quæritis me occidere: sermo enim meus non capit in vobis. Si sermo meus ca­ peretur, caperet; si caperemini, intra retia fidei tan­ quam pisces concluderemini. Quid est ergo, non capit in vobis? Non capit cor vestrum, quia non recipitur a corde vestro. Sic enim est sermo Dei, et sic esse debet fidelibus, tanquam pisci hamus; tunc capit quando capitur. Nec fit injuria illis qui capiuntur: ad salutem quippe, non ad perniciem capiuntur. Unde Dominus discipulis suis ait: Venite post me, et faciam vos pisca­ tores hominum. Non ergo isti erant tales: et tamen filii Abrahæ erant; filii hominis Dei, homines iniqui. Trahebant enim carnis genus, sed degeneres facti erant, non imitando fidem illius cujus filii erant. ### English translation (Claude) Our Lord, even in the form of a servant not a servant, but even in the form of a servant the Lord (for that form of flesh was servile, but although it was the likeness of sinful flesh, it was not sinful flesh), promised freedom to those who believed in him; but the Jews, as though proud of their own freedom, disdained to be made free, though they were slaves of sin. They said they were free because they were the seed of Abraham. What, then, the Lord answered them to this, we heard when today's reading was recited. “I know,” he says, “that you are sons of Abraham; but you seek to kill me, because my word does not take hold in you.” I recognize you, he says: you are sons of Abraham, but you seek to kill me. I recognize the origin of the flesh, not the faith of the heart. You are sons of Abraham, but according to the flesh. That is why, he says, you seek to kill me: for my word does not take hold in you. If my word were taken, it would take; if you were taken, you would be enclosed within the nets of faith like fish. What, then, is “does not take hold in you”? It does not take your heart, because it is not received by your heart. For so is the word of God, and so it ought to be to the faithful, like a hook to a fish: it takes when it is taken. Nor is injury done to those who are taken: for they are taken for salvation, not for destruction. Hence the Lord says to his disciples, “Come after me, and I will make you fishers of men.” These, then, were not such; and yet they were sons of Abraham: sons of a man of God, wicked men. For they derived the lineage of the flesh, but they had become degenerate by not imitating the faith of him whose sons they were. ### Scripture references - Rom 8:3: echo, medium confidence - John 8:37: quotation, high confidence - Matt 4:19: quotation, high confidence ### Translation notes - John 8:37 and Matt 4:19 are quoted; Rom 8:3 and Phil 2:7 are echoed. Augustine plays on capere (“take hold,” “contain”) in the Old Latin non capit in vobis. His statements about the Jews of the Gospel are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.1 (PL 35:1699; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-1). ## Tractates on the Gospel of John 42.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-2 - Source: PL 35:1699–1701 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ speaks what he has seen with the Father, namely himself, the Truth; the Jews do what they have seen with another father, whom they imitate in evil. ### Latin text Audistis certe Dominum dicentem, Scio quia filii Abrahæ estis; audite quid dicat postea: Ego quod vidi apud Patrem meum, loquor; et vos quæ vidistis apud patrem vestrum, facitis. Jam dixerat, Scio quia filii Abrahæ estis. Quid autem faciunt? Quod eis dixit, Quæ­ ritis me occidere. Hoc apud Abraham nunquam viderunt. Dominus autem Patrem Deum vult intelligi cum dicit, Quæ vidi apud Patrem meum, loquor. Veritatem vidi, veritatem loquor, quia Veritas sum. Si enim Dominus veritatem loquitur quam vidit apud Patrem; se vidit, se loquitur: quia ipse est Veritas Patris, quam vidit apud Patrem; ipse est enim Verbum, quod Ver­ bum erat apud Deum. Isti ergo malum quod faciunt, quod Dominus objurgat et corripit, ubi viderunt? Apud patrem suum. Cum audierimus in consequentibus apertius dictum quis sit eorum pater, tunc intellige­ mus qualia viderint apud talem patrem: adhuc enim non nominat patrem ipsorum. Paulo superius Abraham commemoravit, sed carnis origine, non vitæ similitudine; dicturus est alterum patrem illorum, qui nec genuit eos, nec creavit ut homines essent; sed tamen filii erant ejus in quantum mali erant, non in quan­ tum homines erant; in quo imitati, non quod creati. ### English translation (Claude) You surely heard the Lord saying, “I know that you are sons of Abraham”; hear what he says afterward: “I speak what I have seen with my Father; and you do what you have seen with your father.” He had already said, “I know that you are sons of Abraham.” But what do they do? What he said to them: “You seek to kill me.” This they never saw with Abraham. But the Lord wishes God the Father to be understood when he says, “I speak what I have seen with my Father.” I have seen the truth, I speak the truth, because I am the Truth. For if the Lord speaks the truth that he saw with the Father, he saw himself, he speaks himself; because he himself is the Truth of the Father, which he saw with the Father; for he himself is the Word, which Word was with God. Where, then, did these men see the evil they do, which the Lord rebukes and reproves? With their father. When in what follows we hear more plainly who their father is, then we shall understand what kind of things they saw with such a father; for as yet he does not name their father. A little above he mentioned Abraham, but by origin of flesh, not likeness of life; he is going to name another father of theirs, who neither begot them nor created them to be men; but yet they were his sons in so far as they were evil, not in so far as they were men; in that they imitated, not in that they were created. ### Scripture references - John 8:37: quotation, high confidence - John 8:38: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - John 8:37–38 and John 1:1 are quoted. The digital text's garbled words in this section are corrected or translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.2 (PL 35:1699–1701; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-2). ## Tractates on the Gospel of John 42.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-3 - Source: PL 35:1701 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews appealed to Abraham, hoping to provoke Christ to speak against him. ### Latin text Responderunt, et dixerunt ei: Pater noster Abra­ ham est: quasi, Quid tu dicturus es contra Abraham? aut, Si aliquid potes, aude reprehendere Abraham. Non quia Dominus non audebat reprehendere Abra­ ham; sed talis erat Abraham qui non reprehenderetur a Domino, sed potius laudaretur: tamen isti videban­ tur eum provocare, ut aliquid mali dicere de Abra­ ham, et esset occasio faciendi quod cogitabant. Pater noster Abraham est. ### English translation (Claude) “They answered and said to him, Our father is Abraham”: as though to say, What are you going to say against Abraham? Or: If you can do anything, dare to find fault with Abraham. Not that the Lord did not dare to find fault with Abraham; but Abraham was such that he would not be faulted by the Lord but rather praised. Yet they seemed to be provoking him to say something bad about Abraham, so that there might be an occasion to do what they were planning. “Our father is Abraham.” ### Scripture references - John 8:39: quotation, high confidence ### Translation notes - John 8:39 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.3 (PL 35:1701; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-3). ## Tractates on the Gospel of John 42.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-4 - Source: PL 35:1701 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ praised Abraham and condemned the Jews: seeking to kill a man who spoke God's truth, they were not Abraham's sons in deeds. ### Latin text Audiamus quomodo eis responderit Dominus, cum illorum damnatione laudans Abraham, Dicit eis Jesus: Si filii Abrahæ estis, opera Abrahæ facite. Nunc autem quæritis me interficere, hominem qui veritatem vobis locutus sum, quam audivi a Deo: hoc Abraham non fecit. Ecce ille laudatus, isti damnati. Abraham non erat homicida. Non dico, inquit, Ego Dominus sum Abrahæ: quod si dicerem, verum dicerem. Nam dixit alio loco, Ante Abraham ego sum: tunc eum illi lapidare voluerunt: non dixit hoc. Interim quod videtis, quod aspicitis, quod me solum putatis, homo sum: hominem dicentem vobis quod audivit a Deo, quare vultis occidere, nisi quia non estis filii Abrahæ? Et tamen superius ait, Scio quia filii Abrahæ estis. Non negat eorum originem, sed facta condemnat: caro eorum ex illo erat, sed vita non erat. ### English translation (Claude) Let us hear how the Lord answered them, praising Abraham while condemning them. “Jesus says to them, If you are sons of Abraham, do the works of Abraham. But now you seek to kill me, a man who has spoken the truth to you, which I heard from God: this Abraham did not do.” See, he is praised, they are condemned. Abraham was not a murderer. I do not say, he says, “I am Abraham's Lord”: though if I said it, I would speak the truth. For he said in another place, “Before Abraham, I am”; then they wanted to stone him; he did not say this now. Meanwhile, what you see, what you look on, what you think me alone to be, I am a man: why do you want to kill a man who tells you what he heard from God, except that you are not sons of Abraham? And yet above he said, “I know that you are sons of Abraham.” He does not deny their origin, but condemns their deeds: their flesh was from him, but their life was not. ### Scripture references - John 8:39: quotation, high confidence - John 8:40: quotation, high confidence - John 8:58: quotation, high confidence - John 8:59: allusion, high confidence - John 8:37: quotation, high confidence ### Translation notes - John 8:39–40, 8:58–59, and 8:37 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.4 (PL 35:1701; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-4). ## Tractates on the Gospel of John 42.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-5 - Source: PL 35:1701 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Gentile Christians, not descended from Abraham, have become his sons by imitating his faith; God raised them from the stones of idolatry, as John the Baptist warned. ### Latin text Nos autem, charissimi, numquid de genere ve­ nimus Abrahæ, aut ullo modo Abraham pater noster fuit secundum carnem? Originem de carne ejus caro Judæorum ducit, non caro Christianorum: nos de aliis gentibus venimus; et tamen imitando, Abrahæ filii facti sumus. Audi Apostolum: Abrahæ dictæ sunt promissio­ nes et semini ejus. Non dicit, inquit, Et seminibus, tan­ quam in multis; sed tanquam in uno, Et semini tuo, quod est Christus. Si autem vos Christi, ergo semen Abrahæ estis, secundum promissionem hæredes. Nos ergo facti sumus semen Abrahæ gra­ tia Dei. Non de carne Abrahæ fecit illi cohæredes Deus. Illos exhæredavit, istos adoptavit: et de arbore illa olivæ, cujus radix est in Patriarchis, ramos naturales superbos amputavit, humilem oleastrum inseruit. Ideo cum venirent ad Joannem baptizandi Judæi, erupit in illos, et ait illis, Generatio viperarum. Maxime quippe de altitudine originis glo­ riabantur: ille autem generationem eos dixit vipera­ rum; non saltem hominum, sed viperarum. Hominum formam videbat, sed venenum agnoscebat. Venerant tamen mutandi, quia utique baptizandi: et ait illis, Generatio viperarum, quis vobis ostendit fugere a ventura ira? Facite ergo fructus dignos pœnitentiæ. Et nolite di­ cere intra vos ipsos, Patrem habemus Abraham: potens est enim Deus de lapidibus istis suscitare filios Abrahæ. Si fructus dignos pœnitentiæ non feceritis, nolite vobis de illa stirpe blandiri: potens est Deus et vos damnare, et Abraham filiis non fraudare. Habet enim unde excitet filios Abrahæ: fient filii qui fidem fuerint imitati: Potens est Deus de lapidibus istis suscitare filios Abrahæ. Nos sumus: in parentibus nostris lapides eramus, quando pro Deo lapides colebamus; de talibus lapidibus familiam Deus fecit Abrahæ. ### English translation (Claude) But we, dearly beloved, do we come from the lineage of Abraham, or was Abraham in any way our father according to the flesh? The flesh of the Jews draws its origin from his flesh, not the flesh of Christians: we come from other nations; and yet by imitating we have been made sons of Abraham. Hear the apostle: “To Abraham were the promises spoken, and to his seed. He does not say, And to seeds, as of many, but as of one, And to your seed, which is Christ. But if you are Christ's, then you are the seed of Abraham, heirs according to the promise.” We, then, have been made the seed of Abraham by the grace of God. God did not make his fellow heirs from Abraham's flesh. Those he disinherited, these he adopted; and from that olive tree whose root is in the patriarchs he cut off the proud natural branches and grafted in the humble wild olive. That is why, when the Jews came to John to be baptized, he burst out at them and said to them, “Brood of vipers.” For they gloried most of all in the loftiness of their origin; but he called them a brood of vipers: not even of men, but of vipers. He saw the form of men, but recognized the poison. Yet they had come to be changed, since they had come to be baptized; and he said to them, “Brood of vipers, who showed you to flee from the wrath to come? Bear, then, fruits worthy of repentance. And do not say within yourselves, We have Abraham as father; for God is able from these stones to raise up sons to Abraham.” If you do not bear fruits worthy of repentance, do not flatter yourselves about that stock: God is able both to condemn you and not to cheat Abraham of sons. For he has the means to raise up sons to Abraham: those will be sons who have imitated his faith. “God is able from these stones to raise up sons to Abraham.” We are they: in our parents we were stones, when we worshiped stones instead of God; from such stones God has made the family of Abraham. ### Scripture references - Gal 3:16: quotation, high confidence - Gal 3:29: quotation, high confidence - Rom 11:17: allusion, high confidence - Matt 3:7: quotation, high confidence - Matt 3:8: quotation, high confidence - Matt 3:9: quotation, high confidence - Luke 3:8: quotation, medium confidence ### Translation notes - Gal 3:16, 29, Matt 3:7–9, and Luke 3:7–8 are quoted; Rom 11:17–24 is alluded to. Paenitentia is rendered “repentance.” Augustine's statements on the Jews' disinheritance are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.5 (PL 35:1701; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-5). ## Tractates on the Gospel of John 42.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-6 - Source: PL 35:1701 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Sons of Abraham must prove it by deeds; the Jews sought to kill the man they saw, offending the God they did not see, and so did their own father's works. ### Latin text Quid se ergo extollit inanis et vana jactatio? Filii Abrahæ gloriari jam desinant: audierunt quod audire debuerunt, Si filii Abrahæ estis, factis probate, non verbis. Quæritis me occidere hominem: interim non dico Filium Dei, non dico Deum, non dico Verbum, quia non moritur Verbum; hoc dico quod videtis, quia et quod videtis potestis occidere, et quem non videtis offendere. Hoc ergo Abraham non fecit. Vos fa­ citis opera patris vestri. Et adhuc non dicit quis est iste pater eorum. ### English translation (Claude) Why, then, does empty and vain boasting exalt itself? Let them now stop glorying as sons of Abraham. They have heard what they ought to hear: “If you are sons of Abraham,” prove it by deeds, not words. “You seek to kill me, a man”: meanwhile I do not say the Son of God, I do not say God, I do not say the Word, because the Word does not die; I say this which you see, because you can both kill what you see and offend him whom you do not see. “This Abraham did not do. You do the works of your father.” And still he does not say who that father of theirs is. ### Scripture references - John 8:39: quotation, high confidence - John 8:40: quotation, high confidence - John 8:41: quotation, high confidence ### Translation notes - John 8:39–41 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.6 (PL 35:1701; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-6). ## Tractates on the Gospel of John 42.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-7 - Source: PL 35:1701 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Rebuffed about Abraham, the Jews claimed God as their father, denying spiritual fornication, that is, idolatry. ### Latin text Modo illi quid responderunt. Cœperunt enim ut­ cumque cognoscere, non de carnis generatione Do­ minum loqui, sed de vitæ institutione. Et quia consue­ tudo Scripturarum est, quas legebant, fornicationem spiritualiter appellare, cum diis multis et falsis anima tanquam prostituta subjicitur, ad hoc responderunt: Dixerunt itaque ei, Nos ex fornicatione non sumus nati, unum patrem habemus Deum. Jam viluit Abraham. Repulsi enim sunt, quomodo repelli debuerunt ore veridico; quia talis erat Abraham, cujus facta non imitabantur, et de illius genere gloriabantur. Et mutaverunt responsionem; credo, dicentes apud semetipsos: Quotiescumque nominaverimus Abraham, di­ cturus est nobis, Quare non imitamini eum, de cujus genere gloriamini? Nos sanctum, justum, innocentem, tantum virum imitari non possumus: Deum dicamus patrem nostrum, videamus quid nobis dicturus est. ### English translation (Claude) Now what did they answer? For they began in some way to recognize that the Lord was speaking not of the begetting of the flesh but of the ordering of life. And since it is the custom of the Scriptures which they read to call it spiritual fornication when the soul, like a prostitute, subjects itself to many false gods, they answered to this: “So they said to him, We were not born of fornication; we have one father, God.” Now Abraham has become worthless to them. For they were repulsed, as they ought to have been repulsed, by the truthful mouth; because Abraham was such that they did not imitate his deeds and gloried in his lineage. And they changed their answer, saying, I believe, among themselves: “Whenever we name Abraham, he will say to us, Why do you not imitate him in whose lineage you glory? We cannot imitate so holy, just, innocent, and great a man: let us call God our father; let us see what he will say to us.” ### Scripture references - John 8:41: quotation, high confidence - Hos 2:2: allusion, low confidence ### Translation notes - John 8:41 is quoted. Fornicatio is rendered “fornication” here because the sense is the biblical figure of idolatry as prostitution (compare Hos 2; Ezek 16). ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.7 (PL 35:1701; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-7). ## Tractates on the Gospel of John 42.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-8 - Source: PL 35:1701 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's coming from the Father is his incarnation; his proceeding from God is eternal, for God was never without the Word; his humanity is our way to his divinity. ### Latin text Prorsus falsitas invenit quod diceret, et non in­ veniret veritas quid responderet? Audiamus quid dicant, audiamus quid audiant: Unum, inquiunt, pa­ trem habemus Deum. Dixit ergo eis Jesus: Si Deus pater vester esset, diligeretis utique me: ego enim ex Deo pro­ cessi et veni. Neque enim a meipso veni, sed ille me misit. Dicitis Deum patrem, agnoscite me vel fratrem. Verumtamen erexit intelligentibus cor, et illud tetigit quod solet dicere, Non a meipso veni, ille me misit, a Deo processi et veni. Mementote quid soleamus dicere, Ab illo venit; et a quo venit, cum illo venit. Christi ergo missio est incarnatio. Quod vero de Deo processit Verbum, æterna processio est: non habet tem­ pus, per quem factum est tempus. Nemo dicat in corde suo: Antequam esset Verbum, quomodo erat Deus? Nunquam dicas: Antequam esset Verbum Dei. Nunquam Deus sine Verbo fuit; quia Verbum est manens, non transiens; Deus, non sonus; per quem factum est cœlum et terra, non quod præteriit cum iis quæ facta sunt super terram. Ergo ab illo processit ut Deus, ut æqualis, ut Filius unicus, ut Verbum Patris: et venit ad nos, quia Verbum caro factum est, ut habitaret in nobis. Adventus ejus, humanitas ejus: mansio ejus, divinitas ejus: divinitas ejus quo imus, humanitas ejus qua imus. Nisi nobis fieret qua iremus, nunquam ad illum manentem perveniremus. ### English translation (Claude) So falsehood found something to say, and would truth not find something to answer? Let us hear what they say; let us hear what they hear. “We have,” they say, “one father, God. Jesus said to them, If God were your father, you would surely love me; for I proceeded from God and have come. For I have not come of myself, but he sent me.” You call God your father: acknowledge me at least as your brother. Yet he lifted up the heart of those who understand, and touched on what he is accustomed to say: “I have not come of myself, he sent me; I proceeded from God and have come.” Remember what we are accustomed to say: he came from him, and from whom he came, with him he came. So the sending of Christ is his incarnation. But that the Word proceeded from God is an eternal procession: he through whom time was made does not have time. Let no one say in his heart, “Before the Word was, how was God?” Never say, “Before the Word of God was.” God was never without the Word; because the Word is abiding, not passing; God, not a sound; through whom heaven and earth were made, not one that passed away with the things made upon the earth. So he proceeded from him as God, as equal, as the only Son, as the Word of the Father; and he came to us, because the Word became flesh to dwell among us. His coming is his humanity; his abiding is his divinity: his divinity is where we are going, his humanity is the way by which we go. Unless he had become for us the way by which we might go, we would never come to him who abides. ### Scripture references - John 8:41: quotation, high confidence - John 8:42: quotation, high confidence - John 1:14: quotation, high confidence - John 14:6: echo, medium confidence ### Translation notes - John 8:41–42 and John 1:14 are quoted; John 14:6 is echoed. The digital text's “cessit” after de Deo is translated as “proceeded” (processit), as the context requires. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.8 (PL 35:1701; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-8). ## Tractates on the Gospel of John 42.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-9 - Source: PL 35:1701–1703 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews could not hear Christ's word because they would not be corrected; he tells them their father is the devil. ### Latin text Quare, inquit, loquelam meam non cognoscitis? Quia non potestis audire sermonem meum. Ideo non poterant cognoscere, quia non poterant audire. Sed unde audire non poterant, nisi quia corrigi credendo nolebant? Et hoc unde? Vos a patre diabolo estis. Quamdiu patrem commemoratis? Quamdiu patres mutatis, modo Abraham, modo Deum? Audite a Filio Dei, cujus sitis filii: A patre diabolo estis ### English translation (Claude) “Why,” he says, “do you not recognize my speech? Because you cannot hear my word.” That is why they could not recognize it: because they could not hear. But why could they not hear, except that they would not be corrected by believing? And why this? “You are from your father the devil.” How long will you keep mentioning a father? How long will you keep changing fathers, now Abraham, now God? Hear from the Son of God whose sons you are: “You are from your father the devil.” ### Scripture references - John 8:43: quotation, high confidence - John 8:44: quotation, high confidence ### Translation notes - John 8:43–44 is quoted. The Gospel's statement and Augustine's explanation of it (42.10) are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.9 (PL 35:1701–1703; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-9). ## Tractates on the Gospel of John 42.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-10 - Source: PL 35:1703 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against the Manichees, who held the devil and our flesh to come from an evil nature, the Jews were the devil's sons by imitation, as Scripture calls Jerusalem a child of the Amorites; the devil himself was an angel who fell by pride. ### Latin text Hic jam cavenda est haeresis Manichæorum, quæ dicit esse quamdam naturam mali et quamdam gentem tenebrarum cum principibus suis, quæ ausa est pugnare contra Deum: illum vero Deum, ne debellaret gens adversa regnum ejus, misisse contra eam tanquam viscera sua principes de luce sua; eamque gentem fuisse debellatam. unde diabolus originem ducit. Hinc dicunt ducere originem carnem nostram; et secundum hoc putant dictum a Domino, Vos a patre diabolo estis, quod essent illi velut natura mali, ducentes originem de gente contraria tenebrarum. Sic errant, sic excæcantur, sic seipsos faciunt gentem tenebrarum, credendo quod falsum est contra eum a quo creati sunt. Bona est enim omnis natura; sed vitiata est hominis natura per voluntatem malam. Quod fecit Deus non potest esse malum, si ipse homo non sit sibi malus: sed plane Creator, Creator est; creatura, creatura est; æquari creatura non potest Creatori. Discernite eum qui fecit, ab eo quod fecit. Æquari non potest fabro scamnum, æquari non potest columna structori; et tamen faber si scamnum fecit, lignum ipse non creavit. Dominus autem Deus noster quia omnipotens est, et Verbo fecit quod fecit: omnia quæ fecit non habuit unde faceret, et tamen fecit. Facta sunt enim quia voluit, facta sunt quia dixit: sed facta factori comparari non possunt. Quæris quod compares, Filium unicum agnosce. Unde ergo Judæi filii diaboli? Imitando, non nascendo. Audite Scripturæ sanctæ consuetudinem. Propheta dicit ad ipsos Judæos: Pater tuus Amorrhæus, et mater tua Cethæa. Amorrhæi gens erat quædam, unde originem Judæi non ducebant: Cethæi et ipsi gentem suam habe­ bant, omnino alienam a genere Judæorum. Sed quia erant impii Amorrhæi et Cethæi, Judaei autem imitati sunt impietates illorum; invenerunt sibi parentes, non de quibus nascerentur, sed quorum mores sectando pariter damnarentur. Quæritis autem fortasse, unde ipse diabolus? Inde utique unde et caeteri Ange­ li. Sed cæteri Angeli in sua obedientia perstiterunt: ille inobediendo et superbiendo lapsus est angelus, et factus est diabolus. ### English translation (Claude) Here now we must beware of the heresy of the Manichees, which says that there is a certain nature of evil and a certain race of darkness with its princes, which dared to fight against God; and that God, so that the hostile race might not conquer his kingdom, sent against it, as though his own vitals, princes from his own light; and that this race was conquered, from which the devil derives his origin. From this they say our flesh derives its origin; and according to this they think the Lord said, “You are from your father the devil,” because they were as it were evil by nature, deriving their origin from the hostile race of darkness. So they err, so they are blinded, so they make themselves a race of darkness, by believing what is false against him by whom they were created. For every nature is good; but the nature of man has been vitiated by an evil will. What God made cannot be evil, unless man himself is evil to himself; but plainly the Creator is the Creator, the creature is the creature; the creature cannot be made equal to the Creator. Distinguish him who made from what he made. A bench cannot be made equal to the carpenter, a column cannot be made equal to the builder; and yet the carpenter, if he made a bench, did not himself create the wood. But the Lord our God, because he is almighty, made by the Word what he made: he had nothing from which to make all that he made, and yet he made it. For they were made because he willed, they were made because he spoke; but the things made cannot be compared to their maker. If you seek something to compare, acknowledge the only Son. How, then, were the Jews sons of the devil? By imitating, not by being born. Hear the custom of holy Scripture. The prophet says to the Jews themselves, “Your father was an Amorite and your mother a Hittite.” The Amorites were a certain nation from which the Jews did not derive their origin; the Hittites too had their own nation, altogether foreign to the race of the Jews. But because the Amorites and Hittites were ungodly, and the Jews imitated their impieties, they found parents for themselves, not from whom they were born, but by following whose ways they would be condemned with them. But perhaps you ask, where is the devil himself from? From the same place, surely, as the other angels. But the other angels persevered in their obedience; he, by disobeying and being proud, fell as an angel and became the devil. ### Scripture references - John 8:44: quotation, high confidence - Ezek 16:3: quotation, high confidence ### Translation notes - John 8:44 and Ezek 16:3 are quoted. Augustine's summary of the Manichaean myth (the race of darkness and the princes of light) is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.10 (PL 35:1703; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-10). ## Tractates on the Gospel of John 42.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-11 - Source: PL 35:1703 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews were the devil's sons because they shared his desires: he was a murderer from the beginning by persuading man to evil, and he fell from the truth. ### Latin text Sed modo audite quid dicat Dominus, Vos, inquit, a patre diabolo estis, et desideria patris vestri vultis facere. Ecce unde filii ejus; quia talia desi­ deratis, non quia de illo nati estis. Quae sunt illius desideria? Ille homicida erat ab initio. Ecce quod est, desideria patris vestri facere vultis: Quæritis me oc­ cidere, hominem qui veritatem vobis dico. Et ille invidit homini, et occidit hominem. Diabolus enim cum in­ videret homini, serpente indutus locutus est mulieri, et de muliere venenavit et virum. Mortui sunt diabo­ lum audiendo, quem non audissent, si Dominum audire voluissent: positus enim homo in­ ter eum qui creavit, et eum qui lapsus est, obtem­ perare debuit Creatori, non deceptori. Ergo ille ho­ micida erat ab initio. Videte genus homicidii, fratres, Homicida dicitur diabolus, non gladio armatus, non ferro accinctus; ad hominem venit, verbum malum seminavit, et occidit. Noli ergo putare te non esse homicidam, quando fratri tuo mala persuades: si fratri tuo mala persuades, occidis. Et ut scias quia occidis, audi Psalmum: Filii hominum, dentes eorum arma et sagittæ, et lingua eorum machæra acuta. Vos ergo desideria patris vestri vultis facere: ideo sævitis in carnem, quia non potestis in mentem. Ille homicida erat ab initio: utique in primo homine. Ex illo ille homicida, ex quo potuit fieri homicidium: ex illo potuit fieri homicidium, ex quo factus est homo. Non enim posset occidi homo, nisi prius fie­ ret homo. Homicida ergo ille ab initio. Et unde homi­ cida? Et in veritate non stetit. Ergo in veritate fuit, sed non stando cecidit. Et quare in veritate non stetit? Quia veritas non est in eo. Non quomodo in Christo, sic est veritas, ut Christus ipse sit veritas. Si ergo iste in veritate stetisset, in Christo stetisset, sed in veritate non stetit, quia veritas non est in eo. ### English translation (Claude) But now hear what the Lord says: “You,” he says, “are from your father the devil, and you want to do the desires of your father.” See why you are his sons: because you desire such things, not because you were born of him. What are his desires? “He was a murderer from the beginning.” See what “you want to do the desires of your father” is: you seek to kill me, a man who tells you the truth. And he envied man, and killed man. For the devil, envying man, clothed himself in a serpent and spoke to the woman, and from the woman he poisoned the man too. They died by listening to the devil, whom they would not have listened to if they had wished to listen to the Lord: for man, placed between him who created him and him who had fallen, ought to have obeyed the Creator, not the deceiver. So “he was a murderer from the beginning.” See the kind of murder, brothers. The devil is called a murderer, not armed with a sword, not girt with iron: he came to man, sowed an evil word, and killed. Do not think, then, that you are not a murderer when you persuade your brother to evil: if you persuade your brother to evil, you kill. And that you may know that you kill, hear the Psalm: “The sons of men, their teeth are weapons and arrows, and their tongue a sharp sword.” So “you want to do the desires of your father”: therefore you rage against the flesh, because you cannot against the mind. “He was a murderer from the beginning”: surely in the first man. He was a murderer from the time when murder could be done; murder could be done from the time man was made. For man could not be killed unless man were first made. So he was a murderer from the beginning. And why a murderer? “And he did not stand in the truth.” So he was in the truth, but by not standing he fell. And why did he not stand in the truth? “Because the truth is not in him.” Not as in Christ: there the truth is such that Christ himself is the truth. If, then, he had stood in the truth, he would have stood in Christ; but he did not stand in the truth, because the truth is not in him. ### Scripture references - John 8:44: quotation, high confidence - John 8:40: quotation, high confidence - Gen 3:1: allusion, high confidence - Gen 3:6: allusion, high confidence - Ps 57:4 (56:5 LXX): quotation, high confidence ### Extrabiblical texts - Wis 2:24 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - John 8:44, 8:40, and Ps 57:4 (56:5 LXX) are quoted; Gen 3:1–6 and Wis 2:24 (the devil's envy) are alluded to. Wisdom of Solomon is outside the 66 books and is tagged as extrabiblical. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.11 (PL 35:1703; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-11). ## Tractates on the Gospel of John 42.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-12 - Source: PL 35:1703 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “He is a liar and its father” has been taken by the Manichees to mean that the devil has a father; Augustine sets out their argument. ### Latin text Cum loquitur mendacium, ex propriis loquitur: quia mendax est, et pater ejus. Quid est hoc? Audistis verba Evangelii, intenti accepistis: ecce repeto, ut agnoscatis quid exigatis. De diabolo Dominus ea dicebat quæ de diabolo dici a Domino debuerunt. Ille homicida erat ab initio, verum est; nam primum ho­ minem occidit: et in veritate non stetit; quia de veritate lapsus est. Cum loquitur mendacium, utique ipse diabolus, de propriis loquitur; quia mendax est, et pater ejus. In his verbis quidam patrem diabolum habere putaverunt, et quæsierunt quis esset diaboli pater. Hic vero detestabilis error Manichæorum inve­ nit adhuc qua deciperet imperitos. Solent enim di­ cere: Puta diabolus angelus fuit, et lapsus est; ab illo cœpit peccatum, sicut dicitis: Pater ejus quis erat? Nos contra: Quis enim nostrum aliquando dixit diabolum habere patrem? Et illi contra: Dominus dicit, Evangelium loquitur, de diabolo dicens, ait, Ille homicida erat ab initio, et in veritate non stetit; quia veritas non est in eo: cum loquitur mendacium, de propriis loquitur; quia mendax est, et pater ejus. ### English translation (Claude) “When he speaks a lie, he speaks from his own; because he is a liar, and its father.” What is this? You have heard the words of the Gospel; you have received them attentively; see, I repeat them, so that you may recognize what you are asking. The Lord was saying about the devil the things that ought to have been said about the devil by the Lord. “He was a murderer from the beginning”: it is true, for he killed the first man. “And he did not stand in the truth”: because he fell from the truth. “When he speaks a lie,” the devil himself, of course, “he speaks from his own; because he is a liar, and its father.” From these words some have thought that the devil has a father, and have asked who the devil's father was. Here the detestable error of the Manichees has found yet another way to deceive the unskilled. For they are accustomed to say: “Suppose the devil was an angel and fell; sin began with him, as you say: who was his father?” We answer: Which of us ever said that the devil has a father? And they answer: The Lord says it, the Gospel speaks; speaking of the devil, it says, “He was a murderer from the beginning, and he did not stand in the truth, because the truth is not in him; when he speaks a lie, he speaks from his own; because he is a liar, and his father.” ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - John 8:44 is quoted. The Latin pater ejus is ambiguous (“its father,” that is, of the lie, or “his father”); Augustine resolves it in 42.13. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.12 (PL 35:1703; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-12). ## Tractates on the Gospel of John 42.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-13 - Source: PL 35:1703–1705 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The devil is the father of lies because he begot his lie himself, as God the Father begot the Truth; others who lie are liars but not fathers of the lie. ### Latin text Audi, intellige; non te longe mitto, in ipsis verbis intellige. Diabolum Dominus dixit patrem mendacii. Quid est hoc? Audi quid sit: replica modo ipsa verba, et intellige. Non omnis enim qui men­ titur, pater mendacii sui est. Si enim ab alio menda­ cium accepisti, et dixisti; tu quidem mentitus es proferendo mendacium: sed pater mendacii ipsius non es, quia ab altero accepisti mendacium. Diabolus autem a seipso mendax fuit; mendacium suum ipse genuit, a nemine audivit. Quomodo Deus Pater ge­ nuit Filium veritatem; sic diabolus lapsus genuit quasi filium mendacium. His auditis, replica nunc et recole verba Domini: mens catholica, quid audieris adverte, quid dicat attende. Ille: quis? Diabolus: homicida erat ab initio. Agnoscimus, occidit Adam. Et in veritate non stetit. Agnoscimus, quia de veritate lapsus est. Quia veritas non est in eo. Verum est; recedendo a veritate non habet veritatem. Cum loquitur mendacium, de propriis loquitur. Non aliunde accipit unde loquatur. Cum loquitur mendacium, de propriis loquitur; quia mendax est, et pater ejus. Et mendax est, et pater mendacii. Nam tu forte mendax es, quia mendacium loqueris: sed non es pater ejus. Si enim quod dicis a diabolo accepisti, et diabolo credidisti; mendax es, pater mendacii non es: ille vero quia non aliunde accepit mendacium, quo men­ dacio tanquam veneno serpens hominem occideret, pater est mendacii; sicut Deus Pater est veritatis. Recedite a patre mendacii, currite ad Patrem veri­ tatis; amplectimini veritatem, ut accipiatis liber­ tatem. ### English translation (Claude) Hear, understand: I do not send you far; understand in the very words. The Lord called the devil the father of lies. What is this? Hear what it is: just go over the words again and understand. For not everyone who lies is the father of his lie. For if you received a lie from another and spoke it, you have indeed lied by uttering the lie; but you are not the father of that lie, because you received the lie from another. But the devil was a liar of himself; he begot his lie himself; he heard it from no one. As God the Father begot the Son, the Truth, so the devil, having fallen, begot as it were a son, the lie. Having heard these things, go over and recall now the words of the Lord. Catholic mind, notice what you have heard, attend to what he says. “He”: who? The devil. “Was a murderer from the beginning.” We recognize it: he killed Adam. “And he did not stand in the truth.” We recognize it: because he fell from the truth. “Because the truth is not in him.” It is true: by withdrawing from the truth he does not have the truth. “When he speaks a lie, he speaks from his own.” He does not receive from elsewhere what to speak. “When he speaks a lie, he speaks from his own; because he is a liar, and its father.” He is both a liar and the father of the lie. For you perhaps are a liar, because you speak a lie; but you are not its father. For if you received from the devil what you say, and believed the devil, you are a liar; you are not the father of the lie. But he, because he did not receive the lie from elsewhere, with which lie, like a serpent with poison, he might kill man, is the father of the lie, as God is the Father of the truth. Withdraw from the father of lies; run to the Father of truth; embrace the truth, so that you may receive freedom. ### Scripture references - John 8:44: quotation, high confidence ### Translation notes - John 8:44 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.13 (PL 35:1703–1705; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-13). ## Tractates on the Gospel of John 42.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-14 - Source: PL 35:1705 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews saw a lie with their father, while Christ saw with his Father the Truth, himself; they did not believe him though no one could convict him of sin. ### Latin text Illi ergo Judæi apud patrem suum viderunt quod loquebantur: quid, nisi mendacium? Dominus au­ tem apud Patrem suum vidit quod loqueretur: quid, nisi seipsum? quid, nisi Verbum Patris? quid, nisi veritatem Patris æternam, et Patri coæternam? Ille ergo homicida erat ab initio, et in veritate non stetit, quia veritas non est in eo: cum loquitur mendacium, de propriis loquitur; quia mendax est. Et non solum men­ dax est, sed et pater ejus est: id est, ipsius mendacii quod loquitur, pater est, quia ipse genuit mendacium suum. Ego autem quia veritatem dico, non creditis mihi. Quia ex vobis arguit me de peccato; quomodo ego arguo et vos et patrem vestrum? Si veritatem dico quare vos non creditis mihi; nisi quia filii diaboli estis? ### English translation (Claude) So those Jews saw with their father what they spoke: what, if not a lie? But the Lord saw with his Father what he would speak: what, if not himself? What, if not the Word of the Father? What, if not the eternal Truth of the Father, coeternal with the Father? So he “was a murderer from the beginning, and he did not stand in the truth, because the truth is not in him; when he speaks a lie, he speaks from his own; because he is a liar.” And not only is he a liar, but also its father: that is, he is the father of the very lie that he speaks, because he begot his own lie. “But because I speak the truth, you do not believe me. Which of you convicts me of sin?” as I convict both you and your father. “If I speak the truth, why do you not believe me,” except because you are sons of the devil? ### Scripture references - John 8:44: quotation, high confidence - John 8:45: quotation, high confidence - John 8:46: quotation, high confidence ### Translation notes - John 8:44–46 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.14 (PL 35:1705; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-14). ## Tractates on the Gospel of John 42.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-15 - Source: PL 35:1705 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against the Manichees' two natures, the unbelievers were from God by nature and not from God by fault, just as they were and were not Abraham's sons. ### Latin text Qui est ex Deo, verba Dei audit: propterea vos non auditis, quia ex Deo non estis. Iterum nolite at­ tendere naturam, sed vitium. Sic sunt isti ex Deo, et non sunt ex Deo: natura ex Deo, vitio non ex Deo. Obsecro vos, attendite; in Evangelio habetis unde sanemini contra errores venenosos et nefarios hære­ ticorum. Quoniam et de his verbis solent Manichæi dicere; Ecce quia duæ naturæ sunt, una bona, et altera mala; Dominus dicit: quid dicit Dominus? Pro­ pterea vos non auditis, quia ex Deo non estis. Dicit haec Dominus. Quid ergo, inquit, tu ad ista dicis? Audi quae dicam. Et ex Deo sunt, et ex Deo non sunt; na­ tura ex Deo sunt, vitio non sunt ex Deo: natura enim bona quæ ex Deo est, peccavit voluntate, credendo quod diabolus persuasit, et vitiata est; ideo medicum quærit, quia sana non est. Ecce quod dico. Sed impossibile tibi videtur ut ex Deo sint, et ex Deo non sint: audi quia non est impossibile. Sic sunt ex Deo, et non sunt ex Deo, quomodo et filii Abrahæ sunt, et non sunt filii Abrahæ. Hic habetis; non est quod dicatis. Ipsum Dominum audi, ipse illis dixit, Scio quia filii Abrahæ estis. Numquid Dominus mentiretur? Absit. Ergo verum est quod Dominus dixit? Verum est. Verum est ergo quod illi Abrahæ filii erant. Verum est. Audi ipsum negantem. Qui dixit, Filii Abrahæ estis, ipse illos negavit filios Abrahæ: Si filii Abrahæ estis, facta Abrahæ facite. Nunc autem quæritis me occidere, hominem qui veritatem vobis dico, quam audivi a Deo: hoc Abraham non fecit. Vos facitis opera patris vestri, id est diaboli. Quomodo ergo et filii Abrahæ erant, et filii Abrahae non erant? Utrumque in illis ostendit: et filii Abrahæ erant, propter originem carnis; et non erant filii Abrahæ, propter vitium diabolicæ persuasionis. Sic et Domi­ num et Deum nostrum attendite: et ex illo erant, et ex illo non erant. Quomodo ex illo erant? Quia ipse creavit hominem de quo nati erant. Quomodo ex illo erant? Quia ipse est conditor naturæ, ipse est crea­ tor carnis et animæ. Quomodo ergo ex illo non erant? Quia vitiosi a seipsis facti erant. Ex illo non erant, qui imitando diabolum, filii diaboli facti erant. ### English translation (Claude) “He who is from God hears the words of God; therefore you do not hear, because you are not from God.” Again, do not attend to nature, but to fault. These men are thus from God and not from God: by nature from God, by fault not from God. I beg you, attend: you have in the Gospel something by which to be healed against the poisonous and wicked errors of heretics. For the Manichees are accustomed to say about these words too: “See, there are two natures, one good and the other evil; the Lord says it.” What does the Lord say? “Therefore you do not hear, because you are not from God.” The Lord says this. “What, then,” he says, “do you say to this?” Hear what I say. They are both from God and not from God: by nature they are from God, by fault they are not from God. For the good nature which is from God sinned by will, by believing what the devil persuaded, and was vitiated; therefore it seeks a physician, because it is not healthy. See what I say. But it seems impossible to you that they should be from God and not from God: hear that it is not impossible. They are from God and not from God in the same way as they both are sons of Abraham and are not sons of Abraham. Here you have it; there is nothing for you to say. Hear the Lord himself; he himself said to them, “I know that you are sons of Abraham.” Would the Lord lie? Far from it. Then what the Lord said is true? It is true. So it is true that they were Abraham's sons? It is true. Hear him denying it. He who said, “You are sons of Abraham,” himself denied that they were sons of Abraham: “If you are sons of Abraham, do the works of Abraham. But now you seek to kill me, a man who tells you the truth, which I heard from God: this Abraham did not do. You do the works of your father,” that is, of the devil. How, then, were they both sons of Abraham and not sons of Abraham? He shows both in them: they were both sons of Abraham, because of the origin of the flesh, and not sons of Abraham, because of the fault of the devil's persuasion. So attend to our Lord and God too: they were both from him and not from him. How were they from him? Because he created the man from whom they were born. How were they from him? Because he is the founder of nature, he is the creator of flesh and soul. How, then, were they not from him? Because they had made themselves faulty. They were not from him, because by imitating the devil they had become sons of the devil. ### Scripture references - John 8:47: quotation, high confidence - John 8:37: quotation, high confidence - John 8:39: quotation, high confidence - John 8:40: quotation, high confidence - John 8:41: quotation, high confidence ### Translation notes - John 8:47, 8:37, and 8:39–41 are quoted. Augustine's argument against the Manichees is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.15 (PL 35:1705; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-15). ## Tractates on the Gospel of John 42.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-16 - Source: PL 35:1705 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ called “from God” those he foreknew would be reborn by faith, and “not from God” those foreknown to remain in their sins; all men are from God by nature and sinners by fault. ### Latin text Venit ergo Dominus Deus ad hominem peccato­ rem. Duo nomina audisti, et hominem, et peccato­ rem. Quod homo est, ex Deo est: quod peccator non est ex Deo. A natura vitium secernatur: agnoscatur natura, unde Creator laudetur; agnoscatur vitium, propter quod medicus invocetur. Quod ergo ait Dominus, Qui est ex Deo, verba Dei audit: propterea vos non auditis, quia ex Deo non estis; non naturarum merita discrevit, aut præter suam animam et carnem, aliquam naturam in hominibus quæ peccato vitiata non esset, invenit: sed quoniam præscierat qui fuerant credituri, ipsos dixit ex Deo, quoniam regenerationis adoptione renascerentur ex Deo. Ad hos pertinet, Qui est ex Deo, verba Dei audit. Quod vero sequitur, Propterea vos non auditis, quia ex Deo non estis; eis dictum est, qui non solum peccato vitiosi erant (nam hoc malum commune erat omnibus), sed etiam præcogniti quod non fuerant credituri ea fide, qua sola possent a peccatorum obligatione libe­ rari. Quapropter præsciebat illos quibus talia dicebat, in eo permansuros quod ex diabolo erant, id est, in suis peccatis atque impietate morituros, in qua ei similes erant; nec venturos ad regenerationem in qua essent filii Dei, hoc est ex Deo nati, a quo erant ho­ mines creati. Secundum hanc prædestinationem locutus est Dominus: non quod aliquem hominum inve­ nerit, qui vel secundum regenerationem jam esset ex Deo, vel secundum naturam jam non esset ex Deo. ### English translation (Claude) So the Lord God came to sinful man. You have heard two names: both “man” and “sinner.” That he is man is from God; that he is a sinner is not from God. Let the fault be separated from the nature: let the nature be acknowledged, so that the Creator may be praised; let the fault be acknowledged, because of which the physician is to be called upon. So when the Lord says, “He who is from God hears the words of God; therefore you do not hear, because you are not from God,” he did not distinguish the merits of natures, nor did he find in men, besides his own soul and flesh, any nature that had not been vitiated by sin; but since he foreknew who were going to believe, he called them “from God,” because they would be reborn from God by the adoption of regeneration. To these belongs, “He who is from God hears the words of God.” But what follows, “Therefore you do not hear, because you are not from God,” was said to those who were not only faulty by sin (for this evil was common to all), but were also foreknown as not going to believe with that faith by which alone they could be freed from the bond of sins. Therefore he foreknew that those to whom he said such things would remain in that by which they were from the devil, that is, would die in their sins and impiety, in which they were like him; and that they would not come to the regeneration in which they would be sons of God, that is, born of God, by whom they had been created as men. According to this predestination the Lord spoke: not that he found any man who was either already from God according to regeneration, or according to nature was not from God. ### Scripture references - John 8:47: quotation, high confidence ### Translation notes - John 8:47 is quoted. Augustine's teaching on foreknowledge and predestination is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 42.16 (PL 35:1705; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/42-1/#p-42-16). ## Tractates on the Gospel of John 43.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-1 - Source: PL 35:1705–1707 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, though all-powerful, patiently bore being told he had a demon; we must imitate his patience to come to his power. ### Latin text In ista lectione sancti Evangelii, quæ hodie re­ citata est, a potentia discimus patientiam. Quid enim sumus servi ad Dominum, peccatores ad justum, creatura ad Creatorem? Tamen quomodo si quid mali sumus, a nobis sumus; ita quidquid boni sumus, ab illo, et per illum sumus. Et nihil sic quærit homo quomodo potentiam: habet Dominum Christum magnam potentiam; sed prius ejus imitetur patientiam, ut perveniat ad potentiam. Quis nostrum patienter audiret si alicui diceretur, Dæmonium habes? Quod dictum est ei qui non solum homines salvabat, sed etiam daemonibus imperabat. ### English translation (Claude) In this reading of the holy Gospel which has been recited today, we learn patience from power. For what are we, servants to the Lord, sinners to the just one, the creature to the Creator? Yet as whatever evil we are, we are from ourselves, so whatever good we are, we are from him and through him. And man seeks nothing so much as power: he has in the Lord Christ great power; but let him first imitate his patience, so that he may come to power. Which of us would listen patiently if someone said to him, “You have a demon”? Yet this was said to him who not only saved men but also commanded demons. ### Scripture references - John 8:48: allusion, high confidence ### Translation notes - John 8:48 is alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.1 (PL 35:1705–1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-1). ## Tractates on the Gospel of John 43.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-2 - Source: PL 35:1707 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ denied having a demon but not being a Samaritan, which means “keeper”: he is our keeper, the Samaritan of the parable who cared for the wounded man. ### Latin text Hoc enim cum dixissent Judæi, Nonne belle dici­ mus nos quia Samaritanus es, et dæmonium habes? ho­ rum duorum sibi objectorum unum negavit, alterum non negavit. Respondit enim, et ait: Ego dæmonium non habeo. Non dixit, Samaritanus non sum: et utique duo fuerant objecta. Quamvis convicium non convicio reddiderit, quamvis maledictum maledicto non refutaverit; pertinuit tamen ad eum negare unam rem, alteram non negare. Non frustra, fratres. Sa­ maritanus enim interpretatur Custos. Noverat se ille nostrum esse custodem. Non enim dormit neque dormitat qui custodit Israel: et, Nisi Do­ minus custodierit civitatem, in vanum vigilabunt qui cu­ stodiunt. Est ergo ille custos noster, qui creator noster. Numquid enim pertinuit ad eum ut redimeremur, et non pertineret ut servaremur? Denique ut plenius noveritis mysterium quare se Samaritanum negare non debuit, parabolam illam notissimam attendite, ubi homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui eum graviter vulnerantes, semivivum in via reliquerunt. Transiit sacerdos, neglexit eum: transiit Levites, et ipse præteriit: transiit quidam Samaritanus, ipse est custos noster; ipse accessit ad saucium, ipse impendit misericordiam, eique se praestitit proximum, quem non deputavit alienum. Ad hoc ergo solum quod dæmonium non haberet, non autem se Samaritanum non esse, respondit. ### English translation (Claude) For when the Jews had said this, “Do we not say well that you are a Samaritan and have a demon?”, of these two charges against him he denied one and did not deny the other. For he answered and said, “I do not have a demon.” He did not say, “I am not a Samaritan”; and yet two charges had been made. Although he did not return insult for insult, although he refuted the abuse without abusing, yet it suited him to deny the one thing and not deny the other. Not without purpose, brothers. For “Samaritan” means “keeper.” He knew that he was our keeper. For “he does not sleep nor slumber who keeps Israel”; and, “Unless the Lord keeps the city, they watch in vain who keep it.” He, then, is our keeper who is our creator. For did it belong to him that we should be redeemed, and not belong to him that we should be kept? Finally, that you may know more fully the mystery of why he ought not to deny that he was a Samaritan, notice that well-known parable, where a certain man was going down from Jerusalem to Jericho and fell among robbers, who wounded him severely and left him half dead on the road. A priest passed by and neglected him; a Levite passed by, and he too went past; a certain Samaritan passed by: he is our keeper; he came up to the wounded man, he showed mercy, and made himself a neighbor to him whom he did not reckon a stranger. So he answered only that he did not have a demon, but not that he was not a Samaritan. ### Scripture references - John 8:48: quotation, high confidence - John 8:49: quotation, high confidence - Ps 121:4 (120:4 LXX): quotation, high confidence - Ps 127:1 (126:1 LXX): quotation, high confidence - Luke 10:30: allusion, high confidence - Luke 10:31: allusion, high confidence - Luke 10:32: allusion, high confidence - Luke 10:33: allusion, high confidence - Luke 10:34: allusion, high confidence ### Translation notes - John 8:48–49, Ps 121:4 (120:4 LXX), Ps 127:1 (126:1 LXX), and Luke 10:30–34 are quoted or alluded to. The etymology of “Samaritan” as “keeper” (Hebrew shamar, “to keep”) is traditional. The digital text's stray reference “(Psal. CXXVI, i)” is removed as apparatus. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.2 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-2). ## Tractates on the Gospel of John 43.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-3 - Source: PL 35:1707 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ answered the insult only by saying that he honors the Father and they dishonor him. ### Latin text Deinde post tale convicium, hoc solum dixit de gloria sua: Sed honorifico, inquit, Patrem meum, et vos inhonorastis me. Hoc est, Ego me non honorifico, ne vobis arrogans videar, habeo quem honorificem; sed si vos me agnosceretis, sicut ego honorifico Pa­ trem, sic et vos honorificaretis me: ego facio quod debeo, vos non facitis quod debetis. ### English translation (Claude) Then, after such abuse, he said only this about his glory: “But I honor my Father,” he says, “and you have dishonored me.” That is: I do not honor myself, lest I seem arrogant to you; I have one whom I honor; but if you knew me, as I honor the Father, so you too would honor me. I do what I ought; you do not do what you ought. ### Scripture references - John 8:49: quotation, high confidence ### Translation notes - John 8:49 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.3 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-3). ## Tractates on the Gospel of John 43.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-4 - Source: PL 35:1707 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine raises the question how the Father both “judges” and “judges no one.” ### Latin text Ego autem, inquit, non quæro gloriam meam; est qui quærat et judicet. Quem vult intelligi, nisi Pa­ trem? Quomodo ergo alio loco dicit, Pater non judi­ cat quemquam, sed omne judicium dedit Filio; et hic dicit, Non quæro gloriam meam; est qui quærat et judicet? Si ergo judicat Pater, quomodo non judicat quemquam, sed omne judicium dedit Filio? ### English translation (Claude) “But I,” he says, “do not seek my own glory; there is one who seeks and judges.” Whom does he want to be understood, if not the Father? How, then, does he say in another place, “The Father judges no one, but has given all judgment to the Son,” and here he says, “I do not seek my own glory; there is one who seeks and judges”? If, then, the Father judges, how does he judge no one, but has given all judgment to the Son? ### Scripture references - John 8:50: quotation, high confidence - John 5:22: quotation, high confidence ### Translation notes - John 8:50 and John 5:22 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.4 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-4). ## Tractates on the Gospel of John 43.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-5 - Source: PL 35:1707 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Like the apparent contradictions about God's tempting and about fear, the question of the Father's judging can be solved. ### Latin text Hanc quæstionem ut solvamus, attendite; simili locutione solvi potest. Scriptum habes, Deus nemi­ nem tentat; et iterum scriptum habes, Tentat vos Dominus Deus vester, ut sciat si diligitis eum. Nempe quæstio est, videtis, Quomodo enim Deus neminem tentat, et quomodo tentat vos Do­ minus Deus vester, ut sciat si diligitis eum? Item scri­ ptum est, Timor non est in charitate, sed perfecta cha­ ritas foras mittit timorem; et alio loco scriptum est, Timor Domini castus, permanens in sæ­ culum sæculi. Et ipsa quæstio est. Quomodo enim perfecta charitas foras mittit timorem, si timor Domini castus permanet in sæculum sæculi? ### English translation (Claude) To solve this question, attend: it can be solved by a similar expression. You have it written, “God tempts no one”; and again you have it written, “The Lord your God tempts you, to know whether you love him.” Surely there is a question, you see. For how does God tempt no one, and how does the Lord your God tempt you, to know whether you love him? Again, it is written, “There is no fear in love, but perfect love casts out fear”; and in another place it is written, “The fear of the Lord is chaste, enduring forever and ever.” And here is the same question: for how does perfect love cast out fear, if the chaste fear of the Lord endures forever and ever? ### Scripture references - Jas 1:13: quotation, high confidence - Deut 13:3: quotation, high confidence - 1 John 4:18: quotation, high confidence - Ps 19:9 (18:10 LXX): quotation, high confidence ### Translation notes - Jas 1:13, Deut 13:3, 1 John 4:18, and Ps 19:9 (18:10 LXX) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.5 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-5). ## Tractates on the Gospel of John 43.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-6 - Source: PL 35:1707 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God tempts to prove, not to deceive; he tempts “that he may know” in the sense of making us know ourselves, as with Job, by a common figure of speech. ### Latin text Intelligimus ergo duas esse tentationes; unam quae decipit, alteram quæ probat: secundum eam quæ decipit, Deus neminem tentat; secundum eam quæ probat, tentat vos Dominus Deus vester, ut sciat si diligitis eum. Sed iterum et hic alia nascitur quæ­ stio, quomodo tentat ut sciat, quem latere nihil po­ test antequam tentet. Non ergo Deus nescit: sed dictum est, Ut sciat, quod est ut scire vos faciat. Locutiones tales et in sermonibus nostris sunt, et in auctoribus eloquentiæ reperiuntur. De sermone no­ stro aliquid dicam. Fossa cæca dicitur, non quia ipsa oculos perdidit, sed quia latendo non videntes facit. Aliquid et de illis auctoribus dicam. Tristes lupinos ait quidam, hoc est amaros: non quia ipsi sunt tristes, sed quia gustati contristant, hoc est, tristes faciunt. Sunt ergo et in Scri­ pturis locutiones ejusmodi. Qui in talibus quæstionibus cognoscendis laborant, in solvendis talibus quæstioni­ bus non laborant. Ergo tentat vos Dominus Deus vester, ut sciat: quid est, ut sciat? Ut scire vos faciat, si diligitis eum. Job latebat se, sed Deum non latebat; admisit tentatorem, et fecit eum sui cognitorem. ### English translation (Claude) We understand, then, that there are two temptations: one that deceives, the other that proves. According to the one that deceives, God tempts no one; according to the one that proves, “the Lord your God tempts you, to know whether you love him.” But here again another question arises: how does he tempt so as to know, from whom nothing can be hidden before he tempts? So God does not not know; but “that he may know” was said, which means, that he may make you know. Expressions of this kind are both in our own speech and found in the masters of eloquence. I will say something from our own speech. A ditch is called blind, not because it has itself lost its eyes, but because by being hidden it makes people not see. I will say something from those authors too. A certain one speaks of “sad lupines,” that is, bitter ones: not because they are themselves sad, but because when tasted they sadden, that is, make sad. There are, then, in the Scriptures too expressions of this kind. Those who take pains to learn such things do not labor in solving such questions. So “the Lord your God tempts you, that he may know”: what is “that he may know”? That he may make you know whether you love him. Job was hidden from himself, but he was not hidden from God; God admitted the tempter, and made Job know himself. ### Scripture references - Jas 1:13: quotation, high confidence - Deut 13:3: quotation, high confidence - Job 1:12: allusion, high confidence ### Extrabiblical texts - Virgil, Georg. 1.75 (Virgil): quotation, high confidence ### Translation notes - Jas 1:13 and Deut 13:3 are quoted; Job 1–2 is alluded to. “Sad lupines” is Virgil, Georg. 1.75 (tristisque lupini). ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.6 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-6). ## Tractates on the Gospel of John 43.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-7 - Source: PL 35:1707 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Servile fear dreads punishment; chaste fear dreads losing justice, as a lover of money fears loss, or as a chaste wife fears her husband's departure, and it endures forever. ### Latin text Quid de duobus timoribus? Est timor servilis, et est timor castus; est timor ne patiaris pænam, est alius timor ne amittas justitiam. Timor ille ne patiaris poenam, servilis est. Quid magnum est timere pœnam? Hoc et nequissimus servus, hoc et crudelissimus latro. Non est magnum timere pœnam, sed ma­ gnum est amare justitiam. Qui ergo amat justitiam, nihil timet? Timet plane: non ne incidat in pœnam, sed ne amittat justitiam. Fratres mei, credite, et conjicite ex eo quod amatis. Amat aliquis vestrum pecuniam. Putas, invenio aliquem qui non amet? Ex hoc tamen ipso quod amat, intelligat quod dico. Timet damnum: quare timet damnum? Quia pecuniam dili­ git. Quantum amat pecuniam, tantum timet ne per­ dat pecuniam. Ergo invenitur aliquis amator justitiæ, qui plus in corde damnum pertimescat, qui plus timeat exspoliari justitia, quam tu pecunia. Ipse est timor ca­ stus, ipse permanet in saeculum saeculi: non eum tol­ lit charitas, nec foras mittit, sed magis complectitur, et comitem tenet simul et possidet. Venimus enim ad Dominum, ut videamus facie ad faciem: ibi timor castus nos servat; timor enim ille non perturbat, sed confirmat. Timet mulier adultera ne vir ejus veniat, timet et casta ne vir ejus abscedat. ### English translation (Claude) What about the two fears? There is a servile fear, and there is a chaste fear; there is the fear of suffering punishment, there is another fear of losing justice. That fear of suffering punishment is servile. What great thing is it to fear punishment? The worst slave does this too, and the cruelest robber. It is not a great thing to fear punishment, but it is a great thing to love justice. Does he, then, who loves justice fear nothing? He certainly fears: not to fall into punishment, but to lose justice. My brothers, believe, and infer from what you love. Someone among you loves money. Do you suppose I will find someone who does not love it? Yet from this very thing that he loves, let him understand what I say. He fears loss: why does he fear loss? Because he loves money. As much as he loves money, so much does he fear to lose money. So a lover of justice is found who fears loss more in his heart, who fears more to be stripped of justice than you of money. This is the chaste fear; this endures forever and ever: love does not take it away or cast it out, but rather embraces it, and keeps it as a companion and holds it. For we come to the Lord to see him face to face: there chaste fear keeps us; for that fear does not disturb but confirms. The adulterous wife fears that her husband may come; the chaste one too fears that her husband may go away. ### Scripture references - Ps 19:9 (18:10 LXX): allusion, high confidence - 1 Cor 13:12: allusion, medium confidence ### Translation notes - Ps 19:9 (18:10 LXX) and 1 Cor 13:12 are alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.7 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-7). ## Tractates on the Gospel of John 43.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-8 - Source: PL 35:1707 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As there are two kinds of temptation and of fear, so there are two kinds of judgment. ### Latin text Ergo sicut secundum aliam tentationem, Deus neminem tentat; secundum aliam vero, tentat vos Do­ minus Deus vester: et secundum alium timorem, timor non est in charitate, sed perfecta charitas foras mittit timorem; secundum vero alium timorem, timor Domini castus permanet in sæculum sæculi: sic et hoc loco, secundum alterum judicium, Pater non judicat quemquam, sed omne judicium dedit Filio; secundum vero alterum judicium, Ego, inquit, non quæro glo­ riam meam; est qui quærat et judicet. ### English translation (Claude) So, just as according to one kind of temptation God tempts no one, but according to another, “the Lord your God tempts you”; and according to one kind of fear, “there is no fear in love, but perfect love casts out fear,” but according to another kind of fear, “the chaste fear of the Lord endures forever and ever”: so too in this place, according to one kind of judgment, “the Father judges no one, but has given all judgment to the Son”; but according to another kind of judgment, “I,” he says, “do not seek my own glory; there is one who seeks and judges.” ### Scripture references - Jas 1:13: quotation, high confidence - Deut 13:3: quotation, high confidence - 1 John 4:18: quotation, high confidence - Ps 19:9 (18:10 LXX): quotation, high confidence - John 5:22: quotation, high confidence - John 8:50: quotation, high confidence ### Translation notes - Jas 1:13, Deut 13:3, 1 John 4:18, Ps 19:9 (18:10 LXX), John 5:22, and John 8:50 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.8 (PL 35:1707; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-8). ## Tractates on the Gospel of John 43.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-9 - Source: PL 35:1707–1709 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Judgment” can mean condemnation or distinction; the Father “judges” by distinguishing the Son's glory, even in his servant form, from the glory of sinful men. ### Latin text Et de ipso verbo quæstio ista solvatur. Habes in Evangelio commemoratum pœnale judicium: Qui non credit, jam judicatus est; et alio loco, Veniet hora quando ii qui sunt in monumentis au­ dient vocem ejus, et procedent qui bene fecerunt, in resurrectionem vitæ; qui male egerunt, in resurrectio­ nem judicii. Videte quemadmodum ju­ dicium pro damnatione et pœna posuit. Et tamen si semper judicium pro damnatione acciperetur, num­ quid audiremus in Psalmo, Judica me, Deus? Illic judicium secundum afflictionem, hi judicium secundum discretionem positum est. Quomodo secundum discretionem? Quomodo exponit ipse qui ait, Ju­ dica me, Deus. Lege enim et vide quid sequitur. Quid est, Judica me, Deus? Et discerne causam meam, inquit, de gente non sancta. Quod ergo dictum est, Judica me, Deus, et discerne causam meam de gente non sancta; secundum hoc ait modo Dominus Christus, Ego non quæro gloriam meam; est qui quærat et judicet. Quomodo est qui quærat et judicet? Est Pater qui gloriam meam a vestra gloria discernat et separet. Vos enim secundum hoc saeculum gloriamini: ego non secundum hoc sæculum glorior, qui Patri dico, Pater, glorifica me ea gloria quam habui apud te, antequam mundus esset. Quid est, ea gloria? Ab humana inflatione discreta. Secundum hoc judicat Pater. Quid est, judicat? Dis­ cernit. Quid discernit? Gloriam Filii sui a gloria hominum; quia ideo dictum est, Unxit te, Deus, Deus tuus oleo exsultationis præ participibus tuis. Non enim quia homo factus est, jam comparandus est nobis. Nos homines cum peccato, ille sine pec­ cato: nos homines trahentes de Adam et mortem et delictum; ille de Virgine carnem mortalem, nullam iniquitatem. Denique nos nec quia volumus nati su­ mus, nec quamdiu volumus vivimus, nec quomodo volumus morimur: ille antequam nasceretur elegit de qua nasceretur, natus fecit ut a Magis adoraretur, crevit infans, et miraculis se Deum ostendebat, et in­ firmitate hominem præferebat. Postremo elegit et ge­ nus mortis, hoc est, ut in cruce penderet, et ipsam crucem in frontibus fidelium figeret: ut dicat chri­ stianus, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. In ipsa cruce quando voluit, corpus dimisit, et abscessit: in ipso sepulcro quamdiu voluit, jacuit; quando voluit, tanquam de tecto surrexit. Ergo, fratres, secundum ipsam for­ mam servi, (nam illud quis digne loquitur, In prin­ cipio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum? ) secundum ipsam, inquam, for­ mam servi multum interest inter gloriam Christi, et gloriam hominum cæterorum. De ipsa gloria dice­ bat, quando quod dæmonium haberet audiebat, Ego non quæro gloriam meam; est qui quærat et judicet. ### English translation (Claude) And let this question be solved from the very word. You have mentioned in the Gospel a judgment of punishment: “He who does not believe has already been judged”; and in another place, “The hour will come when those who are in the tombs will hear his voice, and will come forth, those who have done good to the resurrection of life, those who have done evil to the resurrection of judgment.” See how he has put “judgment” for condemnation and punishment. And yet, if “judgment” were always taken for condemnation, would we hear in the Psalm, “Judge me, O God”? There judgment is put in the sense of affliction, here judgment is put in the sense of distinction. How in the sense of distinction? As he himself explains who says, “Judge me, O God.” For read and see what follows. What is “Judge me, O God”? “And distinguish my cause,” he says, “from a nation not holy.” So according to what was said, “Judge me, O God, and distinguish my cause from a nation not holy,” the Lord Christ now says, “I do not seek my own glory; there is one who seeks and judges.” How is there one who seeks and judges? There is the Father, who distinguishes and separates my glory from your glory. For you glory according to this world; I do not glory according to this world, I who say to the Father, “Father, glorify me with that glory which I had with you before the world was.” What is “with that glory”? Distinct from human inflation. According to this the Father judges. What is “judges”? Distinguishes. What does he distinguish? The glory of his Son from the glory of men; for this is why it was said, “God, your God, has anointed you with the oil of gladness above your fellows.” For not because he became man is he therefore to be compared with us. We are men with sin, he without sin; we are men drawing both death and guilt from Adam, he drew mortal flesh from the Virgin, no iniquity. In short, we are neither born because we will, nor live as long as we will, nor die as we will; he, before he was born, chose of whom he would be born; once born, he brought it about that he was adored by the Magi; he grew as an infant, and showed himself God by miracles and displayed himself man by weakness. Finally he chose even the kind of death, that is, to hang on a cross, and to fix that cross on the foreheads of the faithful, so that the Christian may say, “But far be it from me to glory, except in the cross of our Lord Jesus Christ.” On that cross, when he willed, he let go of his body and departed; in that tomb he lay as long as he willed; when he willed, he rose as from a bed. So, brothers, according to the very form of a servant (for who worthily speaks of that “In the beginning was the Word, and the Word was with God, and the Word was God”?), according to the very form of a servant, I say, there is a great difference between the glory of Christ and the glory of other men. Of that glory he was speaking when he heard that he had a demon: “I do not seek my own glory; there is one who seeks and judges.” ### Scripture references - John 3:18: quotation, high confidence - John 5:28: quotation, high confidence - John 5:29: quotation, high confidence - Ps 43:1 (42:1 LXX): quotation, high confidence - John 8:50: quotation, high confidence - John 17:5: quotation, high confidence - Ps 45:7 (44:8 LXX): quotation, high confidence - Matt 2:11: allusion, high confidence - Gal 6:14: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - John 3:18, John 5:28–29, Ps 43:1 (42:1 LXX), John 8:50, John 17:5, Ps 45:7 (44:8 LXX), Gal 6:14, and John 1:1 are quoted; Matt 2:11 is alluded to. The digital text's tanquam de tecto (“as from a roof”) is translated by sense as “as from a bed” (lecto); this is an editorial guess. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.9 (PL 35:1707–1709; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-9). ## Tractates on the Gospel of John 43.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-10 - Source: PL 35:1709 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ promised that whoever keeps his word will not “see” or “taste” death, that is, will not experience it; the Jews mocked, citing the deaths of Abraham and the prophets. ### Latin text Tu autem de te, Domine, quid dicis? Amen, amen dico vobissi quis sermonem meum servaverit, mortem non videbit in æternum. Vos, inquit, dicitis, Dæmonium habes; ego vos ad vitam voco: servate sermonem meum, et non moriemini. Illi audiebant, Mortem non videbit in æternum. qui sermonem meum servaverit; et irascebantur, quia jam mortui erant illa morte quæ vitanda erat. Dixerunt ergo Judæi: Nunc cognovimus quia dæmonium habes. Abraham mortuus est et Prophetæ, et tu dicis, Si quis sermonem meum servaverit, mortem non gustabit in æternum. Videte locutionem Scripturarum: Mortem non videbit, id est, gustabit. Mortem videbit, mortem gustabit. Quis videt? quis gustat? Quos oculos habet homo, ut vident quando moritur? Quando veniendo mors ipsos oculos claudit ne aliquid videant; quomodo dicitur, non videbit mortem? Item quo palato, quibus faucibus mors gustatur, ut quid sapiat dignoscatur? Quando totum sensum tollit, quid in palato remanebit? Sed videbit dictum est et gustabit, pro eo quod est, experietur. ### English translation (Claude) But you, Lord, what do you say of yourself? “Amen, amen, I say to you: if anyone keeps my word, he will not see death forever.” You, he says, say, “You have a demon”; I call you to life: keep my word, and you will not die. They heard, “He will not see death forever who keeps my word,” and they were angry, because they were already dead with that death which was to be avoided. “So the Jews said, Now we know that you have a demon. Abraham is dead, and the prophets; and you say, If anyone keeps my word, he will not taste death forever.” See the manner of speech of the Scriptures: “He will not see death,” that is, will not taste it. He will see death, he will taste death. Who sees it? Who tastes it? What eyes does a man have, to see when he dies? When death, by coming, closes the very eyes so that they see nothing, how is it said, “He will not see death”? Again, with what palate, with what throat is death tasted, so that what it tastes of may be discerned? When it takes away all sense, what will remain in the palate? But “will see” and “will taste” are said for “will experience.” ### Scripture references - John 8:51: quotation, high confidence - John 8:52: quotation, high confidence ### Translation notes - John 8:51–52 is quoted. The digital text writes some Latin words of the quotation in Greek-looking letters (νοbis, serνaνeтit); these are read as vobis and servaverit. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.10 (PL 35:1709; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-10). ## Tractates on the Gospel of John 43.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-11 - Source: PL 35:1709 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The death Christ promised to spare us is the second, eternal death of damnation; bodily death is only a departure. ### Latin text Hæc Dominus, parum est si dicam, morituris, loquebatur moriturus: quia et Domini exitus mortis, sicut loquitur Psalmus. Cum ergo et morituris loqueretur, et moriturus loqueretur, quid sibi vult quod ait, Qui sermonem meum servaverit, mortem non videbit in æternum; nisi quia videbat Do­ minus aliam mortem, de qua nos liberare venerat, mortem secundam, mortem æternam, mortem gehen­ narum, mortem damnationis cum diabolo et angelis ejus? Ipsa est vera mors: nam ista migratio est. Quid est ista mors? Relictio corporis, depositio sarcinæ gravis: sed si alia sarcina non portetur, qua homo in gehennas præcipitetur. De ipsa ergo morte Domi­ nus dixit, Mortem non videbit in æternum, qui sermo­ nem meum servaverit. ### English translation (Claude) The Lord, about to die, was saying these things (it is too little if I say) to men about to die: for “to the Lord belong the issues of death,” as the Psalm says. Since, then, he was speaking both to men about to die and as one about to die, what does he mean by saying, “He who keeps my word will not see death forever,” unless the Lord saw another death, from which he had come to free us: the second death, eternal death, the death of Gehenna, the death of damnation with the devil and his angels? That is true death; for this one is a departure. What is this death? The leaving of the body, the laying down of a heavy burden; but only if another burden is not carried, by which a man is thrown headlong into Gehenna. Of that death, then, the Lord said, “He will not see death forever who keeps my word.” ### Scripture references - Ps 68:20 (67:21 LXX): quotation, high confidence - John 8:51: quotation, high confidence - Rev 20:14: allusion, high confidence - Matt 25:41: allusion, high confidence ### Translation notes - Ps 68:20 (67:21 LXX), John 8:51, Rev 20:14 (the second death), and Matt 25:41 are quoted or alluded to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.11 (PL 35:1709; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-11). ## Tractates on the Gospel of John 43.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-12 - Source: PL 35:1709–1711 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Many, fearing bodily death, fell into eternal death by worshiping idols; we must fear the death of Gehenna, as the three young men and the martyrs did, keeping Christ's word in faith. ### Latin text Non expavescamus istam mortem, sed illam timeamus. Quod est autem gravius, multi perverse timendo istam, inciderunt in illam. Dictum est ali­ quibus, Adorate idola; quod si non feceritis, interficiemini: aut quemadmodum ille Nabuchodonosor dixit, Si non feceritis, mittemini in caminum ignis ardentis. Multi timuerunt et adoraverunt; nolentes mori mortui sunt: timendo mortem quæ non evaditur, in­ ciderunt in mortem quam evadere feliciter possent, si istam quae non evaditur, infeliciter non timerent. Na­ tus es homo, moriturus es. Qua ibis, ut non moria­ ris? quid facies ut non moriaris? Ut Dominus tuus necessitate moriturum consolaretur, voluntate mori dignatus est. Quando vides Christum mortuum, dedi­ gnaris mori? Ergo moriturus es: qua evadas hoc, non habes. Hodie sit, cras sit; futurum est, debitum est reddendum. Quid ergo agit homo timens, fugiens, occultans se ne inveniatur ab inimico? Numquid agit ut non moriatur? Sed ut paulo serius moriatur. Non accipit debiti securitatem, sed postulat dilationem. Quantumlibet diu differatur, veniet quod differtur. Illam mortem timeamus quam timuerunt tres viri, quando dixerunt regi: Potens est Deus etiam de ista flamma liberare nos; sed et si non. Ibi fuit timor illius mortis, quam modo Dominus comminatur, quando dixerunt, Sed et si noluerit aperte liberare, potest in occulto coronare. Unde et ipse Dominus facturus martyres, et caput martyrum futurus ait: Nolite timere eos qui occidunt corpus, et postea non habent quid faciant. Quomodo non habent quid faciant? Quid si cum occiderint, corpus bestiis lacerandum et diripiendum alitibus projiciant? vide­ tur adhuc sævitia habere quod faciat. Sed cui facit? Qui migravit. Inest corpus, sed nullus est sensus: habitatio jacet, habitator abscessit. Ergo postea non habent quid faciant: non sentienti enim nihil faciunt. Sed eum timete qui habet potestatem et corpus et animam occidere in gehenna ignis. Ecce de qua morte loquebatur, cum diceret: Qui sermonem meum servaverit, mortem non videbit in æternum. Servemus ergo, fratres, sermonem ipsius in fide; perventuri ad speciem, cum acceperimus plenissimam libertatem. ### English translation (Claude) Let us not dread this death, but let us fear that one. And what is graver, many, by perversely fearing this one, have fallen into that one. It was said to some, “Worship idols; and if you do not, you will be killed”; or as that Nebuchadnezzar said, “If you do not, you will be thrown into the furnace of burning fire.” Many feared and worshiped; not wishing to die, they died: by fearing the death that is not escaped, they fell into the death they could have escaped happily, if they had not unhappily feared this one which is not escaped. You were born a man; you are going to die. Where will you go so as not to die? What will you do so as not to die? So that your Lord might console you who must die by necessity, he deigned to die by will. When you see Christ dead, do you disdain to die? So you are going to die: you have no way to escape this. Let it be today, let it be tomorrow; it is to come; the debt must be paid. What, then, does a man achieve by fearing, fleeing, hiding so as not to be found by the enemy? Does he bring it about that he does not die? Only that he dies a little later. He does not receive security from the debt, but asks for a delay. However long it is put off, what is put off will come. Let us fear that death which the three men feared when they said to the king, “God is able to free us even from this flame; but even if not.” There was the fear of that death which the Lord now threatens, when they said, “But even if he does not will to free us openly, he can crown us in secret.” Hence the Lord himself, who would make martyrs and would be the head of martyrs, says, “Do not fear those who kill the body, and afterward have nothing that they can do.” How have they nothing they can do? What if, when they have killed, they throw out the body to be torn by beasts and plundered by birds? Cruelty seems still to have something to do. But to whom does it do it? To one who has departed. The body is there, but there is no feeling: the dwelling lies there, the dweller has gone away. So afterward they have nothing they can do: for they do nothing to one who does not feel. “But fear him who has power to kill both body and soul in the Gehenna of fire.” See of what death he was speaking when he said, “He who keeps my word will not see death forever.” So, brothers, let us keep his word in faith, as those who will come to sight when we have received the fullest freedom. ### Scripture references - Dan 3:15: quotation, high confidence - Dan 3:17: quotation, high confidence - Dan 3:18: quotation, high confidence - Luke 12:4: quotation, high confidence - Matt 10:28: quotation, high confidence - John 8:51: quotation, high confidence ### Translation notes - Dan 3:15, 17–18, Matt 10:28 (Luke 12:4–5), and John 8:51 are quoted. The words “even if he does not will to free us openly, he can crown us in secret” are Augustine's paraphrase of the three men's meaning. The martyrs' refusal of idol worship is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.12 (PL 35:1709–1711; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-12). ## Tractates on the Gospel of John 43.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-13 - Source: PL 35:1711 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Abraham and the prophets, though dead in body, live, for God is the God of the living; it was Christ's accusers who were truly dead. ### Latin text Isti autem indignantes mortui, et morti sempiternæ prædestinati, respondebant conviciose, et dice­ bant: Modo cognovimus quia dæmonium habes. Abraham mortuus est et Prophetæ. Sed ista morte quam Dominus vult intelligi, nec Abraham mortuus est, nec Pro­ phetæ. Illi enim mortui sunt, et vivunt: isti vivebant, et mortui erant. Nam respondens quodam loco Sadducaeis moventibus quaestionem de resurrectione, hoc ait ipse Dominus: De resurrectione autem mortuorum non legi­ stis, quomodo ait Dominus de rubo ad Moysen, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob? Non est Deus mortuorum, sed vivorum. Si ergo illi vivunt, laboremus sic vivere, ut cum illis vivere possimus, cum mortui fuerimus. Quem teipsum facis, inquiunt, ut dicas, Mortem non videbit in æternum, qui sermonem meum servaverit; cum scias et Abraham mortuum et prophetas? ### English translation (Claude) But they, indignant dead men, predestined to eternal death, answered abusively and said, “Now we know that you have a demon. Abraham is dead, and the prophets.” But by that death which the Lord wishes to be understood, neither Abraham died nor the prophets. For they died and live; these were living and were dead. For in answering the Sadducees in a certain place, when they raised a question about the resurrection, the Lord himself says this: “But concerning the resurrection of the dead, have you not read how the Lord said to Moses from the bush, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead but of the living.” If, then, they live, let us labor so to live that we may be able to live with them when we have died. “Whom do you make yourself,” they say, “that you say, He will not see death forever who keeps my word, when you know that both Abraham and the prophets are dead?” ### Scripture references - John 8:52: quotation, high confidence - John 8:53: quotation, high confidence - Mark 12:26: quotation, high confidence - Mark 12:27: quotation, high confidence - Exod 3:6: quotation, high confidence ### Translation notes - John 8:52–53 and Mark 12:26–27 (Matt 22:31–32; Exod 3:6) are quoted. Augustine's description of Christ's opponents as “predestined to eternal death” is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.13 (PL 35:1711; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-13). ## Tractates on the Gospel of John 43.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-14 - Source: PL 35:1711 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ refers his glory to the Father; against the Arians, Father and Son glorify each other, which shows equality. ### Latin text Respondit Jesus: Si ego glorifico meipsum, gloria mea nihil est: est Pater meus qui glorificat me. Hoc ait propter illud quod dixerunt, Quem teipsum facis? Refert enim gloriam suam ad Patrem, de quo est quod Deus est. Aliquando Ariani et de isto verbo calumniantur fidei nostræ, et dicunt: Ecce major est Pater, quia utique glorificat Filium. Hæretice, non legisti et ipsum Filium dicentem quod glorificet Pa­ trem suum? Si et ille Filium glorificat, et Filius Patrem glorificat: pone pervicaciam, agnosce æqualitatem, corrige perversitatem. ### English translation (Claude) “Jesus answered, If I glorify myself, my glory is nothing; it is my Father who glorifies me.” He says this because of what they said, “Whom do you make yourself?” For he refers his glory to the Father, from whom it is that he is God. Sometimes the Arians slander our faith with this word too, and say, “See, the Father is greater, because he glorifies the Son.” Heretic, have you not read that the Son himself too says that he glorifies his Father? If both he glorifies the Son and the Son glorifies the Father, put away obstinacy, acknowledge equality, correct perversity. ### Scripture references - John 8:54: quotation, high confidence - John 17:4: allusion, high confidence ### Translation notes - John 8:54 is quoted; John 17:1, 4 (the Son glorifying the Father) is alluded to. Augustine's address to the Arian is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.14 (PL 35:1711; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-14). ## Tractates on the Gospel of John 43.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-15 - Source: PL 35:1711 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against the Manichees and Marcionites, Christ shows that the God of the Jews is his Father, whom he knows and whose word he keeps, being himself that Word. ### Latin text Est ergo, inquit, Pater meus qui glorificat me, quem vos dicitis, Quia Deus noster est, et non cogno­ vistis eum. Videte, fratres mei, quemadmodum ostendat ipsum Deum Patrem esse Christi, qui annuntiatus est et Judæis. Propterea dico, quia rursus quidam hæretici dicunt Deum annuntiatum in Veteri Testa­ mento, non esse Patrem Christi; sed nescio quem principem malorum angelorum. Manichæi sunt qui ista dicunt, Marcionitæ sunt qui ista dicunt. Sunt et alii fortasse hæretici, quos commemorare vel non opus est, vel a me omnes recoli in præsentia non pos­ sunt: non defuerunt tamen qui hoc dicerent. Itaque attendite, ut habeatis quid dicatis et contra ipsos. Eum dicit Patrem suum Dominus Christus, quem illi dicebant Deum suum, et non cognoverunt: si enim ipsum cognovissent, ejus Filium recepissent. Ego autem, inquit, novi eum. Secundum carnem judicantibus potuit et hinc arrogans videri, quia dixit, Ego novi eum. Sed videte quid sequatur: Si dixero quia non novi eum, ero similis vobis mendax. Ergo arrogantia non ita caveatur, ut veritas relinquatur. Sed scio eum, et sermonem ejus servo. Sermonem Patris tanquam Filius loquebatur; et ipse erat Verbum Pa­ tris, quod hominibus loquebatur. ### English translation (Claude) “It is my Father,” he says, “who glorifies me, of whom you say that he is our God; and you have not known him.” See, my brothers, how he shows that the very God who was proclaimed to the Jews too is the Father of Christ. I say this because again certain heretics say that the God proclaimed in the Old Testament is not the Father of Christ, but some prince or other of the evil angels. It is the Manichees who say this, it is the Marcionites who say this. There are perhaps other heretics too, whom either there is no need to mention or who cannot all be recalled by me at present; yet there have not been lacking those who said this. So attend, so that you may have something to say against them too. The Lord Christ calls him his Father whom they called their God, and did not know; for if they had known him, they would have received his Son. “But I,” he says, “know him.” To those judging according to the flesh he could seem arrogant here too, because he said, “I know him.” But see what follows: “If I say that I do not know him, I shall be a liar like you.” So let arrogance not be avoided in such a way that truth is abandoned. “But I know him and keep his word.” He was speaking the word of the Father as the Son; and he himself was the Word of the Father, who was speaking to men. ### Scripture references - John 8:54: quotation, high confidence - John 8:55: quotation, high confidence ### Translation notes - John 8:54–55 is quoted. Augustine's description of the Manichees and Marcionites is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.15 (PL 35:1711; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-15). ## Tractates on the Gospel of John 43.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-16 - Source: PL 35:1711–1713 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Abraham saw Christ's day with the eyes of the heart and rejoiced; his oath by the God of heaven with a hand under his thigh foretold that God would come in the flesh from his lineage. ### Latin text Abraham pater vester exsultavit ut videret diem meum; et vidit, et gavisus est. Magnum testimonium perhibet Abrahæ, semen Abrahæ, creator Abrahæ: Abraham exsultavit, inquit, ut videret diem meum. Non timuit, sed exsultavit ut videret. Erat enim in illo charitas quæ foras mittit timorem. Non ait, Exsultavit, quia vidit; sed, exsultavit ut videret. Credens utique exsultavit sperando, ut videret intelligendo. Et vidit, Et quid potuit plus dicere, vel quid debuit plus dicere Dominus Jesus Christus? Et vidit, inquit, et gavisus est. Quis explicat hoc gaudium, fratres mei? Si gavisi sunt illi quibus Dominus oculos carnis aperuit, quale gaudium fuit videntis cordis oculis lucem ineffabilem, Verbum manens, splendo­ rem piis mentibus refulgentem, sapientiam indeficientem, apud Patrem manentem Deum, et aliquando in carne venturum, nec de Patris gremio recessurum? Totum hoc vidit Abraham. Nam quod ait, diem meum, incertum potest esse unde dixerit; utrum diem Domini temporalem quo erat venturus in carne, an diem Domini qui nescit ortum, nescit occasum. Sed ego non dubito patrem Abraham totum scisse. Et ubi inveniam? An sufficere nobis debet testimonium Domini nostri Jesu Christi? Putemus nos invenire non posse, quia forte difficile est, quomodo manifestum sit quod Abra­ ham exsultavit ut videret diem Christi, et vidit, et gavisus est. Et si nos non invenimus, numquid mentiri veritas posset? Credamus veritati, et de Abrahae meritis minime dubitemus. Tamen audite unum locum, qui mihi interim occurrit. Pater Abraham quando misit servum suum, ut peteret uxorem filio suo Isaac, hoc eum sacramento obstrinxit, ut fideliter quod jubebatur impleret, et sciret etiam ipse quid faceret. Magna enim res agebatur, quando Abrahae semini conjugium quærebatur. Sed ut hoc cognosceret servus quod noverat Abraham, quia nepotes non carnaliter desiderabat, nec de genere suo aliquid carnale sapie­ bat; ait servo suo quem mittebat: Pone manum sub femore meo, et jura per Deum cœli. Quid vult Deus cœli ad femur Abrahæ? Jam intelli­ gitis sacramentum: per femur, genus. Ergo quæ fuit illa juratio, nisi quia significabatur de genere Abrahæ venturum in carne Deum cœli? Stulti reprehendunt Abraham, quia dixit, Mitte manum sub femore meo. Qui reprehendunt carnem Christi, reprehendunt factum Abrahæ. Nos autem, fratres, si agnoscimus carnem Christi venerandam, illud femur non contemnamus, sed in prophetia dictum accipiamus. Etenim propheta erat Abraham. Cujus propheta? Seminis sui et Domini sui. Semen suum significavit dicendo, Mitte manum sub femore meo. Dominum suum significavit addendo, et jura per Deum cæli. ### English translation (Claude) “Abraham your father rejoiced to see my day; and he saw it, and was glad.” The seed of Abraham, the creator of Abraham, bears a great testimony to Abraham: “Abraham rejoiced,” he says, “to see my day.” He did not fear, but rejoiced to see. For there was in him the love that casts out fear. He does not say, “He rejoiced because he saw,” but “he rejoiced to see.” Believing, surely, he rejoiced in hoping, so that he might see by understanding. “And he saw.” And what more could the Lord Jesus Christ say, or what more ought he to say? “And he saw,” he says, “and was glad.” Who can explain this joy, my brothers? If those rejoiced whose eyes of flesh the Lord opened, what joy was it for one who saw with the eyes of the heart the ineffable light, the abiding Word, the splendor shining on pious minds, the unfailing wisdom, God abiding with the Father, and at some time to come in the flesh, and not to withdraw from the Father's bosom? All this Abraham saw. For as to his saying “my day,” it may be uncertain in what sense he said it: whether the Lord's temporal day, on which he was to come in the flesh, or the Lord's day which knows no rising and knows no setting. But I do not doubt that father Abraham knew it all. And where shall I find it? Or ought the testimony of our Lord Jesus Christ to be enough for us? Let us suppose that we cannot find it, because perhaps it is difficult how it may be made plain that Abraham rejoiced to see Christ's day, and saw it, and was glad. Even if we do not find it, could the Truth lie? Let us believe the Truth and not doubt at all about the merits of Abraham. Yet hear one passage that occurs to me meanwhile. Father Abraham, when he sent his servant to seek a wife for his son Isaac, bound him by this oath, that he should faithfully fulfill what he was commanded, and should himself know what he was doing. For a great thing was being done when a marriage was being sought for the seed of Abraham. But so that the servant might know what Abraham knew, that he did not desire grandsons in a carnal way, nor think anything carnal about his lineage, he said to the servant whom he was sending, “Put your hand under my thigh, and swear by the God of heaven.” What has the God of heaven to do with Abraham's thigh? You understand the sacrament already: by the thigh, the lineage. So what was that oath, unless it signified that from the lineage of Abraham the God of heaven would come in the flesh? Fools find fault with Abraham because he said, “Put your hand under my thigh.” Those who find fault with the flesh of Christ find fault with Abraham's act. But we, brothers, if we acknowledge the flesh of Christ as to be venerated, let us not despise that thigh, but take it as spoken in prophecy. For Abraham was a prophet. A prophet of whom? Of his seed and of his Lord. He signified his seed by saying, “Put your hand under my thigh.” He signified his Lord by adding, “and swear by the God of heaven.” ### Scripture references - John 8:56: quotation, high confidence - 1 John 4:18: allusion, high confidence - Gen 24:2: quotation, high confidence - Gen 24:3: quotation, high confidence ### Translation notes - John 8:56, 1 John 4:18, and Gen 24:2–3 are quoted. Sacramentum is rendered “sacrament” (here a hidden sign). Augustine's interpretation of the oath is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.16 (PL 35:1711–1713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-16). ## Tractates on the Gospel of John 43.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-17 - Source: PL 35:1713 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Before Abraham came to be, I am” contrasts the creature's coming to be with the Creator's eternal being. ### Latin text Irati Judæi responderunt: Quinquaginta annos nondum habes, et Abraham vidisti? Et Dominus: Amen, amen dico vobis; antequam Abraham fieret, ego sum. Appende verba, et cognosce mysterium. Antequam Abraham fieret. Intellige, fieret ad humanam facturam, sum vero ad divinam pertinere substantiam. Fieret, quia creatura est Abraham. Non dixit, Antequam Abraham esset, ego eram; sed, Antequam Abraham fieret, qui nisi per me non fieret, ego sum. Neque hoc dixit, Antequam Abraham fieret, ego factus sum. In principio enim fecit Deus cælum et terram: nam in principio erat Verbum. Antequam fieret Abraham, ego sum. Agnoscite Creatorem, discer­ nite creaturam. Qui loquebatur, semen Abrahæ factus erat; et ut Abraham fieret, ante Abraham ipse erat. ### English translation (Claude) The Jews, angry, answered, “You are not yet fifty years old, and you have seen Abraham?” And the Lord: “Amen, amen, I say to you, before Abraham came to be, I am.” Weigh the words, and recognize the mystery. “Before Abraham came to be.” Understand that “came to be” belongs to human making, but “am” to the divine substance. “Came to be,” because Abraham is a creature. He did not say, “Before Abraham was, I was,” but “Before Abraham came to be,” who would not have come to be except through me, “I am.” Nor did he say this: “Before Abraham came to be, I was made.” For “in the beginning God made heaven and earth”; for “in the beginning was the Word.” “Before Abraham came to be, I am.” Recognize the Creator, distinguish the creature. He who was speaking had been made the seed of Abraham; and so that Abraham might come to be, he himself was before Abraham. ### Scripture references - John 8:57: quotation, high confidence - John 8:58: quotation, high confidence - Gen 1:1: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - John 8:57–58, Gen 1:1, and John 1:1 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.17 (PL 35:1713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-17). ## Tractates on the Gospel of John 43.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-18 - Source: PL 35:1713 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: When they took up stones, Christ, though he could have destroyed them, hid himself as man, commending patience rather than power. ### Latin text Hinc jam velut Abrahæ apertissimo convicio commoti sunt acrius. Blasphemasse quippe illis visus est Dominus Christus, quoniam dixit, Antequam Abra­ ham fieret, ego sum. Tulerunt ergo lapides ut jacerent in eum. Tanta duritia quo curreret, nisi ad similes? Jesus autem, tanquam homo, tanquam in forma servi, tanquam humilis, tanquam passurus, tanquam moriturus, tanquam nos suo sanguine redempturus: non tanquam ille qui est, non tanquam in principio Ver­ bum, et Verbum apud Deum. Nam cum illi lapides tulerunt ut mitterent in eum, quid magnum erat ut eos continuo dehiscens terra sorberet, et pro lapidibus inferos invenirent? Non erat magnum Deo: sed magis erat commendanda patientia, quam exserenda po­ tentia. Abscondit se ergo ab eis, ne lapidaretur. Tan­ quam homo a lapidibus fugit: sed væ illis a quorum lapideis cordibus Deus fugit! ### English translation (Claude) Hereupon, as though by a most open insult to Abraham, they were more sharply provoked. For the Lord Christ seemed to them to have blasphemed, because he said, “Before Abraham came to be, I am.” “So they took up stones to throw at him.” To what would such hardness run but to its like? “But Jesus” (as man, as in the form of a servant, as lowly, as one about to suffer, about to die, about to redeem us with his blood; not as he who is, not as the Word in the beginning, and the Word with God). For when they took up stones to throw at him, what great thing was it for the earth to open at once and swallow them, so that instead of stones they would find the underworld? It was no great thing for God; but patience was rather to be commended than power displayed. So “he hid himself from them,” so as not to be stoned. As man he fled from stones; but woe to those from whose stony hearts God flees! ### Scripture references - John 8:58: quotation, high confidence - John 8:59: quotation, high confidence ### Translation notes - John 8:58–59 is quoted. The digital text's “mon turus” is read as moriturus (“about to die”). ### Citation (SBL) Augustine, Tract. Ev. Jo. 43.18 (PL 35:1713; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/43-1/#p-43-18). ## Tractates on the Gospel of John 44.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-1 - Source: PL 35:1713 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The man born blind signifies the human race, blind in mind from birth through Adam's sin. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Eph 2:3: quotation, high confidence - John 9:1: allusion, high confidence ### Translation notes - Eph 2:3 is quoted. Augustine's “the apostle, born of the nation of the prophets” is Paul. ### Citation (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). ## Tractates on the Gospel of John 44.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-2 - Source: PL 35:1713 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - John 1:14: quotation, high confidence - John 9:6: quotation, high confidence - John 9:7: quotation, high confidence ### Translation notes - John 1:14 and John 9:6–7 are quoted. ### Citation (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). ## Tractates on the Gospel of John 44.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-3 - Source: PL 35:1713–1715 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's answer that neither the man nor his parents sinned refers only to the cause of the blindness, not to sinlessness. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - John 9:1: quotation, high confidence - John 9:2: quotation, high confidence - John 9:3: quotation, high confidence ### Translation notes - John 9:1–3 is quoted. ### Citation (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). ## Tractates on the Gospel of John 44.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-4 - Source: PL 35:1715 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ works while it is day; since night itself was made through him, the night in which no one can work needs explaining. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - John 9:4, Gen 1:3, John 1:3 and Gen 1:4–5 are quoted. ### Citation (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). ## Tractates on the Gospel of John 44.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-5 - Source: PL 35:1715 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ the light of the world is the day, and he has not departed, as the apostles' greater works after the ascension show. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - John 9:5, John 14:12 and John 15:5 are quoted; Acts 2:1–4, 3:1–8 and 5:15 are recalled. ### Citation (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). ## Tractates on the Gospel of John 44.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-6 - Source: PL 35:1715 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - Matt 25:41, 22:13, 28:20, 25:34, Gal 5:6, Rom 2:6 and Luke 16:24–28 are quoted or recalled. ### Citation (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). ## Tractates on the Gospel of John 44.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-7 - Source: PL 35:1715 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The healing itself is quoted and passed over as plain. ### Latin text « 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. ### English translation (Claude) “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. ### Scripture references - John 9:6: quotation, high confidence - John 9:7: quotation, high confidence ### Translation notes - John 9:6–7 is quoted. ### Citation (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). ## Tractates on the Gospel of John 44.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-8 - Source: PL 35:1715–1717 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The healed man confesses what Christ did, but like one only anointed he does not yet know whom he proclaims. ### Latin text « 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. ### English translation (Claude) “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. ### Scripture references - 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 ### Translation notes - John 9:8–12 is quoted. ### Citation (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). ## Tractates on the Gospel of John 44.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-9 - Source: PL 35:1717 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Pharisees who accused Jesus of breaking the sabbath kept it only carnally; the spiritual sabbath is to be without sin. ### Latin text « 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. ### English translation (Claude) “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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 44.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-10 - Source: PL 35:1717 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The parents of the healed man, fearing expulsion from the synagogue, refer the questioners to their son. ### Latin text « 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. ### English translation (Claude) “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.” ### Scripture references - 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 ### Translation notes - John 9:18–23 is quoted. ### Citation (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). ## Tractates on the Gospel of John 44.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-11 - Source: PL 35:1717 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The healed man refuses to deny the gift he received and invites his questioners to become disciples too. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - John 9:24: quotation, high confidence - John 9:25: quotation, high confidence - John 9:26: quotation, high confidence - John 9:27: quotation, high confidence ### Translation notes - John 9:24–27 is quoted. The play on “video” and “invideo” (“I see” / “I envy”) cannot be kept in English. ### Citation (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). ## Tractates on the Gospel of John 44.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-12 - Source: PL 35:1717 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who claim to be disciples of Moses do not truly follow him, for Moses wrote of Christ. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - John 9:28: quotation, high confidence - John 9:29: quotation, high confidence - John 5:46: quotation, high confidence ### Translation notes - John 9:28–29 and John 5:46 are quoted. ### Citation (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). ## Tractates on the Gospel of John 44.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-13 - Source: PL 35:1717 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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? ### English translation (Claude) “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? ### Scripture references - 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 ### Translation notes - John 9:30–33 and Luke 18:13 are quoted. ### Citation (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). ## Tractates on the Gospel of John 44.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-14 - Source: PL 35:1717 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Pharisees cast out the man they had made their teacher, but Christ who opened his eyes will save him whole. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - John 9:34: quotation, high confidence ### Translation notes - John 9:34 is quoted. ### Citation (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). ## Tractates on the Gospel of John 44.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-15 - Source: PL 35:1717–1719 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Cast out by the Pharisees, the man is found by Jesus and, his heart now washed, confesses and worships the Son of God. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - John 9:35: quotation, high confidence - John 9:36: quotation, high confidence - John 9:37: quotation, high confidence - John 9:38: quotation, high confidence ### Translation notes - John 9:35–38 is quoted. ### Citation (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). ## Tractates on the Gospel of John 44.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-16 - Source: PL 35:1719 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's saying that he came so that the seeing may become blind raises a question. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - John 9:39: quotation, high confidence ### Translation notes - John 9:39 is quoted. ### Citation (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). ## Tractates on the Gospel of John 44.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/44-1/#p-44-17 - Source: PL 35:1719 - Translation: Claude (claude-opus-5-5), 2026-10-02 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. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Tractates on the Gospel of John 45.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-1 - Source: PL 35:1719 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Today's reading continues Christ's reply to the Pharisees after the healing of the man born blind. ### Latin text De illuminato illo qui natus est cæcus, sermo ad Judæos Domini exortus est. Huic itaque lectioni bo­ diernam esse contextam, scire debuit et commoneri Charitas vestra. Cum enim Dominus dixisset, In ju­ dicium ego veni in hunc mundum, ut qui non vident, videant; et qui vident, cæci fiant; quod eo tempore, quando lectum est, ut potuimus exposuimus: quidam ex Pharisaeis dixerunt, Numquid et nos cæci sumus? Quibus respondit: Si cæci essetis, non haberetis pec­ catum; nunc autem dicitis, Quia videmus: peccatum vestrum manet. His verbis subjunxit ea quæ hodie cum recitarentur, audivimus. ### English translation (Claude) The Lord's discourse to the Jews arose from that man who was born blind and was given light. So your Charity ought to know and be reminded that today's reading is joined to that one. For when the Lord had said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind”—which we expounded as best we could when it was read—some of the Pharisees said, “Are we blind too?” He answered them, “If you were blind, you would have no sin; but now you say, We see: your sin remains.” To these words he added what we heard today when it was read. ### Scripture references - John 9:39: quotation, high confidence - John 9:40: quotation, high confidence - John 9:41: quotation, high confidence ### Translation notes - John 9:39–41 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.1 (PL 35:1719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-1). ## Tractates on the Gospel of John 45.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-2 - Source: PL 35:1719 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who live outwardly good lives without Christ, the door, do not truly live well, for they do not reach eternal life. ### Latin text Amen, amen dico vobis, qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. Dixerunt enim se cæcos non esse: videre autem tunc possent, si oves Christi essent. Unde sibi usurpabant lumen qui furebant contra diem? Propter illorum ergo vanam et superbam et insanabilem arrogantiam Do­ minus Jesus ista contexuit: in quibus salubriter nos, si advertamus, admonuit. Multi enim sunt qui secun­ dum quamdam vitae hujus consuetudinem dicuntur boni homines, boni viri, bonæ feminæ, innocentes, et quasi observantes ea quæ in lege præcepta sunt; deferentes honorem parentibus suis, non mœchantes, non homicidium perpetrantes, non furtum facientes, non falsum testimonium adversus quemquam perhibentes, et cætera quæ lege mandata sunt velut ob­ servantes, christiani non sunt: et plerumque se jactant quomodo isti, Numquid et nos cæci sumus? Quia vero ita omnia quae faciunt, et nesciunt ad quem fi­ nem referant, inaniter faciunt, Dominus de grege suo, et de ostio quo intratur ad ovile, similitudinem proposuit in hodierna lectione. Dicant ergo Pagani: Bene vivimus. Si per ostium non intrant, quid prodest eis unde gloriantur? Ad hoc enim debet unicuique prod­ esse bene vivere, ut detur illi semper vivere: nam cui non datur semper vivere, quid prodest bene vi­ vere? Quia nec bene vivere dicendi sunt, qui finem bene vivendi vel caecitate nesciunt, vel inflatione contemnunt. Non est autem cuiquam spes vera et certa semper vivendi, nisi agnoscat vitam, quod est Chri­ stus; et per januam intret in ovile. ### English translation (Claude) “Amen, amen, I say to you, he who does not enter by the door into the sheepfold, but climbs up some other way, is a thief and a robber.” For they said they were not blind; but they could see only if they were Christ's sheep. How could they lay claim to the light, who were raging against the day? So because of their vain, proud, and incurable arrogance, the Lord Jesus wove in these words, in which he has warned us too for our health, if we pay attention. For there are many who, by a certain standard of this life's conduct, are called good people—good men, good women—innocent, and as it were observing what is commanded in the law: giving honor to their parents, not committing adultery, not committing murder, not stealing, not bearing false witness against anyone, and as it were observing the other things commanded in the law; yet they are not Christians. And for the most part they boast as these did: “Are we blind too?” But because they do all these things without knowing to what end to refer them, they do them in vain; so in today's reading the Lord set forth a likeness of his flock and of the door by which one enters the fold. Let the pagans, then, say, “We live good lives.” If they do not enter by the door, what does that in which they glory profit them? For to live well ought to profit each person to this end, that he may be granted to live forever; for to one who is not granted to live forever, what does it profit to live well? Indeed, those are not even to be said to live well who either through blindness do not know the end of living well, or through pride despise it. And no one has a true and certain hope of living forever unless he acknowledges the life, which is Christ, and enters the fold by the door. ### Scripture references - John 10:1: quotation, high confidence - Exod 20:12: allusion, high confidence - Exod 20:13: allusion, high confidence - Exod 20:14: allusion, high confidence - Exod 20:15: allusion, high confidence - Exod 20:16: allusion, high confidence - John 14:6: allusion, medium confidence ### Translation notes - John 10:1 is quoted; Exod 20:12–16 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.2 (PL 35:1719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-2). ## Tractates on the Gospel of John 45.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-3 - Source: PL 35:1719 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Philosophers who promised happiness apart from Christ climbed in another way, like thieves. ### Latin text Quaerunt plerumque tales homines etiam ergo persuadere hominibus ut bene vivant, et christiani non sint. Per aliam partem volunt ascendere, rapere et occidere; non ut pastor, conservare atque salvare. Fuerunt ergo quidam philosophi, de virtutibus et vi­ tiis subtilia multa tractantes, dividentes, definientes, ratiocinationes acutissimas concludentes, libros implentes, suam sapientiam buccis crepantibus ventilantes; qui etiam dicere auderent hominibus, Nos se­ quimini, sectam nostram tenete, si vultis beate vivere. Sed non intraverant per ostium: perdere vole­ bant, mactare et occidere. ### English translation (Claude) Such people often seek even to persuade others that they can live well and not be Christians. They wish to climb up another way, to plunder and to kill—not, as a shepherd does, to keep and to save. So there have been certain philosophers who treated many subtle questions about virtues and vices, dividing, defining, drawing out the sharpest chains of reasoning, filling books, airing their wisdom with puffed-out cheeks, who would even dare to say to people, “Follow us, hold to our school, if you wish to live happily.” But they had not entered by the door: they wanted to destroy, to slaughter and to kill. ### Scripture references - John 10:1: allusion, high confidence - John 10:10: allusion, medium confidence ### Translation notes - John 10:1 and 10:10 are recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.3 (PL 35:1719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-3). ## Tractates on the Gospel of John 45.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-4 - Source: PL 35:1719 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Pharisees, though they read of Christ, did not enter by the door; Augustine turns to those who bear Christ's name. ### Latin text Quid de istis dicam? Ecce ipsi Pharisæi lege­ bant, et in eo quod legebant, Christum sonabant, venturum sperabant, et praesentem non agnoscebant: jactabant se etiam ipsi inter videntes, hoc est inter sapientes, et negabant Christum, et non intrabant per ostium. Ergo et ipsi, si quos forte seducerent, mactandos et occidendos, non liberandos seducerent. Et hos dimittamus: videamus illos si forte ipsi in­ trant per ostium, qui ipsius Christi nomine gloriantur. ### English translation (Claude) What shall I say of these? Look: the Pharisees themselves read, and in what they read they sounded forth Christ, they hoped for him to come, and they did not recognize him when present. They too boasted of being among those who see, that is, among the wise, and they denied Christ and did not enter by the door. So they too, if they happened to lead any astray, would lead them astray to be slaughtered and killed, not to be set free. Let us leave these too: let us see whether those perhaps enter by the door who glory in the very name of Christ. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.4 (PL 35:1719; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-4). ## Tractates on the Gospel of John 45.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-5 - Source: PL 35:1719–1721 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Heretics such as Sabellius, Arius, and Photinus do not enter by the door, for they preach a Christ of their own making; the fold is the Catholic Church, and the door is entered only by humility. ### Latin text Innumerabiles enim sunt, qui se videntes non so­ lum jactant, sed a Christo illuminatos videri volunt: sunt autem hæretici. Forte ipsi per januam intraverunt? Absit. Sabellius dicit, Qui Filius est, ipse est Pater: sed si Filius, non est Pater. Non intrat per ostium, qui Filium dicit Patrem. Arius dicit: Aliud est Pater, aliud est Filius. Recte diceret, si diceret Alius; non, Aliud. Quando enim dicit, Aliud, eis con­ tradicit a quo audit, Ego et Pater unum sumus. Nec ipse ergo per ostium intrat: prædicat enim Christum qualem sibi fingit, non qualem veritas dicit. Nomen habes, rem non habes. Alicujus rei no­ men est Christus: tene ipsam rem, si vis prodesse tibi nomen. Alius nescio unde, sicut Photinus: Chri­ stus homo est, inquit; Deus non est. Nec ipse intrat per ostium, quia Christus et homo et Deus est. Et quid opus est multa percurrere, et multa vana hæresum enumerare? Hoc tenete, ovile Christi esse catho­ licam Ecclesiam. Quicumque vult intrare ad ovile, per ostium intret, Christum verum prædicet. Non solum Christum verum prædicet, sed Christi gloriam quærat, non suam: nam multi quaerendo gloriam suam, oves Christi sparserunt potius quam congregaverunt. Humilis est enim janua Christus Dominus: qui intrat per hanc januam, oportet humiliet se, ut sano capite possit intrare. Qui autem se non humiliat, sed extollit, per maceriam vult ascendere: qui autem per maceriam ascendit, ideo exaltatur ut cadat. ### English translation (Claude) For there are countless people who not only boast that they see, but want to seem enlightened by Christ: yet they are heretics. Have they perhaps entered by the door? Far from it. Sabellius says, “He who is the Son is himself the Father.” But if he is the Son, he is not the Father. He does not enter by the door who calls the Son the Father. Arius says, “The Father is one thing, the Son another thing.” He would speak rightly if he said “another one,” not “another thing.” For when he says “another thing,” he contradicts him from whom he hears, “I and the Father are one.” So he too does not enter by the door; for he preaches a Christ such as he fashions for himself, not such as the truth declares. You have the name; you do not have the thing. Christ is the name of a reality: hold on to the reality itself, if you want the name to profit you. Another, from who knows where, like Photinus, says, “Christ is a man; he is not God.” He too does not enter by the door, for Christ is both man and God. And what need is there to run through many things and to list the many vanities of the heresies? Hold to this: the fold of Christ is the Catholic Church. Whoever wishes to enter the fold, let him enter by the door, let him preach the true Christ. And not only let him preach the true Christ, but let him seek Christ's glory, not his own; for many, by seeking their own glory, have scattered Christ's sheep rather than gathered them. For Christ the Lord is a low door: whoever enters by this door must humble himself, so that he may enter with his head unhurt. But he who does not humble himself but exalts himself wants to climb over the wall; and he who climbs over the wall is lifted up only to fall. ### Scripture references - John 10:30: quotation, high confidence - John 10:1: allusion, high confidence ### Translation notes - John 10:30 is quoted. Sabellius identified Father and Son; Arius made the Son a different substance (“aliud”) rather than a different person (“alius”); Photinus held Christ to be a mere man. The Latin contrast of “alius” (another person) and “aliud” (another thing) is rendered “another one” and “another thing”. Augustine's characterizations of these teachers are given as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.5 (PL 35:1719–1721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-5). ## Tractates on the Gospel of John 45.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-6 - Source: PL 35:1721 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's figure of the door, the fold, the shepherd, and the sheep is stated but not yet explained. ### Latin text Tecte tamen adhuc loquitur Dominus Jesus, nondum intelligitur: nominat ostium, nominat ovile, no­ minat oves; commendat hæc omnia, sed nondum exponit. Legamus ergo, quia venturus est ad ea ver­ ba in quibus nobis aliqua quae dixit dignetur exponere: ex quorum expositione dabit nobis fortasse etiam illa quae non exposuit, intelligere. Pascit enim manifestis, exercet obscuris. Qui non intrat per ostium in ovile ovium, sed ascendit aliunde. Væ misero, quia casurus est! Sit ergo humilis, per ostium intret: plano pede veniat, et non offendet. Ille, inquit, fur est et latro. Oves suas vult dicere oves alienas: ad hoc suas, id est, furto ablatas, non ut salvet, sed ut occidat. Ergo fur est, quia quod alienum est, suum dicit: latro, quia et quod est furatus, occidit. Qui autem intrat per ostium, pastor est ovium: huic ostiarius aperit. De ostiario isto tunc quæramus, quando ab ipso Domino audierimus quod sit ostium, et qui sit pastor. Et oves vocem ejus audiunt, et proprias oves vocat nominatim. Habet enim nomina earum scripta in libro vitae. Pro­ prias oves vocat nominatim. Hinc dicit Apostolus: No­ vit Dominus qui sunt ejus. Et educit eas. Et cum proprias oves emiserit, ante eas vadit: et oves illum sequuntur, quia sciunt vocem ejus. Alienum autem non sequuntur, sed fugiunt ab eo; quia non nove­ runt vocem alienorum. Tecta sunt hæc, plena quæstio­ nibus, gravida sacramentis. Sequamur ergo et audiamus magistrum ex his obscuris aliquid aperientem; et per id quod aperit, nos forte intrare facientem. ### English translation (Claude) Yet the Lord Jesus is still speaking covertly; he is not yet understood. He names the door, names the fold, names the sheep; he commends all these, but does not yet explain them. Let us read on, then, for he will come to words in which he will deign to explain to us some of what he has said; and from their explanation he will perhaps grant us to understand even what he has not explained. For he feeds us with what is plain and exercises us with what is obscure. “He who does not enter by the door into the sheepfold, but climbs up some other way.” Woe to the wretch, for he is going to fall! Let him be humble, then, let him enter by the door: let him come on level ground, and he will not stumble. “That one,” he says, “is a thief and a robber.” He wants to call other men's sheep his own sheep: his own for this purpose, that is, carried off by theft, not to save them but to kill them. So he is a thief, because he calls what belongs to another his own; a robber, because he also kills what he has stolen. “But he who enters by the door is the shepherd of the sheep: to him the doorkeeper opens.” Let us inquire about this doorkeeper when we have heard from the Lord himself what the door is and who the shepherd is. “And the sheep hear his voice, and he calls his own sheep by name.” For he has their names written in the book of life. “He calls his own sheep by name.” Hence the apostle says, “The Lord knows those who are his.” “And he leads them out. And when he has put forth his own sheep, he goes before them, and the sheep follow him, because they know his voice. But a stranger they do not follow, but flee from him, because they do not know the voice of strangers.” These things are veiled, full of questions, pregnant with mysteries. Let us follow, then, and hear the master opening something of these obscure sayings, and through what he opens perhaps making us enter. ### Scripture references - John 10:1: quotation, high confidence - John 10:2: quotation, high confidence - John 10:3: quotation, high confidence - John 10:4: quotation, high confidence - John 10:5: quotation, high confidence - 2 Tim 2:19: quotation, high confidence - Phil 4:3: allusion, low confidence ### Translation notes - John 10:1–5 and 2 Tim 2:19 are quoted; Phil 4:3 and Rev 20:12 (the book of life) are recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.6 (PL 35:1721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-6). ## Tractates on the Gospel of John 45.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-7 - Source: PL 35:1721 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believers who do not yet understand Christ's words differ from unbelievers because they believe and keep knocking; let them hold to faith and wait for understanding. ### Latin text Hoc proverbium dixit illis Jesus; illi autem non cognoverunt quid loqueretur eis. Forte nec nos. Quid ergo interest inter illos et nos, antequam ista verba agnoscamus et nos? Quia nos pulsamus ut aperiatur nobis; illi autem Christum negando nolebant intra­ re servandi, sed foris remanere perdendi. Quod ergo nos audimus hæc pie, quod antequam illa intelligamus, credimus vera esse atque divina, magna ab istis diversitate distamus. Cum enim duo audiunt verba Evangelii, unus impius, alter pius, et talia sunt ut forte non ambo intelligant, unus dicit, Nihil dixit; alius dicit, Verum dixit, et bonum est quod dixit, sed nos non intelligimus: iste quia credit jam pulsat, et dignus est cui aperiatur, si pulsare persistat; ille vero adhuc audit, Nisi credideritis, non intelligetis. Quare ista commendo? Quia etiam cum verba hæc obscura, sicut possum, exposuero, aut quia valde sunt abdita, vel ego eorum non apprehendero intelligentiam, vel explicandi quod intelligo non ha­ buero facultatem, vel tam fuerit quisque tardus, ut etiam exponentem non sequatur; non de se desperet: maneat in fide, ambulet in via, audiat Apostolum di­ centem, Et si quid aliter sapitis, hoc quoque vobis Deus revelabit: verumtamen in quod pervenimus, in eo ambu­ lemus. ### English translation (Claude) “This proverb Jesus spoke to them; but they did not understand what he was saying to them.” Perhaps we do not either. What difference is there, then, between them and us, before we too understand these words? This: we knock, that it may be opened to us; but they, by denying Christ, did not want to enter to be saved, but to remain outside to be lost. So because we hear these things devoutly, because before we understand them we believe them to be true and divine, we are separated from those men by a great difference. For when two people hear the words of the Gospel, one ungodly, the other godly, and they are such that perhaps neither understands them, one says, “He has said nothing”; the other says, “He has said what is true, and what he said is good, but we do not understand it.” This one, because he believes, is already knocking, and he is worthy to have it opened to him, if he persists in knocking; but that one still hears, “Unless you believe, you will not understand.” Why do I commend these things to you? Because even when I have explained these obscure words as best I can—whether because they are deeply hidden I do not grasp their meaning, or I am unable to set out what I understand, or someone is so slow that he does not follow even the one explaining—let him not despair of himself. Let him remain in faith, let him walk in the way, let him hear the apostle saying, “And if in anything you think otherwise, God will reveal this also to you; nevertheless, to what we have attained, let us walk in that.” ### Scripture references - John 10:6: quotation, high confidence - Matt 7:7: allusion, medium confidence - Isa 7:9: quotation, high confidence - Phil 3:15: quotation, high confidence - Phil 3:16: quotation, high confidence ### Translation notes - John 10:6, Matt 7:7, Isa 7:9 (in the Old Latin form from the LXX, “Unless you believe, you will not understand”) and Phil 3:15–16 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.7 (PL 35:1721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-7). ## Tractates on the Gospel of John 45.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-8 - Source: PL 35:1721 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the door; the prophets were not thieves and robbers, since they came with the eternal Word, but all who came apart from him were. ### Latin text Incipiamus ergo audire exponentem, quem audi­ vimus proponentem. Dixit ergo iterum eis Jesus: Amen, amen dico vobis, quia ego sum ostium ovium. Ecce ipsum ostium quod clausum posuerat, aperuit. Ipse est ostium. Agnovimus, intremus, aut nos intrasse gaudeamus. Omnes quotquot venerunt, fures sunt et latrones. Quid est hoc, Domine, Omnes quotquot vene­ runt? Quid enim? tu non venisti? Sed intellige: Omnes quotquot venerunt dixi, utique præter me. Recolamus ergo. Ante adventum ipsius venerunt Prophe­ tæ; numquid fures et latrones fuerunt? absit. Non præter illum venerunt, quia cum illo venerunt. Ven­ turus præcones mittebat, sed eorum corda quos mi­ serat, possidebat. Vultis nosse quia cum illo venerunt, qui est ipse semper? Carnem quippe accepit ex tem­ pore. Quid est ergo semper? In principio erat Verbum Cum illo ergo venerunt, qui cum ver­ bo Dei venerunt. Ego sum, inquit, via et veritas et vita. Si ipse est veritas, cum illo venerunt qui veraces fuerunt. Quotquot ergo præter illum, fures et latrones; id est, ad furandum et occidendum. ### English translation (Claude) Let us begin, then, to hear him explaining whom we heard proposing. “So Jesus said to them again, Amen, amen, I say to you, I am the door of the sheep.” See, the very door that he had set before us closed he has opened. He himself is the door. We have recognized it; let us enter, or rejoice that we have entered. “All who came are thieves and robbers.” What is this, Lord: “All who came”? Why? Did you not come? But understand: “All who came,” I said, meaning of course apart from me. Let us recall, then. Before his coming the prophets came: were they thieves and robbers? Far from it. They did not come apart from him, because they came with him. When he was about to come he sent heralds, but he possessed the hearts of those whom he had sent. Do you want to know that they came with him who always is? He took flesh, indeed, in time. What is “always”? “In the beginning was the Word.” So those came with him who came with the Word of God. “I am,” he says, “the way, the truth, and the life.” If he is the truth, those came with him who were truthful. So all who came apart from him were thieves and robbers, that is, they came to steal and to kill. ### Scripture references - John 10:7: quotation, high confidence - John 10:8: quotation, high confidence - John 1:1: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - John 10:7–8, John 1:1 and John 14:6 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.8 (PL 35:1721; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-8). ## Tractates on the Gospel of John 45.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-9 - Source: PL 35:1721–1723 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The righteous before Christ believed in him as to come and so belonged to the same faith and fold as believers now; the signs differed, as in the Red Sea and the rock, but the faith was one. ### Latin text Sed non audierunt eos oves. Major hæc quaestio est, non audierunt eos oves. Ante adventum Domini no­ stri Jesu Christi, quo humilis venit in carne, præcesserunt justi, sic in eum credentes venturum quomodo nos credimus in eum qui venit. Tempora variata sunt, non fides. Quia et ipsa verba pro tempore variantur, cum varie declinantur: alium sonum habet, Venturus est; alium sonum habet, Venit: mutatus est sonus, venturus est, et venit: eadem tamen fides utrosque conjungit, et eos qui venturum esse, et eos qui eum venisse crediderunt. Diversis quidem tempo­ ribus, sed utrosque per unum fidei ostium, hoc est per Christum, videmus ingressos. Nos credimus Do- ' minum Jesum Christum natum ex Virgine, venisse in carne, passum esse, resurrexisse, in cælum ascendis. se: totum hoc, sicut verba auditis præteriti temporis, impletum esse jam credimus. In ejus sunt fidei socie­ tate nobiscum et illi patres, qui crediderunt de Virgine nasciturum, passurum, resurrecturum, in cælum ascensurum: illos enim ostendit Apostolus ubi ait, Habentes autem eumdem spiritum fidei, sicut scriptum est, Credidi, propter quod locutus sum; et nos cre­ dimus, propter quod et loquimur. Pro­ pheta dixit, Credidi, propter quod locutus sum: Apostolus dicit, Et nos credimus, propter quod et loquimur. Ut scias autem quod una sit fides, audi dicentem, Habentes eumdem spiritum fidei, et nos credimus. Sic et alio loco, Nolo enim vos ignorare, fratres, quia patres nostri omnes sub nube fuerunt, et omnes per mare transierunt, et omnes in Moysen baptizati sunt, in nube et in mari, et omnes eamdem escam spiritualem manducaverunt, et omnes eumdem potum spiritualem biberunt. Mare Rubrum significat Baptismum; Moy­ ses ductor per mare Rubrum significat Christum; populus transiens significat fideles; mors Ægyptiorum significat abolitionem peccatorum. In signis di­ versis eadem fides: sic in signis diversis, quomodo in verbis diversis; quia verba sonos mutant per tempora, et utique nihil aliud sunt verba quam signa. Significando enim verba sunt: tolle significationem verbo, strepitus inanis est. Significata ergo sunt omnia. Numquid non eadem credebant, per quos hæc signa ministrabantur, per quos eadem quæ credimus, pro­ phetata prænuntiabantur? Utique credebant: sed illi ventura esse, nos autem venisse. Ideo et sic ait, Eum­ dem potum spiritualem biberunt. Spiritualem eumdem, nam corporalem non eumdem. Quid enim illi bibebant? Bibebant enim de spirituali sequente petra: petra autem erat Christus. Videte ergo, fide manente, signa variata. Ibi petra Christus, nobis Chri­ stus quod in altari Dei ponitur. Et illi pro magno sa­ cramento ejusdem Christi biberunt aquam profluentem de petra; nos quid bibamus norunt fideles. Si speciem visibilem intendas, aliud est: si intelligibilem significationem, eumdem potum spiritualem bi­ berunt. Quotquot ergo illo tempore crediderunt vel Abrahæ, vel Isaac, vel Jacob, vel Moysi, vel aliis Pa­ triarchis, aliisque Prophetis Christum prænuntiantibus, oves erant, et Christum audierunt: non alienam vocem, sed ipsius audierunt. Judex fuerat in praecone. Quia et quando judex loquitur per præconem, exceptor non facit, Præco dixit; sed, Judex dixit. Alii sunt ergo quos non audierunt oves, in quibus non erat vox Christi, errantes, falsa dicentes, inania garrientes, vana fingentes, miseros seducentes. ### English translation (Claude) “But the sheep did not hear them.” This is a greater question: “the sheep did not hear them.” Before the coming of our Lord Jesus Christ, by which he came humble in the flesh, the righteous went before, believing in him as one to come, just as we believe in him who has come. The times have changed, not the faith. For the very words change with the time when they are inflected differently: “He is to come” has one sound; “He has come” has another. The sound has changed, “is to come” and “has come”; yet the same faith joins both, both those who believed that he would come and those who believed that he had come. At different times indeed, but we see both entering through the one door of faith, that is, through Christ. We believe that the Lord Jesus Christ was born of a virgin, came in the flesh, suffered, rose again, ascended into heaven: all this, as you hear in the words of past tense, we believe already fulfilled. In the fellowship of that same faith with us are those fathers who believed that he would be born of a virgin, would suffer, would rise again, would ascend into heaven. For the apostle points to them where he says, “Having the same spirit of faith, as it is written, I believed, therefore I spoke; we too believe, and therefore we also speak.” The prophet said, “I believed, therefore I spoke”; the apostle says, “We too believe, and therefore we also speak.” And that you may know that the faith is one, hear him saying, “Having the same spirit of faith, we too believe.” So also in another place: “For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.” The Red Sea signifies baptism; Moses, the leader through the Red Sea, signifies Christ; the people passing through signify the faithful; the death of the Egyptians signifies the abolition of sins. In different signs, the same faith: as in different signs, so in different words; for words change their sounds with the times, and words are surely nothing but signs. For they are words by signifying: take away the signification from a word, and it is an empty noise. So all things were signified. Did not those believe the same things through whom these signs were administered, through whom the same things that we believe were foretold in prophecy? Certainly they believed: but they, that these things would be; we, that they have come. So he says this too: “They drank the same spiritual drink.” The same spiritual drink, for the bodily drink was not the same. For what did they drink? “For they drank from the spiritual rock that followed them; and the rock was Christ.” See, then: the faith remains, the signs have changed. There the rock was Christ; for us Christ is what is placed on the altar of God. And they, as a great sacrament of the same Christ, drank water flowing from the rock; what we drink, the faithful know. If you look at the visible appearance, it is another thing; if at the meaning grasped by the mind, they drank the same spiritual drink. So all who in that time believed Abraham, or Isaac, or Jacob, or Moses, or the other patriarchs and the other prophets who foretold Christ, were sheep, and they heard Christ: they heard not a stranger's voice but his. The judge was in the herald. For even when a judge speaks through a herald, the clerk does not write, “The herald said,” but “The judge said.” So there are others whom the sheep did not hear, in whom the voice of Christ was not: wanderers, speakers of falsehood, babblers of nonsense, inventors of vanities, seducers of the wretched. ### Scripture references - John 10:8: quotation, high confidence - 2 Cor 4:13: quotation, high confidence - Ps 116:10 (115:1 LXX): quotation, high confidence - 1 Cor 10:1: quotation, high confidence - 1 Cor 10:2: quotation, high confidence - 1 Cor 10:3: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - Exod 14:22: allusion, medium confidence - Exod 17:6: allusion, medium confidence ### Translation notes - John 10:8, 2 Cor 4:13 (quoting Ps 116:10, LXX 115:1) and 1 Cor 10:1–4 are quoted. “What is placed on the altar of God” refers to the Eucharist; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.9 (PL 35:1721–1723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-9). ## Tractates on the Gospel of John 45.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-10 - Source: PL 35:1723 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Not all who heard Christ were sheep, like Judas, and some who crucified him later became sheep; one answer is that hearing changed wolves into sheep. ### Latin text Quid est ergo quod dixi, Major hæc est quæstio? Quid habet obscurum et ad intelligendum difficile? Audite, obsecro. Ecce Dominus ipse Jesus Christus venit, praedicavit: utique multo magis vox pastoris erat, expressa ipso ore pastoris. Si enim per Prophe­ tas vox pastoris erat, quanto magis vocem pastoris proferebat lingua ipsa pastoris? Non omnes audierunt. Sed quid putamus? qui audierunt, oves erant? Ecce audivit Judas, et lupus erat: sequebatur, sed pelle ovilla tectus pastori insidiabatur. Aliqui vero eorum qui Christum crucifixerunt, non audiebant, et oves erant: ipsos enim videbat in turba, quando dicebat: Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Quomodo enim ista solvitur quæstio? Audiunt non oves, et non audiunt oves; sequuntur vocem pastoris quidam lupi, et ei quædam contradicunt oves; postremo pastorem occidunt oves. Solvitur quæstio: respondet enim aliquis, et dicit, Sed quando non audiebant, oves nondum erant, tunc lupi erant; vox audita eos mutavit, et ex lupis oves fecit: quando ergo factæ sunt oves, audierunt, et pa­ storem invenerunt, pastoremque secutæ sunt; pastoris promissa speraverunt, quia jussa fecerunt. ### English translation (Claude) What, then, is it that I said, “This is a greater question”? What does it have that is obscure and difficult to understand? Listen, I beg you. See, the Lord Jesus Christ himself came and preached: surely much more was this the shepherd's voice, uttered by the shepherd's own mouth. For if the shepherd's voice was in the prophets, how much more did the shepherd's own tongue utter the shepherd's voice? Not all heard him. But what are we to think? Were those who heard him sheep? See, Judas heard, and he was a wolf: he followed, but, covered with a sheepskin, he lay in wait for the shepherd. But some of those who crucified Christ did not hear him, and they were sheep; for he saw them in the crowd when he said, “When you have lifted up the Son of man, then you will know that I am he.” How, then, is this question solved? Those who are not sheep hear, and sheep do not hear; certain wolves follow the shepherd's voice, and certain sheep speak against it; in the end sheep kill the shepherd. The question is solved: for someone answers and says, “But when they did not hear, they were not yet sheep; then they were wolves. The voice, once heard, changed them and made sheep of wolves; so when they were made sheep, they heard, and found the shepherd, and followed the shepherd; they hoped for the shepherd's promises, because they did his commands.” ### Scripture references - John 8:28: quotation, high confidence ### Translation notes - John 8:28 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.10 (PL 35:1723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-10). ## Tractates on the Gospel of John 45.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-11 - Source: PL 35:1723 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Ezekiel's “straying sheep” and Catholics who fall into heresy and return raise the question how sheep can hear a stranger's voice if the sheep do not hear thieves. ### Latin text Soluta est utcumque ista quæstio, et cuiquam forte sufficiat. Me autem adhuc movet, et quid me moveat communico vobiscum, ut quodammodo quæ­ rens vobiscum, revelante illo vobiscum merear inve­ nire. Quid ergo me moveat, accipite. Per Ezechielem prophetam Dominus objurgat pastores, et dicit inter cætera de ovibus, Errantem ovem non revocastis. Et errantem dicit, et ovem appellat. Si quando errabat ovis erat, cujus vocem ut erraret audiebat? Procul dubio enim non erraret, si vocem pastoris audiret: sed ideo erravit, quia vocem audivit alieni; vocem furis et latronis audivit. Certe latronum vocem non audiunt oves: Qui venerunt, inquit, et intelligimus, Praeter me; id est, Qui venerunt præter me, fures sunt et latrones, et non audierunt eos oves. Domine, si non audierunt eos oves, quomodo errant oves? Si oves non audiunt nisi te; tu autem veritas es: quisquis veritatem audit, non utique errat. Illi autem errant, et oves appellantur. Nam si in errore ipso oves non appellarentur, non diceretur per Ezechielem, Errantem ovem non revocastis. Quomodo et errat, et ovis est? Vocem alieni audivit? Certe non audierunt eos oves. Deinde modo multi colliguntur ad ovile Christi, et ex hæreticis fiunt catholici; a furibus tolluntur, pastori redduntur: et aliquando murmu­ rant, tædium patiuntur ad revocantem, et non intel­ ligunt jugulantem; verumtamen etiam cum renitentes venerint quæ oves sunt, agnoscunt vocem pastoris, et se venisse lætantur, et errasse erubescunt. Quando ergo in illo errore tanquam in veritate gloriabantur, et utique non audiebant vocem pastoris, et alienum ideo sequebantur, oves erant an non erant? Si oves erant, quomodo alienos oves non audiunt? si oves non erant, quare objurgantur illi quibus dicitur, Er­ rantem ovem non revocastis? In ipsis etiam jam factis catholicis Christianis, bonæ spei fidelibus, aliquando mala contingunt; seducuntur in errorem, et post er­ rorem revocantur: quando seducti sunt in errorem, et rebaptizati sunt, aut post ovilis dominici societa­ tem rursus in errorem pristinum revoluti sunt, oves crant an non erant? Utique catholici erant. Si catho­ lici fideles erant, oves erant, Si oves erant, quomodo vocem alieni audire potuerunt, cum Dominus dicat, non audierunt eos oves? ### English translation (Claude) This question is solved after a fashion, and perhaps it is enough for someone. But it still troubles me, and I share with you what troubles me, so that, seeking in a way with you, I may deserve to find with you as he reveals it. Hear, then, what troubles me. Through the prophet Ezekiel the Lord rebukes the shepherds and says among other things about the sheep, “The straying sheep you have not called back.” He both calls it straying and names it a sheep. If it was a sheep when it was straying, whose voice was it hearing so as to stray? Without doubt it would not stray if it heard the shepherd's voice; but it strayed because it heard the voice of a stranger; it heard the voice of a thief and a robber. Surely the sheep do not hear the voice of robbers: “Those who came,” he says—and we understand, “apart from me”—that is, “Those who came apart from me are thieves and robbers, and the sheep did not hear them.” Lord, if the sheep did not hear them, how do sheep stray? If sheep hear only you, and you are the truth, whoever hears the truth certainly does not stray. But these do stray, and they are called sheep. For if in their very straying they were not called sheep, it would not be said through Ezekiel, “The straying sheep you have not called back.” How does it both stray and remain a sheep? Did it hear a stranger's voice? Surely “the sheep did not hear them.” Again, many are now being gathered to the fold of Christ and from heretics are becoming Catholics; they are taken from the thieves and restored to the shepherd. And sometimes they murmur, they are annoyed with the one calling them back and do not recognize the one who was cutting their throats; yet when those who are sheep have come, even resisting, they recognize the shepherd's voice, and rejoice that they have come, and blush that they strayed. When, then, they were glorying in that error as if in the truth, and certainly were not hearing the shepherd's voice, and were therefore following a stranger, were they sheep or not? If they were sheep, how is it that sheep do not hear strangers? If they were not sheep, why are those rebuked to whom it is said, “The straying sheep you have not called back”? Even among those who have already become Catholic Christians, believers of good hope, evils sometimes happen: they are led astray into error, and after their error they are called back. When they were led astray into error and were rebaptized, or after the fellowship of the Lord's fold fell back again into their former error, were they sheep or not? Certainly they were Catholics. If they were Catholic believers, they were sheep. If they were sheep, how could they hear a stranger's voice, when the Lord says, “The sheep did not hear them”? ### Scripture references - Ezek 34:4: quotation, high confidence - John 10:8: quotation, high confidence ### Translation notes - Ezek 34:4 and John 10:8 are quoted. “Rebaptized” refers to Catholics who joined the Donatists, who rebaptized converts. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.11 (PL 35:1723; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-11). ## Tractates on the Gospel of John 45.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-12 - Source: PL 35:1723–1725 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God knows his own by foreknowledge and predestination, so that some now outside are his sheep and some now inside are not. ### Latin text Audistis, fratres, altitudinem quæstionis. Dico ergo: Novit Dominus qui sunt ejus. Novit præscitos, novit prædestinatos: de illo quippe dicitur, Quos autem præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in mul­ tis fratribus. Quos autem prædestinavit, ipsos et vo­ cavit; et quos vocavit, ipsos et justificavit; quos autem justificavit, ipsos et glorificavit. Si Deus pro nobis, quis contra nos? Adde adhuc: Qui proprio Filio suo non pepercit; sed pro nobis omnibus tradi­ dit eum, quomodo non et cum illo omnia nobis dona­ vit? Sed quibus nobis? Præscitis, prædestinatis, justificatis, glorificatis: de quibus sequitur, Quis ac­ cusabit adversus electos Dei? Novit ergo Dominus qui sunt ejus; ipsæ sunt oves. Aliquando se ipsæ nesciunt, sed pastor novit eas, secundum istam praedestinationem, secundum istam Dei præ­ scientiam, secundum electionem ovium, ante consti­ tutionem mundi: nam et hoc dicit Apostolus, Sicut elegit nos in ipso ante constitutionem mundi. Secundum istam ergo præscientiam Dei et præde­ stinationem, quam multae oves foris, quam multi lupi intus; et quam multæ oves intus, et quam multi lupi foris! Quid est quod dixi, quam multæ oves fo­ ris? Quam multi modo luxuriantur, casti futuri; quam multi blasphemant Christum, credituri in Chri­ stum; quam multi se inebriant, futuri sobrii; quam multi rapiunt res alienas, donaturi suas! verumta­ men modo vocem alienam audiunt, alienos sequun­ tur. Item quam multi intus laudant, blasphematuri; casti sunt, fornicaturi; sobrii sunt, se vino postea sepulturi; stant, casuri! non sunt oves. (De præde­ stinatis enim loquimur; de his loquimur quos novit Dominus, qui sunt ejus.) Et tamen ipsi quamdiu recte sapiunt, Christi vocem audiunt. Ecce audiunt ipsi, non audiunt illi: et tamen secundum prædestina­ tionem non oves isti, oves illi. ### English translation (Claude) You have heard, brothers, the depth of the question. So I say: “The Lord knows those who are his.” He knows the foreknown, he knows the predestined; for of him it is said, “For those whom he foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified. If God is for us, who is against us?” Add further: “He who did not spare his own Son but gave him up for us all, how has he not with him also given us all things?” But to which “us”? To the foreknown, the predestined, the justified, the glorified; of whom it follows, “Who will bring a charge against God's elect?” So “the Lord knows those who are his”: they are the sheep. Sometimes they themselves do not know it, but the shepherd knows them, according to this predestination, according to this foreknowledge of God, according to the election of the sheep before the foundation of the world; for the apostle says this too: “As he chose us in him before the foundation of the world.” According to this foreknowledge and predestination of God, then, how many sheep are outside, how many wolves inside; and how many sheep inside, and how many wolves outside! What do I mean by “how many sheep outside”? How many now live in debauchery who will be chaste; how many blaspheme Christ who will believe in Christ; how many get drunk who will be sober; how many seize the goods of others who will give away their own! Nevertheless, for now they hear a stranger's voice, they follow strangers. Again, how many inside praise who will blaspheme; are chaste, who will commit fornication; are sober, who will later bury themselves in wine; stand, who will fall! They are not sheep. (For we are speaking of the predestined; we are speaking of those whom “the Lord knows, who are his.”) And yet these, as long as they think rightly, hear the voice of Christ. See, these hear, those do not hear; and yet, according to predestination, these are not sheep, those are sheep. ### Scripture references - 2 Tim 2:19: quotation, high confidence - Rom 8:29: quotation, high confidence - Rom 8:30: quotation, high confidence - Rom 8:31: quotation, high confidence - Rom 8:32: quotation, high confidence - Rom 8:33: quotation, high confidence - Eph 1:4: quotation, high confidence ### Translation notes - 2 Tim 2:19, Rom 8:29–33 and Eph 1:4 are quoted. On predestination Augustine is translated exactly as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.12 (PL 35:1723–1725; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-12). ## Tractates on the Gospel of John 45.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-13 - Source: PL 35:1725 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The shepherd's voice that distinguishes his sheep is “He who perseveres to the end will be saved”; the predestined who stray return to it. ### Latin text Adhuc manet quaestio, quæ mihi interim nunc videtur ita posse dissolvi. Est aliqua vox, est, inquam, vox aliqua pastoris, in qua oves non audiunt alienos, in qua non oves non audiunt Christum. Quæ est ista vox? Qui perseveraverit usque in finem, hic salvus erit. Hanc vocem non negligit proprius, non audit alienus: nam et ille hoc ei prædicat, ut perseveret apud ipsum usque in finem, sed non apud eum perseverando non audit hanc vocem. Venit ad Christum, audivit alia et alia verba, illa et illa, omnia vera, sana omnia: inter quæ omnia est et illa vox, Qui perseveraverit usque in finem, hic salvus erit. Istam qui audierit, ovis est. Sed audiebat illam nescio quis, et desipuit, refriguit, audivit alienam: si prædesti­ natus est, ad tempus erravit, in aeternum non periit; redit ut audiat quod neglexit, faciat quod audivit. Si enim de his est qui praedestinati sunt, et errorem ipsius Deus praescivit, et conversionem futuram; si aberravit, redit ut audiat illam vocem pastoris, et se­ quatur dicentem, Qui perseveraverit usque in finem, hic salvus erit. Bona vox, fratres, vera, pastoralis, Ipsa est vox salutis in tabernaculis justorum. Nam facile est audire Christum, facile est laudare Evangelium, facile acclamare disputatori: perseverare usque in finem, hoc est ovium vocem pa­ storis audientium. Tentatio accidit, persevera usque in finem: quia tentatio non perseverat usque in finem. Usque in quem finem perseverabis? Quousque finias viam. Quamdiu enim non audis Christum, adversarius tuus est in ista via, hoc est in ista mortali vita. Sed quid dicit? Concorda cum adversario tuo cito, dum es cum eo in via. Audisti, credidisti, con­ cordasti. Si adversabaris, concorda. Si tibi præstitum est concordare, noli ulterius litigare. Quando enim finiatur via nescis, sed tamen scit ille. Si ovis es, et si perseveraveris usque in finem, salvus eris: ac per hoc istam vocem non contemnunt sui, non audiunt alieni. Ut potui, ut ipse donavit, profundam multum quaestionem aut exposui vobis, aut tractavi vobiscum. Si qui minus intellexerunt, maneat pietas, et reve­ labitur veritas: qui autem intellexerunt, non se ex­ tollant quasi celeriores super tardiores, ne extollendo se exorbitent, et facilius perveniant tardiores. Omnes autem perducat cui dicimus: Deduc me, Domine, in via tua, et ambulabo in veritate tua. ### English translation (Claude) The question still remains, which for the present seems to me to be solvable thus. There is a certain voice, there is, I say, a certain voice of the shepherd in which the sheep do not hear strangers, in which those who are not sheep do not hear Christ. What is that voice? “He who perseveres to the end will be saved.” This voice his own does not neglect, the stranger does not hear. For he preaches this to him too, that he should persevere with him to the end; but by not persevering with him he does not hear this voice. He came to Christ, he heard these words and those, this and that, all true, all sound; among all of them is also that voice, “He who perseveres to the end will be saved.” Whoever has heard this is a sheep. But someone or other heard it, and lost his sense, grew cold, heard a stranger's voice: if he is predestined, he strayed for a time, he did not perish forever; he returns to hear what he neglected, to do what he heard. For if he is among those who are predestined, God foreknew both his error and his future conversion; if he has strayed, he returns to hear that voice of the shepherd and to follow him who says, “He who perseveres to the end will be saved.” A good voice, brothers, true, a shepherd's voice: it is “the voice of salvation in the tents of the righteous.” For it is easy to hear Christ, easy to praise the gospel, easy to applaud the preacher; to persevere to the end—this belongs to the sheep who hear the shepherd's voice. Temptation comes: persevere to the end, for temptation does not persevere to the end. To what end will you persevere? Until you finish the way. For as long as you do not hear Christ, he is your adversary on this way, that is, in this mortal life. But what does he say? “Agree with your adversary quickly, while you are with him on the way.” You have heard, you have believed, you have agreed. If you were opposing, agree. If it has been granted you to agree, quarrel no more. For you do not know when the way will end, but he knows. If you are a sheep and if you persevere to the end, you will be saved; and so his own do not despise this voice, strangers do not hear it. As I could, as he himself granted, I have either explained to you or discussed with you a very deep question. If some have understood less, let devotion remain, and the truth will be revealed; but let those who have understood not exalt themselves as quicker over the slower, lest by exalting themselves they go off the track, and the slower arrive more easily. And may he bring us all there, to whom we say, “Lead me, O Lord, in your way, and I will walk in your truth.” ### Scripture references - Matt 10:22: quotation, high confidence - Ps 118:15 (117:15 LXX): quotation, high confidence - Matt 5:25: quotation, high confidence - Ps 86:11 (85:11 LXX): quotation, high confidence ### Translation notes - Matt 10:22, Ps 118:15 (LXX 117:15), Matt 5:25 and Ps 86:11 (LXX 85:11) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.13 (PL 35:1725; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-13). ## Tractates on the Gospel of John 45.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-14 - Source: PL 35:1725 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the shepherd who calls the predestined by name, frees them from sin, and goes before them; both shepherd and sheep enter by the door. ### Latin text Per hoc ergo quod exposuit Dominus, quia ipse est ostium, intremus ad ea quæ proposuit, nec expo­ suit. Et pastor quidem quisnam sit, quamvis non dixe­ rit in ista lectione quae hodie recitata est, tamen in ea quae sequitur apertissime dicit: Ego sum pastor bonus. Quod etsi non diceret, quem alium praeter ipsum intelligere deberemus in eis verbis, ubi ait: « Qui in­ trat per ostium, pastor est ovium. Huic ostiarius ape­ rit: et oves vocem ejus audiunt; et proprias oves vo­ cat nominatim, et educit eas. Et cum proprias oves emiserit, ante eas vadit: et oves eum sequuntur, quia sciunt vocem ejus? Quis enim alius oves proprias vo­ cat nominatim, et educit eas hinc ad vitam æternam, nisi qui novit nomina prædestinatorum? Unde ait di­ scipulis suis, Gaudete quia nomina vestra scripta sunt in cœlo: hinc enim vocat eas nominatim. Et quis alius eas emittit, nisi qui earum peccata dimittit, ut eum sequi duris liberatæ vinculis possint? Et quis eas præcessit quo eum sequantur, nisi qui surgens a mortuis jam non moritur, et mors ei ultra non dominabitur: et cum hic conspicuus esset in carne ait, Pater, quos dedisti mihi, volo ut ubi ego sum, et ipsi sint mecum? Unde illud est quod ait: Ego sum ostium: per me si quis introierit, salvabitur; et ingredietur, et egredietur; et pascua inveniet. In hoc evidenter ostendit, non solum pastorem, sed etiam oves intrare per ostium. ### English translation (Claude) Through what the Lord has explained, then—that he himself is the door—let us enter into the things he set forth but did not explain. As for who the shepherd is, though he did not say it in the reading recited today, yet in the one that follows he says it most plainly: “I am the good shepherd.” Even if he did not say it, whom else but him should we understand in the words where he says, “He who enters by the door is the shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. And when he has put forth his own sheep, he goes before them, and the sheep follow him, because they know his voice”? For who else calls his own sheep by name and leads them out from here to eternal life, but he who knows the names of the predestined? Hence he says to his disciples, “Rejoice that your names are written in heaven”; for it is from there that he calls them by name. And who else puts them forth but he who forgives their sins, so that, freed from hard chains, they can follow him? And who has gone before them to where they may follow him, but he who, rising from the dead, dies no more, and death will no longer have dominion over him; and who, when he was visible here in the flesh, said, “Father, I will that those whom you have given me may be with me where I am”? Hence what he says: “I am the door: if anyone enters through me, he will be saved, and will go in and go out, and will find pasture.” In this he plainly shows that not only the shepherd but also the sheep enter by the door. ### Scripture references - John 10:11: quotation, high confidence - John 10:2: quotation, high confidence - John 10:3: quotation, high confidence - John 10:4: quotation, high confidence - Luke 10:20: quotation, high confidence - Rom 6:9: quotation, high confidence - John 17:24: quotation, high confidence - John 10:9: quotation, high confidence ### Translation notes - John 10:11, 10:2–4, Luke 10:20, Rom 6:9, John 17:24 and John 10:9 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.14 (PL 35:1725; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-14). ## Tractates on the Gospel of John 45.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-15 - Source: PL 35:1725–1727 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To go in through Christ is to enter the Church and the life of faith; to go out is to pass by faith at death to the more abundant life where the shepherd has gone before. ### Latin text Sed quid est, ingredietur, et egredietur, et pa­ scua inveniet? Ingredi quippe in Ecclesiam per ostium Christum, valde bonum est: exire autem de Ecclesia, sicut ait iste ipse Joannes evangelista in Epistola sua, Ex nobis exierunt, sed non erant ex nobis; non est utique bonum. Talis ergo egressus non posset a bono pastore laudari; ut diceret, et ingredietur, et egredietur, et pascua inveniet. Est ergo aliquis non solum ingressus, verum etiam egressus bonus per ostium bonum, quod est Christus. Sed quis est iste laudabilis et beatus egressus? Possem quidem dicere ingredi nos, quando interius aliquid cogitamus; egredi autem, quando exterius aliquid operamur: et quoniam, sicut dicit Apostolus, per fidem habitat Christus in cordibus nostris, ingredi per Christum esse secundum ipsam fidem cogitare; egredi autem per Chri­ stum, secundum ipsam fidem etiam foris, id est, coram hominibus operari. Unde et in Psalmo legitur, Exiet homo ad opus suum: et ipse Dominus dicit, Luceant opera vestra coram hominibus. Sed plus me delectat quod ipsa veritas tanquam pastor bonus, et ideo bonus doctor, quodammodo nos admonuit, quemadmodum intelligere debeamus quod ait, « ingredietur, et egredietur, et pascua inveniet; » cum secutus adjunxit, Fur non venit nisi ut furetur, et mactet, et perdat: ego veni ut vitam habeant, et abundantius habeant. Videtur enim mihi dixisse, Ut vitam habeant ingredientes, et abundantius habeant egredientes. Non autem potest quisque per ostium, id est per Christum, egredi ad vitam æternam, quæ erit in specie, nisi per ipsum ostium, hoc est per eumdem Christum in Ecclesiam ejus, quod est ovile ejus, in­ traverit ad vitam temporalem, quæ est in fide. Ideo ait, Ego veni, ut vitam habeant, hoc est fidem, quæ per dilectionem operatur; per quam fidem in ovile ingrediuntur ut vivant, quia justus ex fide vivit: et abundantius habeant, qui perseverando usque in finem, per illud ostium, id est, per fidem Chri­ sti egrediuntur, quoniam veri fideles moriuntur; et abundantius habebunt vitam, veniendo quo pastor ille præcessit, ubi nunquam deinde moriantur. Quamvis ergo et hic in ipso ovili non desunt pascua, quoniam ad utrumque possumus intelligere quod dictum est, et pascua inveniet, id est, et ad ingressum et ad egres­ sum: tamen tunc vera pascua invenient, ubi saturen­ tur qui esuriunt et sitiunt justitiam; qualia pascua invenit cui dictum est, Hodie mecum eris in paradiso. Quomodo autem ipse sit ostium, ipse pastor, ut per seipsum quodammodo etiam ipse ingredi et egredi intelligatur, et quisnam sit ostiarius, longum est hodie quærere, et disserendo sicut ipse donaverit explicare. ### English translation (Claude) But what is “will go in and go out, and will find pasture”? To go into the Church through Christ the door is very good; but to go out of the Church, as this same John the evangelist says in his epistle, “They went out from us, but they were not of us,” is certainly not good. Such a going out, then, could not be praised by the good shepherd, so that he would say, “and will go in and go out, and will find pasture.” There is, then, not only a good going in but also a good going out through the good door, which is Christ. But what is that praiseworthy and blessed going out? I could indeed say that we go in when we think something within, and go out when we do something outwardly; and since, as the apostle says, Christ dwells in our hearts through faith, to go in through Christ is to think in accordance with that faith, and to go out through Christ is to act in accordance with that same faith outwardly too, that is, before men. Hence we read in the psalm, “Man shall go out to his work”; and the Lord himself says, “Let your works shine before men.” But I am more delighted that the Truth himself, as the good shepherd and therefore the good teacher, has in a way shown us how we ought to understand his saying, “will go in and go out, and will find pasture,” when he went on to add, “The thief comes only to steal and to slaughter and to destroy; I came that they may have life, and have it more abundantly.” For he seems to me to have said, “that they may have life” as they go in, “and have it more abundantly” as they go out. But no one can go out through the door, that is, through Christ, to eternal life, which will be in sight, unless through that same door, that is, through the same Christ, he has entered his Church, which is his fold, to the temporal life which is in faith. Therefore he says, “I came that they may have life,” that is, faith, which works through love; by this faith they enter the fold that they may live, for “the righteous lives by faith”; “and have it more abundantly”: those who, persevering to the end, go out by that door, that is, by faith in Christ, since they die as true believers; and they will have life more abundantly by coming where that shepherd has gone before, where they will never die again. So although even here in the fold itself pasture is not lacking—since we can understand “and will find pasture” of both, that is, of the going in and of the going out—yet then they will find true pasture, where those who hunger and thirst for righteousness are filled; such pasture as he found to whom it was said, “Today you will be with me in paradise.” But how he is himself the door and himself the shepherd, so that he may be understood in a way to go in and go out through himself, and who the doorkeeper is, would take long to inquire today and to explain in discourse, as he himself may grant. ### Scripture references - John 10:9: quotation, high confidence - 1 John 2:19: quotation, high confidence - Eph 3:17: allusion, high confidence - Ps 104:23 (103:23 LXX): quotation, high confidence - Matt 5:16: quotation, high confidence - John 10:10: quotation, high confidence - Gal 5:6: allusion, high confidence - Rom 1:17: quotation, high confidence - Hab 2:4: quotation, medium confidence - Matt 5:6: allusion, high confidence - Luke 23:43: quotation, high confidence ### Translation notes - John 10:9, 1 John 2:19, Eph 3:17, Ps 104:23 (LXX 103:23), Matt 5:16, John 10:10, Gal 5:6, Hab 2:4 (Rom 1:17), Matt 5:6 and Luke 23:43 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 45.15 (PL 35:1725–1727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/45-1/#p-45-15). ## Tractates on the Gospel of John 46.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-1 - Source: PL 35:1727 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ the good shepherd speaks to his sheep of every age; the good persons of the parable are the door, doorkeeper, shepherd and sheep, the bad are thieves, hirelings and the wolf. ### Latin text Loquens Dominus Jesus ovibus suis, et præsen­ libus, et futuris quae tunc aderant; quia erant ubi jam oves ejus erant, quae futuræ erant ejus oves: item presentibus et futuris, et illis et nobis, et quot­ quot etiam post nos fuerint oves ejus, qui ad eas missus esset, ostendit. Omnes ergo audiunt vocem pastoris sui dicentis, Ego sum pastor bonus. Non ad­ deret, bonus, nisi essent pastores mali. Sed pastores mali, ipsi sunt fures et latrones: aut certe, ut mul­ tum, mercenarii. Omnes enim hic personas quas posuit, requirere, distinguere, nosse debemus. Aperuit enim jam duas res Dominus, quas quodammodo clau­ sas proposuerat: jam scimus quia ostium ipse est, scimus quia pastor ipse est. Fures et latrones qui sint, in hesterna lectione patefactum est; hodie autem au­ divimus mercenarium, audivimus et lupum: heri no­ minatus est et ostiarius. In bonis ergo ostium est, ostiarius, pastor et oves: in malis fures et latrones, mercenarii, lupus. ### English translation (Claude) The Lord Jesus, speaking to his sheep, both present and future, who were then present—for those were there who were already his sheep and those who would be his sheep—and likewise speaking to present and future, both to them and to us, and to all who even after us will be his sheep, showed who it was that had been sent to them. All, then, hear the voice of their shepherd saying, “I am the good shepherd.” He would not add “good” unless there were bad shepherds. But the bad shepherds are themselves the thieves and robbers, or at any rate, at most, hirelings. For we ought to inquire into, distinguish, and know all the persons he has set here. The Lord has already opened two things which he had set before us as if closed: we already know that he himself is the door; we know that he himself is the shepherd. Who the thieves and robbers are was made clear in yesterday's reading; today we have heard of the hireling, we have heard also of the wolf; yesterday the doorkeeper too was named. Among the good, then, are the door, the doorkeeper, the shepherd, and the sheep; among the bad, the thieves and robbers, the hirelings, the wolf. ### Scripture references - John 10:11: quotation, high confidence ### Translation notes - John 10:11 is quoted. The opening sentence is somewhat garbled in the digital text and is translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 46.1 (PL 35:1727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-1). ## Tractates on the Gospel of John 46.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-2 - Source: PL 35:1727 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ explained that he is both the door and the shepherd; the doorkeeper remains to be sought, but no one may be thought greater than the door. ### Latin text Ostium Dominum Christum accipimus, pastorem ipsum: ostiarium quem? Hæc enim duo ipse expo­ suit; ostiarium nobis reliquit quærendum. Et quid ait de ostiario? Huic, inquit, ostiarius aperit. Cui aperit? Pastori. Quid aperit pastori? Ostium. Et quis est ipsum ostium? Ipse pastor. Numquid, si Dominus Christus non exposuisset, non ipse dixisset, Ego sum pastor, et, Ego sum ostium, auderet quisquam nostrum dicere quod ipse Christus sit et pastor et ostium? Si enim diceret, Ego sum pastor, et non di­ cerct, Ego sum ostium; quæsituri eramus quid esset ostium, et forte aliud putantes ante ostium reman­ suri. Gratia illius et misericordia nobis exposuit pa­ storem, seipsum dixit; exposuit ostium, seipsum dixit: ostiarium quærendum nobis reliquit. Quem nos dicturi sumus ostiarium? Quemlibet invenerimus, cavendum est ne major existimetur quam ipsum ostium; quia ostiarius in domibus hominum major est ostio. Ostiarius enim ostio, non ostium præponi­ tar ostiario; quia ostiarius ostium, non ostium custodit ostiarium. Non audeo dicere aliquem ostio majorem; audivi enim jam quid sit ostium: non me latet, non sum dimissus conjecturae meae, non mihi humana est relaxata suspicio; Deus dixit, veritas dixit, mutari non potest quod immutabilis dixit. ### English translation (Claude) We take the door to be Christ the Lord, and the shepherd to be himself. And the doorkeeper—who? For he himself explained these two; the doorkeeper he left for us to seek. And what does he say of the doorkeeper? “To him,” he says, “the doorkeeper opens.” To whom does he open? To the shepherd. What does he open to the shepherd? The door. And who is the door itself? The shepherd himself. If Christ the Lord had not explained it, had he not himself said, “I am the shepherd,” and “I am the door,” would any of us dare to say that Christ himself is both the shepherd and the door? For if he had said, “I am the shepherd,” and had not said, “I am the door,” we would have been seeking what the door was, and perhaps, thinking it something else, we would have stayed in front of the door. By his grace and mercy he explained the shepherd to us: he said it was himself; he explained the door: he said it was himself. The doorkeeper he left for us to seek. Whom shall we call the doorkeeper? Whomever we find, we must take care that he is not thought greater than the door itself; for in men's houses the doorkeeper is greater than the door. The doorkeeper is set over the door, not the door over the doorkeeper, because the doorkeeper guards the door, not the door the doorkeeper. I do not dare to call anyone greater than the door; for I have already heard what the door is. It is not hidden from me; I have not been left to my own guesswork; no room has been given me for human conjecture. God has said it, the Truth has said it; what the Unchangeable has said cannot be changed. ### Scripture references - John 10:3: quotation, high confidence - John 10:7: allusion, high confidence - John 10:11: allusion, high confidence ### Translation notes - John 10:3, 10:7 and 10:11 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 46.2 (PL 35:1727; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-2). ## Tractates on the Gospel of John 46.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-3 - Source: PL 35:1727–1729 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ may be taken as the doorkeeper too, since by likeness he is door, shepherd, sheep, lion and rock, whereas properly he is the eternal Word, equal to the Father, who became man. ### Latin text Dicam ergo in hujus profunditate quæstionis quid mihi videatur: eligat unusquisque quod placet; pie ta­ men sentiat, sicut scriptum est, Sentite de Domino in bonitate, et in simplicitate cordis quærite illum. Ostiarium forte ipsum Dominum debemus acci­ pere. Multo sunt enim inter se diversa in rebus hu­ manis pastor et ostium, quam ostiarius et ostium; et tamen Dominus et pastorem se dixit, et ostium. Cur ergo non intelligamus ipsum et ostiarium? Si enim consideremus proprietates, Dominus Christus nec pastor est, sicut consuevimus nosse et videre pasto­ res; nec ostium est, non enim eum faber fecit: si autem secundum aliquam similitudinem, et ostium et pastor est; audeo dicere, et ovis est: ovis nempe sub pastore est, tamen ille et pastor est et ovis. Ubi est pastor? Ecce hic habes, lege Evangelium: Ego sum pastor bonus. Ubi est ovis? Interroga prophetam: Sicut ovis ad immolandum ductus est. In­ terroga amicum sponsi: Ecce agnus Dei, ecce qui tollit peccatum mundi. Adhuc aliquid secun­ dum istas similitudines mirabilius sum dicturus. Et agnus enim et ovis et pastor inter se amica sunt; contra leones autem a pastoribus oves custodiri so­ lent: et tamen de Christo, cum sit ovis et pastor, legimus dictum, Vicit leo de tribu Juda, Hæc omnia, fratres, secundum similitudines accipite, non secundum proprietates. Solemus videre pastores sedere supra petram, et inde commissa sibi pecora custodire: utique melior pastor quam petra, super quam sedet pastor; et tamen Christus et pastor et petra. Totum hoc secundum similitudinem. Proprietatem autem si quaeras a me; In principio erat Ver­ bum, et Verbum erat apud Deum, et Deus erat Verbum. Si quæras a me proprietatem; Filius unicus de Patre in æternum ab aeterno genitus, æqualis gignenti, per quem facta sunt omnia, cum Patre incommutabilis, et accepta forma hominis non mutatus, ex incarnatione homo, filius hominis et Filius Dei. Hoc totum quod dixi, non similitudo, sed res est. ### English translation (Claude) I will say, then, what seems right to me in the depth of this question: let each choose what he pleases, but let him think devoutly, as it is written, “Think of the Lord in goodness, and seek him in simplicity of heart.” Perhaps we ought to take the doorkeeper to be the Lord himself. For in human affairs a shepherd and a door are much more different from each other than a doorkeeper and a door; and yet the Lord called himself both the shepherd and the door. Why, then, should we not understand him to be the doorkeeper too? For if we consider the proper senses of the words, Christ the Lord is neither a shepherd as we are used to knowing and seeing shepherds, nor is he a door, for no carpenter made him. But if by some likeness, he is both door and shepherd; I dare say he is also a sheep. A sheep, of course, is under a shepherd; yet he is both shepherd and sheep. Where is he a shepherd? See, you have it here; read the gospel: “I am the good shepherd.” Where is he a sheep? Ask the prophet: “He was led as a sheep to the slaughter.” Ask the friend of the bridegroom: “Behold the Lamb of God, behold him who takes away the sin of the world.” I am going to say something still more wonderful according to these likenesses. Lamb and sheep and shepherd are friendly to one another, whereas sheep are usually guarded by shepherds against lions; and yet of Christ, though he is sheep and shepherd, we read it said, “The lion of the tribe of Judah has conquered.” Take all these things, brothers, according to likenesses, not according to proper senses. We often see shepherds sitting on a rock and from there guarding the flocks entrusted to them: surely the shepherd is better than the rock on which the shepherd sits; and yet Christ is both shepherd and rock. All this is according to likeness. But if you ask me for the proper sense: “In the beginning was the Word, and the Word was with God, and the Word was God.” If you ask me for the proper sense: the only Son of the Father, begotten from eternity into eternity, equal to the one who begets, through whom all things were made, unchangeable with the Father, and not changed by taking the form of man; by the incarnation man, son of man and Son of God. All this that I have said is not a likeness but the reality. ### Scripture references - John 10:11: quotation, high confidence - Isa 53:7: quotation, high confidence - John 1:29: quotation, high confidence - Rev 5:5: quotation, high confidence - 1 Cor 10:4: allusion, medium confidence - John 1:1: quotation, high confidence - John 1:3: allusion, high confidence - Phil 2:7: allusion, medium confidence ### Extrabiblical texts - Wis 1:1 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 1:1 (cited as Scripture by Augustine; outside the 66 books), John 10:11, Isa 53:7, John 1:29, Rev 5:5, 1 Cor 10:4 (the rock) and John 1:1 are quoted or recalled. “Proper sense” renders “proprietas” (the literal reality, as opposed to likeness). ### Citation (SBL) Augustine, Tract. Ev. Jo. 46.3 (PL 35:1727–1729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-3). ## Tractates on the Gospel of John 46.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-4 - Source: PL 35:1729 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, who opens himself by explaining himself, may be the doorkeeper; or the doorkeeper may be the Holy Spirit, who teaches all truth. ### Latin text Non ergo pigeat nos, fratres, secundum quasdam similitudines ipsum accipere ostium, ipsum ostiarium. Quid est enim ostium? Qua intramus. Quis est ostia­ rius? Qui aperit. Quis ergo se aperit, nisi qui seipsum exponit? Ecce Dominus dixerat ostium, non intellexe­ ramus; quando non intelleximus, clausum erat: qui aperuit, ipse est ostiarius. Nulla est ergo necessitas aliquid aliud quærere, nulla necessitas: sed fortasse est voluntas. Si est voluntas, noli exorbitare, noli a Trinitate discedere. Si personam aliam quaeris ostia­ rii, Spiritus sanctus occurrat: non enim dedignabitur ostiarius esse Spiritus sanctus, quando ipsum ostium esse dignatus est Filius. Vide ostiarium forte Spiritum sanctum: ipse Dominus discipulis suis de Spiritu san­ cto dicit, Ipse vos docebit omnem veritatem. Ostium quid est? Christus. Quid est Christus? Veritas. Quis aperit ostium, nisi qui docet omnem veritatem? ### English translation (Claude) So let it not irk us, brothers, by certain likenesses to take him as the door and the same as the doorkeeper. For what is a door? That by which we enter. Who is a doorkeeper? He who opens. Who, then, opens himself, but he who explains himself? See, the Lord had spoken of a door, and we had not understood; when we did not understand, it was closed: he who opened it is himself the doorkeeper. There is no necessity, then, to seek anything else—no necessity; but perhaps there is a wish. If there is a wish, do not go off the track, do not depart from the Trinity. If you seek another person as doorkeeper, let the Holy Spirit come to mind: for the Holy Spirit will not disdain to be the doorkeeper, when the Son has deigned to be the door itself. See whether perhaps the doorkeeper is the Holy Spirit: the Lord himself says to his disciples of the Holy Spirit, “He will teach you all truth.” What is the door? Christ. What is Christ? The Truth. Who opens the door but he who teaches all truth? ### Scripture references - John 16:13: quotation, high confidence - John 14:6: allusion, high confidence ### Translation notes - John 16:13 is quoted (“teach you all truth”); John 14:6 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 46.4 (PL 35:1729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-4). ## Tractates on the Gospel of John 46.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-5 - Source: PL 35:1729 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The hireling is a church leader who seeks his own advantage rather than Christ; such are known fully only to God, while leaders who are sons are shepherds as members of the one shepherd. ### Latin text De mercenario autem quid dicimus? Non in bo­ nis hic commemoratus est. Pastor bonus, ait, animam suam dat pro ovibus. Mercenarius, et qui non est pa­ stor, cujus non sunt oves propriœ, videt lupum venien­ tem, et dimittit oves, et fugit; et lupus rapit, et dispergit oves. Non hic bonam personam mercenarius gerit, et tamen in aliquo utilis est: nec mercenarius dice­ retur, nisi acciperet a conducente mercedem. Quis est ergo iste mercenarius, et culpabilis et necessarius? Hic vero, fratres, luceat nobis ipse Dominus, ut et mercenarios intelligamus, et mercenarii non simus. Quis est ergo mercenarius? Sunt in Ecclesia quidam præpositi, de quibus Paulus apostolus dicit: Sua quæ­ rentes, non quæ Jesu Christi. Quid est, sua quærentes? Non Christum gratis diligentes, non Deum propter Deum quærentes; temporalia commoda consectantes, lucris inhiantes, honores ab hominibus appetentes. Hæc quando amantur a præposito, et propter hæc servitur Deo; quisquis est talis, mercenarius est, in­ ter filios se non computet. De talibus enim et Domi­ nus dicit: Amen dico vobis, perceperunt mercedem suam. Audi de Timotheo sancto quid dicat apostolus Paulus: « Spero autem in Domino Jesu Timotheum cito mittere vobis, ut et ego bono animo sim, cum cognovero quae circa vos sint: ne­ minem enim habeo unanimem, qui germane de vo­ bis sollicitus sit. Omnes enim sua quærunt, non quæ Jesu Christi ». Inter mercenarios pastor ingemuit: Quæsivit aliquem qui sinceriter di­ ligeret gregem Christi, et circa se in eis qui cum illo eo tempore fuerant, non invenit. Non enim in Eccle­ sia Christi tunc praeter Paulum apostolum et Timo. theum nemo erat qui germane de grege sollicitus es­ set: sed contigerat ut eo tempore quo Timotheum misit, circa se alium de filiis non haberet; sed soli mercenarii cum illo essent, sua quærentes, non quæ Jesu Christi. Et tamen ipse germane de grege sollici­ tus, maluit filium mittere, et inter mercenarios remanere. Invenimus et mercenarios, non eos discutit nisi Dominus; qui cor inspicit, ipse discutit: tamen aliquando intelliguntur a nobis. Non enim frustra dixit ipse Dominus etiam de lupis: Ex fructibus eo­ rum cognoscetis eos. Multos interro­ gant tentationes, et tunc apparent cogitationes: multi autem latent. Habeat ovile Domini præpositos, et filios et mercenarios. Præpositi autem qui filii sunt, pastores sunt. Si pastores sunt, quomodo unus pa­ stor, nisi quia sunt illi omnes unius membra pastoris, cujus sunt oves propriæ? Nam et ipsi membra sunt ipsius unius ovis; quia sicut ovis ad immolandum du­ ctus est. ### English translation (Claude) But what do we say of the hireling? He is not mentioned here among the good. “The good shepherd,” he says, “lays down his life for the sheep. The hireling, who is not the shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep and flees; and the wolf seizes and scatters the sheep.” The hireling does not play a good part here, and yet he is useful in some respect; nor would he be called a hireling unless he received wages from the one who hired him. Who, then, is this hireling, both blameworthy and necessary? Here, brothers, may the Lord himself give us light, so that we may both understand the hirelings and not be hirelings. Who, then, is the hireling? There are certain leaders in the Church of whom the apostle Paul says, “seeking their own things, not the things of Jesus Christ.” What is “seeking their own things”? Not loving Christ freely, not seeking God for God's sake; pursuing temporal advantages, gaping after gain, desiring honors from men. When these things are loved by a leader, and God is served for their sake, whoever is such is a hireling; let him not count himself among the sons. For of such the Lord too says, “Amen, I say to you, they have received their reward.” Hear what the apostle Paul says of holy Timothy: “I hope in the Lord Jesus to send Timothy to you soon, so that I too may be of good cheer when I know how things are with you. For I have no one so like-minded, who is genuinely anxious for you. For all seek their own things, not the things of Jesus Christ.” The shepherd groaned among the hirelings. He sought someone who would sincerely love the flock of Christ, and around him, among those who were with him at that time, he did not find one. Not that there was no one at that time in the Church of Christ, apart from the apostle Paul and Timothy, who was genuinely anxious for the flock; but it had happened that at the time when he sent Timothy he had no other of the sons near him, but only hirelings were with him, seeking their own things, not the things of Jesus Christ. And yet he, genuinely anxious for the flock, preferred to send the son and to remain among the hirelings. We find hirelings too, but only the Lord examines them: he who looks into the heart examines. Yet sometimes they are perceived by us. For not in vain did the Lord himself say even of the wolves, “By their fruits you will know them.” Temptations question many, and then their thoughts appear; but many remain hidden. Let the Lord's fold have as leaders both sons and hirelings. The leaders who are sons are shepherds. If they are shepherds, how is there one shepherd, except that they are all members of the one shepherd, whose own the sheep are? For they too are members of that one sheep, since “as a sheep he was led to the slaughter.” ### Scripture references - John 10:11: quotation, high confidence - John 10:12: quotation, high confidence - Phil 2:21: quotation, high confidence - Matt 6:2: quotation, high confidence - Phil 2:19: quotation, high confidence - Phil 2:20: quotation, high confidence - Matt 7:16: quotation, high confidence - Isa 53:7: quotation, high confidence - John 10:16: allusion, medium confidence ### Translation notes - John 10:11–12, Phil 2:21, Matt 6:2, Phil 2:19–21, Matt 7:16 and Isa 53:7 are quoted. “Leaders” renders “præpositi”, those set over the Church (bishops and clergy). ### Citation (SBL) Augustine, Tract. Ev. Jo. 46.5 (PL 35:1729; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-5). ## Tractates on the Gospel of John 46.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-6 - Source: PL 35:1729–1731 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Hirelings are necessary because Christ's voice is heard through them, as through the scribes on Moses' seat: take the grape and avoid the thorn, and rejoice with Paul that Christ is preached even in pretense. ### Latin text Audite autem, quia et mercenarii necessarii sunt. Multi quippe in Ecclesia commoda terrena sectantes, Christum tamen praedicant, et per eos vox Christi auditur: et sequuntur oves, non mercenarium, sed vocem pastoris per mercenarium. Audite merce­ narios ab ipso Domino demonstratos: Scribæ, inquit, et Pharisæi cathedram Moysi sedent: quæ dicunt, fa­ cite; quæ autem faciunt, facere nolite. Quid aliud dixit, nisi, Per mercenarios vocem pasto­ ris audite? Sedendo enim cathedram Moysi legem Dei docent: ergo per illos Deus docet. Sua vero illi si velint docere, nolite audire, nolite facere. Certe enim tales sua quærunt, non quæ Jesu Christi: nullus ta­ men mercenarius ausus est dicere populo Christi, Tua quaere, non quæ Jesu Christi. Quod enim facit male, non prædicat de cathedra Christi: inde lædit unde mala facit, non unde bona dicit. Botrum carpe, spinam cave. Bene, quia intellexistis; sed propter tardiores dicam hoc idem planius. Quomodo dixi, Bo­ trum carpe, spinam cave; cum Dominus dicat, Num­ quid colligunt de spinis uvam, aut de tribulis ficum? Verum est omnino; et tamen etiam verum ego dixi, Botrum carpe, spinam cave. Quia botrus aliquando de radice vitis exortus, pendet in sepe, crescit palmes, inseritur spinis, et portat fru­ ctum spina non suum. Non enim spinam vitis attulit, sed spinis palmes incubuit. Noli interrogare nisi ra­ dices. Quære radicem spinæ, extra invenis a vite; quære originem uvæ, vitis hanc protulit ex radice. Ca­ thedra ergo Moysi vitis erat: Pharisaeorum mores spinæ erant. Doctrina vera per malos, palmes in sepe, botrus inter spinas. Caute lege, ne dum quæris fructum, laceres manum: et cum audis bona dicentem, ne imiteris mala facientem. Quæ dicunt facite, legite uvas: quæ autem faciunt, facere nolite, cavete spinas. Etiam per mercenarios vocem pastoris audite, sed nolite esse mercenarii, cum sitis membra pastoris. Ipse autem Paulus sanctus apostolus, qui dixit, « Ne­ minem habeo qui germane de vobis sollicitus sit; omnes enim sua quærunt, non quæ Jesu Christi; alio loco inter mercenarios filiosque distinguens, vi­ deto quid dixerit: Quidam per invidiam et conten­ tionem; quidam vero et per bonam voluntatem Chri­ stum prædicant: quidam ex charitate, scientes quia in defensionem Evangelii positus sum; quidam vero et per contumaciam Christum annuntiant, non caste, existimantes tribulationem suscitari vinculis meis. Isti mercenarii erant, Paulo apostolo invidebant. Quare in­ videbant, nisi quia temporalia requirebant? Sed quid ad­ jungat, attendite: Quid enim? Dum omni modo, sive occa­ sione, sive veritate Christus annuntietur; et in hoc gaudeo, sed et gaudebo. Veritas est Chri­ stus: veritas a mercenariis occasione annuntietur, veritas a filiis veritate annuntietur: filii æternam hæ­ reditatem Patris patienter exspectant, mercenarii temporalem mercedem conducentis festinanter cu­ piunt: mihi humana gloria, cui mercenarios invidere video, minuatur; et tamen per linguas et mercena­ riorum et filiorum divina Christi gloria diffametur, cum sive occasione, sive veritate Christus annuntietur. ### English translation (Claude) But hear that hirelings too are necessary. For many in the Church who pursue earthly advantages still preach Christ, and through them the voice of Christ is heard; and the sheep follow, not the hireling, but the shepherd's voice through the hireling. Hear the hirelings pointed out by the Lord himself: “The scribes and Pharisees,” he says, “sit on Moses' seat: what they say, do; but what they do, do not do.” What else did he say but, “Hear the shepherd's voice through the hirelings”? For by sitting on Moses' seat they teach the law of God; so God teaches through them. But if they want to teach their own things, do not hear, do not do. For certainly such men seek their own things, not the things of Jesus Christ; yet no hireling has dared to say to the people of Christ, “Seek your own things, not the things of Jesus Christ.” For what he does badly he does not preach from the seat of Christ: he does harm by the bad things he does, not by the good things he says. Pick the grape, beware of the thorn. Good—you have understood; but for the sake of the slower I will say the same thing more plainly. How did I say, “Pick the grape, beware of the thorn,” when the Lord says, “Do they gather grapes from thorns, or figs from thistles?” That is entirely true; and yet what I said is also true: “Pick the grape, beware of the thorn.” For sometimes a cluster sprung from the root of the vine hangs in a hedge: the branch grows, entwines itself among the thorns, and the thorn bears fruit not its own. For the vine did not bear a thorn, but the branch lay upon the thorns. Ask only about the roots. Seek the root of the thorn: you find it outside the vine; seek the origin of the grape: the vine produced it from its root. Moses' seat, then, was the vine; the conduct of the Pharisees was the thorns. True teaching through bad men is the branch in the hedge, the cluster among thorns. Pick carefully, lest while you seek the fruit you tear your hand; and when you hear someone saying good things, do not imitate him doing bad things. “What they say, do”: gather the grapes. “But what they do, do not do”: beware of the thorns. Hear the shepherd's voice even through hirelings, but do not be hirelings, since you are members of the shepherd. And the holy apostle Paul himself, who said, “I have no one who is genuinely anxious for you; for all seek their own things, not the things of Jesus Christ,” in another place distinguishes between hirelings and sons; see what he said: “Some preach Christ from envy and rivalry, but some also from good will: some out of love, knowing that I am set for the defense of the gospel; but some proclaim Christ out of contentiousness, not purely, thinking to stir up affliction for my chains.” These were hirelings; they envied the apostle Paul. Why did they envy, unless because they were seeking temporal things? But mark what he adds: “What then? Provided that in every way, whether in pretense or in truth, Christ is proclaimed; in this I rejoice, yes, and I will rejoice.” Christ is the truth: let the truth be proclaimed by hirelings in pretense, let the truth be proclaimed by sons in truth. The sons patiently await the eternal inheritance of the Father; the hirelings hastily desire the temporal wage of the one who hired them. Let my human glory, which I see the hirelings envy, be diminished; and yet let the divine glory of Christ be spread abroad by the tongues of both hirelings and sons, since “whether in pretense or in truth, Christ is proclaimed.” ### Scripture references - Matt 23:2: quotation, high confidence - Matt 23:3: quotation, high confidence - Matt 7:16: quotation, high confidence - Phil 2:20: quotation, high confidence - Phil 2:21: quotation, high confidence - Phil 1:15: quotation, high confidence - Phil 1:16: quotation, high confidence - Phil 1:17: quotation, high confidence - Phil 1:18: quotation, high confidence ### Translation notes - Matt 23:2–3, Matt 7:16, Phil 2:20–21 and Phil 1:15–18 are quoted. “Diffametur” is used here in the old sense “be spread abroad”. ### Citation (SBL) Augustine, Tract. Ev. Jo. 46.6 (PL 35:1729–1731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-6). ## Tractates on the Gospel of John 46.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-7 - Source: PL 35:1731 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The apostles were shepherds as members of the one shepherd, yet they fled persecution as Christ commanded; how then is the hireling blamed for fleeing? ### Latin text Vidimus qui sit etiam mercenarius. Quis est lupus, nisi diabolus? Et quid dictum est de mercenario? Cum viderit lupum venientem, fugit; quia non sunt ejus oves propriæ, nec ei cura est de ovibus. Numquid talis erat apostolus Paulus? Absit. Numquid talis Petrus? Absit. Numquid tales cæteri Apostoli, excepto Ju­ da filio perditionis? Absit. Pastores ergo illi? Pla­ ne pastores. Et unde unus pastor? Jam dixi, pasto­ res, quia membra pastoris. Illo capite gaudebant, sub illo capite concordabant, uno spiritu in unius corporis compage vivebant: ac per hoc omnes ad unum pa­ storem pertinebant. Si ergo pastores, non mercenarii, quare fugiebant quando persecutionem patiebantur? Expone nobis, o Domine. Vidi in Epistola fugientem Paulum: per murum in sporta submissus est, ut ma­ nus persequentis evaderet. Non ergo illi cura fuit de ovibus, quas lupo veniente deserebat? Fuit plane, sed eas pastori in coelo sedenti orationi­ bus commendabat: se autem utilitati earum fugiendo servabat, sicut quodam loco ait, Manere in carne ne­ cessarium propter vos. Ab ipso namque pastore omnes audierant, Si vos persecuti fuerint in una civitate, fugite in aliam. Hanc nobis quæstionem Dominus dignetur exponere. Domine, tu dixisti eis quos fideles pastores esse utique volebas, quos tua membra esse formabas, Si vos persecuti fue­ rint, fugite. Injuriam ergo illis facis, quando reprehen­ dis mercenarios, qui vident lupum venientem et fu­ giunt. Rogamus indices nobis quid habeat altitudo quæstionis: pulsemus, aderit qui aperiat se ostiarius ostii, quod est ipse. ### English translation (Claude) We have seen who the hireling is as well. Who is the wolf, but the devil? And what was said of the hireling? “When he sees the wolf coming, he flees, because the sheep are not his own and he has no care for the sheep.” Was the apostle Paul such a man? Far from it. Was Peter such? Far from it. Were the other apostles such, except Judas the son of perdition? Far from it. Were they, then, shepherds? Plainly shepherds. And how is there one shepherd? I have already said: they were shepherds because they were members of the shepherd. They rejoiced in that head, they were in harmony under that head, they lived by one Spirit in the structure of one body; and so they all belonged to the one shepherd. If, then, they were shepherds and not hirelings, why did they flee when they suffered persecution? Explain it to us, O Lord. I saw Paul fleeing in his epistle: he was let down over the wall in a basket, to escape the hands of his pursuer. Had he, then, no care for the sheep, whom he deserted when the wolf came? He plainly had; but he commended them by his prayers to the shepherd sitting in heaven, and kept himself by fleeing for their benefit, as he says in one place, “To remain in the flesh is necessary for your sake.” For they had all heard from the shepherd himself, “If they persecute you in one city, flee to another.” May the Lord deign to explain this question to us. Lord, you said to those whom you certainly wished to be faithful shepherds, whom you were forming to be your members, “If they persecute you, flee.” So you do them wrong when you rebuke the hirelings who see the wolf coming and flee. We ask you to show us what the depth of the question holds. Let us knock: he will be here to open, he who is the doorkeeper of the door which he himself is. ### Scripture references - John 10:12: quotation, high confidence - John 10:13: quotation, high confidence - John 17:12: allusion, high confidence - 2 Cor 11:33: allusion, high confidence - Acts 9:25: allusion, medium confidence - Phil 1:24: quotation, high confidence - Matt 10:23: quotation, high confidence - Matt 7:7: allusion, medium confidence ### Translation notes - John 10:12–13, John 17:12, 2 Cor 11:32–33 (Acts 9:25), Phil 1:24 and Matt 10:23 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 46.7 (PL 35:1731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-7). ## Tractates on the Gospel of John 46.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-8 - Source: PL 35:1731 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The hireling flees in spirit when, for fear of losing human friendship, he fails to rebuke a grave sinner; fear is the flight of the mind. ### Latin text Quis est mercenarius, qui videt lupum venien­ tem et fugit? Qui sua quærit, non quæ Jesu Christi: peccantem non libere audet arguere. Ecce nescio quis peccavit, graviter peccavit; incre­ pandus est, excommunicandus est: sed excommuni­ catus, inimicus erit, insidiabitur, nocebit cum potue­ rit. Jam ille qui sua quærit, non quæ Jesu Christi, ne perdat quod sectatur, humanæ amicitiæ commoditatem, et inimicitiarum humanarum incurrat molestiam, tacet, non corripit. Ecce lupus ovi guttur apprehendit: diabolus fideli adulterium persuasit; tu taces, non increpas: o mercenarie, lupum venientem vidisti, et fugisti. Respondet forte et dicit: Ecce hic sum, non fugi. Fugi­ sti, quia tacuisti; tacuisti, quia timuisti. Fuga animi, timor est. Corpore stetisti, spiritu fugisti: quod ille non faciebat qui dicebat, Etsi corpore absens sum, spi­ ritu vobiscum sum. Quomodo enim spi­ ritu fugiebat, qui etiam corpore absens, fornicatores litteris arguebat? Affectiones nostræ motus animorum sunt. Lætitia, animi diffusio; tristitia, animi contra­ clio: cupiditas, animi progressio; timor, animi fuga est. Diffunderis enim animo, cum delectaris; contra­ heris animo, cum molestaris: progrederis animo, cum appetis; fugis animo, cum metuis. Ecce unde ille mercenarius viso lupo dicitur fugere. Quare? Quia non est ei cura de ovibus. Quare non est ei cura de ovi­ bus? Quia mercenarius est. Quid est, mercenarius est? Temporalem mercedem quærens, et in domo in æter­ num non habitabit. Sunt hic adhuc quærenda, et discutienda vobiscum, sed onerare vos non est con­ silii. Dominica enim cibaria conservis ministramus; in pascuis dominicis oves pascimus, et simul pasci­ mur. Sicut non est negandum quod necessarium est, sic non est cor infirmum pabuli multitudine prægra­ vandum. Non sit ergo molestum Charitati vestrae, quia omnia quæ hic adhuc discutienda arbitror, hodie non discutio: sed iterum nobis in nomine Domini diebus reddendi sermonis eadem lectio recitabitur, et diligentius, illo adjuvante, tractabitur. ### English translation (Claude) Who is the hireling who sees the wolf coming and flees? He who seeks his own things, not the things of Jesus Christ; he does not dare to rebuke the sinner freely. See, someone or other has sinned, sinned gravely: he must be reproved, he must be excommunicated. But once excommunicated he will be an enemy, he will lay snares, he will do harm when he can. So he who seeks his own things, not the things of Jesus Christ, lest he lose what he is after—the advantage of human friendship—and incur the trouble of human enmities, is silent, does not correct. See, the wolf has seized the sheep by the throat: the devil has persuaded a believer to adultery. You are silent, you do not reprove: O hireling, you saw the wolf coming, and you fled. Perhaps he answers and says, “Look, here I am; I have not fled.” You fled, because you were silent; you were silent, because you were afraid. Fear is the flight of the mind. You stood firm in body, you fled in spirit—which he did not do who said, “Though I am absent in body, I am with you in spirit.” For how did he flee in spirit, who even when absent in body rebuked fornicators by letter? Our affections are movements of our minds. Joy is the expansion of the mind, sadness its contraction; desire is the going forth of the mind, fear its flight. For you are expanded in mind when you are delighted, contracted in mind when you are troubled; you go forth in mind when you desire, you flee in mind when you fear. See, this is why that hireling is said to flee when he sees the wolf. Why? Because he has no care for the sheep. Why has he no care for the sheep? Because he is a hireling. What is “he is a hireling”? He seeks a temporal wage, and he will not dwell in the house forever. There are still things here to be sought and discussed with you, but it is not my intention to burden you. For we serve the Lord's provisions to our fellow servants; in the Lord's pastures we feed the sheep and are fed together with them. As what is necessary must not be denied, so a weak heart must not be overloaded with too much fodder. So let it not trouble your Charity that I do not today discuss everything that I think still needs discussing here; but, in the Lord's name, the same reading will be recited to us again on the days when the sermon is due, and with his help it will be treated more carefully. ### Scripture references - John 10:12: quotation, high confidence - Phil 2:21: quotation, high confidence - Col 2:5: quotation, high confidence - 1 Cor 5:3: allusion, medium confidence - John 8:35: allusion, medium confidence ### Translation notes - John 10:12–13, Phil 2:21, Col 2:5, 1 Cor 5:1–5 (recalled) and John 8:35 are quoted or recalled. The fourfold account of the passions (joy, sadness, desire, fear) is the Stoic classification. ### Citation (SBL) Augustine, Tract. Ev. Jo. 46.8 (PL 35:1731; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/46-1/#p-46-8). ## Tractates on the Gospel of John 47.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-1 - Source: PL 35:1731–1733 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine recalls the earlier sermon and proposes to show how Christ, being both shepherd and door, enters through himself. ### Latin text Qui sermonem Dei nostri non solum libenter, sed etiam diligenter auditis, promissionis nostræ pro­ cui dubio meministis. Ipsa quippe lectio evangelica et hodie lecta est, quae lecta fuerat proximo domi­ nico die: propterea quoniam in quibusdam necessita­ tibus immorati, non patuimus omnia discutere quæ vestris sensibus debebamus. Proinde quæ jam dicta atque tractata sunt, hodie non quaerimus; ne adhuc eadem repetendo, ad illa quae nondum dicta sunt per­ venire minime permittamur. Nostis jam in nomine Domini qui sit bonus pastor, et quemadmodum pasto­ res boni membra sint ejus, et ideo pastor sit unus: nostis qui sit mercenarius ferendus; quis lupus, et fures, et latrones cavendi; quæ sint oves, quod sit ostium quo et oves ingrediuntur et pastor; quomodo sit intelligendus ostiarius: nostis etiam quoniam quis­ quis non per ostium intraverit, fur est et latro, nec venit nisi ut furetur, et occidat, et perdat. Hæc omnia dicta, sufficienter, quantum existimo, pertractata sunt. Hodie debemus dicere, quantum adjuvat Domi­ uus (quoniam ipse Jesus, Christus salvator noster et pastorem se esse dixit, et ostium, et pastorem bonum dixit intrare per ostium), quomodo ipse per seipsum intret. Si enim nemo pastor bonus est, nisi qui per ostium intrat, et ipse est præcipue pastor bonus, et ipse est ostium; intelligere non possum, nisi et ipsum per seipsum ad oves suas intrare, et vocem suam illis dare ut sequantur eum, easque intrantes et exeuntes pascua invenire, quod est vita æterna. ### English translation (Claude) You who hear the word of our God not only gladly but also carefully no doubt remember our promise. For the same gospel reading has been read today that was read last Lord's day, because, delayed by certain necessities, we were not able to discuss everything we owed to your understanding. So what has already been said and treated we do not take up today, lest by repeating the same things we be prevented from reaching what has not yet been said. You already know, in the Lord's name, who the good shepherd is, and how good shepherds are his members, and therefore there is one shepherd. You know which hireling is to be tolerated; which wolf, and thieves, and robbers are to be guarded against; who the sheep are, what the door is by which both the sheep and the shepherd enter; how the doorkeeper is to be understood. You know too that whoever has not entered by the door is a thief and a robber, and comes only to steal and to kill and to destroy. All these things have been said and, I think, sufficiently treated. Today we must say, as far as the Lord helps—since Jesus Christ our Saviour himself said that he is both the shepherd and the door, and said that the good shepherd enters by the door—how he enters through himself. For if no one is a good shepherd except one who enters by the door, and he himself is preeminently the good shepherd, and he himself is the door, I can only understand that he himself enters to his sheep through himself, and gives them his voice so that they follow him, and that they, going in and going out, find pasture, which is eternal life. ### Scripture references - John 10:10: allusion, high confidence - John 10:9: allusion, high confidence - John 10:11: allusion, high confidence ### Translation notes - John 10:1–11 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.1 (PL 35:1731–1733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-1). ## Tractates on the Gospel of John 47.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-2 - Source: PL 35:1733 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine enters to his hearers through Christ the door; the good shepherd's laying down of his life is shared by his members, as John urges and as Christ foretold of Peter. ### Latin text Cito ergo dico. Ego quærens intrare ad vos, id est ad cor vestrum, Christum prædico: si aliud præ­ dicem, per aliam partem conabor ascendere. Christus itaque mihi janua est ad vos; per Christum intro, non ad parietes vestros, sed ad corda vestra. Per Chri­ stum intro, Christum in me libenter audistis. Quare Christum in me libenter audistis? Quia oves Christi estis, sanguine Christi comparati estis. Agnoscitis prc­ lium vestrum: quod non a me datur, sed per me prædicatur. Ille quippe emit, qui pretiosum sangui­ nem fudit: pretiosus sanguis est illius sine peccato. Fecit tamen ipse etiam suorum sanguinem pretiosum, pro quibus dedit sanguinis pretium: nam si suorum sanguinem non faceret pretiosum, non diceretur, Pretiosa in conspectu Domini mors sanctorum ejus. Itaque etiam quod ait, Pastor bonus animam suam ponit pro ovibus, non ipse unus hoc fecit: et tamen si illi qui fecerunt membra ejus sunt, idem ipse unus hoc fecit. Ipse enim potuit facere sine illis; ipsi sine illo unde potuerunt, cum ipse dixerit, Sine me nihil potestis facere? Hinc autem osten­ dimus quod et alii fecerint, quia ipse apostolus Joan­ nIs, qui hoc quod audistis Evangelium prædicavit, in Epistola sua dixit: Sicut Christus pro nobis animam suam posuit, sic et nos debemus animas pro fratribus ponere. Debemus, dixit; debitores nos fecit qui primus exhibuit. Ideo quodam loco scriptum est: Si sederis cœnare ad mensam potentis, sapienter intellige quæ apponuntur tibi: et mitte manum tuam, sciens quia talia te oportet præparare. Mensa potentis quæ sit, nostis; ibi est cor­ pus et sanguis Christi: qui accedit ad talem mensam præparet talia. Et quid est, præparet talia? Quo­ modo ipse pro nobis animam suam posuit, sic et nos de­ bemus, ad ædificandam plebem et asserendam fidem, animas pro fratribus ponere. Ideo Petro quem facere volebat pastorem bonum, non in ipso Petro, sed in corpore suo ait: Petre, amas me? pasce oves meas. Hoc semel, hoc iterum, hoc tertio usque ad ejus tristitiam. Et cum tantum interrogasset Dominus, quantum iD­ terrogandum esse judicavit, ut ter confiteretur qui ter negaverat, et ei suas oves pascendas tertio commen­ dasset; ait illi, Cum junior esses, cingebas te, et ambu­ labas ubi volebas: cum autem senueris, extendes manus tuas, et alter te cinget, et ducet quo tu non vis. Et expo­ suit Evangelista quid Dominus dixerit: Hoc autem, inquit, dixit, significans qua morte clarificaturus esset Deum. Ad hoc ergo pertinet, Pasce oves meas: ut ponas animam tuam pro ovibus meis. ### English translation (Claude) I say it briefly, then. When I seek to enter to you, that is, to your hearts, I preach Christ; if I were to preach something else, I would be trying to climb up another way. So Christ is my door to you; through Christ I enter, not to your walls, but to your hearts. Through Christ I enter: you have gladly heard Christ in me. Why have you gladly heard Christ in me? Because you are Christ's sheep; you were bought with Christ's blood. You recognize your price, which is not given by me but preached through me. For he bought you who shed precious blood: his blood, the blood of one without sin, is precious. Yet he made the blood of his own precious too, those for whom he gave the price of his blood; for if he had not made the blood of his own precious, it would not be said, “Precious in the sight of the Lord is the death of his saints.” So also what he says, “The good shepherd lays down his life for the sheep,” he alone has not done; and yet, if those who have done it are his members, he himself alone has done it. For he could do it without them; how could they do it without him, when he himself said, “Without me you can do nothing”? And we show from this that others too have done it: the apostle John himself, who preached this gospel that you have heard, said in his epistle, “As Christ laid down his life for us, so we too ought to lay down our lives for the brothers.” “We ought,” he said: he who first showed it made us debtors. Therefore it is written in a certain place, “If you sit down to dine at the table of a ruler, consider wisely what is set before you; and put out your hand, knowing that you must prepare such things.” You know what the ruler's table is: there are the body and blood of Christ. Whoever approaches such a table, let him prepare such things. And what is “let him prepare such things”? As he laid down his life for us, so we too ought, for building up the people and defending the faith, to lay down our lives for the brothers. Therefore to Peter, whom he wished to make a good shepherd—not in Peter himself, but in his body—he says, “Peter, do you love me? Feed my sheep.” This once, this again, this a third time, until he was grieved. And when the Lord had questioned him as much as he judged he should be questioned, so that he who had denied three times should confess three times, and when he had commended his sheep to him to feed a third time, he said to him, “When you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and lead you where you do not wish.” And the evangelist explained what the Lord had said: “This he said,” he says, “signifying by what death he would glorify God.” This, then, is what “Feed my sheep” means: that you lay down your life for my sheep. ### Scripture references - 1 Pet 1:19: allusion, medium confidence - Ps 116:15 (115:6 LXX): quotation, high confidence - John 10:11: quotation, high confidence - John 15:5: quotation, high confidence - 1 John 3:16: quotation, high confidence - Prov 23:1: quotation, high confidence - Prov 23:2: quotation, medium confidence - John 21:15: quotation, high confidence - John 21:17: allusion, high confidence - John 21:18: quotation, high confidence - John 21:19: quotation, high confidence ### Translation notes - 1 Pet 1:19 (recalled), Ps 116:15 (LXX 115:6), John 10:11, John 15:5, 1 John 3:16, Prov 23:1–2 (in the Old Latin form), John 21:15–19 are quoted. The ruler's table is applied to the Eucharist; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.2 (PL 35:1733; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-2). ## Tractates on the Gospel of John 47.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-3 - Source: PL 35:1733–1735 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ enters through himself because he preaches himself, as light shows itself; he shares the office of shepherd with apostles and good bishops but keeps being the door as his own. ### Latin text Jam illud quod ait, Sicut novit me Pater, et ego agnosco Patrem, quis nescit? Ipse enim agnoscit Pa­ trem per se, nos per illum. Quia ipse per se agnoscit, novimus: quia et nos per illum, etiam hoc novimus; quia et hoc per illum novimus. Ipse enim dixit: Deum nemo vidit unquam, nisi unigenitus Filius qui est in sinu Patris; ipse enarravit. Ergo et nos per ipsum, quibus enarravit. Item alibi ait: Nemo novit Filium, nisi Pater; neque Patrem quisquam novit, nisi Filius, et cui voluerit Filius revelare. Sicut ergo ipse per se novit Patrem, nos autem per illum novimus Patrem; sic intrat in ovile per semet­ ipsum, et nos per ipsum. Ostium dicebamus per Chri­ stum nos habere ad vos; quare? Quia Christum præ­ dicamus. Nos Christum prædicamus; et ideo per ostium intramus. Christus autem Christum prædicat, quia seipsum prædicat; et ideo pastor per seipsum intrat. Lumen cum alia monstrat quæ videntur in lu­ mine, numquid aliquo alio indiget ut monstretur? Lumen ergo et alia demonstrat et seipsum. Quaecum­ que intelligimus, intellectu intelligimus; ipsum in­ tellectum unde, nisi intellectu, intelligimus? Numquid sic oculo carnis et alia vides et ipsum? Quamvis enim videant homines oculis suis, non tamen vident oculos suos. Oculus carnis alia videt, se non potest: intel­ lectus autem et alia intelligit, et seipsum. Quomodo intellectus videt se, sic et Christus prædicat se. Si prædicat se, et prædicando intrat ad te, per se intrat ad te. Et ad Patrem ipse est ostium; quia non est qua veniatur ad Patrem, nisi per ipsum. Unus enim Deus et unus mediator Dei et hominum, homo Christus Jesus. Verbo multa dicuntur: hæc ipsa quæ dixi, utique verbo dixi. Si velim dicere et ipsum verbum, unde dico, nisi verbo? Ac per hoc per verbum et alia dicuntur, quæ non sunt quod verbum; et ipsum verbum dici non potest, nisi per verbum. Adjuvante Domino exemplis abundavi­ mus. Tenete ergo quomodo Dominus Jesus Christus et ostium sit, et pastor: ostium pandendo se, pastor intrando per se. Et quidem, fratres, quod pastor est, dedit et membris suis; nam et Petrus pastor, et Pau­ lus pastor, et cæteri Apostoli pastores, et boni epi­ scopi pastores. Ostium vero nemo nostrum se dicit; hoc sibi ipse proprium tenuit, qua intrent oves, De­ nique Paulus apostolus boni pastoris implebat offi­ cium, quando Christum praedicabat, quia per ostium intrabat. At ubi oves indisciplinate coeperunt facere schismata, et alia ostia sibi ponere, non qua intrarent ut congregarentur, sed qua errarent ut dividerentur, dicentes, alii, Ego sum Pauli; alii, Ego sum Cephæ; alii, Ego Apollo; alii, Ego Christi: expavescens ad eos qui dixerunt, Ego sum Pauli, tanquam clamans ad oves, Miseræ, qua itis? non sum ostium: Num­ quid Paulus, inquit, pro vobis crucifixus est? aut in no­ mine Pauli baptizati estis? Qui vero dicebant, Ego sum Christi, invenerant ostium. ### English translation (Claude) Now as for his saying, “As the Father knows me, and I know the Father,” who does not understand it? For he knows the Father through himself, we through him. That he knows him through himself we know; that we too know him through him, this also we know; for this too we know through him. For he himself said, “No one has ever seen God, except the only-begotten Son, who is in the bosom of the Father; he has declared him.” So we know him through him, we to whom he has declared him. Likewise he says elsewhere, “No one knows the Son except the Father, nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal him.” As, then, he knows the Father through himself, but we know the Father through him, so he enters the fold through himself, and we through him. We were saying that through Christ we have a door to you. Why? Because we preach Christ. We preach Christ, and therefore we enter by the door. But Christ preaches Christ, because he preaches himself; and therefore the shepherd enters through himself. When light shows other things that are seen in the light, does it need anything else to be shown? Light, then, shows both other things and itself. Whatever we understand, we understand by the understanding; the understanding itself, by what do we understand it, but by the understanding? Do you in the same way see with the eye of the flesh both other things and the eye itself? For though people see with their eyes, they do not see their own eyes. The eye of the flesh sees other things; itself it cannot see. But the understanding understands both other things and itself. As the understanding sees itself, so also Christ preaches himself. If he preaches himself, and by preaching enters to you, he enters to you through himself. And to the Father he himself is the door, for there is no way by which one comes to the Father except through him. “For there is one God, and one mediator between God and men, the man Christ Jesus.” Many things are said by a word: these very things that I have said, I have surely said by a word. If I wish to speak of the word itself, by what do I speak but by a word? And so by a word other things are spoken which are not what a word is; and the word itself cannot be spoken except by a word. With the Lord's help we have given plenty of examples. Hold fast, then, how the Lord Jesus Christ is both door and shepherd: the door by opening himself, the shepherd by entering through himself. And indeed, brothers, his being shepherd he has given to his members also; for Peter is a shepherd, and Paul is a shepherd, and the other apostles are shepherds, and good bishops are shepherds. But none of us calls himself the door; this he kept as his own, that through him the sheep should enter. Indeed the apostle Paul was fulfilling the office of a good shepherd when he preached Christ, because he entered by the door. But when the sheep, without discipline, began to make schisms and to set up other doors for themselves—not by which they might enter to be gathered, but by which they might wander to be divided—some saying, “I am of Paul,” others, “I am of Cephas,” others, “I of Apollos,” others, “I of Christ,” he was horrified at those who said, “I am of Paul,” and, as if crying out to the sheep, “Poor things, where are you going? I am not the door,” he says, “Was Paul crucified for you? Or were you baptized in the name of Paul?” But those who said, “I am of Christ,” had found the door. ### Scripture references - John 10:15: quotation, high confidence - John 1:18: quotation, high confidence - Matt 11:27: quotation, high confidence - John 14:6: allusion, high confidence - 1 Tim 2:5: quotation, high confidence - 1 Cor 1:12: quotation, high confidence - 1 Cor 1:13: quotation, high confidence ### Translation notes - John 10:15, John 1:18, Matt 11:27, John 14:6 (recalled), 1 Tim 2:5 and 1 Cor 1:12–13 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.3 (PL 35:1733–1735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-3). ## Tractates on the Gospel of John 47.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-4 - Source: PL 35:1735 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ came in person only to Israel, where his saving presence was shown, but sent his messengers to the Gentiles; the one fold excludes following Donatus. ### Latin text De uno autem ovili et uno pastore, jam quidem assidue soletis audire: multum enim commendavimus unum ovile, praedicantes unitatem, ut per Christum omnes oves ingrederentur, et Donatum nulla seque­ retur. Verumtamen unde hoc proprie dixerit Dominus, satis apparet. Loquebatur enim apud Judæos, missus autem fuerat ad ipsos Judæos, non propter quosdam immani odio pertinaces et perseverantes in tenebris, sed propter quosdam in ipsa gente quos dicit oves suas: de quibus ait, Non sum missus nisi ad oves quæ perierunt domus Israel. Noverat etiam eos in turba furentium, et praevidebat in pace creden­ tium. Quid est ergo, Non sum missus nisi ad oves quæ perierunt domus Israel; nisi quia praesentiam suam corporalem non exhibuit nisi populo Israel? Ad Gen­ tes non perrexit ipse, sed misit: ad populum vero Israel et misit, et venit ipse; ut qui contemnebant, majus judicium sumerent, quia et præsentia est illis exhibita. Ipse Dominus ibi fuit, ibi matrem elegit; ibi concipi, ibi nasci, ibi sanguinem fundere voluit; ibi sunt vestigia ejus, modo adorantur, ubi novissi­ me stetit, unde ascendit in caelum: ad Gentes autem misit. ### English translation (Claude) About the one fold and the one shepherd you are already used to hearing constantly; for we have strongly commended the one fold, preaching unity, so that all the sheep might enter through Christ and none follow Donatus. Yet why the Lord said this in particular is plain enough. For he was speaking among the Jews, and he had been sent to the Jews themselves—not on account of some who persisted in monstrous hatred and remained in darkness, but on account of some in that very nation whom he calls his sheep, of whom he says, “I was sent only to the lost sheep of the house of Israel.” He knew them even in the raging crowd, and he foresaw them in the peace of believers. What, then, is “I was sent only to the lost sheep of the house of Israel,” except that he showed his bodily presence only to the people of Israel? To the Gentiles he did not go himself, but sent; but to the people of Israel he both sent and came himself, so that those who despised him would receive the greater judgment, because his presence too was shown to them. The Lord himself was there; there he chose his mother; there he willed to be conceived, there to be born, there to shed his blood; there are his footprints, now venerated, where he last stood, from where he ascended into heaven. But to the Gentiles he sent. ### Scripture references - John 10:16: allusion, high confidence - Matt 15:24: quotation, high confidence - Acts 1:12: allusion, low confidence ### Translation notes - John 10:16 (the one fold) and Matt 15:24 are quoted. Donatus is the founder of the Donatist schism. “Venerated” renders “adorantur”; the footprints of Christ on the Mount of Olives were shown to pilgrims (Acts 1:12 is recalled). Augustine on the Jews is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.4 (PL 35:1735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-4). ## Tractates on the Gospel of John 47.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-5 - Source: PL 35:1735 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ speaks in those he sends, so the Gentiles hear his own voice; from Jews and Gentiles he makes one fold, as the cornerstone joins two walls. ### Latin text Sed forte aliquis arbitratur, quoniam non ipse ad nos venit, sed misit ad nos, non nos audisse vocem ipsius, sed vocem eorum quos misit. Absit; pellatur ista cogitatio de cordibus vestris: et in his quos misit ipse erat. Ipsum Paulum audi quem misit; ad Gentes enim præcipue Paulum misit apostolum: et ait ipse Paulus terrens non de se, sed de illo, An vultis accipere experimentum ejus qui in me loquitur Christi? Audite et ipsum Dominum. Et alias oves ha­ beo, id est, in Gentibus: quæ non sunt de hoc ovili, id est de populo Israel: oportet me et illas adducere. Ergo et per suos non alter adducit. Adhuc audi: Vocem meam audient. Ecce et per suos ipse loquitur, et per eos quos mittit vox ejus auditur. Ut sit unum ovile et unus pastor. Duobus istis gregibus tanquam duobus parietibus, factus est lapis angularis. Ergo et ostium est, et lapis angularis: omnia per similitudinem, nihil horum proprie. ### English translation (Claude) But perhaps someone thinks that, since he did not come to us himself but sent to us, we have not heard his voice, but the voice of those whom he sent. Far from it; let that thought be driven from your hearts: he himself was in those whom he sent. Hear Paul himself, whom he sent—for he sent the apostle Paul chiefly to the Gentiles—and Paul himself says, alarming them not about himself but about him, “Do you want proof of Christ who speaks in me?” Hear the Lord himself too: “And I have other sheep”—that is, among the Gentiles—“which are not of this fold”—that is, of the people of Israel—“I must bring them also.” So it is not another but he who brings them, even through his own. Hear further: “They will hear my voice.” See, he himself speaks through his own, and his voice is heard through those whom he sends. “That there may be one fold and one shepherd.” Of these two flocks, as of two walls, he was made the cornerstone. So he is both the door and the cornerstone: all by likeness, none of these properly. ### Scripture references - 2 Cor 13:3: quotation, high confidence - John 10:16: quotation, high confidence - Eph 2:20: allusion, high confidence - Ps 118:22 (117:22 LXX): allusion, medium confidence ### Translation notes - 2 Cor 13:3, John 10:16 and Eph 2:20 (with Ps 118:22) are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.5 (PL 35:1735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-5). ## Tractates on the Gospel of John 47.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-6 - Source: PL 35:1735 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is rock, door, cornerstone, shepherd, lamb and lion by likeness; properly he is the eternal Word who became flesh. ### Latin text Jam enim dixi, et commendavi vehementer; et qui capiunt sapiunt, imo qui sapiunt capiunt; et qui nondum intellectu sapiunt, fide teneant quod intelli­ gere nondum possunt. Per similitudinem Christus multa est quæ per proprietatem non est. Per similitu­ dinem et petra est Christus, et ostium est Christus, et lapis angularis est Christus, et pastor est Christus, et agnus est Christus, et leo est Christus. Quam multa per similitudines, et alia, quae commemorare longum est! Si autem proprietates discutias rerum quas videre consuesti; nec petra est, quia durus et sine sensu non est; nec ostium est, quia faber eum non fecit; nec lapis angularis est, quia non est ab structore compo­ situs; nec pastor est, quia custos ovium quadrupe­ dum non est; nec leo est, quia fera non est; nec agnus est, quia pecus non est. Omnia ergo ista per similitudinem. Quid ergo proprie? In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Ver­ bum. Quid de homine qui apparuit? Et Verbum caro factum est, et habitavit in nobis. ### English translation (Claude) For I have already said it and strongly commended it—those who grasp it are wise, or rather those who are wise grasp it—and let those who are not yet wise in understanding hold by faith what they cannot yet understand: by likeness Christ is many things which by proper sense he is not. By likeness Christ is the rock, Christ is the door, Christ is the cornerstone, Christ is the shepherd, Christ is the lamb, Christ is the lion. How many things by likenesses, and others which it would take long to recount! But if you examine the proper senses of the things you are used to seeing, he is not a rock, for he is not hard and without feeling; nor a door, for no carpenter made him; nor a cornerstone, for he was not set in place by a builder; nor a shepherd, for he is not a keeper of four-footed sheep; nor a lion, for he is not a wild beast; nor a lamb, for he is not a farm animal. All these, then, are by likeness. What, then, properly? “In the beginning was the Word, and the Word was with God, and the Word was God.” What of the man who appeared? “And the Word was made flesh, and dwelt among us.” ### Scripture references - John 1:1: quotation, high confidence - John 1:14: quotation, high confidence - 1 Cor 10:4: allusion, medium confidence - Rev 5:5: allusion, medium confidence ### Translation notes - John 1:1 and 1:14 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.6 (PL 35:1735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-6). ## Tractates on the Gospel of John 47.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-7 - Source: PL 35:1735 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ lays down his life by his own will and power, so the Jews cannot boast; he also raised himself, as the temple saying shows, though he gives the glory to the Father. ### Latin text Audi et cætera. Propterea me Pater diligit, inquit; quia ego pono animam meam, ut iterum sumam eam. Quid ait? Propterea me Pater diligit: quia morior ut resurgam. Cum magno enim pondere dictum est, ego: Quia ego pono, inquit, pono animam meam, ego pono. Quid est, ego pono? Ego illam pono: non glo­ rientur Judæi; sævire potuerunt, potestatem habere non potuerunt: sæviant quantum possunt; si ego no­ luero animam meam ponere, quid sæviendo facturi sunt? Una responsione prostrati sunt: quando eis dictum est, Quem quæritis? dixerunt, Jesum; et ait eis, Ego sum: redierunt retro, et ceciderunt. Qui ceciderunt ad unam vocem Christi morituri, quid facient sub voce judicaturi? Ego, ego, inquam, pono animam meam, ut iterum sumam eam. Non glo­ rientur Judaei, quasi praevaluerint: ipse posuit animam suam. Ego dormivi, dicit. Nostis Psalmum: Ego dor­ mivi, et somnum cepi; et exsurrexi, quoniam Dominus suscipiet me. Modo Psalmus ipse lectus est, modo audivimus: Ego dormivi, et somnum cepi; et exsurrexi, quoniam Dominus suscipiet me. Quid est, Ego dormivi? Quia volui, dormivi. Quid est, dormivi? Mortuus sum. Nonne dormivit, qui quando voluit, de sepulcro tanquam de lecto surrexit? Sed amat dare gloriam Patri, ut nos ædificet gloriam dare Creatori. Nam quod addidit, exsurrexi, quoniam Dominus sus­ cipiet me; putatis hic quasi virtutem ejus defecisse, ut per potestatem suam mori potuerit, per potestatem suam resurgere non potuerit? Sic enim videntur sonare verba non intentius intellecta, Ego dormivi; id est, quia volui, dormivi. Et exsurrexi: quare? Quia Domi­ nus suscipiet me. Quid enim, tu a teipso resurgere non valeres? Si non valeres, non diceres, Potestatem ha­ beo ponendi animam meam, et potestatem habeo iterum sumendi eam. Audi alio loco in Evangelio, quia non solum Pater suscitavit Filium, sed etiam Filius seip­ sum. Solvite, inquit, templum hoc, et in triduo suscitabo illud. Et Evangelista: Hoc autem, inquit, dicebat de templo corporis sui. Hoc enim sus­ citabatur quod moriebatur. Nam Verbum non est mor­ tuum, anima illa non est mortua. Si nec tua moritur, Domini moreretur? ### English translation (Claude) Hear the rest too. “For this reason the Father loves me,” he says, “because I lay down my life, that I may take it again.” What does he say? For this reason the Father loves me: because I die that I may rise again. For “I” was said with great weight: “Because I lay down,” he says, “I lay down my life; I lay it down.” What is “I lay it down”? I lay it down: let the Jews not boast. They were able to rage; they were not able to have power. Let them rage as much as they can: if I do not wish to lay down my life, what will they accomplish by raging? They were laid low by one answer: when it was said to them, “Whom do you seek?” they said, “Jesus”; and he said to them, “I am he”; they went backward and fell down. Those who fell at one word of Christ when he was about to die—what will they do under the voice of Christ when he comes to judge? “I, I,” I say, “lay down my life, that I may take it again.” Let the Jews not boast as though they had prevailed: he himself laid down his life. “I slept,” he says. You know the psalm: “I slept, and took my rest; and I rose up, because the Lord will uphold me.” The psalm itself was read just now; we heard just now, “I slept, and took my rest; and I rose up, because the Lord will uphold me.” What is “I slept”? Because I willed it, I slept. What is “I slept”? I died. Did he not sleep, who, when he willed, rose from the tomb as from a bed? But he loves to give glory to the Father, so as to build us up to give glory to the Creator. As for his adding, “and I rose up, because the Lord will uphold me,” do you think that here his strength as it were failed, so that he could die by his own power but could not rise by his own power? For so the words seem to sound when not understood more attentively: “I slept,” that is, because I willed it, I slept; “and I rose up”: why? “Because the Lord will uphold me.” What then, were you not able to rise of yourself? If you were not able, you would not say, “I have power to lay down my life, and I have power to take it again.” Hear in another place in the Gospel that not only did the Father raise the Son, but the Son also raised himself. “Destroy,” he says, “this temple, and in three days I will raise it up.” And the evangelist: “But he spoke,” he says, “of the temple of his body.” For what was raised was what was dying. For the Word did not die; that soul did not die. If not even yours dies, would the Lord's die? ### Scripture references - John 10:17: quotation, high confidence - John 10:18: quotation, high confidence - John 18:4: quotation, high confidence - John 18:5: quotation, high confidence - John 18:6: quotation, high confidence - Ps 3:5 (3:6 LXX): quotation, high confidence - John 2:19: quotation, high confidence - John 2:21: quotation, high confidence ### Translation notes - John 10:17–18, John 18:4–6, Ps 3:5 (LXX 3:6) and John 2:19, 21 are quoted. “Life” and “soul” both render “anima”; in what follows Augustine moves between the two senses. His words on the Jews are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.7 (PL 35:1735; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-7). ## Tractates on the Gospel of John 47.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-8 - Source: PL 35:1735–1737 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The soul does not die naturally, but it dies when it loses God, its life, as the body dies when it loses the soul. ### Latin text Unde scio, inquis, si mea non moritur? A te non occidatur, et non moritur. Quomodo, inquis, ego possum occidere animam meam? Ut alia peccata in­ terim taceam, Os quod mentitur, occidit animam. Quomodo, inquis, securus sum, quia non mo­ ritur? Ipsum Dominum audi dantem servo securita­ tem: Nolite timere eos qui occidunt corpus, et postea non habent quid faciant. Sed plane quid ait? Eum ti­ mete qui habet potestatem et corpus et animam occidere in gehenna. Ecce quia moritur, ecce quia non moritur. Quid est mori ipsius? Quid est mori carni tuæ? Mori carni tuae, est amittere vitam suam: mori animæ tuae, est amittere vitam suam. Vita carnis tuæ, anima tua: vita animae tuae, Deus tuus. Quomodo moritur caro amissa anima, quae vita est ejus; sic moritur anima amisso Deo, qui vita est ejus. Certe ergo immortalis est anima. Plane im­ mortalis, quia vivit et mortua. Quod enim de vidua deliciosa dixit Apostolus, etiam de anima, si Deum suum amiserit, dici potest, Vivens mortua est. ### English translation (Claude) “How do I know,” you say, “whether mine does not die?” Do not kill it, and it does not die. “How,” you say, “can I kill my soul?” To pass over other sins for the moment: “The mouth that lies kills the soul.” “How,” you say, “am I sure that it does not die?” Hear the Lord himself giving his servant assurance: “Do not fear those who kill the body, and afterward have nothing that they can do.” But what does he plainly say? “Fear him who has power to kill both body and soul in Gehenna.” See: it dies; see: it does not die. What is its dying? What is it for your flesh to die? For your flesh to die is to lose its life; for your soul to die is to lose its life. The life of your flesh is your soul; the life of your soul is your God. As the flesh dies when it loses the soul, which is its life, so the soul dies when it loses God, who is its life. Certainly, then, the soul is immortal. Plainly immortal, for it lives even when dead. For what the apostle said of the widow who lives in pleasure can also be said of the soul if it has lost its God: “Living, she is dead.” ### Scripture references - Luke 12:4: quotation, high confidence - Matt 10:28: quotation, high confidence - 1 Tim 5:6: quotation, high confidence ### Extrabiblical texts - Wis 1:11 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 1:11 (outside the 66 books), Luke 12:4–5 (with Matt 10:28) and 1 Tim 5:6 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.8 (PL 35:1735–1737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-8). ## Tractates on the Gospel of John 47.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-9 - Source: PL 35:1737 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the Word, a human soul, and flesh; Augustine warns against the Apollinarians, who deny Christ a rational human soul, as he earlier warned against Sabellians, Arians, Photinians and Manichees. ### Latin text Quomodo ergo ponit animam suam Dominus? Fratres, quaeramus hoc paulo attentius. Non nos ar­ ctat hora quæ solet die dominico: vacat nobis, hoc lucrentur qui ad verbum Dei etiam die hodierna con­ veniunt. Pono, inquit, animam meam. Quis ponit? quam ponit? Quid est Christus? Verbum et homo. Nec sic homo ut sola caro: sed quia homo, constat ex carne et anima, totus autem homo in Christo. Non enim partem deteriorem suscepisset, et partem melio­ rem deseruisset: pars quippe hominis melior est ani­ ma quam corpus. Quia ergo totus homo in Christo, quid est Christus? Verbum, inquam, et homo. Quid est Verbum et homo? Verbum, anima et caro. Tenete hoc, quia non defuerunt haeretici et in ista sententia, pulsi quidem jam olim a veritate catholica: sed tamen ut fures et latrones non intrantes per ostium, insidiari ovili non desinunt. Apollinaristae hæretici dicti sunt, qui ausi sunt dogmatizare quod Christus non sit nisi Verbum et caro: animam humanam non eum assumpsisse contendunt. Nam et aliqui eorum fuisse in Christo animam, negare non potuerunt. Videte absur­ ditatem et insaniam non ferendam. Animam irratio­ nalem eum habere voluerunt, rationalem negaverunt: dederunt ei animam pecoris, subtraxerunt hominis. Sed illi abstulerunt Christo rationem, non tenendo ra­ tionem. Absit hoc a nobis, in fide catholica nutritis atque fundatis. Ex hac ergo occasione admonuerim Charitatem vestram, ut quomodo superioribus lectio­ nibus satis vos instruximus adversus Sabellianos et Arianos; Sabellianos qui dicunt, Ipse est Pater qui Filius; Arianos qui dicunt, Aliud est Pater, aliud est Filius, quasi non sint ejusdem substantiæ Pater et Fi­ lius: instruximus etiam, quantum meministis, et me­ minisse debetis, contra haereticos Photinianos, qui solum hominem Christum sine Deo esse dixerunt; contra Manichæos, qui solum sine homine Deum: ex hac occasione de anima instruamus vos et contra Apollinaristas, qui dicunt Dominum nostrum Jesum Christum non habuisse animam humanam, id est ani­ mam rationalem, animam intelligentem, animam, in­ quam, in qua distamus a pecore, quod homines sumus. ### English translation (Claude) How, then, does the Lord lay down his life? Brothers, let us look into this a little more attentively. The hour that usually presses on us on the Lord's day does not constrain us: we have time; let those who gather for the word of God even on this day profit by it. “I lay down,” he says, “my life.” Who lays it down? What does he lay down? What is Christ? Word and man. And not man in the sense of flesh only; but because he is man, he consists of flesh and soul, and the whole man is in Christ. For he would not have taken up the worse part and left out the better part; and the better part of a human being is the soul rather than the body. Since, then, the whole man is in Christ, what is Christ? The Word, I say, and man. What is the Word and man? The Word, soul, and flesh. Hold fast to this, because there have not been lacking heretics on this point too, driven long ago, indeed, from the Catholic truth, yet, like thieves and robbers who do not enter by the door, they do not cease to lie in wait for the fold. They were called the Apollinarian heretics, who dared to teach as dogma that Christ is only Word and flesh; they contend that he did not take a human soul. Yet some of them could not deny that there was a soul in Christ. See the absurdity and the intolerable madness. They would have him have an irrational soul; they denied him a rational one. They gave him the soul of a beast; they took away that of a man. But they took reason from Christ by not keeping to reason. Far be this from us, who have been nourished and founded in the Catholic faith. So I would take this occasion to admonish your Charity: as in the earlier readings we instructed you sufficiently against the Sabellians and the Arians—the Sabellians, who say that the Father is the same as the Son; the Arians, who say that the Father is one thing and the Son another, as if the Father and the Son were not of the same substance—and as we also instructed you, as you remember and ought to remember, against the Photinian heretics, who said that Christ was only a man without God, and against the Manichees, who say he was only God without man—so on this occasion let us instruct you about the soul also against the Apollinarians, who say that our Lord Jesus Christ did not have a human soul, that is, a rational soul, an intelligent soul—the soul, I say, by which we differ from the beast in being human. ### Scripture references - John 10:18: quotation, high confidence - John 10:1: allusion, medium confidence ### Translation notes - John 10:17–18 is quoted. Apollinaris of Laodicea taught that the divine Word took the place of the human mind in Christ; Augustine's account is given as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.9 (PL 35:1737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-9). ## Tractates on the Gospel of John 47.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-10 - Source: PL 35:1737 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In Christ's death the soul was separated from the body but never from the Word; so neither the Word nor the soul itself is properly what lays the soul down. ### Latin text Quomodo ergo hic dixit Dominus, Potestatem habeo ponendi animam meam? Quis ponit animam, et iterum sumit eam? Christus ex eo quod Verbum est, ponit animam, et sumit eam iterum? An ex eo quod anima humana est, ipsa se ponit, et iterum ipsa se sumit? An ex eo quod caro est, caro animam ponit, et iterum sumit? Tria proposui, omnia pertractemus, et hoc eligamus quod conveniat regulae veritatis. Si enim dixerimus, quia Verbum Dei posuit animam suam, et iterum sumpsit eam; metuendum est ne sub­ intret prava cogitatio, et dicatur nobis: Ergo aliquando anima illa separata est a Verbo, et aliquando Verbum illud, ex quo suscepit animam illam, fuit sine anima. Video enim fuisse sine anima humana Verbum, sed cum in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Ex quo enim Verbum caro factum est, ut habitaret in nobis, et susceptus est a Verbo homo, id est totus homo, anima et caro; quid fecit passio, quid fecit mors, nisi corpus ab anima separavit? Animam vero a Verbo non separavit. Si enim mortuus est Dominus, imo quia mortuus est Dominus; mortuus est enim pro nobis in cruce; sine dubio caro ipsius exspiravit animam: ad tempus exiguum anima deseruit carnem, sed re­ deunte anima resurrecturam. A Verbo autem animam separatam esse non dico. Latronis animae dixit: Hodie mecum eris in paradiso. Fidelem la­ tronis animam non deserebat, et deserebat suam? Absit: sed illius ut Dominus custodivit, suam vero inseparabiliter habuit. Si autem dixerimus quia ipsa se anima posuit, et iterum ipsa se sumpsit, absurdissi­ mus sensus est: non enim quæ a Verbo non erat separata, a seipsa poterat separari. ### English translation (Claude) How, then, did the Lord say here, “I have power to lay down my life”? Who lays down the life and takes it again? Does Christ, in that he is the Word, lay down the soul and take it again? Or, in that he is a human soul, does the soul lay itself down and take itself again? Or, in that he is flesh, does the flesh lay down the soul and take it again? I have proposed three things; let us examine them all, and choose what agrees with the rule of truth. For if we say that the Word of God laid down his soul and took it again, we must fear that a wrong thought may creep in and it be said to us: “Then at some time that soul was separated from the Word, and at some time that Word, from the time he took up that soul, was without a soul.” For I see that the Word was without a human soul, but only when “in the beginning was the Word, and the Word was with God, and the Word was God.” But from the time the Word was made flesh to dwell among us, and man—that is, the whole man, soul and flesh—was taken up by the Word, what did the passion do, what did death do, but separate the body from the soul? It did not separate the soul from the Word. For if the Lord died—indeed, because the Lord died, for he died for us on the cross—without doubt his flesh breathed out its soul; for a short time the soul left the flesh, but the flesh was to rise again when the soul returned. But I do not say that the soul was separated from the Word. To the soul of the thief he said, “Today you will be with me in paradise.” Did he not desert the faithful soul of the thief, and desert his own? Far from it: he kept the thief's as Lord, but his own he held inseparably. But if we say that the soul laid itself down and took itself up again, it is a most absurd sense: for what was not separated from the Word could not be separated from itself. ### Scripture references - John 10:18: quotation, high confidence - John 1:1: quotation, high confidence - John 1:14: quotation, high confidence - Luke 23:43: quotation, high confidence ### Translation notes - John 10:18, John 1:1, 1:14 and Luke 23:43 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.10 (PL 35:1737; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-10). ## Tractates on the Gospel of John 47.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-11 - Source: PL 35:1737–1739 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To lay down the soul is to die; the flesh lays down the soul by breathing it out, and in Christ this happened when the Word willed, by the Word's power. ### Latin text Dicamus ergo et quod verum est, et quod facile intelligi potest. Ecce homo quilibet non constans ex Verbo et anima et carne, sed ex anima et carne: de iSlo homine interrogemus quomodo ponat animam suam quicumque homo. An forte nullus homo ponit animam suam? Potes mihi dicere: Nullus homo ha­ bet potestatem ponere animam suam, et iterum sumere eam. Ponere animam suam nisi posset homo, non diceret Joannes apostolus, Sicut Christus pro nobis animam suam posuit, sic et nos debemus animas pro fratribus ponere. Ergo et nobis licet (si et nos impleamur virtute ipsius, quia sine illo nihil fa­ cere possumus) ponere pro fratribus animas nostras. Quando martyr quilibet sanctus posuit pro fratribus animam suam, quis posuit, et quam posuit? Hoc si intellexerimus, ibi videbimus quemadmodum a Christo dictum sit, Potestatem habeo ponendi animam meam. O homo, paratus es pro Christo mori? Paratus, in­ quit. Dicam hoc aliis verbis. Paratus es pro Christo animam tuam ponere? Et ad ista verba sic mihi re­ spondet, Paratus sum; quomodo mihi responderat cum dicerem, Paratus es mori? Hoc ergo est ponere animam, quod est mori. Sed pro quo ibi est certamen? Omnes enim homines quando moriuntur, ponunt ani­ mam; sed non omnes pro Christo ponunt. Et nemo habet potestatem sumere quod posuerit: Christus au­ tem et pro nobis posuit, et quando voluit, posuit; et quando voluit, sumpsit. Ponere ergo animam, mori est. Sic et apostolus Petrus Domino dixit, Animam meam pro te ponam: id est, pro te moriar. Carni hoc tribue: caro ponit animam suam, et caro iterum sumit eam; non tamen sua potestate caro, sed potestate inhabitantis carnem: caro ergo ponit animam suam exspirando. Vide ipsum Domi­ num in cruce; Sitio dixit: illi qui aderant tinxerunt spongiam in aceto, alligaverunt arundini, et apposue­ runt ori ejus; quod cum accepisset, ait, Perfectum est: quid est, Perfectum est? Impleta sunt omnia quæ ante mortem futura de me fuerant prophetata. Et quia po­ testatem habebat quando vellet ponendi animam suam; posteaquam dixit, Perfectum est, quid ait Evangelista? Et inclinato capite tradidit spiritum. Hoc est ponere animam. Modo hic attendat Charitas vestra. Inclinato capite tradidit spiritum. Quis tradidit? quem tradidit? Spiritum tradidit, caro illum tradidit. Quid est, caro illum tradidit? Caro illum emisit, caro illum exspiravit. Ideo enim dicitur exspirare, extra spiritum fieri. Quomodo est exsulare, extra solum fieri; exorbitare, extra orbitam fieri: sic exspirare, extra spiritum fieri; qui spiritus anima est. Cum ergo exit anima a carne, et remanet caro sine anima, tunc homo ponere animam dicitur. Quando Christus ani­ mam posuit? Quando Verbum voluit. Principatus enim in Verbo erat; ibi potestas erat quando poneret caro animam, et quando sumeret. ### English translation (Claude) Let us say, then, what is both true and easily understood. Take any man, consisting not of Word and soul and flesh, but of soul and flesh: about that man let us ask how any man lays down his soul. Or perhaps no man lays down his soul? You may say to me, “No man has power to lay down his soul and take it again.” If a man could not lay down his soul, the apostle John would not say, “As Christ laid down his soul for us, so we too ought to lay down our souls for the brothers.” So it is permitted to us too—if we are filled with his strength, since without him we can do nothing—to lay down our souls for the brothers. When some holy martyr has laid down his soul for the brothers, who laid it down, and what did he lay down? If we understand this, we shall see in it how Christ said, “I have power to lay down my soul.” O man, are you ready to die for Christ? “Ready,” he says. I will say this in other words: are you ready to lay down your soul for Christ? And to these words he answers me thus: “I am ready,” just as he had answered when I said, “Are you ready to die?” So to lay down the soul is the same as to die. But for whose sake is the contest there? For all men, when they die, lay down the soul; but not all lay it down for Christ. And no one has power to take up what he has laid down; but Christ both laid it down for us, and laid it down when he willed, and took it up when he willed. To lay down the soul, then, is to die. So also the apostle Peter said to the Lord, “I will lay down my soul for you,” that is, I will die for you. Ascribe this to the flesh: the flesh lays down its soul, and the flesh takes it up again—yet not by the flesh's own power, but by the power of him who dwells in the flesh. The flesh, then, lays down its soul by breathing it out. Look at the Lord himself on the cross. He said, “I thirst.” Those who were present dipped a sponge in vinegar, fastened it to a reed, and put it to his mouth; and when he had received it, he said, “It is finished.” What is “It is finished”? All things are fulfilled which had been prophesied of me as to come before my death. And because he had power to lay down his soul when he willed, after he said, “It is finished,” what does the evangelist say? “And bowing his head he gave up the spirit.” This is laying down the soul. Here let your Charity pay attention. “Bowing his head he gave up the spirit.” Who gave it up? What did he give up? He gave up the spirit; the flesh gave it up. What is “the flesh gave it up”? The flesh sent it forth, the flesh breathed it out. For to expire is so called because it is to come to be out of the spirit. As “to be exiled” is to come to be out of one's soil, and “to go off the track” is to come to be out of the track, so “to expire” is to come to be out of the spirit, which spirit is the soul. When, then, the soul goes out of the flesh and the flesh remains without the soul, then a man is said to lay down his soul. When did Christ lay down his soul? When the Word willed. For the sovereignty was in the Word: there lay the power as to when the flesh should lay down the soul and when it should take it up. ### Scripture references - John 10:18: quotation, high confidence - 1 John 3:16: quotation, high confidence - John 15:5: allusion, high confidence - John 13:37: quotation, high confidence - John 19:28: quotation, high confidence - John 19:29: quotation, high confidence - John 19:30: quotation, high confidence ### Translation notes - John 10:18, 1 John 3:16, John 15:5, John 13:37, John 19:28–30 are quoted. “Soul” here renders “anima”, which also means “life”. The etymologies (exspirare, exsulare, exorbitare) are Augustine's own word play. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.11 (PL 35:1737–1739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-11). ## Tractates on the Gospel of John 47.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-12 - Source: PL 35:1739 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As soul and body are one man, so Word and man are one Christ; hence what the flesh does can be said of Christ, as one says that Paul both rests with Christ and lies in his tomb. ### Latin text Si ergo caro animam posuit, quomodo Chri­ stus animam posuit? Non enim caro Christus? Ita plane, et caro Christus, et anima Christus, et Verbum Christus: nec tamen tria hæc tres Christi, sed unus Christus. Hominem interroga, et de teipso fac gra­ dum ad ea quæ supra te sunt, et si nondum intelli­ genda, saltem credenda. Quomodo est enim unus homo anima et corpus; sic unus Christus Verbum et homo. Videte quid dixerim, et intelligite. Anima et corpus duæ res sunt, sed unus homo: Verbum et homo duæ res sunt, sed unus Christus. Ergo de ho­ mine quære. Ubi est Paulus apostolus modo? Si quis respondeat, In requie cum Christo; verum dicit. Item si quis respondeat, Romæ in sepulcro; et ipse verum dicit. Illud mihi de anima, hoc de ejus carne respon­ det. Nec tamen ideo duos dicimus apostolos Paulos; unum qui requiescit in Christo, alium qui positus est in sepulcro; quamvis apostolum Paulum dicamus vivere in Christo, eumdemque apostolum Paulum di­ camus mortuum jacere in sepulcro. Moritur aliquis, dicimus, Bonus homo, fidelis homo, in pace est cum Domino: et continuo, Eamus ad exsequias ipsius, et sepeliamus illum. Eum sepulturus es quem jam dixe­ ras in pace esse cum Deo: cum aliud sit anima quæ immortaliter viget, aliud corpus quod corruptibiliter jacet. Sed ex quo consortium carnis et animæ homi­ nis nomen accepit, jam et singulum atque separatum, utrumlibet eorum nomen hominis tenuit. ### English translation (Claude) If, then, the flesh laid down the soul, how did Christ lay down the soul? Is not Christ flesh? Yes, plainly: Christ is flesh, and Christ is soul, and Christ is the Word; and yet these three are not three Christs, but one Christ. Question a man, and from yourself take a step to the things that are above you—if not yet to be understood, at least to be believed. For as one man is soul and body, so one Christ is Word and man. See what I have said, and understand. Soul and body are two things, but one man; Word and man are two things, but one Christ. Ask, then, about a man. Where is the apostle Paul now? If someone answers, “At rest with Christ,” he speaks the truth. Again, if someone answers, “At Rome in the tomb,” he too speaks the truth. The one answers me about his soul, the other about his flesh. Yet we do not on that account say there are two apostles Paul, one who rests in Christ, another who is laid in the tomb, although we say that the apostle Paul lives in Christ, and say that the same apostle Paul lies dead in the tomb. Someone dies; we say, “A good man, a believing man, he is at peace with the Lord”; and immediately, “Let us go to his funeral and bury him.” You are going to bury the one whom you had just said was at peace with God: for the soul which lives on immortally is one thing, the body which lies corruptibly is another. But since the union of flesh and soul has received the name “man,” each of them, even singly and separated, has kept the name of man. ### Translation notes - Augustine here argues from the unity of person (one Christ) to the attribution of the flesh's acts to Christ. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.12 (PL 35:1739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-12). ## Tractates on the Gospel of John 47.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-13 - Source: PL 35:1739 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Even Christ's dead flesh in the tomb is called Christ, as the creed confesses; so when the flesh laid down and took up the soul by the Word's power, Christ did so. ### Latin text Nemo ergo titubet, quando audit Dominum dixisse, Pono animam meam, et iterum sumo eam. Ponit eam caro, sed ex potestate Verbi: sumit eam caro, sed ex potestate Verbi. Et ipse Dominus Christus dictus est sola caro. Quomodo, inquit, probas? Audeo dicere, et sola caro Christi dictus est Christus. Cre­ dimus certe non in solum Deum Patrem, sed et in Jesum Christum Filium ejus unicum Dominum no­ strum: modo totum dixi, in Jesum Christum Filium ejus unicum Dominum nostrum. Totum ibi intelligo, et Verbum, et animam, et carnem. Sed utique con­ fiteris etiam illud quod habet eadem fides, in eum Christum te credere qui crucifixus est et sepultus. Ergo etiam sepultum Christum esse non negas: et tamen sola caro sepulta est. Si enim erat ibi anima, non erat mortuus: si autem vera mors erat, ut ejus vera sit resurrectio, sine anima fuerat in sepulcro; et tamen sepultus est Christus. Ergo Christus erat etiam sine anima caro, quia non est sepulta nisi caro. Disce hoc etiam in apostolicis verbis. Hoc sentite, in­ quit, in vobis, quod et in Christo Jesu: qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Quis, nisi Christus Jesus, quantum attinet ad id quod est Verbum. Deus apud Deum? Vide autem quod se­ quitur: Sed semetipsum exinanivit formam servi acci­ piens; in similitudine hominum factus, et habitu inventus ut homo. Et hoc quis, nisi idem ipse Christus Jesus? Sed hic jam omnia sunt, et Verbum in forma Dei, quae accepit formam servi; et anima et caro in forma servi, quæ accepta est a forma Dei. Humiliavit semet­ ipsum, factus obediens usque ad mortem. Jam in morte sola caro est a Judæis occisa. Si enim discipulis dixit, Nolite timere eos qui occidunt corpus, animam autem non possunt occidere; numquid in ipso potuerunt plus quam corpus occidere? Et tamen carne occisa Christus occisus est. Ita cum caro animam posuit, Christus animam posuit; et cum caro, ut resurgeret, animam sumpsit, Christus animam sumpsit. Nec tamen potestate carnis hoc factum est; sed ejus qui et animam et carnem, ubi hæc adimplerentur, assumpsit. ### English translation (Claude) So let no one waver when he hears that the Lord said, “I lay down my soul, and I take it again.” The flesh lays it down, but by the power of the Word; the flesh takes it up, but by the power of the Word. Even flesh alone was called the Lord Christ. “How,” he says, “do you prove it?” I dare to say that even the flesh of Christ alone was called Christ. We certainly believe not only in God the Father, but also in Jesus Christ his only Son, our Lord. Just now I spoke of the whole: “in Jesus Christ his only Son, our Lord.” There I understand the whole: the Word, the soul, and the flesh. But surely you also confess what the same faith holds, that you believe in that Christ who was crucified and buried. So you do not deny that Christ was buried; and yet only the flesh was buried. For if the soul had been there, he would not have been dead; but if it was a real death, so that his resurrection might be real, he was in the tomb without a soul; and yet Christ was buried. So the flesh even without the soul was Christ, for only the flesh was buried. Learn this also from the apostle's words. “Have this mind in you,” he says, “which was also in Christ Jesus, who, though he was in the form of God, did not think it robbery to be equal with God.” Who, but Christ Jesus, as regards what he is as the Word, God with God? But see what follows: “But he emptied himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man.” And who is this, but the same Christ Jesus? But here everything is already included: the Word in the form of God, which took the form of a servant; and soul and flesh in the form of a servant, which was taken by the form of God. “He humbled himself, becoming obedient unto death.” Now in death only the flesh was killed by the Jews. For if he said to the disciples, “Do not fear those who kill the body but cannot kill the soul,” could they do more in his case than kill the body? And yet when the flesh was killed, Christ was killed. So when the flesh laid down the soul, Christ laid down the soul; and when the flesh, in order to rise, took up the soul, Christ took up the soul. Yet this was not done by the power of the flesh, but by the power of him who took up both soul and flesh, in which these things were to be fulfilled. ### Scripture references - John 10:17: quotation, high confidence - Phil 2:5: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Matt 10:28: quotation, high confidence ### Translation notes - John 10:17–18, the creed, Phil 2:5–8 and Matt 10:28 are quoted. “Killed by the Jews” is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.13 (PL 35:1739; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-13). ## Tractates on the Gospel of John 47.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-14 - Source: PL 35:1739–1741 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son's receiving a commandment from the Father shows his generation, not inferiority; the Jews were divided over his words. ### Latin text Hoc, inquit, mandatum accepi a Patre meo. Ver­ bum non verbo accepit mandatum, sed in Verbo unigenito Patris est omne mandatum. Cum autem di­ citur Filius a Patre accipere quod substantialiter ha­ bet, quomodo dictum est, Sicut habet Pater vitam in semetipso, sic dedit Filio habere vitam in semetipso, cum Filius ipse sit vita; non potestas minuitur, sed generatio ejus ostenditur. Quoniam Pa­ ter non quasi ei filio qui imperfectus est natus, ali­ quid addidit; sed ei quem perfectum genuit, omnia gignendo dedit. Ita illi dedit suam æqualitatem, quem non genuit inaequalem. Sed haec loquente Domino, quoniam lux lucebat in tenebris, et tenebræ eam non comprehendebant, Dissensio iterum facta est inter Judæos propter sermones hos, Dicebant autem multi ex ipsis: Dæmonium habet, et insanit; quid eum auditis? Istæ fuerunt densissimæ tenebræ. Alii dicebant: Hæc verba non sunt dæmonium habentis; numquid dæmonium potest cæcorum oculos aperire? Jam istorum oculi coe­ perant aperiri. ### English translation (Claude) “This commandment,” he says, “I received from my Father.” The Word did not receive a commandment by a word, but in the only-begotten Word of the Father is every commandment. And when the Son is said to receive from the Father what he has substantially—as it was said, “As the Father has life in himself, so he has given to the Son to have life in himself,” though the Son is himself the life—his power is not lessened, but his generation is shown. For the Father did not add something to a Son born imperfect, but by begetting gave everything to the Son whom he begot perfect. So he gave his equality to him whom he did not beget unequal. But as the Lord said these things, since the light was shining in the darkness and the darkness did not comprehend it, “there was a division again among the Jews because of these words. Many of them said, He has a demon and is mad; why do you listen to him?” This was the thickest darkness. “Others said, These are not the words of one who has a demon; can a demon open the eyes of the blind?” The eyes of these were already beginning to be opened. ### Scripture references - John 10:18: quotation, high confidence - John 5:26: quotation, high confidence - John 1:5: allusion, high confidence - John 10:19: quotation, high confidence - John 10:20: quotation, high confidence - John 10:21: quotation, high confidence ### Translation notes - John 10:18, John 5:26, John 1:5 and John 10:19–21 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 47.14 (PL 35:1739–1741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/47-1/#p-47-14). ## Tractates on the Gospel of John 48.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-1 - Source: PL 35:1741 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those not yet ready for John's solid food should believe what they cannot understand; love makes the labor of understanding light. ### Latin text Quod jam commendavi Dilectioni vestrae, stabi­ liter meminisse debetis, sanctum Joannem evange­ listam nolle nos semper lacte nutriri, sed solido cibo vesci. Quisquis autem ad sumendum solidum cibum verbi Dei adhuc minus idoneus est, lacte fidei nutria­ tur, et verbum quod intelligere non potest, credere non cunctetur. Fides enim meritum est, intellectus prae­ mium. In ipso labore intentionis desudat acies mentis nostrae, ut ponat sordiculas nebulæ humanae, et sere­ netur ad Verbum Dei. Non ergo recusetur labor, si adest amor: nostis enim quoniam qui amat non la­ borat. Omnis enim labor non amantibus gravis est. Si tantos labores cum avaris portat cupiditas, nobis­ cum non portat charitas? ### English translation (Claude) What I have already commended to your Love you ought to remember firmly: that the holy evangelist John does not want us always to be fed with milk, but to eat solid food. But whoever is still less fit to take the solid food of the word of God, let him be nourished with the milk of faith, and let him not hesitate to believe the word he cannot understand. For faith is the merit, understanding the reward. In the very effort of attention the eye of our mind toils, so that it may lay aside the specks of human mist and be cleared toward the Word of God. So let the labor not be refused, if love is present; for you know that he who loves does not labor. For every labor is heavy to those who do not love. If greed bears such great labors with the avaricious, will love not bear them with us? ### Scripture references - 1 Cor 3:2: allusion, medium confidence - Heb 5:12: allusion, low confidence ### Translation notes - 1 Cor 3:2 and Heb 5:12–14 (milk and solid food) are recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.1 (PL 35:1741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-1). ## Tractates on the Gospel of John 48.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-2 - Source: PL 35:1741 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The feast of Encaenia in John 10:22 was the Jews' celebration of the temple's dedication. ### Latin text Evangelium intendite: Facta sunt autem Encæ­ nia in Jerosolymis. Encaenia festivitas erat dedicationis templi. Græce enim καινόν dicitur novum: quandocumque novum aliquid fuerit dedicatum, Encænia vocan­ tur. Jam et usus habet hoc verbum: si quis nova tu­ nica induatur, encaeniare dicitur. Illum enim diem quo templum dedicatum est, Judæi solemniter celebra­ bant: ipse dies festus agebatur, cum ea quæ lecta sunt, locutus est Dominus. ### English translation (Claude) Attend to the Gospel: “Now the Encaenia took place at Jerusalem.” The Encaenia was the festival of the dedication of the temple. For in Greek καινόν means “new”: whenever anything new has been dedicated, it is called Encaenia. Usage already has this word too: if someone puts on a new tunic, he is said to “encaeniate.” For the Jews solemnly celebrated the day on which the temple was dedicated: that very feast day was being kept when the Lord spoke the things that have been read. ### Scripture references - John 10:22: quotation, high confidence ### Translation notes - John 10:22 is quoted. Augustine explains the Greek word καινόν (“new”). ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.2 (PL 35:1741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-2). ## Tractates on the Gospel of John 48.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-3 - Source: PL 35:1741 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews, cold in heart, demanded that Jesus say plainly whether he was the Christ, thinking of him only as David's son; Christ is truly David's son but also David's Lord. ### Latin text Hiems erat. Et ambulabat Jesus in templo in porticu Salomonis. Circumdederunt ergo eum Judæi, et dicebant ei: Quousque animam nostram tollis? Si tu es Christus, dic nobis palam. Non veritatem desiderabant, sed calumniam præparabant. Hiems erat, et frigidi erant: ad illum enim divinum ignem accedere pigri erant. Sed accedere est credere: qui credit, accedit; qui negat, recedit. Non movetur anima pedibus, sed affectibus. Friguerant a diligendi charitate, et arde­ bant nocendi cupiditate. Longe aberant, et ibi erant: non accedebant credendo, et premebant persequendo. Quærebant audire a Domino, Ego sum Christus: et fortasse de Christo secundum hominem sapiebant. Praedicaverunt Prophetæ Christum: sed divinitatem Christi et in Prophetis et in ipso Evangelio nec haere­ tici intelligunt; quanto minus Judaei, quamdiu vela­ men est super cor eorum? Deni­ que quodam loco sciens Dominus Jesus eos de Christo secundum hominem sapere, non secundum Deum, secundum id quod homo erat, non secundum id quod Deus etiam assumpto homine permanebat, ait illis: Quid vobis videtur de Christo? cujus filius est? Responderunt secundum opinationem suam: Da­ vid. Sic enim legerant, et hoc solum tenebant: quia divinitatem ejus legebant, sed non intelligebant. Do­ minus autem ut eos suspenderet ad quærendam ejus divinitatem, cujus contemnebant infirmitatem, re­ spondit eis: Quomodo ergo David in spiritu dicit eum Dominum, dicens, Dixit Dominus Domino meo, Sede a dextris meis, donec ponam inimicos tuos sub pedibus tuis? Si ergo David in spiritu dicit eum Dominum, quo­ modo filius ejus est? Non negavit, sed interrogavit. Ne quis hoc cum audierit, putet quod Dominus Jesus negaverit se filium esse David. Filium David Dominus Christus si se negaret, cæcos sic eum invocantes non illuminaret. Transibat enim aliquando, et duo cæci sedentes juxta viam clamaverunt: Mise­ rere nostri, fili David. Qua voce audita, misertus est; stetit, sanavit, lumen dedit; quia no­ men agnovit. Dicit et apostolus Paulus, Qui factus est ei ex semine David secundum carnem: et ad Timotheum, Memor esto Jesum Christum resurre­ xisse a mortuis ex semine David secundum Evangelium meum. Quia de semine David originem Maria virgo ducebat, inde Dominus de semine David. ### English translation (Claude) “It was winter. And Jesus was walking in the temple, in Solomon's porch. So the Jews surrounded him and said to him, How long will you take away our soul? If you are the Christ, tell us plainly.” They did not desire the truth but were preparing a false charge. It was winter, and they were cold; for they were sluggish in approaching that divine fire. But to approach is to believe: he who believes approaches; he who denies withdraws. The soul is not moved by feet but by affections. They had grown cold toward the love of loving, and they were burning with the desire to harm. They were far away, and they were there: they did not approach by believing, and they pressed upon him by persecuting. They sought to hear from the Lord, “I am the Christ”; and perhaps they thought of Christ according to man. The prophets preached Christ; but the divinity of Christ, both in the prophets and in the Gospel itself, not even the heretics understand; how much less the Jews, as long as a veil lies over their heart? Indeed, in a certain place the Lord Jesus, knowing that they thought of Christ according to man, not according to God—according to what he was as man, not according to what he remained as God even having taken up man—said to them, “What do you think of the Christ? Whose son is he?” They answered according to their opinion: “David's.” For so they had read, and this alone they held, because they read of his divinity but did not understand it. But the Lord, to raise them to seek his divinity, whose weakness they despised, answered them: “How then does David in the Spirit call him Lord, saying, The Lord said to my Lord, Sit at my right hand, until I put your enemies under your feet? If, then, David in the Spirit calls him Lord, how is he his son?” He did not deny; he asked. Let no one, on hearing this, think that the Lord Jesus denied that he was the son of David. If the Lord Christ denied that he was the son of David, he would not have given light to the blind who called on him thus. For once he was passing by, and two blind men sitting by the road cried out, “Have mercy on us, son of David.” Hearing that cry, he had mercy; he stopped, he healed, he gave light, because he recognized the name. The apostle Paul also says, “who was made to him of the seed of David according to the flesh”; and to Timothy, “Remember that Jesus Christ has risen from the dead, of the seed of David, according to my gospel.” Because the virgin Mary drew her origin from the seed of David, the Lord too is from the seed of David. ### Scripture references - John 10:22: quotation, high confidence - John 10:23: quotation, high confidence - John 10:24: quotation, high confidence - 2 Cor 3:15: allusion, high confidence - Matt 22:42: quotation, high confidence - Matt 22:43: quotation, high confidence - Matt 22:44: quotation, high confidence - Matt 22:45: quotation, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Matt 20:30: quotation, high confidence - Rom 1:3: quotation, high confidence - 2 Tim 2:8: quotation, high confidence ### Translation notes - John 10:22–24, 2 Cor 3:15, Matt 22:42–45 (quoting Ps 110:1, LXX 109:1), Matt 20:30, Rom 1:3 and 2 Tim 2:8 are quoted. “Take away our soul” renders the Latin of John 10:24 (“keep us in suspense”). Augustine's words on the Jews and heretics are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.3 (PL 35:1741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-3). ## Tractates on the Gospel of John 48.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-4 - Source: PL 35:1741 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus answers the demand that he call himself the Christ by pointing to his works as the Son of God; those who do not believe are not his sheep. ### Latin text Hoc pro magno Judæi a Christo quærebant, ut si diceret, Ego sum Christus, secundum quod illi so­ lum sapiebant de semine David, calumniarentur quod sibi arrogaret regiam potestatem. Plus est quod eis respondit: illi de filio David volebant calumniari, ille Filium Dei se esse respondit. Et quomodo? Audite: Respondit eis Jesus: Loquor vobis, et non creditis; opera quæ ego facio in nomine Patris mei, hæc testi­ monium perhibent de me: sed vos non creditis, quia non estis ex ovibus meis. Jam supra didi­ cistis quæ sint oves: estote oves. Oves credendo sunt, oves pastorem sequendo sunt, oves redemptorem non contemnendo sunt, oves per ostium intrando sunt, oves exeundo et pascua inveniendo sunt, oves vita æterna perfruendo sunt. Quomodo ergo istis dixit, Non estis ex ovibus meis? Quia videbat eos ad sempi­ ternum interitum prædestinatos, non ad vitam aeter­ nam sui sanguinis pretio comparatos. ### English translation (Claude) This the Jews sought from Christ as a great matter: that if he said, “I am the Christ,” according to what alone they thought—that he was of the seed of David—they might accuse him of claiming royal power for himself. What he answered them was more: they wanted to make a charge about the son of David; he answered that he was the Son of God. And how? Hear: “Jesus answered them, I tell you, and you do not believe; the works that I do in my Father's name, these bear witness of me; but you do not believe, because you are not of my sheep.” You have learned above who the sheep are: be sheep. They are sheep by believing, sheep by following the shepherd, sheep by not despising the redeemer, sheep by entering through the door, sheep by going out and finding pasture, sheep by enjoying eternal life. How, then, did he say to these, “You are not of my sheep”? Because he saw that they were predestined to everlasting destruction, not purchased for eternal life at the price of his blood. ### Scripture references - John 10:25: quotation, high confidence - John 10:26: quotation, high confidence ### Translation notes - John 10:25–26 is quoted. Augustine's statement that these hearers were “predestined to everlasting destruction” is translated exactly as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.4 (PL 35:1741; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-4). ## Tractates on the Gospel of John 48.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-5 - Source: PL 35:1741–1743 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The pasture of Christ's sheep is eternal life, entered by faith and reached by dying as believers. ### Latin text Oves meæ vocem meam audiunt, et cognosco eas, et sequuntur me: et ego vitam æternam do eis. Ecce sunt pascua. Si recolitis, superius dixerat, Et ingre­ dietur, et egredietur, et pascua inveniet. Ingressi sumus credendo, egredimur moriendo. Sed quomodo per ostium fidei ingressi sumus, sic fideles de corpore exeamus: sic enim per ipsum ostium egredimur, ut pascua invenire possimus. Bona pascua, vita æterna dicitur: ibi nulla herba arescit, totum viret, totum viget. Solet quaedam herba dici semper viva: ibi solum vivere invenitur. Vitam æternam, inquit, dabo eis, ovibus meis. Vos calumnias propterea quaeritis, quia de vita præsenti cogitatis. ### English translation (Claude) “My sheep hear my voice, and I know them, and they follow me; and I give them eternal life.” See, here are the pastures. If you recall, he had said above, “And he will go in, and go out, and will find pasture.” We have gone in by believing; we go out by dying. But as we have gone in through the door of faith, so let us go out of the body as believers; for so we go out through that very door, that we may be able to find pasture. Good pasture is called eternal life: there no grass withers; all is green, all flourishes. There is a certain plant that is called “ever-living”: there alone is living found. “I will give them eternal life,” he says, “to my sheep.” You seek false charges because you think of the present life. ### Scripture references - John 10:27: quotation, high confidence - John 10:28: quotation, high confidence - John 10:9: quotation, high confidence ### Translation notes - John 10:27–28 and 10:9 are quoted. The plant called “semper viva” is the houseleek (sempervivum). ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.5 (PL 35:1741–1743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-5). ## Tractates on the Gospel of John 48.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-6 - Source: PL 35:1743 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's sheep, the predestined, cannot be snatched from him; what the Father gave the Son by begetting him, coeternal and equal, is greater than all. ### Latin text Et non peribunt in æternum: subaudis, tanquam eis dixerit, Vos peribitis in æternum, quia non estis ex ovibus meis. Non rapiet eas quisquam de manu mea. Intentius accipite: Pater meus quod dedit mihi, majus est omnibus. Quid potest lupus? quid potest fur et la­ tro? Non perdunt nisi ad interitum prædestinatos. De illis autem ovibus, de quibus dicit Apostolus, Novit Dominus qui sunt ejus; et, Quos præ­ scivit, ipsos et prœdestinavit; quos autem prædestinavit, ipsos et vocavit; quos autem vocavit, illos et justifi­ cavit; quos autem justificavit, ipsos et glorificavit: de ovibus istis nec lupus rapit, nec fur tollit, nec latro interficit. Securus est de numero earum, qui pro eis novit quod dedit. Et hoc est quod ait, Non rapiet eas quisquam de manu mea: et item ad Patrem, Pater meus quod dedit mihi, majus est omni­ bus. Quid dedit Filio Pater majus omnibus? Ut ipse illi esset unigenitus Filius. Quid est ergo, dedit? jam erat cui daret, an gignendo dedit? Nam si erat cui daret ut Filius esset, aliquando erat, et Filius non erat: Absit ut aliquando Dominus Christus fuerit, et Filius non fuerit. De nobis hoc dici potest: aliquando filii hominum eramus, filii Dei non eramus. Nos enim filios Dei gratia fecit, illum natura, quia ita natus est. Et non est ut dicas, Non erat antequam natus erat: nun­ quam enim non natus erat, qui Patri coæternus erat. Qui sapit capiat; qui non capit credat, nutriatur, et ca­ piet. Verbum Dei semper cum Patre, et semper Verbum: et quia Verbum, ideo Filius. Semper ergo Filius, et semper aequalis. Non enim crescendo, sed nascendo aequalis est, qui semper natus est de Patre Filius, de Deo Deus, de aeterno coaeternus. Pater autem non de Filio Deus: Filius de Patre Deus; ideo Pater Filio gignendo dedit ut Deus esset, gignendo dedit ut sibi coæternus esset, gignendo dedit ut æqualis esset. Hoc est quod majus est omnibus. Quomodo vita Filius, et habens vitam Filius? Quod habet hoc est: tu aliud es, aliud habes. Verbi gratia, habes sapientiam; numquid tu es ipsa sapientia? Denique quia non es tu ipse quod habes, si amiseris quod habes, redis ut non habeas: et aliquando resumis, aliquando amittis. Quomodo oculus noster non in seipso habet insepara­ biliter lucem; aperitur et capit, clauditur et amittit. Non sic est Deus Dei Filius, non sic est Verbum Pa­ tris: non sic est Verbum quod non sonando transit, sed nascendo manet. Sic habet sapientiam, ut ipse sit sapientia, faciatque sapientes; sic habet vitam, ut sit ipse vita, faciatque viventes. Hoc est quod majus est omnibus. Attendit Joannes ipse evangelista caelum et terram, volens dicere de Filio Dei; attendit, et tran­ scendit. Cogitavit supra coelum millia exercitus An­ gelorum, cogitavit et transcendit universam, sicut aquila nubes, sic sua mente creaturam: transcendit magna omnia, pervenit ad illud quod majus est om­ nibus; et dixit, In principio erat Verbum. Sed quia ille cujus est Verbum non est de Verbo, Verbum autem de illo est cujus est Verbum; ideo ait, Quod dedit mihi Pater, id est, ut sim Verbum ejus, ut sim unigenitus Filius ejus, ut sim splendor lucis ejus, majus est omnibus. Ideo, Nemo rapit, inquit, oves meas de manu mea. Nemo potest rapere de manu Pa­ tris mei. ### English translation (Claude) “And they will not perish forever”—understood, as if he had said to them, “You will perish forever, because you are not of my sheep.” “No one will snatch them from my hand.” Take this more attentively: “What my Father has given me is greater than all.” What can the wolf do? What can the thief and the robber do? They destroy none but those predestined to destruction. But of those sheep of whom the apostle says, “The Lord knows those who are his,” and, “Those whom he foreknew he also predestined; and those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified”—of these sheep the wolf does not seize, nor the thief take, nor the robber kill any. He is sure of their number who knows what he gave for them. And this is what he says, “No one will snatch them from my hand”; and again of the Father, “What my Father has given me is greater than all.” What did the Father give the Son greater than all? That he should be his only-begotten Son. What, then, does “has given” mean? Was there already someone to whom to give it, or did he give it by begetting? For if there was someone to whom to give it, that he might be the Son, then at some time he was, and was not the Son. Far be it that the Lord Christ ever was and was not the Son. This can be said of us: at one time we were sons of men, we were not sons of God. For grace made us sons of God; him, nature, because so he was born. And you cannot say, “He was not before he was born”; for he who was coeternal with the Father was never unborn. Let him who is wise grasp it; let him who does not grasp it believe, be nourished, and he will grasp it. The Word of God is always with the Father, and always the Word; and because the Word, therefore the Son. Always, then, the Son, and always equal. For not by growing but by being born is he equal, who was always born of the Father, Son from Father, God from God, coeternal from eternal. But the Father is not God from the Son; the Son is God from the Father. Therefore the Father, by begetting, gave the Son to be God; by begetting gave him to be coeternal with himself; by begetting gave him to be equal. This is what is greater than all. How is the Son life, and how does the Son have life? What he has, that he is. You are one thing, you have another. For example, you have wisdom: are you wisdom itself? In short, because you are not yourself what you have, if you lose what you have, you come back to not having it; and sometimes you take it up again, sometimes you lose it. So our eye does not have light inseparably in itself: it is opened and takes it in, it is closed and loses it. Not so is God the Son of God, not so is the Word of the Father; not so is the Word, which does not pass away by sounding but abides by being born. He so has wisdom that he himself is wisdom and makes others wise; he so has life that he himself is life and makes others live. This is what is greater than all. John the evangelist himself, wishing to speak of the Son of God, looked at heaven and earth; he looked, and passed beyond them. He thought of the thousands of the hosts of angels above heaven; he thought, and passed beyond the whole: as an eagle passes the clouds, so in his mind he passed beyond creation. He passed beyond all great things, he reached that which is greater than all, and said, “In the beginning was the Word.” But because he whose Word it is is not from the Word, but the Word is from him whose Word it is, therefore he says, “What the Father has given me”—that is, that I should be his Word, that I should be his only-begotten Son, that I should be the brightness of his light—“is greater than all.” Therefore, “No one,” he says, “snatches my sheep from my hand. No one can snatch them from my Father's hand.” ### Scripture references - John 10:28: quotation, high confidence - John 10:29: quotation, high confidence - 2 Tim 2:19: quotation, high confidence - Rom 8:29: quotation, high confidence - Rom 8:30: quotation, high confidence - John 1:1: quotation, high confidence - Heb 1:3: allusion, medium confidence ### Translation notes - John 10:28–29, 2 Tim 2:19, Rom 8:29–30, John 1:1, Heb 1:3 (“brightness of his light”) are quoted or recalled. Augustine's teaching on predestination is translated as written. The phrase “Non erat antequam natus erat” echoes the Arian formula “there was a time when he was not.” ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.6 (PL 35:1743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-6). ## Tractates on the Gospel of John 48.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-7 - Source: PL 35:1743 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The one hand of Father and Son is best understood as their one power, though the Son can also be called the Father's arm. ### Latin text De manu mea, et de manu Patris mei: quid est hoc, Nemo rapit de manu mea, et, Nemo rapit de manu Patris mei? Utrum una manus est Patris et Filii, an forte ipse Filius manus est Patris sui? Si manum intelligamus potestatem, una est Patris et Filii pote­ stas; quia una est divinitas: si autem manum intelli­ gamus, sicut dictum est per prophetam, Et brachium Domini cui revelatum est? manus Patris ipse est Filius. Quod non ita dictum est, tanquam Deus ha­ beat humanam formam, et quasi corporis membra; sed quod per ipsum facta sunt omnia. Nam solent et ho­ mines dicere manus suas esse alios homines, per quos faciunt quod volunt. Aliquando et ipsum opus homi­ nis, manus hominis dicitur quod fit per manum: sicut dicitur quisque agnoscere manum suam, cum id quod scripsit agnoscit. Cum ergo multis modis etiam ho­ minis dicatur manus, qui proprie manum habet in sui corporis membris; quanto magis non uno modo in­ telligendum est cum legitur manus Dei, cui forma corporis nulla est? Ac per hoc melius hoc loco manum Patris et Filii intelligimus potestatem Patris et Filii; ne forte cum hic manum Patris ipsum Filium dictum acceperimus, incipiat carnalis cogitatio etiam ipsius Filii quaerere Filium, quem similiter credat Christi manum. Ergo, Nemo rapit de manu Patris mei; hoc est, Nemo rapit mihi. ### English translation (Claude) “From my hand,” and “from my Father's hand”: what is this—“No one snatches from my hand,” and “No one snatches from my Father's hand”? Is there one hand of the Father and the Son, or is the Son himself perhaps the hand of his Father? If we understand “hand” as power, the power of the Father and the Son is one, because the divinity is one. But if we understand “hand” as it was said by the prophet, “And to whom has the arm of the Lord been revealed?” then the hand of the Father is the Son himself. This was not said as though God had human form and as it were bodily members, but because all things were made through him. For people too are accustomed to say that other people are their hands, through whom they do what they wish. Sometimes also a man's very work is called a man's hand, because it is done by his hand; as someone is said to recognize his hand when he recognizes what he has written. Since, then, the hand even of a man, who properly has a hand among the members of his body, is spoken of in many ways, how much more must it be understood in more than one way when we read of the hand of God, who has no bodily form? And so in this place we better understand the hand of the Father and the Son as the power of the Father and the Son; lest perhaps, if we took the Son himself to be called here the hand of the Father, carnal thinking might begin to seek a Son even for the Son himself, whom it would likewise believe to be Christ's hand. So, “No one snatches from my Father's hand,” that is, no one snatches from me. ### Scripture references - John 10:28: quotation, high confidence - John 10:29: quotation, high confidence - Isa 53:1: quotation, high confidence - John 1:3: allusion, high confidence ### Translation notes - John 10:28–29, Isa 53:1 and John 1:3 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.7 (PL 35:1743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-7). ## Tractates on the Gospel of John 48.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-8 - Source: PL 35:1743 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: When Jesus said “I and the Father are one,” the Jews tried to stone him, understanding, as the Arians do not, that he claimed equality with the Father. ### Latin text Sed ne forte adhuc titubes, audi quid sequitur: Ego et Pater unum sumus. Huc usque Judaei tolerare potuerunt: audierunt, Ego et Pater unum sumus, et non pertulerunt; et more suo duri, ad lapides cucur­ rerunt. Tulerunt lapides, ut lapidarent eum. Dominus quia non patiebatur quod nolebat pati, et non est passus nisi quod voluit pati, adhuc eos lapidare cu­ pientes alloquitur. Sustulerunt lapides Judæi, ut lapidarent illum. Respondit eis Jesus: Multa bona opera ostendi vobis ex Patre meo, propter quod eorum opus me lapidatis? Et illi responderunt: De bono opere non lapidamus te, sed de blasphemia, et quia tu homo cum sis, facis teipsum Deum. Ad illud hoc responderunt quod dixerat, Ego et Pater unum sumus. Ecce Judaei intellexerunt quod non intelligunt Ariani. Ideo enim irati sunt, quoniam senserint non posse dici, Ego et Pater unum sumus, nisi ubi aequa­ litas est Patris et Filii. ### English translation (Claude) But lest you still waver, hear what follows: “I and the Father are one.” Up to this point the Jews could tolerate it; they heard, “I and the Father are one,” and they did not bear it; and, hard as their way was, they ran to stones. “They took up stones to stone him.” The Lord, because he did not suffer what he did not wish to suffer, and suffered only what he willed to suffer, still addresses them as they long to stone him. “The Jews took up stones to stone him. Jesus answered them, Many good works I have shown you from my Father; for which of those works do you stone me? And they answered, We do not stone you for a good work, but for blasphemy, and because you, being a man, make yourself God.” This they answered to what he had said, “I and the Father are one.” See, the Jews understood what the Arians do not understand. For they were angry precisely because they perceived that “I and the Father are one” could not be said except where there is equality of the Father and the Son. ### Scripture references - John 10:30: quotation, high confidence - John 10:31: quotation, high confidence - John 10:32: quotation, high confidence - John 10:33: quotation, high confidence ### Translation notes - John 10:30–33 is quoted. Augustine's remarks on the Jews and the Arians are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.8 (PL 35:1743; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-8). ## Tractates on the Gospel of John 48.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-9 - Source: PL 35:1743–1745 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: If men to whom God's word came are called gods, how much more is the Word himself God; the Father sanctified the Son by begetting him holy. ### Latin text Dominus autem videte quid responderit tardis. Vidit eos non ferre splendorem veritatis, et eum temperavit in verbis. Nonne scriptum est in Lege vestra, id est, vobis data, quia ego dixi, Dii estis? Deus dicit per Prophetam in Psalmo hominibus: Ego dixi, Dii estis. Et Legem appellavit Dominus genera­ liter omnes illas Scripturas: quamvis alibi specialiter dicat Legem, a Prophetis eam distinguens; sicuti est, Lex et Prophetae usque ad Joannem; et, In his duobus præceptis tota Lex pendet et Prophetæ. Aliquando autem in tria distribuit easdem Scripturas, ubi ait: Oportebat impleri omnia quæ scripta sunt in Lege, et Prophetis, et Psalmis, de me. Nunc vero Psalmos etiam Legis no­ mine nuncupavit, ubi scriptum est: Ego dixi, Dii estis. Si illos dixit deos ad quos sermo Dei factus est, et non potest solvi Scriptura: quem Pater sanctificavit et misit in mundum, vos dicitis, Quia blasphemas; quia dixi, Filius Dei sum? Si sermo Dei factus est ad ho­ mines ut dicerentur dii, ipsum Verbum Dei quod est apud Deum, quomodo non est Deus? Si per sermonem Dei fiunt homines dii, si participando fiunt dii, unde participant non est Deus? Si lumina illuminata dii sunt, lumen quod illuminat non est Deus? Si cale­ facti quodammodo igne salutari dii efficiuntur, unde calefiunt non est Deus? Accedis ad lumen et illumi­ naris, et inter filios Dei numeraris; si recedis a lu­ mine, obscuraris, et in tenebris computaris: illud tamen lumen nec accedit ad se, quia non recedit a se. Si ergo vos deos facit sermo Dei, quomodo non est Deus Verbum Dei? Pater ergo sanctificavit Filium suum, et misit in mundum. Forte aliquis dicat: Si Pater eum sanctificavit, ergo aliquando non erat san­ clus? Sic sanctificavit, quomodo genuit. Ut enim sanctus esset, gignendo ei dedit, quia sanctum eum genuit. Nam si quod sanctificatur, ante non erat sanctum; quomodo dicimus Deo Patri, Sanctificetur nomen tuum? ### English translation (Claude) But see what the Lord answered the slow of heart. He saw that they could not bear the brightness of the truth, and he tempered it in his words. “Is it not written in your Law”—that is, given to you—“I said, You are gods?” God says through the prophet in the psalm to men, “I said, You are gods.” And the Lord called all those Scriptures in general “the Law,” though elsewhere he speaks specifically of the Law, distinguishing it from the Prophets, as in “The Law and the Prophets were until John,” and “On these two commandments hang the whole Law and the Prophets.” Sometimes, however, he divides the same Scriptures into three, where he says, “All things had to be fulfilled that are written in the Law and the Prophets and the Psalms concerning me.” But now he has called the Psalms too by the name of the Law, where it is written, “I said, You are gods.” “If he called them gods to whom the word of God came—and Scripture cannot be broken—do you say of him whom the Father sanctified and sent into the world, You are blaspheming, because I said, I am the Son of God?” If the word of God came to men so that they were called gods, how is the very Word of God, who is with God, not God? If men become gods through the word of God, if by participating they become gods, is he in whom they participate not God? If lights that are lit are gods, is the light that lights them not God? If those who are in a way warmed by the saving fire are made gods, is that by which they are warmed not God? You approach the light and are lit, and are numbered among the sons of God; if you withdraw from the light, you are darkened and counted in the darkness. But that light does not approach itself, because it does not withdraw from itself. If, then, the word of God makes you gods, how is the Word of God not God? So the Father sanctified his Son and sent him into the world. Perhaps someone says, “If the Father sanctified him, was he then at some time not holy?” He sanctified him as he begot him. For by begetting he gave him to be holy, because he begot him holy. For if what is sanctified was not holy before, how do we say to God the Father, “Hallowed be your name”? ### Scripture references - John 10:34: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - Luke 16:16: quotation, high confidence - Matt 22:40: quotation, high confidence - Luke 24:44: quotation, high confidence - John 10:35: quotation, high confidence - John 10:36: quotation, high confidence - Matt 6:9: quotation, high confidence ### Translation notes - John 10:34–36, Ps 82:6 (LXX 81:6), Luke 16:16, Matt 22:40, Luke 24:44 and Matt 6:9 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.9 (PL 35:1743–1745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-9). ## Tractates on the Gospel of John 48.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-10 - Source: PL 35:1745 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The mutual indwelling of Father and Son is one of equality, unlike believers' being in God by grace. ### Latin text Si non facio opera Patris mei, nolite mihi cre­ dere: si autem facio, et si mihi non vultis credere, ope­ ribus credite, ut cognoscatis et credatis quia in me est Pater, et ego in illo. Non sic dicit Filius, in me est Pater, et ego in illo, quomodo possunt homines dicere. Si enim bene cogitemus, in Deo sumus; et si bene vivamus, Deus in nobis est: fideles participantes ejus gratiam, illuminati ab ipso, in illo sumus, et ipse in nobis. Sed non sic unigenitus Filius: ille in Patre, et Pater in illo, tanquam aequalis in eo cui est æqualis. Denique nos aliquando possumus dicere, In Deo su­ mus, et Deus in nobis: Ego et Deus unum sumus, numquid possumus dicere? In Deo es, quia Deus te continet; Deus est in te, quia templum Dei factus es: sed numquid quia in Deo es, et Deus est in te, potes dicere, Qui me videt, Deum videt: quomodo Unigenitus dixit, Qui me vidit, vidit et Patrem; et, Ego et Pater unum sumus? Agnosce proprium Domini, et munus servi. Proprium Domini, est æqualitas Patris: munus servi, est participatio Salvatoris. ### English translation (Claude) “If I do not do the works of my Father, do not believe me; but if I do them, even if you will not believe me, believe the works, that you may know and believe that the Father is in me, and I in him.” The Son does not say “The Father is in me, and I in him” in the way men can say it. For if we think well, we are in God; and if we live well, God is in us: believers sharing his grace, enlightened by him, we are in him and he in us. But not so the only-begotten Son: he is in the Father, and the Father in him, as an equal in one to whom he is equal. In short, we can sometimes say, “We are in God, and God is in us”; can we say, “I and God are one”? You are in God, because God holds you; God is in you, because you have become a temple of God. But because you are in God and God is in you, can you say, “He who sees me sees God,” as the Only-begotten said, “He who has seen me has seen the Father,” and “I and the Father are one”? Recognize what is proper to the Lord and what is the gift to the servant. Proper to the Lord is equality with the Father; the gift to the servant is participation in the Saviour. ### Scripture references - John 10:37: quotation, high confidence - John 10:38: quotation, high confidence - 1 Cor 3:16: allusion, high confidence - John 14:9: quotation, high confidence - John 10:30: quotation, high confidence ### Translation notes - John 10:37–38, 1 Cor 3:16, John 14:9 and John 10:30 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.10 (PL 35:1745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-10). ## Tractates on the Gospel of John 48.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-11 - Source: PL 35:1745 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews tried to seize Jesus in order to kill him, but he escaped them; to grasp Christ rightly is to grasp the Word with the mind by faith. ### Latin text Quærebant ergo eum apprehendere. Utinam ap­ prehenderent, sed credendo et intelligendo, non sæviendo et occidendo. Nam modo, fratres mei, quando talia loquor, infirmus fortia, parvus magna, fragilis solida, et vos tanquam ex eadem massa unde sum et ego, et ego ipse qui vobis loquor, simul omnes apprehendere volumus Christum. Quid est apprehen­ dere? Intellexisti, apprehendisti. Sed non sic Judæi: tu apprehendisti ut habeas, illi apprehendere volebant ut non haberent. Et quia sic volebant apprehendere, quid eis fecit? Exiit de manibus eorum. Non eum ap­ prehenderunt, quia manus fidei non habuerunt. Verbum caro factum est: sed non erat Verbo magnum, ejicere carnem suam de manibus carnis. Mente Verbum apprehendere, hoc est Christum recte apprehendere. ### English translation (Claude) “So they sought to seize him.” Would that they had seized him—but by believing and understanding, not by raging and killing. For now, my brothers, when I say such things—weak speaking of strong things, small of great, frail of solid—both you, as from the same lump of which I too am made, and I myself who speak to you, all of us together wish to grasp Christ. What is it to grasp? You have understood: you have grasped. But not so the Jews: you have grasped him so as to have him; they wanted to seize him so as not to have him. And because they wanted to seize him in that way, what did he do to them? “He went out of their hands.” They did not seize him, because they did not have the hands of faith. The Word was made flesh; but it was no great thing for the Word to rescue his flesh from hands of flesh. To grasp the Word with the mind: this is to grasp Christ rightly. ### Scripture references - John 10:39: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 10:39 and John 1:14 are quoted. Augustine plays on “apprehendere” (to seize; to grasp, understand). ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.11 (PL 35:1745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-11). ## Tractates on the Gospel of John 48.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-12 - Source: PL 35:1745 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Beyond the Jordan many believed in Jesus, recognizing that John, who did no sign, had spoken truly of him. ### Latin text « Et abiit iterum trans Jordanem, in eum locum ubi Joannes baptizans primum, et mansit ibi. Et multi ve­ nerunt ad eum, et dicebant: Quia Joannes quidem si­ gnum fecit nullum. Meministis vobis dictum de Joanne, quia lucerna erat, et diei testimonium perhibebat. Quid ergo isti apud se dixerunt, Joannes signum fecit nullum? Nullum, inquiunt, miraculum ostendit Joannes: non dæmonia fugavit, non expulit febrem, non cæcos illuminavit, non mortuos suscita­ vit, non tot millia hominum de quinque vel septem panibus pavit, non supra mare ambulavit, non ventis et fluctibus imperavit; nihil horum fecit Joannes: et totum quidquid dicebat, huic testimonium perhibebat. Per lucernam veniamus ad diem. Joannes nullum si­ gnum fecit. Omnia autem quaecumque dixit Joannes de hoc, vera erant. Ecce qui apprehenderunt, non quo­ modo Judaei. Judæi volebant apprehendere disce­ dentem, apprehenderunt isti permanentem. Denique quid sequitur? Et multi crediderunt in eum. ### English translation (Claude) “And he went away again beyond the Jordan, to the place where John was first baptizing, and he stayed there. And many came to him and said, John did no sign.” You remember what was said to you about John: that he was a lamp, and bore witness to the day. What, then, did these say among themselves: “John did no sign”? John, they say, showed no miracle: he did not put demons to flight, did not drive out a fever, did not give light to the blind, did not raise the dead, did not feed so many thousands of people with five or seven loaves, did not walk on the sea, did not command the winds and waves; John did none of these; and everything he said bore witness to this man. Through the lamp let us come to the day. “John did no sign. But everything that John said of this man was true.” See, these grasped him—not as the Jews did. The Jews wanted to seize him as he was departing; these grasped him as he remained. Indeed, what follows? “And many believed in him.” ### Scripture references - John 10:40: quotation, high confidence - John 10:41: quotation, high confidence - John 10:42: quotation, high confidence - John 5:35: allusion, high confidence ### Translation notes - John 10:40–42 and John 5:35 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 48.12 (PL 35:1745; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/48-1/#p-48-12). ## Tractates on the Gospel of John 49.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-1 - Source: PL 35:1745–1747 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The raising of Lazarus is no wonder for the Creator; it is a sign given so that we may believe and prepare for the final resurrection to life. ### Latin text Inter omnia miracula quae fecit Dominus noster Jesus Christus, Lazari resurrectio præcipue praedica­ tur. Sed si attendamus quis fecerit, delectari debemus potius quam mirari. Ille suscitavit hominem, qui fecit hominem: ipse enim est Unicus Patris, per quem, sicut nostis, facta sunt omnia. Si ergo per illum facta sunt omnia, quid mirum est si resurrexit unus per illum, cum tot quotidie nascantur per illum? Plus est homines creare quam resuscitare. Dignatus est ta­ men et creare et resuscitare; creare omnes, resus­ citare quosdam. Nam cum multa fecisset Dominus Jesus, non omnia scripta sunt; sicut idem ipse sanctus Joannes evangelista testatur multa Dominum Chri­ stum et dixisse et fecisse quæ scripta non sunt: electa sunt autem quæ scriberentur, quæ saluti credentium sufficere videbantur. Audisti enim quia Dominus Jesus mortuum suscitavit: sufficit tibi ut scias quia si vellet, omnes mortuos suscitaret. Et hoc quidem sibi ad finem saeculi reservavit. Nam quem audistis magno miraculo quatriduanum mor­ tuum suscitasse de sepulcro, veniet hora, sicut ipse ait, quando omnes qui sunt in monumentis, audient vocem ejus et procedent. Resuscitavit putentem, sed tamen in cadavere putente adhuc erat forma mem­ brorum; ille in novissimo die ad unam vocem cineres est restituturus in carnem. Sed oportebat ut modo aliqua faceret, quibus datis velut suæ virtutis indiciis credamus in eum, et ad illam resurrectionem præ­ paremur, quæ erit ad vitam, non ad judicium. Ita quippe ait: Veniet hora quando omnes qui in monu­ mentis sunt, audient vocem ejus: et procedent qui bene fecerunt, ad resurrectionem vitæ; qui male egerunt, ad resurrectionem judicii. ### English translation (Claude) Among all the miracles that our Lord Jesus Christ did, the raising of Lazarus is especially proclaimed. But if we consider who did it, we ought to rejoice rather than wonder. He raised a man who made man; for he is the Only One of the Father, through whom, as you know, all things were made. If, then, all things were made through him, what wonder is it if one man rose again through him, when so many are born every day through him? It is more to create men than to raise them. Yet he deigned both to create and to raise: to create all, to raise some. For though the Lord Jesus did many things, not all were written; as the same holy John the evangelist testifies that the Lord Christ both said and did many things that are not written; but those were chosen to be written which seemed sufficient for the salvation of believers. You have heard that the Lord Jesus raised a dead man: it is enough for you to know that, if he wished, he would raise all the dead. And this indeed he has reserved for himself at the end of the age. For he whom you have heard raised from the tomb by a great miracle, dead four days—“the hour will come,” as he himself says, “when all who are in the tombs will hear his voice and will come forth.” He raised one who stank; yet in the stinking corpse the form of the limbs still remained. At the last day, by one word, he will restore ashes into flesh. But it was fitting that he should now do some things by which, given as signs of his power, we might believe in him and be prepared for that resurrection which will be to life, not to judgment. For so he says: “The hour will come when all who are in the tombs will hear his voice; and those who have done good will come forth to the resurrection of life, those who have done evil to the resurrection of judgment.” ### Scripture references - John 1:3: allusion, high confidence - John 20:30: allusion, high confidence - John 21:25: allusion, medium confidence - John 5:28: quotation, high confidence - John 5:29: quotation, high confidence ### Translation notes - John 1:3, John 20:30–31 and 21:25 (recalled), and John 5:28–29 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.1 (PL 35:1745–1747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-1). ## Tractates on the Gospel of John 49.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-2 - Source: PL 35:1747 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's raisings are signs of the raising of souls; people labor greatly to put off bodily death but will not avoid sin to gain eternal life. ### Latin text Tres tamen mortuos a Domino resuscitatos in Evangelio legimus, et forte non frustra. Domini quippe facta non sunt tantummodo facta, sed signa. Si ergo signa sunt, præter id quod mira sunt, aliquid profecto significant: quorum factorum significatio­ nem invenire, aliquanto est operosius, quam ea legere vel audire. Admirantes audiebamus, tanquam magni miraculi spectaculo ante nostros oculos constituto, cum Evangelium legeretur, quemadmodum revixerit Lazarus. Si attendamus mirabiliora opera Christi, omnis qui credit, resurgit: si attendamus omnes, et intelligamus detestabiliores mortes, omnis qui peccat moritur. Sed mortem carnis omnis homo ti­ net, mortem animæ pauci. Pro morte carnis quae sine dubio quandoque ventura est, curant omnes ne veniat: inde est quod laborant. Laborat ne moriatur homo moriturus, et non laborat ne peccet homo in æternum victurus. Et cum laborat ne moriatur, sine causa laborat; id enim agit ut multum mors differa­ tur, non ut evadatur: si autem peccare nolit, non laborabit, et vivet in æternum. O si possemus exci­ tare homines, et cum ipsis pariter excitari, ut tales essemus amatores vitæ permanentis, quales sunt ho­ mines amatores vitae fugientis! Quid non facit homo sub mortis periculo constitutus? Gladio impendente cervicibus, prodiderunt homines quidquid sibi, unde viverent, reservabant. Quis non continuo pro­ didit ne percuteretur? Et post proditionem fortasse percussus est. Quis non, ut viveret, continuo perdere voluit unde viveret, eligens vitam mendicantem quam celerem mortem? Cui dictum est, Naviga ne moriaris; et distulit? Cui dictum est, Labora ne moriaris; et piger fuit? Levia Deus jubet, ut in æternum vivamus; et obedire negligimus. Non tibi Deus dicit, Perde quidquid habes, ut vivas exiguo tempore in labore sollicitus; sed, Da pauperi unde habes, ut vivas sem­ per sine labore securus. Accusant nos amatores vitæ temporalis, quam nec cum volunt, nec quamdiu vo­ lunt habent: et nos invicem non accusamus, tam pi­ gri, tam tepidi ad capessendam vitam aeternam, quam si voluerimus habebimus, cum habuerimus non amit­ temus; hanc autem mortem quam timemus, etiamsi noluerimus, habebimus. ### English translation (Claude) Yet we read in the Gospel of three dead persons raised by the Lord, and perhaps not in vain. For the Lord's deeds are not only deeds but signs. If, then, they are signs, besides being wonderful they surely signify something; and to find the signification of these deeds is somewhat more laborious than to read or hear them. We listened with wonder, as if the spectacle of a great miracle had been set before our eyes, when the Gospel was read telling how Lazarus came back to life. If we consider the more wonderful works of Christ, everyone who believes rises again; if we consider all, and understand the more dreadful deaths, everyone who sins dies. But every man fears the death of the flesh, few the death of the soul. On account of the death of the flesh, which without doubt will come some time, all take care that it may not come; that is why they labor. A man who is going to die labors not to die; and a man who is going to live forever does not labor not to sin. And when he labors not to die, he labors for nothing; for he only brings it about that death is put off, not that it is escaped. But if he will not sin, he will not labor, and he will live forever. Oh, if we could rouse men, and be roused together with them, so that we would be such lovers of the abiding life as men are lovers of the fleeting life! What does a man not do when placed in danger of death? With a sword hanging over their necks, men have given up whatever they had kept back to live on. Who has not at once given it up so as not to be struck? And after giving it up, perhaps he was struck. Who, in order to live, has not at once been willing to lose what he lived on, choosing a beggar's life rather than a swift death? To whom has it been said, “Sail, lest you die,” and he delayed? To whom has it been said, “Toil, lest you die,” and he was idle? God commands light things so that we may live forever, and we neglect to obey. God does not say to you, “Lose whatever you have, so that you may live a short while, anxious in toil”; but, “Give to the poor from what you have, so that you may live forever, secure without toil.” The lovers of temporal life, which they have neither when they wish nor as long as they wish, accuse us; and we do not accuse one another, so lazy, so lukewarm in grasping eternal life, which we shall have if we will, and when we have it we shall not lose it; whereas this death which we fear we shall have even if we do not will it. ### Scripture references - Matt 19:21: allusion, medium confidence ### Translation notes - Matt 19:21 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.2 (PL 35:1747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-2). ## Tractates on the Gospel of John 49.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-3 - Source: PL 35:1747 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The three dead whom Christ raised figure three deaths of the soul: sin in thought, sin in deed, and sin hardened by habit, from which even Lazarus' sister was raised. ### Latin text Si ergo Dominus magna sua gratia, et magna sua misericordia animas suscitat, ne moriamur in æternum; bene intelligimus tres illos mortuos quos in corporibus suscitavit, aliquid significare et figurare de resurrectionibus animarum quae fiunt per fidem: resuscitavit filiam archisynagogi adhuc in domo ja­ centem; resuscitavit juvenem fi­ lium viduæ extra portas civitatis elatum; resuscitavit Lazarum sepultum quatridua­ num. Intueatur quisque animam suam: si peccat, moritur; peccatum, mors est animae. Sed aliquando in cogitatione peccatur. Delectavit quod malum est, consensisti, peccasti; consensio illa occidit te: sed intus est mors, quia cogitatum malum nondum pro­ cessit in factum. Talem animam resuscitare se significans Dominus, resuscitavit illam puellam quae nondum erat foras elata, sed in domo mortua jacebat, quasi peccatum latebat. Si autem non solum malæ delectationi consensisti, sed etiam ipsum malum fe­ cisti; quasi mortuum extra portam extulisti: jam foris es, et mortuus elatus es. Tamen et ipsum Do­ minus resuscitavit, et reddidit viduae matri suæ. Si peccasti, poeniteat te: et resuscitat te Dominus, et reddet Ecclesiæ matri tuæ. Tertius mortuus est Lazarus. Est genus mortis immane, mala consuetudo appellatur. Aliud est enim peccare, aliud peccandi consuetudinem facere. Qui peccat et continuo corrigitur, cito reviviscit: quia nondum est implicatus con­ suetudine, non est sepultus. Qui autem peccare con­ suevit, sepultus est, et bene de illo dicitur, fetet: in­ cipit enim habere pessimam famam, tanquam odorem teterrimum. Tales sunt omnes assueti sceleribus, perditi moribus. Dicis ei, Noli facere. Quando te au­ dit quem terra sic premit, et tabe corrumpitur, et mole consuetudinis praegravatur? Nec ad ipsum tamen resuscitandum minor fuit virtus Christi. Novimus, vidimus, quotidie videmus homines, pessima con­ suetudine permutata vivere melius, quam vivunt qui reprehendebant. Detestabaris hominem: ecce ipsa soror Lazari (si tamen ipsa est quae pedes Domini unxit unguento, et tersit capillis suis quos laverat la­ crymis) melius suscitata est quam frater ejus: de magna malae consuetudinis mole est liberata. Erat enim famosa peccatrix: et de illa dictum est, Dimit­ tuntur ei peccata multa, quoniam dilexit multum. Videmus multos, novimus multos: nemo des­ peret, nemo de se praesumat. Et desperare malum est, et de se praesumere. Sic noli desperare, ut eligas de quo debeas præsumere. ### English translation (Claude) If, then, the Lord by his great grace and great mercy raises souls, so that we may not die forever, we rightly understand that those three dead whom he raised in their bodies signify and figure something about the resurrections of souls that take place through faith. He raised the daughter of the ruler of the synagogue while she still lay in the house; he raised the young man, the son of the widow, carried out beyond the gates of the city; he raised Lazarus, buried four days. Let each look at his own soul: if it sins, it dies; sin is the death of the soul. But sometimes one sins in thought. What is evil delighted you; you consented, you sinned; that consent killed you. But the death is within, because the evil thought has not yet gone forth into deed. Signifying that he raises such a soul, the Lord raised that girl who had not yet been carried out but lay dead in the house, as if the sin were hidden. But if you have not only consented to the evil delight but also done the evil itself, you have as it were carried the dead out beyond the gate: you are already outside, and carried out dead. Yet the Lord raised him too, and restored him to his widowed mother. If you have sinned, repent, and the Lord raises you and will restore you to your mother the Church. The third dead man is Lazarus. There is a monstrous kind of death: it is called evil habit. For it is one thing to sin, another to make a habit of sinning. He who sins and is at once corrected quickly comes back to life, because he is not yet entangled in habit; he is not buried. But he who has become accustomed to sin is buried, and it is well said of him, “He stinks”: for he begins to have the worst reputation, as it were a most foul odor. Such are all who are accustomed to crimes, abandoned in their morals. You say to him, “Do not do it.” When does he hear you, whom the earth so presses down, who is corrupted by decay and weighed down by the mass of habit? Yet the power of Christ was not too small to raise even him. We have known, we have seen, we see every day people who, their very bad habit changed, live better than those who used to rebuke them. You used to detest the man: see, the very sister of Lazarus—if indeed she is the one who anointed the Lord's feet with ointment and wiped with her hair the feet she had washed with her tears—was raised better than her brother: she was set free from a great mass of evil habit. For she was a notorious sinner, and of her it was said, “Her many sins are forgiven her, because she loved much.” We see many, we know many: let no one despair, let no one presume on himself. Both despair and presumption on oneself are evil. So do not despair in such a way as to choose the one on whom you ought to presume. ### Scripture references - Mark 5:41: allusion, high confidence - Luke 7:12: allusion, high confidence - Luke 7:15: allusion, high confidence - John 11:39: allusion, high confidence - Luke 7:38: allusion, high confidence - Luke 7:47: quotation, high confidence ### Translation notes - Mark 5:41–42 (Matt 9:25), Luke 7:12–15, John 11:39, Luke 7:37–38, 47 are recalled or quoted. Augustine identifies Mary of Bethany with the sinful woman of Luke 7 only tentatively (“if indeed she is the one”). The last sentence is compressed; the sense is “do not despair, but choose God as the one on whom to rely”. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.3 (PL 35:1747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-3). ## Tractates on the Gospel of John 49.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-4 - Source: PL 35:1747 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The reading begins: Lazarus of Bethany fell ill while Jesus was beyond the Jordan. ### Latin text Ergo et Lazarum Dominus suscitavit. Audistis qualem, id est, quid significet Lazari resurrectio. Legamus itaque jam; et quoniam multa in hac le­ ctione manifesta sunt, expositionem in singulis non quæramus, ut necessaria pertractemus. Erat autem quidam languens, Lazarus a Bethania, de castello Ma­ riæ et Marthæ sororum ejus. In superiore lectione meministis quod Dominus exiit de manibus eorum qui lapidare illum voluerant, et discessit trans Jordanem ubi Joannes baptizabat. Ibi ergo Domino constituto, infirmabatur in Bethania Lazarus, quod castellum erat proximum Jerosolymis. ### English translation (Claude) So the Lord raised Lazarus too. You have heard what kind of man, that is, what the raising of Lazarus signifies. Let us now read, then; and since many things in this reading are plain, let us not seek an exposition of each point, so that we may treat what is necessary. “Now a certain man was sick, Lazarus of Bethany, of the village of Mary and Martha his sisters.” You remember from the previous reading that the Lord went out of the hands of those who had wanted to stone him, and went away beyond the Jordan, where John was baptizing. While the Lord was there, then, Lazarus was ill in Bethany, a village that was near Jerusalem. ### Scripture references - John 11:1: quotation, high confidence - John 10:39: allusion, high confidence - John 10:40: allusion, high confidence ### Translation notes - John 11:1 is quoted; John 10:39–40 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.4 (PL 35:1747; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-4). ## Tractates on the Gospel of John 49.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-5 - Source: PL 35:1747–1749 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Martha and Mary simply told the Lord that the one he loved was sick, trusting his love; Christ loves sinners, whom Lazarus signifies. ### Latin text Maria autem erat quæ unxit Dominum unguento, et extersit pedes ejus capillis suis, cujus frater Lazarus infirmabatur. Miserunt ergo sorores ejus ad eum, di­ centes. Jam intelligimus quo miserunt, ubi erat Dominus: quoniam absens erat, trans Jordanem scili­ cet. Miserunt ad Dominum, nuntiantes quod ægrota­ ret frater earum: ut si dignaretur veniret, et eum ab ægritudine liberaret. Ille distulit sanare, ut posset resuscitare. Quid ergo renuntiaverunt sorores ejus? Domine, ecce quem amas infirmatur. Non dixerunt, Veni: amanti enim tantummodo nuntiandum fuit. Non ausae sunt dicere, Veni, et sana: non ausæ sunt dicere, Ibi jube, et hic fiet. Cur enim non et istae, si fides illius Centurionis inde laudatur? ait enim: Non sum dignus ut intres sub tectum meum, sed tantum dic verbo, et sanabitur puer meus. Nihil horum istæ, sed tantummodo, Domine, ecce quem amas infirmatur. Sufficit ut noveris; non enim amas, et deseris. Dicit aliquis: Quomodo per Lazarum peccator significabatur, et a Domino sic amabatur? Audiat eum dicentem, Non veni vocare justos, sed peccatores. Si enim peccatores Deus non amaret, de coelo ad terras non descenderet. ### English translation (Claude) “Now it was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick. So his sisters sent to him, saying.” We already understand where they sent: where the Lord was, since he was absent, namely beyond the Jordan. They sent to the Lord, announcing that their brother was sick, so that, if he deigned, he might come and free him from his sickness. He put off healing so that he might be able to raise. What, then, did his sisters send word? “Lord, behold, he whom you love is sick.” They did not say, “Come”; for to one who loves, it was only necessary to send word. They did not dare to say, “Come and heal”; they did not dare to say, “Command there, and it will be done here.” Why not these too, if the faith of that centurion is praised for this? For he said, “I am not worthy that you should come under my roof, but only say the word, and my servant will be healed.” None of these did they say, but only, “Lord, behold, he whom you love is sick.” It is enough that you know; for you do not love and abandon. Someone says, “How could a sinner be signified by Lazarus and yet be so loved by the Lord?” Let him hear him say, “I came not to call the righteous, but sinners.” For if God did not love sinners, he would not have come down from heaven to earth. ### Scripture references - John 11:2: quotation, high confidence - John 11:3: quotation, high confidence - Matt 8:8: quotation, high confidence - Matt 9:13: quotation, high confidence ### Translation notes - John 11:2–3, Matt 8:8 and Matt 9:13 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.5 (PL 35:1747–1749; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-5). ## Tractates on the Gospel of John 49.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-6 - Source: PL 35:1749 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Lazarus' sickness was for the glory of God, that the Son of God might be glorified, which shows indirectly that the Son is God. ### Latin text Audiens autem Jesus, dixit eis: Infirmitas hæc non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei. Talis glorificatio ipsius non ipsum auxit, sed nobis profuit. Hoc ergo ait, non est ad mortem, quia et ipsa mors non erat ad mortem; sed potius ad miraculum, quo facto crederent homines in Christum, et vitarent veram mortem. Sane videte quemadmo­ dum tanquam ex obliquo Dominus Deum se dixit, propter quosdam qui negant Filium Deum esse. Nam sunt hæretici qui hoc negant, quod Filius Dei sit Deus. Ecce audiant: Infirmitas hæc, inquit, non est ad mortem, sed pro gloria Dei. Qua gloria? cujus Dei? Audi quod sequitur: Ut glorificetur Filius Dei. Infirmitas ergo hæc, inquit, non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei per eam. Per quam? Per illam infirmitatem. ### English translation (Claude) “But when Jesus heard it, he said to them, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified by it.” Such glorification did not increase him, but profited us. He said, then, “It is not unto death,” because even that death was not unto death, but rather unto a miracle, by which men would believe in Christ and avoid the true death. Notice indeed how the Lord, as it were indirectly, called himself God, on account of some who deny that the Son is God. For there are heretics who deny this, that the Son of God is God. Let them hear: “This sickness,” he says, “is not unto death, but for the glory of God.” For what glory? Of what God? Hear what follows: “that the Son of God may be glorified.” “This sickness,” then, he says, “is not unto death, but for the glory of God, that the Son of God may be glorified by it.” By what? By that sickness. ### Scripture references - John 11:4: quotation, high confidence ### Translation notes - John 11:4 is quoted. The heretics meant are probably the Arians. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.6 (PL 35:1749; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-6). ## Tractates on the Gospel of John 49.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-7 - Source: PL 35:1749 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus loved the family yet waited until Lazarus had been dead four days, then returned to Judea, showing his power. ### Latin text Diligebat autem Jesus Martham, et sororem ejus Mariam, et Lazarum. Ille languens, illae tristes, omnes dilecti: sed diligebat eos et languentium salvator, imo etiam mortuorum suscitator, et tristium conso­ lator. Ut ergo audivit quia infirmabatur, tunc quidem mansit in eodem loco duobus diebus. Nuntiaverunt ergo illi; mansit illic ille: tamdiu tempus ductum est, quousque quatriduum compleretur. Non frustra, nisi quia forte, imo quia certe et ipse numerus dierum intimat aliquod sacramentum. Deinde post hæc dicit iterum discipulis suis, Eamus in Judæam: ubi pene fue­ rat lapidatus, qui propterea inde discessisse videbatur, ne lapidaretur. Discessit enim ut homo; sed in re­ deundo quasi oblitus infirmitatem, ostendit potesta­ tem. Eamus, inquit, in Judæam. ### English translation (Claude) “Now Jesus loved Martha and her sister Mary and Lazarus.” He sick, they sad, all beloved; but he loved them who was the saviour of the sick, indeed the raiser of the dead and the consoler of the sad. “So when he heard that he was sick, he stayed two days in the same place.” They sent him word; he stayed there; the time was drawn out until four days were completed. Not in vain—except that perhaps, or rather certainly, the very number of days signifies some mystery. “Then after this he says again to his disciples, Let us go into Judea,” where he had almost been stoned, and from which he seemed to have gone away so as not to be stoned. For he went away as man; but in returning, as if forgetting weakness, he showed power. “Let us go,” he says, “into Judea.” ### Scripture references - John 11:5: quotation, high confidence - John 11:6: quotation, high confidence - John 11:7: quotation, high confidence ### Translation notes - John 11:5–7 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.7 (PL 35:1749; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-7). ## Tractates on the Gospel of John 49.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-8 - Source: PL 35:1749–1751 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's answer about the twelve hours rebukes the disciples' attempt to advise him: he is the day, they the twelve hours who must follow him, as Peter learned when rebuked. ### Latin text Deinde hoc dicto, videte quemadmodum discipuli territi fuerint. Dicunt ei discipuli: Rabbi, nunc quærebant te Judæi lapidare, et iterum vadis illuc? Respondit Jesus: Nonne duodecim sunt horæ diei? Quid sibi vult ista responsio? Illi dixerunt, Modo te lapidare volebant Judæi, et iterum illuc vadis, ut te la­ pident? Et Dominus, Nonne duodecim horæ sunt diei? Si quis ambulaverit in die, non offendit, quia lucem hu­ jus mundi videt: si autem ambulaverit in nocte, offen­ dit, quia lux non est in eo. De die quidem locutus est, sed in nostra intelligentia quasi adhuc nox est. Invo­ cemus diem, ut expellat noctem, et cor lumine illustret. Quid enim Dominus dicere voluit? Quantum mihi videtur, quantum sublucet altitudo profunditas­ que sententiæ, redarguere voluit illorum dubitationem et infidelitatem. Voluerunt enim consilium dare Do­ mino ne moreretur, qui venerat mori, ne ipsi more­ rentur. Sic etiam quodam alio loco Petrus sanctus diligens Dominum, sed adhuc non plene intelligens cur venisset, timuit ne moreretur, et vitæ displicuit, id est, ipsi Domino: nam cum indicaret discipulis quod esset Jerosolymis passurus a Judæis, respon­ dit Petrus inter caeteros, et ait, Absit a te, Domine, propitius tibi esto, non fiet istud. Et continuo Dominus, Redi post me, satanas, non enim sapis quæ Dei sunt, sed quæ hominum. Et paulo ante confitens Filium Dei laudem meruerat: audierat enim, Beatus es, Simon Bar Jona, quia non tibi revelavit caro et sanguis, sed Pater meus qui in cœlis est. Cui dixerat, Beatus es; illi dicit, Redi retro, satanas: quia beatus a se non erat. Sed unde? Quia non tibi revela­ vit caro et sanguis, sed Pater meus qui in cœlis est. Ecce unde beatus, non de tuo, sed de meo. Non quia Pater ego, sed quia omnia quæ habet Pater, mea sunt. Si beatus de ipsius Domini; satanas de cujus? Ibi dicit: rationem quippe reddidit beatitudinis, ut diceret, Non caro et sanguis tibi reve­ lavit hoc, sed Pater meus qui in cœlis est: hæc est causa beatitudinis tuæ. Quod vero dixi, Redi post me, satanas, audi etiam hujus rei causam: Non enim sa­ pis quæ Dei sunt, sed quæ sunt hominis. Nemo ergo se palpet; de suo satanas est, de Dei beatus est. Quid est enim de suo, nisi de peccato suo? Tolle pecca­ tum, quod est tuum. Justitia, inquit, de meo est. Quid enim habes quod non accepisti? Cum ergo vellent dare consilium homines Deo, dis­ cipuli magistro, servi Domino, ægroti medico; cor­ ripuit eos, et ait, Nonne duodecim horæ sunt diei? Si quis ambulaverit in die, non offendit. Me sequimini, si non vultis offendere: nolite mihi consilium dare, quos a me consilium oportet accipere. Quo ergo per­ tinet, Nonne duodecim horæ sunt diei? Quia ut diem se esse ostenderet, duodecim discipulos elegit. Si ego sum, inquit, dies, et vos horæ, numquid horæ diei consilium dant? Horæ diem sequuntur, non dies ho­ ras. Si ergo illi horae, quid ibi Judas? Et ipse inter duodecim horas? Si hora erat, lucebat; si lucebat, quomodo diem ad mortem tradebat? Sed Dominus in hoc verbo non ipsum Judam, sed successorem ipsius prævidebat. Juda enim cadente successit Matthias, et duodenarius numerus mansit. Non ergo frustra duodecim discipulos elegit Dominus, nisi quia ipse spiritualis est dies. Sequantur ergo horæ diem, prædicent horæ diem, horae illustrentur a die, horæ illuminentur a die, et per horarum prædicationem credat mundus in diem. Hoc ergo ait de compendio, Me sequimini, si non vultis offendere. ### English translation (Claude) Then, when this had been said, see how the disciples were frightened. “The disciples say to him, Rabbi, the Jews were just now seeking to stone you, and are you going there again? Jesus answered, Are there not twelve hours of the day?” What does this answer mean? They said, “The Jews just now wanted to stone you, and are you going there again, for them to stone you?” And the Lord: “Are there not twelve hours of the day? If anyone walks in the day, he does not stumble, because he sees the light of this world; but if he walks in the night, he stumbles, because the light is not in him.” He spoke of the day, but in our understanding it is still as it were night. Let us call on the day to drive out the night and illumine the heart with light. For what did the Lord mean to say? As far as it seems to me, as far as the height and depth of the saying shines through, he wanted to rebuke their doubt and unbelief. For they wanted to give the Lord advice not to die, who had come to die so that they would not die. So also in another place holy Peter, loving the Lord but not yet fully understanding why he had come, feared that he would die, and so displeased the Life, that is, the Lord himself. For when he was telling the disciples that he would suffer at Jerusalem at the hands of the Jews, Peter answered among the rest and said, “Far be it from you, Lord; be merciful to yourself; this shall not happen.” And at once the Lord: “Get behind me, Satan; for you do not mind the things of God, but the things of men.” And a little before, by confessing the Son of God, he had earned praise; for he had heard, “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed this to you, but my Father who is in heaven.” To the one to whom he had said, “Blessed are you,” he says, “Get behind me, Satan,” because he was not blessed of himself. But from where? “Because flesh and blood has not revealed it to you, but my Father who is in heaven.” See where his blessedness came from: not from what is yours, but from what is mine. Not because I am the Father, but because all that the Father has is mine. If he was blessed from the Lord's own, Satan from whose? There he says—for he gave the reason for the blessedness, in saying, “Flesh and blood has not revealed this to you, but my Father who is in heaven”: this is the cause of your blessedness. But as for my saying, “Get behind me, Satan,” hear the cause of this too: “For you do not mind the things of God, but those of man.” So let no one flatter himself: of his own he is Satan, of God's he is blessed. For what is “of his own” except of his own sin? Take away the sin, which is yours. “Righteousness,” he says, “is from what is mine.” “For what do you have that you did not receive?” When, then, men wanted to give advice to God, disciples to the master, servants to the Lord, the sick to the physician, he rebuked them and said, “Are there not twelve hours of the day? If anyone walks in the day, he does not stumble.” Follow me, if you do not want to stumble; do not give me advice, you who ought to receive advice from me. What, then, does “Are there not twelve hours of the day?” refer to? To this: to show that he is the day, he chose twelve disciples. If I am the day, he says, and you the hours, do the hours give advice to the day? The hours follow the day, not the day the hours. If, then, they were the hours, what was Judas doing there? Was he too among the twelve hours? If he was an hour, he shone; if he shone, how did he hand over the day to death? But in this word the Lord foresaw not Judas himself but his successor. For when Judas fell, Matthias succeeded, and the number twelve remained. Not in vain, then, did the Lord choose twelve disciples, but because he himself is the spiritual day. So let the hours follow the day, let the hours preach the day, let the hours be lit by the day, let the hours be illumined by the day, and through the preaching of the hours let the world believe in the day. This, then, is what he said in brief: Follow me, if you do not want to stumble. ### Scripture references - John 11:8: quotation, high confidence - John 11:9: quotation, high confidence - John 11:10: quotation, high confidence - Matt 16:21: allusion, high confidence - Matt 16:22: quotation, high confidence - Matt 16:23: quotation, high confidence - Matt 16:17: quotation, high confidence - John 16:15: allusion, medium confidence - 1 Cor 4:7: quotation, high confidence - Acts 1:26: allusion, high confidence ### Translation notes - John 11:8–10, Matt 16:21–23, Matt 16:17, John 16:15, 1 Cor 4:7 and Acts 1:26 are quoted or recalled. “Righteousness is from what is mine” is not an exact Scripture quotation (unidentified). “The Life” renders “vitæ” (the digital text has “vitai”), referring to Christ (John 14:6). ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.8 (PL 35:1749–1751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-8). ## Tractates on the Gospel of John 49.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-9 - Source: PL 35:1751 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Lazarus was asleep to the Lord who could wake him; all the dead sleep until the resurrection, but they are held in different conditions according to their merits, as Luke 16 shows. ### Latin text Et post hoc dicit eis: Lazarus amicus noster dor­ mit; sed vado, ut a somno excitem eum. Verum dixit. Sororibus mortuus erat, Domino dormiebat. Homini­ bus mortuus erat, qui eum suscitare non poterant: nam Dominus tanta eum facilitate excitabat de sepul­ cro, quanta tu non excitas dormientem de lecto. Ergo secundum potentiam suam dixit dormientem: quia et alii mortui dicti sunt in Scripturis sæpe dormientes, sicut Apostolus dicit, De dormientibus autem nolo vos ignorare, fratres, ut non contristemini, sicut et cæteri qui spem non habent. Ideo et ipse dor­ mientes appellavit, quia resurrecturos praenuntiavit. Dormit ergo omnis mortuus, et bonus et malus. Sed quomodo interest in ipsis qui quotidie dormiunt et exsurgunt, quid quisque videat in somnis: alii sentiunt læta somnia, alii torquentia, ita ut evigilans dormire timeat, ne ad ipsa iterum redeat: sic unusquisque ho­ minum cum causa sua dormit, cum causa sua surgit. Et interest quali custodia quisque recipiatur, ad judi­ cem postea producendus. Nam et receptiones in cu­ stodia pro meritis causarum adhibentur: alios juben­ tur custodire lictores, humanum et mite officium at­ que civile; alii traduntur optionibus; alii mittuntur in carcerem: et in ipso carcere non omnes, sed pro meritis graviorum causarum in ima carceris contru­ duntur. Sicut ergo diversae custodiae agentium in officio; sic diversæ custodiæ mortuorum, et diversa merita resurgentium. Receptus est pauper, receptus est dives: sed ille in sinum Abrahae; ille ubi sitiret, et guttam non inveniret. ### English translation (Claude) “And after this he says to them, Our friend Lazarus sleeps; but I go to wake him out of sleep.” He spoke the truth. To his sisters he was dead; to the Lord he was asleep. He was dead to men, who could not raise him; for the Lord roused him from the tomb with as much ease as you rouse a sleeper from his bed. So he called him sleeping according to his own power; for others who are dead are often called sleeping in the Scriptures, as the apostle says: “But I do not want you to be ignorant, brothers, concerning those who sleep, that you may not grieve as others do who have no hope.” Therefore he too called them sleeping, because he foretold that they would rise. So every dead person sleeps, both good and bad. But just as, among those who sleep and rise every day, it makes a difference what each sees in his dreams—some have pleasant dreams, others tormenting ones, so that on waking a man is afraid to sleep lest he return to them—so each person sleeps with his own case and rises with his own case. And it makes a difference in what kind of custody each is received, to be brought out afterward before the judge. For custody, too, is applied according to the merits of the cases: some are ordered to be kept by the lictors, a humane, mild, and civil duty; others are handed over to soldiers; others are sent to prison; and in the prison itself not all, but according to the merits of the graver cases, are thrust into the depths of the prison. As, then, there are different kinds of custody for those on trial, so there are different custodies of the dead, and different merits of those who will rise. The poor man was received, the rich man was received; but the one into Abraham's bosom, the other where he would thirst and not find a drop. ### Scripture references - John 11:11: quotation, high confidence - 1 Thess 4:13: quotation, high confidence - Luke 16:22: allusion, high confidence - Luke 16:24: allusion, high confidence ### Translation notes - John 11:11, 1 Thess 4:13 and Luke 16:22–24 are quoted or recalled. “Optiones” were junior military officers; rendered “soldiers”. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.9 (PL 35:1751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-9). ## Tractates on the Gospel of John 49.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-10 - Source: PL 35:1751 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: At death souls receive rest or torment, but all the saints will receive together at the resurrection the fullness that God has promised. ### Latin text Habent ergo omnes animæ, ut ex hac occasione instruam Charitatem vestram, habent omnes animae, cum de saeculo exierint, diversas receptiones suas. Habent gaudium bonae, malae tormenta. Sed cum facta fuerit resurrectio, et bonorum gaudium amplius erit, et malorum tormenta graviora; quando cum corpore torquebuntur. Recepti sunt in pace sancti Patriarchæ, Prophetae, Apostoli, Martyres, boni fide­ les; omnes tamen adhuc in fine accepturi sunt quod promisit Deus: promissa enim est resurrectio etiam carnis, mortis consumptio, vita æterna cum Angelis. Hoc omnes simul accepturi sumus: nam requiem quae continuo post mortem datur, si ea dignus est, tunc accipit quisque cum moritur. Priores acceperunt Pa­ triarchæ: videte ex quo requiescunt: posteriores Prophetae, recentius Apostoli, multo recentiores san­ cti Martyres, quotidie boni fideles. Et alii in ista re­ quie jam diu sunt, alii non tam diu, alii paucioribus annis, alii nec recenti tempore. Cum vero ab hoc somno evigilabunt, simul omnes quod promissum est accepturi sunt. ### English translation (Claude) So all souls—to instruct your Charity on this occasion—all souls, when they have gone out of this world, have their different receptions. The good have joy, the bad torments. But when the resurrection has taken place, both the joy of the good will be greater and the torments of the bad heavier, when they will be tormented with the body. The holy patriarchs, prophets, apostles, martyrs, and good believers have been received in peace; yet all are still to receive at the end what God has promised: for there is promised the resurrection also of the flesh, the destruction of death, eternal life with the angels. This we shall all receive together. For the rest that is given immediately after death each one receives, if he is worthy of it, when he dies. The patriarchs received it first—see from how long ago they have been at rest; the prophets later; the apostles more recently; the holy martyrs much more recently; good believers every day. And some have been in that rest for a long time already, others not so long, others fewer years, others for an even more recent time. But when they wake from this sleep, they will all together receive what has been promised. ### Scripture references - 1 Cor 15:26: allusion, medium confidence - Heb 11:40: allusion, medium confidence ### Translation notes - 1 Cor 15:26, 54 (the destruction of death) and Heb 11:39–40 are recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.10 (PL 35:1751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-10). ## Tractates on the Gospel of John 49.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-11 - Source: PL 35:1751 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus told the disciples plainly that Lazarus was dead, knowing it without being told, so that their existing faith might be strengthened. ### Latin text Lazarus amicus noster dormit; sed vado, ut a somno excitem eum. Dixerunt ergo discipuli: quomodo intellexerunt, sic responderunt: Domine, si dormit, salvus erit. Solet enim esse somnus aegrotantium salu­ tis indicium. Dixerat autem Jesus de morte ejus; illi autem putaverunt quod de dormitione somni diceret. Tunc ergo dixit eis Jesus manifeste. Subobscure enim dixerat, dormit: ait ergo manifeste, Lazarus mortuus est: et gaudeo propter vos, ut credatis; quia non eram ibi. Et scio quia mortuus est, et non ibi eram: æger enim, non mortuus, fuerat nuntiatus. Sed quid lateret eum qui creaverat, et ad cujus manus anima morien­ tis exierat? Hoc est quod ait, Gaudeo propter vos, ut credatis; quia non ibi eram: ut jam inciperent admi­ rari, quia Dominus potuit dicere mortuum, quod nec viderat nec audierat. Ubi sane meminisse debemus quod adhuc etiam ipsorum discipulorum qui in eum jam crediderant, miraculis aedificabatur fides: non ut ea quae non erat, esse inciperet, sed ut ea quae jam esse coeperat, cresceret; quamvis tali verbo usus sit, quasi tunc credere inciperent. Non enim ait, Gaudeo propter vos, ut fides vestra augeatur, sive firmetur; sed ait, ut credatis: quod intelligendum est, ut amplius robustiusque credatis. ### English translation (Claude) “Our friend Lazarus sleeps; but I go to wake him out of sleep. So the disciples said”—as they understood, so they answered—“Lord, if he sleeps, he will recover.” For sleep is usually a sign of recovery in the sick. “But Jesus had spoken of his death, while they thought that he spoke of resting in sleep. Then Jesus told them plainly.” For he had said somewhat obscurely, “He sleeps.” So he said plainly, “Lazarus is dead; and I am glad for your sake, that you may believe, that I was not there.” And I know that he is dead, and I was not there. For he had been reported sick, not dead. But what could be hidden from him who had created him, and into whose hands the soul of the dying man had gone out? This is what he says: “I am glad for your sake, that you may believe, that I was not there,” so that they might now begin to wonder that the Lord could say he was dead, which he had neither seen nor heard. Here indeed we ought to remember that even the faith of the disciples themselves, who had already believed in him, was still being built up by miracles: not so that a faith which did not exist might begin to exist, but so that a faith which had already begun to exist might grow; although he used such a word as if they were then beginning to believe. For he did not say, “I am glad for your sake, that your faith may be increased or strengthened,” but he said, “that you may believe,” which is to be understood: that you may believe more fully and more firmly. ### Scripture references - John 11:11: quotation, high confidence - John 11:12: quotation, high confidence - John 11:13: quotation, high confidence - John 11:14: quotation, high confidence - John 11:15: quotation, high confidence ### Translation notes - John 11:11–15 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.11 (PL 35:1751; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-11). ## Tractates on the Gospel of John 49.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-12 - Source: PL 35:1751–1753 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The four days of Lazarus' death signify original sin, transgression of the natural law, of the law of Moses, and of the gospel; Christ comes to raise even such. ### Latin text Sed eamus ad eum. Dixit ergo Thomas, qui di­ citur Didymus, ad condiscipulos: Eamus et nos, et mo­ riamur cum illo. Venit itaque Jesus, et invenit eum quatuor dies jam in monumento habentem. De quatuor diebus multa quidem dici possunt, sicut se habent obscura Scripturarum, quæ pro diversitate intelligen­ tium, multos sensus pariunt. Dicamus et nos quid no­ bis videatur significare mortuus quatriduanus. Quo­ modo enim in illo cæco intelligimus quodammodo humanum genus, sic forte et in isto mortuo multos intellecturi sumus: diversis enim modis una res si­ gnificari potest. Homo quando nascitur, jam cum morte nascitur; quia de Adam peccatum trahit. Unde dicit Apostolus: Per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes ho­ mines pertransiit, in quo omnes peccaverunt. Ecce habes unum diem mortis, quod homo trahit de mortis propagine. Deinde crescit, incipit accedere ad rationales annos, ut legem sapiat naturalem, quam omnes habent in corde fixam: Quod tibi non vis fieri, alii ne feceris. Numquid hoc de paginis disci­ tur, et non in natura ipsa quodammodo legitur? Furtum vis pati? Utique non vis. Ecce lex in corde tuo: Quod non vis pati, facere noli. Et hanc legem transgrediuntur homines: ecce alter dies mortis. Data est Lex etiam divinitus per famulum Dei Moysen: dictum est illic, Non occides; Non mæchaberis; Non falsum testimonium dices; Honora patrem et matrem; Non concupisces rem proximi tui; Non concupisces uxorem proximi tui. Ecce Lex scripta est, et ipsa contemnitur: ecce tertius dies mortis. Quid restat? Venit et Evangelium, præ­ dicatur regnum coelorum, diffamatur ubique Christus, minatur gehennam, vitam promittit æternam, et ipsa contemnitur. Transgrediuntur homines Evangelium: ecce quartus dies mortis. Merito jam putet. Numquid et talibus est neganda misericordia? Absit: etiam ad tales Dominus excitandos non dedignatur accedere. ### English translation (Claude) “But let us go to him. So Thomas, who is called Didymus, said to his fellow disciples, Let us also go, that we may die with him. So Jesus came, and found that he had already been four days in the tomb.” Many things can indeed be said about the four days, as is the way with obscure passages of the Scriptures, which give rise to many senses according to the variety of those who understand them. Let us too say what a man four days dead seems to us to signify. For as in that blind man we understand in a way the human race, so perhaps in this dead man too we shall understand many; for one thing can be signified in various ways. When a man is born, he is already born with death, because he draws sin from Adam. Hence the apostle says, “Through one man sin entered into the world, and through sin death, and so it passed through to all men, in whom all sinned.” See, you have one day of death, which man draws from the stock of death. Then he grows, he begins to approach the years of reason, so that he knows the natural law, which all have fixed in the heart: “What you do not wish done to yourself, do not do to another.” Is this learned from pages, and not in a way read in nature itself? Do you want to suffer theft? Certainly you do not. See the law in your heart: “What you do not want to suffer, do not do.” And men transgress this law: see a second day of death. The law was also given by God through Moses, the servant of God; it was said there, “You shall not kill; You shall not commit adultery; You shall not bear false witness; Honor father and mother; You shall not covet your neighbor's goods; You shall not covet your neighbor's wife.” See, the law is written, and it too is despised: see the third day of death. What remains? The gospel came as well; the kingdom of heaven is preached, Christ is spread abroad everywhere, he threatens Gehenna, he promises eternal life; and it too is despised. Men transgress the gospel: see the fourth day of death. Rightly he now stinks. Is mercy to be denied even to such? Far from it: the Lord does not disdain to come even to rouse such men. ### Scripture references - John 11:15: quotation, high confidence - John 11:16: quotation, high confidence - John 11:17: quotation, high confidence - Rom 5:12: quotation, high confidence - Matt 7:12: allusion, low confidence - Exod 20:13: quotation, high confidence - Exod 20:14: quotation, high confidence - Exod 20:16: quotation, high confidence - Exod 20:12: quotation, high confidence - Exod 20:17: quotation, high confidence ### Extrabiblical texts - Tob 4:15 (Tobit): allusion, low confidence ### Translation notes - John 11:15–17, Rom 5:12 (in the Latin form “in whom all sinned”), Tob 4:15 / the Golden Rule (cf. Matt 7:12), and Exod 20:12–17 (Deut 5:16–21) are quoted or recalled. The negative Golden Rule is cited as natural law, not as Scripture. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.12 (PL 35:1751–1753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-12). ## Tractates on the Gospel of John 49.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-13 - Source: PL 35:1753 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Martha trusted that God would give Jesus whatever he asked, but did not presume to ask for her brother's raising. ### Latin text Multi autem ex Judæis venerant ad Martham et Mariam, ut consolarentur eas de fratre suo. Martha ergo ut audivit quia Jesus venit, occurrit illi: Maria autem domi sedebat. Dixit ergo Martha ad Jesum: Do­ mine, si fuisses hic, frater meus non fuisset mortuus; sed et nunc scio quia quæcumque poposceris a Deo, dabit tibi Deus. Non dixit, Sed et modo rogo te ut resuscites fra­ trem meum. Unde enim sciebat, si fratri ejus resur­ gere utile fuerit? Hoc tantum dixit, Scio quia potes, si vis facis: utrum enim facias, judicii tui est, non præsumptionis meae. Sed et nunc scio quia quaecumque poposceris a Deo, dabit tibi Deus. ### English translation (Claude) “Now many of the Jews had come to Martha and Mary to console them about their brother. So when Martha heard that Jesus had come, she went to meet him; but Mary sat at home. So Martha said to Jesus, Lord, if you had been here, my brother would not have died; but even now I know that whatever you ask of God, God will give you.” She did not say, “But even now I ask you to raise my brother.” For how did she know whether it would be good for her brother to rise again? She only said, “I know that you can; if you will, you do it: whether you do it is for your judgment, not for my presumption. But even now I know that whatever you ask of God, God will give you.” ### Scripture references - John 11:19: quotation, high confidence - John 11:20: quotation, high confidence - John 11:21: quotation, high confidence - John 11:22: quotation, high confidence ### Translation notes - John 11:19–22 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.13 (PL 35:1753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-13). ## Tractates on the Gospel of John 49.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-14 - Source: PL 35:1753 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, the resurrection and the life, can raise now as well as at the last day, including those buried in habits of sin. ### Latin text Dicit illi Jesus: Resurget frater tuus. Hoc am­ biguum fuit. Non enim ait, Modo resuscito fratrem tuum; sed, Resurget frater tuus. Dicit ei Martha: Scio quia resurget in resurrectione, in novissima die. De illa resurrectione secura sum, de hac incerta sum. Dicit ei Jesus: Ego sum resurrectio. Dicis, Resurget frater meus in novissima die: verum est; sed per quem tunc resurget, potest et modo, quia Ego sum, inquit, resurrectio et vita. Audite, fratres, audite quid dicat. Certe tota exspectatio erat circumstantium ut revivi­ sceret Lazarus, unus mortuus quatriduanus: audia­ mus, et resurgamus. Quam multi sunt in hoc populo, quos premit consuetudinis moles! Forte audiunt me quidam, quibus dicitur, Nolite inebriari vino in quo est luxuria: dicunt, Non possumus. Forte audiunt me aliqui immundi, lasciviis et flagitiis inquinati, quibus dicitur, Nolite hoc facere, ne perea­ tis: et respondent, Non possumus tolli a consuetu­ dine nostra. O Domine, istos resuscita. Ego sum, inquit, resurrectio et vita. Ideo resurrectio, quia vita. ### English translation (Claude) “Jesus says to her, Your brother will rise again.” This was ambiguous. For he did not say, “I am now raising your brother,” but, “Your brother will rise again.” “Martha says to him, I know that he will rise again in the resurrection on the last day.” About that resurrection I am secure; about this one I am uncertain. “Jesus says to her, I am the resurrection.” You say, “My brother will rise again on the last day”: it is true; but he through whom he will rise then can also raise him now, because “I am,” he says, “the resurrection and the life.” Hear, brothers, hear what he says. Certainly the whole expectation of the bystanders was that Lazarus, one man dead four days, would come back to life: let us hear, and let us rise again. How many there are in this congregation whom the mass of habit presses down! Perhaps some are hearing me to whom it is said, “Do not be drunk with wine, in which is debauchery,” and they say, “We cannot.” Perhaps some unclean people are hearing me, defiled by lusts and shameful deeds, to whom it is said, “Do not do this, lest you perish,” and they answer, “We cannot be taken away from our habit.” O Lord, raise these. “I am,” he says, “the resurrection and the life.” The resurrection, because the life. ### Scripture references - John 11:23: quotation, high confidence - John 11:24: quotation, high confidence - John 11:25: quotation, high confidence - Eph 5:18: quotation, high confidence ### Translation notes - John 11:23–25 and Eph 5:18 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.14 (PL 35:1753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-1/#p-49-14). ## Tractates on the Gospel of John 49.15 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-15 - Source: PL 35:1753 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Faith is the life of the soul: the believer who dies in the flesh lives, and the unbeliever who lives in the flesh is already dead. ### Latin text Qui credit in me, etiamsi mortuus fuerit, vivet: et qui vivit et credit in me, non morietur in ceter­ num. Quid est hoc? Qui credit in me, etiamsi mortuus fuerit, sicut Lazarus mortuus est, vivet; quia non est Deus mortuorum, sed vivorum. De olim mortuis pa­ tribus, hoc est de Abraham, et Isaac, et Jacob, tale responsum Judaeis dedit: Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob, non est Deus mortuorum, sed vivorum: omnes enim illi vivunt. Crede ergo; et si mortuus fueris, vives: si autem non credis; et cum vivis, mortuus es. Probemus et hoc, quia si non credis, etsi vivis, mor­ tuus es. Cuidam Dominus differenti sequi eum, et di­ centi, Eam prius sepelire patrem meum: Sine, inquit, mortuos sepelire mortuos suos; tu veni, sequere me. Erat ibi mortuus sepeliendus, erant ibi et mortui mortuum sepulturi: ille mortuus in carne, illi in anima. Unde mors in anima? Quia non est fides. Unde mors in corpore? Quia non est ibi anima. Ergo animae tuae anima fides est. Qui credit in me, inquit, etiamsi mortuus fuerit in carne, vivet in anima; donec resurgat et caro nunquam postea mo­ ritura. Hoc est, Qui credit in me, licet moriatur, vivet. Et omnis qui vivit in carne et credit in me, etsi morie­ tur ad tempus propter mortem carnis, non morietur in æternum propter vitam spiritus, et immortalitatem re­ surrectionis. Hoc est quod ait, Et omnis qui vivit et credit in me, non morietur in æternum. Credis hoc? Ait illi: Utique, Domine, ego credidi, quia tu es Christus Filius Dei, qui in mundum venisti. Quando hoc cre­ didi, credidi quia tu es resurrectio, credidi quia tu es vita; credidi quia qui credit in te, etsi moriatur, vivet; et qui vivit et credit in te, non morietur in aeternum. ### English translation (Claude) “Whoever believes in me, even though he dies, will live; and whoever lives and believes in me will never die.” What is this? “Whoever believes in me, even though he dies,” as Lazarus died, “will live,” because he is not the God of the dead but of the living. Concerning the fathers long dead, that is, concerning Abraham and Isaac and Jacob, he gave the Jews this answer: “I am the God of Abraham, and the God of Isaac, and the God of Jacob; he is not the God of the dead but of the living, for all live to him.” Believe, then; and even if you die, you will live. But if you do not believe, even while you live you are dead. Let us prove this too, that if you do not believe, even though you live, you are dead. To a certain man who was putting off following him and said, “Let me first go and bury my father,” the Lord said, “Let the dead bury their own dead; you come, follow me.” There was a dead man there to be buried, and there were dead men there to bury the dead man: he was dead in the flesh, they in the soul. Where does death in the soul come from? From the absence of faith. Where does death in the body come from? From the absence of the soul there. So the soul of your soul is faith. “Whoever believes in me,” he says, “even though he dies” in the flesh, “will live” in the soul, until the flesh too rises, never to die again. That is, “Whoever believes in me, though he die, will live.” “And everyone who lives” in the flesh “and believes in me,” even though he dies for a time by the death of the flesh, “will never die,” because of the life of the spirit and the immortality of the resurrection. That is what he says: “And everyone who lives and believes in me will never die. Do you believe this? She said to him, Yes, Lord; I have believed that you are the Christ, the Son of God, who has come into the world.” When I believed this, I believed that you are the resurrection, I believed that you are the life; I believed that whoever believes in you, though he die, will live; and whoever lives and believes in you will never die. ### Scripture references - John 11:25: quotation, high confidence - John 11:26: quotation, high confidence - John 11:27: quotation, high confidence - Matt 22:32: quotation, high confidence - Luke 20:38: quotation, medium confidence - Matt 8:21: quotation, high confidence - Matt 8:22: quotation, high confidence ### Translation notes - John 11:25–27, Matt 22:32 (with Luke 20:38) and Matt 8:21–22 (Luke 9:59–60) are quoted. - “The soul of your soul is faith”: Augustine’s analogy is that as the soul gives life to the body, faith gives life to the soul. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.15 (PL 35:1753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-15). ## Tractates on the Gospel of John 49.16 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-16 - Source: PL 35:1753 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The evangelist calls Martha’s low voice “silence” and lets her words imply the Lord’s call to Mary. ### Latin text Et cum hæc dixisset, abiit, et vocavit Mariam so­ rorem suam silentio, dicens: Magister adest, et vocat te. Advertendum est quemadmodum suppressam vocem silentium nuncupavit. Nam quomodo siluit, quae dixit, Magister adest, et vocat te? Advertendum etiam quem­ admodum Evangelista non dixerit ubi vel quando vel quomodo Mariam Dominus vocaverit, ut hoc in verbis Marthae potius intelligeretur, narrationis bre­ vitate servata. ### English translation (Claude) “And when she had said this, she went away and called Mary her sister silently, saying, The Teacher is here and is calling you.” We should notice how he called a lowered voice “silence.” For how was she silent who said, “The Teacher is here and is calling you”? We should notice also how the evangelist did not say where or when or how the Lord called Mary, so that this might rather be understood from Martha’s words, and the narrative kept brief. ### Scripture references - John 11:28: quotation, high confidence ### Translation notes - John 11:28 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.16 (PL 35:1753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-16). ## Tractates on the Gospel of John 49.17 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-17 - Source: PL 35:1753 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews followed Mary to the tomb, and so the raising of Lazarus had many witnesses. ### Latin text Illa ut audivit, surgit cito, et venit ad eum. Nondum enim venerat Jesus in castellum, sederat adhuc in illo loco ubi occurrerat ei Martha. Judaei igitur qui erant cum illa in domo, et consolabantur eam, cum vidissent Mariam, quia cito surrexit et exiit, secuti sunt eam di­ centes: quia vadit ad monumentum, ut ploret ibi. Quare pertinuit hoc ad Evangelistam narrare? Ut videa­ mus quae occasio fecerit ut plures ibi essent quando Lazarus resuscitatus est. Putantes enim Judæi pro­ pterea illam festinare, ut doloris sui solatium lacry­ mis quæreret, secuti sunt eam; ut tam grande mira­ culum quatriduani mortui resurgentis, testes plurimos inveniret. ### English translation (Claude) “As soon as she heard, she rose quickly and came to him. For Jesus had not yet come into the village, but was still in the place where Martha had met him. So the Jews who were with her in the house and were consoling her, when they saw that Mary rose quickly and went out, followed her, saying, She is going to the tomb to weep there.” Why did it concern the evangelist to tell this? So that we may see what occasion brought it about that many were there when Lazarus was raised. For the Jews, thinking that she was hurrying in order to seek in tears the solace of her grief, followed her, so that so great a miracle, a man four days dead rising again, might find very many witnesses. ### Scripture references - John 11:29: quotation, high confidence - John 11:30: quotation, high confidence - John 11:31: quotation, high confidence ### Translation notes - John 11:29–31 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.17 (PL 35:1753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-17). ## Tractates on the Gospel of John 49.18 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-18 - Source: PL 35:1753–1755 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ’s troubling of himself shows his power: as the Word made flesh in one person, he hungered, grieved, and died because he willed to. ### Latin text Maria autem cum venisset ubi erat Jesus, videns eum, cecidit ad pedes ejus, et dixit ei: Domine, si fuisses hic, frater meus non esset mortuus. Jesus ergo ut vidit eam plorantem, et Judæos qui cum illa erant plorantes, fremuit spiritu, et turbavit semetipsum, et dixit: Ubi po­ suistis eum? Nescio quid nobis insinuavit fremendo spiritu, et turbando seipsum. Quis enim eum posset, nisi se ipse, turbare? Itaque, fratres mei, primo hic attendite potestatem, et sic inquirite significationem. Turbaris tu nolens; turbatus est Christus, quia voluit. Esurivit Jesus, verum est, sed quia voluit; dormivit Jesus, verum est, sed quia voluit; contristatus est Je­ sus, verum est, sed quia voluit; mortuus est Jesus, verum est, sed quia voluit: in illius potestate erat sic vel sic affici, vel non affici. Verbum enim animam sus­ cepit et carnem, totius hominis sibi coaptans in per­ sonae unitate naturam. Nam et anima Apostoli Verbo illustrata est, anima Petri Verbo illustrata est, anima Pauli, aliorum Apostolorum, sanctorum Prophetarum Verbo illustratæ sunt animæ: sed de nulla dictum est, Verbum caro factum est; de nulla dictum est, Ego et Pater unum sumus. Anima et caro Christi cum Verbo Dei una persona est, unus Christus est. Ac per hoc ubi summa potestas est, se­ cundum voluntatis nutum tractatur infirmitas: hoc est, turbavit semetipsum. ### English translation (Claude) “Then Mary, when she came where Jesus was and saw him, fell at his feet and said to him, Lord, if you had been here, my brother would not have died. Jesus therefore, when he saw her weeping, and the Jews who were with her weeping, groaned in spirit and troubled himself, and said, Where have you laid him?” I do not know what he has suggested to us by groaning in spirit and troubling himself. For who could trouble him except himself? So, my brothers, first attend here to his power, and then look for the meaning. You are troubled against your will; Christ was troubled because he willed it. Jesus hungered, it is true, but because he willed it; Jesus slept, it is true, but because he willed it; Jesus was sorrowful, it is true, but because he willed it; Jesus died, it is true, but because he willed it: it was in his power to be affected this way or that, or not to be affected. For the Word took up a soul and flesh, fitting to himself the nature of the whole man in the unity of a person. For the soul of an apostle was also enlightened by the Word: the soul of Peter was enlightened by the Word, the soul of Paul; the souls of the other apostles and of the holy prophets were enlightened by the Word; but of none was it said, “The Word became flesh”; of none was it said, “I and the Father are one.” The soul and flesh of Christ together with the Word of God are one person, one Christ. And therefore, where the highest power is, weakness is handled at the bidding of the will: that is, “he troubled himself.” ### Scripture references - John 11:32: quotation, high confidence - John 11:33: quotation, high confidence - John 11:34: quotation, high confidence - John 1:14: quotation, high confidence - John 10:30: quotation, high confidence ### Translation notes - John 11:32–34, John 1:14 and John 10:30 are quoted. - “Took up a soul and flesh … in the unity of a person”: Augustine’s Christological formula, translated literally. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.18 (PL 35:1753–1755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-18). ## Tractates on the Gospel of John 49.19 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-19 - Source: PL 35:1755 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ’s groaning signifies the groaning of faith in a sinner who accuses himself; waking faith is like waking Christ asleep in the storm-tossed boat. ### Latin text Dixi potestatem, attendite significationem. Ma­ gnus reus est, quem mortis quatriduum et illa significat sepultura. Quid est ergo quod turbat semetipsum Christus, nisi ut significet tibi quomodo turbari tu de­ beas, cum tanta mole peccati gravaris et premeris? Attendisti enim te, vidisti te reum, computasti tibi: Illud feci, et pepercit mihi Deus; illud commisi, et distulit me; Evangelium audivi, et contempsi; baptiza­ tus sum, et iterum ad eadem revolutus sum: quid facio? quo eo? unde evado? Quando ista dicis, jam fremit Chri­ sius; quia fides fremit. In voce frementis apparet spes resurgentis. Si ipsa fides intus, ibi est Christus fre­ mens: si fides in nobis, Christus in nobis. Quid enim aliud ait Apostolus: Habitare Christum per fidem in cordibus vestris? Ergo fides tua de Chri­ sto, Christus est in corde tuo. Hinc est illud quod dor­ miebat in navi: et cum periclitarentur discipuli, jam imminente naufragio accesserunt ad eum, et excita­ verunt eum: surrexit Christus, imperavit ventis et fluctibus, et facta est tranquillitas magna. Sic et tu: intrant venti cor tuum, utique ubi navigas, ubi hanc vitam tanquam procellosum et peri­ culosum pelagus transis; intrant venti, movent fluctus, turbant navim. Qui sunt venti? Audisti convicium, irasceris; convicium ventus est, iracundia fluctus est: periclitaris, disponis respondere, disponis maledictum maledicto reddere, jam navis propinquat naufragio; excita Christum dormientem. Ideo enim fluctuas, et mala pro malis reddere praeparas, quia Christus dor­ mit in navi. In corde enim tuo somnus Christi, obli­ vio fidei. Nam si excites Christum, id est recolas fi­ dem, quid tibi dicit tanquam vigilans Christus in corde tuo? Ego audivi, Dæmonium habes, et pro eis oravi: audit Dominus, et patitur; audit ser­ vus, et indignatur! Sed vindicari vis. Quid enim? ego jam sum vindicatus? Cum tibi hæc loquitur fides tua, quasi imperatur ventis et fluctibus, et fit tranquillitas magna. Quomodo ergo hoc est excitare Christum in navi, excitare fidem; sic in corde hominis quem pre­ mit magna moles et consuetudo peccati, in corde homi­ nis transgressoris etiam sancti Evangelii, contempto­ ris poenarum aeternarum, fremat Christus, increpet se homo. Audi adhuc: flevit Christus, fleat se homo. Quare enim flevit Christus, nisi quia flere hominem docuit? Quare fremuit et turbavit semetipsum, nisi quia fides hominis sibi merito displicentis fremere quodammodo debet in accusatione malorum operum, ut violentiæ pœnitendi cedat consuetudo peccandi? ### English translation (Claude) I have spoken of his power; now attend to the meaning. A great offender is signified by that four days’ death and that burial. What, then, is it that Christ troubles himself, except to show you how you ought to be troubled when you are weighed down and pressed by so great a mass of sin? You have looked at yourself, you have seen that you are guilty, you have reckoned with yourself: “I did that, and God spared me; I committed that, and he bore with me; I heard the gospel and despised it; I was baptized, and I went back again to the same things. What am I to do? Where am I to go? How do I escape?” When you say these things, Christ is already groaning, because faith is groaning. In the voice of one groaning appears the hope of one rising again. If faith itself is within, Christ is there groaning: if faith is in us, Christ is in us. For what else does the apostle say: “That Christ may dwell in your hearts through faith”? So your faith in Christ is Christ in your heart. That is why he was sleeping in the boat; and when the disciples were in danger and shipwreck was already at hand, they came to him and woke him: Christ rose, commanded the winds and the waves, and there was a great calm. So with you too: the winds enter your heart, that is, where you are sailing, where you are crossing this life as a stormy and dangerous sea; the winds enter, they stir up the waves, they toss the ship. What are the winds? You have heard an insult, you are angry; the insult is the wind, the anger is the wave. You are in danger: you are getting ready to answer, getting ready to return curse for curse; already the ship is nearing shipwreck. Wake Christ who is sleeping. For you are tossed about and preparing to return evil for evil because Christ is asleep in the boat. For the sleep of Christ in your heart is the forgetting of faith. But if you wake Christ, that is, if you call your faith to mind, what does Christ, awake in your heart, say to you? “I heard, ‘You have a demon,’ and I prayed for them. The Lord hears and suffers it; the servant hears and is indignant! But you want to be avenged. What then? Have I been avenged yet?” When your faith speaks these things to you, it is as if the winds and the waves are commanded, and there is a great calm. As, then, to wake Christ in the boat is to wake faith, so in the heart of a man whom a great mass and habit of sin presses down, in the heart of a man who transgresses even the holy gospel and despises the eternal punishments, let Christ groan, let the man rebuke himself. Hear more: Christ wept; let man weep over himself. For why did Christ weep, except that he taught man to weep? Why did he groan and trouble himself, except that the faith of a man who is rightly displeased with himself ought in some way to groan in accusing his evil works, so that the habit of sinning may give way to the force of repentance? ### Scripture references - Eph 3:17: quotation, high confidence - Matt 8:24: allusion, high confidence - Matt 8:25: allusion, high confidence - Matt 8:26: allusion, high confidence - John 8:48: allusion, medium confidence - John 11:35: allusion, high confidence - 1 Pet 3:9: echo, medium confidence ### Translation notes - Eph 3:17 is quoted; the stilling of the storm (Matt 8:23–27) is retold; “You have a demon” recalls John 8:48–49 and 7:20; Christ’s weeping is John 11:35. - The passage is a call to repentance, including for those who returned to sin after baptism; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.19 (PL 35:1755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-19). ## Tractates on the Gospel of John 49.20 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-20 - Source: PL 35:1755 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Where have you laid him?” signifies that God, as it were, does not know the lost sinner; “come and see” means “have mercy.” ### Latin text Et dixit: Ubi posuistis eum? Scisti quia mortuus sit, et ubi sit sepultus ignoras? Et ista significatio est, quia sic perditum hominem quasi nescit Deus. Non ausus sum dicere, Nescit: quid enim ille nescit? Sed quasi nescit. Unde hoc probamus? Dominum audi di­ cturum in judicio, Non novi vos; discedite a me. Quid est, Non novi vos? Non vos video in luce mea, non vos video in illa justitia quam novi. Sic et hic tanquam nesciens talem peccatorem, dixit, Ubi posuistis eum? Talis est vox Dei in paradiso post­ eaquam homo peccavit, Adam, ubi es? Dicunt ei: Domine, veni, et vide. Quid est, vide? Mise­ rere. Videt enim Dominus, quando miseretur. Unde illi dicitur, Vide humilitatem meam, et laborem meum, et dimitte omnia peccata mea. ### English translation (Claude) “And he said, Where have you laid him?” You knew that he was dead, and do you not know where he is buried? This too has a meaning: that God, as it were, does not know a man who is lost in this way. I did not dare to say “He does not know,” for what does he not know? But “as it were, he does not know.” How do we prove this? Hear the Lord, who will say at the judgment, “I do not know you; depart from me.” What is “I do not know you”? “I do not see you in my light, I do not see you in that righteousness which I know.” So here too, as if not knowing such a sinner, he said, “Where have you laid him?” Such is the voice of God in paradise after man sinned: “Adam, where are you?” “They say to him, Lord, come and see.” What is “see”? Have mercy. For the Lord sees when he has mercy. Hence it is said to him, “See my lowliness and my toil, and forgive all my sins.” ### Scripture references - John 11:34: quotation, high confidence - Matt 7:23: quotation, medium confidence - Matt 25:12: quotation, medium confidence - Gen 3:9: quotation, high confidence - Ps 25:18 (24:18 LXX): quotation, high confidence ### Translation notes - John 11:34 is quoted, with Matt 7:23 (and Matt 25:12), Gen 3:9 and Ps 25:18 (24:18 LXX). The Latin “Non novi vos” is closest to Matt 25:12; “depart from me” to Matt 7:23. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.20 (PL 35:1755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-20). ## Tractates on the Gospel of John 49.21 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-21 - Source: PL 35:1755 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ’s love for Lazarus is his love for sinners; raising the dead is greater than preventing death. ### Latin text Lacrymatus est Jesus. Dixerunt ergo Judæi: Ecce quomodo amabat eum. Quid est, amabat eum? Non veni vocare justos, sed peccatores in poenitentiam. Quidam autem ex ipsis dixerunt: Non poterat hic qui aperuit oculos cæci, facere ut et hic non moreretur? Qui noluit facere ut non moreretur, plus est quod fa­ cturus est, ut mortuus suscitetur. ### English translation (Claude) “Jesus wept. So the Jews said, See how he loved him.” What is “he loved him”? “I came not to call the righteous, but sinners to repentance.” “But some of them said, Could not this man, who opened the eyes of the blind man, have caused this man also not to die?” He who did not will to cause him not to die is about to do something greater: that the dead man be raised. ### Scripture references - John 11:35: quotation, high confidence - John 11:36: quotation, high confidence - John 11:37: quotation, high confidence - Luke 5:32: quotation, high confidence - Matt 9:13: quotation, medium confidence ### Translation notes - John 11:35–37 and Luke 5:32 (Matt 9:13) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.21 (PL 35:1755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-21). ## Tractates on the Gospel of John 49.22 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-22 - Source: PL 35:1755 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The stone on Lazarus’s tomb signifies the law that weighs on the guilty; to remove it is to preach grace. ### Latin text Jesus ergo rursus fremens in semetipso, venit ad monumentum. Fremat et in te, si disponis reviviscere. Omni homini dicitur, qui premitur pessima consuetu­ dine: Venit ad monumentum. Erat autem spelunca, et lapis superpositus erat ei. Mortuus sub lapide, reus sub lege. Scitis enim quia Lex quæ data est Judaeis, in lapide scripta est. Omnes autem rei sub lege sunt: bene viventes cum lege sunt. Justo lex posita non est. Quid est ergo, Lapidem removete? Gratiam prædicate. Apostolus enim Paulus ministrum se dicit Novi Testamenti, non litteræ, sed spiritus: nam littera, inquit, occidit, spiritus vivificat. Littera occidens, quasi lapis est pre­ mens. Removete, inquit, lapidem. Removete Legis pon­ dus; gratiam prædicate. Si enim data esset lex, quae posset vivificare, omnino ex Lege esset justitia. Sed con­ clusit omnia Scriptura sub peccato, ut promissio ex fide Jesu Christi daretur credentibus. Ergo removete lapidem. ### English translation (Claude) “Jesus therefore, groaning again in himself, came to the tomb.” Let him groan in you too, if you are getting ready to live again. To every man who is pressed down by a very bad habit it is said: “He came to the tomb. It was a cave, and a stone had been laid upon it.” The dead man under the stone, the guilty man under the law. For you know that the law which was given to the Jews was written on stone. All the guilty are under the law; those who live well are with the law. “The law is not laid down for the righteous.” What, then, is “Take away the stone”? Preach grace. For the apostle Paul calls himself a minister of the New Testament, “not of the letter but of the Spirit; for the letter,” he says, “kills, but the Spirit gives life.” The killing letter is like a stone pressing down. “Take away,” he says, “the stone.” Take away the weight of the law; preach grace. “For if a law had been given that could give life, righteousness would indeed be by the law. But Scripture has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” Therefore take away the stone. ### Scripture references - John 11:38: quotation, high confidence - John 11:39: quotation, high confidence - 1 Tim 1:9: quotation, high confidence - 2 Cor 3:6: quotation, high confidence - Gal 3:21: quotation, high confidence - Gal 3:22: quotation, high confidence - Exod 31:18: allusion, medium confidence ### Translation notes - John 11:38–39, 1 Tim 1:9, 2 Cor 3:6 and Gal 3:21–22 are quoted. - “The law which was given to the Jews was written on stone”: the tablets of Exod 31:18; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.22 (PL 35:1755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-22). ## Tractates on the Gospel of John 49.23 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-23 - Source: PL 35:1755 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Raising one four days dead shows the glory of God, as grace abounds where sin abounded. ### Latin text Dicit ei Martha, soror ejus qui mortuus fuerat: Domine, jam fetet; quatriduanus enim est. Dicit ei Je­ sus: Nonne dixi tibi quoniam si credideris, videbis glo­ riam Dei? Quid est, videbis gloriam Dei? Quia et pu­ tentem et quatriduanum resuscitat. Omnes enim pec­ caverunt, et egent gloria Dei: et, Ubi abundavit peccatum, superabundavit et gratia. ### English translation (Claude) “Martha, the sister of the dead man, says to him, Lord, by now he stinks, for he has been dead four days. Jesus says to her, Did I not tell you that if you believe you will see the glory of God?” What is “you will see the glory of God”? That he raises even one who stinks and is four days dead. “For all have sinned and lack the glory of God”; and “Where sin abounded, grace abounded all the more.” ### Scripture references - John 11:39: quotation, high confidence - John 11:40: quotation, high confidence - Rom 3:23: quotation, high confidence - Rom 5:20: quotation, high confidence ### Translation notes - John 11:39–40, Rom 3:23 and Rom 5:20 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.23 (PL 35:1755; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-23). ## Tractates on the Gospel of John 49.24 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-24 - Source: PL 35:1755–1757 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Lazarus coming out still bound signifies the sinner who confesses; the ministers’ unbinding him signifies the loosing of sins. ### Latin text Tulerunt ergo lapidem. Jesus autem elevatis sur­ sum oculis, dixit: Pater, gratias ago tibi, quoniam au­ disti me: ego autem sciebam quia semper me audis; sed propter populum qui circumstat, dixi, ut credant quia tu me misisti. Haec cum dixisset, magna voce clamavit. Fremuit, lacrymavit, voce magna clamavit. Quam dif­ ficile surgit, quem moles malæ consuetudinis premit! Sed tamen surgit: occulta gratia intus vivificatur; surgit post vocem magnam. Quid est factum? Voce magna clamavit: Lazare, veni foras. Et statim prodiit qui fuerat mortuus, ligatus manus et pedes institis; et facies illius sudario erat ligata. Quomodo processit ligatis pedibus miraris, et non miraris quia surrexit quatriduanus? In utroque potentia Domini erat, non vires mortui. Processit, et adhuc ligatus est: adhuc involutus, tamen jam foras processit. Quid significat? Quando contemnis, mortuus jaces; et si tanta quanta dixi contemnis, sepultus jaces: quando confiteris, procedis. Quid est enim procedere, nisi ab occultis velut exeundo manifestari? Sed ut confitearis, Deus facit magna Voce clamando, id est, magna gratia vo­ cando. Ideo cum processisset mortuus adhuc ligatus, confitens et adhuc reus; ut solverentur peccata ejus, ministris hoc dixit Dominus: Solvite illum, et sinite abire. Quid est, Solvite, et sinite abire? Quæ solveritis in terra, soluta erunt et in caelo. ### English translation (Claude) “So they took away the stone. And Jesus lifted up his eyes and said, Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me. When he had said this, he cried with a loud voice.” He groaned, he wept, he cried with a loud voice. How hard it is for one to rise whom the weight of bad habit presses down! Yet he rises: he is given life within by hidden grace; he rises after the loud voice. What happened? “He cried with a loud voice, Lazarus, come out. And at once the man who had been dead came out, bound hand and foot with bandages, and his face was bound with a cloth.” Do you marvel that he came out with his feet bound, and do you not marvel that one four days dead rose? In both it was the power of the Lord, not the strength of the dead man. He came out and is still bound: still wrapped up, yet he has already come outside. What does it signify? When you show contempt, you lie dead; and if you show contempt for such great things as I have described, you lie buried. When you confess, you come out. For what is coming out, except being made manifest by going out, as it were, from hidden places? But that you may confess, God brings it about by crying with a loud voice, that is, by calling with great grace. Therefore, when the dead man had come out still bound, confessing and still guilty, so that his sins might be loosed, the Lord said this to his ministers: “Unbind him and let him go.” What is “Unbind and let him go”? “Whatever you loose on earth shall be loosed in heaven.” ### Scripture references - John 11:41: quotation, high confidence - John 11:42: quotation, high confidence - John 11:43: quotation, high confidence - John 11:44: quotation, high confidence - Matt 18:18: quotation, high confidence - Matt 16:19: allusion, medium confidence ### Translation notes - John 11:41–44 and Matt 18:18 (cf. Matt 16:19) are quoted. - The application of “Unbind him” to the Church’s ministers loosing sins after confession is Augustine’s own; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.24 (PL 35:1755–1757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-24). ## Tractates on the Gospel of John 49.25 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-25 - Source: PL 35:1757 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Many who saw Lazarus raised believed; some reported it to the Pharisees, whether to persuade or to betray. ### Latin text Multi ergo ex Judæis qui venerant ad Mariam et viderant quæ fecit Jesus, crediderunt in eum: quidam autem ex ipsis abierunt ad Pharisæos, et dixerunt eis quæ fecit Jesus. Non omnes ex Judæis qui convene­ rant ad Mariam, crediderunt, sed tamen multi. Quidam vero ex eis, sive ex Judaeis qui convenerant, sive ex eis qui crediderant, abierunt ad Pharisæos, et dixerunt eis quæ fecit Jesus: sive annuntiando, ut et ipsi crederent; sive potius prodendo, ut saevirent. Sed quomodolibet et a quibuslibet, ad Pharisaeos ista perlata sunt. ### English translation (Claude) “Many therefore of the Jews who had come to Mary and had seen what Jesus did believed in him; but some of them went away to the Pharisees and told them what Jesus had done.” Not all of the Jews who had gathered with Mary believed, but still many did. But some of them, whether of the Jews who had gathered or of those who had believed, went away to the Pharisees and told them what Jesus had done: either as a report, so that they too might believe, or rather as a betrayal, so that they might rage. But in whatever way and by whomever, these things were carried to the Pharisees. ### Scripture references - John 11:45: quotation, high confidence - John 11:46: quotation, high confidence ### Translation notes - John 11:45–46 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.25 (PL 35:1757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-25). ## Tractates on the Gospel of John 49.26 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-26 - Source: PL 35:1757 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The council feared losing place and nation if all believed in Jesus, neglected eternal life, and lost both. ### Latin text Collegerunt pontifices et Pharisaei concilium, et dicebant: Quid facimus? Nec tamen dicebant, Creda­ mus. Plus enim perditi homines cogitabant quomodo nocerent ut perderent, quam quomodo sibi consule­ rent ne perirent: et tamen timebant, et quasi consu­ lebant. Dicebant enim: Quid facimus? Quia hic homo multa signa facit: si dimittimus eum sic, omnes credent in eum; et venient Romani, et tollent nostrum locum et gentem. Temporalia perdere timuerunt, et vitam æternam non cogitaverunt; ac sic utrumque amise­ runt. Nam et Romani post Domini passionem et glori­ ficationem, tulerunt eis et locum et gentem, expu­ gnando et transferendo: et illud eos sequitur quod alibi dictum est, Filii autem regni hujus ibunt in tene­ bras exteriores. Hoc autem timuerunt, ne si omnes in Christum crederent, nemo remaneret qui adversus Romanos civitatem Dei templumque de­ fenderet; quoniam contra ipsum templum, et contra suas paternas leges doctrinam Christi esse sentiebant. ### English translation (Claude) “The chief priests and the Pharisees gathered a council and said, What are we doing?” Yet they did not say, “Let us believe.” For these lost men were thinking more about how to do harm so as to destroy than about how to take counsel for themselves so as not to perish; and yet they were afraid, and in a way took counsel. For they said, “What are we doing? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” They were afraid of losing temporal things, and they gave no thought to eternal life; and so they lost both. For after the Lord’s passion and glorification the Romans did take from them both their place and their nation, by conquest and deportation; and what is said elsewhere follows them too: “But the sons of this kingdom will go into the outer darkness.” What they feared was this: that if all believed in Christ, no one would remain to defend the city of God and the temple against the Romans, since they felt that the teaching of Christ was against the temple itself and against their ancestral laws. ### Scripture references - John 11:47: quotation, high confidence - John 11:48: quotation, high confidence - Matt 8:12: quotation, high confidence ### Translation notes - John 11:47–48 and Matt 8:12 are quoted; Augustine’s text reads “sons of this kingdom.” - The loss of “place and nation” is Augustine’s reading of the Roman war of AD 66–70; his view of the council’s motives is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.26 (PL 35:1757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-26). ## Tractates on the Gospel of John 49.27 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-27 - Source: PL 35:1757 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Caiaphas prophesied by virtue of his office; the evangelist extends his words to God’s scattered children, who are his sheep by predestination. ### Latin text Unus autem ex ipsis Caiphas, cum esset pontifex anni illius, dixit eis: Vos nescitis quidquam, nec cogi­ tatis quia expedit nobis ut unus moriatur homo pro populo, et non tota gens pereat. Hoc autem a semetipso non dixit, sed cum esset pontifex anni illius, prophe­ tavit. Hic docemur etiam per homines malos prophetiæ Spiritum futura praedicere: quod tamen Evangelista divino tribuit sacramento, quia pontifex fuit, id est, summus sacerdos. Potest autem movere quomodo dicatur pontifex anni illius, cum Deus unum consti­ tuerit summum sacerdotem, cui mortuo unus succe­ deret. Sed intelligendum est, per ambitiones et con­ tentiones inter Judaeos postea constitutum ut plures essent, et per annos singulos vicibus ministrarent. Nam et de Zacharia hoc dicitur: Factum est autem, cum sacerdotio fungeretur in ordine vicis suæ ante Deum, secundum consuetudinem sacerdotii, sorte exiit ut incensum poneret, ingressus in templum Domini. Hinc apparet plures eos fuisse, et vices suas habuisse: nam incensum non licebat ponere nisi summo sacerdoti. Et forte etiam unum annum plures administrabant, quibus alio anno alii succedebant, ex quibus sorte exibat quis, ut in­ censum poneret. Quid est ergo quod prophetavit Caiphas? Quia Jesus moriturus erat pro gente; et non tantum pro gente, sed ut filios Dei qui erant dispersi, congregaret in unum. Hoc Evangelista addidit: nam Caiphas de sola gente Judaeorum prophetavit, in qua erant oves de quibus ait ipse Dominus, Non sum missus nisi ad oves quæ perierunt domus Israel. Sed noverat Evangelista esse alias oves, quae non erant de hoc ovili, quas oportebat adduci, ut esset unum ovile et unus pastor. Hæc autem secundum prædestinationem dicta sunt: nam neque oves ejus, nec filii Dei adhuc erant, qui non­ dum crediderant. ### English translation (Claude) “But one of them, Caiaphas, since he was high priest that year, said to them, You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not the whole nation perish. He did not say this of himself, but since he was high priest that year, he prophesied.” Here we are taught that the Spirit of prophecy foretells the future even through evil men; yet the evangelist attributes this to a divine mystery, because he was pontiff, that is, high priest. But it may puzzle someone how he is called high priest “of that year,” when God established one high priest, to be succeeded by one other when he died. It must be understood that afterwards, through ambition and rivalry among the Jews, it was arranged that there should be several, and that they should serve by turns each year. For it is said of Zechariah too: “Now it happened, while he was serving as priest in the order of his division before God, according to the custom of the priesthood, that it fell to him by lot to offer incense, when he went into the temple of the Lord.” From this it appears that there were several of them and that they had their turns; for no one was permitted to offer incense except the high priest. And perhaps several administered even in one year, and others succeeded them in another year, and from among them one was chosen by lot to offer incense. What, then, did Caiaphas prophesy? “That Jesus would die for the nation; and not only for the nation, but to gather into one the children of God who were scattered.” The evangelist added this; for Caiaphas prophesied of the Jewish nation alone, in which were the sheep of whom the Lord himself says, “I was sent only to the lost sheep of the house of Israel.” But the evangelist knew that there were other sheep, which were not of this fold, which had to be brought in, so that there might be one fold and one shepherd. These things were said according to predestination: for those who had not yet believed were not yet his sheep nor the children of God. ### Scripture references - John 11:49: quotation, high confidence - John 11:50: quotation, high confidence - John 11:51: quotation, high confidence - John 11:52: quotation, high confidence - Luke 1:8: quotation, high confidence - Luke 1:9: quotation, high confidence - Matt 15:24: quotation, high confidence - John 10:16: allusion, high confidence ### Translation notes - John 11:49–52, Luke 1:8–9, Matt 15:24 and John 10:16 are quoted. - Augustine’s claim that only the high priest offered incense, and his explanation of an annual high priesthood, are his own and do not match Luke 1:9 (where an ordinary priest offers incense); translated as written. - “According to predestination”: translated literally. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.27 (PL 35:1757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-27). ## Tractates on the Gospel of John 49.28 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-28 - Source: PL 35:1757 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus withdrew to Ephraim not from weakness but to show his followers that it is no sin to avoid persecutors by withdrawing. ### Latin text Ab illo ergo die cogitaverunt ut interficerent eum. Jesus ergo jam non palam ambulabat apud Judæos, sed abiit in regionem juxta desertum, in civitatem quæ di­ citur Ephrem, et ibi morabatur cum discipulis suis. Non quia potentia ejus defecerat, in qua utique si vel­ let, et palam Judæis conversaretur, et nihil ei face­ rent; sed in hominis infirmitate vivendi exemplum discipulis demonstrabat, in quo appareret non esse peccatum, si fideles ejus qui sunt membra ejus, oculis persequentium se subtraherent, et furorem scelera­ torum latendo potius devitarent, quam se offerendo magis accenderent. ### English translation (Claude) “So from that day they planned to kill him. Jesus therefore no longer walked openly among the Jews, but went away to the region near the desert, to a town called Ephraim, and stayed there with his disciples.” Not because his power had failed, by which, had he wished, he could certainly have lived openly among the Jews and they would have done nothing to him; but in the weakness of a man he was showing his disciples an example of how to live, in which it would be clear that it is no sin if his faithful, who are his members, withdraw themselves from the eyes of their persecutors and avoid the fury of the wicked by hiding rather than inflame it further by offering themselves. ### Scripture references - John 11:53: quotation, high confidence - John 11:54: quotation, high confidence ### Translation notes - John 11:53–54 is quoted. - On the permissibility of flight in persecution compare Tertullian’s contrary view in On Flight in Persecution. ### Citation (SBL) Augustine, Tract. Ev. Jo. 49.28 (PL 35:1757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/49-15/#p-49-28). ## Tractates on the Gospel of John 50.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-1 - Source: PL 35:1757 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine introduces the reading and says he will pass quickly over what is plain. ### Latin text Hesternam lectionem sancti Evangelii, de qua locuti sumus quod Dominus dedit, hodierna sequitur, de qua locuturi sumus quod Dominus dabit. Quaedam in Scripturis tam manifesta sunt, ut potius auditorem quam expositorem desiderent: in eis nos immorari non oportet, ut necessariis in quibus immorandum est, tempus sufficiat. ### English translation (Claude) Today's reading of the holy Gospel follows yesterday's, about which we said what the Lord gave us to say; about today's we shall say what the Lord will give. Some things in the Scriptures are so plain that they call for a hearer rather than an expositor: on these we ought not to linger, so that there may be time enough for the necessary matters on which we must linger. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.1 (PL 35:1757; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-1). ## Tractates on the Gospel of John 50.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-2 - Source: PL 35:1757–1759 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jewish Passover was a shadow of Christ the true Lamb, whose sign protects only those whose hearts receive him. ### Latin text Proximum ergo erat Pascha Judæorum. Illum diem festum Judæi cruentum habere Domini sanguine voluerunt. Illo die festo occisus est Agnus, qui nobis eumdem diem festum suo sanguine consecravit. Con­ silium erat inter Judaeos de occidendo Jesu: ille qui de coelo venerat pati, propinquare voluit loco pas­ sionis, quia imminebat hora passionis. Ascenderunt ergo multi Jerosolymam de regione ante Pascha, ut sanctificarent seipsos. Hoc faciebant Judaei secundum praeceptum Domini, per sanctum Moysen in Lege mandatum, ut die festo quod Pascha erat, omnes undique convenirent, et illius diei celebratione sancti­ ficarentur. Sed illa celebratio umbra erat futuri. Quid est, umbra futuri? Prophetia Christi venturi, pro­ phetia pro nobis illo die passuri: ut transiret umbra, et lux veniret; ut transiret significatio, et veritas teneretur. Habebant ergo Judaei Pascha in umbra, nos in luce. Quid enim opus erat ut eis Dominus præ­ ciperet per ipsum festum diem ovem occidere, nisi quia ille erat de quo prophetatum est, Sicut ovis ad immolandum ductus est. Sanguine occisi pecoris Judæorum postes signati sunt; sanguine Christi frontes nostræ signantur. Et illa signatio, quia erat significatio, dicta est a domibus signatis extermina­ torem prohibere: signum Christi a nobis repellit exterminatorem, si cor nostrum re­ cipiat Salvatorem. Quare hoc dixi? Quia multi postes habent signatos, et intus non manet habitator: facile habent in fronte signum Christi, et corde non reci­ piunt verbum Christi. Ideo dixi, fratres, quod repeto, signum Christi a nobis repellit exterminatorem, si cor nostrum habeat Christum habitatorem. Hæc dixi, ne quis forte cogitaret quid sibi vellent ista festa Ju­ daeorum. Venit ergo Dominus tanquam ad victimam, ut verum Pascha nos haberemus, cum ejus passionem tanquam ovis immolationem celebraremus. ### English translation (Claude) "Now the Passover of the Jews was near." The Jews wanted to have that feast day stained with the Lord's blood. On that feast day the Lamb was slain who consecrated that same feast day for us with his blood. There was a plan among the Jews to kill Jesus; he who had come from heaven to suffer willed to draw near to the place of his passion, because the hour of his passion was at hand. "And many went up to Jerusalem from the country before the Passover, to sanctify themselves." The Jews did this according to the Lord's command, given through holy Moses in the Law, that on the feast day of the Passover all should gather from everywhere and be sanctified by the celebration of that day. But that celebration was a shadow of what was to come. What is "a shadow of what was to come"? A prophecy of Christ who was to come, a prophecy of him who was to suffer for us on that day; so that the shadow might pass and the light come, so that the sign might pass and the truth be held. So the Jews had the Passover in shadow, we in light. For what need was there for the Lord to command them to kill a sheep on that very feast day, unless it was because he was the one of whom it was prophesied, "Like a sheep he was led to the slaughter"? With the blood of a slain beast the doorposts of the Jews were marked; with the blood of Christ our foreheads are marked. And that marking, because it was a sign, is said to have kept the destroyer away from the marked houses: the sign of Christ drives the destroyer away from us if our heart receives the Saviour. Why have I said this? Because many have their doorposts marked, and no inhabitant dwells within: they readily have the sign of Christ on their forehead, and do not receive the word of Christ in their heart. That is why I said, brothers, and I repeat it: the sign of Christ drives the destroyer away from us if our heart has Christ as its inhabitant. I have said this lest anyone perhaps wonder what these feasts of the Jews meant. So the Lord came as to the sacrifice, so that we might have the true Passover, when we celebrate his passion as the sacrifice of the sheep. ### Scripture references - John 11:55: quotation, high confidence - Isa 53:7: quotation, high confidence - Exod 12:7: allusion, high confidence - Exod 12:23: allusion, high confidence - Col 2:17: echo, medium confidence ### Translation notes - John 11:55 is expounded; the sheep led to slaughter is Isa 53:7; the marked doorposts and the destroyer recall Exod 12:7, 12:13, 12:23. "Shadow of what was to come" echoes Col 2:17 and Heb 10:1. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.2 (PL 35:1757–1759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-2). ## Tractates on the Gospel of John 50.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-3 - Source: PL 35:1759 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Jews sought Jesus wrongly, to kill him; Christians must seek him rightly, to hold him. ### Latin text Quærebant ergo Jesum: sed male. Beati enim qui quærunt Jesum, sed bene. Illi quaerebant Jesum, ut nec ipsi haberent eum, nec nos: sed ab ipsis abscedentem suscepimus nos. Reprehenduntur qui quærunt, laudantur qui quærunt: animus enim quæ­ rentis aut laudem invenit, aut damnationem. Habes enim et in Psalmis, Confundantur et revereantur, qui quærunt animam meam: isti sunt qui male quærebant. Alio autem loco dicit: Periit fuga a me, et non est qui requirat animam meam. Culpantur qui quærebant, culpantur qui non quærebant. Ergo quæramus Christum ut habeamus; quæramus ut teneamus, sed non ut occidamus: nam et illi ideo quærebant ut tenerent, sed ut cito non haberent. Quærebant ergo, et loquebantur inter se: Quid putatis, quia non venit ad diem festum? ### English translation (Claude) So they were seeking Jesus, but wickedly. For blessed are those who seek Jesus, but rightly. They sought Jesus so that neither they nor we should have him; but as he departed from them, we received him. Some who seek are blamed, some who seek are praised: for the mind of the seeker finds either praise or condemnation. For you have in the Psalms too: "Let them be confounded and put to shame who seek my soul": these are those who sought wickedly. But in another place it says: "Flight has perished from me, and there is none to seek my soul." Those who sought are blamed; those who did not seek are blamed. So let us seek Christ in order to have him; let us seek in order to hold him, but not in order to kill him: for they too sought in order to hold him, but so as soon not to have him. "So they sought him, and spoke among themselves: What do you think, that he has not come to the feast?" ### Scripture references - Ps 40:14 (39:15 LXX): quotation, high confidence - Ps 142:4 (141:5 LXX): quotation, high confidence - John 11:56: quotation, high confidence ### Translation notes - Ps 40:14 (LXX 39:15; cf. Ps 70:2) and Ps 142:4 (LXX 141:5) are quoted; the Gospel text is John 11:56. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.3 (PL 35:1759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-3). ## Tractates on the Gospel of John 50.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-4 - Source: PL 35:1759 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine invites the Jews to find Christ in the Church and to hold him, absent in body, by faith. ### Latin text Dederant autem pontifices et Pharisæi mandatum, ut si quis cognoverit ubi iit, indicet, ut apprehendant eum. Nos indicemus modo Judæis, ubi sit Christus. Utinam velint audire et apprehendere quicumque sunt ex semine illorum, qui dederant mandatum ut indicaretur eis ubi esset Christus. Veniant ad Eccle­ siam, audiant ubi sit Christus, et apprehendant eum. A nobis audiant, ex Evangelio audiant. Occisus est a parentibus eorum, sepultus est, resurrexit, a disci­ pulis agnitus, ante oculos eorum ascendit in coelum, ibi sedet ad dexteram Patris; qui judicatus est, ven­ turus est judex: audiant, et teneant. Respondent: Quomodo tenebo absentem; quomodo in coelum manum mittam, ut ibi sedentem teneam? Fidem mitte, et tenuisti. Parentes tui tenuerunt carne, tu tene corde: quoniam Christus absens etiam præsens est. Nisi praesens esset, a nobis ipsis teneri non posset. Sed quoniam verum est, quod ait, Ecce ego vobiscum sum usque ad consummationem sæculi; et abiit, et hic est; et rediit, et nos non deserit: corpus enim suum intulit coelo, majestatem non abstulit mundo. ### English translation (Claude) "Now the chief priests and Pharisees had given a command that, if anyone knew where he was, he should report it, so that they might seize him." Let us now report to the Jews where Christ is. Would that all who are of the seed of those who had given the command that it be reported to them where Christ was were willing to hear and to seize him! Let them come to the Church, let them hear where Christ is, and let them seize him. Let them hear it from us, let them hear it from the Gospel. He was killed by their fathers, he was buried, he rose again, he was recognized by the disciples, before their eyes he ascended into heaven, there he sits at the right hand of the Father; he who was judged will come as judge: let them hear, and hold him. They answer: "How shall I hold one who is absent? How shall I put my hand into heaven to hold him who sits there?" Put out faith, and you have held him. Your fathers held him in the flesh; you hold him in the heart: for Christ, though absent, is also present. Unless he were present, he could not be held by us ourselves. But since what he said is true, "Behold, I am with you even to the end of the world," he both went away and is here; he both returned and does not forsake us: for he carried his body into heaven, but did not take away his majesty from the world. ### Scripture references - John 11:57: quotation, high confidence - Matt 28:20: quotation, high confidence - Acts 1:9: allusion, medium confidence ### Translation notes - John 11:57 and Matt 28:20 are quoted. Augustine's appeal to the Jews of his day is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.4 (PL 35:1759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-4). ## Tractates on the Gospel of John 50.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-5 - Source: PL 35:1759 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Lazarus eats at table with Jesus, proving that his raising was real and no phantom. ### Latin text Jesus ergo ante sex dies Paschæ venit Bethaniam, ubi fuerat Lazarus mortuus, quem suscitavit Jesus. Fe­ cerunt autem ei ibi coenam, et Martha ministrabat: La­ zarus vero unus erat ex discumbentibus. Ne putarent homines phantasma esse factum, quia mortuus re­ surrexit, unus erat ex recumbentibus; vivebat, lo­ quebatur, epulabatur: veritas ostendebatur, infide­ litas Judæorum confundebatur. Discumbebat ergo Dominus cum Lazaro et cæteris, ministrabat Martha una ex sororibus Lazari. ### English translation (Claude) "Then Jesus, six days before the Passover, came to Bethany, where Lazarus had died, whom Jesus raised. And there they made him a supper, and Martha served; but Lazarus was one of those reclining at table." Lest people should think that a phantom had been produced because a dead man rose again, he was one of those reclining at table; he lived, he spoke, he feasted: the truth was shown, the unbelief of the Jews was put to confusion. So the Lord reclined with Lazarus and the others; Martha, one of Lazarus's sisters, served. ### Scripture references - John 12:1: quotation, high confidence - John 12:2: quotation, high confidence ### Translation notes - John 12:1–2 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.5 (PL 35:1759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-5). ## Tractates on the Gospel of John 50.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-6 - Source: PL 35:1759 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Mary's anointing figures faith and righteousness, and wiping with her hair figures giving one's superfluities to the poor, Christ's feet. ### Latin text Maria vero, altera soror Lazari, accepit libram unguenti nardi pistici pretiosi, unxit pedes Jesu, et ex­ tersit capillis suis pedes ejus, et domus impleta est ex odore unguenti. Factum audivimus, mysterium requi­ ramus. Quæcumque anima fidelis vis esse, cum Maria unge pedes Domini pretioso unguento. Unguentum illud justitia fuit, ideo libra fuit: erat autem unguen­ tum nardi pistici pretiosi. Quod ait, pistici, locum aliquem credere debemus, unde hoc erat unguentum pretiosum: nec tamen hoc vacat, et sacramento optime consonat. Πίστις græce, fides dicitur. Quære­ has operari justitiam: justus ex fide vivit. Unge pedes Jesu; bene vivendo dominica sectare vestigia. Capillis terge: si habes superflua, da pau­ peribus, et Domini pedes tersisti; capilli enim super­ flua corporis videntur. Habes quod agas de superfluis tuis: tibi superflua sunt, sed Domini pedibus ncces­ saria. Forte in terra Domini pedes indigent. De quibus enim nisi de membris suis in fine dicturus est, Cum uni ex minimis meis fecistis, mihi fecistis? Superflua vestra impendistis, sed pedibus meis obsecuti estis. ### English translation (Claude) "But Mary, the other sister of Lazarus, took a pound of ointment of precious pistic nard, anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the fragrance of the ointment." We have heard the event; let us search out the mystery. Whatever soul of you wishes to be faithful, anoint the Lord's feet with precious ointment, together with Mary. That ointment was righteousness; therefore it was a pound. But it was ointment "of precious pistic nard." When it says "pistic," we ought to believe it is some place from which this precious ointment came; yet even this is not without meaning, and it accords very well with the mystery. In Greek pistis means faith. You were seeking to work righteousness: "the just lives by faith." Anoint the feet of Jesus: by living well, follow the Lord's footsteps. Wipe them with your hair: if you have superfluities, give them to the poor, and you have wiped the Lord's feet; for the hair seems to be the superfluous part of the body. You have something to do with your superfluities: to you they are superfluous, but to the Lord's feet they are necessary. Perhaps on earth the Lord's feet are in need. For of whom, if not of his members, will he say at the end, "When you did it to one of the least of mine, you did it to me"? You spent your superfluities, but you have served my feet. ### Scripture references - John 12:3: quotation, high confidence - Rom 1:17: quotation, high confidence - Hab 2:4: quotation, medium confidence - Matt 25:40: quotation, high confidence ### Translation notes - John 12:3 is quoted; "the just lives by faith" is Hab 2:4 as used in Rom 1:17; the last quotation is Matt 25:40. Augustine connects "pistic" (Greek pistikos) with pistis, "faith"; "pound" (libra, also "balance") is taken as a figure of righteousness. The phrase rendered "You were seeking" (Quaere- has) is broken in the digital text; translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.6 (PL 35:1759; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-6). ## Tractates on the Gospel of John 50.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-7 - Source: PL 35:1759–1761 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The fragrance filling the house is the good report of Christ, which, as Paul says, brings life to some and death to others. ### Latin text Domus autem impleta est odore; mundus impletus est fama bona: nam odor bonus, fama bona est. Qui male vivunt et christiani vocantur, injuriam Christo faciunt: de qualibus dictum est quod per eos nomen Domini blasphematur. Si per tales no­ men Dei blasphematur, per bonos nomen Domini laudatur. Audi Apostolum: Christi bonus odor sumus, inquit, in omni loco. Dicitur et in Canticis canticorum: Unguentum effusum nomen tuum. Ad Apo­ stolum revoca intentionem: Christi, inquit, bonus odor sumus in omni loco, et in his qui salvi fiunt, et in his qui pereunt; aliis sumus odor vitæ in vitam, aliis odor mortis in mortem: et ad hæc quis idoneus? Occasionem nobis præbet præsens lectio sancti Evangelii de odore isto ita loqui, ut et a nobis sufficienter dicatur, et a vobis diligenter audiatur, Apostolo ipso ita dicente, Et ad hæc quis idoneus? Ergo ut inde nos conemur loqui, numquid idonei su­ mus, aut vos audire hæc idonei estis? Nos quidem idonei non sumus; sed idoneus est ille qui per nos dignetur dicere quod vobis prosit audire. Ecce Apostolus bonus odor est, sicut dicit ipse: sed ipse bonus odor aliis est odor vitæ in vitam, aliis autem odor mortis in mortem; tamen bonus odor. Numquid enim ait, Aliis sumus bonus odor ad vitam, aliis malus odor ad mortem? Bonum odorem se dixit, non malum; et eumdem bonum odorem aliis ad vitam dixit, aliis ad mortem. Felices qui bono odore vivunt: quid au­ tem infelicius illis qui bono odore moriuntur? ### English translation (Claude) "And the house was filled with the fragrance": the world was filled with good report; for a good fragrance is a good report. Those who live wickedly and are called Christians do Christ an injury: of such it is said that through them the name of the Lord is blasphemed. If through such the name of God is blasphemed, through the good the name of the Lord is praised. Hear the Apostle: "We are the good fragrance of Christ," he says, "in every place." It is said also in the Song of Songs: "Your name is ointment poured out." Turn your attention back to the Apostle: "We are," he says, "the good fragrance of Christ in every place, both in those who are being saved and in those who are perishing: to some we are the fragrance of life unto life, to others the fragrance of death unto death; and who is sufficient for these things?" The present reading of the holy Gospel gives us occasion to speak of this fragrance in such a way that it may be spoken sufficiently by us and heard attentively by you, while the Apostle himself says, "And who is sufficient for these things?" So, as we try to speak of it, are we sufficient, or are you sufficient to hear these things? We indeed are not sufficient; but he is sufficient who deigns to say through us what will profit you to hear. See, the Apostle is a good fragrance, as he himself says; but that good fragrance is to some the fragrance of life unto life, to others the fragrance of death unto death; and yet it is a good fragrance. For does he say, "To some we are a good fragrance unto life, to others a bad fragrance unto death"? He called himself a good fragrance, not a bad one; and he said that the same good fragrance was to some unto life, to others unto death. Happy are those who live by the good fragrance; but what is more unhappy than those who die by the good fragrance? ### Scripture references - John 12:3: quotation, high confidence - Rom 2:24: allusion, high confidence - 2 Cor 2:15: quotation, high confidence - 2 Cor 2:16: quotation, high confidence - Song 1:3 (1:2 Vulg.): quotation, high confidence ### Translation notes - Rom 2:24 (Isa 52:5), 2 Cor 2:14–16 and Song 1:3 (Vulgate 1:2) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.7 (PL 35:1759–1761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-7). ## Tractates on the Gospel of John 50.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-8 - Source: PL 35:1761 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The same good fragrance of Paul's preaching gave life to those who loved him and death to those who envied him. ### Latin text Et quis est, ait aliquis, quem bonus odor occi­ dit? Hoc est quod ait Apostolus, Et ad hæc quis ido­ neus? Quomodo ea facit Deus miris modis, ut bono odore et boni vivant, et mali moriantur; quomodo sit, quantum Dominus inspirare dignatur (nam for­ tasse ibi lateat altior intellectus, qui a me non po­ test penetrari); tamen quousque penetrare potui, vobis non debet denegari. Paulum apostolum bene agentem, bene viventem, justitiam verbo praedican­ tem, opere demonstrantem, doctorem mirabilem, fidelem dispensatorem, fama usquequaque dissemina­ bat: quidam diligebant, quidam invidebant. Nam ipse quodam loco ait de quibusdam, quod non caste, sed per invidiam Christum annuntiarent; existimantes, inquit, tribulationem suscitare vinculis meis. Sed quid ait? Sive occasione, sive veritate Christus annuntietur. Annuntiant qui me amant, an­ nuntiant qui mihi invident; illi bono odore vivunt, et illi bono odore moriuntur: tamen utrisque praedi­ cantibus nomen Christi annuntietur, odore optimo mundus impleatur. Amasti bene agentem, vixisti bono odore: invidisti bene agenti, mortuus es bono odore. Numquid quia mori voluisti, ideo odorem illum ma­ lum esse fecisti? Noli invidere, et non te occidet bo­ nus odor. ### English translation (Claude) "And who is it," someone says, "whom a good fragrance kills?" This is what the Apostle says: "And who is sufficient for these things?" How God brings it about in wonderful ways that by a good fragrance both the good live and the wicked die; how it happens, so far as the Lord deigns to inspire (for perhaps a deeper understanding lies hidden there which I cannot penetrate); yet so far as I have been able to penetrate, it ought not to be denied you. The Apostle Paul, acting well, living well, preaching righteousness by word, showing it by deed, an admirable teacher, a faithful steward, was spread abroad everywhere by report: some loved him, some envied him. For he himself says in one place of certain people that they proclaimed Christ not sincerely, but out of envy, "thinking," he says, "to stir up affliction for my bonds." But what does he say? "Whether in pretence or in truth, let Christ be proclaimed." Those who love me proclaim him, those who envy me proclaim him; the former live by the good fragrance, the latter die by the good fragrance: yet, with both preaching, let the name of Christ be proclaimed, let the world be filled with the best fragrance. You loved one who acts well: you lived by the good fragrance. You envied one who acts well: you died by the good fragrance. Did you, because you chose to die, thereby make that fragrance bad? Do not envy, and the good fragrance will not kill you. ### Scripture references - 2 Cor 2:16: quotation, high confidence - Phil 1:17: quotation, high confidence - Phil 1:18: quotation, high confidence ### Translation notes - 2 Cor 2:16 and Phil 1:17–18 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.8 (PL 35:1761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-8). ## Tractates on the Gospel of John 50.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-9 - Source: PL 35:1761 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas's complaint about the ointment came not from care for the poor but from theft, and the good fragrance became death to him. ### Latin text Denique audi et hic ex unguento isto, quomodo aliis erat odor bonus in vitam, aliis odor bonus in mortem. Posteaquam hoc fecit religiosa Maria ad Do­ mini obsequium, continuo unus ex discipulis ejus, Judas Iscariotes, qui eum erat traditurus, dixit: Quare hoc unguentum non venit trecentis denariis, et datum est egenis? Væ tibi, miser! bonus odor occidit te. Quare enim hoc dixerit, Evangelista sanctus aperuit. Putaremus autem et nos, si mens ipsius nobis per Evangelium non proderetur, pauperum cura hoc il­ lum dicere potuisse. Non ita est. Sed quid? Audi te­ stem veracem: Dixit autem hoc, non quia de egenis pertinebat ad illum; sed quia fur erat, et loculos ha­ bens, et ea quæ mittebantur portabat. Portabat, an exportabat? Sed ministerio portabat, furto exportabat. ### English translation (Claude) Finally, hear here too, from this ointment, how to some it was a good fragrance unto life, to others a good fragrance unto death. After devout Mary had done this in service to the Lord, at once one of his disciples, Judas Iscariot, who was going to betray him, said: "Why was this ointment not sold for three hundred denarii and given to the needy?" Woe to you, wretch! The good fragrance has killed you. For why he said this, the holy evangelist has disclosed. We too would have thought, if his mind had not been laid bare to us by the Gospel, that he could have said this out of care for the poor. It is not so. But what? Hear the truthful witness: "Now he said this, not because he cared for the needy, but because he was a thief, and, having the purse, he carried what was put in it." Did he carry it, or carry it off? He carried it in his office; he carried it off by theft. ### Scripture references - John 12:4: quotation, high confidence - John 12:5: quotation, high confidence - John 12:6: quotation, high confidence ### Translation notes - John 12:4–6 is quoted. Augustine plays on portabat ("carried") and exportabat ("carried off"). ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.9 (PL 35:1761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-9). ## Tractates on the Gospel of John 50.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-10 - Source: PL 35:1761 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas was already a thief before the betrayal; his presence among the twelve teaches the Church to bear with the wicked without dividing Christ's body, for the one bread gives life to the good and judgment to the unworthy. ### Latin text Ecce audite quia Judas iste non tunc perversus factus est, quando a Judæis corruptus Dominum tra­ didit. Plerique enim incuriosi Evangelii, existimant tunc periisse Judam, quando accepit a Judæis pecu­ niam ut Dominum traderet. Non tunc periit, jam fur erat, et Dominum perditus sequebatur; quia non corde, sed corpore sequebatur. Duodenarium nume­ rum Apostolorum implebat, apostolicam beatitudi­ nem non habebat, ad imaginem fuerat duodecimus: quo decedente, et alio succedente, et suppleta est apostolica veritas, et numeri permansit integritas. Quid ergo voluit Dominus noster Jesus Christus, fratres mei, admonere Ecclesiam suam, quando unum perditum inter duodecim habere voluit, nisi ut malos toleremus, nec corpus Christi dividamus? Ecce inter sanctos est Judas, ecce fur est Judas, et, ne contemnas, fur et sacrilegus, non qualiscumque fur: fur loculorum, sed dominicorum; loculorum, sed sacrorum. Si crimina discernuntur in foro, qua. liscumque furti et peculatus; peculatus enim dicitur furtum de re publica; et non sic judicatur furtum rei privatæ quomodo publicae: quanto vehementius judi. candus est fur sacrilegus, qui ausus fuerit non unde­ cumque tollere, sed de Ecclesia tollere? Qui aliquid de Ecclesia furatur, Judae perdito comparatur. Talis erat iste Judas, et tamen cum sanctis discipulis un­ decim intrabat et exibat. Ad ipsam dominicam cæ­ nam pariter accessit: conversari cum eis potuit, eos inquinare non potuit. De uno pane et Petrus et Judas accepit, et tamen quae pars fideli cum infideli? Pe­ trus enim accepit ad vitam, Judas ad mortem. Quo­ modo enim ille odor bonus, sic ille cibus bonus. Sicut ergo odor bonus, ita et cibus bonus, bonos vivificat, malos mortificat. Qui enim manducaverit indigne, ju­ dicium sibi manducat et bibit: judicium sibi, non tibi. Si judicium sibi, non tibi; tolera ma­ lum bonus, ut venias ad praemia bonorum, ne mit­ laris in pænam malorum. ### English translation (Claude) Hear, then, that this Judas did not become perverse only at the time when, corrupted by the Jews, he betrayed the Lord. For many who do not attend carefully to the Gospel think that Judas perished at the time when he took money from the Jews to betray the Lord. He did not perish then: he was already a thief, and he followed the Lord as a lost man, because he followed not with the heart but with the body. He filled out the number of the twelve apostles; he did not have the apostolic blessedness; he had been the twelfth only in appearance. When he departed and another succeeded, both the apostolic truth was made complete and the integrity of the number remained. What, then, my brothers, did our Lord Jesus Christ wish to teach his Church when he chose to have one lost man among the twelve, if not that we should bear with the wicked and not divide the body of Christ? See, Judas is among the saints; see, Judas is a thief, and, lest you think little of it, a thief and a sacrilegious one, no ordinary thief: a thief of the purse, but the Lord's purse; of the purse, but a sacred one. If in the forum crimes are distinguished, as of ordinary theft and of peculation (for peculation is the name for theft from the commonwealth, and theft of private property is not judged in the same way as theft of public property), how much more severely must the sacrilegious thief be judged, who has dared to take, not from just anywhere, but from the Church? Whoever steals something from the Church is compared with lost Judas. Such was this Judas, and yet he went in and out with the eleven holy disciples. He came with them to the Lord's supper itself: he could associate with them, he could not defile them. Peter and Judas both received of the one bread, and yet "what part has the believer with the unbeliever?" For Peter received unto life, Judas unto death. For as that fragrance was good, so that food was good. As, then, the good fragrance, so also the good food gives life to the good and death to the wicked. "For whoever eats unworthily eats and drinks judgment to himself": judgment to himself, not to you. If it is judgment to himself, not to you, then bear with the wicked, you who are good, so that you may come to the rewards of the good and not be sent into the punishment of the wicked. ### Scripture references - 2 Cor 6:15: quotation, high confidence - 1 Cor 11:29: quotation, high confidence - Acts 1:26: allusion, medium confidence ### Translation notes - 2 Cor 6:15 and 1 Cor 11:29 are quoted; Matthias's succession (Acts 1:26) is recalled. The passage on bearing with the wicked within the one Church reflects Augustine's argument against the Donatists; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.10 (PL 35:1761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-10). ## Tractates on the Gospel of John 50.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-11 - Source: PL 35:1761 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ kept a purse and tolerated a thief to teach the Church patience with the wicked in its midst. ### Latin text Exemplum Domini accipite conversantis in terra. Quare habuit loculos cui Angeli ministraverunt, nisi quia Ecclesia ipsius loculos suos habitura erat? Quare furem admisit, nisi ut ejus Ecclesia fures pa­ tienter toleret? Sed ille qui consueverat de loculis pecuniam tollere, non dubitavit accepta pecunia ipsum Dominum vendere. Videamus quid ad ista Dominus respondeat. Videte, fratres: non illi ait, Propter furta tua dicis ista. Furem noverat, nec prodebat; sed potius tolerabat, et ad perferendos malos in Ec­ clesia nobis exemplum patientiae demonstrabat. Dixit ergo ei Jesus: Sine illam, ut in diem sepulturæ meas servet illud. Moriturum se denuntiavit. ### English translation (Claude) Take the example of the Lord while he lived on earth. Why did he, to whom angels ministered, have a purse, unless because his Church was going to have its purses? Why did he admit a thief, unless so that his Church might patiently bear with thieves? But he who had been used to taking money out of the purse did not hesitate to sell the Lord himself for money received. Let us see what the Lord answers to this. See, brothers: he did not say to him, "You say this because of your thefts." He knew him to be a thief and did not expose him, but rather bore with him, and showed us an example of patience in enduring the wicked in the Church. "So Jesus said to him: Let her alone, that she may keep it for the day of my burial." He foretold that he would die. ### Scripture references - John 12:7: quotation, high confidence - Matt 4:11: allusion, low confidence ### Translation notes - John 12:7 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.11 (PL 35:1761; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-11). ## Tractates on the Gospel of John 50.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-12 - Source: PL 35:1761–1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Me you will not always have" was said to Judas as the figure of the wicked in the Church, as Peter, receiving the keys, figured the Church of the good. ### Latin text Sed quid est quod sequitur? Pauperes enim semper habebitis vobiscum, me autem non semper habe­ bitis. Intelligimus quidem, Pauperes semper habebitis: quod dixit, verum est. Quando Ecclesia sine paupe­ ribus? Me autem non semper habebitis, quid sibi vult? Quomodo intelligendum est, Me autem non semper habebitis? Nolite expavescere; Judae dictum est. Quare ergo non dixit, habebis; sed, habebitis? Quia non unus est Judas. Unus malus corpus malorum signi­ ficat; quomodo Petrus corpus bonorum, imo corpus Ecclesiæ, sed in bonis. Nam si in Petro non esset Ecclesiæ sacramentum, non ei diceret Dominus, Tibi dabo claves regni cælorum: quæcumque solveris in terra, soluta erunt et in cælo; et quæcumque ligaveris in terra, ligata erunt et in cælo. Si hoc Petro tantum dictum est, non facit hoc Ecclesia. Si autem et in Ecclesia fit, ut quæ in terra ligantur, in cælo ligentur, et quæ solvuntur in terra, solvantur in cælo: quia cum excommunicat Ecclesia, in caelo ligatur excommunicatus; cum reconciliatur ab Eccle­ sia, in cælo solvitur reconciliatus: si hoc ergo in Ecclesia fit, Petrus quando claves accepit, Ecclesiam sanctam significavit. Si in Petri persona significati sunt in Ecclesia boni, in Judae persona significati sunt in Ecclesia mali; ipsis dictum est, Me autem non semper habebitis. Quid est enim, non semper? Et quid est, semper? Si bonus es, si ad corpus perti­ nes, quod significat Petrus; habes Christum et in praesenti et in futuro: in praesenti per fidem, in præsenti per signum, in praesenti per Baptismatis sacra­ mentum, in præsenti per altaris cibum et potum. Habes Christum in praesenti, sed habebis semper; quia cum hinc exieris, ad illum venies qui dixit la­ troni, Hodie mecum eris in paradiso. Si autem male versaris, videris habere in præsenti Christum, quia intras Ecclesiam, signas te signo Christi, baptizaris baptismo Christi, misces te mem­ bris Christi, accedis ad altare Christi: in praesenti habes Christum, sed male vivendo non semper habebis. ### English translation (Claude) But what is it that follows? "For the poor you will always have with you, but me you will not always have." We understand indeed "the poor you will always have": what he said is true. When is the Church without the poor? But "me you will not always have": what does it mean? How is "but me you will not always have" to be understood? Do not be alarmed: it was said to Judas. Why, then, did he not say "you will have" in the singular, but "you will have" in the plural? Because Judas is not one. One wicked man signifies the body of the wicked, as Peter signifies the body of the good, or rather the body of the Church, but in the good. For if the mystery of the Church were not in Peter, the Lord would not say to him: "To you I will give the keys of the kingdom of heaven: whatever you loose on earth shall be loosed also in heaven, and whatever you bind on earth shall be bound also in heaven." If this was said to Peter alone, the Church does not do this. But if it is done in the Church as well, that what is bound on earth is bound in heaven and what is loosed on earth is loosed in heaven (because when the Church excommunicates, the excommunicated person is bound in heaven; when he is reconciled by the Church, the reconciled person is loosed in heaven), if, then, this is done in the Church, Peter, when he received the keys, signified the holy Church. If in the person of Peter the good in the Church were signified, in the person of Judas the wicked in the Church were signified; to them it was said, "But me you will not always have." For what is "not always"? And what is "always"? If you are good, if you belong to the body that Peter signifies, you have Christ both in the present and in the future: in the present by faith, in the present by the sign, in the present by the sacrament of baptism, in the present by the food and drink of the altar. You have Christ in the present, but you will have him always; for when you depart from here, you will come to him who said to the thief, "Today you will be with me in paradise." But if you live wickedly, you seem to have Christ in the present, because you enter the church, you sign yourself with the sign of Christ, you are baptized with the baptism of Christ, you mingle yourself with the members of Christ, you approach the altar of Christ: in the present you have Christ, but by living wickedly you will not always have him. ### Scripture references - John 12:8: quotation, high confidence - Matt 16:19: quotation, high confidence - Matt 18:18: allusion, medium confidence - Luke 23:43: quotation, high confidence ### Translation notes - John 12:8, Matt 16:19 (with 18:18) and Luke 23:43 are quoted. Augustine reads the plural "you will have" as addressed to all whom Judas represents. On Peter and the keys: Augustine says Peter received them as a figure of the Church, which binds and looses; translated as written. "Sacrament" renders sacramentum (here the mystery signified in Peter). ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.12 (PL 35:1761–1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-12). ## Tractates on the Gospel of John 50.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-13 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Alternatively, Christ meant his bodily presence, which ascended into heaven, while by his majesty he remains with the Church always. ### Latin text Potest et sic intelligi: Pauperes semper habe­ bitis vobiscum, me autem non semper habebitis. Acci­ piant hoc et boni, sed non sint solliciti: loquebatur enim de praesentia corporis sui. Nam secundum ma­ jestatem suam, secundum providentiam, secundum ineffabilem et invisibilem gratiam, impletur quod ab eo dictum est, Ecce ego vobiscum sum usque in consum­ mationem sæculi. Secundum car­ nem vero quam Verbum assumpsit, secundum id quod de Virgine natus est, secundum id quod a Judæis prehensus est, quod ligno confixus, quod de cruce depositus, quod linteis involutus, quod in sepulcro conditus, quod in resurrectione manifestatus, non semper habebitis vobiscum. Quare? Quoniam conver­ salus est secundum corporis præsentiam quadraginta diebus cum discipulis suis, eis deducentibus videndo non sequendo, ascendit in coelum, et non est hic. Ibi est enim, sedet ad dexteram Pa­ tris: et hic est, non enim recessit præsentia majesta­ tis. Alter: secundum præsentiam majestatis semper habemus Christum; secundum praesentiam carnis, recte dictum est discipulis, Me autem non semper ha­ bebitis. Habuit enim illum Ecclesia secundum pra­ sentiam carnis paucis diebus: modo fide tenet, oculis non videt. Ergo sive ita dictum est, Me autem non semper habebitis, quaestio sicut arbitror jam nulla est, quae duobus modis soluta est. ### English translation (Claude) It can also be understood this way: "The poor you will always have with you, but me you will not always have." Let the good take this too to themselves, but let them not be anxious: for he was speaking of the presence of his body. For according to his majesty, according to his providence, according to his ineffable and invisible grace, what he said is fulfilled: "Behold, I am with you even to the end of the world." But according to the flesh which the Word assumed, according to that which was born of the Virgin, that which was seized by the Jews, nailed to the tree, taken down from the cross, wrapped in linen cloths, laid in the tomb, manifested in the resurrection, "you will not always have it with you." Why? Because, having lived in bodily presence forty days with his disciples, while they accompanied him by seeing, not by following, he ascended into heaven, and is not here. For he is there, he sits at the right hand of the Father; and he is here, for the presence of his majesty has not withdrawn. In other words: according to the presence of his majesty we always have Christ; according to the presence of his flesh, it was rightly said to the disciples, "But me you will not always have." For the Church had him according to the presence of the flesh for a few days: now it holds him by faith, it does not see him with the eyes. So whichever way "but me you will not always have" was said, there is now, I think, no question left, since it has been solved in two ways. ### Scripture references - John 12:8: quotation, high confidence - Matt 28:20: quotation, high confidence - Acts 1:3: allusion, high confidence - Acts 1:9: allusion, medium confidence ### Translation notes - John 12:8, Matt 28:20 and Acts 1:3, 1:9 are used. The last sentence is somewhat garbled in the digital text (probably "whether it was said this way or that"); translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.13 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-13). ## Tractates on the Gospel of John 50.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-14 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The chief priests' plan to kill Lazarus was folly, since the Lord who raised the dead could raise the slain, as he raised himself. ### Latin text Cætera quæ pauca remanent, audiamus: Co­ gnovit ergo turba multa ex Judæis quia illic est; et ve­ nerunt, non propter Jesum tantum, sed ut Lazarum viderent, quem suscitavit Jesus a mortuis. Curiositas eos adduxit, non charitas: venerunt, et viderunt. Audite mirabile consilium vanitatis. Viso Lazaro resuscitato, quia tantum miraculum Domini tanta erat evidentia diffamatum, tanta manifestatione declaratum, ut non possent vel occultare quod factum est, vel negare, quid invenerint videte. Cogitaverunt autem principes sacerdotum ut et Lazarum interficerent; quia multi propter illum abibant ex Judæis, et credebant in Jesum. O stulta cogitatio, et caeca saevitia! Dominus Christus qui suscitare potuit mortuum, non posset occisum? Quando Lazaro inferebatis necem, numquid aufere­ batis Domino potestatem? Si aliud vobis videtur mor­ tuus, aliud occisus; ecce Dominus utrumque fecit, et Lazarum mortuum, et seipsum suscitavit occisum. ### English translation (Claude) Let us hear the few things that remain: "So a great crowd of the Jews learned that he was there; and they came, not for Jesus' sake only, but that they might see Lazarus, whom Jesus had raised from the dead." Curiosity brought them, not love: they came, and they saw. Hear the astonishing counsel of folly. When Lazarus had been seen raised, since so great a miracle of the Lord had been spread abroad with such evidence and declared with such openness that they could neither hide nor deny what had been done, see what they devised. "But the chief priests took counsel to kill Lazarus also, because on his account many of the Jews were going away and believing in Jesus." O foolish thought and blind cruelty! Could the Lord Christ, who was able to raise one who had died, not raise one who had been killed? When you were bringing death on Lazarus, were you taking power away from the Lord? If a dead man seems one thing to you and a slain man another, see, the Lord did both: he raised Lazarus when dead, and himself when slain. ### Scripture references - John 12:9: quotation, high confidence - John 12:10: quotation, high confidence - John 12:11: quotation, high confidence ### Translation notes - John 12:9–11 is quoted. "The Jews" follows the Gospel's usage. ### Citation (SBL) Augustine, Tract. Ev. Jo. 50.14 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/50-1/#p-50-14). ## Tractates on the Gospel of John 51.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-1 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine recalls the previous sermon and turns to the fruit of Christ's preaching before his passion. ### Latin text Posteaquam Dominus quatriduanum mortuum suscitavit, stupentibus Judaeis, et aliis eorum videndo credentibus, aliis invidendo pereuntibus, propter odorem bonum, qui est aliis ad vitam, aliis ad mor­ tem; posteaquam discubuit in domo cum recumbente Lazaro, qui fuerat mortuus suscita­ tus, post unguentum effusum super pedes ejus, unde domus odore completa est; posteaquam vanam saevi­ tiam, et stultissimum et dementissimum scelus Judæi etiam de occidendo Lazaro corde perdito concepe­ runt; de quibus omnibus ut potuimus, quod Dominus dedit, superioribus sermonibus locuti sumus: nunc intendat Charitas vestra, ante Domini passionem quantus fructus apparuerit prædicationis ejus, et quan­ tus grex ovium ex his quae perierant domus Israel, vocem pastoris audierit. ### English translation (Claude) After the Lord had raised the man four days dead, while the Jews were astonished, some of them believing by seeing, others perishing by envying, because of the good fragrance, which is to some unto life, to others unto death; after he had reclined in the house with Lazarus, who had been dead and was raised, reclining with him; after the ointment had been poured over his feet, from which the house was filled with the fragrance; after the Jews, with lost hearts, had conceived a vain cruelty and a most foolish and most insane crime, even about killing Lazarus; of all of which we spoke in the earlier sermons, as we could, as the Lord gave: now let your Love attend to how great a fruit of his preaching appeared before the Lord's passion, and how great a flock of the lost sheep of the house of Israel heard the shepherd's voice. ### Scripture references - Matt 15:24: allusion, medium confidence - John 10:27: allusion, medium confidence ### Translation notes - The lost sheep of the house of Israel recall Matt 15:24; the shepherd's voice, John 10:27. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.1 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-1). ## Tractates on the Gospel of John 51.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-2 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The palm branches signify Christ's victory through the cross, and "Hosanna" is an interjection of entreaty, left untranslated like "Raca." ### Latin text Sic enim loquitur Evangelium, quod modo cum recitaretur, audistis: In crastinum autem turba multa quæ venerat ad diem festum, cum audissent quia venit Jesus Jerosolymam, acceperunt ramos palmarum, et processerunt obviam ei, et clamabant, Hosanna, bene­ dictus qui venit in nomine Domini, rex Israel. Rami palmarum laudes sunt, significantes victoriam; quia erat Dominus mortem moriendo superaturus, et tro­ paeo crucis de diabolo mortis principe triumphaturus. Vox autem obsecrantis est, Hosanna, sicut nonnulli dicant qui Hebræam linguam noverunt, magis affectum indicans, quam rem aliquam significans: sicut sunt in lingua latina quas interjectiones vocant, velut cum dolentes dicimus, Heu! vel cum delectamur, Vah! dicimus; vel cum miramur, dicimus, O rem ma­ gnam! tunc enim, O, nihil significat, nisi mirantis affectum. Quod ideo credendum est ita esse, quia ne­ que Graecus, neque Latinus hoc interpretari potuit: sicut illud, Qui dixerit fratri suo, Racha. Nam et haec interjectio esse perhibetur, affectum indignantis ostendens. ### English translation (Claude) For so speaks the Gospel which you heard when it was read just now: "On the next day a great crowd that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet him, and cried out: Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel." The branches of palms are praises, signifying victory; for the Lord was about to overcome death by dying, and to triumph over the devil, the prince of death, by the trophy of the cross. But "Hosanna" is the cry of one entreating, as some who know the Hebrew language say, indicating a feeling rather than signifying some thing: like those words in the Latin language which they call interjections, as when in grief we say "Alas!" or when we are delighted we say "Ah!" or when we marvel we say "O great thing!" For then "O" signifies nothing but the feeling of one who marvels. This, then, must be believed to be so for this reason, that neither the Greek nor the Latin translator could render it, as with that saying, "Whoever says to his brother, Raca." For this too is said to be an interjection, showing the feeling of one who is indignant. ### Scripture references - John 12:12: quotation, high confidence - John 12:13: quotation, high confidence - Ps 118:25 (117:25 LXX): allusion, medium confidence - Matt 5:22: quotation, high confidence ### Translation notes - John 12:12–13 (with Ps 118:25–26, LXX 117:25–26) and Matt 5:22 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.2 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-2). ## Tractates on the Gospel of John 51.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-3 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "In the name of the Lord" means in the Father's name, for Christ, equal to the Father in divinity, teaches humility in the form he shares with us. ### Latin text Benedictus autem qui venit in nomine Domini, rex Israel, sic potius accipiendum est, ut in nomine Domini, in nomine Dei Patris intelligatur: quamvis possit intelligi etiam in nomine suo, quia et ipse Do­ minus est. Unde et alibi scriptum est, Pluit Dominus a Domino. Sed verba ejus melius no­ strum dirigunt intellectum, qui ait: Ego veni in no­ mine Patris mei, et non suscepistis me: alius veniet in nomine suo, hunc suscipietis. Humilitatis enim magister est Christus, qui humiliavit semet­ ipsum, factus obediens usque ad mortem, mortem au­ tem crucis. Non itaque amittit divi­ nitatem, quando nos docet humilitatem: in illa est Patri æqualis, in hac nobis similis: per quod Patri est æqualis, nos ut essemus creavit; per quod nobis est similis, ne periremus redemit. ### English translation (Claude) "Blessed is he who comes in the name of the Lord, the King of Israel" is rather to be taken so that "in the name of the Lord" is understood as "in the name of God the Father"; although it could also be understood as "in his own name," since he too is Lord. Hence it is written elsewhere too: "The Lord rained from the Lord." But his own words better direct our understanding, when he says: "I have come in my Father's name, and you have not received me; another will come in his own name, him you will receive." For Christ is the teacher of humility, who "humbled himself, becoming obedient unto death, even the death of the cross." So he does not lose his divinity when he teaches us humility: in the one he is equal to the Father, in the other like us. By that in which he is equal to the Father he created us, that we might exist; by that in which he is like us he redeemed us, that we might not perish. ### Scripture references - John 12:13: quotation, high confidence - Gen 19:24: quotation, high confidence - John 5:43: quotation, high confidence - Phil 2:8: quotation, high confidence ### Translation notes - John 12:13, Gen 19:24, John 5:43 and Phil 2:8 are quoted. Trinitarian reading translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.3 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-3). ## Tractates on the Gospel of John 51.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-4 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's kingship over Israel was not earthly rule but the rule of minds unto eternal life, an act of condescension by the eternal Word. ### Latin text Has ei laudes turba dicebat, Hosanna, benedictus qui venit in nomine Domini, rex Israel. Quam crucem mentis invidentia principum Judæorum perpeti po­ terat, quando regem suum Christum tanta multitudo clamabat? Sed quid fuit Domino regem esse Israel? Quid magnum fuit regi sæculorum, regem fieri homi­ num? Non enim rex Israel Christus ad exigendum tributum, vel exercitum ferro armandum, hostesque visibiliter debellandos: sed rex Israel, quod mentes regat, quod in aeternum consulat, quod in regnum coelorum credentes, sperantes, amantesque perducat. Dei ergo Filius æqualis Patri, Verbum per quod facta sunt omnia, quod rex esse voluit Israel, dignatio est, non promotio; miserationis indicium est, non potesta­ tis augmentum. Qui enim appellatus est in terra rex Judæorum, in coelis est Dominus Angelorum. ### English translation (Claude) These praises the crowd spoke to him: "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel." What a cross of the mind the envy of the rulers of the Jews could suffer, when so great a multitude acclaimed Christ as its king! But what was it to the Lord to be King of Israel? What great thing was it for the King of the ages to become king of men? For Christ was not King of Israel to exact tribute, or to arm an army with iron and to subdue enemies visibly; but King of Israel in that he rules minds, in that he provides for eternity, in that he leads into the kingdom of heaven those who believe, hope and love. That the Son of God, equal to the Father, the Word through whom all things were made, willed to be King of Israel, is condescension, not promotion; it is a sign of compassion, not an increase of power. For he who was called on earth King of the Jews is in heaven Lord of the angels. ### Scripture references - John 12:13: quotation, high confidence - John 1:3: allusion, high confidence - John 19:19: allusion, medium confidence ### Translation notes - John 12:13 and John 1:3 are used; "King of the Jews" recalls John 19:19. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.4 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-4). ## Tractates on the Gospel of John 51.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-5 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The colt fulfils Zechariah's prophecy to the daughter of Zion, the believing remnant; the colt signifies the Gentiles and the she-ass the believers from Israel. ### Latin text Et invenit Jesus asellum, et sedit super eum. Hic breviter dictum est: nam quemadmodum sit factum, apud alios evangelistas plenissime legitur. Adhibetur autem huic facto propheticum testimonium, ut appa­ reret quod maligni principes Judæorum eum non intel­ ligebant, in quo implebantur quæ legebant. Invenit ergo Jesus asellum, et sedit super eum: sicut scriptum est, Noli timere, filia Sion: ecce rex tuus venit sedens super pullum asinæ. In illo ergo populo erat filia Sion: ipsa est Jerusalem quae Sion. In illo, inquam, populo reprobo et cæco, erat tamen filia Sion, cui diceretur, Noli timere: ecce rex tuus venit sedens super pullum asinae. Hæc filia Sion cui divinitus ista dicuntur, in illis erat ovibus quae vocem pastoris audiebant; in illa erat multitudine quae Dominum venientem tanta de­ votione laudabat, tanto agmine deducebat. Ei di­ ctum est, Noli timere: illum agnosce qui a te lauda­ tur, et noli trepidare cum patitur; quia ille sanguis funditur, per quem tuum delictum deleatur, et vita reddatur. Sed pullum asinae in quo nemo sederat (hoc enim apud alios evangelistas invenitur) intelli­ gimus populum Gentium, qui Legem Domini non ac­ ceperat. Asinam vero (quia utrumque jumentum Do­ mino adductum est) plebem ejus quae veniebat ex populo Israel, non indomitam plane, sed quæ præsepe Domini agnovit. ### English translation (Claude) "And Jesus found a young ass, and sat on it." Here it is said briefly; for how it was done is read most fully in the other evangelists. But a prophetic testimony is applied to this event, so that it might appear that the malicious rulers of the Jews did not understand him in whom what they read was being fulfilled. "So Jesus found a young ass and sat on it, as it is written: Fear not, daughter of Zion; behold, your king comes, sitting on the colt of an ass." So in that people there was the daughter of Zion: Zion is the same as Jerusalem. In that people, I say, reprobate and blind, there was nevertheless the daughter of Zion, to whom it might be said, "Fear not: behold, your king comes, sitting on the colt of an ass." This daughter of Zion, to whom these things are said by God, was among those sheep who heard the shepherd's voice; she was in that multitude which praised the Lord as he came with such devotion and escorted him in such a throng. To her it was said, "Fear not": acknowledge him who is praised by you, and do not tremble when he suffers; for that blood is being shed by which your sin is blotted out and life restored. But by the colt of an ass on which no one had sat (for this is found in the other evangelists) we understand the people of the Gentiles, which had not received the Lord's Law; and by the she-ass (for both beasts were brought to the Lord), his people that came from the people of Israel, not wholly unbroken, but such as "knew the Lord's manger." ### Scripture references - John 12:14: quotation, high confidence - John 12:15: quotation, high confidence - Zech 9:9: quotation, high confidence - Matt 21:2: allusion, high confidence - Mark 11:2: allusion, high confidence - Isa 1:3: allusion, high confidence ### Translation notes - John 12:14–15 quotes Zech 9:9; the other evangelists are Matt 21:1–7, Mark 11:2, Luke 19:30. "Knew the Lord's manger" recalls Isa 1:3. The description of "that people" as reprobate and blind is Augustine's own; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.5 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-5). ## Tractates on the Gospel of John 51.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-6 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Only after the resurrection did the disciples understand that the entry fulfilled the Scriptures. ### Latin text Hæc non cognoverunt discipuli ejus primum: sed quando glorificatus est Jesus, id est, quando virtutem suæ resurrectionis ostendit: tunc recordati sunt quia hæc scripta erant de eo, et hæc fecerunt ei, id est, non alia fecerunt ei, quam illa quæ erant scripta de eo. Recolentes quippe secundum Scripturam, quæ ante passionem Domini, vel in passione Domini completa sunt, ibi et hoc invenerunt quod secundum eloquia Prophetarum in pullo asinæ sederit. ### English translation (Claude) "These things his disciples did not understand at first; but when Jesus was glorified," that is, when he showed the power of his resurrection, "then they remembered that these things had been written of him, and that they had done these things to him," that is, they had done nothing else to him than what had been written of him. For, recalling according to the Scriptures what was fulfilled before the Lord's passion or in the Lord's passion, they found there this too, that according to the oracles of the prophets he sat on the colt of an ass. ### Scripture references - John 12:16: quotation, high confidence ### Translation notes - John 12:16 is quoted. The digital text of this section is heavily garbled and was corrected in many places. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.6 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-6). ## Tractates on the Gospel of John 51.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-7 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The crowd that saw Lazarus raised drew others to Jesus, to the Pharisees' dismay. ### Latin text Testimonium ergo perhibebat turba quæ erat cum eo quando Lazarum vocavit de monumento, et suscita­ vit eum a mortuis. Propterea et obviam venit ei turba, quia audierunt eum fecisse hoc signum. Pharisæi ergo dixerunt ad semetipsos: Videtis quia nihil proficimus? ecce mundus totus post eum abiit. Turba turbavit tur­ bam. Quid autem invides, cæca turba, quia post eum abit mundus, per quem factus est mundus? ### English translation (Claude) "So the crowd that was with him when he called Lazarus out of the tomb and raised him from the dead bore witness. For this reason the crowd also went to meet him, because they heard that he had done this sign. So the Pharisees said among themselves: You see that we are gaining nothing; behold, the whole world has gone after him." A crowd threw a crowd into turmoil. But why do you envy, blind crowd, that the world goes after him through whom the world was made? ### Scripture references - John 12:17: quotation, high confidence - John 12:18: quotation, high confidence - John 12:19: quotation, high confidence - John 1:10: allusion, high confidence ### Translation notes - John 12:17–19 is quoted; "through whom the world was made" recalls John 1:10. Augustine plays on turba ("crowd") and turbavit ("threw into turmoil"). ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.7 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-7). ## Tractates on the Gospel of John 51.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-8 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Greeks' wish to see Jesus foreshadows the faith of the nations that would follow his glorification. ### Latin text Erant autem Gentiles quidam, ex iis qui ascen­ derant ut adorarent in die festo. Hi ergo accesserunt ad Philippum, qui erat a Bethsaida Galilææ, et roga­ bant eum, dicentes: Domine, volumus Jesum videre. Venit Philippus, et dicit Andreae: Andreas rursum et Philippus dicunt Jesu. Audiamus quid Dominus ad ista responderit. Ecce volunt eum Judaei occidere, Gentiles videre: sed etiam illi ex Judæis erant qui clamabant, Benedictus qui venit in nomine Domini, rex Israel. Ecce illi ex circumcisione, illi ex praeputio, velut parietes duo de diverso venientes, et in unam fidem Christi pacis osculo concurrentes: audiamus ergo vocem lapidis angularis. Jesus autem, inquit, respondit eis dicens: Venit hora ut glorificetur Filius hominis. Hic quisquam forsitan putat ideo se dixisse glorificatum, quia Gentiles eum volebant videre. Non ita est. Sed videbat ipsos Gentiles post passionem et resurrectionem suam in omnibus gentibus credituros: quia, sicut dicit Apostolus, Cæcitas ex parte in Israel facta est donec plenitudo Gentium intraret. Ex occasione igitur istorum Gentilium qui eum videre cupiebant, annuntiat futuram plenitudinem Gentium; et promittit jam jamque adesse horam glo­ rificationis suae, qua facta in coelis, Gentes fuerant crediturae. Unde prædictum est, Exaltare super cælos, Deus, et super omnem terram gloria tua. Haec est Gentium plenitudo, de qua dicit Apostolus, Cæcitas ex parte in Israel facta est, donec plenitudo Gentium intraret. ### English translation (Claude) "Now there were certain Gentiles among those who had come up to worship at the feast. These came to Philip, who was from Bethsaida of Galilee, and asked him, saying: Sir, we wish to see Jesus. Philip came and told Andrew; Andrew and Philip in turn told Jesus." Let us hear what the Lord answered to this. See, the Jews wish to kill him, the Gentiles to see him; but those too who cried, "Blessed is he who comes in the name of the Lord, the King of Israel," were of the Jews. See, these from the circumcision, those from the uncircumcision, like two walls coming from different directions and meeting with the kiss of peace in the one faith of Christ: let us hear, then, the voice of the cornerstone. "But Jesus," it says, "answered them, saying: The hour has come for the Son of Man to be glorified." Here perhaps someone thinks that he said he was glorified because the Gentiles wished to see him. It is not so. But he saw that these very Gentiles would believe in all nations after his passion and resurrection; because, as the Apostle says, "Blindness has come upon Israel in part, until the fullness of the Gentiles should come in." On the occasion of these Gentiles who desired to see him, then, he announces the coming fullness of the Gentiles, and promises that the hour of his glorification is now at hand, and that when it had taken place in heaven the nations would believe. Hence it was foretold: "Be exalted above the heavens, O God, and your glory above all the earth." This is the fullness of the Gentiles of which the Apostle says, "Blindness has come upon Israel in part, until the fullness of the Gentiles should come in." ### Scripture references - John 12:20: quotation, high confidence - John 12:21: quotation, high confidence - John 12:22: quotation, high confidence - John 12:23: quotation, high confidence - Rom 11:25: quotation, high confidence - Ps 57:5 (56:6 LXX): quotation, high confidence - Eph 2:20: allusion, medium confidence ### Translation notes - John 12:20–23, Rom 11:25 and Ps 57:5 (LXX 56:6; also 57:11) are quoted. The two walls joined in the cornerstone recall Eph 2:14–20. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.8 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-8). ## Tractates on the Gospel of John 51.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-9 - Source: PL 35:1763 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the grain of wheat that must die to bear much fruit among the nations. ### Latin text Sed altitudinem glorificationis oportuit ut præce­ deret humilitas passionis: ideo secutus adjunxit, Amen, amen dico vobis, nisi granum frumenti cadens in terram, mortuum fuerit, ipsum solum manet: si autem mortuum fuerit, multum fructum affert. Se autem dice­ bat. Ipsum erat granum mortificandum et multiplican­ dum mortificandum infidelitate Judæorum, multiplicandum fide populorum. ### English translation (Claude) But the humility of the passion had to come before the height of the glorification; so he went on to add: "Amen, amen, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it bears much fruit." He was speaking of himself. He was the grain that was to be put to death and multiplied: put to death by the unbelief of the Jews, multiplied by the faith of the peoples. ### Scripture references - John 12:24: quotation, high confidence ### Translation notes - John 12:24 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.9 (PL 35:1763; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-9). ## Tractates on the Gospel of John 51.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-10 - Source: PL 35:1763–1767 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Hating one's soul in this world means choosing death rather than sin under persecution, never taking one's own life. ### Latin text Jamvero exhortans ad passionis suæ sectanda vestigia: Qui amat, inquit, animam suam, perdet eam. Quod duobus modis intelligi potest: Qui amat, perdet, id est, Si amas, perde; si cupis vitam tenere in Christo, noli mortem timere pro Christo. Item alio modo: Qui amat animam suam, perdet eam. Noli amare, ne perdas: noli amare in hac vita, ne perdas in æterna vita. Hoc autem quod posterius dixi, magis, habere videtur evangelicus sensus: sequitur enim, Et qui odit animam suam in hoc mundo, in vitam æternam custodiet eam. Ergo quod supra dictum est, Qui amat, subintelligitur, in hoc mundo; ipse utique perdet: qui autem odit, utique in hoc mundo, in vitam æternam ipse custodiet. Magna et mira sententia, quemadmo­ dum sit hominis in animam suam amor ut pereat, odium ne pereat! Si male amaveris, tunc odisti: si bene oderis, tunc amasti. Felices qui oderunt custo­ diendo, ne perdant amando. Sed vide ne tibi subrepat ut teipsum velis interimere, sic intelligendo quod debes odisse in hoc mundo animam tuam. Hinc enim quidam maligni atque perversi, et in seipsis crude­ liores et sceleratiores homicidae, flammis se donant, aquis præfocant, praecipitio collidunt, et pereunt. Hoc Christus non docuit, imo etiam diabolo praecipitium suggerenti respondit: Redi retro, satanas; scriptum est, Non tentabis Dominum Deum tuum. Petro autem dixit, significans qua morte glorificaturus erat Deum: Cum esses junior, cingebas te, et ibas quo volebas; cum autem senueris, alter te cinget, et feret quo tu non vis. Ubi satis expressit, non a seipso, sed ab alio debere occidi, qui vestigia sequi­ tur Christi. Cum ergo causae articulus venerit, ut haec conditio proponatur, aut faciendum esse contra Dei praeceptum, aut ex hac vita emigrandum, quorum duorum homo cogatur alterum eligere, comminante mortem persecutore; ibi eligat Deo dilecto emori, quam offenso vivere: ibi oderit in hoc mundo animam suam, ut in vitam aeternam custodiat eam. ### English translation (Claude) Then, exhorting us to follow the footsteps of his passion, he says: "Whoever loves his soul will lose it." This can be understood in two ways. "Whoever loves will lose": that is, if you love it, lose it; if you desire to hold life in Christ, do not fear death for Christ. Or in another way: "Whoever loves his soul will lose it." Do not love it, lest you lose it; do not love it in this life, lest you lose it in eternal life. But what I said last seems rather to have the sense of the Gospel; for there follows: "And whoever hates his soul in this world will keep it unto eternal life." So in what was said above, "whoever loves," there is understood "in this world": he indeed will lose it; but whoever hates it, again in this world, he will keep it unto eternal life. A great and wonderful saying, how a man's love for his own soul can make it perish, and hatred keep it from perishing! If you love wrongly, then you hate; if you hate rightly, then you have loved. Happy are those who hate by keeping, so as not to lose by loving. But see that it does not creep in upon you to wish to destroy yourself, by understanding in that way that you ought to hate your soul in this world. For from this certain malicious and perverse people, murderers all the more cruel and wicked against themselves, give themselves to the flames, choke themselves in water, dash themselves down from a height, and perish. Christ did not teach this; indeed, when the devil suggested a fall from a height, he answered: "Get behind me, Satan; it is written: You shall not tempt the Lord your God." But to Peter he said, signifying by what death he was to glorify God: "When you were younger, you girded yourself and went where you wished; but when you are old, another will gird you and carry you where you do not wish." There he expressed clearly enough that one who follows the footsteps of Christ ought to be killed, not by himself, but by another. So when the turning point of the case comes, that this condition is set before a man, that he must either act against God's command or depart from this life, and he is compelled to choose one of the two while the persecutor threatens death, there let him choose rather to die with God loved than to live with God offended: there let him hate his soul in this world, so that he may keep it unto eternal life. ### Scripture references - John 12:25: quotation, high confidence - Matt 4:7: quotation, high confidence - Matt 4:10: allusion, medium confidence - Deut 6:16: quotation, medium confidence - John 21:18: quotation, high confidence - John 21:19: allusion, high confidence ### Translation notes - John 12:25, Matt 4:7 (with "Get behind me, Satan" from Matt 4:10 or 16:23; cf. Deut 6:16) and John 21:18–19 are quoted. "Soul" renders anima (also "life"). The condemnation of suicide is aimed at people of Augustine's day (probably the Circumcellions); translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.10 (PL 35:1763–1767; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-10). ## Tractates on the Gospel of John 51.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-11 - Source: PL 35:1767 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To serve Christ is to follow him, and the reward is to be with him, honoured by the Father. ### Latin text Si quis mihi ministrat, me sequatur. Quid est, me sequatur; nisi, me imitetur? Christus enim pro nobis passus est, ait apostolus Petrus, relinquens nobis exemplum, ut sequamur vestigia ejus. Ecce quod dictum est, Si quis mihi ministrat, me se­ quatur. Quo fructu? qua mercede? quo præmio? Et ubi sum, inquit, ego, illic et minister meus erit. Gratis ametur, ut operis quo ministratur illi, pretium sit esse cum illo. Ubi enim bene erit sine illo, aut quando esse male poterit cum illo? Audi evidentius. Si quis mihi ministraverit, honorificabit eum Pater meus. Quo honore, nisi ut sit cum Filio ejus? Quod enim supe­ rius ait, Ubi ego sum, illic, et minister meus erit; hoc intelligitur exposuisse cum dicit, honorificabit eum Pater meus. Nam quem majorem honorem accipere poterit adoptatus, quam ut sit ubi est Unicus; non aequalis factus divinitati, sed consociatus aeternitati? ### English translation (Claude) "If anyone serves me, let him follow me." What is "let him follow me," if not "let him imitate me"? "For Christ suffered for us," says the Apostle Peter, "leaving us an example, that we should follow his footsteps." See what was said: "If anyone serves me, let him follow me." With what fruit? With what wages? With what reward? "And where I am," he says, "there also my servant will be." Let him be loved freely, so that the price of the work by which he is served may be to be with him. For where will it be well without him, or when could it be ill with him? Hear it more plainly: "If anyone has served me, my Father will honour him." With what honour, if not that he may be with his Son? For what he said above, "Where I am, there also my servant will be," he is understood to have explained when he says, "My Father will honour him." For what greater honour can the adopted son receive than to be where the Only-begotten is, not made equal to his divinity, but joined in fellowship with his eternity? ### Scripture references - John 12:26: quotation, high confidence - 1 Pet 2:21: quotation, high confidence ### Translation notes - John 12:26 and 1 Pet 2:21 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.11 (PL 35:1767; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-11). ## Tractates on the Gospel of John 51.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-12 - Source: PL 35:1767 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Serving Christ means following him: seeking his interests, doing good works for his sake, and even laying down one's life for the brothers. ### Latin text Quid sit autem ministrare Christo, cui operi merces tanta proponitur, hoc potius debemus inqui­ rere. Si enim hoc putaverimus esse Christo ministrare, ea quae sunt corpori necessaria praeparare, aut coe­ nanti cibum coquere vel apponere, vel poculum dare potumque miscere; fecerunt hoc illi qui potuerunt eum in corpore habere præsentem, sicut Martha et Maria, quando et Lazarus unus erat ex recumben­ tibus. Sed eo modo Christo etiam Judas perditus ministravit; nam et loculos ipse habebat: et quamvis ex eis quæ mittebantur sceleratissime furaretur, per illum tamen etiam necessaria parabantur. Hinc est illud quod cum ei diceret Dominus, Quod facis, fac celeriter; arbitrati sunt quidam, quod cum jusserit propter diem festum necessaria præpa­ rare, vel indigentibus aliquid dare. Nullo modo igitur de hujuscemodi ministris diceret Dominus, Ubi sum ego, ibi erit et minister meus; et, Si quis mihi ministraverit, honorificabit eum Pater meus: quoniam Judam talia ministrantem, reprobatum potius quam honoratum vidimus. Utquid ergo alibi quaerimus quid sit ministrare Christo, et non potius in istis ipsis verbis agnoscimus? Cum enim dixit, Si quis mihi ministrat, me sequatur; hoc intelligi voluit, ac si diceret, Si quis me non sequitur, non mihi mini­ strat. Ministrant ergo Jesu Christo, qui non sua quæ­ runt, sed quae Jesu Christi. Hoc est enim, me sequatur, vias ambulet meas, non suas: sicut alibi scriptum est, Qui se dicit in Christo manere, debet sicut ambulavit ille, et ipse ambulare. Debet etiam, si porrigit esurienti panem, de misericordia facere, non de jactantia; non aliud ibi quaerere quam opus bonum, nesciente sinistra quid faciat dextera, id est, ut alienetur in­ tentio cupiditatis ab opere charitatis. Qui sic ministrat, Christo ministrat; recteque illi dicetur, Cum uni ex minimis meis fecisti, mihi fecisti. Nec tantum ea quae ad misericordiam pertinent corporalem, sed omnia bona opera propter Christum faciens (tunc erunt enim bona, quoniam finis Legis Christus, ad justitiam omni credenti, minister est Christi usque ad illud opus magnae charitatis, quod est animam suam pro fratribus ponere: hoc est enim et pro Christo ponere. Quia et hoc propter sua membra dicturus est: Cum pro istis fecisti, pro me fecisti. De tali quippe opere etiam se ministrum facere et appellare dignatus est, ubi ait: Sicut Filius hominis non venit ministrari, sed ministrare, et animam suam ponere pro multis. Hinc est ergo unusquisque minister Christi, unde est minister et Christus. Sic mini­ strantem Christo honorificabit Pater ejus, honore illo magno, ut sit cum Filio ejus, nec unquam deficiat felicitas ejus. ### English translation (Claude) But what it is to serve Christ, for which work so great a reward is set forth, is rather what we ought to inquire. For if we think that serving Christ is preparing what is necessary for the body, or cooking food for him at supper or setting it before him, or giving him a cup and mixing his drink, those did this who could have him present in the body, like Martha and Mary, when Lazarus too was one of those at table. But in that way even lost Judas served Christ; for he too had the purse, and although he stole most wickedly from what was put in it, yet through him necessary things were also provided. Hence it is that when the Lord said to him, "What you do, do quickly," some thought that he had ordered him to prepare what was needed for the feast day, or to give something to the needy. In no way, then, would the Lord say of servants of this kind, "Where I am, there also my servant will be," and "If anyone has served me, my Father will honour him"; since we see that Judas, who served in such things, was rejected rather than honoured. Why, then, do we seek elsewhere what it is to serve Christ, and not rather recognize it in these very words? For when he said, "If anyone serves me, let him follow me," he meant it to be understood as if he said, "If anyone does not follow me, he does not serve me." So those serve Jesus Christ who seek not their own things, but the things of Jesus Christ. For this is "let him follow me": let him walk in my ways, not his own, as it is written elsewhere: "Whoever says he abides in Christ ought himself also to walk as he walked." He ought also, if he offers bread to the hungry, to do it out of mercy, not out of boasting; to seek nothing there but the good work, the left hand not knowing what the right hand does, that is, so that the aim of greed may be kept apart from the work of love. Whoever serves thus serves Christ, and to him it will rightly be said, "When you did it to one of the least of mine, you did it to me." And not only by doing the things that belong to bodily mercy, but by doing all good works for Christ's sake (for then they will be good, since "Christ is the end of the Law for righteousness to everyone who believes"), one is a servant of Christ, even to that work of great love which is to lay down one's life for the brothers; for this is to lay it down for Christ as well. For of this too he will say on account of his members: "When you did it for these, you did it for me." Indeed, it was of such a work that he deigned to make and call himself a servant, where he says, "As the Son of Man came not to be served, but to serve, and to lay down his life for many." Each one, then, is a servant of Christ in the same respect in which Christ too is a servant. Whoever serves Christ thus, his Father will honour with that great honour, that he may be with his Son, and his happiness may never fail. ### Scripture references - John 12:26: quotation, high confidence - John 13:27: quotation, high confidence - John 13:29: allusion, high confidence - Phil 2:21: quotation, high confidence - 1 John 2:6: quotation, high confidence - Matt 6:3: allusion, high confidence - Matt 25:40: quotation, high confidence - Rom 10:4: quotation, high confidence - 1 John 3:16: allusion, high confidence - Matt 20:28: quotation, high confidence ### Translation notes - John 12:26, John 13:27, 29, Phil 2:21, 1 John 2:6, Matt 6:3, Matt 25:40, Rom 10:4, 1 John 3:16 and Matt 20:28 are quoted or recalled. "When you did it for these, you did it for me" adapts Matt 25:40. The parenthesis opened after "for Christ's sake" is not closed in the digital text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.12 (PL 35:1767; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-12). ## Tractates on the Gospel of John 51.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-13 - Source: PL 35:1767–1769 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Not only clergy serve Christ: every head of a household serves him by governing his home, and many lay people have served him to the point of martyrdom. ### Latin text Cum ergo auditis, fratres, Dominum dicentem, Ubi ego sum, illic et minister meus erit; nolite tantum­ modo bonos episcopos et clericos cogitare. Etiam vos pro modo vestro ministrate Christo, bene vivendo, eleemosynas faciendo, nomen doctrinamque ejus qui­ bus potueritis praedicando; ut unusquisque etiam pa­ terfamilias hoc nomine agnoscat paternum affectum suae familiae se debere. Pro Christo et pro vita æterna, suos omnes admoneat, doceat, hortetur, corripiat; impendat benevolentiam, exerceat disciplinam: ita in domo sua ecclesiasticum et quodammodo episcopale implebit officium, ministrans Christo ut in æternum sit cum ipso. Nam et illam maximam passionis mini­ strationem multi ex vestro numero ministrarunt: multi non episcopi neque clerici, juvenes et virgines, seniores cum junioribus, multi conjugati et conjugatae, multi patres matresque familias Christo ministrantes, etiam animas suas in ejus martyrio posuerunt, et hono­ rificante Patre coronas gloriosissimas receperunt. ### English translation (Claude) So when you hear the Lord saying, brothers, "Where I am, there also my servant will be," do not think only of good bishops and clergy. You too, in your own measure, serve Christ by living well, by giving alms, by proclaiming his name and teaching to whom you can; so that every father of a household too may recognize by this name that he owes a father's affection to his household. For Christ and for eternal life let him admonish, teach, exhort and correct all his own; let him show goodwill, let him exercise discipline: so in his own house he will fulfil a churchly and in a way an episcopal office, serving Christ so that he may be with him for ever. For many of your number have rendered even that greatest service of suffering: many who were neither bishops nor clergy, young men and virgins, old with young, many married men and women, many fathers and mothers of households, serving Christ, have even laid down their lives in his martyrdom, and with the Father honouring them have received most glorious crowns. ### Scripture references - John 12:26: quotation, high confidence - Ps 148:12: echo, medium confidence ### Translation notes - John 12:26 is quoted; "young men and virgins, old with young" echoes Ps 148:12. ### Citation (SBL) Augustine, Tract. Ev. Jo. 51.13 (PL 35:1767–1769; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/51-1/#p-51-13). ## Tractates on the Gospel of John 52.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-1 - Source: PL 35:1769 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's troubled soul was not love of this world but his voluntary sharing in the weakness of his members. ### Latin text Postquam Dominus Jesus Christus verbis lectio­ nis hesternae ministros suos ut seipsum sequerentur hortatus est, cum ita prædixisset passionem suam, quod nisi granum frumenti cadens in terram mortuum fuerit, solum manet; si autem mortuum fuerit, mul­ tum fructum affert: ubi excitavit eos, qui eum ad regnum coelorum sequi vellent, ut animam suam odis­ sent in hoc mundo, si eam in vitam aeternam custo­ dire cogitarent: ad nostram rursus infirmitatem suum temperavit affectum, et ait, unde lectio cœpit hodierna, Nunc anima mea turbata est. Unde turbata est, Domine, anima tua? Nempe paulo ante dixisti, Qui odit animam suam in hoc mundo, in vitam œternam custodit eam. Ergo anima tua in hoc mundo amatur, ideo turbatur veniente hora qua ex hoc mundo egre­ diatur? Quis hoc de anima Domini audeat affirmare? Sed nos in se transtulit, nos in se suscepit caput nostrum, membrorum suorum suscepit affectum: et ideo non est ab aliquo turbatum; sed sicut de illo di­ ctum est, cum Lazarum suscitaret, turbavit semetip­ sum. Oportebat enim ut unus mediator Dei et hominum homo Christus Jesus, sicut nos excitavit ad summa, ita nobiscum pateretur et in­ tima. ### English translation (Claude) After the Lord Jesus Christ, in the words of yesterday's reading, had exhorted his servants to follow him, when he had thus foretold his passion, that unless a grain of wheat falls into the ground and dies, it remains alone, but if it dies, it bears much fruit; where he stirred up those who wished to follow him to the kingdom of heaven to hate their soul in this world, if they intended to keep it unto eternal life: he again tempered his feeling to our weakness, and said, where today's reading began, "Now is my soul troubled." Why is your soul troubled, Lord? Surely you said a little before, "Whoever hates his soul in this world keeps it unto eternal life." Is your soul, then, loved in this world, and therefore troubled as the hour comes when it is to go out of this world? Who would dare to assert this of the Lord's soul? But he transferred us into himself; our head took us up into himself, he took up the feeling of his members: and so it was not troubled by anyone, but, as was said of him when he raised Lazarus, "he troubled himself." For it was fitting that the one mediator of God and men, the man Christ Jesus, as he roused us to the highest things, should also suffer the lowest things with us. ### Scripture references - John 12:24: allusion, high confidence - John 12:25: quotation, high confidence - John 12:27: quotation, high confidence - John 11:33: quotation, high confidence - 1 Tim 2:5: quotation, high confidence ### Translation notes - John 12:24–25, 27, John 11:33 and 1 Tim 2:5 are quoted. Augustine's teaching that the head takes up the feeling of the members is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.1 (PL 35:1769; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-1). ## Tractates on the Gospel of John 52.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-2 - Source: PL 35:1769 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's trouble does not discourage his followers but carries their weakness, so that the fearful in his body may not despair. ### Latin text Audio superius dicentem, Venit hora ut glorifi­ cetur Filius hominis: si mortificatum fuerit granum, multum fructum affert. Audio, Qui odit animam suam in hoc mundo, in vitam œternam custodit eam. Nec permittor tantummodo mirari, sed jubeor imitari. Deinde sequentibus verbis, Si quis mihi ministrat, me sequatur; et ubi sum ego, ibi et minister meus erit; mundum contemnere accendor, et in conspectu meo nihil est vitae hujus totus, quantumlibet fuerit pro­ lixus, vapor; præ amore æternorum temporalia mihi cuncta vilescunt: et rursus ipsum Dominum meum, qui me illis verbis ab infirmitate mea rapuit ad firmi­ tatem suam, audio dicentem, Nunc anima mea tur­ bata est. Quid est hoc? Quomodo sequi jubes animam meam, si turbari video animam tuam? quomodo suf­ feram quod grave tanta firmitas sentit? quale funda­ mentum quæram, si petra succumbit? Sed videor mihi audire in cogitatione mea respondentem mihi Dominum, et quodammodo dicentem: Magis seque­ ris, quia sic me interpono ut sufferas: audisti ad te vocem fortitudinis meæ, audi in me vocem infirmitatis tuæ: vires suggero ut curras, nec reprimo quod acceleras; sed transfero in me quod trepidas, et sub­ sterno qua transeas. O Domine mediator, Deus supra nos, homo propter nos, agnosco misericordiam tuam! nam quod tu tantus tuæ charitatis voluntate turbaris, multos in corpore tuo qui suae infirmitatis necessitate turbantur, ne desperando pereant conso­ laris. ### English translation (Claude) I hear him saying above, "The hour has come for the Son of Man to be glorified": if the grain has been put to death, it bears much fruit. I hear, "Whoever hates his soul in this world keeps it unto eternal life." And I am not merely permitted to admire, but commanded to imitate. Then by the following words, "If anyone serves me, let him follow me; and where I am, there also my servant will be," I am kindled to despise the world, and in my sight the whole of this life, however long it may be, is nothing but a vapour; for love of eternal things all temporal things grow cheap to me. And again I hear my Lord himself, who by those words snatched me from my weakness to his strength, saying, "Now is my soul troubled." What is this? How do you command my soul to follow, if I see your soul troubled? How shall I bear what such great strength feels to be heavy? What foundation shall I seek, if the rock gives way? But I seem to hear the Lord answering me in my thought, and saying as it were: "You will follow the more, because I put myself between in this way so that you may bear it. You have heard the voice of my strength addressed to you; hear in me the voice of your weakness. I supply strength so that you may run, and I do not hold back your haste; but I transfer to myself what you tremble at, and I lay down a path by which you may pass over." O Lord, mediator, God above us, man for our sake, I acknowledge your mercy! For that you, so great, are troubled by the will of your love, consoles many in your body who are troubled by the necessity of their weakness, so that they may not perish by despairing. ### Scripture references - John 12:23: quotation, high confidence - John 12:25: quotation, high confidence - John 12:26: quotation, high confidence - John 12:27: quotation, high confidence - Jas 4:14: echo, low confidence ### Translation notes - John 12:23–27 is recalled; "vapour" echoes Jas 4:14. Christ's answer in the second half is Augustine's imagined speech. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.2 (PL 35:1769; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-2). ## Tractates on the Gospel of John 52.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-3 - Source: PL 35:1769 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's prayer in his trouble teaches the tempted to set God's will above their own, as he did in Gethsemane and as Peter did in martyrdom. ### Latin text Denique homo qui sequi vult, audiat qua sequatur. Accessit forte hora terribilis, proponitur optio aut faciendae iniquitatis, aut subeundæ passionis; turbatur anima infirma, propter quam sponte turbata est anima invicta: præpone tuæ voluntati voluntatem Dei. Attende enim quid deinde subjungat creator tuus et magister tuus, qui te fecit, et ut te doceret factus est et ipse quod fecit: homo enim factus est qui ho­ minem fecit; sed Deus incommutabilis mansit, et hominem in melius commutavit. Audi ergo quid inde subjungat, cum dixisset, Nunc anima mea turbata est. Et quid dicam, inquit? Pater, salvifica me ex hac hora: sed propterea veni in hanc horam. Pater, clarifica nomen tuum. Docuit te quid cogites, docuit quid dicas, quem invoces, in quo speres, cujus voluntatem cer­ tam atque divinam tuæ voluntati humanæ infirmaeque praeponas. Non ideo tibi videatur ex alto deficere, quia te vult ab imo proficere. Nam et tentari dignatus est a diabolo, a quo utique si nollet non tentaretur, quemadmodum si nollet non pateretur: et ea respon­ dit diabolo, quæ tu in tentationibus debeas respon­ dere. Et ille quidem tentatus est, sed non periclitatus; ut doceret te in tentatione periclitantem tentatori respondere, et post tentato­ rem non ire, sed de periculo tentationis exire. Sicut autem hic dixit, Nunc anima mea turbata est, ita etiam ubi dicit, Tristis est anima mea usque ad mor­ tem; et, Pater, si fieri potest, transeat a me calix iste: hominis suscepit infirmitatem, ut doceat sic contri­ statum et conturbatum quod sequitur dicere, Verum­ tamen non quod ego volo, sed quod tu vis, Pater. Sic enim homo ab humanis in divina dirigitur, cum voluntati humanæ voluntas di­ vina præponitur. Quid est autem, Clarifica tuum no­ men; nisi, in sua passione et resurrectione? Quid est ergo aliud, nisi ut Pater clarificet Filium, qui clari­ ficat suum nomen etiam in similibus passionibus ser­ vorum suorum? Unde scriptum est de Petro, quod ideo de illo dixerit, Alter te cinget, et feret quo tu non vis; quia significare voluit, qua morte glorificaturus erat Deum. Ergo et in illo Deus clarificavit nomen suum, quia sic etiam in membris suis clarificat Christum. ### English translation (Claude) So let the man who wishes to follow hear how he should follow. Perhaps a terrible hour has come; the choice is set before you, either of doing wickedness or of undergoing suffering; the weak soul is troubled, for whose sake the unconquered soul was troubled of its own will: set the will of God before your own. For attend to what your creator and your teacher adds next, he who made you, and who, to teach you, himself became what he made: for he who made man was made man; but he remained God unchangeable, and changed man for the better. Hear, then, what he adds after he had said, "Now is my soul troubled." "And what shall I say?" he says. "Father, save me from this hour. But for this purpose I came to this hour. Father, glorify your name." He has taught you what to think, taught you what to say, whom to call on, in whom to hope, whose sure and divine will to set before your human and weak will. Let him not therefore seem to you to fall from on high because he wishes you to advance from below. For he also deigned to be tempted by the devil, by whom he would surely not have been tempted had he not willed it, just as he would not have suffered had he not willed it; and he answered the devil with what you ought to answer in temptations. And he indeed was tempted, but not endangered, so as to teach you, when endangered in temptation, to answer the tempter, and not to go after the tempter, but to come out of the danger of temptation. And as he said here, "Now is my soul troubled," so also where he says, "My soul is sorrowful even unto death," and "Father, if it is possible, let this cup pass from me," he took up the weakness of man, so as to teach one who is thus saddened and troubled to say what follows: "Yet not what I will, but what you will, Father." For thus man is directed from human things to divine, when the divine will is set before the human will. But what is "Glorify your name," if not in his passion and resurrection? What else, then, is it but that the Father should glorify the Son, who glorifies his name also in the like sufferings of his servants? Hence it is written of Peter that he said of him, "Another will gird you and carry you where you do not wish," because he wished to signify by what death he was to glorify God. So in him too God glorified his name, because in this way also he glorifies Christ in his members. ### Scripture references - John 12:27: quotation, high confidence - John 12:28: quotation, high confidence - Matt 4:1: allusion, medium confidence - Matt 26:38: quotation, high confidence - Matt 26:39: quotation, high confidence - Mark 14:36: allusion, medium confidence - John 21:18: quotation, high confidence - John 21:19: allusion, high confidence ### Translation notes - John 12:27–28, Matt 26:38–39 (with Mark 14:36) and John 21:18–19 are quoted; the temptation recalls Matt 4:1–11. "Glorify" renders clarifica. The phrase "to teach you" follows the probable reading doceret for the printed duceret ("lead"). ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.3 (PL 35:1769; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-3). ## Tractates on the Gospel of John 52.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-4 - Source: PL 35:1769–1771 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father glorified Christ's name before creation and in his earthly life, and would glorify it again in his resurrection and exaltation. ### Latin text Venit ergo vox de cælo, Et clarificavi, et iterum clarificabo. Et clarificavi, antequam facerem mundum: et iterum clarificabo, cum resurget a mortuis, et ascendet in caelum. Et aliter intelligi potest. Et clarifi­ cavi, cum de Virgine natus est, cum virtutes operatus est, cum coelo indice per stellam a Magis adoratus est, cum a sanctis Spiritu sancto plenis agnitus est, cum descendente Spiritu in specie columbæ declara­ tus, cum voce de coelo sonante monstratus, cum in monte transfiguratus, cum miracula multa fecit, cum multos sanavit atque mundavit, cum de paucissimis panibus tantam multitudinem pavit, cum ventis et flu­ ctibus imperavit, cum mortuos suscitavit: et iterum clarificabo, cum resurget a mortuis, cum mors ei ultra non dominabitur, cum exaltabitur super coelos Deus, et super omnem terram gloria ejus. ### English translation (Claude) "So a voice came from heaven: I have both glorified it, and will glorify it again." "I have both glorified it" before I made the world; "and will glorify it again" when he rises from the dead and ascends into heaven. It can also be understood otherwise. "I have both glorified it" when he was born of the Virgin, when he worked mighty works, when, with heaven pointing him out by a star, he was worshipped by the Magi, when he was recognized by holy people full of the Holy Spirit, when he was declared by the Spirit descending in the form of a dove, when he was shown by the voice sounding from heaven, when he was transfigured on the mountain, when he did many miracles, when he healed and cleansed many, when he fed so great a multitude from very few loaves, when he commanded the winds and the waves, when he raised the dead; "and will glorify it again" when he rises from the dead, when death will no longer have dominion over him, when God will be exalted above the heavens, and his glory above all the earth. ### Scripture references - John 12:28: quotation, high confidence - Matt 2:11: allusion, high confidence - Matt 3:16: allusion, high confidence - Matt 17:2: allusion, high confidence - Matt 8:26: allusion, medium confidence - Rom 6:9: quotation, high confidence - Ps 57:5 (56:6 LXX): quotation, high confidence ### Translation notes - John 12:28 is quoted; Rom 6:9 and Ps 57:5 (LXX 56:6) are recalled. The list recalls Matt 2:2, 11; Luke 2:25–38; Matt 3:16–17; Matt 17:2; Matt 14:19–21; Matt 8:26. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.4 (PL 35:1769–1771; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-4). ## Tractates on the Gospel of John 52.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-5 - Source: PL 35:1771 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The voice from heaven, like Christ's trouble of soul, was for the sake of others. ### Latin text Turba ergo quæ stabat, et audierat, dicebat toni­ truum factum esse: alii dicebant, Angelus ei locutus est. Respondit Jesus, et dixit: Non propter me hæc vox venit, sed propter vos. Hic ostendit illa voce non sibi indicatum quod jam sciebat, sed eis quibus indi­ cari oportebat. Sicut autem illa vox non propter eum, sed propter alios divinitate facta est; sic anima ejus, non propter eum, sed propter alios voluntate turbata est. ### English translation (Claude) "So the crowd that stood by and heard it said that it had thundered; others said, An angel has spoken to him. Jesus answered and said: This voice came not for my sake, but for yours." Here he shows that by that voice there was made known, not to himself what he already knew, but to those to whom it had to be made known. And as that voice was made by divine power, not for his sake but for the sake of others, so his soul was troubled by his will, not for his sake but for the sake of others. ### Scripture references - John 12:29: quotation, high confidence - John 12:30: quotation, high confidence ### Translation notes - John 12:29–30 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.5 (PL 35:1771; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-5). ## Tractates on the Gospel of John 52.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-6 - Source: PL 35:1771 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The present judgment of the world is the separation of believers from the devil's dominion through Christ's blood, distinct from the final judgment. ### Latin text Attende cætera. Nunc, inquit, judicium est mundi. Quid ergo exspectandum est in fine sæculi? Sed in fine quod exspectatur judicium, erit judican­ dorum vivorum et mortuorum, judicium erit prae­ miorum pœnarumque æternarum. Quale ergo nunc ju­ dicium est? Jam in superioribus lectionibus quantum potui, commonui Charitatem vestram, dici etiam judicium non damnationis, sed discretionis: unde scriptum est, Judica me, Deus, et discerne causam meam de gente non sancta. Multa autem sunt judicia Dei: unde dicitur in Psalmo, Judicia tua abyssus multa. Dicit etiam Apostolus, O altitudo divitiarum sapientiæ et scientiæ Dei! quam inscrutabilia sunt judicia ejus! Ex qui­ bus judiciis etiam hoc est quod hic ait Dominus, Nunc judicium est mundi; servato illo judicio in fine, ubi novissime vivi et mortui judicandi sunt. Possidebat ergo diabolus genus humanum, et reos suppliciorum tenebat chirographo peccatorum; dominabatur in cordibus infidelium, ad creaturam colendam, deserto Creatore, deceptos captivosque pertrahebat: per Christi autem fidem, quæ morte ejus et resurrectione firmata est, per ejus sanguinem, qui in remissionem fusus est peccatorum, millia credentium a dominatu liberantur diaboli, Christi corpori copulantur, et sub tanto capite uno ejus Spiritu fidelia membra vegetan­ tur. Hoc vocabat judicium, hanc discretionem, hanc e suis redemptis diaboli expulsionem. ### English translation (Claude) Attend to the rest. "Now," he says, "is the judgment of the world." What, then, is to be awaited at the end of the age? But the judgment that is awaited at the end will be the judgment of the living and the dead who are to be judged, the judgment of eternal rewards and punishments. What kind of judgment, then, is it now? Already in earlier readings, as far as I could, I reminded your Love that there is also a judgment spoken of which is not of condemnation but of separation; hence it is written, "Judge me, O God, and distinguish my cause from an unholy nation." Now the judgments of God are many; hence it is said in the Psalm, "Your judgments are a great deep." The Apostle too says, "O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments!" Of these judgments is this also, which the Lord says here, "Now is the judgment of the world," that judgment at the end being reserved, when finally the living and the dead are to be judged. The devil, then, possessed the human race, and held them liable to punishment by the bond of their sins; he ruled in the hearts of unbelievers, and dragged them, deceived and captive, to worship the creature, the Creator abandoned. But through faith in Christ, which was confirmed by his death and resurrection, through his blood, which was shed for the remission of sins, thousands of believers are set free from the dominion of the devil, are joined to the body of Christ, and under so great a head are quickened as faithful members by his one Spirit. This he called judgment, this separation, this expulsion of the devil from those whom he redeemed. ### Scripture references - John 12:31: quotation, high confidence - Ps 43:1 (42:1 LXX): quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence - Rom 11:33: quotation, high confidence - Col 2:14: allusion, medium confidence - Rom 1:25: allusion, medium confidence - Matt 26:28: allusion, medium confidence ### Translation notes - John 12:31, Ps 43:1 (LXX 42:1), Ps 36:6 (LXX 35:7) and Rom 11:33 are quoted; "bond" (chirographum) recalls Col 2:14, and worshipping the creature Rom 1:25. A Migne Psalm reference printed in the text, "(Psal. XLII, 1)", has been removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.6 (PL 35:1771; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-6). ## Tractates on the Gospel of John 52.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-7 - Source: PL 35:1771 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The prince of this world is cast out now, from the hearts of those who renounce him by faith. ### Latin text Denique attende quid dicat. Quasi quæreremus quid esset quod ait, Nunc judicium est mundi, secu­ tus exposuit: ait enim, Nunc princeps hujus mundi ejicietur foras. Audivimus quale dixerit esse judicium. Non ergo illud quod in fine venturum est, ubi vivi et mortui judicandi sunt, aliis ad dexteram, aliis ad si­ nistram separatis; sed judicium quo princeps hujus mundi ejicietur foras. Quomodo ergo intus erat, et quo eum ejiciendum dixit foras? Numquidnam in mundo erat, et extra mundum missus est foras? Si enim de illo judicio diceret, quod in fine venturum est, posset aliquis opinari ignem aeternum, quo mittendus est diabolus cum angelis suis, et omnibus qui sunt ex parte ejus; non natura, sed vitio; non quia creavit aut genuit, sed quia persuasit et tenuit: posset ergo aliquis opinari illum ignem æternum extra mun­ dum esse, et hoc esse dictum, ejicietur foras. Quia vero ait, Nunc judicium est mundi; et exponens quid dixerit, Nunc, inquit, princeps hujus mundi ejicietur foras: hoc intelligendum est quod nunc fit, non quod tanto post futurum est in novissimo die. Prædi­ cebat ergo Dominus quod sciebat, post passionem et glorificationem suam per universum mundum multos populos credituros, in quorum cordibus diabolus intus erat; cui quando ex fide renuntiant, ejicitur foras. ### English translation (Claude) Finally, attend to what he says. As if we were asking what it was that he said, "Now is the judgment of the world," he went on to explain it; for he says, "Now the prince of this world will be cast out." We have heard what kind of judgment he said it is. Not, then, that which is to come at the end, when the living and the dead are to be judged, some separated to the right, others to the left; but the judgment by which "the prince of this world will be cast out." How, then, was he within, and where did he say he would be cast out? Was he in the world, and was he sent out of the world? For if he were speaking of that judgment which is to come at the end, someone might suppose that the eternal fire, into which the devil is to be sent with his angels and all who are on his side (not by nature but by fault, not because he created or begot them, but because he persuaded and held them), someone, I say, might suppose that that eternal fire is outside the world, and that this is what is said, "will be cast out." But since he says, "Now is the judgment of the world," and, explaining what he said, "Now," he says, "the prince of this world will be cast out," this is to be understood of what is happening now, not of what is to come so long after on the last day. The Lord, then, was foretelling what he knew: that after his passion and glorification many peoples throughout the whole world would believe, in whose hearts the devil was within; and when they renounce him by faith, he is cast out. ### Scripture references - John 12:31: quotation, high confidence - Matt 25:33: allusion, high confidence - Matt 25:41: allusion, high confidence ### Translation notes - John 12:31 is quoted; the separation to right and left recalls Matt 25:33, and the eternal fire Matt 25:41. "Renounce" may allude to the baptismal renunciation of the devil. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.7 (PL 35:1771; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-7). ## Tractates on the Gospel of John 52.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-8 - Source: PL 35:1771 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The devil was cast out of a few hearts before Christ, but now of many peoples, just as the Spirit was given before but now in Pentecostal abundance. ### Latin text Sed dicit aliquis: Numquid de cordibus Patriar­ charum et Prophetarum, veterumque justorum non ejectus est foras? Ejectus est plane. Quomodo ergo dictum est, nunc ejicietur foras? Quomodo putamus, nisi quia tunc quod in hominibus paucissimis factum est, nunc in multis magnisque populis jam mox futu­ rum esse praedictum est? Sic et illud quod dictum est, Spiritus autem nondum erat datus, quia Jesus nondum fuerat glorificatus, potest similem ha­ bere quaestionem, et similem solutionem. Non enim sine Spiritu sancto futura praenuntiaverunt Prophetæ; aut non etiam Dominum infantem in Spiritu sancto Simeon senex et Anna vidua cognoverunt; et Zacharias et Elizabeth, qui de illo nondum nato, sed jam concepto, tanta per Spiritum sanctum praedixerunt. Sed Spiritus non­ dum erat datus; id est, illa abundantia gratiae spiri­ tualis, qua congregati linguis omnium loquerentur, ac sic in linguis omnium gentium futura prænuntiaretur Ecclesia: qua gratia spirituali populi congregarentur, qua longe lateque peccata dimitte­ rentur, et millia millium Deo reconciliarentur. ### English translation (Claude) But someone says: "Was he not cast out of the hearts of the patriarchs and prophets and the righteous of old?" He was certainly cast out. How, then, was it said, "Now he will be cast out"? How do we think, if not that what was then done in very few people is foretold as soon to happen now in many and great peoples? So too that saying, "The Spirit had not yet been given, because Jesus had not yet been glorified," may have a like question and a like solution. For the prophets did not foretell things to come without the Holy Spirit; nor was it without him that the old man Simeon and the widow Anna recognized the infant Lord in the Holy Spirit; and Zacharias and Elizabeth, who through the Holy Spirit foretold such great things of him when he was not yet born but already conceived. But "the Spirit had not yet been given": that is, that abundance of spiritual grace by which those gathered together would speak in the tongues of all, and so the Church to come would be foretold in the tongues of all nations; that spiritual grace by which peoples would be gathered, by which sins would be forgiven far and wide, and thousands of thousands would be reconciled to God. ### Scripture references - John 12:31: quotation, high confidence - John 7:39: quotation, high confidence - Luke 2:25: allusion, high confidence - Luke 2:36: allusion, high confidence - Luke 1:41: allusion, high confidence - Luke 1:67: allusion, high confidence - Acts 2:4: allusion, high confidence ### Translation notes - John 12:31 and John 7:39 are quoted; Luke 2:25–38, Luke 1:41–45, 67–79 and Acts 2:4 are recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.8 (PL 35:1771; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-8). ## Tractates on the Gospel of John 52.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-9 - Source: PL 35:1771–1773 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The devil still attacks believers from without but cannot reign within, and God heals and guards them through Christ and prayer. ### Latin text Quid ergo, ait quispiam, quia diabolus de creden­ tium cordibus ejicietur foras, jam fidelium neminem tentat? Imo vero tentare non cessat. Sed aliud est in­ trinsecus regnare, aliud forinsecus oppugnare: nam et munitissimam civitatem aliquando hostis oppugnat, nec expugnat. Et si aliqua tela ejus missa perveniunt, admonet Apostolus unde non laedant; commemorat loricam et scutum fidei. Et si aliquando vulnerat, adest qui sanat. Quia sicut pugnantibus di­ ctum est, Hæc scribo vobis, ut non peccetis: ita qui vulnerantur, quod sequitur audiunt, Et si quis pecca­ verit, advocatum habemus apud Patrem, Jesum Chri­ stum justum; ipse est propitiatio peccatorum nostrorum. Quid enim oramus cum dicimus, Dimitte nobis debita nostra, nisi ut vulnera nostra sa­ nentur? Et quid aliud petimus cum dicimus, Ne nos inferas in tentationem, nisi ut ille qui insidiatur, vel certat extrinsecus, nulla irrumpat ex parte, nulla nos fraude, nulla nos possit virtute superare? Quantaslibet tamen adversum nos erigat machinas, quando non tenet locum cordis ubi fides habitat, ejectus est foras. Sed nisi Dominus custodi­ erit civitatem, in vanum vigilabit qui custodit. Nolite ergo de vobis ipsis praesumere, si non vultis foras ejectum diabolum intro iterum re­ vocare. ### English translation (Claude) "What, then," says someone, "because the devil will be cast out of the hearts of believers, does he now tempt none of the faithful?" On the contrary, he does not cease to tempt. But it is one thing to reign within, another to attack from without; for an enemy sometimes attacks even a most strongly fortified city, and does not take it. And if some of his missiles reach us, the Apostle tells us how they may do no harm: he speaks of the breastplate and the shield of faith. And if he sometimes wounds, there is one at hand who heals. For as it was said to those who fight, "These things I write to you, that you may not sin," so those who are wounded hear what follows: "And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous; he is the propitiation for our sins." For what do we pray when we say, "Forgive us our debts," if not that our wounds may be healed? And what else do we ask when we say, "Lead us not into temptation," if not that he who lies in wait or fights from without may break in from no side, and may be able to overcome us by no fraud and no force? Yet however many engines he raises against us, since he does not hold the place of the heart where faith dwells, he has been cast out. "But unless the Lord guards the city, the watchman watches in vain." Do not, then, presume on yourselves, if you do not wish to call back in again the devil who has been cast out. ### Scripture references - Eph 6:16: allusion, high confidence - 1 John 2:1: quotation, high confidence - 1 John 2:2: quotation, high confidence - Matt 6:12: quotation, high confidence - Matt 6:13: quotation, high confidence - Ps 127:1: quotation, high confidence ### Translation notes - Eph 6:14–16 is recalled; 1 John 2:1–2, Matt 6:12–13 and Ps 127:1 (LXX 126:1) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.9 (PL 35:1771–1773; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-9). ## Tractates on the Gospel of John 52.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-10 - Source: PL 35:1773 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "The world" whose prince is the devil means the wicked throughout the earth, not heaven and earth; the good too are called the world reconciled in Christ. ### Latin text Absit autem ut diabolum mundi principem ita dictum existimemus, ut eum coelo et terræ dominari posse credamus. Sed mundus appellatur in malis ho­ minibus, qui toto orbe terrarum diffusi sunt: sicut appellatur domus in his a quibus habitatur, secundum quod dicimus, Bona domus est, vel, mala domus est, non quando reprehendimus sive laudamus ædificium parietum atque tectorum, sed quando mores vel bo­ norum hominum vel malorum. Sic ergo dictum est, Princeps hujus mundi: id est, princeps malorum omnium qui habitant in mundo. Appellatur etiam mundus in bonis, qui similiter toto terrarum orbe diffusi sunt: inde dicit Apostolus, Deus erat in Chri­ sto, mundum reconcilians sibi. Hi sunt ex quorum cordibus princeps hujus mundi ejicitur foras. ### English translation (Claude) But far be it from us to think that the devil is called the prince of the world in such a way that we should believe he can rule heaven and earth. But "the world" is the name given to the wicked who are spread through the whole world, as "house" is the name given to those who live in it, in the sense in which we say, "It is a good house," or "It is a bad house," not when we blame or praise the building of walls and roofs, but the conduct of good or bad people. So, then, it was said, "the prince of this world": that is, the prince of all the wicked who live in the world. "The world" is also the name given to the good, who likewise are spread through the whole world; hence the Apostle says, "God was in Christ, reconciling the world to himself." These are they from whose hearts the prince of this world is cast out. ### Scripture references - John 12:31: allusion, high confidence - 2 Cor 5:19: quotation, high confidence ### Translation notes - 2 Cor 5:19 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.10 (PL 35:1773; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-10). ## Tractates on the Gospel of John 52.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-11 - Source: PL 35:1773 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "All things" that Christ draws when lifted up on the cross are the whole human person, or the predestined, or every kind of person, joined to him as head. ### Latin text Cum ergo dixisset, Nunc princeps hujus mundi ejicietur foras; Et ego, inquit, si exaltatus fuero a terra, omnia traham post me. Quae omnia, nisi ex quibus ille ejicitur foras? Non autem dixit, omnes, sed, omnia: non enim omnium est fides. Non ita­ que hoc ad universitatem hominum retulit, sed ad creaturae integritatem; id est, spiritum, et animam, et corpus; et illud quo intelligimus, et illud quo vivi­ mus, et illud quo visibiles et contrectabiles sumus. Qui enim dixit, Capillus capitis vestri non peribit, omnia trahit post se. Aut si omnia ipsi ho­ mines intelligendi sunt, omnia praedestinata ad salu­ tem possumus dicere: ex quibus omnibus ait nihil esse periturum, cum supra de suis ovibus loqueretur. Aut certe omnia hominum genera, sive in linguis omnibus, sive in aetatibus omnibus, sive in gradibus bonorum omnibus, sive in diversitatibus in­ geniorum omnibus, sive in artium licitarum et utilium professionibus omnibus, et quidquid aliud dici potest secundum innumerabiles differentias quibus inter se praeter sola peccata homines distant, ab excelsissimis usque ad humillimos, a rege usque ad mendicum; omnia, inquit, traham post me: ut sit caput eorum, et illi membra ejus. Sed si exaltatus, inquit, fuero a terra; hoc est, cum exaltatus fuero: non enim dubitat futu­ rum esse quod venit implere. Hoc refertur ad illud quod superius ait, Si autem mortuum fuerit granum, multum fructum affert. Nam exaltationem suam quid aliud dixit quam in cruce passionem? Quod et ipse Evangelista non tacuit: subjunxit enim, et ait, Hoc autem dicebat, significans qua morte esset moriturus. ### English translation (Claude) So when he had said, "Now the prince of this world will be cast out," he says, "And I, if I am lifted up from the earth, will draw all things after me." What all things, if not those from which that one is cast out? But he did not say "all men," but "all things"; for not all have faith. So he did not refer this to the whole of mankind, but to the wholeness of the creature, that is, spirit, soul and body: that by which we understand, that by which we live, and that by which we are visible and tangible. For he who said, "Not a hair of your head shall perish," draws all things after him. Or, if "all things" are to be understood as men themselves, we can say all things predestined to salvation, of all of which he said that none will perish, when he was speaking above of his sheep. Or certainly all kinds of men, whether in all languages, or in all ages, or in all ranks of honour, or in all varieties of talents, or in all callings of lawful and useful arts, and whatever else can be named according to the innumerable differences by which men differ from one another, sins alone excepted, from the highest to the lowest, from the king to the beggar: "all things," he says, "I will draw after me," that he may be their head, and they his members. "But if I am lifted up from the earth," he says, that is, when I am lifted up; for he does not doubt that what he came to fulfil will come to pass. This refers to what he said above, "But if the grain dies, it bears much fruit." For what else did he call his lifting up but his passion on the cross? The evangelist himself did not keep silent about this; for he added, "Now he said this, signifying by what death he was to die." ### Scripture references - John 12:32: quotation, high confidence - John 12:33: quotation, high confidence - 1 Thess 5:23: allusion, medium confidence - Luke 21:18: quotation, high confidence - John 10:28: allusion, high confidence - John 12:24: quotation, high confidence ### Translation notes - John 12:32–33, Luke 21:18 and John 10:28 are quoted or recalled; the threefold spirit, soul and body recalls 1 Thess 5:23. The reading of "all" as "all predestined to salvation" is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.11 (PL 35:1773; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-11). ## Tractates on the Gospel of John 52.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-12 - Source: PL 35:1773 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The crowd understood "lifted up" as crucifixion because they themselves were planning his death. ### Latin text Respondit ei turba: Nos audivimus ex Lege quia Christus manet in æternum; et quomodo tu dicis, Opor­ tet exaltari Filium hominis? Et quis est iste Filius ho­ minis? Memoriter tenuerunt quod Dominus dicebat assidue se esse Filium hominis. Nam hoc loco non ait, Si exaltatus fuerit a terra Filius hominis: sed superius dixerat, quod hesterno die lectum atque tra­ ctatum est, quando nuntiati sunt Gentiles illi, qui eum videre cupiebant. Venit hora ut glorificetur Filius ho­ minis. Hec itaque isti:nimio reti­ nentes, et quod nunc ait, Cum exaltatus fuero a terra, mortem crucis intelligentes, quæsierunt ab illo, et dixerunt: Nos audivimus ex Lege quia Christus manet in æternum; et quomodo tu dicis, Oportet exaltari Fi­ lium hominis? Quis est enim iste Filius hominis? Si enim Christus est, inquiunt, manet in aeternum: si manet in æternum, quomodo exaltabitur a terra: id est, quomodo crucis passione moritur? Hoc enim eum dixisse intelligebant, quod facere cogitabant. Non ergo eis verborum istorum obscuritatem aperuit infusa sa­ pientia, sed stimulata conscientia. ### English translation (Claude) "The crowd answered him: We have heard from the Law that the Christ remains for ever; and how do you say, The Son of Man must be lifted up? Who is this Son of Man?" They held in memory that the Lord constantly said he was the Son of Man. For in this place he does not say, "If the Son of Man is lifted up from the earth"; but he had said above, in what was read and treated yesterday, when those Gentiles who desired to see him were announced, "The hour has come for the Son of Man to be glorified." Retaining this, then, and understanding what he now says, "When I am lifted up from the earth," as the death of the cross, they asked him and said: "We have heard from the Law that the Christ remains for ever; and how do you say, The Son of Man must be lifted up? For who is this Son of Man?" "For if he is the Christ," they say, "he remains for ever; if he remains for ever, how will he be lifted up from the earth, that is, how does he die by the suffering of the cross?" For they understood him to have said what they were planning to do. So it was not infused wisdom that opened to them the obscurity of these words, but a goaded conscience. ### Scripture references - John 12:34: quotation, high confidence - John 12:23: quotation, high confidence - John 12:32: quotation, high confidence ### Translation notes - John 12:34 and John 12:23 are quoted; "the Christ remains for ever" may recall Ps 110:4 or Ps 89:36. The words rendered "Retaining this, then" are garbled in the digital text (isti:nimio); translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.12 (PL 35:1773; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-12). ## Tractates on the Gospel of John 52.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-13 - Source: PL 35:1773 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ urges belief in both his eternity and his death; refusing the humility of the cross is walking in darkness and stumbling on the stone. ### Latin text Dixit ergo eis Jesus: Adhuc modicum lumen in vobis est. Hinc est quod intelligitis quia Christus manet in aeternum. Ergo ambulate dum lucem habetis, ut non tenebrae vos comprehendant. Ambulate, accedite, to­ tum intelligite, et moriturum Christum, et victurum in aeternum, et sanguinem fusurum quo redimat, et ascensurum in sublimia quo perducat. Tenebræ autem vos comprehendent, si eo modo credideritis Christi æternitatem, ut negetis in eo mortis humilitatem. Et qui ambulat in tenebris, nescit quo vadat. Sic potest of­ fendere in lapidem offensionis, et petram scandali, quod fuit Dominus cæcis Judaeis: sicut credentibus lapis quem reprobaverunt ædificantes, factus est in caput anguli. Hinc dedignati sunt credere in Christum, quia eorum impietas contempsit mortuum, risit occisum: et ipsa erat mors grani mul­ tiplicandi, et exaltatio trahentis post se omnia. Dum lucem, inquit, habetis, credite in lucem, ut filii lucis sitis. Cum aliquid veri auditum habetis, credite in veritatem, ut renascamini in veritate. ### English translation (Claude) "So Jesus said to them: Yet a little while the light is in you." It is from this that you understand that the Christ remains for ever. "Walk, then, while you have the light, that darkness may not overtake you." Walk, draw near, understand the whole: both that the Christ will die and that he will live for ever, both that he will shed the blood by which he redeems and that he will ascend on high, where he leads us. But darkness will overtake you if you so believe in Christ's eternity as to deny in him the humility of death. "And he who walks in darkness does not know where he goes." So he may stumble on the stone of stumbling and the rock of offence, which the Lord was to the blind Jews; as for believers the stone which the builders rejected has become the head of the corner. Hence they disdained to believe in Christ, because their impiety despised him dead and mocked him slain: and that very thing was the death of the grain that was to be multiplied, and the lifting up of him who draws all things after him. "While you have the light," he says, "believe in the light, that you may be sons of light." When you have heard something of the truth, believe in the truth, that you may be born again in the truth. ### Scripture references - John 12:35: quotation, high confidence - John 12:36: quotation, high confidence - Isa 8:14: allusion, high confidence - Rom 9:33: allusion, medium confidence - Ps 118:22: allusion, high confidence ### Translation notes - John 12:35–36 is quoted; the stone of stumbling recalls Isa 8:14 and Rom 9:33 (1 Pet 2:8), the rejected stone Ps 118:22 (LXX 117:22). "The blind Jews" is Augustine's phrase; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.13 (PL 35:1773; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-13). ## Tractates on the Gospel of John 52.14 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-14 - Source: PL 35:1773 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus hid from those who envied him, to provide for our weakness rather than from lack of power. ### Latin text Hæc locutus est Jesus, et abiit, et abscondit se ab eis. Non ab eis qui credere et diligere coeperant, non ab eis qui cum ramis palmarum et laudibus obviam venerant: sed ab eis qui videbant et invidebant; quia nec videbant, sed in lapidem illum caecitate offende­ bant. Cum autem abscondit se Jesus ab eis qui eum occidere cupiebant (quod saepe propter oblivionem commonendi estis), nostræ infirmitati consuluit, non suae potestati derogavit. ### English translation (Claude) "These things Jesus spoke, and went away, and hid himself from them." Not from those who had begun to believe and to love, not from those who had come to meet him with palm branches and praises, but from those who saw and envied; for they did not even see, but in their blindness stumbled on that stone. But when Jesus hid himself from those who wished to kill him (of which you must often be reminded, because of forgetfulness), he took thought for our weakness; he did not detract from his own power. ### Scripture references - John 12:36: quotation, high confidence ### Translation notes - John 12:36 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 52.14 (PL 35:1773; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/52-1/#p-52-14). ## Tractates on the Gospel of John 53.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-1 - Source: PL 35:1773–1775 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine recalls the end of the previous reading. ### Latin text Praenuntiata Dominus Christus passione sua, et morte fructuosa in exaltatione crucis, ubi dixit se omnia tracturum esse post se, cum intellexissent Ju­ daei quod de sua morte dixisset, et proposuissent ei quaestionem, quomodo diceret se esse moriturum, cum ex Lege audierint quod Christus manet in æter­ num; hortatus est eos, ut dum adhuc modicum lumen in eis esset, quo Christum æternum esse didicissent, ambularent, ut totum discerent, ne comprehenderen­ tur a tenebris. Et cum haec esset locutus, abscondit se ab eis. Hæc in superioribus dominicis lectionibus verbisque didicistis. ### English translation (Claude) When the Lord Christ had foretold his passion and his fruitful death in the lifting up of the cross, where he said he would draw all things after him; when the Jews had understood that he had spoken of his death, and had put the question to him how he could say he would die, since they had heard from the Law that the Christ remains for ever; he exhorted them, while there was still a little light in them by which they had learned that the Christ is eternal, to walk, so that they might learn the whole and not be overtaken by darkness. And when he had said these things, he hid himself from them. These things you learned in the Lord's readings and our words on previous days. ### Scripture references - John 12:32: allusion, high confidence - John 12:34: allusion, high confidence - John 12:35: allusion, high confidence - John 12:36: allusion, high confidence ### Translation notes - John 12:32–36 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.1 (PL 35:1773–1775; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-1). ## Tractates on the Gospel of John 53.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-2 - Source: PL 35:1775 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Isaiah's "arm of the Lord" is the Son, the Word through whom God made all things, not a bodily member of the Father. ### Latin text Deinde intulit Evangelista unde hodiernum capitulum recitatum est, et ait: Cum autem tanta signa fe­ cisset coram eis, non credebant in eum: ut sermo Isaiæ prophetæ impleretur quem dixit, Domine, quis credidit auditui nostro? et brachium Domini cui revelatum est? Ubi satis ostendit brachium Domini ipsum Filium Dei nuncupatum; non quod Deus Pater figura determine­ tur carnis humanæ, eique Filius tanquam membrum corporis hæreat: sed quia omnia per ipsum facta sunt, ideo brachium Domini dictum est. Sicut enim tuum brachium, per quod operaris; sic Dei brachium dictum est ejus Verbum, quia per Verbum operatus est mun­ dum. Cur enim homo ut aliquid operetur, brachium extendit, nisi quia non continuo fit quod dixerit? Si autem tanta potestate praevaleret, ut sine ullo motu corporis sui quod diceret fieret, brachium ejus ver­ bum ejus esset. Sed Dominus Jesus unigenitus Dei Patris Filius, sicut non est paterni corporis mem­ brum, ita non est cogitabile vel sonabile ac transito­ rium verbum; quia cum omnia per ipsum facta sunt, Dei Verbum erat. ### English translation (Claude) Then the evangelist added the passage from which today's portion was read, and says: "But though he had done so many signs before them, they did not believe in him: that the word of Isaiah the prophet might be fulfilled which he spoke: Lord, who has believed our report? And to whom has the arm of the Lord been revealed?" Here he shows plainly enough that the Son of God himself is called the arm of the Lord: not that God the Father is bounded by the shape of human flesh, and the Son clings to him like a member of the body; but because all things were made through him, therefore he is called the arm of the Lord. For as your arm is that by which you work, so God's Word is called God's arm, because through the Word he wrought the world. For why does a man stretch out his arm to do something, if not because what he has said is not done at once? But if he prevailed with such power that what he said was done without any movement of his body, his arm would be his word. But the Lord Jesus, the only-begotten Son of God the Father, just as he is not a member of the Father's body, so he is not a word that is thought or sounded and passes away; because, since all things were made through him, he was the Word of God. ### Scripture references - John 12:37: quotation, high confidence - John 12:38: quotation, high confidence - Isa 53:1: quotation, high confidence - John 1:3: allusion, high confidence ### Translation notes - John 12:37–38 quotes Isa 53:1; John 1:3 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.2 (PL 35:1775; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-2). ## Tractates on the Gospel of John 53.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-3 - Source: PL 35:1775 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Calling the Son the Father's arm is a figure of speech and gives no support to those who deny that the Son is a distinct person. ### Latin text Cum ergo audimus brachium Dei Patris esse Dei Filium, non nobis obstrepat consuetudo carnalis: sed quantum illo donante possumus, Virtutem Dei et Sa­ pientiam cogitemus, per quam facta sunt omnia. Tale quippe brachium nec porrectum extenditur, nec collectum contrahitur. Non est enim ipse qui Pater, sed unum sunt ipse et Pater; et aequalis Patri ubique to­ tus est sicut Pater: ne aliqua pateat occasio detestabili errori eorum, qui dicunt solum esse Patrem, sed pro diversitate causarum ipsum dici Filium, ipsum dici Spiritum sanctum; et in his verbis audeant dicere, Ecce videtis quia solus est Pater, si brachium ejus est Filius; non enim duae, sed una persona est homo et brachium ejus. Non intelligentes neque advertentes, quomodo verba de rebus aliis ad res alias transferan­ tur, propter aliquam similitudinem etiam in locutio­ nibus quotidianis de visibilibus et notissimis rebus; quanto magis ut nobis ineffabilia qualitercumque di­ cantur, quae dici sicuti sunt, omnino non possunt? Nam et homo alterum hominem per quem solet agere quidquid agit, brachium suum appellat: et si ei aufe­ ratur, dolens dicit, Brachium perdidi; et ei qui abs­ tulerit, dicit Brachium meum mihi abstulisti. Intelli­ gant ergo quomodo dictus sit Filius Patris brachium, per quod Pater operatus est omnia; ne hoc non in­ telligendo, et in sui erroris tenebris permanendo, si­ miles sint Judaeis ipsis, de quibus dictum est, Et bra­ chium Domini cui revelatum est? ### English translation (Claude) So when we hear that the arm of God the Father is the Son of God, let not carnal habit make a din against us; but, as far as we can by his gift, let us think of the Power and Wisdom of God, through whom all things were made. Such an arm is neither extended by being stretched out nor drawn in by being gathered up. For he is not the same as the Father, but he and the Father are one; and, equal to the Father, he is everywhere whole, as the Father is: lest any opening be given to the detestable error of those who say that there is only the Father, but that by reason of different occasions he himself is called the Son and he himself is called the Holy Spirit; and who on the strength of these words dare to say, "See, you see that the Father alone exists, if the Son is his arm; for a man and his arm are not two persons but one." They do not understand or notice how words are transferred from some things to other things because of some likeness, even in daily speech about visible and very familiar things; how much more, so that things ineffable may be spoken of to us in some fashion, things that cannot at all be spoken of as they are? For a man too calls another man, through whom he usually does whatever he does, his arm; and if he is taken from him, he says in grief, "I have lost my arm"; and to the one who took him away he says, "You have taken my arm from me." Let them understand, then, how the Son is called the arm of the Father, through whom the Father wrought all things; lest, by not understanding this and remaining in the darkness of their error, they become like the Jews themselves, of whom it was said, "And to whom has the arm of the Lord been revealed?" ### Scripture references - 1 Cor 1:24: allusion, high confidence - John 1:3: allusion, high confidence - John 10:30: quotation, high confidence - Isa 53:1: quotation, high confidence - John 12:38: quotation, high confidence ### Translation notes - 1 Cor 1:24, John 10:30 and Isa 53:1 are quoted. The error described is that of the Sabellians (modalists), whom Augustine does not name here; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.3 (PL 35:1775; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-3). ## Tractates on the Gospel of John 53.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-4 - Source: PL 35:1775 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God foretold the Jews' unbelief by his foreknowledge but did not cause it; foreknowledge does not compel sin. ### Latin text Hic occurrit altera quæstio, de qua quidem ut competenter aliquid disputetur, et omnes ejus late­ brosissimi sinus perscrutentur et excutiantur ut di­ gnum est, nec mearum virium esse arbitror, nec an­ gustiarum temporis, nec vestræ capacitatis. Tamen quia transire ad alia vestra expectatione non sinimur, nisi aliquid inde dicamus, accipite quod potuerimus: et ubi vestræ exspectationi non suffecerimus, ab illo incrementum poscite qui nos plantare posuit et rigare; quia, sicut dicit Apostolus, Neque qui plantat est ali­ quid, neque qui rigat; sed qui incrementum dat Deus. Quidam ergo inter se mussitant, et ubi possunt aliquando proclamant, et turbulenta discepta­ tione contendunt, dicentes: Quid fecerunt Judæi, vel quae culpa eorum fuit, si necesse erat ut sermo Isaiæ prophetæ impleretur quem dixit, Domine, quis credidit auditui nostro? et brachium Domini cui revelatum est? Quibus respondemus, Dominum praescium futurorum, per Prophetam prædixisse infidelitatem Judaeorum; praedixisse tamen, non fecisse. Non enim propterea quemquam Deus ad peccandum cogit, quia futura ho­ minum peccata jam novit. Ipsorum enim prescivit peccata, non sua; non cujusquam alterius, sed ipso­ rum. Quapropter si ea quæ ille praescivit ipsorum, non sunt ipsorum; non vere ille praescivit: sed quia illius praescientia falli non potest; sine dubio non alius, sed ipsi peccant, quos Deus peccaturos esse praescivit. Fe­ cerunt ergo peccatum Judæi, quod eos non compulit facere, cui peccatum non placet; sed facturos esse præ­ dixit, quem nihil latet. Et ideo si non malum, sed bo­ num facere voluissent, non prohiberentur; et hoc fa­ cturi præviderentur ab eo qui novit quid sit quisque facturus, et quid ei sit pro ejus opere redditurus. ### English translation (Claude) Here another question arises; to discuss it fittingly, and to search out and sift as it deserves all its most hidden recesses, I judge to be beyond my powers, beyond the narrow limits of time, and beyond your capacity. Yet because your expectation does not let us pass on to other things unless we say something about it, receive what we can give; and where we fall short of your expectation, ask the increase from him who set us to plant and to water; for, as the Apostle says, "Neither he who plants is anything, nor he who waters, but God who gives the increase." Some, then, mutter among themselves, and sometimes, where they can, cry out and contend in turbulent dispute, saying: "What did the Jews do, or what fault was theirs, if it was necessary that the word of Isaiah the prophet should be fulfilled which he spoke: Lord, who has believed our report? And to whom has the arm of the Lord been revealed?" To them we answer that the Lord, foreknowing the future, foretold through the prophet the unbelief of the Jews; foretold it, however, did not cause it. For God does not compel anyone to sin because he already knows the future sins of men. For he foreknew their sins, not his own; not anyone else's, but theirs. Therefore, if what he foreknew as theirs is not theirs, he did not truly foreknow it; but since his foreknowledge cannot be deceived, without doubt it is not another but they themselves who sin, whom God foreknew would sin. So the Jews committed a sin which he who is not pleased by sin did not compel them to commit; but he from whom nothing is hidden foretold that they would commit it. And therefore, if they had wished to do not evil but good, they would not have been prevented; and they would have been foreseen as going to do this by him who knows what each will do and what he will render to him for his work. ### Scripture references - 1 Cor 3:6: allusion, high confidence - 1 Cor 3:7: quotation, high confidence - John 12:38: quotation, high confidence - Isa 53:1: quotation, high confidence ### Translation notes - 1 Cor 3:6–7 and Isa 53:1 (John 12:38) are quoted. On foreknowledge and the Jews' unbelief: translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.4 (PL 35:1775; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-4). ## Tractates on the Gospel of John 53.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-5 - Source: PL 35:1775 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's "they could not believe" and Paul's citation of Isaiah seem to make God the cause of unbelief, sharpening the question. ### Latin text Sed et quae sequuntur Evangelii verba plus ur­ gent, et profundiorem faciunt quæstionem: adjungit enim, et dicit, Propterea non poterant credere, quia iterum dixit Isaias: Excæcavit oculos eorum, et induravit cor eorum, ut non videant oculis, et intelligant corde, et convertantur, et sanem illos. Dicitur enim nobis: Si non potuerunt credere, quod peccatum est hominis non fa­ cientis quod non potest facere? si autem non credendo peccaverunt, potuerunt ergo credere, et non fecerunt. Si ergo potuerunt, quomodo dicit Evangelium, Pro­ pterea non poterant credere, quia iterum dixit Isaias, Excæcavit oculos eorum, et induravit cor eorum; ut, quod est gravius, ad Deum referatur causa qua non crediderunt, quandoquidem ipse excæcavit oculos eo­ rum, et induravit cor eorum? Non enim saltem hoc de diabolo dicitur, sed de Deo, quod ipsa prophetica Scri­ ptura testatur. Nam si arbitremur hoc dictum de dia­ bolo, quod excæcavit oculos eorum, et cor induravit; la­ borandum est quomodo illorum culpam, quia non cre­ diderunt, possimus ostendere, de quibus dicitur, non poterant credere. Deinde quid respondebimus de alio prophetae ipsius testimonio, quod posuit Paulus apo­ stolus dicens: Quod quærebat Israel, hoc non est con­ secutus; electio autem consecuta est: ceteri vero excæ­ cati sunt, sicut scriptum est, Dedit illis Deus spiritum compunctionis; oculos, ut non videant, et aures, ut non au­ diant, usque in hodiernum diem. ### English translation (Claude) But the words of the Gospel that follow press harder and make the question deeper; for he adds and says: "Therefore they could not believe, because Isaiah said again: He has blinded their eyes and hardened their heart, that they may not see with their eyes, and [not] understand with their heart, and be converted, and I heal them." For it is said to us: "If they could not believe, what sin is it in a man not to do what he cannot do? But if they sinned by not believing, then they could believe, and did not. If, then, they could, how does the Gospel say, 'Therefore they could not believe, because Isaiah said again, He has blinded their eyes and hardened their heart'; so that, what is more grave, the cause of their not believing is referred to God, since he himself blinded their eyes and hardened their heart?" For this is not said even of the devil, but of God, as the prophetic Scripture itself testifies. For if we were to think that it was said of the devil that he blinded their eyes and hardened their heart, we would have to labour to show how they were at fault for not believing, of whom it is said, "they could not believe." And then what shall we answer about another testimony of the same prophet, which the Apostle Paul cited, saying: "What Israel sought, it did not obtain; but the election obtained it, and the rest were blinded; as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this present day"? ### Scripture references - John 12:39: quotation, high confidence - John 12:40: quotation, high confidence - Isa 6:10: quotation, high confidence - Rom 11:7: quotation, high confidence - Rom 11:8: quotation, high confidence - Isa 29:10: quotation, medium confidence - Deut 29:4: quotation, medium confidence ### Translation notes - John 12:39–40 quotes Isa 6:10; Rom 11:7–8 quotes Isa 29:10 with Deut 29:4. The printed text lacks "not" before "understand" (et intelligant corde), probably lost; translated with it in brackets. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.5 (PL 35:1775; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-5). ## Tractates on the Gospel of John 53.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-6 - Source: PL 35:1775–1777 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: They could not believe because they would not; God blinds by withholding help, by a judgment hidden but never unjust, before which we must stand in awe. ### Latin text Audistis, fratres, propositam quæstionem, nempe quam profunda sit cernitis: sed respondemus ut pos­ sumus. Non poterant credere, quia hoc Isaias propheta praedixit: hoc autem Propheta praedixit, quia Deus hoc futurum esse præscivit. Quare autem non poterant, si a me quæratur, cito respondeo, quia nole­ bant: malam quippe eorum voluntatem prævidit Deus, et per Prophetam prænuntiavit ille cui abscondi fu­ tura non possunt. Sed aliam causam, inquis, dicit Propheta non voluntatis eorum. Quam causam dicit Propheta? Quia dedit illis Deus spiritum compunctionis; oculos, ut non videant, et aures, ut non audiant, et ex­ cæcavit oculos eorum, et induravit cor eorum. Etiam hoc eorum voluntatem meruisse respondeo. Sic enim ex­ cæcat, sic obdurat Deus, deserendo et non adjuvando: quod occulto judicio facere potest, iniquo non potest. Hoc omnino pietas religiosorum inconcussum debet inviolatumque servare; sicut Apostolus, cum eamdem ipsam tractaret difficillimam quæstionem, Quid ergo dicemus, inquit? numquid iniquitas apud Deum? Absit. Si ergo absit ut sit iniquitas apud Deum; sive quando adjuvat, misericorditer facit; sive quando non adjuvat, juste facit: quia omnia non temeritate, sed judicio facit. Porro si judicia sanctorum justa sunt, quanto magis sanctificantis et justificantis Dei? Justa ergo sunt, sed occulta. Ideo cum quaestiones hujusmodi in medium venerint, quare alius sic, alius autem sic; quare ille Deo deserente excaecetur, ille Deo adjuvante illuminetur: non nobis judicium de ju­ dicio tanti judicis usurpemus, sed contremiscentes exclamemus cum Apostolo, O altitudo divitiarum sa­ pientiae et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viæ ejus! Unde dictum est in Psalmo, Judicia tua, sicut multa abyssus. ### English translation (Claude) You have heard the question set before us, brothers, and you see indeed how deep it is; but we answer as we can. They could not believe because the prophet Isaiah foretold this; and the prophet foretold it because God foreknew that it would be so. But why they could not, if I am asked, I answer quickly: because they would not. For God foresaw their evil will, and he from whom things to come cannot be hidden announced it beforehand through the prophet. "But the prophet," you say, "gives another cause, not their will." What cause does the prophet give? "That God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear," and "he blinded their eyes and hardened their heart." I answer that their will deserved even this. For God blinds and hardens in this way, by abandoning and not helping: which he can do by a hidden judgment, but cannot do by an unjust one. This the piety of the devout must keep wholly unshaken and inviolate; as the Apostle, when he was treating this same most difficult question, says, "What then shall we say? Is there unrighteousness with God? Far from it." If, then, it is far from God that there should be unrighteousness with him, whether when he helps he acts mercifully, or when he does not help he acts justly; for he does all things not rashly but by judgment. Moreover, if the judgments of the saints are just, how much more those of God, who sanctifies and justifies? They are just, then, but hidden. So when questions of this kind come up, why one is thus and another thus, why one is blinded when God abandons him, another enlightened when God helps him, let us not usurp for ourselves a judgment on the judgment of so great a judge, but trembling let us exclaim with the Apostle: "O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" Hence it is said in the Psalm, "Your judgments are like a great deep." ### Scripture references - Rom 11:8: quotation, high confidence - John 12:40: quotation, high confidence - Rom 9:14: quotation, high confidence - Rom 11:33: quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence ### Translation notes - Rom 11:8, John 12:40, Rom 9:14, Rom 11:33 and Ps 36:6 (LXX 35:7) are quoted. Augustine's teaching on hardening, grace and God's hidden judgment is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.6 (PL 35:1775–1777; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-6). ## Tractates on the Gospel of John 53.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-7 - Source: PL 35:1777 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine declines to probe God's hidden judgments further and urges perseverance in faith, which will lead to fuller knowledge. ### Latin text Non ergo me, fratres, ad hanc penetrandam al­ titudinem, ad hanc abyssum discutiendam, ad inscru­ tabilia perscrutanda, expectatio vestrae Charitatis im­ pingat. Agnosco modulum meum, sentire mihi videor etiam modulum vestrum. Altius est hoc incrementis meis, et fortius viribus meis; puto quia et vestris. Si­ mul ergo audiamus admonentem Scripturam atque di­ centem, Altiora te ne quæsieris, et fortiora te ne scruta­ tus fueris. Non quia ista negata sunt nobis, cum Deus magister dicat, Nihil est occultum quod non revelabitur: sed si in quo pervenimus, in eo ambulemus, sicut dicit Apostolus, non solum quod nescimus et scire debemus, sed etiam si quid aliter sapimus, id quoque nobis Deus revelabit. Pervenimus autem in viam fidei, hanc perseverantissime teneamus: ipsa perducet ad cubiculum regis, in quo sunt omnes thesauri sapientiae et scientiae absconditi. Non enim ipse Dominus Jesus Christus suis illis magnis et præcipue electis discipulis invidebat, quando dicebat, Multa ha­ beo vobis dicere, sed non potestis illa portare modo. Ambulandum est, proficiendum est, crescendum est, ut sint corda nostra capacia earum rerum quas capere modo non possumus. Quod si nos ultimus dies proficientes invenerit, ibi discemus quod hic non potuimus. ### English translation (Claude) Let not the expectation of your Love, then, brothers, push me to penetrate this height, to sift this abyss, to search out what is unsearchable. I know my own measure, and I think I sense yours too. This is higher than my growth and stronger than my strength; I think than yours too. So let us together hear Scripture admonishing and saying: "Seek not things higher than yourself, and search not things stronger than yourself." Not that these things are denied us, since God the teacher says, "There is nothing hidden that will not be revealed"; but if we walk in that to which we have attained, then, as the Apostle says, not only what we do not know and ought to know, but also if we think otherwise in anything, God will reveal that too to us. Now we have attained to the way of faith: let us hold it most perseveringly. It will lead us to the chamber of the King, in which are hidden all the treasures of wisdom and knowledge. For the Lord Jesus Christ himself did not grudge his great and specially chosen disciples when he said, "I have many things to say to you, but you cannot bear them now." We must walk, we must advance, we must grow, so that our hearts may be capable of the things we cannot grasp now. And if the last day finds us advancing, there we shall learn what we could not learn here. ### Scripture references - Luke 8:17: quotation, high confidence - Matt 10:26: allusion, medium confidence - Phil 3:15: allusion, high confidence - Phil 3:16: allusion, high confidence - Song 1:4: allusion, medium confidence - Col 2:3: quotation, high confidence - John 16:12: quotation, high confidence ### Extrabiblical texts - Sir 3:21 (Sirach): quotation, high confidence ### Translation notes - Sir 3:21 (Vulgate 3:22), Luke 8:17 (Matt 10:26), Phil 3:15–16, Song 1:4, Col 2:3 and John 16:12 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.7 (PL 35:1777; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-7). ## Tractates on the Gospel of John 53.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-8 - Source: PL 35:1777 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Free choice must not be defended so as to make prayer for grace needless, nor denied so as to excuse sin; both faith and its power are God's gifts. ### Latin text Si quis autem istam quæstionem liquidius et me­ lius novit se posse et confidit exponere, absit ut non sim paratior discere quam docere. Tantum ne audeat quisquam liberum arbitrium sic defendere, ut nobis orationem qua dicimus, Ne nos inferas in tentationem, conetur auferre: rursus, ne quisquam neget voluntatis arbitrium, et audeat excusare peccatum. Sed audia­ mus Dominum, et præcipientem, et opitulantem; et jubentem quid facere debeamus, et adjuvantem ut im­ plere possimus. Nam et quosdam nimia suae volun­ tatis fiducia extulit in superbiam; et quosdam nimia suae voluntatis diffidentia dejecit in negligentiam. Illi dicunt: Utquid rogamus Deum ne vincamur tentatione, quod in nostra est potestate? Isti dicunt: Utquid cona­ mur bene vivere, quod in Dei est potestate? O Do­ mine, o Pater qui es in coelis, ne nos inferas in quam­ libet istarum tentationum, sed libera nos a malo! Audiamus Dominum dicentem, Rogavi pro te, Petre, ne deficiat fides tua; ne sic existimemus fidem nostram esse in libero arbitrio, ut divino non egeat adjutorio. Audiamus et Evangelistam dicentem, Dedit eis potestatem filios Dei fieri; ne omnino existimemus in nostra potestate non esse quod credimus: verumtamen in utroque illius beneficia cognoscamus. Nam et agendae sunt gratiæ, quia data est potestas; et orandum, ne succumbat infirmitas. Ipsa est fides quæ per dilectio­ nem operatur, sicut ejus mensuram Dominus cuique partitus est; ut qui gloriatur, non in seipso, sed in Domino glorietur. ### English translation (Claude) But if anyone knows that he can explain this question more clearly and better, and is confident of doing so, far be it from me not to be readier to learn than to teach. Only let no one dare so to defend free choice as to try to take away from us the prayer in which we say, "Lead us not into temptation"; and again, let no one deny the choice of the will and dare to excuse sin. But let us hear the Lord both commanding and helping, both ordering what we ought to do and helping us to be able to fulfil it. For some have been lifted up into pride by excessive confidence in their own will, and some cast down into negligence by excessive distrust of their own will. The former say: "Why do we ask God that we may not be overcome by temptation, when that is in our own power?" The latter say: "Why do we strive to live well, when that is in God's power?" O Lord, O Father who are in heaven, lead us not into either of these temptations, but deliver us from evil! Let us hear the Lord saying, "I have prayed for you, Peter, that your faith may not fail," so that we may not think our faith is so in our free choice that it does not need divine help. Let us hear the evangelist too, saying, "He gave them power to become sons of God," so that we may not think at all that our believing is not in our power: yet in both let us acknowledge his benefits. For thanks must be given because the power has been given; and prayer must be made, lest weakness give way. This is the faith that works through love, according as the Lord has apportioned its measure to each; that he who glories may glory, not in himself, but in the Lord. ### Scripture references - Matt 6:13: quotation, high confidence - Matt 6:9: allusion, high confidence - Luke 22:32: quotation, high confidence - John 1:12: quotation, high confidence - Gal 5:6: allusion, high confidence - Rom 12:3: allusion, high confidence - 1 Cor 1:31: quotation, high confidence ### Translation notes - Matt 6:9, 13, Luke 22:32, John 1:12, Gal 5:6, Rom 12:3 and 1 Cor 1:31 are quoted or recalled. Augustine's teaching on free choice and grace is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.8 (PL 35:1777; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-8). ## Tractates on the Gospel of John 53.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-9 - Source: PL 35:1777 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Could not believe" means "would not": their pride in their own righteousness blinded them. ### Latin text Non itaque mirum est quia non poterant credere, quorum voluntas sic superba erat, ut ignorantes Dei justitiam, suam vellent constituere, sicut dicit de illis Apostolus, Justitiæ Dei non sunt subjecti. Quia enim non ex fide, sed tanquam ex operibus tu­ muerunt; ipso suo tumore caecati, offenderunt in lapidem offensionis. Sic autem dictum est non po­ terant, ubi intelligendum est quod nolebant; quemad­ modum dictum est de Domino Deo nostro, Si non credimus, ille fidelis permanet, negare seipsum non po­ test. De omnipotente dictum est, non potest. Sicut ergo quod Dominus negare seipsum non potest, laus est voluntatis divinæ; ita quod illi non poterant credere, culpa est voluntatis humanæ. ### English translation (Claude) It is not surprising, then, that they could not believe, whose will was so proud that, being ignorant of God's righteousness, they wished to establish their own, as the Apostle says of them: "They have not submitted to the righteousness of God." For because they were puffed up, not by faith but as if by works, blinded by their very swelling they stumbled on the stone of stumbling. But "they could not" was said where it is to be understood that they would not; just as it was said of the Lord our God, "If we do not believe, he remains faithful; he cannot deny himself." Of the Almighty it was said, "he cannot." As, then, the fact that the Lord cannot deny himself is a praise of the divine will, so the fact that they could not believe is a fault of the human will. ### Scripture references - Rom 10:3: quotation, high confidence - Rom 9:32: allusion, high confidence - 2 Tim 2:13: quotation, high confidence - John 12:39: allusion, high confidence ### Translation notes - Rom 10:3, Rom 9:32 and 2 Tim 2:13 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.9 (PL 35:1777; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-9). ## Tractates on the Gospel of John 53.10 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-10 - Source: PL 35:1777–1779 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who deny their need of divine help cannot believe in Christ, and so remain blinded and hardened. ### Latin text Ecce dico et ego, quod qui tam superbe sapiunt, ut suæ voluntatis viribus tantum existiment esse tri­ buendum, ut negent sibi esse necessarium divinum adjutorium ad bene vivendum, non possunt credere in Christum. Non enim aliquid prosunt syllabae nomi­ nis Christi, et Sacramenta Christi, ubi resistitur fidei Christi. Fides autem Christi est, credere in eum qui justificat impium; credere in Mediatorem, sine quo interposito non reconciliamur Deo; credere in Salvatorem, qui venit quod perierat quaerere atque salvare; credere in eum qui dixit, Sine me nihil potestis facere. Quia ergo igno­ rans Dei justitiam qua justificatur impius, suam vult constituere qua convincatur superbus, in hunc non potest credere. Hinc et illi non poterant credere: non quia mutari in melius homines non possunt; sed quamdiu talia sapiunt, non possunt credere. Hinc excæcantur, et indurantur; quia negando divinum adjutorium, non adjuvantur. Hoc de Judaeis qui ex­ caecati et indurati sunt, Deus præscivit, atque in ejus Spiritu Propheta prædixit. ### English translation (Claude) See, I too say that those who think so proudly that they suppose so much must be ascribed to the strength of their own will that they deny they need divine help in order to live well cannot believe in Christ. For the syllables of Christ's name and the sacraments of Christ are of no profit where the faith of Christ is resisted. Now the faith of Christ is to believe in him who justifies the ungodly; to believe in the Mediator, without whose intervention we are not reconciled to God; to believe in the Saviour, who came to seek and to save what was lost; to believe in him who said, "Without me you can do nothing." Because, then, being ignorant of God's righteousness by which the ungodly is justified, he wishes to establish his own, by which the proud man is convicted, he cannot believe in him. Hence they too could not believe: not because men cannot be changed for the better, but as long as they think such things, they cannot believe. Hence they are blinded and hardened; because, by denying divine help, they are not helped. This God foreknew of the Jews who were blinded and hardened, and the prophet foretold it in his Spirit. ### Scripture references - Rom 4:5: allusion, high confidence - 1 Tim 2:5: allusion, medium confidence - Luke 19:10: allusion, high confidence - John 15:5: quotation, high confidence - Rom 10:3: allusion, high confidence ### Translation notes - Rom 4:5, 1 Tim 2:5, Luke 19:10, John 15:5 and Rom 10:3 are quoted or recalled. Aimed at the Pelagian position, which Augustine does not name here; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.10 (PL 35:1777–1779; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-10). ## Tractates on the Gospel of John 53.11 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-11 - Source: PL 35:1779 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Their blinding may have been a merciful remedy, humbling them so that many afterwards sought God's righteousness and believed. ### Latin text Quod vero addidit, Et convertantur et sanem eos: utrum subaudiendum sit, non, id est, non con­ vertantur, connexa desuper sententia, ubi dictum est, ut non videant oculis et intelligant corde; quia et hic utique dictum est, ut non intelligant? et ipsa enim conversio de illius gratia est, cui dicitur, Deus virtu­ tum, converte nos. An forte et hoc de supernæ medicinae misericordia factum intelligendum est, ut quoniam superbæ et perversae voluntatis erant, et suam justitiam constituere volebant, ad hoc dese­ rerentur, ut excæcarentur; ad hoc excæcarentur, ut offenderent in lapidem offensionis, et impleretur fa­ cies eorum ignominia; atque ita humiliati quærerent nomen Domini, et non suam qua inflatur superbus, sed justitiam Dei qua justificatur impius? Hoc enim multis eorum profecit in bonum, qui de suo scelere compuncti, in Christum postea crediderunt: pro qui­ bus et ipse oraverat dicens, Pater, ignosce illis, quia nesciunt quid faciunt. De qua eorum ignorantia et Apostolus dicit, Testimonium illis perhi­ beo quia zelum Dei habent, sed non secundum scientiam: tunc enim et hoc subjunxit, atque ait, Ignorantes Dei justitiam, et suam volentes constituere, justitiæ Dei non sunt subjecti. ### English translation (Claude) But as to what he added, "and be converted, and I heal them": is "not" to be understood, that is, "and not be converted," connected with the clause above, where it was said, "that they may not see with their eyes and understand with their heart," since here too it is certainly meant "that they may not understand"? For conversion itself is of his grace, to whom it is said, "God of hosts, convert us." Or perhaps this too is to be understood as done by the mercy of the heavenly medicine: that, since they were of a proud and perverse will and wished to establish their own righteousness, they were abandoned to this end, that they might be blinded; blinded to this end, that they might stumble on the stone of stumbling and their faces be filled with shame; and so, humbled, might seek the name of the Lord, and not their own righteousness, by which the proud man is puffed up, but the righteousness of God, by which the ungodly is justified? For this turned out for the good of many of them, who, pierced to the heart by their crime, afterwards believed in Christ; for whom he himself had also prayed, saying, "Father, forgive them, for they do not know what they are doing." Of this ignorance of theirs the Apostle too says, "I bear them witness that they have a zeal for God, but not according to knowledge"; for then he also added and said, "Being ignorant of God's righteousness and wishing to establish their own, they have not submitted to the righteousness of God." ### Scripture references - John 12:40: quotation, high confidence - Ps 80:7 (79:8 LXX): quotation, high confidence - Ps 83:16 (82:17 LXX): quotation, high confidence - Acts 2:37: allusion, medium confidence - Luke 23:34: quotation, high confidence - Rom 10:2: quotation, high confidence - Rom 10:3: quotation, high confidence ### Translation notes - John 12:40, Ps 80:7 (LXX 79:8), Ps 83:16 (LXX 82:17), Acts 2:37, Luke 23:34 and Rom 10:2–3 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.11 (PL 35:1779; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-11). ## Tractates on the Gospel of John 53.12 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-12 - Source: PL 35:1779 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Isaiah saw Christ's glory only in a figure; the Son is invisible in the form of God and became visible in the form of a servant; the pure in heart will see God as he is. ### Latin text Hæc dixit Isaias, quando vidit gloriam ejus, et locutus est de eo. Quid viderit Isaias, et hoc quomodo ad Dominum Christum pertineat, in libro ejus legen­ dum et intelligendum est. Vidit enim non sicuti est, sed modo quodam significativo, sicut Prophetae visio fuerat informanda. Nam vidit et Moyses, et tamen ei quem videbat dicebat, Si inveni gratiam ante te, ostende mihi temetipsum, manifeste ut videam te; quia non videbat sicuti est. Quando autem nobis hoc futurum sit, idem iste sanctus Joannes evangelista in Epistola sua dicit: Dilectissimi, Filii Dei sumus, et nondum apparuit quid erimus: scimus quia cum appa­ ruerit, similes ei erimus, quoniam videbimus eum sicuti est. Poterat dicere, quoniam videbimus eum, et non addere, sicuti est: sed quia sciebat a qui­ busdam patribus et prophetis visum, sed non sicuti est; ideo cum dixisset, videbimus eum, addidit, sicuti est. Nemo enim vos fallat, fratres, eorum qui dicunt invisibilem Patrem, et visibilem Filium. Hi enim hoc asserunt qui putant eum esse creaturam; nec intelli­ gunt secundum quid dictum sit, Ego et Pater unum sumus. Prorsus in forma Dei in qua æqualis est Patri, etiam Filius invisibilis est: ut au­ tem ab hominibus videretur, formam servi accepit, et in similitudine hominum factus, vi­ sibilis factus est. Ostendit ergo se etiam, antequam susciperet carnem, oculis hominum, sicut voluit in subjecta sibi creatura, non sicuti est. Mundemus corda per fidem, ut illi ineffabili, et, ut ita dicam, invisibili visioni praeparemur. Beati enim mundo corde, quo­ niam ipsi Deum videbunt. ### English translation (Claude) "These things Isaiah said when he saw his glory and spoke of him." What Isaiah saw, and how this relates to the Lord Christ, is to be read and understood in his book. For he saw, not as he is, but in a certain significant manner, as the prophet's vision had to be shaped. For Moses too saw, and yet he said to him whom he saw, "If I have found grace before you, show me yourself, openly, that I may see you"; because he did not see him as he is. But when this is to be for us, this same holy John the evangelist says in his Epistle: "Beloved, we are sons of God, and it has not yet appeared what we shall be: we know that when he appears we shall be like him, for we shall see him as he is." He could have said "for we shall see him" and not added "as he is"; but because he knew that he had been seen by certain fathers and prophets, but not as he is, therefore, when he had said "we shall see him," he added "as he is." Let none of those deceive you, brothers, who say that the Father is invisible and the Son visible. For those assert this who think he is a creature, and do not understand in what respect it was said, "I and the Father are one." Assuredly in the form of God, in which he is equal to the Father, the Son too is invisible; but in order to be seen by men he took the form of a servant, and being made in the likeness of men, he was made visible. So even before he took flesh he showed himself to the eyes of men, as he willed, in a creature subject to him, not as he is. Let us cleanse our hearts by faith, so that we may be prepared for that ineffable and, so to speak, invisible vision. For "blessed are the pure in heart, for they shall see God." ### Scripture references - John 12:41: quotation, high confidence - Isa 6:1: allusion, high confidence - Exod 33:13: quotation, high confidence - 1 John 3:2: quotation, high confidence - John 10:30: quotation, high confidence - Phil 2:6: allusion, high confidence - Phil 2:7: allusion, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - John 12:41 (cf. Isa 6:1), Exod 33:13, 1 John 3:2, John 10:30, Phil 2:6–7 and Matt 5:8 are quoted. Those who held the Son visible and a creature are the Arians, not named here; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.12 (PL 35:1779; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-12). ## Tractates on the Gospel of John 53.13 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-13 - Source: PL 35:1779 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The rulers who believed but feared to confess loved human glory; the cross signed on the forehead teaches believers not to be ashamed of Christ. ### Latin text Verumtamen et ex principibus multi crediderunt in eum; sed propter Pharisæos non confitebantur, ut de synagoga non ejicerentur: dilexerunt enim gloriam ho­ minum magis quam gloriam Dei. Videte quemadmodum notaverit Evangelista et improbaverit quosdam, quos tamen in eum credidisse dixit: qui in hoc ingressu fidei si proficerent, amorem quoque humanae gloriæ proficiendo superarent, quem superaverat Apostolus, dicens, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Ad hoc enim et ipse Dominus crucem suam, ubi eum dementia superbae impietatis irrisit, in eorum qui in illum crederent frontibus fixit, ubi est quodammodo sedes verecun­ diae, ut de nomine ejus fides non erubescat, et magis Dei gloriam quam hominum diligat. ### English translation (Claude) "Nevertheless, many even of the rulers believed in him; but because of the Pharisees they did not confess him, lest they be put out of the synagogue: for they loved the glory of men more than the glory of God." See how the evangelist noted and reproved certain people whom he nevertheless said had believed in him; who, if they advanced on this entrance into faith, would by advancing overcome the love of human glory too, which the Apostle had overcome, saying, "But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world." For this purpose the Lord himself fixed his cross, where the madness of proud impiety mocked him, on the foreheads of those who would believe in him, where in a way is the seat of shame, so that faith may not blush for his name, and may love the glory of God more than that of men. ### Scripture references - John 12:42: quotation, high confidence - John 12:43: quotation, high confidence - Gal 6:14: quotation, high confidence ### Translation notes - John 12:42–43 and Gal 6:14 are quoted. The forehead was signed with the cross in the Church's rites. ### Citation (SBL) Augustine, Tract. Ev. Jo. 53.13 (PL 35:1779; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/53-1/#p-53-13). ## Tractates on the Gospel of John 54.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-1 - Source: PL 35:1779 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine sorts Jesus' hearers into those predestined to believe, the open and the timid believers, and unbelievers, some of whom later believed. ### Latin text Loquente Domino nostro Jesu Christo apud Ju­ dæos, et tanta miraculorum signa faciente, quidam crediderunt prædestinati in vitam aeternam, quos etiam vocavit oves suas: quidam vero non credide­ runt, nec poterant credere, eo quod occulto, nec ta­ men injusto judicio Dei fuerant excæcati et indurati, deserente illo qui superbis resistit, humilibus autem dat gratiam. Eorum autem qui credide­ runt, alii usque adeo confitebantur, ut palmarum ramis acceptis venienti occurrerent, in eadem laudis confessione lætantes: alii vero ex principibus non audebant confiteri, ut de synagoga non ejicerentur; quos notavit Evangelista dicens, quod dilexerunt glo­ riam hominum magis quam gloriam Dei. Eorum etiam qui non crediderunt, alii erant postea credituri, quos praevidebat, ubi ait, Cum exaltaveritis Filium hominis, tunc agnoscetis quia ego sum: alii vero in eadem infidelitate mansuri, quorum imitatrix est etiam ista gens Judæorum, quae postmodum debellata, ad testimonium prophetiae quæ de Christo scripta est, in toto pene orbe dispersa est. ### English translation (Claude) When our Lord Jesus Christ was speaking among the Jews and doing such great signs and miracles, some believed, who were predestined to eternal life, whom he also called his sheep; but some did not believe, nor could they believe, because by the hidden yet not unjust judgment of God they had been blinded and hardened, abandoned by him who resists the proud but gives grace to the humble. Of those who believed, some confessed him to such a degree that they took branches of palms and ran to meet him as he came, rejoicing in the same confession of praise; but others, of the rulers, did not dare to confess him, lest they be put out of the synagogue; these the evangelist noted, saying that they loved the glory of men more than the glory of God. Of those too who did not believe, some were to believe afterwards, whom he foresaw when he said, "When you have lifted up the Son of Man, then you will know that I am he"; but others were to remain in the same unbelief, whom this nation of the Jews also imitates, which, conquered afterwards, has been scattered through almost the whole world as a testimony to the prophecy that was written of Christ. ### Scripture references - Acts 13:48: allusion, medium confidence - John 10:27: allusion, medium confidence - Jas 4:6: quotation, high confidence - 1 Pet 5:5: allusion, medium confidence - John 12:13: allusion, high confidence - John 12:42: allusion, high confidence - John 12:43: quotation, high confidence - John 8:28: quotation, high confidence ### Translation notes - Acts 13:48, John 10:27, Jas 4:6 (1 Pet 5:5), John 12:13, 42–43 and John 8:28 are recalled. Augustine's view of the Jewish people's dispersion as a witness to prophecy is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 54.1 (PL 35:1779; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-1). ## Tractates on the Gospel of John 54.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-2 - Source: PL 35:1779–1781 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To believe in Christ is to believe in the Father who has a Son equal and co-eternal with him, not merely in the man who was seen. ### Latin text His ita se habentibus, et sua jam propinquante passione, Jesus clamavit, et dixit; unde lectio coepit hodierna: Qui credit in me, non credit in me, sed in eum qui misit me: et qui videt me, videt eum qui misit me. Jam dixerat quodam loco: Mea doctrina non est mea, sed ejus qui misit me. Ubi intelle­ ximus eum doctrinam suam dixisse Verbum Patris quod est ipse; et hoc significasse dicendo, Mea doctrina non est mea, sed ejus qui me misit, quod a seipso ipse non esset, sed habere a quo esset. Deus enim de Deo, Filius Patris: Pater autem non Deus de Deo, sed Deus Pater Filii. Nunc autem quod ait, Qui credit in me, non credit in me, sed in eum qui misit me, quomodo intellecturi sumus, nisi quia homo apparebat hominibus, cum lateret Deus? Et ne putarent hoc eum esse tantummodo quod videbant, talem ac tantum se volens credi, qualis et quantus est Pater, Qui credit in me, inquit, non credit in me, id est, in hoc quod videt; sed in eum qui misit me, id est, in Patrem. Sed qui credit in Patrem, necesse est eum credat esse Patrem; qui autem credit eum Patrem, necesse est ut credat eum habere Filium: ac per hoc qui credit in Patrem, necesse est ut credat in Filium. Sed ne quisquam hoc credat de unigenito Filio, quod de iis qui dicti sunt filii Dei secundum gratiam, non natu­ ram, sicut ait Evangelista, Dedit eis potestatem filios Dei fieri; unde et illud est quod ipse Dominus commemoravit in Lege dictum, Ego dixi, Dii estis, et filii excelsi omnes: propterea dixit, Qui credit in me, non credit in me; ne totum quod de Christo creditur, secundum hominem crederetur. Ille ergo, inquit, credit in me, qui non credit in me secundum id quod me videt, sed in eum qui me misit: ut cum credit in Patrem, credat eum habere Filium sibi æqualem, et tunc vere credat in me. Nam si putave­ rit eum non habere nisi filios secundum gratiam, qui sunt ejus utique creatura, non Verbum, sed facta per Verbum, nec habere Filium æqualem sibi atque coæ­ ternum, semper natum, pariter incommutabilem, ex nullo dissimilem atque imparem; non credit in Patrem qui eum misit, quia non est hoc Pater qui eum misit. ### English translation (Claude) Such being the case, and his passion now drawing near, "Jesus cried out and said" (where today's reading began): "He who believes in me does not believe in me, but in him who sent me; and he who sees me sees him who sent me." He had already said in one place, "My teaching is not mine, but his who sent me." There we understood that he called the Word of the Father, which he himself is, his teaching; and that by saying "My teaching is not mine, but his who sent me" he signified that he was not from himself, but had one from whom he was. For he is God from God, the Son of the Father; but the Father is not God from God, but God, the Father of the Son. But now, how are we to understand what he says, "He who believes in me does not believe in me, but in him who sent me," unless that he appeared to men as man, while as God he was hidden? And lest they think him to be only what they saw, wishing himself to be believed such and so great as the Father is, he says, "He who believes in me does not believe in me," that is, in this that he sees, "but in him who sent me," that is, in the Father. But whoever believes in the Father must believe him to be the Father; and whoever believes him to be the Father must believe that he has a Son; and therefore whoever believes in the Father must believe in the Son. But lest anyone believe of the only-begotten Son what is believed of those who are called sons of God by grace, not by nature, as the evangelist says, "He gave them power to become sons of God" (from which also comes what the Lord himself recalled as said in the Law, "I said, You are gods, and all sons of the Most High"), therefore he said, "He who believes in me does not believe in me," lest all that is believed about Christ should be believed according to the man. "He, then," he says, "believes in me who does not believe in me according to what he sees of me, but in him who sent me"; so that when he believes in the Father, he may believe that he has a Son equal to himself, and then he truly believes in me. For if he thinks that he has only sons by grace, who are certainly his creatures, not the Word, but made through the Word, and that he does not have a Son equal to himself and co-eternal, always born, equally unchangeable, in nothing unlike or unequal, he does not believe in the Father who sent him, because that is not the Father who sent him. ### Scripture references - John 12:44: quotation, high confidence - John 12:45: quotation, high confidence - John 7:16: quotation, high confidence - John 1:12: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - John 10:34: allusion, high confidence ### Translation notes - John 12:44–45, John 7:16, John 1:12 and Ps 82:6 (LXX 81:6; cited in John 10:34) are quoted. Anti-Arian Trinitarian reasoning translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 54.2 (PL 35:1779–1781; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-2). ## Tractates on the Gospel of John 54.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-3 - Source: PL 35:1781 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: No apostle could say "he who believes in me"; Christ could, because he is equal to the Father, so that whoever sees him sees the Father. ### Latin text Et ideo cum dixisset, Qui credit in me, non credit in me, sed in eum qui misit me; ne putaretur sic voluisse Patrem intelligi tanquam Patrem multorum filiorum per gratiam regeneratorum, non unici Verbi aequalis sibi, continuo subjecit, Et qui videt me, videt eum qui misit me. Numquid ait, Qui videt me, non videt me, sed eum qui misit me; sicut dixerat, Qui credit in me, non credit in me, sed in eum qui misit me? Illud nam­ que dixit, ne sicut videbatur, crederetur tantummodo filius hominis: hoc autem dixit, ut Patri crederetur aequalis. Qui credit in me, inquit, non credit in hoc quod videt me, sed credit in eum qui misit me. Aut cum credit in Patrem qui sibi æqualem genuit me; non quomodo me videt, sed sic credat in me, quo­ modo in eum qui misit me: usque adeo enim nihil distat inter eum et me, ut qui me videt videat eum qui me misit. Apostolos suos certe ipse Dominus. Christus misit, quod eorum etiam nomen indicat: nam sicut græce angeli, latine nuntii vocantur, ita græce apostoli, latine missi appellantur. Nunquam tamen aliquis apostolorum dicere auderet, Qui credit in me, non credit in me, sed in eum qui misit me: omnino enim non diceret, Qui credit in me. Credi­ mus enim apostolo, sed non credimus in apostolum: non enim apostolus justificat impium. Credenti au­ tem in eum qui justificat impium, deputatur fides ejus ad justitiam. Posset dicere apostolus, Qui recipit me, recipit eum qui me misit; vel, Qui audit me, audit eum qui me misit: hoc enim eis ipse Dominus ait, Qui vos recipit, me recipit, et qui recipit me, recipit eum qui me misit. Quia do­ minus honoratur in servo, et pater in filio: sed pater tanquam in filio, dominus tanquam in servo. Filius autem unigenitus recte dicere potuit, Credite in Deum, et in me credite; et quod nunc ait, Qui credit in me, non credit in me, sed in eum qui misit me. Non a se abstulit fidem credentis, sed noluit in forma servi remanere credentem: quoniam cum quisque credit in Patrem qui eum misit, profecto credit in Fi­ lium, sine quo Patrem non esse cognoscit; et ita cre­ dit ut credat aequalem, quoniam sequitur, Et qui vi­ det me, videt eum qui me misit. ### English translation (Claude) And so when he had said, "He who believes in me does not believe in me, but in him who sent me," lest he be thought to have wished the Father to be understood as the Father of many sons regenerated by grace, not of the only Word equal to himself, he at once added, "And he who sees me sees him who sent me." Does he say, "He who sees me does not see me, but him who sent me," as he had said, "He who believes in me does not believe in me, but in him who sent me"? For he said the one so that he might not be believed to be only the Son of Man, as he appeared; but he said the other so that he might be believed equal to the Father. "He who believes in me," he says, "does not believe in this, that he sees me, but believes in him who sent me." Or, when he believes in the Father, who begot me equal to himself, let him believe in me, not as he sees me, but as in him who sent me: for so far is there no difference between him and me that he who sees me sees him who sent me. The Lord Christ himself certainly sent his apostles, as their very name shows: for as angeloi in Greek are called nuntii (messengers) in Latin, so apostoloi in Greek are called missi (sent ones) in Latin. Yet none of the apostles would ever dare to say, "He who believes in me does not believe in me, but in him who sent me"; for he would not say at all, "He who believes in me." For we believe an apostle, but we do not believe in an apostle; for an apostle does not justify the ungodly. But "to him who believes in him who justifies the ungodly, his faith is reckoned as righteousness." An apostle could say, "He who receives me receives him who sent me," or, "He who hears me hears him who sent me"; for the Lord himself said this to them: "He who receives you receives me, and he who receives me receives him who sent me." For the master is honoured in the servant, and the father in the son; but the father as in a son, the master as in a servant. But the only-begotten Son could rightly say, "Believe in God, and believe in me," and what he says now, "He who believes in me does not believe in me, but in him who sent me." He did not take the believer's faith away from himself, but he did not wish the believer to stay at the form of the servant; for when anyone believes in the Father who sent him, he certainly believes in the Son, without whom he knows the Father is not the Father; and he believes in such a way as to believe him equal, since there follows, "And he who sees me sees him who sent me." ### Scripture references - John 12:44: quotation, high confidence - John 12:45: quotation, high confidence - Rom 4:5: quotation, high confidence - Matt 10:40: quotation, high confidence - John 13:20: allusion, medium confidence - John 14:1: quotation, high confidence ### Translation notes - John 12:44–45, Rom 4:5, Matt 10:40 (John 13:20) and John 14:1 are quoted. Augustine glosses the Greek words angelos and apostolos. ### Citation (SBL) Augustine, Tract. Ev. Jo. 54.3 (PL 35:1781; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-3). ## Tractates on the Gospel of John 54.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-4 - Source: PL 35:1781 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The saints are lights lit by Christ, but only Christ is the light in whom we believe, who came to bring all out of darkness. ### Latin text Attende cætera: Ego lux in mundum veni, ut omnis qui credit in me, in tenebris non maneat. Dixit quodam loco discipulis suis, Vos estis lux mundi. Non potest civitas abscondi super montem constituta, neque accendunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt: sic luceat lumen vestrum coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum qui in cælis est: non tamen eis dixit, Vos lux venistis in mundum, ut omnis qui credit in vos, in tenebris non maneat. Nusquam hoc legi posse confirmo. Lumina ergo sunt omnes sancti; sed cre­ dendo ab eo illuminantur, a quo si quis recesserit te­ nebrabitur. Lumen autem illud quo illuminantur, a se recedere non potest; quia incommutabile omnino est. Credimus ergo lumini illuminato, sicut pro­ phetæ, sicut apostolo: sed ideo illi credimus, ut non in ipsum credamus quod illuminatur, sed cum illo credamus in illud lumen a quo illuminatur; ut et nos illuminemur, non ab illo, sed cum illo a quo ille. Cum autem dicit, Ut omnis qui credit in me, in tenebris non maneat; satis manifestat omnes se in tenebris invenisse: sed ne in eis tenebris maneant ii quibus inventi sunt, debent credere in lucem quæ venit in mundum, quia per illam factus est mundus. ### English translation (Claude) Attend to the rest: "I have come as light into the world, that everyone who believes in me may not remain in darkness." He said in one place to his disciples, "You are the light of the world. A city set on a mountain cannot be hidden; nor do they light a lamp and put it under a bushel, but on a lampstand, that it may give light to all who are in the house. So let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Yet he did not say to them, "You have come as light into the world, that everyone who believes in you may not remain in darkness." I affirm that this can be read nowhere. All the saints, then, are lights; but they are enlightened by believing in him, from whom if anyone departs he will be darkened. But that light by which they are enlightened cannot depart from itself, because it is altogether unchangeable. We believe, then, a light that has been lit, as a prophet, as an apostle; but we believe him so that we do not believe in the very one who is enlightened, but with him believe in that light by which he is enlightened; so that we too may be enlightened, not by him, but with him by that by which he is. But when he says, "that everyone who believes in me may not remain in darkness," he shows plainly enough that he found all in darkness; but so that they may not remain in the darkness in which they were found, they ought to believe in the light that came into the world, because through it the world was made. ### Scripture references - John 12:46: quotation, high confidence - Matt 5:14: quotation, high confidence - Matt 5:15: quotation, high confidence - Matt 5:16: quotation, high confidence - John 1:9: allusion, medium confidence - John 1:10: allusion, high confidence ### Translation notes - John 12:46, Matt 5:14–16 and John 1:9–10 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 54.4 (PL 35:1781; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-4). ## Tractates on the Gospel of John 54.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-5 - Source: PL 35:1781 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ does not judge now because this is the time of mercy; judgment will come later. ### Latin text Et si quis audierit, inquit, verba mea, et non cu­ stodierit, ego non judico eum. Mementote quae vos au­ disse in superioribus lectionibus novi; et qui obliti forte estis, recolite; et qui non adfuistis, sed adestis, audite quomodo dicit Filius, Ego non judico eum; cum dicat alio loco, Pater non judicat quemquam, sed omne judicium dedit Filio: nisi quia in­ telligendum est, Modo non judico eum. Quare non judicat modo? Attende quid sequitur: Non enim veni, inquit, ut judicem mundum, sed ut salvificem mundum: id est ut salvum faciam mundum. Nunc ergo est tempus misericordiae, post erit judicii: quia, Misericordiam, inquit, et judicium cantabo tibi, Do­ mine. ### English translation (Claude) "And if anyone hears my words," he says, "and does not keep them, I do not judge him." Remember what I know you heard in earlier readings; and those of you who perhaps have forgotten, recall it; and those who were not present but are present now, hear how the Son says, "I do not judge him," when he says in another place, "The Father judges no one, but has given all judgment to the Son": unless it is to be understood, "I do not judge him now." Why does he not judge now? Attend to what follows: "For I did not come," he says, "to judge the world, but to save the world," that is, to make the world safe. Now, then, is the time of mercy; afterwards will be the time of judgment: because "Mercy and judgment," he says, "I will sing to you, O Lord." ### Scripture references - John 12:47: quotation, high confidence - John 5:22: quotation, high confidence - Ps 101:1: quotation, high confidence ### Translation notes - John 12:47, John 5:22 and Ps 101:1 (LXX 100:1) are quoted. Augustine glosses salvificem ("save") with salvum faciam. ### Citation (SBL) Augustine, Tract. Ev. Jo. 54.5 (PL 35:1781; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-5). ## Tractates on the Gospel of John 54.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-6 - Source: PL 35:1781–1783 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The word Christ spoke, which is himself, will judge on the last day; those who heard and despised will be judged differently from those who never heard. ### Latin text Sed de ipso etiam futuro novissimo judicio vi­ dete quid dicat: Qui spernit me et non accipit verba mea, habet qui judicet eum: sermo quem locutus sum, ille judicabit eum in novissimo die. Non ait, Qui sper­ nit me, et non accipit verba mea, ego non judico eum in novissimo die. Hoc enim si dixisset, non video quomodo posset non esse contrarium illi sententiæ ubi ait, Pater non judicat quemquam, sed omne judi­ cium dedit Filio. Cum vero dixit, Qui spernit me, et non accipit verba mea, habet qui judicet eum; exspec­ tantibus autem quisnam ille esset, secutus adjunxit, Sermo quem locutus sum, ille judicabit eum in novis­ simo die: satis manifestavit semetipsum judicaturum in novissimo die. Seipsum quippe locutus est, seipsum annuntiavit, seipsum januam posuit, qua ipse ad oves pastor intraret. Aliter itaque judicabuntur qui non audierunt, aliter qui audierunt et contempse­ runt. Qui enim sine Lege peccaverunt, ait Apostolus, sine Lege et peribunt: et qui in Lege peccaverunt, per Legem judicabuntur. ### English translation (Claude) But see what he says also of that future last judgment: "He who rejects me and does not receive my words has one who judges him: the word that I have spoken, that will judge him on the last day." He does not say, "He who rejects me and does not receive my words, I do not judge him on the last day." For if he had said this, I do not see how it could fail to contradict that saying where he says, "The Father judges no one, but has given all judgment to the Son." But when he said, "He who rejects me and does not receive my words has one who judges him," and, as they waited to learn who that might be, went on to add, "The word that I have spoken, that will judge him on the last day," he showed plainly enough that he himself will judge on the last day. For he spoke himself, he proclaimed himself, he set himself as the door by which he himself, the shepherd, would enter to the sheep. So those who have not heard will be judged one way, those who heard and despised another. "For those who have sinned without the Law," says the Apostle, "will also perish without the Law; and those who have sinned under the Law will be judged by the Law." ### Scripture references - John 12:48: quotation, high confidence - John 5:22: quotation, high confidence - John 10:7: allusion, high confidence - Rom 2:12: quotation, high confidence ### Translation notes - John 12:48, John 5:22, John 10:2, 7 and Rom 2:12 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 54.6 (PL 35:1781–1783; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-6). ## Tractates on the Gospel of John 54.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-7 - Source: PL 35:1783 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father's command to the Son is not a word spoken in time but is given in the eternal begetting of the Son, who is the Father's Word, Wisdom and life. ### Latin text Quia ego, inquit, ex meipso non sum locutus. Ideo se dicit non locutum ex seipso, quia non est ex seipso. Jam hoc sæpe diximus; jam hoc tanquam no­ tissimum non docere sed admonere debemus. Sed qui misit me Pater, ipse mihi mandatum dedit quid di­ cam et quid loquar. Non laboraremus, si cum eis nos loqui sciremus, cum quibus superiora locuti sumus, et cum eis ipsis non omnibus, sed quae audierunt me­ moria retinentibus: nunc vero quia fortasse aliqui adsunt qui non audierunt, eisque sunt similes qui obliti sunt quod audierunt, propter illos perferant moras nostras qui audita meminerunt. Quomodo dat mandatum Pater unico Filio? Quo verbo loquitur Verbo, cum sit ipse Filius unigenitum Verbum? Numquid per angelum, cum per ipsum creati sint Angeli? Numquid per nubem: quæ quando sonuit ad Filium, non propter ipsum sonuit, quod alibi dicit etiam ipse; sed propter alios quos oportebat ita au­ dire? Numquid per sonum labiis emissum, qui non habet corpus; nec aliquo locorum intervallo Filius a Patre separatur, ut sit inter illos aer medius, quo percusso vox fiat et in aurem veniat? Absit ut talia de illa incorporea et ineffabili substantia suspicemur. Filius unicus est Verbum Patris, et Sapientia Patris; in illa sunt omnia mandata Patris. Neque enim Patris mandatum Filius aliquando nesciebat, ut eum necesse esset ex tempore habere quod antea non habebat. Ita enim a Patre quod habet accepit, ut nascendo acce­ perit, dederitque illi gignendo. Nam et vita est, et ac­ cepit vitam utique nascendo, non prius sine vita exis­ tendo. Quia et Pater habet vitam, et quod habet est: nec accepit tamen, quia non ex aliquo est. Filius autem accepit vitam, dante Patre a quo est: et ipse quod ha­ bet, est; habet enim vitam, et vita est. Ipsum audi lo­ quentem: Sicut habet, inquit, Pater vitam in semetipso, sic dedit et Filio vitam habere in semetipso. Numquid existenti, et non habenti dedit? Sed eo dedit quo genuit, qui vitam genuit, et vita genuit vitam. Et quia parem genuit, non imparem vitam; ideo di­ ctum est, Sicut habet ipse vitam in semetipso, sic dedit et Filio vitam habere in semetipso. Vitam dedit, quia gignendo vitam, quid dedit, nisi esse vitam? Et quia aeterna est ipsa nativitas, nunquam non fuit Filius qui est vita, nunquam fuit Filius sine vita; et sicut est nativitas aeterna, sic est qui natus est vita aeterna. Ita et mandatum non quod Filius non habebat, Pater dedit; sed, sicut dixi, in Sapientia Patris, quod est Verbum Patris, omnia mandata sunt Patris. Dicitur autem mandatum datum, quia non est a seipso cui dicitur datum: et hoc est dare Filio sine quo nunquam Filius fuit, quod est gignere Filium qui nun­ quam non fuit. ### English translation (Claude) "For I," he says, "have not spoken from myself." He says he has not spoken from himself because he is not from himself. We have often said this already; now, as something very well known, we ought not to teach it but to remind you of it. "But the Father who sent me, he has given me a command, what I should say and what I should speak." We would not labour if we knew we were speaking with those with whom we spoke before, and even then not with all, but with those who retain in memory what they heard; but now, because perhaps some are present who did not hear, and those who have forgotten what they heard are like them, let those who remember what they heard bear with our delays for their sakes. How does the Father give a command to the only Son? With what word does he speak to the Word, since the Son himself is the only-begotten Word? Through an angel, when the angels were created through him? Through a cloud, which, when it sounded to the Son, did not sound for his sake, as he himself also says elsewhere, but for the sake of others who needed to hear in that way? Through a sound uttered by lips, he who has no body? Nor is the Son separated from the Father by any interval of place, so that there should be air between them which, when struck, makes a voice that reaches the ear. Far be it from us to suspect such things of that incorporeal and ineffable substance. The only Son is the Word of the Father and the Wisdom of the Father; in it are all the commands of the Father. For the Son was never ignorant of the Father's command, so that he would need to have at some point in time what he did not have before. For he received from the Father what he has in such a way that he received it by being born, and the Father gave it to him by begetting. For he is also life, and he certainly received life by being born, not existing first without life. For the Father too has life, and is what he has; yet he did not receive it, because he is not from anyone. But the Son received life, the Father, from whom he is, giving it; and he too is what he has, for he has life and is life. Hear him speaking: "As the Father," he says, "has life in himself, so he has given to the Son also to have life in himself." Did he give it to one who existed and did not have it? No, he gave it by begetting him, he who begot life, and life begot life. And because he begot an equal life, not an unequal one, therefore it is said, "As he has life in himself, so he has given to the Son also to have life in himself." He gave life, because in begetting life what did he give but to be life? And because that birth itself is eternal, there never was a time when the Son, who is life, was not; never was the Son without life; and as the birth is eternal, so he who was born is eternal life. So too the Father did not give a command that the Son did not have; but, as I said, in the Wisdom of the Father, which is the Word of the Father, are all the commands of the Father. But the command is said to be given because he to whom it is said to be given is not from himself; and to give the Son that without which the Son never was is to beget the Son, who never was not. ### Scripture references - John 12:49: quotation, high confidence - John 12:30: allusion, high confidence - John 5:26: quotation, high confidence ### Translation notes - John 12:49, John 12:28–30 and John 5:26 are quoted or recalled. Trinitarian reasoning translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 54.7 (PL 35:1783; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-7). ## Tractates on the Gospel of John 54.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-8 - Source: PL 35:1783 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son himself is the Father's command and the truth begotten by the truthful Father, who speaks inwardly to understanding minds, beyond the passing sounds of words. ### Latin text Sequitur autem: Et scio quia mandatum ejus vita æterna est. Si ergo vita æterna est ipse Filius, et vita aeterna est mandatum Patris; quid aliud dictum est, quam, Ego sum mandatum Patris? Proinde et id quod adjungit, et dicit, Quæ ego loquor, sicut dixit mihi Pater, sic loquor; non accipiamus, dixit mihi, quasi Pater verba locutus sit unico Verbo, aut egeat Dei verbis Dei Verbum. Dixit ergo Pater Filio, sicut dedit vitam Filio: non quod nesciebat vel non habebat, sed quod ipse Filius erat. Quid est autem, sicut dixit mihi, sic loquor, nisi, Verum loquor? Ita ille dixit ut ve­ rax, ita ista loquitur ut veritas. Verax autem genuit veritatem. Quid ergo jam diceret veritati? Non enim imperfecta erat veritas, cui verum aliquid adderetur. Dixit ergo veritati, quia genuit veritatem. Porro ipsa veritas sic loquitur, ut ei dictum est sed intelligenti­ bus, quos docet ut nata est. Ut autem crederent ho­ mines quod intelligere nondum valent, ex ore carnis verba sonuerunt, et abierunt; transvolantes soni stre­ puerunt, peractis morulis temporum suorum: sed res ipsae quarum signa sunt soni, trajectæ quodammodo in eorum memoriam qui audierunt, etiam ad nos per litteras quae visibilia signa sunt, pervenerunt. Non sic loquitur veritas: intelligentibus mentibus intus loqui­ tur, sine sono instruit, intelligibili luce perfundit. Qui ergo potest in ea videre nativitatis ejus æternitatem, ipse illam sic audit loquentem, sicut ei dixit Pater quod loqueretur. Excitavit nos ad magnum deside­ rium interioris dulcedinis suae: sed crescendo capi­ mus, ambulando crescimus, proficiendo ambulamus ut pervenire possimus. ### English translation (Claude) Now it follows: "And I know that his command is eternal life." If, then, the Son himself is eternal life, and the Father's command is eternal life, what else is said but "I am the Father's command"? Accordingly, in what he adds and says, "What I speak, I speak as the Father has said to me," let us not take "has said to me" as if the Father spoke words to the only Word, or as if the Word of God needed the words of God. The Father, then, said it to the Son as he gave life to the Son: not something the Son did not know or did not have, but what the Son himself was. But what is "as he has said to me, so I speak," if not "I speak the truth"? He said it as the truthful one; the Son speaks as the truth. And the truthful one begot the truth. What, then, would he still say to the truth? For the truth was not imperfect, that something true should be added to it. He said it to the truth, then, because he begot the truth. And the truth itself speaks as it was told it, but to those who understand, whom it teaches as it was born. But so that men might believe what they are not yet able to understand, words sounded from a mouth of flesh, and passed away; the fleeting sounds made their noise, when the brief moments of their time were spent: but the things themselves of which the sounds are signs, carried over as it were into the memory of those who heard, have come down to us too through writing, which is visible signs. Not so does the truth speak: it speaks within to understanding minds, it instructs without sound, it floods them with intelligible light. Whoever, then, is able to see in it the eternity of its birth, himself hears it speaking just as the Father told it what to speak. He has stirred us to a great longing for his inner sweetness; but we grasp by growing, we grow by walking, we walk by advancing, so that we may be able to arrive. ### Scripture references - John 12:50: quotation, high confidence ### Translation notes - John 12:50 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 54.8 (PL 35:1783; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-54-8). ## Tractates on the Gospel of John 55.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-1 - Source: PL 35:1783–1785 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pascha means "passing over": Christ passed from the world to the Father, and his members pass with him from the devil to his kingdom. ### Latin text Coena Domini secundum Joannem, adjuvante ipso, debitis est explicanda tractatibus, et ut nobis posse donaverit, explananda. Ante diem autem festum Paschae, sciens Jesus quia venit hora ejus ut transeat ex hoc mundo ad Patrem, cum dilexisset suos qui erant in mundo, in finem dilexit eos. Pascha, fratres, non sicut quidam existimant, græcum nomen est, sed hebræum: opportunissime tamen occurrit in hoc nomine quæ­ dam congruentia utrarumque linguarum. Quia enim pati græce πάσχειν dicitur, ideo Pascha passio putata est, velut hoc nomen a passione sit appellatum: in sua vero lingua, hoc est in hebræa, Pascha transitus dicitur: propterea tunc primum Pascha celebravit populus Dei, quando ex Ægypto fugientes, Rubrum mare transierunt. Nunc ergo figura illa prophetica in veritate completa est, cum sicut ovis ad immolandum ducitur Christus, cujus sanguine illitis postibus nostris, id est, cujus signo crucis signatis frontibus nostris, a perditione hujus sæculi tanquam a captivitate vel interemptione Ægy­ pti liberamur; et agimus saluberri­ mum transitum, cum a diabolo transimus ad Chri­ stum, et ab isto instabili sæculo ad ejus fundatissi­ mum regnum. Ideo quippe ad Deum permanentem transimus, ne cum mundo transeunte transeamus. De hac nobis collata gratia Deum laudans Apostolus dicit: Qui eruit nos de potestate tenebrarum, et trans­ tulit in regnum Filii charitatis suæ. Hoc itaque nomen, id est, Pascha, quod latine, ut dixi, transitus nuncupatur, velut interpretans nobis beatus Evangelista, Ante diem, inquit, festum Pascha, sciens Jesus quia venit hora ejus ut transeat ex hoc mundo ad Patrem. Ecce Pascha, ecce transitus. Unde, et quo? De hoc scilicet mundo ad Patrem. Spes membris in capite data est, quod essent illo transeunte sine dubio secutura. Quid ergo infideles, et ab hoc capite atque ab ejus corpore alieni? nonne et ipsi transeunt, quia non permanent? Transeunt plane et ipsi: sed aliud est transire de mundo, aliud est transire cum mundo; aliud ad Patrem, aliud ad hostem. Nam et Ægyptii transierunt; non tamen transierunt per mare ad re­ gnum, sed in mari ad interitum. ### English translation (Claude) The Lord's supper according to John must, with his help, be expounded in the sermons it deserves, and explained as far as he grants us ability. "Now before the feast day of the Passover, Jesus, knowing that his hour had come that he should pass from this world to the Father, having loved his own who were in the world, loved them unto the end." Pascha, brothers, is not, as some think, a Greek word, but Hebrew; yet in this word a certain agreement of both languages very fittingly meets. For because "to suffer" is paschein in Greek, Pascha has been thought to mean suffering, as if the word were named from passion; but in its own language, that is, in Hebrew, Pascha means passing over. That is why the people of God first celebrated the Passover when, fleeing from Egypt, they passed over the Red Sea. Now, then, that prophetic figure has been fulfilled in truth, when Christ is led like a sheep to the slaughter, with whose blood our doorposts are smeared, that is, with whose sign of the cross our foreheads are marked, and we are set free from the perdition of this world as from the captivity or slaughter of Egypt; and we make a most saving passage, when we pass over from the devil to Christ, and from this unstable world to his most firmly founded kingdom. For we pass over to God who abides, so as not to pass away with the world that passes. For this grace bestowed on us the Apostle, praising God, says: "Who rescued us from the power of darkness, and transferred us into the kingdom of the Son of his love." This name, then, Pascha, which in Latin, as I said, is called transitus, the blessed evangelist as it were interprets for us: "Before the feast day of the Passover," he says, "Jesus, knowing that his hour had come that he should pass from this world to the Father." See the Passover, see the passing over. From where, and to where? From this world, that is, to the Father. Hope was given to the members in the head, that they would without doubt follow him as he passed over. What, then, of unbelievers, strangers to this head and to his body? Do not they too pass, since they do not abide? They too certainly pass; but it is one thing to pass out of the world, another to pass away with the world; one thing to pass to the Father, another to the enemy. For the Egyptians too passed; yet they did not pass through the sea to a kingdom, but in the sea to destruction. ### Scripture references - John 13:1: quotation, high confidence - Exod 14:22: allusion, high confidence - Isa 53:7: allusion, high confidence - Exod 12:7: allusion, high confidence - Col 1:13: quotation, high confidence - Exod 14:28: allusion, high confidence ### Translation notes - John 13:1, Isa 53:7, Exod 12:7, Exod 14:22–28 and Col 1:13 are quoted or recalled. Augustine notes the popular link of Pascha with Greek paschein ("to suffer") and gives the Hebrew sense "passing over". ### Citation (SBL) Augustine, Tract. Ev. Jo. 55.1 (PL 35:1783–1785; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-1). ## Tractates on the Gospel of John 55.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-2 - Source: PL 35:1785 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Unto the end" means unto Christ, our end, or that his love brought him to death; it does not mean his love ended at death. ### Latin text Sciens ergo Jesus quia venit hora ejus ut transiret ex hoc mundo ad Patrem, cum dilexisset suos qui erant in mundo, in finem dilexit eos. Utique ut et ipsi de hoc mundo ubi erant, ad suum caput, quod hinc transis­ set, ejus dilectione transirent. Quid est enim, in fi­ nem, nisi, in Christum? Finis enim Legis Christus, ait Apostolus, ad justitiam omni credenti. Finis perficiens, non interficiens: finis quo usque ea­ mus, non ubi pereamus. Sic omnino intelligendum est, Pascha nostrum immolatus est Christus. Ipse est finis noster, in illum est transitus noster. Nam video posse ista verba evangelica quodam hu­ mano modo etiam sic accipi, tanquam usque ad mor­ tem Christus dilexerit suos, ut hoc videatur esse, in finem dilexit eos. Humana est hæc sententia, non di­ vina: neque cum nos hucusque ille dilexit, qui sem­ per et sine fine nos diligit. Absit ut dilectionem morte finierit, qui non est morte finitus. Etiam post mor­ tem, quinque fratres suos dilexit dives ille superbus atque impius, et usque ad mortem nos dilexisse putandus est Christus? Absit, charissimi. Nequaquam ille nos diligendo usque ad mortem veni­ ret, si dilectionem nostram morte finiret. Nisi forte ita sit intelligendum, in finem dilexit eos: Quia tan­ tum dilexit eos, ut moreretur propter eos. Hoc enim testatus est dicens: Majorem hac charitatem nemo ha­ bet, quam ut animam suam ponat quis pro amicis suis. Ita sane non prohibemus intelligi, in finem dilexit, id est, usque ad mortem illum dilectio ipsa perduxit. ### English translation (Claude) "So Jesus, knowing that his hour had come that he should pass from this world to the Father, having loved his own who were in the world, loved them unto the end": so that they too, from this world where they were, might by his love pass over to their head, which had passed from here. For what is "unto the end," if not "unto Christ"? "For Christ is the end of the Law," says the Apostle, "for righteousness to everyone who believes." An end that perfects, not one that destroys; an end to which we go, not where we perish. So it must be understood altogether: "Christ our Passover has been sacrificed." He is our end; to him is our passing over. For I see that these words of the Gospel can also be taken in a certain human way, as if Christ loved his own up to death, so that this seems to be "he loved them unto the end." This is a human opinion, not a divine one: for it was not only up to that point that he loved us, who loves us always and without end. Far be it that he who was not ended by death should have ended his love by death. Even after death that proud and ungodly rich man loved his five brothers, and is Christ to be thought to have loved us only up to death? Far from it, dearly beloved. He would by no means have come to death by loving us if he were to end his love for us by death. Unless perhaps "he loved them unto the end" is to be understood thus: he loved them so much that he died for them. For he testified to this, saying: "Greater love than this no one has, that one lay down his life for his friends." In this way we certainly do not forbid it to be understood: "he loved them unto the end," that is, love itself brought him to death. ### Scripture references - John 13:1: quotation, high confidence - Rom 10:4: quotation, high confidence - 1 Cor 5:7: quotation, high confidence - Luke 16:28: allusion, high confidence - John 15:13: quotation, high confidence ### Translation notes - John 13:1, Rom 10:4, 1 Cor 5:7, Luke 16:27–28 and John 15:13 are quoted or recalled. A Migne reference printed in the text, "(Joan. xv, 13)", has been removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 55.2 (PL 35:1785; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-2). ## Tractates on the Gospel of John 55.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-3 - Source: PL 35:1785 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Supper being done" means the supper was served, not finished, since Jesus later gave Judas the morsel. ### Latin text Et coena, inquit, facta, cum diabolus jam mi­ sisset in cor, ut traderet eum Judas Simonis Iscario­ tes: sciens quia omnia dedit ei Pater in manus, et quia a Deo exiit, et ad Deum vadit, surgit a coena, et ponit vestimenta sua; et cum accepisset linteum, præ­ cinxit se. Deinde mittit aquam in pelvim, et coepit la­ vare pedes discipulorum, et extergere linteo quo erat praecinctus. Non ita debemus intelligere coenam factam veluti jam consummatam atque transactam: adhuc enim coenabatur, cum Dominus surrexit et pe­ des lavit discipulis suis. Nam postea recubuit, et buccellam suo traditori postea dedit, utique cœna nondum finita, hoc est, dum adhuc panis esset in mensa. Cæna ergo facta, dictum est, jam parata, et ad convivantium mensam usumque perducta. ### English translation (Claude) "And supper being done," he says, "when the devil had already put it into the heart of Judas, son of Simon, Iscariot, to betray him; knowing that the Father had given all things into his hands, and that he came forth from God and goes to God, he rises from supper, and lays aside his garments; and having taken a towel, he girded himself. Then he puts water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded." We ought not to understand "supper being done" as if it were already finished and over; for they were still at supper when the Lord rose and washed his disciples' feet. For afterwards he reclined again, and afterwards gave the morsel to his betrayer, certainly while the supper was not yet finished, that is, while bread was still on the table. So "supper being done" is said of a supper made ready and brought to the table and use of those at the meal. ### Scripture references - John 13:2: quotation, high confidence - John 13:3: quotation, high confidence - John 13:4: quotation, high confidence - John 13:5: quotation, high confidence - John 13:12: allusion, high confidence - John 13:26: allusion, high confidence ### Translation notes - John 13:2–5 is quoted; John 13:12, 26 are recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 55.3 (PL 35:1785; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-3). ## Tractates on the Gospel of John 55.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-4 - Source: PL 35:1785 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The devil's suggestion entered Judas's heart spiritually; Judas came to the supper as a traitor, unaware that Christ knew him and was using him. ### Latin text Quod autem ait, Cum diabolus jam misisset in cor, ut traderet eum Judas Simonis Iscariotes; si quae­ ris quid missum sit in cor Judæ: hoc utique, ut trade­ ret eum. Missio ista, spiritualis suggestio est: non fit per aurem, sed per cogitationem; ac per hoc non cor­ poraliter, sed spiritualiter. Neque enim spirituale quod dicitur, semper in laude accipiendum est. Novit Apostolus quædam spiritualia nequitiæ in cœlestibus, adversus quæ nobis colluctationem esse testatur: non autem essent etiam maligna spiritualia, si non essent etiam maligni spiritus. A spiritu enim spiritualia nominantur. Sed quomodo ista fiant, ut diabolicæ suggestiones immittantur, et humanis cogitationibus misceantur, ut eas tanquam suas deputet homo, unde scit homo? Nec dubitandum est etiam bonas suggestiones a bono spiritu ita laten­ ter ac spiritualiter fieri: sed interest quibusnam ea­ rum mens humana consentiat, divino auxilio vel deserta per meritum, vel adjuta per gratiam. Factum ergo jam fuerat in corde Judæ per immissionem dia­ bolicam, ut traderet discipulus magistrum, sed quem non didicerat Deum. Jam talis venerat ad convivium, explorator Pastoris, insidiator Salvatoris, venditor Redemptoris; jam talis venerat, et videbatur, et to­ lerabatur, et se ignorari arbitrabatur: quia in eo quem volebat fallere, fallebatur. At ille isto in ipso corde intus inspecto, nesciente scienter utebatur. ### English translation (Claude) But as to what he says, "when the devil had already put it into the heart of Judas, son of Simon, Iscariot, to betray him": if you ask what was put into Judas's heart, it was surely this, that he should betray him. This putting in is a spiritual suggestion: it does not come through the ear but through thought, and so not bodily but spiritually. For what is called spiritual is not always to be taken as praise. The Apostle knows of certain spiritual things of wickedness in the heavenly places, against which he testifies that we have a wrestling; and there would not also be evil spiritual things if there were not also evil spirits. For spiritual things are named from spirit. But how these things happen, that devilish suggestions are put in and mingled with human thoughts so that a man reckons them as his own, how does a man know? Nor is it to be doubted that good suggestions too are made by a good spirit in the same hidden and spiritual way; but it matters to which of them the human mind consents, either abandoned by its desert or helped by grace, through divine aid. It had already come about, then, in the heart of Judas through the devil's putting in, that the disciple should betray the master, but one whom he had not learned to be God. Such he had already come to the feast: a spy on the Shepherd, a plotter against the Saviour, a seller of the Redeemer; such he had already come, and was seen, and was tolerated, and thought himself unknown: because he was deceived in him whom he wished to deceive. But the Lord, having looked into that very heart within, knowingly made use of him who did not know it. ### Scripture references - John 13:2: quotation, high confidence - Eph 6:12: allusion, high confidence ### Translation notes - John 13:2 and Eph 6:12 are quoted or recalled. The clause on consent "abandoned by its desert or helped by grace" is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 55.4 (PL 35:1785; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-4). ## Tractates on the Gospel of John 55.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-5 - Source: PL 35:1785 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Even the betrayer was in Christ's hands, and his evil served the good Christ intended; Christ neither left God in coming nor leaves us in returning. ### Latin text Sciens quia omnia dedit ei Pater in manus. Ergo et ipsum traditorem: nam si eum in manibus non haberet, non utique illo uteretur ut vellet. Proinde jam traditor traditus erat ei quem tradere cupiebat, atque ita malum tradendo faciebat, ut de illo tradito bonum fieret quod nesciebat. Sciebat enim Dominus quid faceret pro amicis, qui patienter utebatur inimi­ cis: ac sic omnia dederat Pater in manus ejus, et in usum mala, et in effectum bona. Sciens etiam quia a Deo exiit, et ad Deum vadit: nec Deum, cum inde exiret; nec nos deserens, cum rediret. ### English translation (Claude) "Knowing that the Father had given all things into his hands." Therefore the betrayer too; for if he did not have him in his hands, he certainly would not have used him as he willed. Accordingly the betrayer had already been betrayed into the hands of him whom he desired to betray, and he did evil by betraying in such a way that from him who was betrayed there came a good he did not know of. For the Lord knew what he was doing for his friends, who patiently made use of his enemies; and so the Father had given all things into his hands, both evil things for his use and good things for their accomplishment. "Knowing also that he came forth from God and goes to God": not forsaking God when he came forth from there, nor us when he returned. ### Scripture references - John 13:3: quotation, high confidence ### Translation notes - John 13:3 is quoted. The last clause is elliptical in the Latin; "forsaking" is supplied from the sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 55.5 (PL 35:1785; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-5). ## Tractates on the Gospel of John 55.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-6 - Source: PL 35:1785–1787 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John first stresses Christ's majesty so that his humility in washing the disciples' feet, even the betrayer's, may stand out. ### Latin text Hæc ergo sciens, surgit a cœna, et ponit vesti­ menta sua; et cum accepisset linteum, præcinxit se. Deinde mittit aquam in pelvim, et cœpit lavare pedes discipulorum, et extergere linteo quo erat præcinctus. Debemus, dilectissimi, sensum Evangelistae diligen­ ter attendere. Locuturus quippe de tanta Domini hu­ militate, prius celsitudinem ejus voluit commendare. Ad hoc pertinet quod ait, Sciens quia omnia dedit ei Pater in manus, et quia a Deo exiit, et ad Deum vadit. Cum illi ergo omnia Pater dedisset in manus, ille di­ scipulorum non manus, sed pedes lavit: et cum se sciret a Deo exiisse, et ad Deum pergere, non Dei Domini, sed hominis servi implevit officium. Ad hoc autem pertinet quod etiam de traditore ipsius, qui jam talis venerat, qui nec ab illo ignorabatur, praelo­ qui voluit; ut hoc quoque ad maximum cumulum hu­ militatis accederet, quod etiam illi non dedignatus est pedes lavare, cujus manus jam prævidebat in sce­ lere. ### English translation (Claude) "Knowing these things, then, he rises from supper, and lays aside his garments; and having taken a towel, he girded himself. Then he puts water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded." We ought, dearly beloved, to attend carefully to the evangelist's meaning. For, being about to speak of so great a humility of the Lord, he wished first to commend his loftiness. To this belongs what he says, "knowing that the Father had given all things into his hands, and that he came forth from God and goes to God." So when the Father had given all things into his hands, he washed not the hands of his disciples but their feet; and when he knew that he had come forth from God and was going to God, he fulfilled the office not of God the Lord but of a man who is a servant. To this belongs also his wish to speak first of his betrayer, who had already come in that state and was not unknown to him; so that this too might be added to the very height of his humility, that he did not disdain to wash the feet even of him whose hands he already foresaw in the crime. ### Scripture references - John 13:3: quotation, high confidence - John 13:4: quotation, high confidence - John 13:5: quotation, high confidence ### Translation notes - John 13:3–5 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 55.6 (PL 35:1785–1787; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-6). ## Tractates on the Gospel of John 55.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-7 - Source: PL 35:1787 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The foot-washing figures the incarnation and passion: Christ emptied himself, washed us with his blood, and taught humility by example. ### Latin text Quid autem mirum si surrexit a cœna, et posuit ve­ stimenta sua, qui cum in forma Dei esset, semetipsum exinanivit? Et quid mirum si praecinxit se linteo, qui formam servi accipiens habitu inventus est ut homo? Quid mirum si misit aquam in pelvim unde lavaret pedes discipulorum, qui in terram sangui­ nem fudit, quo immunditiam dilueret peccatorum? Quid mirum si linteo quo erat praecinctus, pedes quos lave­ rat, tersit, qui carne qua erat indutus, Evangelista­ rum vestigia confirmavit? Et linteo quidem ut se præ­ cingeret, posuit vestimenta quae habebat: ut autem formam servi acciperet quando semetipsum exinani­ vit, non quod habebat deposuit, sed quod non habe­ bat accepit. Crucifigendus sane suis exspoliatus est vestimentis, et mortuus involutus est linteis: et tota illa ejus passio, nostra purgatio est. Passurus igitur exitia, praemisit obsequia; non solum eis pro quibus erat subiturus mortem, sed etiam illi qui eum fuerat traditurus ad mortem. Tanta est quippe humanæ hu­ militatis utilitas, ut eam suo commendaret exemplo etiam divina sublimitas: quia homo superbus in aeter­ num periret, nisi illum Deus humilis inveniret. Venit enim Filius hominis quaerere et salvum facere quod perierat. Perierat autem superbiam deceptoris secutus, ergo humilitatem Redemptoris sequatur inventus. ### English translation (Claude) But what wonder if he rose from supper and laid aside his garments, who, "being in the form of God, emptied himself"? And what wonder if he girded himself with a towel, who, "taking the form of a servant, was found in fashion as a man"? What wonder if he put water into a basin to wash his disciples' feet, who poured his blood on the earth to wash away the uncleanness of sins? What wonder if with the towel with which he was girded he wiped the feet he had washed, who with the flesh with which he was clothed made firm the footsteps of the evangelists? And to gird himself with the towel he laid aside the garments he had; but to take the form of a servant when he emptied himself, he did not lay aside what he had, but took what he did not have. When he was to be crucified he was indeed stripped of his garments, and when dead he was wrapped in linen cloths: and that whole passion of his is our cleansing. So, being about to suffer death, he first rendered services, not only to those for whom he was to undergo death, but also to him who was to betray him to death. For so great is the usefulness of human humility that even the divine loftiness commended it by its own example: because proud man would perish for ever if the humble God did not find him. "For the Son of Man came to seek and to save what was lost." Man was lost by following the pride of the deceiver; then, once found, let him follow the humility of the Redeemer. ### Scripture references - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - John 19:23: allusion, high confidence - John 19:40: allusion, high confidence - Luke 19:10: quotation, high confidence ### Translation notes - Phil 2:6–7, John 19:23, 40 and Luke 19:10 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 55.7 (PL 35:1787; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/54-1/#p-55-7). ## Tractates on the Gospel of John 56.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-1 - Source: PL 35:1787 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus began the foot-washing with Peter, the first of the apostles, whose awe at "you" washing "my" feet is beyond words. ### Latin text Cum lavaret pedes discipulorum Dominus, Ve­ nit ad Simonem Petrum; et dicit ei Petrus: Domi­ ne, tu mihi lavas pedes? Quis enim non expavesceret la­ vari sibi pedes a Dei Filio? Quamvis itaque magnæ fuisset audaciæ contradicere servum Domino, homi­ nem Deo: tamen hoc Petrus facere maluit, quam perpeti ut sibi pedes lavarentur a Domino et Deo. Nec putare debemus hoc Petrum inter caeteros formidasse atque recusasse, cum id alii ante ipsum libenter vel æquanimiter sibi fieri permisissent. Facilius quippe sic accipiuntur ista verba Evangelii. quia cum dictum esset, Coepit lavare pedes discipulorum, et extergere lin­ teo quo erat præcinctus; deinde subjunctum est, Venit ergo ad Simonem Petrum, quasi aliquibus jam lavisset, post eos venisset ad primum. Quis enim nesciat pri­ mum Apostolorum esse beatissimum Petrum? Sed non ita intelligendum est quod post aliquos ad illum venerit; sed quod ab illo coeperit. Quando ergo pedes discipulorum lavare coepit, venit ad eum a quo coepit, id est, ad Petrum: et tunc Petrus, quod etiam quili­ bet eorum expavisset, expavit, atque ait, Domine, tu mihi lavas pedes? Quid est, tu? quid est, mihi? Cogitanda sunt potius quam dicenda; ne forte quod ex his verbis aliquatenus dignum concipit anima, non explicet lingua. ### English translation (Claude) When the Lord was washing the disciples' feet, "he came to Simon Peter; and Peter says to him: Lord, do you wash my feet?" For who would not be afraid to have his feet washed by the Son of God? So although it was a great boldness for a servant to contradict his Lord, a man his God, yet Peter preferred to do this rather than allow his feet to be washed by his Lord and God. Nor ought we to think that Peter, among the others, was afraid and refused, when others before him had willingly or calmly allowed it to be done to them. For these words of the Gospel are more easily taken in that way, because when it had been said, "He began to wash the disciples' feet, and to wipe them with the towel with which he was girded," it was then added, "So he came to Simon Peter," as if he had already washed some and after them had come to the first. For who does not know that the most blessed Peter is the first of the apostles? But it is not to be understood that he came to him after some others, but that he began with him. So when he began to wash the disciples' feet, he came to the one with whom he began, that is, to Peter; and then Peter was afraid, as any of them would have been, and said, "Lord, do you wash my feet?" What is "you"? What is "my"? They are to be pondered rather than spoken, lest perhaps the tongue fail to express what the soul conceives in some measure worthily from these words. ### Scripture references - John 13:5: quotation, high confidence - John 13:6: quotation, high confidence ### Translation notes - John 13:5–6 is quoted. Augustine's statement that Peter is the first of the apostles is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 56.1 (PL 35:1787; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-1). ## Tractates on the Gospel of John 56.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-2 - Source: PL 35:1787 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter refuses the washing until Jesus warns he would have no part with him, and then offers hands and head as well. ### Latin text Sed respondit Jesus, et dixit ei: Quod ego facio, tu nescis modo, scies autem postea. Nec tamen ille do­ minici facti altitudine exterritus, permittit fieri quod cur fieret ignorabat; sed usque ad suos pedes humi­ lem Christum adhuc non vult videre, non potest sus­ tinere. Non lavabis mihi, inquit, pedes in æternum. Quid est, in æternum? Nunquam hoc feram, nunquam patiar, nunquam sinam: hoc quippe in æternum non fit, quod nunquam fit. Tum Salvator aegrum reluctan­ tem, de ipsius salutis periculo exterrens: Si non la­ vero te, inquit, non habebis partem mecum. Ita dictum est, Si non lavero te, cum de solis pedibus ageretur; quomodo dici assolet, Calcas me, quando sola planta calcatur. At ille amore et timore perturbatus, et plus expavescens Christum sibi negari, quam usque ad suos pedes humiliari: Domine, ait, non tantum pedes meos, sed et manus et caput. Quandoquidem sic mina­ ris, lavanda tibi membra mea, non solum ima non subtraho, verum etiam prima substerno. Ne mihi neges capiendam tecum partem, nullam tibi nego abluendum mei corporis partem. ### English translation (Claude) "But Jesus answered and said to him: What I am doing you do not know now, but you will know afterwards." Yet he, terrified by the depth of the Lord's act, does not allow to be done what he did not know the reason for; but he will not yet see, he cannot bear, Christ humbled even to his feet. "You shall never wash my feet," he says. What is "never" (literally, "for ever")? I will never bear this, never suffer it, never allow it; for what never happens does not happen for ever. Then the Saviour, frightening the reluctant sick man with the danger to his very salvation, says: "If I do not wash you, you will have no part with me." "If I do not wash you" was said in this way, when only the feet were in question, as people are accustomed to say, "You are treading on me," when only the sole of the foot is trodden on. But he, disturbed by love and fear, and more afraid of Christ's being denied him than of his being humbled even to his feet, says: "Lord, not my feet only, but also my hands and my head." Since you threaten me so, my members must be washed by you: I not only do not withdraw the lowest, but I also set the first beneath you. So that you may not deny me a part to take with you, I deny you no part of my body to wash. ### Scripture references - John 13:7: quotation, high confidence - John 13:8: quotation, high confidence - John 13:9: quotation, high confidence ### Translation notes - John 13:7–9 is quoted. The phrase "never" renders in aeternum, "for ever", which Augustine explains. ### Citation (SBL) Augustine, Tract. Ev. Jo. 56.2 (PL 35:1787; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-2). ## Tractates on the Gospel of John 56.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-3 - Source: PL 35:1787 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Being "clean all over" yet needing the feet washed is not a contradiction: clean all over except the feet. ### Latin text Dicit ei Jesus: Qui lotus est, non habet opus nisi pedes lavare, sed est mundus totus. Hic moveatur fortassis quis, et dicat: Imo si mundus est totus, quid ei opus est vel pedes lavare? Dominus autem noverat quod dicebat, etiamsi nostra infirmitas ejus secreta non penetrat. Verumtamen quantum nos erudire et ex lege sua docere dignatur, pro captu meo, pro mo­ dulo meo, aliquid etiam ego de hujus quaestionis pro­ funditate, illo adjuvante, respondeam: ac primum ipsam locutionem non sibi esse contrariam facillime ostendam. Quis enim non ita rectissime loqui possit, Mundus est totus, praeter pedes? Elegantius autem loquitur si dicit, Mundus est totus, nisi pedes; quod tantumdem valet. Hoc ergo ait Dominus, Non ha­ bet opus nisi pedes lavare, sed est mundus totus. Totus utique praeter pedes, vel, nisi pedes, quos habet opus lavare. ### English translation (Claude) "Jesus says to him: He who has been washed has no need but to wash his feet, but is clean all over." Here perhaps someone may be moved and say: "On the contrary, if he is clean all over, what need has he even to wash his feet?" But the Lord knew what he was saying, even if our weakness does not penetrate his secrets. Nevertheless, as far as he deigns to instruct us and teach us from his law, according to my capacity and in my small measure, let me too, with his help, make some answer about the depth of this question. And first I will very easily show that the expression itself is not self-contradictory. For who could not very properly say, "He is clean all over, except his feet"? But he speaks more elegantly if he says, "He is clean all over, but for his feet," which means the same. This, then, is what the Lord says: "He has no need but to wash his feet, but is clean all over": all over, that is, except his feet, or but for his feet, which he needs to wash. ### Scripture references - John 13:10: quotation, high confidence ### Translation notes - John 13:10 is quoted. Augustine contrasts praeter pedes and nisi pedes, both "except the feet". ### Citation (SBL) Augustine, Tract. Ev. Jo. 56.3 (PL 35:1787; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-3). ## Tractates on the Gospel of John 56.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-4 - Source: PL 35:1787–1789 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Baptism washes the whole person, but the daily sins of life among earthly things are the feet, washed daily through Christ's intercession, confession and the Lord's Prayer. ### Latin text Sed quid est hoc? quid sibi vult? quid hoc ne­ cessarium est ut quæramus? Dominus dicit, veritas loquitur, quod opus habeat pedes lavare etiam ille qui lotus est. Quid, fratres mei, quid putatis? nisi quia homo in sancto quidem Baptismo totus abluitur, non praeter pedes, sed totus omnino: verumtamen cum in rebus humanis postea vivitur, utique terra calcatur. Ipsi igitur humani affectus, sine quibus in hac mortalitate non vivitur, quasi pedes sunt, ubi ex humanis rebus afficimur; et sic afficimur, ut si dixe­ rimus quia peccatum non habemus, nos ipsos deci­ piamus, et veritas in nobis non sit. Quo­ tidie igitur pedes lavat nobis, qui interpellat pro nobis: et quotidie nos opus habere ut pedes lavemus, id est, vias spiritualium gressuum dirigamus, in ipsa oratione dominica confitemur, cum dicimus, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Si enim confiteamur, sicut scriptum est, peccata nostra, pro­ fecto ille qui lavit pedes discipulorum suorum, fide­ lis est et justus qui dimittat nobis peccata, et mundet nos ab omni iniquitate, id est, usque ad pedes quibus conversamur in terra. ### English translation (Claude) But what is this? What does it mean? Why is it necessary for us to seek it? The Lord says, the Truth speaks, that even he who has been washed needs to wash his feet. What, my brothers, what do you think? Only that in holy baptism a man is indeed washed all over, not except the feet, but altogether all over; yet when afterwards he lives among human affairs, he certainly treads the earth. So the human affections themselves, without which there is no living in this mortality, are like feet, by which we are affected by human things; and we are so affected that, "if we say we have no sin, we deceive ourselves, and the truth is not in us." So he washes our feet daily, who intercedes for us; and that we daily need to wash our feet, that is, to direct the ways of our spiritual steps, we confess in the Lord's Prayer itself, when we say, "Forgive us our debts, as we also forgive our debtors." For if, as it is written, "we confess our sins," then surely he who washed his disciples' feet "is faithful and just to forgive us our sins and to cleanse us from all unrighteousness," that is, even to the feet with which we walk on the earth. ### Scripture references - John 13:10: allusion, high confidence - 1 John 1:8: quotation, high confidence - 1 John 1:9: quotation, high confidence - Rom 8:34: allusion, high confidence - Matt 6:12: quotation, high confidence ### Translation notes - John 13:10, 1 John 1:8–9, Rom 8:34 and Matt 6:12 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 56.4 (PL 35:1787–1789; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-4). ## Tractates on the Gospel of John 56.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-5 - Source: PL 35:1789 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Church is without spot in the baptized who die at once, and in those whose feet are also washed, but the living still need their feet washed; how one treads earth to reach the risen Christ is deferred. ### Latin text Proinde Ecclesia quam mundat Christus lavacro aquæ in verbo, non solum in illis est sine macula et ruga, qui post lavacrum regenera­ tionis continuo ex hujus vitæ contagione tolluntur, nec calcant terram ut opus habeant pedes lavare; verum etiam in iis quibus istam misericordiam præ­ bens Dominus, fecit eos de saeculo isto lotis etiam pedibus emigrare. In his autem qui hic demorantur, etiam si munda sit, quoniam juste vivunt; opus tamen habent pedes lavare, quoniam sine peccato utique non sunt. Propter hoc dicit in Cantico canticorum, Lavi pedes meos; quomodo inquinabo illos? Dicit enim hoc cum cogitur ad Christum venire, et terram calcare cum venit. Alia quaestio rursus exori­ tur. Nonne Christus sursum est? nonne ascendit in coelum, et sedet ad dexteram Patris? nonne Aposto­ lus clamat, et dicit, Si ergo resurrexistis cum Christo, quæ sursum sunt sapite, ubi Christus est ad dexteram Dei sedens, quæ sursum sunt quærite, non quæ super terram? Quomodo ergo ut ad Chri­ stum eamus, terram calcare compellimur; cum potius nobis sursum cor habendum sit ad Dominum, ut cum illo esse possimus? Videtis, fratres, hodierni tempo­ ris angustias istam coarctare quaestionem. Quod et si vos forte minus videtis, ego utcumque video quantæ disputationis indigeat. Unde peto ut eam potius sus­ pendi, quam vel negligentius vel angustius pertractari, non fraudata, sed dilata exspectatione patiamini. Aderit enim Dominus qui nos debitores facit, ut fa­ ciat etiam redditores. ### English translation (Claude) Accordingly, the Church, which Christ cleanses "with the washing of water in the word," is "without spot or wrinkle" not only in those who after "the washing of regeneration" are at once taken away from the contagion of this life, and do not tread the earth so as to need their feet washed; but also in those to whom the Lord has shown this mercy, that he made them depart from this world with their feet too washed. But in those who remain here, even if it is clean because they live justly, they still need to wash their feet, since they are certainly not without sin. For this reason it says in the Song of Songs: "I have washed my feet; how shall I defile them?" For it says this when it is compelled to come to Christ, and to tread the earth when it comes. Another question arises again. Is not Christ above? Did he not ascend into heaven, and does he not sit at the right hand of the Father? Does not the Apostle cry out and say: "If then you have risen with Christ, mind the things that are above, where Christ is, seated at the right hand of God; seek the things that are above, not the things on the earth"? How, then, are we compelled to tread the earth in order to go to Christ, when rather we ought to have our heart lifted up to the Lord, so that we may be with him? You see, brothers, that the shortness of today's time cramps this question. And even if you perhaps see it less, I at least see how great a discussion it needs. So I ask that you allow it to be postponed rather than treated carelessly or cramped, your expectation not cheated but deferred. For the Lord will be present, who makes us debtors, so that he may also make us payers. ### Scripture references - Eph 5:26: quotation, high confidence - Eph 5:27: quotation, high confidence - Titus 3:5: quotation, high confidence - Song 5:3: quotation, high confidence - Col 3:1: quotation, high confidence - Col 3:2: quotation, high confidence ### Translation notes - Eph 5:26–27, Titus 3:5, Song 5:3 and Col 3:1–2 are quoted; "heart lifted up to the Lord" echoes the liturgical Sursum corda. The Church is the speaker in the Song ("it says"). ### Citation (SBL) Augustine, Tract. Ev. Jo. 56.5 (PL 35:1789; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-56-5). ## Tractates on the Gospel of John 57.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-1 - Source: PL 35:1789 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine resumes the deferred question of how the Church can fear to defile her washed feet while coming to Christ. ### Latin text Non immemor mei debiti, jam reddendi tempus agnosco. Donet unde reddam, qui donavit ut debeam. Donavit enim dilectionem, de qua dictum est, Nemini quidquam debeatis, nisi ut invicem diligatis; donet etiam sermonem, quem video me debere dilectis. Exspectationem vestram ad hoc nempe distu­ leram, ut explicarem sicut possem, quemadmodum etiam per terram veniatur ad Christum; cum potius jubeamur quæ sursum sunt quærere, non quæ su­ per terram. Sursum enim Christus est sedens ad dexteram Patris: sed profecto et hic est: propter quod et Saulo in terra sævienti dicit, Quid me persequeris? Ut autem hoc quaerendum susciperemus, id tractabatur quod pedes Dominus di­ scipulis lavit, cum jam ipsi discipuli loti essent, nec opus haberent, nisi pedes lavare. Ubi visum est intel­ ligendum quod Baptismo quidem homo totus ablui­ tur; sed dum isto postea vivit in saeculo, humanis af­ fectibus terram velut pedibus calcans, ipsa scilicet conversatione vitæ hujus, contrahit unde dicat, Di­ mitte nobis debita nostra. Ac sic etiam inde mundatur ab eo qui pedes lavit discipulis suis, nec desinit interpellare pro nobis. Hinc occurrerunt ex Cantico cantico­ rum Ecclesiæ verba dicentis, Lavi pedes meos; quo­ modo inquinabo eos? cum vellet ire, et aperire ei qui venerat ad eam, et pulsaverat, sibique aperiri popo­ scerat, ille speciosus forma prae filiis hominum. Hinc quaestio nata est quam coarctare no­ luimus angustiis temporis, ideoque distulimus, quo­ nam modo Ecclesia timeat inquinare pedes, dum pergit ad Christum, quos baptismate laverat Christi. ### English translation (Claude) Not forgetful of my debt, I recognize that the time has now come to pay it. May he who granted that I should owe grant me the means to pay. For he granted love, of which it is said, "Owe no one anything, except to love one another"; may he also grant the sermon which I see I owe to those I love. I had deferred your expectation, namely, so that I might explain as best I could how one comes to Christ even by way of the earth, when we are commanded rather to seek the things that are above, not the things on the earth. For Christ is above, sitting at the right hand of the Father; but surely he is also here, which is why he says to Saul raging on earth, "Why are you persecuting me?" Now we came to take up this inquiry while we were treating of the Lord's washing his disciples' feet, when the disciples themselves had already been washed and had no need but to wash their feet. There it seemed we should understand that in baptism a man is indeed washed all over; but while he afterwards lives in this world, treading the earth as it were with the feet of human affections, through the very manner of life in this world he contracts that for which he says, "Forgive us our debts." And so he is cleansed from that too by him who washed his disciples' feet and does not cease to intercede for us. Then there came to mind the words of the Church from the Song of Songs, saying, "I have washed my feet; how shall I defile them?" when she wished to go and open to him who had come to her and knocked and asked that she open to him, he who is "fair in form above the sons of men." From this arose the question which we were unwilling to cramp within the narrow limits of time, and so deferred: how the Church fears to defile, while going to Christ, the feet she had washed in Christ's baptism. ### Scripture references - Rom 13:8: quotation, high confidence - Col 3:2: allusion, high confidence - Acts 9:4: quotation, high confidence - John 13:10: allusion, high confidence - Matt 6:12: quotation, high confidence - Song 5:3: quotation, high confidence - Song 5:2: allusion, high confidence - Ps 45:2 (44:3 LXX): quotation, high confidence ### Translation notes - Rom 13:8, Col 3:1–2, Acts 9:4, John 13:10, Matt 6:12, Song 5:2–3 and Ps 45:2 (LXX 44:3) are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 57.1 (PL 35:1789; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-1). ## Tractates on the Gospel of John 57.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-2 - Source: PL 35:1789–1791 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The bride's fear of defiling her washed feet is the fear of the Church's preachers, who must tread the earth and risk pride in order to open to Christ. ### Latin text Sic enim ait: « Ego dormio, et cor meum vigilat; vox fratruelis mei pulsat ad januam » Deinde di­ cit etiam ipse: « Aperi mihi, soror mea, proxima mea, columba mea, perfecta mea; quia caput meum repletum est rore, et crines mei noctis guttis. » Et respondet illa: « Exui me tunica mea; quomodo induam eam? Lavi pedes meos; quomodo inquinabo illos? » O admirabile sacramentum! o grande mysterium! Ergone timet inquinare pedes, veniendo ad eum qui lavit suorum discipulorum pe­ des? Timet certe, quia per terram venit ad eum, qui etiam in terra est, quia suos hic constitutos non de­ serit. An non ipse ait, Ecce ego vobiscum sum usque ad consummationem sæculi? An non ipse ait, Videbitis cælos apertos, et Angelos Dei ascen­ dentes et descendentes ad Filium hominis? Si ascendunt ad eum propterea quia sursum est, quo­ modo ad eum descendunt, si non etiam hic est? Di­ cit ergo Ecclesia: Lavi pedes meos; quomodo inqui­ nabo eos? In eis hoc dicit qui possunt omni fæce mun­ dati dicere: Cupio dissolvi et esse cum Christo, permanere autem in carne magis necessarium propter vos? In eis hoc dicit qui praedicant Christum et aperiunt illi ostium, ut habitet per fidem in cordibus hominum. In his hoc dicit, cum deliberant utrum ministerium tale suscipiant, cui se minus idoneos existimant, ut sine culpa im­ pleant, ne forte aliis praedicantes, ipsi reprobi fiant. Tutius enim veritas auditur quam prae­ dicatur: quoniam cum auditur, humilitas custoditur; cum autem prædicatur, vix non subrepit cuivis ho­ minum quantulacumque jactantia, in qua utique inquinantur pedes. ### English translation (Claude) For she says thus: "I sleep, and my heart is awake; the voice of my kinsman knocks at the door." Then he himself also says: "Open to me, my sister, my neighbour, my dove, my perfect one; for my head is filled with dew, and my locks with the drops of the night." And she answers: "I have put off my tunic; how shall I put it on? I have washed my feet; how shall I defile them?" O admirable sacrament! O great mystery! Does she then fear to defile her feet by coming to him who washed his disciples' feet? She fears indeed, because she comes to him by way of the earth, since he is also on earth, because he does not forsake his own who are set here. Does he not himself say, "Behold, I am with you even to the end of the world"? Does he not himself say, "You will see heaven opened, and the angels of God ascending and descending to the Son of Man"? If they ascend to him because he is above, how do they descend to him if he is not also here? So the Church says: "I have washed my feet; how shall I defile them?" She says this in those who, cleansed of all dregs, can say: "I desire to depart and be with Christ; but to remain in the flesh is more necessary for your sake." She says this in those who preach Christ and open the door to him, so that he may dwell through faith in the hearts of men. She says this in them when they deliberate whether to undertake such a ministry, for which they think themselves less fit to fulfil it without fault, lest perhaps, preaching to others, they themselves become reprobate. For the truth is heard more safely than it is preached; because when it is heard humility is guarded, but when it is preached some little boasting almost inevitably creeps in upon any man, and by this the feet are certainly defiled. ### Scripture references - Song 5:2: quotation, high confidence - Song 5:3: quotation, high confidence - Matt 28:20: quotation, high confidence - John 1:51: quotation, high confidence - Phil 1:23: quotation, high confidence - Phil 1:24: quotation, high confidence - Eph 3:17: allusion, high confidence - 1 Cor 9:27: allusion, high confidence ### Translation notes - Song 5:2–3, Matt 28:20, John 1:51, Phil 1:23–24, Eph 3:17 and 1 Cor 9:27 are quoted or recalled. "Sacrament" renders sacramentum (here a hidden meaning). ### Citation (SBL) Augustine, Tract. Ev. Jo. 57.2 (PL 35:1789–1791; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-2). ## Tractates on the Gospel of John 57.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-3 - Source: PL 35:1791 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Hearing the truth guards humility, and the Church's "sleep" with a waking heart is the quiet leisure of those who listen and study. ### Latin text Ergo, ut apostolus Jacobus dicit, Sit omnis homo velox ad audiendum, tardus autem ad loquendum. Dicit et alius homo Dei, Auditui meo da­ bis gaudium et lætitiam, et exsultabunt ossa humiliata. Hoc est quod dixi, Cum veritas auditur, humilitas custoditur. Dicit et alius, Amicus autem sponsi stat et audit eum, et gaudio gaudet propter vocem sponsi. Fruamur auditu, sine strepitu nobis loquente intrinsecus veritate. Quanquam etiam cum forinsecus insonat per legentem, per annuntian­ tem, per prædicantem, per disputantem, per præci­ pientem, per consolantem, per exhortantem, per ipsum etiam cantantem atque psallentem; ipsi qui hæc agunt, inquinare pedes suos timeant, cum pla­ cere hominibus subrepente amore humanae laudis af­ fectant. Cæterum qui eos audit libenter et pie, non habet locum jactandi se in laboribus alienis; et non inflatis ossibus, sed humiliatis gaudio gaudet propter vocem dominicae veritatis. Proinde in eis qui libenter et humiliter audire noverunt, et vitam quietam in studiis dulcibus et salubribus agunt, sancta delicietur Ecclesia, et dicat, Ego dormio, et cor meum vigilat. Quid est, Ego dormio, et cor meum vigilat; nisi, ita quiesco ut audiam? Otium meum non impenditur nu­ triendae desidia, sed percipiendæ sapientiae. Ego dor­ mio, et cor meum vigilat: vaco, et video quoniam tu es Dominus: quia sapientia scribæ in tem­ pore otii; et qui minoratur actu, ipse percipiet eam. Ego dormio, et cor meum vigilat: ego requiesco a negotiosis actibus, et animus meus divinis se intendit affectibus. ### English translation (Claude) Therefore, as the apostle James says, "Let every man be swift to hear, but slow to speak." Another man of God also says, "To my hearing you will give joy and gladness, and the bones that were humbled will rejoice." This is what I said: when the truth is heard, humility is guarded. Another also says, "But the friend of the bridegroom stands and hears him, and rejoices greatly because of the bridegroom's voice." Let us enjoy hearing, while the truth speaks to us within without noise. Although even when it sounds outwardly through one who reads, announces, preaches, disputes, commands, consoles, exhorts, or even sings and chants psalms, those who do these things should fear to defile their feet, when, through the creeping love of human praise, they aim to please men. But he who hears them willingly and devoutly has no occasion to boast in other men's labours; and with bones not puffed up but humbled he rejoices greatly because of the voice of the Lord's truth. Accordingly, let the holy Church take delight in those who know how to hear willingly and humbly, and who lead a quiet life in sweet and wholesome studies, and let her say, "I sleep, and my heart is awake." What is "I sleep, and my heart is awake," if not "I rest in such a way that I may hear"? My leisure is not spent in nourishing idleness, but in acquiring wisdom. "I sleep, and my heart is awake": I am at leisure, and I see that you are the Lord; because "the wisdom of the scribe is in the time of leisure, and he who is lessened in business will acquire it." "I sleep, and my heart is awake": I rest from busy activities, and my mind strains toward divine affections. ### Scripture references - Jas 1:19: quotation, high confidence - Ps 51:8 (50:10 LXX): quotation, high confidence - John 3:29: quotation, high confidence - Song 5:2: quotation, high confidence - Ps 46:10 (45:11 LXX): allusion, high confidence ### Extrabiblical texts - Sir 38:24 (Sirach): quotation, high confidence ### Translation notes - Jas 1:19, Ps 51:8 (LXX 50:10), John 3:29, Song 5:2, Ps 46:10 (LXX 45:11) and Sir 38:24 (Vulgate 38:25) are quoted. Two Migne references printed in the text, "(Jacobi I, 19)" and "(Eccli. XXXVIII, 25)", have been removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 57.3 (PL 35:1791; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-3). ## Tractates on the Gospel of John 57.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-4 - Source: PL 35:1791 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ knocks at the door of the contemplative Church, calling her out of quiet to preach him in a world where love grows cold. ### Latin text Sed in iis qui isto modo suaviter et humiliter re­ quiescunt, dum otiose oblectatur Ecclesia, ecce pulsat ille qui ait: « Quæ dico vobis in tenebris, dicite in lu­ mine; et quod in aure auditis, praedicate super tecta. » Vox ergo ejus pulsat ad januam, et dicit: « Aperi mihi, soror mea, proxima mea, co­ lumba mea, perfecta mea; quia caput meum repletum est rore, et crines mei noctis guttis. » Velut si dice­ ret, Tu vacas, et contra me ostium clausum est: tu studes otio paucorum, et abundante iniquitate re­ frigescit charitas multorum. Nox quippe, iniquitas est: ros vero ejus et guttae, hi sunt qui refrigescunt et cadunt, et faciunt refrigescere ca­ put Christi, hoc est, ut non ametur Deus. Caput enim Christi Deus. Sed portantur in crinibus, id est, in sacramentis visibilibus tolerantur: nequa­ quam interiora sensus attingunt. Pulsat ergo ut excu­ tiat quietem sanctis otiosis, et clamat, Aperi mihi, de sanguine meo soror mea, de accessu meo proxima mea, de spiritu meo columba mea, de sermone meo quem plenius ex otio didicisti perfecta mea; aperi mihi, praedica me. Ad eos quippe qui clauserunt con­ tra me, quomodo intrabo sine aperiente? quomodo enim audient sine praedicante? ### English translation (Claude) But while the Church takes her leisure delightfully in those who rest in this way sweetly and humbly, see, he knocks who says: "What I tell you in the darkness, speak in the light; and what you hear in the ear, preach on the housetops." So his voice knocks at the door and says: "Open to me, my sister, my neighbour, my dove, my perfect one; for my head is filled with dew, and my locks with the drops of the night." As if he said: You are at leisure, and the door is shut against me; you are devoted to the leisure of a few, and because iniquity abounds the love of many grows cold. For the night is iniquity; and its dew and drops are those who grow cold and fall, and make the head of Christ grow cold, that is, so that God is not loved. For "the head of Christ is God." But they are carried in the locks, that is, they are tolerated in the visible sacraments; they in no way reach the inner senses. So he knocks to shake off the quiet of the saints at leisure, and cries, "Open to me": my sister by my blood, my neighbour by my approach, my dove by my Spirit, my perfect one by my word which you have learned more fully from your leisure; open to me, preach me. For how shall I enter to those who have shut the door against me, without one who opens? "For how will they hear without a preacher?" ### Scripture references - Matt 10:27: quotation, high confidence - Song 5:2: quotation, high confidence - Matt 24:12: quotation, high confidence - 1 Cor 11:3: quotation, high confidence - Rom 10:14: quotation, high confidence ### Translation notes - Matt 10:27, Song 5:2, Matt 24:12, 1 Cor 11:3 and Rom 10:14 are quoted. Those carried "in the locks" are members who share the visible sacraments without inner love; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 57.4 (PL 35:1791; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-4). ## Tractates on the Gospel of John 57.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-5 - Source: PL 35:1791 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Church laments that her great preachers of old, who have put off the body, cannot return to preach now; they will be clothed again only at the resurrection. ### Latin text Hinc fit ut etiam hi qui amant otium studiorum bonorum, et nolunt perpeti laboriosarum molestias actionum, eo quod minus idoneos ad hæc ministranda, et sine reprehensione agenda se sentiunt; mallent, si fieri posset, sanctos apostolos et praedicatores ve­ ritatis antiquos excitari adversus abundantiam ini­ quitatis, qua fervor friguit charitatis. Sed in eis qui jam de corpore exierunt, et carnis indumento exspo­ liati sunt (neque enim ab ea separati sunt), respondet Ecclesia, Exui me tunica mea; quomodo induam eam? Recipietur quidem illa tunica, et in eis qui jam exuti sunt, rursus vestietur carne Ecclesia: non tamen nunc quando fervefaciendi sunt frigidi, sed tunc quando resurrecturi sunt mortui. Passa ergo difficul­ tatem propter inopiam prædicatorum, et recolens illa sua membra sana sermonibus, sancta moribus, sed jam exuta corporibus, ingemit et dicit Ecclesia, Exui me tunica mea; quomodo induam eam? Membra illa mea quæ Christo aperire evangelizando excellen­ tissime potuerunt, quomodo ad corpora quibus exuta sunt, redire nunc possunt? ### English translation (Claude) Hence it comes about that even those who love the leisure of good studies, and are unwilling to endure the troubles of laborious activities, because they feel themselves less fit to administer these things and to do them without blame, would prefer, if it were possible, that the holy apostles and the ancient preachers of the truth should be raised up against the abundance of iniquity, by which the fervour of love has grown cold. But in those who have already gone out of the body and been stripped of the garment of the flesh (for they are not separated from her), the Church answers, "I have put off my tunic; how shall I put it on?" That tunic will indeed be received again, and in those who have already put it off the Church will again be clothed with flesh: not, however, now, when the cold are to be made warm, but then, when the dead are to rise. Suffering difficulty, then, through the want of preachers, and recalling those members of hers, sound in their words, holy in their lives, but already stripped of their bodies, the Church groans and says, "I have put off my tunic; how shall I put it on?" Those members of mine who were able most excellently to open to Christ by preaching the gospel, how can they now return to the bodies of which they have been stripped? ### Scripture references - Song 5:3: quotation, high confidence - Matt 24:12: allusion, high confidence ### Translation notes - Song 5:3 and Matt 24:12 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 57.5 (PL 35:1791; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-5). ## Tractates on the Gospel of John 57.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-6 - Source: PL 35:1791 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Preachers who fear defilement must still open to Christ, asking him to wash the feet soiled by the praise and blame that come with preaching. ### Latin text Deinde respiciens ad eos qui prædicare, et po­ pulos acquirere ac regere, ac sic Christo aperire ut­ cumque possunt, sed in his difficultatibus actionum peccare metuunt, Lavi, inquit,, pedes meos; quomodo inquinabo illos? Quisquis enim in verbo non offendit, hic perfectus est vir. Et quis est perfectus? quis est qui non offendit in tanta abundantia iniquitatis, tanto frigore charitatis? Lavi pedes meos; quomodo inqui­ nabo eos? Quandoquidem lego, et audio, Nolite multi magistri fieri, fratres, quoniam majus judicium sumitis: in multis enim offendimus omnes. Lavi pedes meos; quomodo inquinabo eos? Sed ecce surgo, et aperio. Christe, lava eos, Dimitte nobis debita no­ stra, quoniam non est exstincta charitas nostra: quia et nos dimittimus debitoribus nostris. Quando te audimus, exsultant tecum in coelestibus ossa humiliata. Sed quando te prædica­ mus, terram calcamus ut tibi aperiamus: et ideo si reprehendimur, perturbamur; si laudamur, inflamur. Lava pedes nostros ante mundatos, sed cum ad aperien­ dum tibi per terram pergimus, inquinatos. Haec vobis hodie satis sint, dilectissimi. Si quid secus quam opor­ tuit dicentes fortassis offendimus, vel laudibus vestris immoderatius quam oportuit elevati sumus; impe­ trate mundationem pedibus nostris, Deo placentibus orationibus vestris. ### English translation (Claude) Then, looking at those who can preach, and gain peoples and govern them, and so open to Christ in some measure, but who fear to sin amid these difficulties of activity, she says: "I have washed my feet; how shall I defile them?" For "whoever does not stumble in word is a perfect man." And who is perfect? Who is there who does not stumble amid such an abundance of iniquity, such coldness of love? "I have washed my feet; how shall I defile them?" Since I read and hear, "Do not become many teachers, my brothers, for you will receive a greater judgment; for in many things we all stumble." "I have washed my feet; how shall I defile them?" But see, I rise and open. Christ, wash them: "Forgive us our debts," since our love is not extinguished: "because we too forgive our debtors." When we hear you, the humbled bones rejoice with you in the heavenly places. But when we preach you, we tread the earth in order to open to you: and so if we are blamed, we are disturbed; if we are praised, we are puffed up. Wash our feet, cleansed before, but defiled when we go over the earth to open to you. Let this be enough for you today, dearly beloved. If perhaps we have stumbled by saying something otherwise than we ought, or have been lifted up by your praises more immoderately than we ought, obtain cleansing for our feet by your prayers pleasing to God. ### Scripture references - Song 5:3: quotation, high confidence - Jas 3:2: quotation, high confidence - Jas 3:1: quotation, high confidence - Matt 6:12: quotation, high confidence - Ps 51:8 (50:10 LXX): allusion, medium confidence ### Translation notes - Song 5:3, Jas 3:2, 3:1, Matt 6:12 and Ps 51:8 (LXX 50:10) are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 57.6 (PL 35:1791; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-57-6). ## Tractates on the Gospel of John 58.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-1 - Source: PL 35:1791–1793 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Not all clean" refers to the betrayer, as John himself explains. ### Latin text Jam illa verba Evangelii, ubi Dominus lavans pedes discipulis suis, ait, Qui lotus est semel, non habet necessitatem nisi pedes lavare, sed est mundus to­ tus, Dilectioni vestrae, ut Dominus donare dignatus est, exposuimus: nunc quod sequi­ tur videamus. Et vos, inquit, mundi estis sed non omnes. Hoc quid sit ne quæreremus, ipse Evangelista patefecit, adjungens: Sciebat enim quisnam esset qui traderet eum; propterea dixit: Non estis mundi omnes. Quid hoc apertius? Proinde ad sequentia transeamus. ### English translation (Claude) We have already expounded to your Love, as the Lord deigned to grant, those words of the Gospel where the Lord, washing his disciples' feet, says, "He who has once been washed has no need except to wash his feet, but is clean all over." Now let us see what follows. "And you," he says, "are clean, but not all." So that we might not have to ask what this means, the evangelist himself made it plain, adding: "For he knew who it was that would betray him; therefore he said, You are not all clean." What could be plainer? So let us pass on to what follows. ### Scripture references - John 13:10: quotation, high confidence - John 13:11: quotation, high confidence ### Translation notes - John 13:10–11 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 58.1 (PL 35:1791–1793; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-1). ## Tractates on the Gospel of John 58.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-2 - Source: PL 35:1793 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus now fulfils his promise to explain to Peter the meaning of the foot-washing. ### Latin text Postquam ergo lavit pedes eorum, et accepit vesti­ menta sua; cum recubuisset iterum, dixit eis: Scitis quid fecerim vobis? Nunc est ut beato Petro reddatur illa promissio: dilatus enim fuerat, quando expave­ scenti, et dicenti, Non lavabis mihi pedes in æternum, responsum est ei, Quod ego facio, tu nescis modo, scies autem postea. Ecce est ipsum postea; jam tempus est ut dicatur quod paulo ante dilatum est. Memor itaque Dominus se promisisse jam dudum scientiam facti sui tam inopinati, tam mirabilis, tam expavescendi, et nisi ipse vehementer terruisset, nullo modo sinendi, ut magister non tantum ipsorum, sed Angelorum, et Dominus non tantum ipsorum, sed rerum omnium, lavaret pedes discipulorum et servorum suorum: hujus ergo tanti facti quoniam promiserat scientiam dicens, Scies autem postea; quid sit quod fecit, docere nunc incipit. ### English translation (Claude) "So after he had washed their feet, and taken his garments, when he had reclined again, he said to them: Do you know what I have done to you?" Now is the time for that promise to be paid to blessed Peter; for it had been deferred when, to him who was afraid and said, "You shall never wash my feet," the answer was given, "What I am doing you do not know now, but you will know afterwards." See, here is that very "afterwards"; now it is time to say what was deferred a little before. So the Lord, mindful that he had promised some time before the knowledge of his act, so unexpected, so wonderful, so fearful, and one that would by no means have been allowed had he not strongly terrified him, that the master not only of them but of the angels, and the Lord not only of them but of all things, should wash the feet of his disciples and servants: since, then, he had promised the knowledge of so great an act, saying, "But you will know afterwards," he now begins to teach what it is that he did. ### Scripture references - John 13:12: quotation, high confidence - John 13:7: quotation, high confidence - John 13:8: quotation, high confidence ### Translation notes - John 13:12 and 13:7–8 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 58.2 (PL 35:1793; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-2). ## Tractates on the Gospel of John 58.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-3 - Source: PL 35:1793 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ rightly calls himself Master and Lord, for the Truth cannot be arrogant in speaking the truth, and we profit by knowing it. ### Latin text Vos, inquit, vocatis me, Magister, et Domine: et bene dicitis; sum etenim. Bene dicitis, quia verum dicitis; sum quippe quod dicitis. Homini præceptum est, Non te laudet os tuum, sed laudet te os proximi tui. Periculosum est enim sibi pla­ cere, cui cavendum est superbire. Ille autem qui su­ per omnia est, quantumcumque se laudet, non se ex­ tollit excelsus: nec potest recte dici arrogans Deus. Nobis namque expedit eum nosse, non illi: nec eum quisque cognoscit, si non se indicet ipse qui novit. Si ergo non se laudando quasi arrogantiam vitare volue­ rit, nobis sapientiam denegabit. Et magistrum qui­ dem quod se esse dicit, nemo reprehenderet, etiam qui eum nihil esse aliud quam hominem crederet; quoniam id profitetur quod et ipsi homines in quibus­ libet artibus usque adeo sine arrogantia profitentur, ut professores vocentur. Quod vero dominum et ipse se dicit discipulorum suorum, cum sint illi etiam se­ cundum sæculum ingenui, quis ferat in homine? Sed Deus loquitur. Nulla est hic elatio tantae celsitudinis, nullum mendacium veritatis: nobis subjacere illi utile est celsitudini, nobis servire utile est veritati. Quod se Dominum dicit, non illi vitium est, sed nobis be­ neficium. Cujusdam sæcularis auctoris verba laudan­ tur, quia dixit, « Cum omnis arrogantia odiosa est, tum illa ingenii et eloquentiae multo molestissima »: et tamen idem ipse cum de sua eloquentia loqueretur, « Dicerem, inquit, per­ fectam, si ita judicarem; nec in veritate crimen ar­ rogantiæ pertimescerem ». Si igitur ille homo eloquentissimus in veritate arrogantiam non timeret, quomodo arrogantiam ipsa veritas timet? Dicat se Dominum qui Dominus est, dicat verum qui veritas est; ne non discam ego quod utile est, dum ta­ cet ille quod est. Beatissimus Paulus, non utique uni­ genitus Dei Filius, sed unigeniti Dei Filii servus et apostolus; non veritas, sed particeps veritatis; ait libere et constanter, Et si voluero gloriari, non ero insipiens; veritatem enim dico. Neque enim in seipso, sed in ipsa veritate quae superior est ipso, et humiliter et veraciter gloriaretur: quoniam et ipse præcepit ut qui gloriatur in Domino glorietur. Itane non timeret insipientiam, si gloriari vellet amator sapientiae; et in gloria sua timeret insipientiam ipsa sapientia? Non timuit arrogantiam qui dixit, In Do­ mino laudabitur anima mea; et in laude sua timeret arrogantiam potestas Domini, in qua laudatur anima servi? Vos, inquit, vocatis me, Magister, et Domine: et bene dicitis; sum etenim. Ideo bene dici­ tis, quia sum: nam si non essem quod dicitis, male diceretis, etiamsi me laudaretis. Quomodo ergo ne­ garet veritas, quod dicunt discipuli veritatis? quo­ modo quod dicunt qui didicerunt, negaret ipsa unde didicerunt? Quomodo fons negat quod bibens prædicat? quomodo lux occultat quod videns indicat? ### English translation (Claude) "You call me Master and Lord: and you say well, for so I am." "You say well," because you say the truth; for I am what you say. To man it is commanded, "Let not your own mouth praise you, but let your neighbour's mouth praise you." For it is dangerous for one to be pleased with himself who must beware of pride. But he who is above all things, however much he praises himself, does not exalt himself, being already exalted; nor can God rightly be called arrogant. For it profits us to know him, not him; nor does anyone know him unless he who knows himself makes himself known. If, then, by not praising himself he wished to avoid arrogance, as it were, he would deny us wisdom. And no one would blame him for saying he is a master, even one who believed him to be nothing but a man; for he professes what men themselves profess in any arts without arrogance, so much so that they are called professors. But that he calls himself also the lord of his disciples, when they were freeborn even according to the world, who would bear in a man? But it is God who speaks. Here there is no elation in so great a height, no lie in the truth: it is profitable for us to be subject to that height, profitable for us to serve the truth. That he calls himself Lord is no fault in him, but a benefit to us. The words of a certain secular author are praised, because he said, "While all arrogance is hateful, that of talent and eloquence is by far the most offensive"; and yet the same man, when speaking of his own eloquence, said, "I would call it perfect, if I judged it so; nor in the truth would I fear the charge of arrogance." If, then, that most eloquent man would not fear arrogance in the truth, how should the Truth itself fear arrogance? Let him who is Lord call himself Lord, let him who is the Truth speak the truth; lest I fail to learn what is profitable while he keeps silent about what he is. The most blessed Paul, certainly not the only-begotten Son of God, but the servant and apostle of the only-begotten Son of God; not the truth, but a partaker of the truth, says freely and firmly, "For if I wish to glory, I shall not be foolish; for I speak the truth." For he would glory both humbly and truly, not in himself but in the truth itself, which is higher than he; since he himself also commanded that he who glories should glory in the Lord. Would the lover of wisdom, then, not fear folly if he wished to glory, and would Wisdom itself fear folly in its own glory? He did not fear arrogance who said, "My soul shall be praised in the Lord"; and would the power of the Lord, in which the servant's soul is praised, fear arrogance in its own praise? "You call me Master and Lord: and you say well, for so I am." You say well because I am; for if I were not what you say, you would say ill, even if you praised me. How, then, would the Truth deny what the disciples of the Truth say? How would the source from which they learned deny what those who learned say? How does the fountain deny what the drinker proclaims? How does the light hide what the seer points out? ### Scripture references - John 13:13: quotation, high confidence - Prov 27:2: quotation, high confidence - 2 Cor 12:6: quotation, high confidence - 1 Cor 1:31: allusion, high confidence - Ps 34:2 (33:3 LXX): quotation, high confidence ### Extrabiblical texts - Cicero, Div. Caec. 36 (Cicero): quotation, medium confidence - Cicero, Orat. (Cicero): quotation, medium confidence ### Translation notes - John 13:13, Prov 27:2, 2 Cor 12:6, 1 Cor 1:31 and Ps 34:2 (LXX 33:3) are quoted. The secular author is Cicero (Div. Caec. 36; the second quotation is from his Orator, section uncertain). Three Migne references printed in the text, "(Prov. XXVII, 2)", "(Cic. in Q. Caecilium)" and "(Id. in Oratore)", have been removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 58.3 (PL 35:1793; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-3). ## Tractates on the Gospel of John 58.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-4 - Source: PL 35:1793 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's example calls Christians to wash one another's feet, in the heart and preferably also literally, as many did in hospitality. ### Latin text « Si ergo, inquit, ego lavi pedes vestros Domi­ nus et Magister, debetis et vos alter alterius lavare pedes. Exemplum enim dedi vobis, ut quemadmodum ego feci vobis, et vos ita faciatis. » Hoc est, beate Petre, quod nesciebas, quando fieri non sinebas. Hoc tibi postea sciendum promisit, quando ut sineres ter­ ruit te Magister tuus et Dominus tuus, lavans pedes tuos. Didicimus, fratres, humilitatem ab Excelso; fa­ ciamus invicem humiles, quod humiliter fecit Excel­ sus. Magna est haec commendatio humilitatis: et fa­ ciunt sibi hoc invicem fratres, etiam opere ipso visi­ bili, cum se invicem hospitio recipiunt; est enim apud plerosque consuetudo hujus humilitatis, usque ad factum quo cernatur expressa. Unde Apostolus cum viduam bene meritam commendaret, Si hospitio, inquit, recepit, si sanctorum pedes lavit. Et apud sanctos ubicumque hæc consuetudo non est, quod manu non faciunt, corde faciunt, si in illorum numero sunt quibus dicitur in hymno beatorum trium virorum, Benedicite, sancti et humiles corde, Domino. Multo autem est melius, et sine con­ troversia verius, ut etiam manibus fiat; nec dedigne­ tur quod fecit Christus, facere christianus. Cum enim ad pedes fratris inclinatur corpus, etiam in corde ipso vel excitatur, vel si jam inerat, confirmatur ip­ sius humilitatis affectus. ### English translation (Claude) "If I, then," he says, "your Lord and Master, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you also should do." This, blessed Peter, is what you did not know when you would not allow it to be done. This he promised you would know afterwards, when your Master and your Lord, washing your feet, frightened you into allowing it. We have learned humility, brothers, from the Most High; let us, being humble, do for one another what the Most High did humbly. Great is this commendation of humility; and brothers do this for one another even by the visible act itself, when they receive one another in hospitality; for among very many there is the custom of this humility, carried as far as the deed in which it is plainly expressed. Hence the Apostle, when he commended a widow of good desert, said, "if she has received guests, if she has washed the feet of the saints." And among the saints, wherever this custom does not exist, what they do not do with the hand they do in the heart, if they are among those to whom it is said in the hymn of the three blessed men, "Bless the Lord, you holy and humble of heart." But it is much better, and beyond dispute more true, that it be done with the hands too; and let not the Christian disdain to do what Christ did. For when the body is bowed at a brother's feet, the feeling of humility itself is either stirred up in the heart too, or, if it was already there, strengthened. ### Scripture references - John 13:14: quotation, high confidence - John 13:15: quotation, high confidence - 1 Tim 5:10: quotation, high confidence ### Extrabiblical texts - Pr Azar 65 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - John 13:14–15, 1 Tim 5:10 and the Song of the Three (Dan 3:87 Greek; Pr Azar 65) are quoted. The washing of guests' feet was a custom of Christian hospitality. ### Citation (SBL) Augustine, Tract. Ev. Jo. 58.4 (PL 35:1793; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-4). ## Tractates on the Gospel of John 58.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-5 - Source: PL 35:1793–1795 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Washing one another's feet means confessing sins to one another, praying for one another and forgiving one another, as Christ intercedes for and forgives us. ### Latin text Sed excepto isto morali intellectu, ita nos hujus dominici facti altitudinem commendasse meminimus, quod lavando pedes jam lotorum atque mundorum discipulorum, significaverit Dominus propter humanos quibus in terra versamur affectus, ut quantum­ libet profecerimus in apprehensione justitiae, sciamus nos sine peccato non esse: quod subinde abluit inter­ pellando pro nobis, cum oramus Patrem qui in caelis est, ut debita nostra dimittat nobis, sicut et nos di­ mittimus debitoribus nostris. Quo­ modo ergo ad hunc intellectum poterit pertinere hoc quod ipse postea docuit, ubi sui facti exposuit ratio­ nem dicens, Si ergo ego lavi vestros pedes Dominus et Magister, debetis et vos alter alterius lavare pedes. Exemplum enim dedi vobis, ut quemadmodum ego vobis feci, ita et vos faciatis? Numquid dicere possu­ mus quod etiam frater fratrem a delicti poterit conta­ gione mundare? Imo vero id etiam nos esse admoni­ tos in hujus dominici operis altitudine noverimus, ut confessi invicem delicta nostra oremus pro nobis, sicut et Christus interpellat pro nobis. Audiamus Apostolum Jacobum hoc ipsum evidentis­ sime præcipientem et dicentem, Confitemini invicem delicta vestra, et orate pro vobis. Quia et ad hoc Dominus nobis dedit exemplum. Si enim ille qui ullum peccatum nec habet, nec habuit, nec habe­ bit, orat pro peccatis nostris; quanto magis nos in­ vicem pro nostris orare debemus? Et si dimittit no­ bis ille cui non habemus quod dimittamus; quanto magis dimittere nobis debemus invicem, qui sine peccato hic vivere non valemus? Quid enim videtur in hac altitudine sacramenti Dominus significare, cum dicit, « Exemplum enim dedi vobis, ut quemadmo­ dum ego feci vobis, ita et vos faciatis »; nisi quod aper­ tissime dicit Apostolus, « Donantes vobismetipsis, si quis adversus aliquem habet querelam, sicut et Do­ minus donavit vobis, ita et vos »? In­ vicem itaque nobis delicta donemus, et pro nostris delictis invicem oremus, atque ita quodammodo in­ vicem pedes nostros lavemus. Nostrum est, donante ipso, ministerium charitatis et humilitatis adhibere: illius est exaudire, ac nos ab omni peccatorum con­ taminatione mundare per Christum, et in Christo; ut quod aliis etiam dimittimus, hoc est in terra solvimus, solvatur in coelo. ### English translation (Claude) But apart from this moral understanding, we remember that we commended the depth of this act of the Lord in this way: that by washing the feet of disciples already washed and clean, the Lord signified that, because of the human affections with which we live on earth, however far we have advanced in grasping righteousness, we should know that we are not without sin; which he washes away from time to time by interceding for us, when we pray the Father who is in heaven to forgive us our debts, as we also forgive our debtors. How, then, can what he afterwards taught belong to this understanding, where he explained the reason of his act, saying, "If I, then, your Lord and Master, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you also should do"? Can we say that a brother too can cleanse a brother from the contagion of sin? On the contrary, let us recognize that we too have been admonished of this in the depth of this work of the Lord: that, confessing our sins to one another, we should pray for one another, just as Christ also intercedes for us. Let us hear the apostle James most plainly commanding this very thing, and saying, "Confess your sins to one another, and pray for one another." For of this too the Lord gave us an example. For if he who neither has, nor had, nor will have any sin prays for our sins, how much more ought we to pray for one another's? And if he forgives us, to whom we have nothing to forgive, how much more ought we to forgive one another, who cannot live here without sin? For what does the Lord seem to signify in the depth of this sacrament, when he says, "For I have given you an example, that as I have done to you, so you also should do," if not what the Apostle says most plainly, "Forgiving one another, if anyone has a complaint against another, as the Lord has forgiven you, so you also"? So let us forgive one another our sins, and pray for one another's sins, and thus in a way wash one another's feet. It is ours, by his gift, to render the service of love and humility; it is his to hear us and cleanse us from all defilement of sins through Christ and in Christ; so that what we too forgive others, that is, loose on earth, may be loosed in heaven. ### Scripture references - John 13:14: quotation, high confidence - John 13:15: quotation, high confidence - Matt 6:12: quotation, high confidence - Rom 8:34: allusion, high confidence - Jas 5:16: quotation, high confidence - Col 3:13: quotation, high confidence - Matt 18:18: allusion, high confidence ### Translation notes - John 13:14–15, Matt 6:9, 12, Rom 8:34, Jas 5:16, Col 3:13 and Matt 18:18 are quoted or recalled. "Sacrament" renders sacramentum (the hidden meaning of the act). ### Citation (SBL) Augustine, Tract. Ev. Jo. 58.5 (PL 35:1793–1795; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/56-1/#p-58-5). ## Tractates on the Gospel of John 59.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-59-1 - Source: PL 35:1795 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas was not chosen for blessedness, though chosen for a purpose; the other disciples ate the bread that was the Lord, Judas the Lord's bread to his judgment. ### Latin text Audivimus in sancto Evangelio loquentem Do­ minum atque dicentem, « Amen, amen dico vobis; non est servus major domino suo, neque apostolus major eo qui misit illum: si haec scitis, beati eritis si feceritis ea. Hoc ideo dixit, quia laverat discipulorum pedes, magister humilitatis et verbo et exemplo: sed poterimus ea quæ sunt operosius disserenda ipso ad­ juvante disserere, si non in eis quæ manifesta sunt im­ moremur. Cum ergo haec Dominus praemisisset, adjun­ xit, « Non de omnibus vobis dico: ego scio quos ele­ gerim: sed ut impleatur Scriptura, Qui manducat pa­ nem mecum, levabit super me calcaneum suum. » Hoc quid est aliud nisi, conculcabit me? Notum est de quo loquatur; Judas ille traditor ejus attingitur. Ergo ipsum non elegerat, unde ab eis quos elegit, isto ser­ mone secernit. Quod ergo dico, inquit, Beati eritis si feceritis ea, non de omnibus vobis dico: est inter vos qui non erit beatus, neque faciet ea. Ego scio quos elegerim. Quos, nisi eos qui beati erunt faciendo quæ praecepit, ac facienda monstravit, qui efficere beatos potest? Non est, inquit, traditor Judas electus. Quid est ergo quod alio loco dicit, Nonne ego vos duodecim elegi, et unus ex vobis diabolus est? An et ipse ad aliquid est electus, ad quod utique erat ne­ cessarius; non autem ad beatitudinem, de qua modo ait, Beati eritis si feceritis ea? Hoc non de omnibus dicit: scit enim quos ad societatem beatitudinis hujus elegerit. Non est ex eis iste qui panem illius sic ede­ bat, ut super eum levaret calcaneum. Illi manduca­ bant panem Dominum, ille panem Domini contra Do­ minum: illi vitam, ille pœnam. « Qui enim mandu­ cat indigne, » ait Apostolus, « judicium sibi manducat ». « Amodo, » inquit, « dico vobis, prius­ quam fiat; ut cum factum fuerit, credatis quia ego sum: » id est, ego sum de quo illa Scriptura præces­ sit, ubi dictum est, Qui manducat mecum panem, levabit super me calcaneum. ### English translation (Claude) We have heard the Lord speaking in the holy Gospel and saying: "Amen, amen, I say to you, a servant is not greater than his lord, nor is an apostle greater than he who sent him. If you know these things, you will be blessed if you do them." He said this because he had washed the disciples' feet, the teacher of humility both by word and by example. But we shall be able, with his help, to discuss what needs more laborious discussion if we do not linger on what is plain. So when the Lord had said this first, he added: "I do not speak of you all: I know whom I have chosen; but that the Scripture may be fulfilled, He who eats bread with me will lift up his heel against me." What is this but "he will trample on me"? It is well known of whom he speaks: that Judas, his betrayer, is meant. So he had not chosen him, since by this saying he separates him from those whom he chose. "What I say, then," he says, "'You will be blessed if you do them,' I do not say of you all: there is one among you who will not be blessed, nor will he do them. I know whom I have chosen." Whom, if not those who will be blessed by doing what he commanded and showed must be done, he who can make them blessed? "Judas the betrayer," he says, "was not chosen." What, then, is it that he says in another place, "Did I not choose you twelve, and one of you is a devil?" Or was he too chosen for something, for which he was certainly necessary, but not for the blessedness of which he now says, "You will be blessed if you do them"? This he does not say of all; for he knows whom he has chosen for the fellowship of this blessedness. This man is not one of them, who ate his bread in such a way as to lift up his heel against him. They ate the bread that was the Lord, he the bread of the Lord against the Lord; they life, he punishment. "For he who eats unworthily," says the Apostle, "eats judgment to himself." "From now on," he says, "I tell you before it happens, so that when it has happened you may believe that I am he": that is, I am he of whom that Scripture went before, where it is said, "He who eats bread with me will lift up his heel against me." ### Scripture references - John 13:16: quotation, high confidence - John 13:17: quotation, high confidence - John 13:18: quotation, high confidence - John 13:19: quotation, high confidence - Ps 41:9 (40:10 LXX): quotation, high confidence - John 6:70: quotation, high confidence - 1 Cor 11:29: quotation, high confidence ### Translation notes - John 13:16–19, Ps 41:9 (LXX 40:10), John 6:70 and 1 Cor 11:29 are quoted. "They ate the bread that was the Lord, he the bread of the Lord" (panem Dominum ... panem Domini) is a eucharistic contrast; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 59.1 (PL 35:1795; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-59-1). ## Tractates on the Gospel of John 59.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-59-2 - Source: PL 35:1795 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The words "he who receives me receives him who sent me" give no support to the Arian ranking of the Son below the Father, which cannot even place the Holy Spirit consistently. ### Latin text Deinde sequitur, et dicit: Amen, amen dico vo­ bis; qui accipit si quem misero, me accipit; qui autem me accipit, accipit eum qui me misit. Tantumne di­ stare intelligi voluit inter eum quem mittit et se, quantum inter seipsum et Patrem Deum? Hoc si isto modo acceperimus, nescio quos gradus, quod ab­ sit, Arianorum more faciemus. Illi quippe cum au­ diunt hæc evangelica verba, seu legunt, statim ad illos gradus sui dogmatis currunt, quibus non ascen­ dunt ad vitam, sed præcipitantur in mortem. Conti­ nuo quippe dicunt: Quantum apostolus Filii distat a Filio, quamvis dixerit, Qui accipit si quem misero, me accipit; tantum et Filius distat a Patre, quamvis dixerit, Qui autem me accipit, accipit eum qui me mi­ sit. Sed si hoc dicis, oblitus es, hæretice, gradus tuos. Si enim tanto intervallo propter haec Domini verba Filium a Patre, quantum apostolum distinguis a Filio, ubi positurus es Spiritum sanctum? Exci­ ditne tibi, eum vos ponere solere post Filium? Erit ergo ipse inter apostolum et Filium; et multo amplius distabit Filius ab apostolo quam Pater a Filio. An forte, ut, inter Filium et apostolum, atque inter Pa­ trem et Filium maneat paribus intervallis ista distinctio, aequalis erit Spiritus sanctus Filio? Sed nec hoc vultis. Ubi ergo eum posituri estis, si quanta Filium Patri, tanta apostolum Filio discretione supponitis? Cohibete itaque vestræ præsumptionis audaciam; et in his verbis nolite quærere quantam Filii et apos­ toli, tantam Patris Filiique distantiam. Ipsum Filium audite potius dicentem, Ego et Pater unum sumus. Ubi veritas vobis inter Genitorem et Unigenitum nullam distantiae suspicionem reliquit, ubi gradus vestros Christus elisit, ubi scalas vestras petra confregit. ### English translation (Claude) Then it follows, and he says: "Amen, amen, I say to you, he who receives anyone I send receives me; and he who receives me receives him who sent me." Did he wish it to be understood that there is as great a distance between the one he sends and himself as between himself and God the Father? If we take it in that way, we shall make some kind of degrees, after the manner of the Arians, which God forbid. For they, when they hear or read these words of the Gospel, at once run to those degrees of their doctrine by which they do not ascend to life but are cast headlong into death. For they say at once: "As far as the Son's apostle is distant from the Son, though he said, 'He who receives anyone I send receives me,' so far is the Son distant from the Father, though he said, 'He who receives me receives him who sent me.'" But if you say this, heretic, you have forgotten your degrees. For if because of these words of the Lord you separate the Son from the Father by as great an interval as you separate the apostle from the Son, where will you put the Holy Spirit? Has it slipped your mind that you are accustomed to put him after the Son? Then he will be between the apostle and the Son; and the Son will be much further from the apostle than the Father from the Son. Or perhaps, so that this distinction between the Son and the apostle and between the Father and the Son may remain at equal intervals, the Holy Spirit will be equal to the Son? But you do not want this either. Where, then, will you put him, if you set the Son below the Father by as great a separation as the apostle below the Son? So restrain the boldness of your presumption, and do not seek in these words a distance between Father and Son as great as that between the Son and the apostle. Hear rather the Son himself saying, "I and the Father are one." There the Truth has left you no suspicion of distance between the Begetter and the Only-begotten; there Christ has smashed your degrees; there the rock has broken your ladders. ### Scripture references - John 13:20: quotation, high confidence - John 10:30: quotation, high confidence - 1 Cor 10:4: allusion, medium confidence ### Translation notes - John 13:20 and John 10:30 are quoted. Anti-Arian argument translated as written; "the rock" is Christ (1 Cor 10:4). ### Citation (SBL) Augustine, Tract. Ev. Jo. 59.2 (PL 35:1795; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-59-2). ## Tractates on the Gospel of John 59.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-59-3 - Source: PL 35:1795–1797 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The saying commends the authority of the sender in the one sent: Christ is received in the apostle and the Father in the Son. ### Latin text Sed haereticorum calumnia refutata, quonam modo nos accepturi sumus haec dominica verba, Qui accipit si quem misero, me accipit; qui autem me accipit, accipit eum qui me misit? Si enim voluerimus intelligere ideo dictum, Qui me accipit, accipit eum qui me misit, quod unius naturae sint Pater et Filius; consequens videbitur ex eorumdem verborum regula, qua dictum est, Qui accipit si quem misero, me accipit, ut unius naturæ sit Filius et apostolus. Posset qui­ dem non inconvenienter et hoc intelligi, quoniam geminae est ille gigas substantiae, qui exsultavit ad currendam viam: Verbum enim caro factum est, hoc est, Deus homo factus est. Proinde ita dixisse posset videri, Qui accipit si quem misero, me accipit secundum hominem: Qui au­ tem me secundum Deum accipit, accipit eum qui me misit. Sed cum ista dicebat, non ab illo naturæ uni­ tas; sed in eo qui mittitur, mittentis commendabatur auctoritas. Sic itaque eum qui missus est unusquis­ que accipiat, ut in illo eum qui misit attendat. Si ergo attendas Christum in Petro, invenies discipuli praeceptorem; si autem attendas Patrem in Filio, invenies Unigeniti Genitorem: ac sic in eo qui missus est, sine ullo accipis errore mittentem. Ea quae se­ quuntur in Evangelio, non sunt temporis brevitate coarctanda. Et ideo sermo iste, charissimi, velut ovium sanctarum cibus, si sufficit, salubriter capia­ tur; si exiguus est, desiderabiliter ruminetur. ### English translation (Claude) But now that the heretics' slander has been refuted, how are we to take these words of the Lord, "He who receives anyone I send receives me; and he who receives me receives him who sent me"? For if we wish to understand that "he who receives me receives him who sent me" was said because the Father and the Son are of one nature, it will seem to follow, by the rule of the same words in which it was said, "He who receives anyone I send receives me," that the Son and the apostle are of one nature. This too, indeed, could be understood not unfittingly, since that giant who exulted to run his course is of twofold substance; for the Word was made flesh, that is, God was made man. So he might seem to have said, "He who receives anyone I send receives me" according to the man; "but he who receives me" according to God "receives him who sent me." But when he was saying this, it was not the unity of nature that was being commended by him, but the authority of the sender in the one who is sent. So let each one receive him who was sent in such a way that in him he attends to him who sent him. If, then, you look to Christ in Peter, you will find the teacher of the disciple; but if you look to the Father in the Son, you will find the Begetter of the Only-begotten: and so in the one who is sent you receive the sender without any error. What follows in the Gospel is not to be cramped by the shortness of time. And so, dearly beloved, let this sermon, as food for holy sheep, be taken wholesomely if it suffices; if it is meagre, let it be chewed over with longing. ### Scripture references - John 13:20: quotation, high confidence - Ps 19:5 (18:6 LXX): allusion, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 13:20, Ps 19:5 (LXX 18:6) and John 1:14 are quoted or recalled; the "giant" of twofold substance is Christ, divine and human. ### Citation (SBL) Augustine, Tract. Ev. Jo. 59.3 (PL 35:1795–1797; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-59-3). ## Tractates on the Gospel of John 60.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-1 - Source: PL 35:1797 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus was not troubled by new knowledge of the betrayal, which he had long foretold, but by his approaching passion, as when his soul was troubled before. ### Latin text Non parva, fratres, ex Evangelio beati Joannis nobis proponitur quæstio, ubi ait: Cum hæc dixisset Jesus, turbatus est spiritu, et protestatus est, et dixit: Amen, amen dico vobis, quia unus ex vobis tradet me. Hincne turbatus est Jesus, non carne, sed spiritu, quia dicturus fuerat, Unus ex vobis tradet me? Num­ quidnam illi hoc tunc primum venit in mentem, vel tunc primum ei subito revelatum est, eumque repen­ tina tanti mali novitas turbavit? Nonne hinc paulo ante loquebatur dicens, Qui manducat mecum panem, levabit super me calcaneum? Nonne etiam jam supe­ rius dixerat, Et vos mundi estis, sed non omnes? Ubi Evangelista subjunxit, Sciebat enim quisnam esset qui traderet eum: quem jam et ante significaverat dicens, Nonne ego vos duode­ cim elegi, et unus ex vobis diabolus est? Quid est ergo quod nunc turbatus est spiritu, cum pro­ testatus est, et dixit: Amen, amen dico vobis, quia unus ex vobis tradet me? An quia eum jam fuerat ex­ pressurus, ut non lateret in caeteris, sed discernere­ tur a caeteris, ideo turbatus est spiritu? An quia ipse traditor jam fuerat exiturus, ut Judæos, quibus Do­ minus ab eo traderetur, adduceret, turbavit eum im­ minens passio, et periculum proximum, et traditoris impendens manus, cujus fuerat præcognitus animus? Tale quippe hoc est quod Jesus turbatus est spiritu, quale etiam illud quod ait, Nunc anima mea turbata est; et quid dicam? Pater, salva me ex hora hac; sed propterea veni in horam hanc. Sicut ergo tunc ejus anima turbata est hora propinquante passionis; ita etiam nunc exituro Juda atque venturo, et propinquante tanto scelere traditoris, turbatus est spiritu. ### English translation (Claude) No small question, brothers, is set before us from the Gospel of blessed John, where it says: "When Jesus had said these things, he was troubled in spirit, and testified, and said: Amen, amen, I say to you that one of you will betray me." Was Jesus troubled by this, not in the flesh but in the spirit, because he was about to say, "One of you will betray me"? Did this then come into his mind for the first time, or was it then suddenly revealed to him for the first time, and did the sudden novelty of so great an evil trouble him? Was he not speaking of this a little before, saying, "He who eats bread with me will lift up his heel against me"? Had he not also said earlier, "And you are clean, but not all"? Where the evangelist added, "For he knew who it was that would betray him"; whom he had already indicated even before, saying, "Did I not choose you twelve, and one of you is a devil?" What, then, is it that he is now troubled in spirit, when he testified and said, "Amen, amen, I say to you that one of you will betray me"? Was he troubled in spirit because he was now about to point him out, so that he would not lie hidden among the rest but be distinguished from the rest? Or because the betrayer himself was now about to go out to bring the Jews to whom the Lord was to be betrayed by him, was he troubled by his impending passion, the danger close at hand, and the hand of the betrayer hanging over him, whose mind had been known beforehand? For that Jesus was troubled in spirit is of the same kind as what he said, "Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this purpose I came to this hour." As, then, his soul was troubled then as the hour of his passion drew near, so now too, as Judas was about to go out and to come back, and so great a crime of the betrayer drew near, he was troubled in spirit. ### Scripture references - John 13:21: quotation, high confidence - John 13:18: quotation, high confidence - John 13:10: quotation, high confidence - John 13:11: quotation, high confidence - John 6:70: quotation, high confidence - John 12:27: quotation, high confidence ### Translation notes - John 13:21, 13:18, 13:10–11, 6:70 and 12:27 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 60.1 (PL 35:1797; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-1). ## Tractates on the Gospel of John 60.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-2 - Source: PL 35:1797 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, troubled by his own power and will, took on our weakness so that we might see ourselves in him and not despair when troubled. ### Latin text Turbatus est ergo potestatem habens ponendi animam suam, et potestatem habens iterum sumendi eam. Turbatur tam ingens potestas, turbatur petræ firmitas: an potius in eo nostra tur­ batur infirmitas? Ita vero: nihil indignum credant servi de Domino suo, sed agnoscant se membra in capite suo. Qui mortuus est pro nobis, turbatus est idem ipse pro nobis. Qui ergo potestate mortuus est, potestate turbatus est: qui transfiguravit corpus hu­ militatis nostræ conforme corpori gloriae suæ, transfiguravit etiam in se affectum infirmitatis nostræ, compatiens nobis affectu animae suæ. Proinde quando turbatur magnus, fortis, certus, invictus, non ei timeamus quasi deficiat; non perit, sed nos quærit. Nos, inquam, nos omnino sic quæ­ rit nos ipsos in illius perturbatione videamus, ut quando turbamur, non desperatione pereamus. Quan­ do turbatur qui non turbaretur nisi volens, eum con­ solatur qui turbatur et nolens. ### English translation (Claude) He was troubled, then, who had power to lay down his life and power to take it again. So great a power is troubled, the firmness of the rock is troubled: or is it rather our weakness that is troubled in him? Yes, truly: let the servants believe nothing unworthy of their Lord, but let them recognize themselves as members in their head. He who died for us was himself troubled for us. He, then, who died by power was troubled by power: he who will transform the body of our lowliness to be conformed to the body of his glory transformed in himself too the feeling of our weakness, sympathizing with us by the feeling of his soul. Accordingly, when the great, the strong, the sure, the unconquered one is troubled, let us not fear for him as though he were failing; he is not perishing, but seeking us. Us, I say, he seeks altogether in this way: let us see ourselves in his trouble, so that when we are troubled we may not perish by despair. When he is troubled who would not be troubled unless he willed it, he consoles one who is troubled even against his will. ### Scripture references - John 10:18: allusion, high confidence - Phil 3:21: quotation, high confidence ### Translation notes - John 10:18 and Phil 3:21 are quoted or recalled. A Migne reference printed in the text, "(Philipp. III, 21)", has been removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 60.2 (PL 35:1797; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-2). ## Tractates on the Gospel of John 60.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-3 - Source: PL 35:1797 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against the Stoics, Augustine affirms that Christians rightly feel fear, sorrow, desire and joy for just causes. ### Latin text Pereant argumenta philosophorum, qui negant in sapientem cadere perturbationes animorum. Stul­ tam fecit Deus sapientiam hujus mundi; et Dominus novit cogitationes hominum, quo­ niam vanæ sunt. Turbetur plane animus christianus, non miseria, sed misericordia: timeat ne pereant homines Christo, contristetur cum perit aliquis Christo; concupiscat acquiri homines Christo, lætetur cum acquiruntur homines Christo: timeat et sibi ne pereat Christo, contristetur per­ egrinari se a Christo; concupiscat regnare cum Chri­ sto, lætetur dum sperat se regnaturum esse cum Christo. Istæ sunt certe quatuor quas perturbationes vocant, timor et tristitia, amor et lætitia. Habeant eas justis de causis animi christiani, nec philosopho­ rum Stoicorum, vel quorumcumque similium con­ sentiatur errori: qui profecto quemadmodum vani­ tatem existimant veritatem, sic stuporem deputant sanitatem; ignorantes sic hominis animum, quemad­ modum corporis membrum, desperatius aegrotare, quando et doloris amiserit sensum. ### English translation (Claude) Away with the arguments of the philosophers who deny that disturbances of mind befall the wise man. "God has made foolish the wisdom of this world"; and "the Lord knows the thoughts of men, that they are vain." Let the Christian mind certainly be troubled, not by misery, but by mercy: let it fear lest men be lost to Christ, be saddened when anyone is lost to Christ; let it desire that men be gained for Christ, rejoice when men are gained for Christ; let it fear also for itself lest it be lost to Christ, be saddened that it is a pilgrim away from Christ; let it desire to reign with Christ, rejoice while it hopes that it will reign with Christ. These are certainly the four that they call disturbances: fear and sadness, love and joy. Let Christian minds have them for just causes, and let there be no consent to the error of the Stoic philosophers or of any like them; who indeed, just as they take vanity for truth, so they reckon insensibility as health; not knowing that a man's mind, like a member of the body, is more desperately sick when it has lost even the sense of pain. ### Scripture references - 1 Cor 1:20: quotation, high confidence - Ps 94:11 (93:11 LXX): quotation, high confidence - 1 Cor 3:20: allusion, medium confidence - 2 Cor 5:6: allusion, medium confidence ### Translation notes - 1 Cor 1:20, Ps 94:11 (LXX 93:11; cited in 1 Cor 3:20) and 2 Cor 5:6 are quoted or recalled. The four passions are the Stoic classification (fear, distress, desire, pleasure). ### Citation (SBL) Augustine, Tract. Ev. Jo. 60.3 (PL 35:1797; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-3). ## Tractates on the Gospel of John 60.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-4 - Source: PL 35:1797 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's trouble was not joy, as some philosophers would say, but sorrow, as at Gethsemane, as the betrayer was about to go out. ### Latin text Sed dicit aliquis; Numquid animus christiani debet etiam morte impendente turbari? Ubi est enim quod ait Apostolus, concupiscentiam se habere dis­ solvi et esse cum Christo; si illud quod concupiscit, potest eum turbare cum vene­ rit? Facile est quidem istis ad hæc respondere, qui et ipsam lætitiam perturbationem vocant. Quid si enim propterea morte imminente turbatur, quia morte im­ minente lætatur? Sed hoc, inquiunt, gaudium, non laetitia nominanda est. Quid est hoc, nisi easdem res sentire, et rerum nomina velle mutare? Verum nos sacris Litteris accommodemus auditum, et secundum ipsas potius istam quaestionem Domino adjuvante solvamus: nec quoniam scriptum est, Cum hæc dixis­ set Jesus, turbatus est spiritu, dicamus eum lætitia fuisse turbatum; ne verbis suis nos ipse convincat ubi dicit, Tristis est anima mea usque ad mortem. Tale aliquid etiam hic intelligen­ dum est, quando suo traditore jam tunc solo exituro, et cum suis sociis continuo redituro, Jesus turbatus est spiritu. ### English translation (Claude) But someone says: "Ought a Christian's mind to be troubled even when death is at hand? Where, then, is what the Apostle says, that he has a desire to depart and be with Christ, if what he desires can trouble him when it comes?" It is easy indeed to answer this for those who call even joy itself a disturbance. For what if he is troubled when death is at hand precisely because he rejoices when death is at hand? "But this," they say, "should be called gladness, not joy." What is this but to feel the same things and to wish to change the names of things? But let us lend our hearing to the sacred Scriptures, and, with the Lord's help, solve this question rather according to them; and, because it is written, "When Jesus had said these things, he was troubled in spirit," let us not say that he was troubled by joy, lest he refute us by his own words where he says, "My soul is sorrowful even unto death." Something of that kind is to be understood here too, when, with his betrayer now about to go out alone and to return at once with his associates, Jesus was troubled in spirit. ### Scripture references - Phil 1:23: quotation, high confidence - John 13:21: quotation, high confidence - Matt 26:38: quotation, high confidence ### Translation notes - Phil 1:23, John 13:21 and Matt 26:38 are quoted. The distinction between gaudium ("gladness") and laetitia ("joy") is the Stoic one between a rational and an irrational affection. ### Citation (SBL) Augustine, Tract. Ev. Jo. 60.4 (PL 35:1797; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-4). ## Tractates on the Gospel of John 60.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-5 - Source: PL 35:1797–1799 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ was troubled not from weakness but by his own power, to console the weak in his Church who are troubled at death. ### Latin text Firmissimi quidem sunt christiani, si qui sunt, qui nequaquam morte imminente turbantur: sed numquid Christo firmiores? Quis hoc insanissimus dixerit? Quid est ergo quod ille turbatus est, nisi quia infirmos in suo corpore, hoc est in sua Ecclesia, suae infirmitatis voluntaria similitudine consolatus est: at si qui suorum adhuc morte imminente tur­ bantur in spiritu, ipsum intueantur, ne hoc ipso se putantes reprobos, pejore desperationis morte sor­ beantur? Quantum itaque bonum de participatione divinitatis ejus exspectare et sperare debemus, cujus nos et perturbatio tranquillat, et infirmitas firmat? Sive ergo isto loco ipsum Judam pereuntem mise­ rando turbatus est, sive sua morte propinquante turbatus est: non est tamen ullo modo dubitandum, non eum animi infirmitate, sed potestate turbatum; ne nobis desperatio salutis oriatur, quando non po­ testate, sed infirmitate turbamur. Carnis quippe ille gerebat infirmitatem, quæ infirmitas resurrectione consumpta est. Sed qui non solum homo, verum etiam Deus erat, ineffabili distantia universum genus humanum animi fortitudine superabat. Non ergo ali­ quo est cogente turbatus, sed turbavit semetipsum; quod de illo evidenter expressum est, quando Laza­ rum suscitavit: nam ibi scriptum est quod turbave­ rit semetipsum, ut hoc intelligatur et ubi non scriptum legitur, et tamen cum legitur fuisse turbatum. Affectum quippe humanum, quando opor­ tuisse judicavit, in seipso potestate commovit, qui hominem totum potestate suscepit. ### English translation (Claude) Very firm indeed are the Christians, if there are any, who are not troubled at all when death is at hand; but are they firmer than Christ? What madman would say this? What, then, does it mean that he was troubled, if not that he consoled the weak in his body, that is, in his Church, by the voluntary likeness of his weakness: so that if any of his own are still troubled in spirit when death is at hand, they may look to him, lest, thinking themselves reprobate for this very reason, they be swallowed up by the worse death of despair? How great a good, then, ought we to expect and hope for from sharing in his divinity, whose very trouble calms us and whose weakness makes us firm? Whether, then, in this place he was troubled in pity for Judas himself perishing, or troubled as his own death drew near, there is still no doubt at all that he was troubled, not by weakness of mind, but by power, lest despair of salvation should arise in us when we are troubled, not by power, but by weakness. For he bore the weakness of the flesh, which weakness was consumed by the resurrection. But he who was not only man but also God surpassed the whole human race in strength of mind by an ineffable distance. So he was not troubled by anyone compelling him, but he troubled himself; which was expressly said of him when he raised Lazarus: for there it is written that he troubled himself, so that this may be understood also where it is not read so written, and yet it is read that he was troubled. For he who took up the whole man by his power stirred human feeling in himself by his power when he judged it fitting. ### Scripture references - John 11:33: allusion, high confidence - John 13:21: allusion, high confidence ### Translation notes - John 11:33 is recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 60.5 (PL 35:1797–1799; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-60-5). ## Tractates on the Gospel of John 61.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-1 - Source: PL 35:1799 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's trouble at Judas's departure prefigures the Church's grief when schismatics and heretics, tolerated like tares, must be separated before the harvest. ### Latin text Hoc Evangelii capitulum, fratres, ita nobis ex­ ponendum hac lectione propositum est, ut jam etiam de traditore Domini per panem tinctum eique por­ rectum satis evidenter expresso aliquid dicere debea­ mus. Et de illo quidem, quod eum jam demonstratu­ rus Jesus turbatus est spiritu, praeterito sermone disserui: sed fortassis quod ibi non dixi, etiam hoc nobis Dominus significare sua perturbatione digna­ tus est, quod scilicet falsos fratres, et dominici agri illa zizania ita necesse est usque ad messis tempus inter frumenta tolerari, ut quando ex eis aliqua separari etiam ante messem urgens causa compellit, fieri sine Ecclesiæ perturbatione non possit. Hanc perturbationem sanctorum suorum per schismaticos et hæreticos futuram, quodammodo præ­ nuntians Dominus, praefiguravit in seipso, cum exi­ turo Juda homine malo, et commixtionem frumenti, in qua diu fuerat toleratus, separatione apertissima relicturo, turbatus est non carne, sed spiritu. Spiri­ tuales enim ejus in hujusmodi scandalis non perver­ sitate, sed charitate turbantur; ne forte in separa­ tione aliquorum zizaniorum, simul aliquod eradicetur et triticum. ### English translation (Claude) This chapter of the Gospel, brothers, has been set before us in this reading for exposition in such a way that we must now also say something of the Lord's betrayer, who is quite plainly pointed out by the bread dipped and handed to him. And of the fact that Jesus, when about to point him out, was troubled in spirit, I spoke in the previous sermon; but perhaps the Lord deigned to signify to us by his trouble this too, which I did not say there: namely, that false brothers, those tares of the Lord's field, must be so tolerated among the wheat until the time of harvest that, when some urgent cause compels some of them to be separated even before the harvest, it cannot be done without trouble to the Church. This trouble of his saints, which was to come through schismatics and heretics, the Lord in a way foretold and prefigured in himself when, as Judas, a wicked man, was about to go out and leave by a most open separation the mixture with the wheat in which he had long been tolerated, he was troubled, not in the flesh, but in the spirit. For his spiritual ones are troubled in scandals of this kind, not by perversity but by love, lest perhaps in separating some of the tares some wheat be rooted up with them. ### Scripture references - John 13:21: allusion, high confidence - John 13:26: allusion, high confidence - Matt 13:30: allusion, high confidence - Matt 13:29: allusion, high confidence ### Translation notes - John 13:21, 26 and the parable of the tares (Matt 13:24–30) are recalled. The application to schismatics (the Donatists) and heretics is Augustine's; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 61.1 (PL 35:1799; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-1). ## Tractates on the Gospel of John 61.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-2 - Source: PL 35:1799 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas was "one of you" in outward communion but not in heart, as 1 John says of those who went out and were never truly of us. ### Latin text Turbatus itaque est Jesus spiritu, et protestatus est, et dixit: Amen, amen dico vobis, quia unus ex vo­ bis tradet me. Unus ex vobis, numero, non merito; specie, non virtute; commixtione corporali, non vin­ culo spirituali; carnis adjunctione, non cordis socius unitate: proinde non qui ex vobis est, sed qui ex vo­ bis exiturus est. Nam quomodo erit verum quod pro­ testatus est Dominus, et dixit, Unus ex vobis; si verum est quod ait idem ipse in Epistola sua, cujus est hoc Evangelium, Ex nobis exierunt, sed non erant ex nobis: nam si fuissent ex nobis, mansissent utique nobiscum? Non erat igitur ex illis Ju­ das: mansisset enim cum illis, si esset ex illis. Quid est ergo, Unus ex vobis tradet me; nisi, unus ex vo­ bis exiturus est, qui me tradet? Quia et ille qui ait, Si fuissent ex nobis, mansissent utique nobiscum; jam dixerat, Ex nobis exierunt. Ac per hoc utrumque verum est, et ex nobis, et non ex nobis: secundum aliud ex nobis, secundum aliud non ex nobis; secundum com­ munionem Sacramentorum ex nobis, secundum suo­ rum proprietatem criminum, non ex nobis. ### English translation (Claude) So "Jesus was troubled in spirit, and testified, and said: Amen, amen, I say to you that one of you will betray me." "One of you" in number, not in merit; in appearance, not in virtue; by bodily mixture, not by spiritual bond; by fleshly conjunction, not as a partner in the unity of the heart: therefore not one who is of you, but one who is to go out from you. For how will what the Lord testified and said, "One of you," be true, if what the same one says in his Epistle, whose this Gospel is, is true: "They went out from us, but they were not of us; for if they had been of us, they would surely have remained with us"? Judas, then, was not of them: for he would have remained with them if he had been of them. What, then, is "One of you will betray me," if not "One of you is about to go out who will betray me"? For he who said, "If they had been of us, they would surely have remained with us," had already said, "They went out from us." And so both are true, both "of us" and "not of us": in one respect of us, in another not of us; of us according to the communion of the sacraments, not of us according to the character of their own crimes. ### Scripture references - John 13:21: quotation, high confidence - 1 John 2:19: quotation, high confidence ### Translation notes - John 13:21 and 1 John 2:19 are quoted. The distinction between outward communion of the sacraments and true membership is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 61.2 (PL 35:1799; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-2). ## Tractates on the Gospel of John 61.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-3 - Source: PL 35:1799 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples, sure of themselves but not of one another, looked at each other in doubt. ### Latin text Aspiciebant ergo ad invicem discipuli, hæsitantes de quo diceret. Sic quippe in eis erat erga Magistrum suum pia charitas, ut tamen eos humana alterum de altero stimularet infirmitas. Nota quidem sibi erat cujusque conscientia; verumtamen quia proximi erat ignota, ita sibi unusquisque erat certus, ut incerti essent et in cæteris singuli, et in singulis cæteri. ### English translation (Claude) "So the disciples looked at one another, uncertain of whom he spoke." For there was in them such devout love toward their Master that human weakness nevertheless stirred them about one another. Each one's own conscience was indeed known to himself; but because his neighbour's was unknown, each was so sure of himself that each individually was uncertain about the rest, and the rest about each. ### Scripture references - John 13:22: quotation, high confidence ### Translation notes - John 13:22 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 61.3 (PL 35:1799; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-3). ## Tractates on the Gospel of John 61.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-4 - Source: PL 35:1799 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The beloved disciple is John himself, who, like Matthew, Moses and Paul, speaks of himself in the third person to avoid boasting. ### Latin text Erat ergo recumbens unus ex discipulis ejus in sinu Jesu, quem diligebat Jesus. Quid dixerit, in sinu, paulo post ait, ubi dicit, supra pectus Jesu. Ipse est Joannes cujus est hoc Evangelium, sicut postea ma­ nifestat. Erat enim eorum hæc consuetudo qui sacras Litteras nobis ministrarunt, ut quando ab aliquo eorum divina narrabatur historia, cum ad seipsum veniret, tanquam de alio loquere­ tur; et sic se insereret ordini narrationis suæ, tan­ quam rerum gestarum scriptor, non tanquam sui ipsius prædicator. Nam et hoc sanctus Matthæus fe­ cit, qui cum in textu narrationis suæ venisset ad seipsum, Vidit, inquit, in telonio sedentem quemdam publicanum, nomine Matthæum, et ait illi, Sequere me: non ait, Vidit me, et dixit mihi. Hoc fecit et beatus Moyses, ita de seipso tanquam de alio cuncta narravit, et ait: Dixit Dominus ad Moysen. Inusitatius apostolus Paulus, non in historia, ubi rerum gestarum suscipitur explicanda narratio, sed in Epistola hoc fecit. Nam utique de seipso ait: Scio hominem in Christo ante annos qua­ tuordecim (sive in corpore, sive extra corpus, nescio; Deus scit), raptum hujusmodi usque in tertium cœlum. Quocirca quod etiam hic beatus Evan­ gelista non ait, Eram recumbens in sinu Jesu, sed ait, Erat recumbens unus ex discipulis; nostrorum auctorum consuetudinem agnoscamus potius quam miremur. Quid enim deperit veritati, quando et res ipsa dicitur, et modo quodam dicendi jactantia devi­ tatur? Hoc quippe narrabat quod ad ejus laudem maximam pertinebat. ### English translation (Claude) "Now one of his disciples, whom Jesus loved, was reclining in Jesus' bosom." What he meant by "in the bosom" he says a little later, where he says "on Jesus' breast." This is John, whose Gospel this is, as he makes plain afterwards. For it was the custom of those who ministered the sacred writings to us that, when the divine history was being narrated by one of them and he came to himself, he spoke as if of another; and so he placed himself in the order of his narrative as the writer of what was done, not as the herald of himself. For holy Matthew too did this, who, when in the course of his narrative he had come to himself, says, "He saw a publican sitting at the tax office, named Matthew, and said to him, Follow me"; he does not say, "He saw me, and said to me." Blessed Moses also did this, narrating everything about himself as if of another, and saying, "The Lord said to Moses." Less usually the apostle Paul did this, not in a history, where a narrative of events is undertaken, but in an Epistle. For he certainly says of himself: "I know a man in Christ fourteen years ago (whether in the body or out of the body, I do not know; God knows), such a one caught up to the third heaven." Therefore, since here too the blessed evangelist does not say, "I was reclining in Jesus' bosom," but says, "one of the disciples was reclining," let us recognize the custom of our authors rather than wonder at it. For what does truth lose when both the fact itself is told and boasting is avoided by a certain manner of speaking? For he was narrating what belonged to his own highest praise. ### Scripture references - John 13:23: quotation, high confidence - John 13:25: allusion, high confidence - Matt 9:9: quotation, high confidence - Exod 6:10: quotation, medium confidence - 2 Cor 12:2: quotation, high confidence ### Translation notes - John 13:23, 25, Matt 9:9, Exod 6:10 (and passim) and 2 Cor 12:2 are quoted or recalled. ### Citation (SBL) Augustine, Tract. Ev. Jo. 61.4 (PL 35:1799; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-4). ## Tractates on the Gospel of John 61.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-5 - Source: PL 35:1799–1801 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus loved all his own, so the beloved disciple's place in his bosom points to a hidden mystery, to be discussed later. ### Latin text Quid est autem, quem diligebat Jesus? Quasi alios non diligeret, de quibus idem ipse Joannes superius ait, In finem dilexit eos. Et ipse Domi­ nus, Majorem hac charitatem nemo habet, quam ut ani­ mam suam ponat pro amicis suis. Et quis enumeret omnia divinarum testimonia paginarum, quibus Dominus Jesus, non illius neque eorum quæ tunc erant tantum, sed etiam post futurorum mem­ brorum suorum, et totius Ecclesiæ suæ dilector osten­ ditur? Sed profecto latet hic aliquid, et pertinet ad sinum in quo recumbebat qui ista dicebat. Per sinum quippe quid significatur aliud quam secretum? Sed alius est opportunior locus, ubi nobis Dominus aliquid donet de hoc secreto, quantum sufficiat, dicere. ### English translation (Claude) But what is "whom Jesus loved"? As if he did not love the others, of whom this same John said above, "He loved them unto the end." And the Lord himself: "Greater love than this no one has, that one lay down his life for his friends." And who could count all the testimonies of the divine pages in which the Lord Jesus is shown to be the lover, not of him alone nor only of those who were then present, but also of his members who were to come afterwards, and of his whole Church? But surely something lies hidden here, and it relates to the bosom in which he who was saying these things was reclining. For what is signified by the bosom but something secret? But there is another more fitting place where the Lord may grant us to say something of this secret, as much as suffices. ### Scripture references - John 13:1: quotation, high confidence - John 15:13: quotation, high confidence - John 13:23: allusion, high confidence ### Translation notes - John 13:1 and 15:13 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 61.5 (PL 35:1799–1801; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-5). ## Tractates on the Gospel of John 61.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-6 - Source: PL 35:1801 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter beckons to John to ask who the betrayer is; Jesus gives Judas the dipped bread, a good thing he received to his harm, and Satan enters him. ### Latin text Innuit ergo Simon Petrus, et dicit ei. Notanda locutio est, dici aliquid non sonando, sed tantummodo innuendo: Innuit, inquit, et dicit; utique innuendo dicit. Si enim cogitando aliquid dicitur, sicut Scri­ ptura loquitur, Dixerunt apud semetipsos; quanto magis innuendo, ubi jam foras qualibuscumque signis promitur quod fuerat corde conceptum? Quid ergo dixit innuendo? Quid, nisi quod sequitur? Quis est de quo dicit? Haec verba Petrus innuit; quia non sono vocis, sed motu corporis dixit. Itaque cum recubuisset ille supra pectus Jesu. Hic est utique pecto­ ris sinus, sapientiæ secretum. Dicit ei: Domine, quis est? Respondit Jesus: Ille est cui ego tinctum panem porrexero. Et cum tinxisset panem, dedit Judæ Simonis Iscariotæ. Et post panem, tunc introivit in illum sa­ tanas. Expressus est traditor, nudatæ sunt latebræ tenebrarum. Bonum est quod accepit, sed malo suo accepit, quia male bonum malus accepit. Verum de isto pane tincto qui porrectus est ficto, et de his quae sequuntur, multa dicenda sunt: quibus necessarium est plus temporis, quam nunc habemus jam in istius fine sermonis. ### English translation (Claude) "So Simon Peter beckons, and says to him." The expression is to be noted, that something is said not by sounding but only by beckoning: "He beckons," it says, "and says"; that is, he says by beckoning. For if something is said by thinking, as Scripture speaks, "They said within themselves," how much more by beckoning, where what had been conceived in the heart is now brought forth outwardly by some sort of signs? What, then, did he say by beckoning? What, but what follows? "Who is it of whom he speaks?" These words Peter beckoned, because he said them not by the sound of the voice but by the movement of the body. "So he, reclining on Jesus' breast": this is surely the bosom of the breast, the secret of wisdom. "He says to him: Lord, who is it? Jesus answered: It is he to whom I shall hand the bread I have dipped. And when he had dipped the bread, he gave it to Judas, son of Simon, Iscariot. And after the bread, then Satan entered into him." The betrayer was pointed out, the hiding-places of darkness were laid bare. What he received is good, but he received it to his own harm, because, being evil, he received the good in an evil way. But much must be said about this dipped bread that was handed to the false disciple, and about what follows: for which more time is needed than we now have at the end of this sermon. ### Scripture references - John 13:24: quotation, high confidence - John 13:25: quotation, high confidence - John 13:26: quotation, high confidence - John 13:27: quotation, high confidence - Matt 9:3: allusion, low confidence ### Translation notes - John 13:24–27 is quoted; "They said within themselves" is a scriptural idiom (e.g. Matt 9:3), the exact source uncertain. "False disciple" follows the probable reading ficto for the printed Acto. ### Citation (SBL) Augustine, Tract. Ev. Jo. 61.6 (PL 35:1801; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-61-6). ## Tractates on the Gospel of John 62.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-1 - Source: PL 35:1801 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine explains that Satan entered Judas after the bread because a good thing received badly does harm, as Paul shows of the Lord's body taken unworthily. ### Latin text Scio, charissimi, moveri posse nonnullos, sive pios ut requirant, sive impios ut reprehendant, quod posteaquam panem tinctum traditori suo Dominus dedit, intraverit in illum satanas. Sic enim scriptum est: Ei cum tinxisset panem, dedit Judæ Simonis Iscariotæ; et post panem tunc introivit in illum satanas. Dicunt enim: Itane hoc meruit panis Christi porrectus de mensa Christi, ut post illum intraret in ejus discipulum satanas? Quibus respondemus, hinc nos potius doceri quam sit cavendum male accipere bonum. Multum quippe interest, non quid accipiat, sed quis accipiat; nec quale sit quod datur, sed qualis sit ipse cui datur. Nam et bona obsunt, et mala prosunt, sicut fuerint quibus dantur. Peccatum, inquit Apostolus, ut appareat peccatum, per bonum mihi operatum est mortem. Ecce per bonum factum est malum, dum male accipitur bonum. Itemque ipse ait, « In magnitudine revelationum mearum ne extollar, datus est inibi stimulus carnis meæ, angelus satanæ qui me colaphizet. Propter quod ter Dominum rogavi, ut auferret eum a me, et dixit mihi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur ».Ecce per malum factum est bonum, dum bene accipitur malum. Quid ergo miraris si datus est Judæ panis Christi, per quem manciparetur diabolo; cum videas e contrario datum Paulo angelum diaboli, per quem perficeretur in Christo? Ita et malo bonum obsuit, et malum bono profuit. Recordamini unde sit scriptum, Quicumque manducaverit panem, aut biberit calicem Domini indigne, reus erit corporis ct sanguinis Domini. Et de his crat sermo, cum hoc Apostolus diceret, qui Domini corpus velut alium ci­ bum quemlibet indiscrete negligenterque sumebant. Hic ergo si corripimur qui non dijudicat, hoc est, non discernit a coeteris cibis Dominicum corpus; quo modo damnatur qui ad ejus mensam fingens ami­ cum, accedit inimicus? Si reprehensione tangitur ne­ gligentia convivantis, qua poena percutitur venditor invitantis? Quid erat autem panis traditori datus, nisi demonstratio cui gratiæ fuisset ingratus? ### English translation (Claude) I know, beloved, that some may be troubled, the devout so that they inquire, the ungodly so that they find fault, because it was after the Lord gave the dipped bread to his betrayer that Satan entered into him. For so it is written: "When he had dipped the bread, he gave it to Judas, son of Simon Iscariot; and after the bread, then Satan entered into him." For they say: "Did the bread of Christ, handed from the table of Christ, deserve this, that after it Satan should enter into his disciple?" We answer them that by this we are taught rather how much one must beware of receiving a good thing badly. For what matters greatly is not what is received but who receives it; not what kind of thing is given but what kind of person he is to whom it is given. For good things do harm and bad things do good, according to the people to whom they are given. "Sin," says the Apostle, "that it might be shown to be sin, worked death in me through what is good." See, through a good thing evil was done, when the good was received badly. And again he says: "Lest I be exalted by the greatness of the revelations, there was given me a goad in my flesh, an angel of Satan to buffet me. For this I asked the Lord three times that he would take it away from me, and he said to me: My grace is sufficient for you; for power is made perfect in weakness." See, through an evil thing good was done, when the evil was received well. Why then do you wonder if the bread of Christ was given to Judas, through which he would be handed over as a slave to the devil, when you see, on the contrary, an angel of the devil given to Paul, through which he would be made perfect in Christ? So the good harmed the bad man, and the evil benefited the good man. Remember where it is written: "Whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord." And the Apostle, when he said this, was speaking of those who were taking the Lord's body without discrimination and carelessly, like any other food. If then he is rebuked here who does not discern, that is, does not distinguish the Lord's body from other foods, how is he condemned who comes to his table feigning to be a friend while he is an enemy? If the carelessness of a guest is touched by reproof, with what punishment is the man struck who sells his host? And what was the bread given to the betrayer but a demonstration of the grace to which he had been ungrateful? ### Scripture references - John 13:26: quotation, high confidence - John 13:27: quotation, high confidence - Rom 7:13: quotation, high confidence - 2 Cor 12:7: quotation, high confidence - 2 Cor 12:8: quotation, high confidence - 2 Cor 12:9: quotation, high confidence - 1 Cor 11:27: quotation, high confidence - 1 Cor 11:29: allusion, high confidence ### Translation notes - John 13:26–27, Rom 7:13, 2 Cor 12:7–9, and 1 Cor 11:27 are quoted; 1 Cor 11:29 is echoed. The passage on the Lord's body is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 62.1 (PL 35:1801; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-1). ## Tractates on the Gospel of John 62.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-2 - Source: PL 35:1801 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Satan had entered Judas before the supper to deceive him; after the bread he entered to possess him fully. ### Latin text Intravit ergo post hunc panem satanas in Do­ mini traditorem, ut sibi jam traditum plenius possi­ deret, in quem prius intraverat ut deciperet. Neque enim non in illo erat quando perrexit ad Judæos, et de pretio tradendi Domini pactus est, cum hæc aper­ tissime Lucas evangelista testetur ct dicat: Intravit autem satanas in Judam, qui cognominabatur Iscario­ les, unum de duodecim; et abiit, et locutus est cum principibus sacerdotum. Ecce ubi ostenditur quod jam intraverat satanas in Judam. Prius ergo intraverat, immittendo in cor ejus cogita­ tionem qua traderet Christum: talis enim jam vene­ rat ad cœnandum. Nunc autem post panem intravit in eum, non ut adhuc alienum tentaret, sed ut pro­ prium possideret. ### English translation (Claude) So after this bread Satan entered into the Lord's betrayer, to possess more fully one already handed over to him, into whom he had entered before in order to deceive him. For he was not absent from him when he went to the Jews and bargained over the price for handing over the Lord, since the evangelist Luke testifies to this most plainly and says: "Then Satan entered into Judas, who was surnamed Iscariot, one of the twelve; and he went away and spoke with the chief priests." See where it is shown that Satan had already entered into Judas. He had entered before, then, by putting into his heart the thought of handing Christ over; for he had come to the supper already in that state. But now after the bread he entered into him, not to tempt one who still belonged to another, but to possess one who was now his own. ### Scripture references - Luke 22:3: quotation, high confidence - Luke 22:4: quotation, high confidence - John 13:2: allusion, medium confidence - John 13:27: allusion, high confidence ### Translation notes - Luke 22:3–4 is quoted; John 13:2 and 13:27 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 62.2 (PL 35:1801; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-2). ## Tractates on the Gospel of John 62.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-3 - Source: PL 35:1801 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas had already received the sacrament with the others; the dipped morsel only identified him as the betrayer. ### Latin text Non autem, ut putant quidam negligenter legen­ tes, tunc Judas Christi corpus accepit. Intelligendum est enim quod jam omnibus eis distribuerat Dominus Sacramentum corporis et sanguinis sui, ubi et ipse Judas erat, sicut sanctus Lucas evidentissime narrat: ac deinde ad hoc ventum est, ubi se­ cundum narrationem Joannis apertissime Dominus per buccellam tinctam atque porrectam suum exprimit traditorem, fortassis per panis tinctionem illius signi­ ficans fictionem. Non enim omnia quæ tinguntur, abluuntur; sed ut inficiantur, nonnulla tinguntur. Si autem bonum aliquid hic significat tinctio, eidem bono ingratum non immerito est secuta damnatio. ### English translation (Claude) But it was not then, as some think who read carelessly, that Judas received the body of Christ. For it must be understood that the Lord had already distributed to all of them the sacrament of his body and blood, where Judas himself was also present, as holy Luke narrates most plainly; and after that the account came to this point where, according to John's narrative, the Lord most openly identifies his betrayer by the morsel dipped and handed to him, perhaps signifying by the dipping of the bread the man's feigning. For not everything that is dipped is washed; some things are dipped in order to be stained. But if the dipping signifies something good here, condemnation not undeservedly followed the man who was ungrateful for that same good. ### Scripture references - Luke 22:19: allusion, high confidence - Luke 22:20: allusion, high confidence - Luke 22:21: allusion, high confidence - John 13:26: allusion, high confidence ### Translation notes - Luke 22:19–21 and John 13:26 are in view. Augustine plays on tinctio (dipping) and fictio (feigning). The statement on the sacrament of the body and blood is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 62.3 (PL 35:1801; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-3). ## Tractates on the Gospel of John 62.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-4 - Source: PL 35:1801–1803 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In saying "What you are doing, do quickly" the Lord did not command the crime but hastened toward our redemption, for Christ handed himself over. ### Latin text Adhuc tamen Judæ possesso, non a Domino, sed a diabolo, cum homini ingrato intrasset panis in ventrem, hostis in mentem: adhuc, inquam, tanti mali jam corde concepti plenus restabat effectus, cujus jam praecesserat damnandus affectus. Itaque cum Dominus panis vivus panem mortuo tradidisset, et panem tradendo panis traditorem ostendisset: Quod facis, inquit, fac citius. Non præcepit facinus; sed prædixit Judae malum, nobis bonum. Quid enim Judæ pejus, et quid nobis melius quam traditus Christus, ab illo adversus illum, pro nobis præter illum? Quod facis, fac citius. O verbum libentius parati, quam irati! o verbum non tam pœ£nam exprimens prodito­ ris, quam mercedem significans Redemptoris! Dixit enim, Quod facis, fac citius, non tam in perniciem perfidi sæviendo, quam ad salutem fidelium festi­ nando; quia traditus est propter delicta nostra, et dilexit Ecclesiam, et semetipsum tradidit pro ea. Unde et dc seipso dicit Apo­ stolus: Qui dilexit me, et tradidit seipsum pro me. Nisi ergo se traderet Christus, nemo traderet Christum. Quid habet Judas, nisi peccatum? Neque enim in tradendo Christo salutem nostram cogitavit, propter quam traditus est Christus, sed co­ gilavil pecuniæ lucrum, et invenit animæ detrimen­ tum. Accepit mercedem quam voluit, sed nolenti est data quam meruit. Tradidit Judas Christum, tradidit Christus seipsum: ille agebat negotium suæ venditio­ nis, iste nostræ redemptionis. Quod facis, fac citius, non quia tu potes, sed quia hoc vult qui totum potest. ### English translation (Claude) Yet with Judas now possessed, not by the Lord but by the devil, when the bread had entered the belly of the ungrateful man and the enemy his mind, there still remained, I say, the full carrying-out of so great an evil already conceived in the heart, whose damnable desire had already gone before. And so, when the Lord, the living bread, had handed bread to a dead man, and by handing the bread had shown up the betrayer of the bread, he said: "What you are doing, do quickly." He did not command the crime; he foretold evil for Judas, good for us. For what was worse for Judas, and what better for us, than Christ handed over, by him and to his own ruin, for us and apart from his intent? "What you are doing, do quickly." O word of one ready rather than angry! O word that expresses not so much the punishment of the traitor as it signifies the reward of the Redeemer! For he said, "What you are doing, do quickly," not so much raging for the ruin of the faithless man as hastening toward the salvation of the faithful; for "he was handed over for our offenses," and "he loved the church and handed himself over for her." Hence the Apostle also says of himself: "who loved me and handed himself over for me." Unless Christ handed himself over, then, no one would hand Christ over. What does Judas have but sin? For in handing Christ over he did not think of our salvation, for which Christ was handed over, but thought of the gain of money and found the loss of his soul. He received the wage he wanted, but the wage he deserved was given him against his will. Judas handed Christ over, Christ handed himself over: the one was doing the business of his sale, the other the business of our redemption. "What you are doing, do quickly": not because you have the power, but because he wills it who has all power. ### Scripture references - John 13:27: quotation, high confidence - Rom 4:25: quotation, high confidence - Eph 5:25: quotation, high confidence - Gal 2:20: quotation, high confidence - John 6:51: allusion, medium confidence ### Translation notes - John 13:27, Rom 4:25, Eph 5:25, and Gal 2:20 are quoted; "the living bread" echoes John 6:51. "By him and to his own ruin, for us and apart from his intent" renders ab illo adversus illum, pro nobis praeter illum; adversus illum may also mean "against him" (Christ). ### Citation (SBL) Augustine, Tract. Ev. Jo. 62.4 (PL 35:1801–1803; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-4). ## Tractates on the Gospel of John 62.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-5 - Source: PL 35:1803 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Lord's money-box shows that the church may keep funds, provided God is not served for money. ### Latin text Hoc autem nemo scivit discumbentium ad quid dixerit ei. Quidam enim putabant, quia loculos habebat Judas, quia dicit ei Jesus, Eme ea quæ opus sunt nobis ad diem festum; aut egenis ut aliquid daret. Habebat ergo et Dominus loculos, et a fidelibus oblata couser­ vans, et suorum necessitatibus et aliis indigentibus tribuebat. Tunc primum ecclesiasticæ pecuniæ forma est instituta, ubi intelligeremus quod præcepit non cogitandum esse de crastino, non ad hoc fuisse præceptum, ut nihil pecuniæ servetur a sanctis; sed ne Deo pro ista serviatur, et propter inopiæ timorem justitia deseratur. Nam ct Apostolus in posterum providens, ait: Si quis fidelis habet vi­ duas, sufficienter tribuat eis, ut non gravetur Ecclesia, quo veris viduis sufficere possit. ### English translation (Claude) "But no one of those reclining at table knew why he said this to him. For some thought, because Judas had the money-box, that Jesus was saying to him, Buy what we need for the feast; or that he should give something to the poor." The Lord, then, also had a money-box, and keeping what was offered by the faithful, he gave both to the needs of his own and to other people in need. Then for the first time the pattern of church funds was established, so that we might understand that his command not to take thought for tomorrow was not a command that no money be kept by the saints, but that God not be served for the sake of money, and that justice not be abandoned through fear of want. For the Apostle too, providing for the future, says: "If any believer has widows, let him provide for them sufficiently, so that the church is not burdened, so that it may have enough for those who are truly widows." ### Scripture references - John 13:28: quotation, high confidence - John 13:29: quotation, high confidence - Matt 6:34: allusion, high confidence - 1 Tim 5:16: quotation, high confidence ### Translation notes - John 13:28–29 and 1 Tim 5:16 are quoted; Matt 6:34 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 62.5 (PL 35:1803; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-5). ## Tractates on the Gospel of John 62.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-6 - Source: PL 35:1803 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas, himself night, went out to the unbelievers, while Christ, the day, spoke to his faithful disciples. ### Latin text Cum ergo accepisset ille buccellam, exiit continuo. Erat autem nox, Et ipse qui exivit, erat nox. Cum ergo exisset nox, ait Jesus: Nunc clarificatus est Filius hominis. Dies ergo diei eructavit verbum, id est, Christus discipulis fidelibus, ut audirent eum, ct ama­ rent sequendo; et nox nocti annuntiavit scientiam, id est, Judas Judæis infidelibus, ut ve­ nirent ad eum, et apprehenderent persequendo. Sed jam hinc in sermonem Domini, qui factus est ad pios, antequam teneretur ab impiis, intentior flagitatur auditor; et ideo eum præcipitare non debet, sed dif­ ferre potius disputator. ### English translation (Claude) "When he had taken the morsel, then, he went out at once. And it was night." And he who went out was himself night. "When" the night "had gone out, then, Jesus said: Now the Son of Man is glorified." So "day poured forth speech to day," that is, Christ to his faithful disciples, that they might hear him and love him by following him; "and night announced knowledge to night," that is, Judas to the unbelieving Jews, that they might come to him and seize him by pursuing him. But from here on, in the Lord's discourse, which was spoken to the godly before he was seized by the ungodly, a more attentive listener is required; and therefore the expounder ought not to rush it but rather to put it off. ### Scripture references - John 13:30: quotation, high confidence - John 13:31: quotation, high confidence - Ps 19:2 (18:3 LXX): quotation, high confidence ### Translation notes - John 13:30–31 and Ps 19:2 (LXX 18:3) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 62.6 (PL 35:1803; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/59-1/#p-62-6). ## Tractates on the Gospel of John 63.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-63-1 - Source: PL 35:1803 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God is sought both in order to be found and, once found, because he is immeasurable; so the seeking never ends in this life. ### Latin text Intendamus mentis obtutum, et adjuvante Do­ mino, Deum requiramus. Divini cantici vox est, Quærite Deum,et vivet anima vestra. Quæramus inveniendum, quæramus inventum. Ut inveniendus quæratur, occultus est; ut inventus quæratur, immensus est. Unde alibi dicitur, Quærite faciem ejus semper. Satiat enim quæren­ tem in quantum capit; et invenientem capaciorem facit ut rursus quærat impleri, ubi plus capere cœperit. Non ergo ita dictum est, Quærite faciem ejus semper, quemadmodum de quibusdam. Semper discen­ tes, ct ad scientiam veritatis nunquam pervenientes; sed potius sicut ille ait, Cum consummaverit homo, tunc incipit: donec ad illam vitam veniamus, ubi sic impleamur, ut ca­ paciores non efficiamur, quia ita perfecti erimus, ut jam non proficiamus. Tunc cnim ostendetur nobis quod sufficit nobis. Hic autem semper quæramus, et fructus inventionis non sit finis inquisitionis. Neque enim propterea non semper, quia hic tantum; sed idco hic semper dicimus esse quærendum, ne ali­ quando hic putemus ab inquisitione cessandum. Nam et dc quibus dictum est, Semper discentes, et ad veri­ tatis scientiam nunquam pervenientes; hic sunt utique semper discentes; cum vero de hac vita exierint, jam non erunt discentes, sed, erroris sui mercedem reci­ pientes. Sic enim dictum est, Semper discentes, ct ad veritatis scientiam nunquam pervenientes; tamquam di­ ceretur, Semper ambulantes, et ad viam nunquam pervenientes. Nos autem semper ambulemus in via, donec eo veniamus quo ducit via; nusquam in ea re­ maneamus, donec perducat ubi maneamus: atque ita, et quærendo tendimus, ct inveniendo ad aliquid pervenimus, ct ad id quod restat quaerendo et inve­ niendo transimus, quo usquc ibi fiat finis quaerendi, ubi perfectioni non superest intentio proficiendi. Hæc prælocutio, dilectissimi, intentam fecerit Charitatem vestram ad istum Domini sermonem, quem ad disci­ pulos habuit ante passionem: profundus est enim, et utique ubi multum laboraturus est disputator, non re­ missus debet esse auditor. ### English translation (Claude) Let us direct the gaze of the mind and, with the Lord's help, seek God. It is the voice of a divine song: "Seek God, and your soul shall live." Let us seek him in order to find him; let us seek him when he has been found. That he may be sought in order to be found, he is hidden; that he may be sought when he has been found, he is immeasurable. Hence it is said elsewhere: "Seek his face always." For he satisfies the seeker as far as he can take him in, and he makes the finder more capacious, so that he seeks again to be filled when he has begun to hold more. So it was not said, "Seek his face always," in the sense in which it was said of certain people, "always learning, and never arriving at the knowledge of the truth," but rather as that writer says: "When a man has finished, then he begins"; until we come to that life where we shall be so filled that we are made no more capacious, because we shall be so perfect that we no longer make progress. For then what suffices us will be shown to us. But here let us always seek, and let the fruit of finding not be the end of seeking. Nor is it any less "always" because it is only here; rather, we say that here one must always seek precisely so that we may never think that here we should stop seeking. For those too of whom it was said, "always learning, and never arriving at the knowledge of the truth," are certainly always learning here; but when they have departed this life they will no longer be learning, but receiving the reward of their error. For it was said, "always learning, and never arriving at the knowledge of the truth," as though it were said, "always walking, and never arriving at the road." But let us always walk on the road, until we come to where the road leads; let us nowhere stay on it, until it brings us where we may stay. And so by seeking we press on, and by finding we arrive at something, and by seeking and finding we pass on to what remains, until the end of seeking comes there where perfection has no further effort to make progress. May this preface, beloved, have made your Love attentive to this discourse of the Lord which he gave his disciples before his passion; for it is deep, and certainly where the expounder is going to labor much, the hearer ought not to be slack. ### Scripture references - Ps 69:32 (68:33 LXX): quotation, high confidence - Ps 105:4 (104:4 LXX): quotation, high confidence - 2 Tim 3:7: quotation, high confidence ### Extrabiblical texts - Sir 18:7 (Sirach): quotation, high confidence ### Translation notes - Ps 69:32 (LXX 68:33), Ps 105:4 (LXX 104:4), and 2 Tim 3:7 are quoted. "When a man has finished, then he begins" is Sir 18:7 (18:6 in the Vulgate). ### Citation (SBL) Augustine, Tract. Ev. Jo. 63.1 (PL 35:1803; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-63-1). ## Tractates on the Gospel of John 63.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-63-2 - Source: PL 35:1803–1805 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas's departure, leaving only the clean with Christ, prefigures Christ's glorification when the wicked will be separated from the righteous. ### Latin text Quid ergo ait Dominus posteaquam Judas exiit, ut citius faceret quod erat facturus, hoc est, Dominum traditurus? Quid ait dies, cum exisset nox? Quid ait Redemptor, cum exisset venditor? Nunc, inquit, cla­ rificatus est Filius hominis. Quare nunc? Numquid quia exiit qui tradat, quia imminent qui teneant et occidant? Itane nunc clarificatus eat, quia prope est ut humilietur amplius: cui jam impendet ut alligetur, ut judicetur, ut condemnetur, ut irrideatur, ut crucifigatur, ut interima­ tur? Hæceine est clarificatio, an potius humiliatio? Nonne quando miracula faciebat, attamen de illo iste Joannes, Spiritus non erat datus, quia Jesus nondum erat glorifica­ tus? Tunc ergo nondum erat glorificatus, cum mortuos suscitaret; et nunc est glorificatus, cum mortuis propinquaret? nondum erat glorilicatus faciens divina, et glorificatus est passurus humana? Mirum, si hoc Deus ille magister significabat et docebat his verbis. Altius est perscrutandum Altissimi dictum, qui se aliquantum manifestat ut inveniamus, et ile­ rum occultat ut inquiramus, et de inventis ad inve­ nicnda tanquam passibus innitamur. Video hic aliquid quod præfiguret magnum aliquid. Exiit Judas, et cla­ rificatus est Jesus; exiit filius perditionis, et clarifi­ catus est Filius hominis. Ille quippe exierat, propter quem dictum erat eis, Et vos mundi estis, sed non omnes. Exeunte itaque immundo. omnes mundi remanserunt, et cum suo mundatore manserunt. Tale aliquid erit cum victus a Christo transierit hic mundus, ct nemo in populo Christi remanebit immundus; cum zizaniis a tritico sepa­ ratis, justi fulgebunt sicut sol in regno Patris sui. Hoc futurum praevidens Dominus, et nunc significatum esse contestans, discedente Juda tanquam zizaniis separatis, remanentibus tanquam tritico Apostolis sanctis, Nunc, inquit, clarificatus est Filius hominis: tanquam diceret, Ecce in illa mca cla­ rificatione quod erit, ubi malorum nullus erit, ubi bonorum nullus perit. Sic autem non cst dictum, Nunc significata est clarificatio Filii hominis; sed dictum est, Nunc clarificatus est Filius hominis: quem­ admodum non est dictum, Petra significabat Chri­ stum; sed, Petra erat Christus. Nec di­ ctum est, Bonum semen signiflcabat filios regni, aut, zizania significabant filios maligni, sed dictum est, Bonum semen hi sunt filii regni; zizania autem, filii maligni. Sicut ergo solet loqui Scri­ plura, res significantes tanquam illas quae significan­ tur appellans; ita locutus est Dominus dicens, Nunc clarificatus est Filius hominis: posteaquam separato inde nequissimo, et secum remanentibus sanctis, si­ gnificata est glorificatio ejus, quando separatis iniquis manebit in æternitate cum sanctis. ### English translation (Claude) What then does the Lord say after Judas went out to do more quickly what he was going to do, that is, to hand over the Lord? What does the day say when the night had gone out? What does the Redeemer say when the seller had gone out? "Now," he says, "the Son of Man is glorified." Why now? Is it because the one who would hand him over has gone out, because those who would seize and kill him are at hand? Is he now glorified because he is close to being humbled further, he who now faces being bound, judged, condemned, mocked, crucified, killed? Is this glorification, or rather humiliation? When he was working miracles, did not this same John nevertheless say of him: "The Spirit had not been given, because Jesus was not yet glorified"? Then he was not yet glorified when he raised the dead; and is he glorified now, when he is drawing near to death? He was not yet glorified when doing divine things, and is he glorified when about to suffer human things? It would be strange if God, that teacher, signified and taught this by these words. The saying of the Most High must be searched more deeply; he shows himself a little so that we may find him, and hides himself again so that we may search, and so that we may lean, step by step as it were, from what has been found toward what is yet to be found. I see here something that prefigures something great. Judas went out, and Jesus was glorified; the son of perdition went out, and the Son of Man was glorified. For he had gone out on whose account it had been said to them, "And you are clean, but not all." So when the unclean one went out, all the clean remained, and remained with their cleanser. Something like this will happen when this world, conquered by Christ, has passed away, and no one unclean will remain among Christ's people; when, the weeds having been separated from the wheat, "the righteous will shine like the sun in the kingdom of their Father." The Lord, foreseeing that this would be, and testifying that it was now signified, with Judas departing like weeds separated off and the holy apostles remaining like wheat, said, "Now the Son of Man is glorified," as if he said: See what there will be in that glorification of mine, where none of the evil will be, and none of the good will perish. Yet it was not said, "Now the glorification of the Son of Man is signified," but "Now the Son of Man is glorified"; just as it was not said, "The rock signified Christ," but "The rock was Christ." Nor was it said, "The good seed signified the sons of the kingdom," or "The weeds signified the sons of the evil one," but "The good seed, these are the sons of the kingdom; the weeds are the sons of the evil one." Just as Scripture is accustomed to speak, then, calling the things that signify by the names of the things they signify, so the Lord spoke when he said, "Now the Son of Man is glorified": once the most wicked one had been separated from there and the holy ones remained with him, his glorification was signified, when, the wicked having been separated, he will remain in eternity with the holy ones. ### Scripture references - John 13:31: quotation, high confidence - John 7:39: quotation, high confidence - John 17:12: allusion, medium confidence - John 13:10: quotation, high confidence - Matt 13:43: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - Matt 13:38: quotation, high confidence ### Translation notes - John 13:31, 7:39, 13:10, Matt 13:43, 1 Cor 10:4, and Matt 13:38 are quoted; "son of perdition" is from John 17:12. ### Citation (SBL) Augustine, Tract. Ev. Jo. 63.2 (PL 35:1803–1805; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-63-2). ## Tractates on the Gospel of John 63.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-63-3 - Source: PL 35:1805 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God glorifies the Son of Man in himself by raising the human nature assumed by the Word to immortality at once in the resurrection. ### Latin text Cum autem dixisset, Nunc clarificatus est Filius hominis, adjunxit, Et Deus clarificatus est in eo. Ipsa est enim clarificatio Filii hominis, ut Deus clarifice­ tur in eo. Si enim non ipse in scipso, sed Deus in illo clarificatur, tunc illum Deus in se clarificat. De­ nique tanquam ista exponens, adjungit, et dicit: Si Deus clarificatus est in eo, et Deus clarificabit eum in semetipso. Hoc est, Si Deus clarificatus est in eo, quia non venit facere voluntatem suam, sed voluntatem ejus qui misit illum; et Deus clarificabit eum in semet­ ipso, ut natura humana in qua est filius hominis, quae a Verbo æterno suscepta est, etiam immortali æter­ nitate donetur. Et continuo, inquit, clarificabit eum. Resurrectionem scilicet suam, non sicut nostram in fine sæculi, sed continuo futuram hac attestatione prædicens. Ipsa est enim clarificatio, de qua Evan­ gelista jam dixerat, quod paulo ante commemoravi, quia propterea nondum Spiritus datus erat illo novo modo in eis, quibus fuerat eo modo post resurre­ ctionem credentibus dandus, quia Jesus nondum Cuc­ rat clarificatus: id est, nondum fuerat mortalitas im­ mortalitate vestita, et in æternam virtutem temporalis infirmitas commutata. Potest et de ista clarificatione dictum videri, Nunc clarificatus est Filius hominis; ut quod ait nunc, non ad imminentem passionem, sed ad vicinam resurrectionem pertinere credatur, tan­ quam fuerit factum quod erat tam proxime jam futu­ rum. Hodie Dilectioni vestrae ista suffecerint; cum donaverit Dominus, de consequentibus disseremus. ### English translation (Claude) But when he had said, "Now the Son of Man is glorified," he added, "And God is glorified in him." For this itself is the glorification of the Son of Man, that God be glorified in him. For if he is not glorified in himself, but God is glorified in him, then God glorifies him in himself. Finally, as if explaining these things, he adds and says: "If God is glorified in him, God will also glorify him in himself." That is: "If God is glorified in him," because he came not to do his own will but the will of him who sent him, "God will also glorify him in himself," so that the human nature in which he is the Son of Man, which was taken up by the eternal Word, may also be endowed with immortal eternity. "And at once," he says, "he will glorify him": by this declaration foretelling his resurrection, which would come not, like ours, at the end of the age, but at once. For this is the glorification of which the evangelist had already said, as I mentioned a little before, that the Spirit had not yet been given in that new way to those to whom he was to be given in that way when they believed after the resurrection, because Jesus was not yet glorified: that is, mortality had not yet been clothed with immortality, and temporal weakness changed into eternal power. It may also seem that "Now the Son of Man is glorified" was said of this glorification, so that his "now" is believed to refer not to the impending passion but to the near resurrection, as though what was now so close at hand had already been done. Let this suffice for your Love today; when the Lord grants it, we will discuss what follows. ### Scripture references - John 13:31: quotation, high confidence - John 13:32: quotation, high confidence - John 6:38: allusion, high confidence - John 7:39: allusion, high confidence - 1 Cor 15:53: allusion, medium confidence ### Translation notes - John 13:31–32 is quoted; John 6:38, 7:39, and 1 Cor 15:53–54 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 63.3 (PL 35:1805; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-63-3). ## Tractates on the Gospel of John 64.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-64-1 - Source: PL 35:1805 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Yet a little while I am with you" may mean either the forty days after the resurrection or his time in mortal weakness before the passion. ### Latin text Advertenda est, charissimi, dominicorum vcf­ borum ordinata connexio. Cum enim superius dixis­ set, posteaquam Judas egressus est, et ab illa san­ ctorum etiam corporali conversatione sejunctus est, Nunc clarificatus est Filius hominis, et Deus clarifica­ tus est in eo: quod sive futurum regnum significans dixit, quando mali separabuntur a bonis, sive quod ejus resurrectio tunc futura esset, id est, differenda non esset, sicut in finem sæculi nostra differtur: ac deinde addidisset, Si Deus clarificatus eat in eo, et Deus clarificabit eum in semetipso, et continuo clarificabit eum, quod sine ulla ambiguitate de sua resur. rectione continuo futura testatus est: adjecit, atque ait, Filioli, adhuc modicum vobiscum sum. Ne puta. rent ergo quod sic eum clarificaturus esset Deus, ut non eis conjungeretur ulterius ea conversatione qua in terra est; Adhuc modicum, inquit, vobiscum sum: tanquam diceret, Continuo quidem resurrectione cla­ rificabor; non tamen continuo ascensurus in cœlum, sed adhuc modicum vobiscum sum. Sicut enim scriptum est in Actibus Apostolorum, fecit cum eis post resur. rectionem quadraginta dies intrans et exiens, man­ ducans et bibens: non quidcm habens esuriendi ac sitiendi egestatem, sed usque ad isti carnis insinuans veritatem, quæ cibandi ac potandi jam non habebat necessitatem, sed potestatem. Hos ergo quadraginta dies significavit dicendo, Adhuc modicum vobiscum sum, an aliquid aliud? Potest enim et sic intelligi, Adhuc modicum vobiscum sum, Adhuc, sicut vos, in hac infirmitate carnis etiam ipse sum, donec scilicet moreretur atque resurgeret: quia post­ eaquam resurrexit, cum illis quidem fuit diebus, ut dictum est, quadraginta exhibitione corporalis prarsentiae; sed non cum illis fuit consortio infirmi­ tatis humanæ. ### English translation (Claude) We must notice, beloved, the ordered connection of the Lord's words. For when he had said above, after Judas had gone out and been separated even from that bodily fellowship with the saints, "Now the Son of Man is glorified, and God is glorified in him" (whether he said this signifying the future kingdom, when the evil will be separated from the good, or because his resurrection was then about to take place, that is, would not be deferred, as ours is deferred to the end of the age), and had then added, "If God is glorified in him, God will also glorify him in himself, and will glorify him at once," by which he testified without any ambiguity to his resurrection that was to come at once, he went on and said: "Little children, yet a little while I am with you." So that they would not think, then, that God would glorify him in such a way that he would never again be joined to them in the kind of fellowship there is on earth, he says, "Yet a little while I am with you," as if he said: I shall indeed be glorified at once by resurrection, yet I shall not at once ascend into heaven, but yet a little while I am with you. For as it is written in the Acts of the Apostles, after the resurrection he spent forty days with them, going in and out, eating and drinking: not indeed having the need of hunger and thirst, but by these very things intimating the reality of the flesh, which no longer had the necessity of eating and drinking, but the power. Did he then signify these forty days by saying, "Yet a little while I am with you," or something else? For it can also be understood in this way: "Yet a little while I am with you" means, I too am still, like you, in this weakness of the flesh, that is, until he should die and rise again; because after he rose, he was indeed with them for forty days, as has been said, by the display of bodily presence, but he was not with them in the sharing of human weakness. ### Scripture references - John 13:31: quotation, high confidence - John 13:32: quotation, high confidence - John 13:33: quotation, high confidence - Acts 1:3: allusion, high confidence - Acts 1:21: allusion, medium confidence - Acts 10:41: allusion, medium confidence ### Translation notes - John 13:31–33 is quoted; Acts 1:3, 1:21, and 10:41 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 64.1 (PL 35:1805; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-64-1). ## Tractates on the Gospel of John 64.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-64-2 - Source: PL 35:1805–1807 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The "little while" is not Christ's abiding presence to the end of the age but his mortal life or his bodily presence before the ascension. ### Latin text Est et alia divina præsentia sensibus ignota mortalibus, de qua item dicit: Ecce ego vobiscum sum usque ad consummationem sæculi. Hoc certe non est, Adhuc modicum vobiscum sum: non enim modicum est usque ad consumma­ tionem saeculi. Aut si et hoc modicum est (volat enim ætas, et in oculis Dei mille anni sicut dies unus, aut sicut vigilia in nocte, non tamen hoc significare voluisse credendus est nunc, quandoqui­ dem secutus adjunxit, Quæretis me, et sicut dixi Ju­ dæis, quo ego vado, vos non potestis venire. Utique post hoc modicum quo vobiscum sum, Quæretis me, et quo ego vado, vos non potestis venire. Numquid post consummationem sæculi, quo ipse vadit, venire non poterunt? Et ubi est quod aliquanto post in hoc ipso sermone dicturus est: Pater, volo ut ubi ego sum, et ipsi sint mecum? Non ergo de illa sua cum suis præsentia, qua cum illis est usque ad consummationem sæculi, nunc locutus est, ubi ait, Adhuc modicum vobiscum sum: sed vel de infirmitate mortali, qua cum illis erat usque ad pas. sionem suam; aut de præsentia corporali, qua cum illis futurus erat usque ad ascensionem suam. Quodlibet horum quis eligat, cum fide non litigat. ### English translation (Claude) There is also another divine presence, unknown to mortal senses, of which he likewise says: "Behold, I am with you until the end of the age." This certainly is not "Yet a little while I am with you"; for until the end of the age is not a little while. Or if this too is a little while (for time flies, and "in the eyes of God a thousand years are as one day," or "as a watch in the night"), still he must not be believed to have meant this now, since he went on to add: "You will seek me, and as I said to the Jews, Where I am going you cannot come." Certainly after this little while in which I am with you, "you will seek me, and where I am going you cannot come." Will they be unable, after the end of the age, to come where he is going? And where then is what he will say a little later in this same discourse: "Father, I will that where I am, they also may be with me"? So it was not of that presence of his with his own, by which he is with them until the end of the age, that he now spoke when he said, "Yet a little while I am with you," but either of the mortal weakness in which he was with them until his passion, or of the bodily presence in which he was going to be with them until his ascension. Whichever of these one chooses, he is not at odds with the faith. ### Scripture references - Matt 28:20: quotation, high confidence - Ps 90:4 (89:4 LXX): quotation, high confidence - 2 Pet 3:8: allusion, medium confidence - John 13:33: quotation, high confidence - John 17:24: quotation, high confidence ### Translation notes - Matt 28:20, Ps 90:4 (LXX 89:4; cf. 2 Pet 3:8), John 13:33, and John 17:24 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 64.2 (PL 35:1805–1807; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-64-2). ## Tractates on the Gospel of John 64.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-64-3 - Source: PL 35:1807 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Luke 24:44 shows that "with you" can mean sharing their mortality, which supports that reading of "Yet a little while I am with you." ### Latin text Ne cui autem videatur abhorrere iste sensus a vero, quo dicimus Dominum mortalis carnis commu­ nionem, in qua cum discipulis usque ad passionem fuit, significare potuisse dicendo, Adhuc modicum vo­ biscum sum; apud alium quoque evangelistam post resurrectionem verba ejus attendat, ubi ait, Hœc lo­ cutus sum vobis, cum adhuc essem vobiscum: quasi tunc non erat cum ipsis simul assistenti­ bus, videntibus, tangentibus, colloquentibus. Quid est ergo, cum adhuc essem vobiscum, nisi, cum adhuc essem in carne mortali, in qua estis et vos? Tunc enim quidem in eadem carne resuscitatas erat; sed cum illis in eadem mortalitate jam non erat. Qua­ propter sicut ibi jam immortalitate carnis indutusve­ raciter ait, cum adhuc essem vobiscum; ubi nihil aliud intelligere possumus, nisi, cum adhuc essem in carnis mortalitate vobiscum: ita et hic non absurde dixisse intelligitur, Adhuc modicum vobiscum sum, tanquam diceret, adhuc modicum sicut vos estis, mortalis sum ego. Ergo sequentia videamus. ### English translation (Claude) But lest this sense seem to anyone foreign to the truth, the sense in which we say that the Lord could have signified by "Yet a little while I am with you" his sharing of mortal flesh, in which he was with the disciples until the passion, let him attend to his words after the resurrection in another evangelist, where he says: "These things I spoke to you while I was still with you," as if he were not then with them while they stood with him, saw him, touched him, and talked with him. What then is "while I was still with you," except "while I was still in mortal flesh, in which you also are"? For then he had indeed been raised in the same flesh, but he was no longer with them in the same mortality. Therefore, just as there, already clothed with the immortality of the flesh, he says truly, "while I was still with you," where we can understand nothing else than "while I was still with you in the mortality of the flesh," so here too he is not absurdly understood to have said, "Yet a little while I am with you," as if he said: Yet a little while I am mortal, as you are. So let us look at what follows. ### Scripture references - Luke 24:44: quotation, high confidence - John 13:33: quotation, high confidence ### Translation notes - Luke 24:44 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 64.3 (PL 35:1807; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-64-3). ## Tractates on the Gospel of John 64.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-64-4 - Source: PL 35:1807 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples could not yet follow Christ to the deathless life; the new commandment of love is the way by which they would follow him later. ### Latin text Quœretis me, et sicut dixi Judœis, quo ego vado, vos non potestis venire, et vobis dico modo. Hoc est, modo non potestis Judæis autem cum hoc diceret, non addidit modo. Isti itaque venire non poterant tunc quo ille ibat, sed poterant postea: nam hoc apostolo Petro apertissime paulo post ait. Cum enim dixisset ille, Domine, quo vadis? respondit ei, Quo ego vado, non potes me modo sequi; sequeris autem postea. Sed hoc quid sit, non negligenter est præ­ tereundum. Quo enim sequi tunc non poterant disci­ puli Dominum, sed postea poterant? Si dixerimus ad mortem: homini nato quod invenitur tempus, quo ad moriendum non sit idoneus; quandoquidem talis est in corpore corruptibili hominum sors, ut non sit in ea facilior vita quam mors? Non igitur adhuc mi­ nus idonei erant sequi Dominum ad mortem, sed minus idonei erant sequi Dominum ad vitam quæ non habet mortem. Illo quippe ibat Dominus, ut surgens a mortuis jam non moreretur, et mors ei ultra non dominaretur. Moriturum quippe Domi­ num pro justitia quomodo jam fucrant secuturi, adhuc martyrio non maturi? Aut iturum Dominum ad immortalitatem carnis, quomodo jam fuerant se­ cUturi, quandolibet morituri, sed in sæculi fine resur­ tecturi? Aut iturum Dominum ad sinum Patris, nec re­ licturum eos, unde nec recessit cum venisset ad eos, quomodo jam fuerant secuturi; cum esse nemo pos­ sit in illa felicitate nisi perfectus in charitate? Ideoque docens quomodo idonei esse possint pergere quo ille antecedebat, Mandatum, inquit, novum do vobis, ut diligatis invicem. Hi sunt gressus qui­ bus sequendus est Christus: sed de his sermo uberior in aliud tempus est differendus. ### English translation (Claude) "You will seek me, and as I said to the Jews, Where I am going you cannot come, so I say to you now." That is, now you cannot. But when he said this to the Jews, he did not add "now." These, then, could not come at that time where he was going, but they could later; for he says this most plainly a little later to the apostle Peter. For when Peter said, "Lord, where are you going?" he answered him, "Where I am going you cannot follow me now; but you will follow later." But what this means must not be passed over carelessly. For where was it that the disciples could not follow the Lord then, but could later? If we say "to death": what time can be found for a human being once born at which he is not fit to die, since such is the lot of human beings in a corruptible body that life in it is not easier than death? So they were not yet less fit to follow the Lord to death; but they were less fit to follow the Lord to the life that has no death. For that is where the Lord was going, so that, rising from the dead, he would no longer die, and death would no longer have dominion over him. For how could they already have followed the Lord who was about to die for righteousness, when they were not yet ripe for martyrdom? Or how could they already have followed the Lord who was going to the immortality of the flesh, when they would die at some time or other but rise only at the end of the age? Or how could they already have followed the Lord who was going to the bosom of the Father, and yet not leaving them, just as he had not withdrawn from there when he came to them, since no one can be in that happiness except one who is perfect in love? And so, teaching how they could become fit to go where he was going ahead of them, he says: "A new commandment I give you, that you love one another." These are the steps by which Christ must be followed; but a fuller discourse on them must be put off to another time. ### Scripture references - John 13:33: quotation, high confidence - John 13:36: quotation, high confidence - Rom 6:9: quotation, high confidence - John 13:34: quotation, high confidence ### Translation notes - John 13:33, 13:36, 13:34 and Rom 6:9 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 64.4 (PL 35:1807; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-64-4). ## Tractates on the Gospel of John 65.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-65-1 - Source: PL 35:1807–1809 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The commandment of love is new because Christ's love, unlike natural or sinful love, renews us and makes us die to the world. ### Latin text Dominus Jesus mandatum novum se discipulis suis dare testatur, ut diligant invicem: Mandatum, inquit, novum do vobis, ut diligatis invicem. Nonne jam erat hoc mandatum in antiqua Dei lege, ubi scri­ ptum est, Diliges proximum tuum tanquam teipsum? Cur ergo novum appellatur a Domino, quod tam vetus esse convincitur? An ideo est manda­ lum novum, quia exuto vetere induit nos hominem novum? Innovat quippe audientem, vel potius obe­ dientem, non omnis, sed ista dilectio quam Dominus ut a carnali dilectione distingueret, addidit, sicut di­ lexi vos. Nam diligunt invicem mariti et uxores, pa­ rentes et filii, et quæcumque alia inter se homines necessitudo humana devinxerit: ut taceamus dc di­ lectione culpabili atque damnabili, qua diligunt invi­ cem adulteri et adulterae, scortatores et meretrices, et quoscumque alios non humana necessitudo, sed humanae vitae noxia turpitudo conjungit. Mandatum ergo novum dedit nobis Christus, ut diligamus invi­ cem, sicut et ipse dilexit nos. Dilectio ista nos inno­ vat, ut simus homines novi, hæredes Testamenti Novi, cantatores cantici novi. Hæc dilectio, fratres charissimi, antiquos etiam tunc justos, tunc Patriar­ chas et Prophetas, sicut postea beatos Apostolos in­ novavit: Ipsa et nunc innovat gentes, et ex universo genere humano quod diffunditur toto orbe terrarum, facit et colligit populum novum, corpus novæ nuptæ Filii Dei unigeniti sponsæ, de qua dicitur in Cantico canticorum, Quæ est ista quæ ascendit dealbata? utique dealbata, quia innovata; unde nisi mandato novo? Propter quod pro invicem sollicita sunt membra in ea; et si patitur unum mem­ brum, compatiuntur omnia membra, et si glorifica­ tur unum membrum, congaudent omnia membra. Audiunt enim, atque custodiunt, Mandatum novum do vobis, ut vos invicem diligatis: non sicut se diligunt qui corrumpunt, nec sicut se diligunt homincs, quoniam homines sunt; sed sicut se diligunt, quoniam dii sunt et filii Altissimi omnes, ut sint Filio ejus unico fratres, ea dilectione invicem diligentes, qua ipse dilexit eos, perducturus eos ad illum finem qui sufficiat eis, ubi satietur in bonis de­ sidorium eorum. Tunc enim aliquid de­ siderio non deerit, quando omnia in omnibus Deus erit. Talis finis non habet finem. Nemo ibi moritur, quo nemo pervenit, nisi huic sacculo nro­ riatur, non morte omnium, qua corpus ab anima de. seritur; sed morte electorum, qua etiam cum in carne mortali adhuc manetur, cor sursum ponitur. De quali morte dicebat Apostolus, Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Hinc fortasse dictum est, Valida est sicut mors di­ lectio. Hac enim dilectione fit ut in isto adhuc corruptibili corpore constituti moriamur huic sæculo, et vita nostra abscondatur cum Christo in Deo; imo ipsa dilectio est mors nostra sæculo, et vita cum Deo. Si enim mors est quando de corpore anima exit, quomodo non est mors quando de mundo amor noster exit? Valida est ergo sicut mors dilectio. Quid ea validius, qua vincitur mundus? ### English translation (Claude) The Lord Jesus declares that he gives his disciples a new commandment, that they love one another: "A new commandment," he says, "I give you, that you love one another." Was this commandment not already in the ancient law of God, where it is written, "You shall love your neighbor as yourself"? Why then is it called new by the Lord, when it is shown to be so old? Or is it a new commandment because, having stripped off the old man, he has clothed us with the new? For what renews the one who hears, or rather obeys, is not every love, but this love, which the Lord, to distinguish it from fleshly love, qualified by adding, "as I have loved you." For husbands and wives love one another, parents and children, and all whom any other human tie has bound together; to say nothing of the blameworthy and damnable love with which adulterers and adulteresses, fornicators and prostitutes love one another, and any others whom not a human tie but the harmful shamefulness of human life joins together. So Christ gave us a new commandment, that we love one another as he too loved us. This love renews us, so that we are new men, heirs of the New Testament, singers of the new song. This love, dearest brothers, renewed even the righteous of old, the patriarchs and prophets of that time, as afterward the blessed apostles; it is this that now renews the nations, and from the whole human race spread over the whole world it makes and gathers a new people, the body of the new bride, the spouse of the only-begotten Son of God, of whom it is said in the Song of Songs, "Who is this who comes up made white?" Made white indeed, because renewed; and by what, if not by the new commandment? Therefore the members in her are concerned for one another; and "if one member suffers, all the members suffer with it; and if one member is glorified, all the members rejoice with it." For they hear and keep "A new commandment I give you, that you love one another": not as those love one another who corrupt each other, nor as men love one another because they are men, but as they love one another because they are all gods and sons of the Most High, so that they may be brothers to his only Son, loving one another with the love with which he loved them, he who will lead them to that end which will suffice them, where their desire will be satisfied with good things. For then nothing will be lacking to desire, when God will be all in all. Such an end has no end. No one dies there, where no one arrives unless he dies to this world: not by the death of all, by which the body is abandoned by the soul, but by the death of the elect, by which, while one still remains in mortal flesh, the heart is set on high. Of such a death the Apostle said: "For you have died, and your life is hidden with Christ in God." Perhaps this is why it was said, "Love is strong as death." For by this love it comes about that, while still placed in this corruptible body, we die to this world and our life is hidden with Christ in God; indeed, this love itself is our death to the world and our life with God. For if it is death when the soul goes out of the body, how is it not death when our love goes out of the world? Love, then, is strong as death. What is stronger than that by which the world is conquered? ### Scripture references - John 13:34: quotation, high confidence - Lev 19:18: quotation, high confidence - Col 3:9: allusion, medium confidence - Col 3:10: allusion, medium confidence - Ps 96:1 (95:1 LXX): echo, low confidence - Song 8:5: quotation, high confidence - 1 Cor 12:26: quotation, high confidence - Ps 82:6 (81:6 LXX): allusion, high confidence - Ps 103:5 (102:5 LXX): allusion, medium confidence - 1 Cor 15:28: allusion, high confidence - Col 3:3: quotation, high confidence - Song 8:6: quotation, high confidence ### Translation notes - John 13:34, Lev 19:18, Song 8:5 (Old Latin "made white"), 1 Cor 12:26, Col 3:3, and Song 8:6 are quoted; Col 3:9–10, Ps 96:1, Ps 82:6, Ps 103:5, and 1 Cor 15:28 are echoed. Qua vincitur mundus may also be read "by which the world is bound". ### Citation (SBL) Augustine, Tract. Ev. Jo. 65.1 (PL 35:1807–1809; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-65-1). ## Tractates on the Gospel of John 65.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-65-2 - Source: PL 35:1809 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Love of God and love of neighbor contain each other, for to love one's neighbor rightly is to love God in him. ### Latin text Nolite itaque, fratres mei, putare in hoc quod ait Dominus, Mandatum novum do vobis, ut vos invi­ cem diligatis, illud majus praetermissum esse manda­ tum, quo præcipitur ut diligamus Dominum Deum. nostrum ex toto corde, ex tota anima, et ex tota mente: tanquam enim hoc prætermisso videtur di­ ctum, ut diligatis invicem, velut hoc ad illud alterum non pertineat, quo dictum est, Diliges proximum tuum tanquam teipsum. In his enim duobus præceptis, inquit, tota Lex pendet, et Prophetæ. Sed bene intelligentibus utrumque invenitur in singulis. Nam et qui diligit Deum, non eum potest contemnere praecipientem ut diligat proximum; et qui sancte ac spiritualiter diligit proximum, quid in eo diligit nisi Deum? Ipsa est dilectio ab omni mun­ dana dilectione discreta, quam distinguendo addidit Dominus, sicut dilexi vos. Quid enim nisi Deum di­ lexit in nobis? Non quod habebamus, sed ut habere­ mus: ut perducat nos, sicut paulo ante dixi, ubi sit Deus omnia in omnibus. Sic etiam medicus recte dici. tur aegros diligere: et quid in eis nisi salutem diligit, quam cupit utique revocare, non morbum, quem ve­ nit expellere? Sic ergo et nos invicem diligamus, ut quantum possumus, invicem ad habendum in nobis Deum cura dilectionis attrahamus. Hanc dilectionem nobis donat ipse qui ait, Sicut dilexi vos, ut et vos diligatis invicem. Ad hoc ergo nos dilexit, ut et nos diligamus invicem; hoc nobis conferens diligendo nos, ut mutua dilectione constringamur inter nos, et tam dulci vinculo connexis membris corpus tanti ca­ piti simus. ### English translation (Claude) So do not think, my brothers, that in the Lord's saying, "A new commandment I give you, that you love one another," that greater commandment has been passed over by which we are commanded to love the Lord our God with all our heart, with all our soul, and with all our mind. For with this apparently passed over, "that you love one another" seems to have been said as if it did not even belong to that other commandment, in which it was said, "You shall love your neighbor as yourself." "On these two commandments," he says, "hang the whole Law and the Prophets." But for those who understand rightly, both are found in each. For he who loves God cannot despise him when he commands him to love his neighbor; and he who loves his neighbor in a holy and spiritual way, what does he love in him but God? This is the love set apart from all worldly love, which the Lord, to distinguish it, qualified by adding, "as I have loved you." For what did he love in us but God? Not that we had him, but that we might have him: that he might lead us, as I said a little before, to where God is all in all. So too a doctor is rightly said to love the sick: and what does he love in them but health, which he certainly desires to restore, not the disease, which he came to drive out? So let us also love one another in such a way that, as far as we can, we draw one another by the care of love to have God in us. This love is given to us by him who says, "As I have loved you, that you also love one another." For this, then, he loved us, that we also might love one another; granting us this by loving us, that we might be bound together by mutual love and, our members joined by so sweet a bond, be the body of so great a head. ### Scripture references - John 13:34: quotation, high confidence - Matt 22:37: allusion, high confidence - Deut 6:5: allusion, medium confidence - Lev 19:18: quotation, high confidence - Matt 22:40: quotation, high confidence - 1 Cor 15:28: allusion, high confidence ### Translation notes - John 13:34, Lev 19:18, and Matt 22:40 are quoted; Matt 22:37 (Deut 6:5) and 1 Cor 15:28 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 65.2 (PL 35:1809; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-65-2). ## Tractates on the Gospel of John 65.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-65-3 - Source: PL 35:1809 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Love, not other gifts that outsiders may share, is the mark of Christ's disciples and the delight of his bride the church. ### Latin text Jn hoc cognoscent, inquit, omnes quia mei disci­ puli estis, si dilectionem habueritis in invicem: tanquam diceret, Alia munera mea habent vobiscum etiam non mei, non solum naturam, vitam, sensum, rationem, et eam salutem quæ hominibus pecoribusque commu,­ nis est; verum etiam linguas, Sacramenta, prophe­ tiam, scientiam, fidem, distributionem rerum sna­ rum pauperibus, et traditionem corporis sui ut ar­ deant: sed quoniam charitatem non habent, ut cym­ bala concrepantia, nihil sunt, nihil illis prodest. Non ergo in illis quamvis bonis muneribus meis, quæ habere possunt etiam non discipuli mei; sed in hoc cognoscent omnes quia mei discipuli estis, si dilectionem habueritis in invicem. O sponsa Christi put­ chra inter mulieres! o dealbata ascendens, et incum­ bens super fratruelem tuum! quoniam cujus lumine illustraris ut candeas, ejus adjutorio fulciris ne cadas: o quam bene cantatur tibi in illo Cantico canticorum velut epithalamio tuo, Quia charitas in deliciis tuis! Ipsa non comperdit cum impiis animam tuam; ipsa discernit causam tuam, et sicut mors valida est, et in deliciis tuis est. Quam mi­ randi generis mors est, cui parum fuit non esse in poenis, nisi esset insuper in deliciis! Sed hic jam iste sermo claudatur: ab alio exordio tractanda sunt quæ sequuntur. ### English translation (Claude) "By this," he says, "all will know that you are my disciples, if you have love for one another." As if he said: Others who are not mine have my other gifts along with you, not only nature, life, sense, reason, and that well-being which is common to humans and beasts, but also tongues, sacraments, prophecy, knowledge, faith, the distribution of their goods to the poor, and the handing over of their body to be burned; but because they do not have love, they are like clanging cymbals, they are nothing, it profits them nothing. So it is not by those gifts of mine, good as they are, which even those who are not my disciples can have, but "by this all will know that you are my disciples, if you have love for one another." O bride of Christ, fair among women! O you who come up made white, leaning upon your kinsman! For by his light you are lit so that you shine white; by his help you are propped up so that you do not fall. O how well it is sung to you in that Song of Songs, as in your wedding song, "For love is in your delights"! It is this that does not let your soul perish with the ungodly; it is this that judges your cause, and it is strong as death, and it is in your delights. What a wonderful kind of death it is, for which it was too little not to be in punishments, unless it were in delights besides! But let this sermon now be closed here; what follows must be treated from another beginning. ### Scripture references - John 13:35: quotation, high confidence - 1 Cor 13:1: allusion, high confidence - 1 Cor 13:2: allusion, high confidence - 1 Cor 13:3: allusion, high confidence - Song 1:8: allusion, high confidence - Song 8:5: allusion, high confidence - Song 7:6: quotation, high confidence - Ps 26:9 (25:9 LXX): allusion, medium confidence - Ps 43:1 (42:1 LXX): allusion, medium confidence - Song 8:6: allusion, high confidence ### Translation notes - John 13:35 is quoted; 1 Cor 13:1–3 is paraphrased. The bride texts are Song 1:8, Song 8:5 (Old Latin "leaning upon her kinsman"), and Song 7:6 (Vulgate "love in delights"); Ps 26:9 (LXX 25:9), Ps 43:1 (LXX 42:1), and Song 8:6 are echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 65.3 (PL 35:1809; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-65-3). ## Tractates on the Gospel of John 66.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-66-1 - Source: PL 35:1809 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ delays but does not deny Peter's hope of following him, and foretells that Peter, presuming on his own strength, will deny him three times. ### Latin text Cum Dominus Jesus sanctam dilectioncm qua se invicem diligerent, discipulis commendaret, Dicit ei Simon Petrus: Domine, quo vadis? Sic utique hoc dixit Magistro discipulus, et Domino servus, tanquam sequi paratus. Propterea quippe Dominus, qui ejus animum vidit quare hoc interrogaverit, sic ei re­ spondit: Quo ego vado, non potes me modo sequi: tanquam diceret, Propter quod interrogas, non potes modo. Non ait, non potes; sed non potes modo: di - lationem intulit, non spem tulit; et eamdem spem quam non tulit, sed potius dedit, sequenti voce fir­ mavit, addendo atque dicendo, Sequeris autem postea. Quid festinas, Petre? Nondum suo spiritu solidavit petra. Noli extolli praesumendo, non potes modo: noli dejici desperando, sequeris postea. Sed adhuc ille quid dicit? Quare te non possum sequi modo? Animam meam pro te ponam. Quid in animo ejus esset cupiditatis, videbat; quid virium, non videbat. Voluntatem suam jactabat infirmus, sed inspiciebat valetudinem mcdi­ cus; iste promittebat, ille prænoscebat: qui nescie­ bat, audebat; qui præsciebat, docebat. Quantum sibi assumpserat Petrus intuendo quid vellet, ignorando quid posset? quantum sibi assumpserat, ut cum vc­ nisset Dominus animam suam ponere pro amicis suis, ac per hoc et pro ipso, ille hoc Domino offerre con- Meret: et nondum pro se posita anima Christi, ani­ mam suam polliceretur se positurum esse pro Christo? Respondit ergo Jesus, Animam tuam pro me pones? Itane facies pro me, quod nondum ego pro te? Ani­ mam tuum pro me pones? Præire potes, qui sequi non potes? Quid tantum præsumis? quid de te sentis? quid esse te credis? Audi quid sis: Amen, amen dico tibi; non cantabit gallus, donec ter me neges. Ecce quomodo tibi cito apparebis, qui magna loqueris, et te parvulum nescis. Qui mihi promittis mortem tuam, ter negabis vitam tuam. Qui te jam putas mori posse pro me, prius vive pro te: nam timendo mortem carnis tuæ, mortem dabis animæ tuæ. Quanta enim vita est confiteri Christum, tanta mors est negare Christum. ### English translation (Claude) When the Lord Jesus was commending to his disciples the holy love with which they should love one another, "Simon Peter said to him: Lord, where are you going?" He said this, certainly, as a disciple to his master and a servant to his Lord, as one ready to follow. That is why the Lord, who saw in his mind why he asked this, answered him thus: "Where I am going you cannot follow me now," as if he said: For the purpose for which you ask, you cannot now. He did not say, You cannot, but, You cannot now: he brought in delay, he did not take away hope; and that same hope, which he did not take away but rather gave, he confirmed with his next words, adding and saying, "But you will follow later." Why are you hurrying, Peter? The Rock has not yet made you firm by his Spirit. Do not be lifted up by presumption: you cannot now; do not be cast down by despair: you will follow later. But what does he say still? "Why can I not follow you now? I will lay down my life for you." He saw what desire was in his mind; what strength there was, he did not see. The weak man boasted of his will, but the physician was examining his health; the one promised, the other foreknew; the one who did not know was bold, the one who knew beforehand was teaching. How much Peter had taken on himself, looking at what he wanted and ignorant of what he could do! How much he had taken on himself, that when the Lord had come to lay down his life for his friends, and so for him too, he should offer to do this for the Lord, and, before Christ's life had been laid down for him, should promise that he would lay down his life for Christ! So Jesus answered: "Will you lay down your life for me?" Will you do for me what I have not yet done for you? "Will you lay down your life for me?" Can you go before, when you cannot follow? Why do you presume so much? What do you think of yourself? What do you believe yourself to be? Hear what you are: "Truly, truly, I say to you, the cock will not crow until you deny me three times." See how soon you will appear to yourself, you who speak great things and do not know that you are a little child. You who promise me your death will deny your life three times. You who think you can already die for me, first live for yourself; for by fearing the death of your flesh you will give death to your soul. As great a life as it is to confess Christ, so great a death it is to deny Christ. ### Scripture references - John 13:36: quotation, high confidence - John 13:37: quotation, high confidence - John 13:38: quotation, high confidence - John 15:13: allusion, medium confidence ### Translation notes - John 13:36–38 is quoted; John 15:13 is in view. "The Rock" (petra) plays on Peter's name. The words con- Meret in the digital text are unclear; translated by sense as "should offer". ### Citation (SBL) Augustine, Tract. Ev. Jo. 66.1 (PL 35:1809; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-66-1). ## Tractates on the Gospel of John 66.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-66-2 - Source: PL 35:1809–1811 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter truly denied Christ, for to deny Christ the man is to deny Christ himself; his tears refute those who would excuse him. ### Latin text An apostolus Petrus, sicut eum quidam favore perverso excusare nituntur, Christum non negavit, quia interrogatus ab ancilla hominem se nescire respondit, sicut alii evangelistae contestantur expressius? Quasi vero qui hominem Christum negat, non Christum negat; et hoc in eo negat quod factus est propter nos, ne periret quod fecerat nos. Ergo qui ita confitetur Christum Deum ut hominem neget, non pro illo mortuus est Christus; quia secundum hominem mortuus est Christus. Qui negat hominem Christum, non reconciliatur per me­ diatorem Deo. Unus enim Deus, et unus mediator Dei et hominum homo Christus Jesus. Qui negat hominem Christum, non justificatur; quia sicut per inobedientiam unius hominis, peccatores constituti sunt multi; ita et per obedientiam unius hominis, justi constituentur multi. Qui negat hominem Christum, non resurget in resurre­ ctionem vitæ; quia per hominem mors, et per homi­ nem resurrectio mortuorum: sicut enim in Adam omnes moriuntur, ita et in Christo omnes vivificabun­ tnr. Per quid autem caput est Ecclesiæ, nisi per hominem, quod Verbum caro fa­ ctum cst f id est, Dei Patris Unigenitus Deus homo factus est, Quomodo est igitur in corpore Christi, qui negat hominem Christum? Qui enim caput negat, quomodo est membrum? Sed quid multis im­ morer, cum ipse Dominus abstulerit omnes humanæ argumentationis ambages? Non enim ait, Non canta­ bit gallus donec hominem neges; aut, sicut loqui fa­ miliariore cum hominibus dignatione consuevit, Non cantabit gallus donec Filium hominis ter neges; sed ait, donec me ter neges. Quid est, me, nisi quod erat? et quid nisi Christus erat? Quidquid ergo ejus nega­ vit, ipsum negavit, Christum negavit, Dominum Deum suum negavit. Quia et ille condiscipulus ejus Thomas, quando exclamavit, Dominus meus et Deus meus, non Verbum, sed carnem tetigit; non incorpoream Dei naturam, sed hominis corpus curiosis manibus con­ trectavit. Hominem itaque tetigit, et tamen Deum cognovit. Si ergo quod iste tetigit, hoc Petrus negavit; quod iste exclamavit, hoc Petrus offendit. Non cantabit gallus, donec ter me neges. hi­ cas licet, Nescio hominem; dicas licet, Homo, nescio quid dicis; dicas licet, Non sum ex discipulis ejus: me negabis. Si, quod dubitare nefas est, Christus hoc dixit, verumque praedixit, procul dubio Petrus Chri­ stum negavit. Non accusemus Christum cum defen­ dimus Petrum. Peccatum agnoscat infirmitas; nam mendacium non habet veritas. Agnovit quippe pecca­ tum suum infirmitas Petri, prorsus agnovit; et quan­ tum mali Christum negando commiserit, plorando monstravit. Ipse suos redarguit defensores, et unde eos convincat, producit lacrymas testes. Neque nos cum ista dicimus, primum Apostolorum accusare de­ lectal: sed hunc intuendo admoneri nos oportet, ne homo quisquam de humanis viribus fidat. Nam quid aliud pertinuit ad doctorem Salvatoremque nostrum, nisi ut nobis nequaquam de se quemquam præsumere debere, in ipso primo Apostolorum demonstraret exemplo? In anima itaque Petri contigit quod offere­ bat in corpore. Non tamen pro Domino, ut temere præsumebat, præcessit, sed aliter quam putabat. Namque ante mortem et resurrectionem Domini, et mortuus est negando, et revixit plorando: sed mor­ tuus est, quia superbe ipse præsumpsit; revixit au­ tem, quia benigne ille respexit. ### English translation (Claude) Or did the apostle Peter not deny Christ, as some try to excuse him with misplaced goodwill, because when questioned by the maidservant he answered that he did not know the man, as the other evangelists attest more explicitly? As if one who denies Christ the man does not deny Christ, and denies him in that which he was made for our sake, so that what he had made might not perish! So whoever confesses Christ as God in such a way as to deny him as man, Christ did not die for him, because Christ died as man. Whoever denies Christ the man is not reconciled to God through the mediator. "For there is one God, and one mediator between God and men, the man Christ Jesus." Whoever denies Christ the man is not justified, because "as by the disobedience of one man many were made sinners, so also by the obedience of one man many will be made righteous." Whoever denies Christ the man will not rise to the resurrection of life, because "by a man came death, and by a man the resurrection of the dead; for as in Adam all die, so also in Christ all will be made alive." And through what is he head of the church, if not through the man, in that "the Word became flesh," that is, the only-begotten God of God the Father became man? How then is he in the body of Christ who denies Christ the man? For whoever denies the head, how is he a member? But why should I linger over many points, when the Lord himself has removed all the windings of human argument? For he did not say, "The cock will not crow until you deny the man," or, as he was accustomed to speak in his more familiar condescension with men, "The cock will not crow until you deny the Son of Man three times"; but he said, "until you deny me three times." What is "me" but what he was? And what was he but Christ? Whatever of him, then, Peter denied, he denied him, he denied Christ, he denied the Lord his God. For his fellow disciple Thomas too, when he cried out, "My Lord and my God," touched not the Word but the flesh; he handled with curious hands not the incorporeal nature of God but the body of a man. So he touched a man, and yet recognized God. If, then, Peter denied what Thomas touched, Peter offended against what Thomas cried out. "The cock will not crow until you deny me three times." You may say, "I do not know the man"; you may say, "Man, I do not know what you are saying"; you may say, "I am not one of his disciples": you will be denying me. If, as it would be wicked to doubt, Christ said this and foretold the truth, then beyond doubt Peter denied Christ. Let us not accuse Christ when we defend Peter. Let weakness acknowledge its sin; for truth has no lie. Peter's weakness did acknowledge its sin, acknowledged it fully; and by weeping it showed how much evil it had committed in denying Christ. He himself refutes his defenders, and to convict them he brings forward his tears as witnesses. Nor do we take pleasure, in saying these things, in accusing the first of the apostles; but in looking at him we ought to be warned, so that no human being may trust in human strength. For what else was our teacher and Savior concerned to do than to show us, by the example of the very first of the apostles, that no one ought in any way to presume upon himself? So what Peter was offering in his body happened in his soul. Yet he did not go before, for the Lord, as he rashly presumed, but in a way other than he thought. For before the death and resurrection of the Lord he both died by denying and came back to life by weeping; but he died because he himself presumed proudly, and he came back to life because the Lord looked on him kindly. ### Scripture references - Matt 26:72: quotation, high confidence - 1 Tim 2:5: quotation, high confidence - Rom 5:19: quotation, high confidence - John 5:29: allusion, medium confidence - 1 Cor 15:21: quotation, high confidence - 1 Cor 15:22: quotation, high confidence - John 1:14: quotation, high confidence - John 13:38: quotation, high confidence - John 20:28: quotation, high confidence - Luke 22:60: quotation, high confidence - John 18:17: quotation, high confidence - Luke 22:61: allusion, high confidence - Luke 22:62: allusion, high confidence ### Translation notes - Augustine answers those who excused Peter on the ground that he denied only "the man"; the edition's margin refers here to Ambrose on Luke 22 (Expositio in Lucam). 1 Tim 2:5, Rom 5:19, 1 Cor 15:21–22, John 1:14, John 13:38, John 20:28, and Peter's denials (Matt 26:72; Luke 22:60; John 18:17) are quoted; John 5:29 and Luke 22:61–62 are in view. The Christological argument is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 66.2 (PL 35:1809–1811; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/63-1/#p-66-2). ## Tractates on the Gospel of John 67.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-67-1 - Source: PL 35:1811 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In bidding the disciples believe in him as in God, Christ testifies that he is God, whose divine form will raise his servant form from death. ### Latin text Erigenda est nobis, fratres, ad Deum major in­ tentio, ut verba sancti Evangelii, quæ modo in no­ stris auribus sonuerunt, etiam mente capere utcum­ que possimus. Ait enim Dominus Jesus: Non turbetur cor vestrum. Credite in Deum, et in me credite. Ne mortem tanquam homines timerent, et ideo turbarcn­ tur, consolatur eos, etiam se Deum esse contestans. Credite, inquit, in Deum, et in me credite. Consequens est enim ut si in Deum creditis, et in me credere debeatis: quod non esset consequens, si Christus non esset Deus. Credite in Deum, et in eum credite cui natura est, non rapina, esse æqualem Deo: se­ metipsum enim exinanivit; non tamen formam Dei amittens, sed formam servi accipiens. Mortem metuitis huic formæ servi; non turbetur cor vestrum, suscitabit illam forma Dei. ### English translation (Claude) We must raise our attention more toward God, brothers, so that we may somehow grasp with the mind as well the words of the holy Gospel which have just sounded in our ears. For the Lord Jesus says: "Do not let your heart be troubled. Believe in God, and believe in me." So that they would not fear death as men do and be troubled for that reason, he consoles them, testifying also that he himself is God. "Believe in God," he says, "and believe in me." For it follows that if you believe in God, you ought also to believe in me; which would not follow if Christ were not God. "Believe in God, and believe in" him who is equal to God by nature, not by robbery; for he emptied himself, not losing the form of God but taking the form of a servant. You fear death for this form of a servant: do not let your heart be troubled; the form of God will raise it up. ### Scripture references - John 14:1: quotation, high confidence - Phil 2:6: allusion, high confidence - Phil 2:7: allusion, high confidence ### Translation notes - John 14:1 is quoted; Phil 2:6–7 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 67.1 (PL 35:1811; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-67-1). ## Tractates on the Gospel of John 67.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-67-2 - Source: PL 35:1811 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The many dwelling places are different degrees of glory within the one eternal life, shared by all through love without envy. ### Latin text Sed quid est quod sequitur, ln domo Patris mei mansiones multœ sunt, nisi quia et sibi metuebant? Unde audire debuerunt, Non turbetur cor vestrum. Quis enim eorum non metueret, cum Petro dictum esset fidentiori atque promptiori, Non cantabit gallus donec ter me neges? Tanquam ergo essent ab illo perituri, merito turbabantur: sed cum audiunt, In domo Patris mei mansiones multæ sunt: si quo minus, dixissem vobis quia vado parare vobis lo­ cum; a perturbatione recreantur, certi ac fidentes etiam post pericula tentationum se apud Deum cum Christo esse mansuros. Quia etsi alius est alio fortior, alius alio sapientior, alius alio justior, alius alio san­ clior; in domo Patris mansiones multæ sunt; nullus eorum alienabitur ab illa domo, ubi mansionem pro suo quisque accepturus est merito. Denarius quidem ille aequalis est omnibus, quem paterfamilias eis qui operati sunt in vinea jubet dari omnibus, non in eo dis­ cernens qui minus et qui amplius laborarunt: quo utique denario vita significatur æterna, ubi amplius alio nemo vivit, quoniam vivendi non est diversa in æternitate mensura. Sed multae mansiones, diversas meritorum in una vita æterna significant dignitates. Alia est enim gloria solis, alia gloria lunæ, alia gloria stellarum: stella enim ab stella differt in gloria; sic et resurrectio mortuorum. Tanquam stellae sancti diversas mansiones diversae claritatis, tanquam in cœlo, sortiuntur in regno; sed propter unum denarium nullus separatur a re­ gno: atque ita Deus erit omnia in omnibus, ut quoniam Deus Charitas est, per charitatem fiat ut quod habent singuli, commune sit omnibus. Sic enim quisque etiam ipse habet, cum amat in altero quod ipse non habet. Non erit itaque aliqua invidia imparis claritatis, quoniam regnabit in omnibus unitas charitatis. ### English translation (Claude) But what is it that follows, "In my Father's house are many dwelling places," except that they were also afraid for themselves? Hence they had to hear, "Do not let your heart be troubled." For which of them would not be afraid, when it had been said to Peter, the more confident and ready one, "The cock will not crow until you deny me three times"? As though they were to be lost from him, then, they were rightly troubled; but when they hear, "In my Father's house are many dwelling places; if it were not so, I would have told you, for I am going to prepare a place for you," they are revived from their distress, sure and confident that even after the dangers of temptations they will dwell with God together with Christ. For though one is stronger than another, one wiser than another, one more righteous than another, one holier than another, "in my Father's house are many dwelling places"; none of them will be estranged from that house, where each will receive a dwelling place according to his own merit. The denarius indeed is equal for all, which the householder orders to be given to all who worked in the vineyard, making no distinction in it between those who labored less and those who labored more; by that denarius, certainly, eternal life is signified, where no one lives more than another, since in eternity there is no differing measure of life. But the many dwelling places signify the different ranks of merit in the one eternal life. "For there is one glory of the sun, another glory of the moon, another glory of the stars; for star differs from star in glory; so also is the resurrection of the dead." Like stars, the saints are allotted different dwelling places of different brightness in the kingdom, as in the sky; but because of the one denarius no one is cut off from the kingdom. And so God will be all in all in such a way that, since God is love, it comes about through love that what each one has is common to all. For in this way each one also has it himself, when he loves in another what he himself does not have. So there will be no envy over unequal brightness, since the unity of love will reign in all. ### Scripture references - John 14:2: quotation, high confidence - John 14:1: quotation, high confidence - John 13:38: quotation, high confidence - Matt 20:9: allusion, high confidence - Matt 20:10: allusion, high confidence - 1 Cor 15:41: quotation, high confidence - 1 Cor 15:42: quotation, high confidence - 1 Cor 15:28: allusion, high confidence - 1 John 4:8: allusion, high confidence ### Translation notes - John 14:2, 14:1, 13:38, and 1 Cor 15:41–42 are quoted; the parable of the laborers (Matt 20:1–16), 1 Cor 15:28, and 1 John 4:8 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 67.2 (PL 35:1811; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-67-2). ## Tractates on the Gospel of John 67.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-67-3 - Source: PL 35:1811–1813 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine rejects the view that some of the many dwelling places lie outside the kingdom of heaven as a place of blessedness for unbaptized infants. ### Latin text Proinde respuendi sunt a corde christiano, qui putant ideo dictum multas esse mansiones, quia extra regnum cœlorum erit aliquid, ubi maneant beati in­ nocentes qui sine Baptismo ex hac vita emigrarunt, quia sine illo in regnum coelorum intrare non pote­ runt. Hæc fides non est fides, quoniam non est vera et catholica fides. Itane tandem stulti homines, et carnalibus cogitationibus excæcati, cum reprobandi essetis, si mansionem non dico Petri et Pauli vel cujus­ libet Apostolorum, sed cujuscumque parvuli bapti­ zati a regno coelorum separaretis; non vos putatis esse reprobandos, qui domum Dei Patris inde sepa­ ratis? Non enim ait Dominus, In universo mundo, aut, in universa creatura, aut, in vita vel beatitudine sempiterna mansiones multæ sunt; sed, In domo, in­ quit, Patris mei mansiones multæ sunt. Nonne ista est domus ubi ædificationem habemus ex Deo, domum non manufactam, æternam in cœlis? Nonne ista est domus de qua cantamus Domino, Beati qui habitant in domo tua; in sœculu sœculorum laudabunt te? Ergone vos non do­ mum cujusque baptizati fratris, sed domum ipsius Dei Patris, cui omnes fratres dicimus, Pater noster, qui es in coelis, a regno separare coelo­ rum, aut eam sic dividere audebitis, ut aliquæ man­ siones ejus sint in regno coelorum, aliquae autem ex­ tra regnum cœlorum? Absit, absit ut qui volunt ha­ bitare in regno coelorum, in -hac stultitia velint habi­ fare vobiscum: absit, inquam, ut cum omnis domus regnantium filiorum non sit alibi nisi in regno, ipsius regiae domus pars aliqua non sit in regno. ### English translation (Claude) Therefore a Christian heart must reject those who think that many dwelling places are spoken of because there will be something outside the kingdom of heaven where the innocents who have departed this life without baptism may remain in blessedness, since without baptism they will not be able to enter the kingdom of heaven. This faith is not faith, since it is not the true and catholic faith. Is it so, then, you foolish men, blinded by fleshly thoughts? Whereas you would deserve censure if you separated from the kingdom of heaven the dwelling place, I do not say of Peter and Paul or any of the apostles, but of any baptized little child, do you not think you deserve censure, you who separate from it the house of God the Father? For the Lord did not say, "In the whole world," or "In the whole creation," or "In everlasting life or blessedness there are many dwelling places," but "In my Father's house," he says, "are many dwelling places." Is this not the house where "we have a building from God, a house not made with hands, eternal in the heavens"? Is this not the house of which we sing to the Lord, "Blessed are those who dwell in your house; they will praise you for ever and ever"? Will you then dare to separate from the kingdom of heaven not the house of some baptized brother but the house of God the Father himself, to whom all of us brothers say, "Our Father who art in heaven," or to divide it so that some of its dwelling places are in the kingdom of heaven and some outside the kingdom of heaven? Far be it, far be it, that those who wish to dwell in the kingdom of heaven should wish to dwell with you in this folly; far be it, I say, that, since the whole house of the reigning sons is nowhere but in the kingdom, some part of the royal house itself should not be in the kingdom. ### Scripture references - John 14:2: quotation, high confidence - John 3:5: allusion, medium confidence - 2 Cor 5:1: quotation, high confidence - Ps 84:4 (83:5 LXX): quotation, high confidence - Matt 6:9: quotation, high confidence ### Translation notes - Augustine rejects a view (held in his day by Pelagians) that infants who die unbaptized, though excluded from the kingdom of heaven, enjoy a blessed dwelling outside it; translated as written. John 14:2, 2 Cor 5:1, Ps 84:4 (LXX 83:5), and Matt 6:9 are quoted; John 3:5 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 67.3 (PL 35:1811–1813; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-67-3). ## Tractates on the Gospel of John 67.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-67-4 - Source: PL 35:1813 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine raises the puzzles of John 14:3–4 and defers their explanation. ### Latin text Et si abiero, inquit, et prœparavero vobis locum; iterum venio, et accipiam vos ad meipsum, ut ubi sum ego et vos sitis. Et quo ego vado scitis, et viam scitis. O Domine Jesu, quomodo vadis parare locum, si jam multæ mansiones sunt in domo Patris tui, ubi tecum habitabunt tui! Aut si accipis eos ad teipsum, quo­ modo iterum venis qui non recedis? Ista, charissimi, si breviter explicare conemur, quantum videtur ho­ dierno satis esse sermoni, coarctata utique non cla­ rebunt; et erit ipsa brevitas altera obscuritas: pro­ inde hoc debitum differamus, quod opportunius vo­ bis Patrefamilias nostro largiente reddamus. ### English translation (Claude) "And if I go," he says, "and prepare a place for you, I will come again and take you to myself, so that where I am you also may be. And where I am going you know, and the way you know." O Lord Jesus, how are you going to prepare a place, if there are already many dwelling places in your Father's house, where your own will dwell with you? Or if you take them to yourself, how do you come again, you who do not depart? If we try to explain these things briefly, beloved, as much as seems enough for today's sermon, they will certainly not be clear when compressed, and the brevity itself will be another obscurity. So let us put off this debt, to pay it to you more fittingly when our householder grants it. ### Scripture references - John 14:3: quotation, high confidence - John 14:4: quotation, high confidence ### Translation notes - John 14:3–4 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 67.4 (PL 35:1813; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-67-4). ## Tractates on the Gospel of John 68.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-68-1 - Source: PL 35:1813 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The dwelling places already exist in God's predestination but are still being prepared in his working, as the disciples were chosen both before the world and when they were called. ### Latin text Deberi vobis, fratres charissimi, jamque esse reddendum quod distuleramus, agnoscimus, quo­ modo intelligi possint non esse inter se ista duo con­ lraria, quod cum dixisset Dominus, In domo Patris mei mansiones multæ sunt: si quo minus, dixissem vo­ bia quia vado parare vobis locum; ubi satis ostendit ideo se hoc illis dixisse, quia jam ibi sunt mansiones multæ, et non est opus aliquam præparare: rursus dicit: Et si abiero, et præparavero vobis locum; ite­ rum venio, et accipiam vos ad me ipsum, ut ubi ego sum et vos sitis. Quomodo vadit, et parat locum, si jam multæ mansiones sunt? Si quo minus, dixisset, Vado parare. Aut si adhuc parandus est, cur non me­ rito dixisset, Vado parare? An istæ mansiones et sunt, et parandæ sunt? Si quo minus enim essent, dixisset, Vado parare. Et tamcn quia ita suntutpa­ randæ sint, non eas vadit parare sicut sunt: sed si abierit et paraverit sicut futuræ sunt, iterum vc­ niens accipiet suos ad seipsum, ut ubi est ipse, sint etiam ipsi. Quomodo ergo mansiones in domo Patris non aliae, sed ipsae, et sine dubio jam sunt sicut pa­ randae non sunt, et nondum sunt sicut parandæ sunt? Quomodo putamus, nisi quomodo etiam propheta praedicat Deum, quia fecit quæ futura sunt? Non enim ait, Qui facturus est quæ futura sunt, sed. Qui fecit quæ futura sunt. Ergo et fecit ea, et facturus est ea. Nam neque facta sunt, si ipse non fecit: neque futura sunt, si ipse non fe­ cerit. Fecit ergo ea praedeslinando, facturus est opc­ rando. Sicut discipulos quando elegerit, satis indicat Evangelium; tunc utique quando eos vocavit: et tamen ait Apostolus, Elegit nos ante mundi constitutionem: prædestinando utique, non vocando. Quos autem prædestinavit, illos et vocavit: elegit prædestinando ante mundi constitutionem, elegit vocando ante mundi con­ summationem. Sic et mansiones praeparavit et prae­ parat; nec alias, sed quas præparavit, has præparat, qui fecit quae futura sunt: quas præparavit praedesti­ nando, præparat operando. Jam ergo sunt in præ­ destinatione: si quo minus, dixisset, Ibo et parabo, id est, prædestinabo. Sed quia nondum sunt in ope­ ratione, Et si abiero, inquit, et præparavero vobis locum; iterum venio, et accipiam vos ad meipsum. ### English translation (Claude) We acknowledge, dearest brothers, that we owe you, and must now pay, what we had put off: how these two statements can be understood not to contradict each other. When the Lord had said, "In my Father's house are many dwelling places; if it were not so, I would have told you, for I am going to prepare a place for you," where he shows clearly enough that he said this to them because there are already many dwelling places there and there is no need to prepare any, he says again: "And if I go and prepare a place for you, I will come again and take you to myself, so that where I am you also may be." How does he go and prepare a place, if there are already many dwelling places? If it were not so, he would have said, "I am going to prepare." Or if it is still to be prepared, why would he not rightly have said, "I am going to prepare"? Or are these dwelling places both in existence and yet to be prepared? For if they did not exist, he would have said, "I am going to prepare." And yet, because they exist in such a way that they are to be prepared, he does not go to prepare them as they already are; but if he goes and prepares them as they are to be, then, coming again, he will take his own to himself, so that where he is, they also may be. How then are the dwelling places in the Father's house, not others but the very same, both already in existence beyond doubt in the way in which they need no preparing, and not yet in existence in the way in which they are to be prepared? How, do we think, except in the way the prophet also proclaims God, that "he made the things that are to be"? For he does not say, "who will make the things that are to be," but "who made the things that are to be." So he both made them and will make them. For they have not been made if he did not make them, nor will they be if he does not make them. He made them, then, by predestining; he will make them by working. So too the Gospel shows clearly enough when he chose the disciples: certainly at the time when he called them; and yet the Apostle says, "He chose us before the foundation of the world": by predestining, certainly, not by calling. "And those whom he predestined, he also called": he chose by predestining before the foundation of the world; he chose by calling before the consummation of the world. So too he both prepared and prepares the dwelling places; nor does he prepare others, but those he prepared he prepares, he who made the things that are to be: he prepared them by predestining, he prepares them by working. So they already exist in predestination; if it were not so, he would have said, "I will go and prepare," that is, "I will predestine." But because they do not yet exist in the working out, "And if I go," he says, "and prepare a place for you, I will come again and take you to myself." ### Scripture references - John 14:2: quotation, high confidence - John 14:3: quotation, high confidence - Isa 45:11: quotation, high confidence - Eph 1:4: quotation, high confidence - Rom 8:30: quotation, high confidence ### Translation notes - John 14:2–3, Isa 45:11 (LXX, "who made the things that are to be"), Eph 1:4, and Rom 8:30 are quoted. The teaching on predestination is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 68.1 (PL 35:1813; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-68-1). ## Tractates on the Gospel of John 68.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-68-2 - Source: PL 35:1813–1815 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father's house is the church, God's temple and kingdom, which now exists in name and hope and will reign when the wicked are gathered out of it. ### Latin text Parat autem quodammodo mansiones, mansio­ nibus parando mansores. Quippe cum dixerit, In do. mo Patris met mansiones multæ sunt; quid putamus esse domum Dei, nisi templum Dei? Quod autem sit, interrogetur Apostolus, et respondeat: Templum enim Dei sanctum est, quod estis vos. Hoc est etiam regnum Dei, quod Filius traditurus est Patri: unde dicit idem apostolus, Initium Christus, deinde qui sunt Christi in prœsentia ejus: deinde finis, cum tradiderit regnum Deo et Patri; id est, quos redemit sanguine suo, tradiderit contem­ plando etiam Patri suo. Hoc est regnum cœlorum, de quo dicitur, Simile est regnum cælorum homini semi­ nanti bonum semen in agro suo. Bonum autem semen, hi sunt filii regni: qui etsi nunc habent permixta zi­ zania, mittet in fine rex ipse Angelos suos, et colli­ gent de regno ejus omnia scandala. Tunc justi fulge­ bunt sicut sol in regno Patris sui. Regnum fulgebit in regno, cum regno vene. rit regnum, quod nunc oramus, et dicimus, Veniat regnum tuum. Nunc ergo jam regnum vocatur, sed adhuc convocatur: si enim regnum non vocaretur, Colligent de regno ejus omnia scandala, non diceretur. Sed nondum regnat hoc regnum. Proinde sic jam est regnum, ut cum de illo collecta fuerint omnia scandala, tunc perveniat ad regnum; ut non solum regni nomen, sed etiam regnandi habeat po­ testatem. Huic quippe regno ad dexteram stanti, in fine dicetur, Venite, benedicti Patris mei, percipite regnum: id est, qui regnum eratis et non regnabatis, venite, regnate; ut quod in spe fue­ ratis, etiam in re esse possitis. Hæc ergo domus Dei, hoc templum Dei, hoc regnum Dei, regnumque cae­ lorum adhuc ædificatur, adhuc fabricatur, adhuc pa­ ratur, adhuc congregatur. In illo erunt mansiones, sicut eas adhuc parat Dominus: in illo jam sunt, sicut prædestinavit jam Dominus. ### English translation (Claude) He prepares the dwelling places, in a certain way, by preparing dwellers for the dwelling places. For when he said, "In my Father's house are many dwelling places," what do we think the house of God is but the temple of God? What that is, let the Apostle be asked, and let him answer: "For God's temple is holy, which you are." This is also the kingdom of God, which the Son is to hand over to the Father; hence the same apostle says: "Christ the beginning, then those who are Christ's at his coming; then the end, when he hands over the kingdom to God the Father"; that is, when he hands over to his Father, for contemplation as well, those whom he redeemed with his blood. This is the kingdom of heaven, of which it is said, "The kingdom of heaven is like a man who sowed good seed in his field." "And the good seed, these are the sons of the kingdom": though they now have weeds mixed among them, at the end the King himself will send his angels, and "they will gather out of his kingdom all causes of stumbling. Then the righteous will shine like the sun in the kingdom of their Father." The kingdom will shine in the kingdom, when the kingdom comes to the kingdom, which we now pray for when we say, "Your kingdom come." Now, then, it is already called a kingdom, but it is still being called together; for if it were not called a kingdom, it would not be said, "They will gather out of his kingdom all causes of stumbling." But this kingdom does not yet reign. So it is already a kingdom in such a way that, when all causes of stumbling have been gathered out of it, it will then come to reign, so that it has not only the name of a kingdom but also the power of reigning. For to this kingdom standing at the right hand it will be said at the end: "Come, you blessed of my Father, receive the kingdom"; that is, you who were a kingdom and did not reign, come, reign, so that what you had been in hope you may also be in reality. This house of God, then, this temple of God, this kingdom of God and kingdom of heaven, is still being built, still being constructed, still being prepared, still being gathered. In it there will be dwelling places, as the Lord is still preparing them; in it there already are, as the Lord has already predestined. ### Scripture references - John 14:2: quotation, high confidence - 1 Cor 3:17: quotation, high confidence - 1 Cor 15:23: quotation, high confidence - 1 Cor 15:24: quotation, high confidence - Matt 13:24: quotation, high confidence - Matt 13:38: quotation, high confidence - Matt 13:41: quotation, high confidence - Matt 13:43: quotation, high confidence - Matt 6:10: quotation, high confidence - Matt 25:34: quotation, high confidence ### Translation notes - John 14:2, 1 Cor 3:17, 1 Cor 15:23–24, Matt 13:24, 38, 41, 43, Matt 6:10, and Matt 25:34 are quoted. Augustine plays on vocatur ("is called") and convocatur ("is called together"). ### Citation (SBL) Augustine, Tract. Ev. Jo. 68.2 (PL 35:1813–1815; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-68-2). ## Tractates on the Gospel of John 68.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-68-3 - Source: PL 35:1815 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ goes away to prepare the place by making us live by faith, which cleanses the heart for the sight of God; the dwelling places differ as merits differ. ### Latin text Sed quid est quod ut præpararet abiit, cum pro­ fecto nos ipsos præpararet, quod non faciet si reli­ querit? Agnosco, Domine, ut possum: nimirum illud significas, quia ut parentur istac mansiones, vivere debet justus ex fide. Qui enim a Domino peregrinamur, opus habet ex fide vivere; quia per hanc ad speciem contemplandam paratur. Beati enim mundo corde, quia ipsi Deum vide­ bunt: et, Fide mundans corda eorum. Illud in Evangelio, hoc in Apostolorum Acti­ bus legitur. Fides autem, qua eorum qui Deum visuri sunt, quamdiu peregrinantur, corda mundan­ tur, quod non videt credit: nam si vides, non est fides. Credenti colligitur meritum, videnti redditur praemium. Eat ergo Dominus et paret locum; eat ne videatur, lateat ut credatur. Tunc enim locus pa­ ratur, si ex fide vivatur. Creditus desideretur, ut desideratus habeatur: desiderium dilectionis, præpa­ ratio est mansionis. Ita, Domine, para quod paras: nos enim tibi paras, et te nobis paras; quoniam lo­ cum paras, et tibi in nobis, et in te nobis. Tu enim dixisti, Manete in me, et ego in vobis. Quantum quisque fuerit particeps tui, alius minus, alius amplius, hæc erit diversitas præmiorum pro di­ versitate meritorum: hæc erit multitudo mansionum pro disparilitate mansorum; sed tamen omnium in æternitate vivorum, et sine fine beatorum. Quid est quod vadis? quid est quod venis? Si bene te intelligo, nec unde vadis nec unde venis, recedis: vadis la­ tendo, venis apparendo. Sed nisi maneas regendo, ut proficiamus bene vivendo; quomodo parabitur lo­ cus ubi possimus manere perfruendo? Hæc de verbis quæ recitata sunt evangelicis, satis dicta sint, quo usque ait Dominus, Iterum venio, et accipiam vos ad meipsum. Quid autem sit quod sequitur, Ut ubi ego sum, et vos sitis. Et quo ego vado scitis, et viam scitis; post interrogationem quæ sequitur a discipulo factam, tanquam per eum et nos interrogemus, melius au­ diemus opportuniusque tractabimus. ### English translation (Claude) But why did he go away to prepare, when surely he was preparing us ourselves, which he will not do if he leaves us? I recognize it, Lord, as best I can: you surely signify this, that for these dwelling places to be prepared, "the righteous must live by faith." For whoever is away from the Lord needs to live by faith, because by it he is prepared for beholding the sight. For "blessed are the pure in heart, for they shall see God"; and "cleansing their hearts by faith." The one is read in the Gospel, the other in the Acts of the Apostles. But faith, by which the hearts of those who will see God are cleansed while they are away from home, believes what it does not see; for if you see, it is not faith. To the believer merit is gathered; to the one who sees, the reward is paid. Let the Lord go, then, and prepare a place; let him go so that he is not seen, let him be hidden so that he is believed. For the place is prepared if one lives by faith. Let him be desired as believed in, so that he may be possessed as desired: the desire of love is the preparation of the dwelling place. So, Lord, prepare what you are preparing: for you are preparing us for yourself and yourself for us, since you are preparing a place both for yourself in us and for us in you. For you said, "Abide in me, and I in you." As far as each has been a sharer in you, one less, another more, this will be the diversity of rewards according to the diversity of merits; this will be the multitude of dwelling places according to the inequality of the dwellers, yet all of them living in eternity and blessed without end. What is it that you go? What is it that you come? If I understand you rightly, you withdraw neither from the place you go from nor from the place you come from: you go by being hidden, you come by appearing. But unless you remain to rule us, so that we make progress by living well, how will the place be prepared where we can remain in full enjoyment? Let this suffice on the words of the Gospel that have been read, up to where the Lord says, "I will come again and take you to myself." But what follows means, "so that where I am you also may be; and where I am going you know, and the way you know," we shall hear better and treat more fittingly after the question that follows, put by a disciple, as if we too were asking through him. ### Scripture references - Hab 2:4: quotation, high confidence - Rom 1:17: quotation, medium confidence - 2 Cor 5:6: allusion, high confidence - 2 Cor 5:7: allusion, high confidence - Matt 5:8: quotation, high confidence - Acts 15:9: quotation, high confidence - John 15:4: quotation, high confidence - John 14:3: quotation, high confidence - John 14:4: quotation, high confidence ### Translation notes - Hab 2:4 (Rom 1:17), Matt 5:8, Acts 15:9, John 15:4, and John 14:3–4 are quoted; 2 Cor 5:6–7 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 68.3 (PL 35:1815; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-68-3). ## Tractates on the Gospel of John 69.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-69-1 - Source: PL 35:1815 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Since Christ is the way, the truth, and the life, the disciples who knew him already knew the way without knowing it. ### Latin text Nunc est, dilectissimi, ut quantum valemus, in­ telligamus de verbis Domini posterioribus priora, et consequentibus præcedentia, in eo quod audistis apostolo Thomæ interroganti esse responsum. Di­ xerat enim superius Dominus, cum de mansionibus loqueretur, quas et esse dixit in domo Patris sui, et ire se ut præparet eas; ubi intelleximus et esse jam mansiones ipsas in prædestinatione, et præparari eas cum eorum qui ibi mansuri sunt, per fidem corda mundantur, quoniam ipsa Dei domus ipsi sunt; et quid est aliud manere in domo Dei, quam esse in populo Dei, cum idem populus est in Deo, et Deus in eo? hoc ut præpararet, Dominus abiit; ut credendo in eum qui non videtur, ea quæ in specie semper futura est, nunc per fidem mansio præparetur: propter hoc ergo dixerat, Et si abiero, et praeparavero vobis locum, iterum venio, et accipiam vos ad meipsum, ut ubi ego sum et vos sitis. Et quo ego vado scitis, et viam scitis. Ad haec dicit ei Thomas: Domine, nescimus quo vadis; et quomodo possumus viam scire? Utrumque illos Dominus dixerat scire, utrumque dicit iste nescire, et locum quo itur, et viam qua itur. Sed nescit ille mentiri: ergo isti sciebant, et scire se nesciebant. Convincat eos jam scire, quod se putant adhuc usque nescire. Dicit ei Jesus: Ego sum via, et veritas, et vita. Quid est, fra­ tres? Ecce audivimus discipulum interrogantem, audivimus et magistrum docentem, et nondum capi­ mus, etiam post vocem sonantem, sententiam lati­ tantem. Sed quid non possumus capere? Numquid poterant ei dicere Apostoli ejus cum quibus loqueba­ tur, Nescimus te? Proinde si eum sciebant, et via ipse est, viam sciebant: si eum sciebant, et veritas ipse est, veritatem sciebant: si eum sciebant, et vita ipse est, vitam sciebant. Ecce scire convicti sunt quod se scire nesciebant. ### English translation (Claude) Now, beloved, let us understand as best we can the Lord's earlier words from his later ones, and what precedes from what follows, in the answer you heard given to the apostle Thomas when he asked. For the Lord had said above, when he spoke of the dwelling places, both that they are in his Father's house and that he was going to prepare them. There we understood both that the dwelling places themselves already exist in predestination, and that they are prepared when the hearts of those who will dwell there are cleansed by faith, since they themselves are God's house; and what else is it to dwell in God's house than to be among God's people, since that people is in God and God in it? To prepare this the Lord went away, so that by believing in him who is not seen, the dwelling place which will forever be in sight might now be prepared by faith. For this reason, then, he had said: "And if I go and prepare a place for you, I will come again and take you to myself, so that where I am you also may be. And where I am going you know, and the way you know." To this Thomas says to him: "Lord, we do not know where you are going; and how can we know the way?" The Lord had said that they knew both; this man says they know neither, the place to which one goes or the way by which one goes. But he cannot lie; so they knew, and did not know that they knew. Let him convince them that they already know what they think they still do not know. "Jesus says to him: I am the way, and the truth, and the life." What is this, brothers? See, we have heard the disciple asking, we have heard the master teaching too, and even after the voice has sounded we do not yet grasp the hidden meaning. But what is it we cannot grasp? Could his apostles, with whom he was speaking, say to him, "We do not know you"? So if they knew him, and he is the way, they knew the way; if they knew him, and he is the truth, they knew the truth; if they knew him, and he is the life, they knew the life. See, they are shown to know what they did not know they knew. ### Scripture references - John 14:3: quotation, high confidence - John 14:4: quotation, high confidence - John 14:5: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - John 14:3–6 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 69.1 (PL 35:1815; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-69-1). ## Tractates on the Gospel of John 69.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-69-2 - Source: PL 35:1815–1817 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ goes through himself to himself and to the Father, and we go through him to him and to the Father; such heights are grasped only by God's gift. ### Latin text Quid igitur et nos in isto sermone non cepimus? Quid putatis, fratres mei, nisi quia dixit, Et quo vado scitis, et viam scitis? Et ecce cognovimus quod scie­ bant viam, quia sciebant ipsum qui est via: sed via est qua itur; numquid via est et quo itur? Utrumque autem illos dixerat scire, et quo vadit, et viam. Opus ergo erat ut diceret, Ego sum via, ut ostenderet eis qui eum scirent, viam scire quam putaverant se ne. scire: quid autem opus erat ut diceret, Ego sum via, et veritas, et vita, cum via cognita qua iret, restaret nosse quo iret; nisi quia ibat ad veritatem, ibat ad vitam? Ibat ergo ad seipsum, per scipsum. Et nos quo imus, nisi ad ipsum? et qua imus, nisi per ipsum? Ipse igitur ad scipsum per seipsum; nos ad ipsum per ipsum: imo vero et ad Patrem et ipse et nos. Nam et de scipso alibi dicit, Ad Patrem vado: et hoc loco propter nos, Nemo, inquit, ve­ nit ad Patrem, nisi per me. Ac per hoc et ipse per se­ ipsum et ad scipsum ct ad Patrem, et nos per ipsum et ad ipsum et ad Patrem. Quis hæc capit, nisi qui spiritualiter sapit? Et quantum est quod hic capit, etiamsi spiritualiter sapit? Fratres, quid a me ista vobis vultis exponi? Cogitate quam excelsa sint. Vi­ detis quid sim, video quid sitis: in omnibus nobis corpus quod corrumpitur aggravat animam, etdepri­ mit terrena inhabitatio sensum multa cogitantem. Putamusne possumus dicere. Ad te levavi animam meam, qui habitas in cælo? Sed sub tanto pondere ubi ingemiscimus gravati, quomodo levabo animam meam, nisi mecum levet qui posuit pro me suam? Dicam ergo quod possum, ca­ piat vestrum qui potest. Quo donante dico, co do­ nante capit qui capit, et eo donante credit qui nondum capit. Nisi enim credideritis, inquit propheta, non in­ telligetis. ### English translation (Claude) What then have we too failed to grasp in this discourse? What do you think, my brothers, except that he said, "And where I am going you know, and the way you know"? And see, we have learned that they knew the way, because they knew him who is the way. But the way is that by which one goes; is the way also where one goes? Yet he had said they knew both, where he was going and the way. So there was need for him to say, "I am the way," to show those who knew him that they knew the way which they had thought they did not know; but what need was there for him to say, "I am the way, and the truth, and the life," when, once the way by which he was going was known, it remained to know where he was going, unless it was because he was going to the truth, going to the life? So he was going to himself through himself. And where do we go but to him? And by what way do we go but through him? He, then, goes to himself through himself; we go to him through him; or rather both he and we go to the Father. For elsewhere he says of himself, "I go to the Father"; and in this place, for our sake, he says, "No one comes to the Father except through me." And so he goes through himself both to himself and to the Father, and we go through him both to him and to the Father. Who grasps these things except one who has spiritual understanding? And how much does he grasp here, even if he has spiritual understanding? Brothers, why do you want these things explained to you by me? Consider how lofty they are. You see what I am; I see what you are: in all of us "the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks many things." Do we think we can say, "To you I have lifted up my soul, you who dwell in heaven"? But under so great a weight, where we groan, weighed down, how shall I lift up my soul, unless he lifts it with me who laid down his own for me? So I will say what I can; let him among you grasp it who can. By his gift I speak; by his gift he grasps who grasps; and by his gift he believes who does not yet grasp. "For unless you believe," says the prophet, "you will not understand." ### Scripture references - John 14:4: quotation, high confidence - John 14:28: quotation, high confidence - John 14:6: quotation, high confidence - Ps 25:1 (24:1 LXX): quotation, medium confidence - Ps 123:1 (122:1 LXX): allusion, medium confidence - John 10:15: allusion, medium confidence - Isa 7:9: quotation, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): quotation, high confidence ### Translation notes - John 14:4, 14:28, 14:6, Isa 7:9 (LXX), and Wis 9:15 are quoted; "To you I have lifted up my soul" combines Ps 25:1 (LXX 24:1) and Ps 123:1 (LXX 122:1); John 10:15 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 69.2 (PL 35:1815–1817; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-69-2). ## Tractates on the Gospel of John 69.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-69-3 - Source: PL 35:1817 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, one person as Word and flesh, came to us and returned to himself through the flesh, so that he is the way even for himself. ### Latin text Dic mihi, Domine meus, quid dicam servis tuis conservis meis? Thomas apostolus ut te interrogaret, habuit te ante se; nec tamen intelligeret te, nisi ha­ beret in se: ego interrogo te, quia te scio esse super me; interrogo autem in quantum possum super me effundere animam meam, ubi non sonantem et tamen docentem audiam te. Dic mihi, obsecro, quomodo vadis ad te. Numquidnam ut venires ad nos, relique­ ras te: maxime quia non a teipso venisti, sed Pater te misit? Scio quidem quod te exinanisti; sed quia formam servi accepisti, non quia for­ mam Dei vel ad quam redires demisisti, vel quam reciperes amisisti: et tamen venisti, et non solum usque ad carnales oculos, verum etiam usque ad manus hominum pervenisti. Quomodo, nisi in carne? Per hanc venisti manens ubi eras, per hanc redisti non relinquens quo veneras. Si ergo per hanc venisti et redisti; per hanc procul dubio non solum nobis es qua veniremus ad te, verum etiam tibi qua venires et redires, via fuisti. Cum vero ad vitam, quod es ipse, isti; eamdem profecto carnem tuam de morte ad vitam duxisti. Aliud quippe Dei Verbum est, aliud homo: sed Verbum caro factum est, id est homo. Non itaque alia Verbi, alia est hominis persona, quo­ niam utrumque est Christus una persona: ac per hoc quemadmodum caro cum mortua est, Christus est mortuus; et cum caro sepulta est, Christus est sepuf­ tus ( sic enim corde credimus ad justitiam, sic ore confessionem facimus ad salutem); ita cum caro a morte venit ad vitam, Christus venit ad vitam. Et quia Verbum Dei Christus est, Christus est vita. Ita miro quodam et ineffabili modo, qui nun­ quam demisit vel amisit seipsum, venit ad seipsum. Venerat autem, ut dictum est, per carnem Deus ad homines, veritas ad mendaces: Deus enim verax, omnis autem homo mendax. Cum itaque ab hominibus abstulit, atque illuc ubi nemo mentitur, carnem suam levavit; idem ipse, quia Verbum caro factum est, per seipsum, id est per carnem, ad veri­ tatem, quod est ipse, remeavit. Quam quidem verita­ tem, quamvis inter mendaces, et in morte servavit: aliquando enim Christus fuit mortuus, sed nunquam fuit falsus. ### English translation (Claude) Tell me, my Lord, what shall I say to your servants, my fellow servants? The apostle Thomas had you before him in order to ask you; yet he would not have understood you unless he had you within him. I ask you, because I know you are above me; and I ask insofar as I can pour out my soul above myself, where I may hear you, not sounding and yet teaching. Tell me, I beg you, how you go to yourself. Had you left yourself in order to come to us, especially since you did not come of yourself, but the Father sent you? I know indeed that you emptied yourself; but this was because you took the form of a servant, not because you laid aside the form of God to return to it, or lost it to receive it back; and yet you came, and arrived not only before fleshly eyes but even into the hands of men. How, except in the flesh? Through it you came while remaining where you were; through it you returned without leaving the place you had come to. If then through it you came and returned, through it beyond doubt you were the way not only for us, by which we might come to you, but also for yourself, by which you might come and return. And when you went to the life, which you yourself are, you surely led that same flesh of yours from death to life. For the Word of God is one thing, man another; but "the Word became flesh," that is, man. So the person of the Word is not one and that of the man another, since both are Christ, one person; and therefore, just as when the flesh died Christ died, and when the flesh was buried Christ was buried (for so "we believe with the heart unto righteousness," so "we make confession with the mouth unto salvation"), so when the flesh came from death to life, Christ came to life. And because Christ is the Word of God, Christ is the life. Thus in a wonderful and ineffable way he who never laid aside or lost himself came to himself. For God had come, as has been said, through the flesh to men, the truth to liars: for "God is true, but every man a liar." So when he withdrew his flesh from men and lifted it up to where no one lies, the same one, because "the Word became flesh," returned through himself, that is, through the flesh, to the truth which he himself is. And this truth he kept even among liars and in death: for Christ was once dead, but never false. ### Scripture references - Ps 42:4 (41:5 LXX): allusion, medium confidence - John 8:42: allusion, high confidence - Phil 2:7: quotation, high confidence - Matt 17:22: echo, low confidence - John 1:14: quotation, high confidence - Rom 10:10: quotation, high confidence - Rom 3:4: quotation, high confidence ### Translation notes - Ps 42:4 (LXX 41:5) is echoed; John 8:42, Phil 2:7, John 1:14, Rom 10:10, and Rom 3:4 are quoted or used. The statement that Christ is one person in two natures is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 69.3 (PL 35:1817; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-69-3). ## Tractates on the Gospel of John 69.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-69-4 - Source: PL 35:1817 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As a speaker goes out to his hearers without leaving himself, so, far more, the Son, God born of God, came to us and returned without leaving himself. ### Latin text Accipite quamvis diversum et longe impar exemplum, tamen utcumque ad intelligendum Deum, ex his quæ propius subjecta sunt Deo. Ecce ego ipse, quantum attinet ad animum meum, cum hoc sim quod estis et vos, si taceo, apud meipsum sum: si autem loquor vobis quod intelligatis, quodammodo ad vos procedo, nec me relinquo, sed et ad vos accedo, et non recedo unde procedo. Cum autem tacuero, quo­ dammodo ad me redeo; et quodammodo vobiscum maneo, si tenueritis quod audistis in sermone quem dico. Si hoc potest imago quam fecit Deus, quid po. test non a Deo facta, sed ex Deo nata imago Dei Deus: cujus illud, quo ad nos egressus est, et in quo a nobis regressus est, corpus, non sicut meus elapsus est sonus, sed manet ibi ubi jam non moritur, et mors ei ultra non dominabitur? Multa de his evangelicis verbis adhuc dici fortasse poterant et de­ bebant: sed non sunt corda vestra spiritualibus cibis quamlibet suavibus oneranda; maxime quia spiritus promptus est, caro autem infirma. ### English translation (Claude) Take an example, different and far from equal, yet in some way useful for understanding God, from things more nearly subject to God. See, I myself, as far as my mind is concerned, since I am what you also are: if I am silent, I am with myself; but if I speak to you something you may understand, I in a way go out to you, and I do not leave myself, but I both come to you and do not withdraw from where I go out. And when I have fallen silent, I in a way return to myself; and in a way I remain with you, if you hold on to what you heard in the sermon I am giving. If the image that God made can do this, what can the image of God do, not made by God but born of God, himself God? His body, by which he went out to us and in which he went back from us, did not slip away as my sound does, but remains there where it no longer dies, and death will no longer have dominion over it. Much more could perhaps, and should, still be said on these words of the Gospel; but your hearts are not to be overloaded with spiritual food, however sweet; especially since "the spirit is willing, but the flesh is weak." ### Scripture references - Gen 1:27: allusion, medium confidence - Rom 6:9: quotation, high confidence - Matt 26:41: quotation, high confidence ### Translation notes - Rom 6:9 and Matt 26:41 are quoted; Gen 1:27 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 69.4 (PL 35:1817; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-69-4). ## Tractates on the Gospel of John 70.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-70-1 - Source: PL 35:1817 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the eternal life in which we shall be; he is life in himself, while we only share in that life by abiding in him. ### Latin text Verba sancti Evangelii, fratres, ita recte intel­ liguntur, si cum superioribus reperiantur habere con­ cordiam: convenire enim debent praecedentia conse­ quentibus, quando veritas loquitur. Superius dixerat Dominus, « Et si abiero, et praeparavero vobis locum; iterum venio, et accipiam vos ad meipsum, ut ubi ego sum, et vos sitis: » deinde addiderat, « Et quo ego vado scitis, et viam scitis; » nihilque aliud ostendit esse quod dixit, nisi quia ipsum sciebant. Quid ergo esset ire ad seipsum per seipsum, quod etiam discipulis præ­ Stat ut eant ad ipsum per ipsum, ut potuimus pristino sermone jam diximus. Quod itaque ait, Ut ubi ego sum, et vos sitis, ubi erant futuri nisi in ipso? Ac per hoc est etiam ipse in seipso, et ideo ibi illi ubi et ipse, id est, in ipso. Ipse est igitur vita æterna in qua futuri sumus, cum acceperit nos ad se: et ipsa vita aeterna quod ipse est in ipso est, ut ubi est ipse, et nos simus, hoc est, in ipso. Sicut enim habet Pater vitam in semetipso, et utique non aliud est vita quam habet, nisi quod est ipse qui hanc habet: sic dedit Filio habere vitam in semetipso, cum ipse sit eadem vita quam habet in semetipso. Numquid autem nos vita quod est ipse, hoc erimus, cum in illa vita, hoc est in ipso esse cœperimus? Non utique, quia ipse existendo vita habet vitam, et ipse est quod habet, et quod vita est in ipsa, ipse est in seipso: nos autem non ipsa vita, sed ipsius vitae participes sumus, atque ita ibi erimus, ut in nobis ipsis non quod ipse est esse possimus, sed nos ipsi non vita, ipsum habea­ mus vitam, qui seipsum habet vitam, eo quod ipse sit vita. Denique ipse et in seipso est immutabiliter, et in Patre inseparabiliter: nos vero cum in nobis ipsis esse voluissemus, ad nos ipsos turbati sumus; unde illa vox est, Ad meipsum turbata est anima mea: atque in deterius commutati, neque id quod fuimus, manere potuimus. Cum autem per ipsum ve­ nimus ad Patrem, sicut ait, Nemo venit ad Patrem, nisi per me; manentes in illo, nec a Patre nos quis­ quam poterit separare, nec ab illo. ### English translation (Claude) The words of the holy Gospel, brothers, are rightly understood if they are found to agree with what went before; for what precedes must fit what follows when the Truth speaks. Above, the Lord had said, "And if I go and prepare a place for you, I will come again and take you to myself, so that where I am you also may be"; then he had added, "And where I am going you know, and the way you know"; and he showed that what he said meant nothing other than that they knew him. What it is for him to go to himself through himself, which he also grants the disciples, that they go to him through him, we have already said in the previous sermon as best we could. So when he says, "So that where I am you also may be," where were they to be but in him? And so he is also in himself, and therefore they are where he also is, that is, in him. He himself, then, is the eternal life in which we shall be when he has taken us to himself; and that eternal life which he is, is in him, so that where he is we also may be, that is, in him. For "as the Father has life in himself" (and certainly the life he has is nothing other than what he himself is who has it), "so he has given the Son to have life in himself," since the Son himself is the same life that he has in himself. But shall we be the life that he is, when we have begun to be in that life, that is, in him? Certainly not; for he, by existing as life, has life, and he himself is what he has, and the life that is in him he himself is in himself. But we are not that life itself but sharers in that life; and so we shall be there in such a way that in ourselves we cannot be what he is, but we, who are not life, shall have as our life him who has himself as life, because he himself is life. Finally, he is both in himself unchangeably and in the Father inseparably; but we, when we wished to be in ourselves, were troubled toward ourselves (hence that voice: "My soul is troubled toward myself") and, changed for the worse, could not remain what we had been. But when through him we come to the Father, as he says, "No one comes to the Father except through me," then, abiding in him, no one will be able to separate us either from the Father or from him. ### Scripture references - John 14:3: quotation, high confidence - John 14:4: quotation, high confidence - John 5:26: quotation, high confidence - Ps 42:6 (41:7 LXX): quotation, high confidence - John 14:6: quotation, high confidence - Rom 8:39: echo, low confidence ### Translation notes - John 14:3–4, John 5:26, Ps 42:6 (LXX 41:7), and John 14:6 are quoted; Rom 8:35–39 is echoed. The teaching on the Son's life in himself is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 70.1 (PL 35:1817; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-70-1). ## Tractates on the Gospel of John 70.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-70-2 - Source: PL 35:1817–1819 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Some disciples knew the Son and so, through his perfect likeness, knew the Father; Philip did not. Father and Son are two, yet so alike that to know one is to know both. ### Latin text Connectens itaque consequentia præcedentibus Si cognovistis me, inquit, et Patrem meum utique co­ gnovistis. Hoc est quod ait: Nemo venit ad Patrem, nisi per me. Deinde subjungit: Et amodo cognoscetis eum, et vidistis eum. Sed Philippus unus ex Aposto­ lis, quid audierit non intelligens: Domine, inquit, ostende nobis Patrem, et sufficit nobis. Cui Dominus: Tanto, inquit, tempore vobiscum sum, et non cognovi­ stis me, Philippe? Qui videt me, videt et Patrem. Ecce increpat quod tanto tempore cum ipsis erat, et non co­ ' gnoscebatur. Nonne ipse dixerat, Et quo ego vado scitis, et viam scitis; et se nescire dicentes, eos hæc scire convi­ cerat, addendo atque dicendo, Ego sum via, veritas et vita? Quomodo nunc dicit, Tanto tempore vobiscum sum, et non cognovistis me? cum profecto, et quo iret, et viam scirent, non ob aliud nisi quod ipsum utique scirent? Sed facile ista solvitur quæstio, si dicamus quod eum aliqui eorum sciebant, aliqui nesciebant, atque in his qui nesciebant et Philippus erat: ut quod ait, Et quo ego vado scitis, et viam scitis, illis dixisse intelligatur qui sciebant; non Philippo cui dictum est, Tanto tempore vobiscum sum, et non cognovistis me, Philippe? His ergo qui Filium jam noverant, etiam illud de Pa­ tre dictum est, Et amodo cognoscetis eum, et vidistis eum: dictum est enim propter omnimodam similitu­ dinem quæ illi cum Patre est, ut ideo amodo diceren­ tur nosse Patrem, quia noverant similem Filium. Ergo jam sciebant Filium, etsi non omnes, certe qui­ dam eorum quibus dicitur, Et quo vado scitis, et viam scitis: ipse est enim via. Sed Patrem nesciebant, ideo audiunt, Si cognovistis me, et Patrem meum cognovi­ stis: per me utique et illum. Alius enim ego sum, alius ille. Sed ne putarent dissimilem, Et amodo, in­ quit, cognoscetis eum, et vidistis eum. Viderunt enim ejus simillimum Filium, sed admonendi fuerant ta­ lem esse etiam Patrem quem nondum videbant, qua­ lis est Filius quem videbant. Et ad hoc valet quod postea Philippo dicitur, Qui videt me, videt et Patrem. Non quod ipse esset Pater et Filius, quod in Sabellia­ nis, qui vocantur etiam Patripassiani, catholica fides damnat: sed quod tam similes sint Pater et Filius, ut qui unum noverit, ambos noverit. Solemus enim de simillimis duobus ita loqui eis qui unum illorum vident, et qualis est alius volunt nosse, ut dicamus: Vidistis istum, illum vidistis. Sic ergo dictum est, Qui me videt, videt et Patrem: non utique ut ipse sit Pa­ ter qui Filius, sed quod a Patris similitudine in nullo prorsus discrepet Filius. Nam nisi duo essent Pater et Filius, non dictum esset, Si cognovistis me, et Patrem meum cognovistis. Utique enim, quia nemo, inquit, ne­ nit ad Patrem, nisi per me; si cognovistis me, et Patrem meum cognovistis: quoniam ego per quem venitur ad Patrem, perducam vos ad eum, ut ipsum etiam cognoscatis. Sed quoniam illi sum omnino simillimus, amodo cognoscetis eum, cum cognoscitis me: et vidi­ stis eum, si oculis cordis vidistis me. ### English translation (Claude) So, connecting what follows with what went before, "If you have known me," he says, "you have surely known my Father also." This is what he said: "No one comes to the Father except through me." Then he adds: "And from now on you will know him, and you have seen him." But Philip, one of the apostles, not understanding what he heard, says: "Lord, show us the Father, and it is enough for us." The Lord says to him: "Have I been with you so long a time, and you have not known me, Philip? Whoever sees me sees the Father also." See, he rebukes him because he had been with them so long a time and was not known. Had he not said, "And where I am going you know, and the way you know"? And when they said they did not know, had he not shown that they did know these things by adding and saying, "I am the way, the truth, and the life"? How does he now say, "Have I been with you so long a time, and you have not known me?", when surely they knew both where he was going and the way, for no other reason than that they knew him? But this question is easily resolved if we say that some of them knew him and some did not, and among those who did not know was Philip; so that his words, "And where I am going you know, and the way you know," are understood to have been said to those who knew, not to Philip, to whom it was said, "Have I been with you so long a time, and you have not known me, Philip?" To those, then, who already knew the Son, this too was said of the Father: "And from now on you will know him, and you have seen him." For it was said because of the complete likeness he has with the Father, so that they were said from now on to know the Father because they knew the Son, who is like him. So they already knew the Son, if not all, certainly some of those to whom it is said, "And where I am going you know, and the way you know"; for he is the way. But they did not know the Father; therefore they hear, "If you have known me, you have known my Father also": through me, that is, him too. For I am one, he is another. But lest they think him unlike, "And from now on," he says, "you will know him, and you have seen him." For they saw his Son, who is most like him; but they had to be reminded that the Father, whom they did not yet see, is such as the Son is, whom they saw. And to this end is what is said afterward to Philip: "Whoever sees me sees the Father also." Not that he himself was both Father and Son, which the catholic faith condemns in the Sabellians, who are also called Patripassians; but that the Father and the Son are so alike that whoever has known one has known both. For we are accustomed to speak in this way of two people who are very alike, to those who see one of them and want to know what the other is like, saying: "You have seen this one, you have seen that one." So it was said in this way: "Whoever sees me sees the Father also": certainly not so that the Son is himself the Father, but because the Son differs in nothing at all from the Father's likeness. For unless the Father and the Son were two, it would not have been said, "If you have known me, you have known my Father also." That is: since "no one comes to the Father except through me, if you have known me, you have known my Father also"; for I, through whom one comes to the Father, will lead you to him, so that you may know him too. But since I am entirely like him, from now on you will know him when you know me; and you have seen him, if you have seen me with the eyes of the heart. ### Scripture references - John 14:4: quotation, high confidence - John 14:6: quotation, high confidence - John 14:7: quotation, high confidence - John 14:8: quotation, high confidence - John 14:9: quotation, high confidence ### Translation notes - John 14:4, 6–9 is quoted. Augustine names the Sabellians or Patripassians, who identified Father and Son; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 70.2 (PL 35:1817–1819; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-70-2). ## Tractates on the Gospel of John 70.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-70-3 - Source: PL 35:1819 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Philip was rebuked because he sought the Father as if he were better than the Son, not knowing that they are inseparable and alike. ### Latin text Quid ergo est quod dicis, Philippe, Ostende no­ bis Patrem, et sufficit nobis? Tanto, inquit, tempore vobiscum sum, et non cognovistis me, Philippe? Qui vi­. det me, videt et Patrem. Quod si ad te multum est hoc videre, saltem quod non vides hoc crede. Quo­ modo enim dicis, inquit, Ostende nobis Patrem? Si me vidisti qui omnimodo similis sum, vidisti illum cui similis sum. Quod si videre non potes, non saltem credis quia ego in Patre, et Pater in me est? Poterat hic dicere Philippus: Video quidem te, et credo similli­ mum esse Patri; sed numquid arguendus et objurgan­ dus est qui cum similem videt, etiam illum cui similis est vult videre? Similem quidem novi, sed adhuc al­ terum sine altero novi; non mihi sufficit, nisi et illum, cujus est iste similis noverim. Ostende itaque nobis Patrem, et sufficit nobis. Sed ideo magister discipulum arguebat, quoniam cor postulantis videbat. Tanquam enim melior esset Pater quam Filius, ita Philippus Patrem nosse cupiebat: et ideo nec Filium sciebat, quo melius esse aliquid credebat. Ad hunc sensum corrigendum dictum est, Qui videt me, videt et Patrem. Quomodo tu dicis, Ostende nobis Patrem? Video quo. modo tu dicas: non alterum quæris videre similem, sed illum putas esse meliorem. Non credis quia ego in Patre, et Pater in me est? Cur in similibus distantiam cupis cernere? cur inseparabiles separatim desideras nosse? Deinde non ad solum Philippum, sed ad eos pluraliter loquitur, quae non sunt in angustias coar­ ctanda, ut adjuvante ipso diligentius exponantur. ### English translation (Claude) "Why then do you say, Philip, Show us the Father, and it is enough for us? Have I been with you so long a time, and you have not known me, Philip? Whoever sees me sees the Father also." If seeing this is too much for you, at least believe what you do not see. "For how can you say," he says, "Show us the Father?" If you have seen me, who am like him in every way, you have seen him whom I am like. And if you cannot see this, do you not at least believe that I am in the Father and the Father is in me? Philip could have said here: I do see you, and I believe you are most like the Father; but is one to be reproved and rebuked who, seeing the one who is like, wants to see also him whom he is like? I know the one who is like, but so far I know the one without the other; it is not enough for me unless I also know him whom this one is like. So "show us the Father, and it is enough for us." But the master reproved the disciple because he saw the heart of the one asking. For Philip wanted to know the Father as though the Father were better than the Son; and therefore he did not know the Son either, since he believed something to be better than him. To correct this notion it was said: "Whoever sees me sees the Father also. How can you say, Show us the Father?" I see how you say it: you do not seek to see another who is like, but you think he is better. "Do you not believe that I am in the Father, and the Father is in me?" Why do you wish to discern a distance between those who are alike? Why do you want to know separately those who are inseparable? Then he speaks not to Philip alone but to them in the plural, words that must not be squeezed into a narrow space, so that, with his help, they may be expounded more carefully. ### Scripture references - John 14:8: quotation, high confidence - John 14:9: quotation, high confidence - John 14:10: quotation, high confidence ### Translation notes - John 14:8–10 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 70.3 (PL 35:1819; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/67-1/#p-70-3). ## Tractates on the Gospel of John 71.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-71-1 - Source: PL 35:1819 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "I do not speak from myself" means that the Son, equal to the Father, is from the Father: God from God, light from light. ### Latin text Audite auribus, accipite mentibus, dilectissimi, loquentibus quidem nobis, sed ipso docente qui non recedit a nobis. Dominus dicit, quod modo cum lege­ retur audistis, Verba quæ ego loquor vobis, a meipso non loquor: Pater autem in me manens ipse facit opera. Ergo et verba opera sunt? Plane ita est. Nam profecto qui proximum loquendo aedificat, bonum opus ope­ ratur. Sed quid est, a meipso non loquor, nisi, a meipso non sum qui loquor? Ei quippe tribuit quod facit, de quo est ipse qui facit. Pater enim Deus non est de ali­ quo, Filius autem Deus est quidem Patri æqualis, sed de Patre Deo. Ideo ille Deus, sed non de Deo; et lu­ men, sed non de lumine: iste vero Deus de Deo, lu­ men de lumine. ### English translation (Claude) Hear with your ears, take in with your minds, beloved: we are the ones speaking, but he is teaching who does not withdraw from us. The Lord says, as you heard just now when it was read: "The words that I speak to you I do not speak from myself; but the Father who abides in me, he does the works." So words too are works? Plainly so. For surely one who builds up his neighbor by speaking does a good work. But what is "I do not speak from myself," except "I who speak am not from myself"? For he attributes what he does to him from whom he himself, who does it, is. For God the Father is not from anyone; but the Son is God, equal to the Father indeed, yet from God the Father. So the Father is God, but not from God, and light, but not from light; the Son is God from God, light from light. ### Scripture references - John 14:10: quotation, high confidence ### Translation notes - John 14:10 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 71.1 (PL 35:1819; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-71-1). ## Tractates on the Gospel of John 71.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-71-2 - Source: PL 35:1819–1821 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against both Arians, who make the Son unequal, and Sabellians, who make him the Father, Augustine holds that the Son is other than the Father yet equal to him, from him and inseparable from him. ### Latin text Nam in his duabus sententiis, una qua dictum est, Non a meipso loquor: alia qua dictum est, Pater autem in me manens, ipse facit opera: singulas tenen­ tes, diversi nobis adversantur haeretici, qui non ex una parte, sed in contraria conantes, a via veritatis exorbitant. Ariani quippe dicunt: Ecce inaequalis est Patri Filius, a seipso non loquitur. Dicunt Sabelliani contra, id est Patripassiani: Ecce qui Pater est ipse et Filius; quid enim est, Pater in me manens, ipse facit opera, nisi, in me maneo ego qui facio? Contraria dicitis: sed non eo modo sicut est falsum contrarium vero, sed sicut sunt inter se duo falsa contraria. Er­ rando in diversa istis, in medio est via quam reliqui­ stis. Inter vos ipsos longiore intervallo separati estis, quam ab ipsa via cujus desertores estis. Vos hinc, vos autem illinc, huc venite: alteri ad alteros transire nolite, sed hinc atque illinc ad nos veniendo, invicem vos invenite. Sabelliani, agnoscite quem præ­ termittitis; Ariani, aequalem quem subditis, et in via vera nobiscum ambulabitis. Est enim quod invicem ex vobis alteri ex alteris admoneri utrique debeatis. Audi, sabelliane: usque ad eo non ipse Pater, sed al­ ter est Filius, ut eum arianus inæqualem asserat Patri. Audi, ariane: usque adeo Filius aequalis est Patri, ut sabellianus eumdem esse dicat et Patrem. Tu adde quem tollis, tu adimple quem minuis, et nobiscum ambo consistetis: quia nec tu tollis, nec tu minuis eum qui et alter est a Patre, ut convincas sabellia­ num, et æqualis Patri, ut convincas arianum. Utrisque enim clamat, Ego et Pater unum sumus. Quod ait, unum, audiant Ariani; quod ait, sumus, au­ diant Sabelliani: et nec illi æqualem, nec illi alterum negando sint vani. Si ergo quoniam dixit, Verba quæ ego loquor vobis, a meipso non loquor, propterea puta­ tur usque adeo imparis potestatis, ut non quod ipse vult faciat; audiatur quod dixit, Sicut Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat. Item si quoniam dixit, Pater in me manens, ipse facit opera, propterea putatur non alius esse Pater, alius ipse; audiatur quod dixit, Quascumque Pater facit, hæc et Filius similiter facit; et intelligatur non bis unus, sed duo unum. Verum quia sic æqualis alter alteri, ut tamen alter ex altero, ideo non loqui­ tur a semetipso, quia non est a seipso: et ideo Pater in illo manens facit opera ipse, quia per quem et cum quo facit, non est nisi ab ipso. Denique adjungit, et dicit: Non creditis quia ego in Patre, et Pater in me est? Alioquin propter opera ipsa credite. Antea solus Philippus arguebatur, nunc autem non ibi eum solum fuisse qui esset arguendus ostenditur. Propter opera, inquit, ipsa credite quia ego in Patre, et Pater in me est: neque enim si separati essemus, inseparabiliter operari ulla ratione possemus. ### English translation (Claude) For different heretics oppose us, each holding on to one of these two statements, the one where it was said, "I do not speak from myself," the other where it was said, "But the Father who abides in me, he does the works"; striving not in one direction but in contrary directions, they wander off the road of truth. The Arians say: "See, the Son is unequal to the Father; he does not speak from himself." The Sabellians, that is, the Patripassians, say on the contrary: "See, the one who is the Father is himself also the Son; for what does 'The Father who abides in me, he does the works' mean, but 'I abide in myself, I who do them'?" You say contrary things, but not in the way a falsehood is contrary to the truth; rather as two falsehoods are contrary to each other. By straying in opposite directions you have left the road that lies in the middle. You are separated from each other by a longer distance than from the road itself, which you have deserted. You from this side, and you from that, come here: do not cross over to each other, but by coming to us from this side and that, find each other. Sabellians, acknowledge the one you pass over; Arians, acknowledge as equal the one you subordinate; and you will walk with us on the true road. For there is something of which each of you ought to be reminded by the other. Listen, Sabellian: the Son is so far from being the Father himself, and so truly another, that the Arian asserts he is unequal to the Father. Listen, Arian: the Son is so truly equal to the Father that the Sabellian says he is the same as the Father. You, add back the one you take away; you, make complete the one you diminish; and you will both stand with us. For neither may you take away, nor you diminish, him who is both other than the Father, to refute the Sabellian, and equal to the Father, to refute the Arian. For he cries out to both: "I and the Father are one." Let the Arians hear "one"; let the Sabellians hear "are"; and let neither the one group, by denying the equal, nor the other, by denying the other, be vain. If then, because he said, "The words that I speak to you I do not speak from myself," he is thought to be of such unequal power that he does not do what he wills, let what he said be heard: "As the Father raises the dead and gives them life, so also the Son gives life to whom he will." Again, if because he said, "The Father who abides in me, he does the works," it is thought that the Father is not one and he another, let what he said be heard: "Whatever the Father does, these things the Son also does likewise"; and let it be understood that they are not one twice over, but two who are one. But because they are so equal to each other that yet the one is from the other, therefore he does not speak from himself, because he is not from himself; and therefore the Father abiding in him himself does the works, because the one through whom and with whom he does them is from no one but him. Finally he adds and says: "Do you not believe that I am in the Father, and the Father is in me? Otherwise believe because of the works themselves." Before, Philip alone was rebuked; but now it is shown that he was not the only one there who needed rebuke. "Because of the works themselves," he says, "believe that I am in the Father, and the Father is in me": for if we were separated, we could in no way work inseparably. ### Scripture references - John 14:10: quotation, high confidence - John 10:30: quotation, high confidence - John 5:21: quotation, high confidence - John 5:19: quotation, high confidence - John 14:11: quotation, high confidence ### Translation notes - John 14:10, 10:30, 5:21, 5:19, and 14:10–11 are quoted. Augustine's arguments against the Arians and Sabellians (Patripassians) are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 71.2 (PL 35:1819–1821; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-71-2). ## Tractates on the Gospel of John 71.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-71-3 - Source: PL 35:1821 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The greater works the disciples would do, such as healing by their shadow and converting nations, are done by Christ through them. ### Latin text Sed quid est quod sequitur, « Amen, amen dico vobis, qui credit in me, opera quae ego facio, et ipse faciet, et majora horum faciet; quia ego ad Patrem vado: et quæcumque petieritis in nomine meo, hæc faciam. Ut glorificetur Pater in Filio, si quid petieritis in nomine meo, hoc faciam. > Ergo et illa majora opera seipsum facturum esse promisit. Non se extollat servus supra Dominum, et discipulus supra magi­ strum: majora quam ipse facit, dicit eos esse facturos; sed in eis vel per eos se faciente, non ipsis tanquam ex seipsis, Ei quippe cantatur, Diligam te, Domine, virtus mea. Sed quæ sunt tandem ista majora? An forte quod ægros ipsis trans­ euntibus, etiam eorum umbra sanabat? Majus est enim ut sanet umbra quam fimbria. Illud per se, hoc per ipsos; sed tamen utrumque ipse. Verumtamen quando ista dicebat, ver­ borum suorum opera commendabat: sic enim dixe­ rat, Verba quæ ego loquor vobis, a meipso non loquor; Pater autem in me manens, ipse facit opera. Quae opera tunc dicebat, nisi verba quæ loquebatur? Audiebant et credebant illi, et eorumdem verborum fructus erat fides illorum: verumtamen evangelizantibus discipu­ lis, non tam pauci quam illi erant, sed gentes etiam crediderunt; hæc sunt sine dubitatione majora. Nec tamen ait, Majora horum facietis, ut solos Apostolos ea putaremus esse facturos; sed, Qui credit in me, in­ quit, opera quæ ego facio, et ipse faciet, et majora ho­. rurn faciet. Itane quicumque credit in Christum, facit quæ Christus, vel majora quam Christus? Non præter­ eunter ista tractanda sunt, nec debent festinatione præcipitari; sed ea cogit concludendus jam sermo iste differri. ### English translation (Claude) But what is it that follows? "Truly, truly, I say to you, whoever believes in me will also do the works that I do, and he will do greater than these, because I am going to the Father; and whatever you ask in my name, I will do it, that the Father may be glorified in the Son. If you ask anything in my name, I will do it." So he promised that he himself would do those greater works too. Let not the servant exalt himself above his Lord, or the disciple above his master: he says they will do greater things than he does, but with himself doing them in them or through them, not with them doing them as of themselves. For to him it is sung: "I will love you, O Lord, my strength." But what, after all, are these greater things? Is it perhaps that, as the apostles passed by, even their shadow healed the sick? For it is greater for a shadow to heal than for the fringe of a garment. That he did by himself, this through them; yet he did both. But when he said these things, he was commending the works of his words; for he had said: "The words that I speak to you I do not speak from myself; but the Father who abides in me, he does the works." What works did he then mean but the words he was speaking? They heard and believed, and the fruit of those same words was their faith; yet when the disciples preached the gospel, not just a few, as they were, but even nations believed: these are without doubt greater. Yet he did not say, "You will do greater things than these," so that we would think only the apostles would do them; but "Whoever believes in me," he says, "will also do the works that I do, and he will do greater than these." Does everyone who believes in Christ, then, do what Christ did, or greater things than Christ? These things must not be treated in passing, nor rushed in haste; but the need to close this sermon now forces us to put them off. ### Scripture references - John 14:12: quotation, high confidence - John 14:13: quotation, high confidence - John 14:14: quotation, high confidence - Matt 10:24: allusion, high confidence - Ps 18:1 (17:2 LXX): quotation, high confidence - Acts 5:15: allusion, high confidence - Matt 9:20: allusion, high confidence - John 14:10: quotation, high confidence ### Translation notes - John 14:12–14, 14:10, and Ps 18:1 (LXX 17:2) are quoted; Matt 10:24, Acts 5:15, and Matt 9:20–21 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 71.3 (PL 35:1821; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-71-3). ## Tractates on the Gospel of John 72.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-72-1 - Source: PL 35:1821–1823 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ does greater works through believers than he did apart from them, not from any lack in himself but by condescension. ### Latin text Quid sibi velit, et quomodo accipiendum sit quod Dominus ait, Qui credit in me, opera quæ ego facio, et ipse faciet, non est facile comprehendere: et cum hoc ad intelligendum difficillimum sit, adjecit aliud diffi­ cilius, Et majora horum faciet. Quid est hoc? Qui fa­ ceret opera quæ Christus fecit, non inveniebamus; qui etiam majora faciet, inventuri sumus? Sed dixera. mus sermone pristino quia majus fuit umbrae suæ transitu, quod discipuli fecerunt, quam fimbriæ suæ tactu, quod ipse Dominus fecit, sanare languentes; et quia plures Apostolis, quam ipso per os proprium praedicante Domino cre­ diderunt: ut hæc viderentur opera intelligenda esse majora: non quo major esset Magistro discipulus, vel Domino servus, vel adoptatus Unigenito, vel homo Deo; sed quod per illos ipse dignaretur eadem majo­ ra facere, qui dicit illis alio loco, Sine me nihil potestis facere. Ipse quippe, ut alia omittam, quae sunt innumerabilia, sine ipsis fecit eos, sine ipsis fecit hunc mundum; et quia homo etiam ipse fieri dignatus est, sine ipsis fecit et seipsum. Quid autem illi sine ipso, nisi peccatum? Denique et hic id quod de hac re poterat nos movere, mox abstulit: cum enim di­ xisset, Qui credit in me, opera quæ ego facio, et ipse faciet, et majora horum faciet; continuo secutus adjun­ xit, Quia ego ad Patrem vado, et quascumque petieritis, in nomine meo, hæc faciam. Qui dixerat faciet, post ait faciam; tanquam diceret, Non vobis impossibile hoc videatur: non enim poterit esse major me qui credit in me, sed ego facturus sum et tunc majora quam nunc; majora per eum qui credit in me, quam præter eum per me: ego tamen ipse præter eum, ego ipse per eum: sed quando praeter eum, non faciet ipse; quando autem per eum, quamvis non per semetipsum, faciet et ipse. Porro autem majora facere per eum quam præter eum, non est defectio, sed dignatio. Quid enim retribuant servi Domino, pro omnibus quæ retribuit eis? Quandoquidem inter cæ­ tera bona etiam hoc eis donare dignatus est, ut ma­ jora faceret per illos quam præter illos. Nonne ab ore illius dives ille tristis abscessit, quando vitæ æternæ consilium quæsivit? Audivit, ab­ jecit: et tamen postea quod ab illo auditum non fecit unus, fecerunt multi, cum loqueretur per discipulos magister bonus; contemptibilis ei quem divitem per seipsum monuit, amabilis eis quos ex divitibus pau­ peres per pauperes fecit. Ecce majora fecit praedica­ tus a credentibus, quam locutus audientibus. ### English translation (Claude) What the Lord's words mean, "Whoever believes in me will also do the works that I do," and how they are to be taken, is not easy to comprehend; and since this is very hard to understand, he added something harder: "And he will do greater than these." What is this? We could not find anyone who would do the works Christ did; are we going to find one who will even do greater? But we had said in the previous sermon that it was greater to heal the sick by the passing of one's shadow, which the disciples did, than by the touch of the fringe, which the Lord himself did; and that more believed when the apostles preached than when the Lord preached with his own mouth; so that these seem to be the works to be understood as greater: not that the disciple was greater than the master, or the servant than the Lord, or the adopted than the Only-begotten, or man than God, but that he deigned to do these same greater things through them, he who says to them in another place, "Without me you can do nothing." For he himself, to omit other things, which are innumerable, made them without them, made this world without them; and because he deigned to become man himself, he made even himself without them. But what did they do without him, except sin? Finally, here too he soon removed what could have troubled us on this matter: for when he had said, "Whoever believes in me will also do the works that I do, and he will do greater than these," he went on at once to add, "Because I am going to the Father, and whatever you ask in my name, I will do it." He who had said "he will do" afterwards says "I will do," as if he said: Do not let this seem impossible to you; for he who believes in me cannot be greater than I, but it is I who will do it, and greater things then than now; greater things through him who believes in me than apart from him through myself. Yet it is I myself apart from him, and I myself through him; but when it is apart from him, he will not do it; when it is through him, though not through himself, he too will do it. Moreover, to do greater things through him than apart from him is not a failing but a condescension. For what can servants give back to the Lord for all that he has given them? For among other good things he deigned to grant them this as well, that he would do greater things through them than apart from them. Did not that rich man go away sad from his very mouth, when he sought counsel about eternal life? He heard, he rejected; and yet afterward what one man heard from him and did not do, many did, when the good master spoke through his disciples: despised by the rich man whom he warned in person, loved by those whom he made poor from rich through the poor. See, he did greater things when preached by believers than when he spoke to hearers. ### Scripture references - John 14:12: quotation, high confidence - John 14:13: quotation, high confidence - Acts 5:15: allusion, high confidence - Matt 9:20: allusion, high confidence - Matt 10:24: allusion, medium confidence - John 15:5: quotation, high confidence - Ps 116:12 (115:3 LXX): quotation, high confidence - Matt 19:22: allusion, high confidence ### Translation notes - John 14:12–13, John 15:5, and Ps 116:12 (LXX 115:3) are quoted; Acts 5:15, Matt 9:20, Matt 10:24, and the rich young man (Matt 19:16–22) are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 72.1 (PL 35:1821–1823; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-72-1). ## Tractates on the Gospel of John 72.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-72-2 - Source: PL 35:1823 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Since every believer is said to do Christ's works, those works must be the justification of the ungodly, which Christ works in us but not without us. ### Latin text Verum hoc adhuc movet, quod hæc majora per Apostolos fecit: non autem ipsos tantum significans ait, Opera quæ ego facio et vos facietis, et majora ho­. rum facietis: sed omnes ad suam familiam pertinen- • tes intelligi volens, Qui credit in me, inquit, opera quæ ego facio, et ipse faciet, et majora horum faciet. Si ergo qui credit faciet, non credit utique qui non fa. ciet: sicuti est, Qui diligit me, mandata mea custodit; unde profecto qui non custodit, non diligit. Item alio loco, Qui audit, inquit, verba mea hæc et facit ea, similabo eum viro prudenti qui ædificat domum suam supra petram: qui ergo non est similis huic viro prudenti, procul dubio aut verba hæc audit et non facit, aut omnino nec audit. Qui credit, inquit, in me, licet moriatur, vivet: qui ergo non vivet, non utique credit. Tale etiam hoc est, Qui credit in me, faciet: non utique credit qui non faciet. Quid est hoc, fra­ tres? Numquid inter credentes in Christum non est computandus, qui non fecerit opera majora quam Christus? Durum est, absurdum est, ferri non potest: non toleratur nisi intelligatur. Apostolum igitur au­ diamus: Credenti, inquit, in eum qui justificat impium, deputatur fides ejus ad justitiam. In hoc opere faciamus opera Christi, quia et ipsum credere in Christum, opus est Christi. Hoc operatur in nobis, non utique sine nobis. Audi ergo jam, et intellige, Qui credit in me, opera quæ ego facio, et ipse faciet: prius ego facio, deinde et ipse faciet; quia facio ut faciat. Quæ opera, nisi ut ex impio justus fiat? ### English translation (Claude) But this still troubles us, that he did these greater things through the apostles; yet he did not say, meaning only them, "You will do the works that I do, and you will do greater than these," but, wishing all who belong to his household to be understood, he says, "Whoever believes in me will also do the works that I do, and he will do greater than these." If then whoever believes will do them, certainly whoever will not do them does not believe; just as it is: "Whoever loves me keeps my commandments"; from which surely whoever does not keep them does not love. Again in another place he says, "Whoever hears these words of mine and does them, I will liken him to a wise man who builds his house upon the rock"; whoever, then, is not like this wise man beyond doubt either hears these words and does not do them, or does not hear them at all. "Whoever believes in me," he says, "though he die, shall live"; whoever, then, will not live certainly does not believe. Such too is this: "Whoever believes in me will do"; certainly he does not believe who will not do. What is this, brothers? Is he not to be counted among believers in Christ who has not done greater works than Christ? It is harsh, it is absurd, it cannot be borne: it is not tolerable unless it is understood. Let us hear the Apostle, then: "To one who believes in him who justifies the ungodly," he says, "his faith is counted as righteousness." In this work let us do the works of Christ, because even believing in Christ is itself a work of Christ. This he works in us, though certainly not without us. Hear now, then, and understand: "Whoever believes in me will also do the works that I do": first I do, then he too will do; because I do so that he may do. What works, but that from ungodly he becomes righteous? ### Scripture references - John 14:12: quotation, high confidence - John 14:21: quotation, high confidence - Matt 7:24: quotation, high confidence - John 11:25: quotation, high confidence - Rom 4:5: quotation, high confidence - John 6:29: allusion, medium confidence ### Translation notes - John 14:12, 14:21, Matt 7:24, John 11:25, and Rom 4:5 are quoted; John 6:29 is in view. The teaching on justification is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 72.2 (PL 35:1823; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-72-2). ## Tractates on the Gospel of John 72.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-72-3 - Source: PL 35:1823 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Justifying the ungodly may be a greater work than creating the world, for it shows greater mercy; and the "greater works" may be measured against Christ's words of that hour. ### Latin text Et majora horum faciet. Quorum, obsecro? Num­ quidnam omnium operum Christi majora facit, qui cum timore et tremore suam ipsius salutem operatur? Quod utique in illo, sed non sine illo Christus operatur. Prorsus majus hoc esse dixe­ rim, quam est caelum et terra, et quaecumque cer­ nuntur in coelo et in terra. Et cælum enim et terra transibit; praedestinatorum autem, id est eorum quos præscit, salus et justificatio permanebit. In illis tantum operi Dei, in his autem etiam est imago Dei. Sed et in coelis, Sedes, Dominationes, Principatus, Potestates, Archangeli, Angeli opera sunt Christi; numquid etiam his operibus majora facit, qui operante in se Christo, cooperatur aeternam salutem ac justificationem suam? Non hic audeo praecipitare sententiam: intelligat qui potest, judicet qui potest, utrum majus sit justos creare quam impios justificare. Certe enim si æqualis est utrumque potentiæ, hoc ma­ joris est misericordiæ. Hoc est enim magnum pietatis sacramentum, quod manifestatum est in carne, justifica­ tum est in Spiritu, apparuit Angelis, prædicatum est in gentibus, creditum est in mundo, assumptum est in glo­ ria. Sed omnia opera Christi intelli­ gere ubi ait, Majora horum faciet, nulla nos necessi­ tas cogit. Horum enim forsitan dixit, quæ in illa hora faciebat: tunc autem verba fidei faciebat, et de his ope. ribus fuerat prælocutus dicens, Verba quæ ego loquor vobis, a meipso non loquor: Pater autem in me manens, ipse facit opera. Tunc igitur verba ejus erant opera ejus. Et utique minus est verba justitiæ prædicare, quod fecit praeter nos, quam impios justificare, quod ita facit in nobis, ut faciamus et nos. Restat inquirere quomodo accipiendum sit, Quodcumque petieritis in nomine meo, hoc faciam. Propter multa enim quae pe­ tunt fideles ejus, nec accipiunt, non parva hinc exo­ ritur quaestio: sed quoniam sermo iste jam clauden­ dus est, ei considerandae atque tractandae tribuatur saltem parva dilatio. ### English translation (Claude) "And he will do greater than these." Than what, I ask? Does he who works out his own salvation with fear and trembling do greater things than all the works of Christ? This, certainly, Christ works in him, but not without him. I would say outright that this is greater than heaven and earth and whatever is seen in heaven and on earth. For "heaven and earth will pass away"; but the salvation and justification of the predestined, that is, of those whom he foreknows, will remain. In those there is only the work of God, but in these there is also the image of God. But in the heavens too, Thrones, Dominions, Principalities, Powers, Archangels, and Angels are works of Christ; does he then do greater things even than these works, who, with Christ working in him, cooperates toward his own eternal salvation and justification? I do not dare to rush to a verdict here; let him understand who can, let him judge who can, whether it is greater to create the righteous than to justify the ungodly. For certainly, if both belong to equal power, the latter belongs to greater mercy. For this is "the great mystery of godliness, which was manifested in the flesh, justified in the Spirit, appeared to angels, preached among the nations, believed in the world, taken up in glory." But no necessity compels us to understand all the works of Christ where he says, "He will do greater than these." For perhaps he said "than these" meaning those he was doing at that hour; and at that time he was doing words of faith, and he had spoken beforehand of these works, saying, "The words that I speak to you I do not speak from myself; but the Father who abides in me, he does the works." At that time, then, his words were his works. And certainly it is less to preach words of righteousness, which he did apart from us, than to justify the ungodly, which he does in us in such a way that we too do it. It remains to ask how we are to take, "Whatever you ask in my name, I will do it." For because of the many things his faithful ask and do not receive, no small question arises here; but since this sermon must now be closed, let at least a short postponement be given for considering and treating it. ### Scripture references - Phil 2:12: quotation, high confidence - Matt 24:35: quotation, high confidence - Col 1:16: allusion, medium confidence - Rom 4:5: allusion, medium confidence - 1 Tim 3:16: quotation, high confidence - John 14:10: quotation, high confidence - John 14:12: quotation, high confidence - John 14:13: quotation, high confidence ### Translation notes - Phil 2:12, Matt 24:35, 1 Tim 3:16, and John 14:10, 12–13 are quoted; Col 1:16 and Rom 4:5 are in view. Sacramentum in 1 Tim 3:16 is rendered "mystery". ### Citation (SBL) Augustine, Tract. Ev. Jo. 72.3 (PL 35:1823; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-72-3). ## Tractates on the Gospel of John 73.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-73-1 - Source: PL 35:1823 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Many prayers are not granted because they are asked badly; God in mercy withholds what would harm, as the Israelites' craving for meat shows. ### Latin text Magnam spem Dominus suis promisit speranti­ bus, dicens: Quia ego ad Patrem vado, et quodcum­ que petieritis in nomine meo, hoc faciam. Sic ergo per­ rexit ad Patrem, ut non relinqueret indigentes, sed exaudiret petentes. Sed quid est, quodcumque petieri­ tis, cum videamus plerumque fideles ejus petere, et non accipere? An forte propterea quia male petunt? Nam hoc exprobravit apostolus Jacobus dicens: Pe­ titis, et non accipitis, eo quod male petatis, ut in concu­ piscentiis vestris insumatis. Male ergo usurus eo quod vult accipere, Deo potius miserante non accipit. Proinde si hoc ab illo petitur unde homo laedatur exauditus, magis metuendum est ne quod posset non dare propitius, det iratus. An non videmus Israelitas malo suo impetrasse quod culpabili concu­ piscentia petierunt? Concupierant enim carnibus vesci, quibus pluebatur manna de cælo. Fasti­ diebant quippe quod habebant; et quod non habe­ bant, impudenter petebant: quasi non melius pete­ rent, non ut cibus qui deerat indecenti desiderio praestaretur, sed ut ille qui aderat sanato fastidio su­ meretur. Quando enim nos delectant mala, et non delectant bona, rogare debemus potius Deum ut de­ lectent bona, quam ut concedantur mala. Non quia malum est carne vesci, cum de hac re loquens Apo­ stolus dicat, Omnis creatura Dei bona est, et nihil abji­ ciendum quod cum gratiarum actione, accipitur: sed quia sicut item ipse ait, Malum est homini qui per offensionem manducat; et si hominis offensionem, quanto magis Dei? Cujus in Israelitis non parva erat offensio, repudiare quod da­ bat sapientia, et petere id quod inhiabat concupiscen­ tia: quamvis illi nec peterent, sed quia deerat mur­ murarent. Sed ut sciremus non Dei creaturam esse culpabilem, sed inobedientiam contumacem et inor­ dinatam cupiditatem; non propter porcum, sed pro­ pter pomum mortem primus homo invenit, et Esau primatus suos non propter gallinam, sed pro­ pter lenticulam perdidit. ### English translation (Claude) The Lord promised a great hope to those who hope in him, saying: "Because I am going to the Father, and whatever you ask in my name, I will do it." So he went to the Father in such a way as not to leave the needy but to hear those who ask. But what is "whatever you ask," when we see his faithful very often asking and not receiving? Is it perhaps because they ask badly? For the apostle James reproached this, saying: "You ask and do not receive, because you ask badly, to spend it on your desires." So one who would use badly what he wants to receive does not receive it, rather by God's mercy. Therefore if something is asked of him by which a man would be harmed if his prayer were heard, it is rather to be feared that what he could withhold in kindness he may give in anger. Do we not see that the Israelites obtained, to their harm, what they asked with blameworthy desire? For they had longed to eat meat, though manna was being rained on them from heaven. They loathed what they had, and shamelessly asked for what they did not have; as if they would not have done better to ask, not that the food they lacked be supplied to an unseemly desire, but that their loathing be healed and the food at hand be taken. For when evil things delight us and good things do not, we ought to ask God rather that good things may delight us than that evil things be granted. Not that it is evil to eat meat, since the Apostle, speaking of this matter, says, "Every creature of God is good, and nothing is to be rejected that is received with thanksgiving"; but because, as he also says, "It is evil for the man who eats with offense"; and if with offense to a man, how much more to God? To him it was no small offense in the Israelites to reject what wisdom gave and to ask for what desire gaped after; although they did not even ask, but grumbled because it was lacking. But so that we might know that it is not God's creature that is blameworthy but stubborn disobedience and disordered desire, the first man found death not because of a pig but because of a fruit, and Esau lost his birthright not because of a hen but because of a lentil stew. ### Scripture references - John 14:12: quotation, high confidence - John 14:13: quotation, high confidence - Jas 4:3: quotation, high confidence - Num 11:4: allusion, high confidence - Num 11:6: allusion, high confidence - 1 Tim 4:4: quotation, high confidence - Rom 14:20: quotation, high confidence - Gen 3:6: allusion, medium confidence - Gen 25:34: allusion, high confidence ### Translation notes - John 14:12–13, Jas 4:3, 1 Tim 4:4, and Rom 14:20 are quoted; Num 11:4–6, Gen 3:6, and Gen 25:34 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 73.1 (PL 35:1823; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-73-1). ## Tractates on the Gospel of John 73.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-73-2 - Source: PL 35:1823–1825 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The promise cannot be limited to the apostles, yet even Paul did not receive what he asked three times. ### Latin text Quomodo ergo intelligendum est, Quodcumque petieritis, hoc faciam, si Deus aliqua petentibus fideli­ bus etiam consulendo non facit? An forte solis Apostolis dictum debemus accipere? Absit. Unde enim ad hoc venit ut diceret, superius dixerat, Qui credit in me, opera quæ ego facio, faciet, et majora horum faciet: de qua re pristino sermone tractavimus. Et ne quisquam hoc sibi tribueret, ut etiam illa opera ma­ jura seipsum facere ostenderet, adjecit, atque ait: Quia ego ad Patrem vado; et quodcumque petieritis in nomine meo, hoc faciam. Numquid in eum soli Apostoli crediderunt? Ad eos itaque loquebatur dicendo, Qui credit in me, in quibus eo donante etiam nos sumus, qui utique non quodcumque petierimus accipimus. Ipsos quoque beatissimos si cogitemus Apostolos, in­ venimus eum qui plus omnibus laboravit, non autem ipse, sed gratia Dei cum ipso, ter Do­ minum rogasse ut ab eo discederet angelus satanæ, nec tamen quod rogaverat accepisse. Quid dicemus, charissimi? Putabimusne hoc pro­ missum ubi ait, Quodcumque petieritis, hoc faciam, nec Apostolis fuisse ab illo completum? Et cui tandem quod promittit implebit, si Apostolos suos in sua pro­ missione fraudavit? ### English translation (Claude) How then is "Whatever you ask, I will do it" to be understood, if God does not do some things that the faithful ask, even in caring for them? Should we perhaps take it as said to the apostles alone? Far from it. For the point from which he came to say this was what he had said above: "Whoever believes in me will do the works that I do, and he will do greater than these," which we treated in the previous sermon. And so that no one would attribute this to himself, to show that it is he himself who does even those greater works, he added and said: "Because I am going to the Father; and whatever you ask in my name, I will do it." Did the apostles alone believe in him? So when he said, "Whoever believes in me," he was speaking to those among whom, by his gift, we too are, who certainly do not receive whatever we ask. Even if we think of the most blessed apostles themselves, we find that he who labored more than them all, yet not he but the grace of God with him, asked the Lord three times that the angel of Satan might depart from him, and yet did not receive what he had asked. What shall we say, beloved? Shall we think that this promise, where he says, "Whatever you ask, I will do it," was not fulfilled by him even for the apostles? And for whom at last will he fulfill what he promises, if he cheated his own apostles of his promise? ### Scripture references - John 14:12: quotation, high confidence - John 14:13: quotation, high confidence - 1 Cor 15:10: allusion, high confidence - 2 Cor 12:7: allusion, high confidence - 2 Cor 12:8: allusion, high confidence ### Translation notes - John 14:12–13 is quoted; 1 Cor 15:10 and 2 Cor 12:7–8 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 73.2 (PL 35:1823–1825; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-73-2). ## Tractates on the Gospel of John 73.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-73-3 - Source: PL 35:1825 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To ask "in the name" of Jesus, the Savior, is to ask for what serves salvation, as taught in the Lord's Prayer; what harms salvation he grants by refusing. ### Latin text Evigila igitur, homo fidelis, et vigilanter audi quod illic positum est, in nomine meo: ipsum enim quodcumque, non ait, petieritis utcumque; sed, in nomine meo. Qui promisit ergo tam magnum benefi­ cium, quid vocatur? Utique Christus Jesus: Christus significat regem, Jesus significat Salvatorem: non utique nos salvos faciet, quicumque rex, sed rex Sal­ vator; ac per hoc quodcumque petimus adversus uti­ litatem salutis, non petimus in nomine Salvatoris. Et tamen ipse Salvator est, non solum quando facit quod petimus, verum etiam quando non facit; quo­ niam quod videt peti contra salutem, non faciendo potius se exhibet Salvatorem. Novit enim medicus quid pro sua, quid contra suam salutem poscat aegro­ tus; et ideo contraria poscentis non facit voluntatem, ut faciat sanitatem. Quapropter quando volumus ut faciat quodcumque petimus, non utcumque, sed in no­ mine ejus petamus, hoc est in nomine Salvatoris pe­ tamus. Non ergo contra nostram salutem petamus: quod si fecerit, non ut Salvator facit, quod est no­ men ejus fidelibus ejus. Est quippe impiis et damna­ tor, qui dignatur fidelibus esse Salvator. Qui ergo credit in eum, quodcumque petierit in eo nomine, quod est illis qui credunt in eum, hoc facit; quoniam hoc sicut Salvator facit. Si autem qui in eum credit, aliquid per ignorantiam contra suam salutem petit, non in nomine Salvatoris petit; quia Salvator ejus non erit, si quod ejus salutem impedit, fecerit. Unde tunc expedit potius ut non faciendo propter quod invocatur, faciat quod vocatur. Propterea non solum Salvator, sed etiam magister bonus, ut faciat quod­ cumque petierimus, in ipsa oratione quam nobis dedit, docuit quid petamus; ut etiam sic intelliga­ mus non petere nos in nomine magistri, quod peti­ mus præter regulam ipsius magisterii. ### English translation (Claude) Wake up, then, believer, and listen attentively to what is placed there: "in my name." For he did not say "whatever you ask" in any way at all, but "in my name." What then is he called who promised so great a benefit? Christ Jesus, of course: Christ means King, Jesus means Savior. Certainly not just any king will save us, but the King who is Savior; and therefore whatever we ask against the interest of our salvation, we do not ask in the name of the Savior. And yet he is Savior not only when he does what we ask but also when he does not; for when he sees something asked against salvation, he shows himself the Savior rather by not doing it. For the doctor knows what the sick man asks for in favor of his health and what against it; and therefore he does not do the will of one who asks for what is harmful, so that he may bring about health. So when we want him to do whatever we ask, let us ask not in any way at all but in his name, that is, let us ask in the name of the Savior. Let us not, then, ask against our salvation; for if he does that, he does not do it as Savior, which is his name for his faithful. For he who deigns to be Savior to the faithful is also the one who condemns the ungodly. So whoever believes in him, whatever he asks in that name which he bears for those who believe in him, he does it, because he does it as Savior. But if one who believes in him asks through ignorance something against his own salvation, he does not ask in the name of the Savior; for he will not be his Savior if he does what hinders his salvation. Hence it is then better that, by not doing what he is called upon for, he may do what he is called. Therefore, as not only Savior but also good teacher, so that he may do whatever we ask, he taught us in the very prayer he gave us what to ask; so that in this way too we may understand that we do not ask in the teacher's name what we ask outside the rule of his teaching. ### Scripture references - John 14:13: allusion, high confidence - John 14:14: allusion, high confidence - Matt 6:9: allusion, medium confidence ### Translation notes - John 14:13–14 is in view; the Lord's Prayer (Matt 6:9–13) is referred to. Augustine glosses Christ as "King" and Jesus as "Savior". ### Citation (SBL) Augustine, Tract. Ev. Jo. 73.3 (PL 35:1825; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-73-3). ## Tractates on the Gospel of John 73.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-73-4 - Source: PL 35:1825 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Some rightly asked things are deferred, not denied; and the Son grants prayers together with the Father, for they are one. ### Latin text Sane quædam quamvis in nomine ejus petamus, id est secundum Salvatorem et secundum magistrum petamus; non tunc quando petimus facit, sed tamen facit. Neque enim quia et illud petimus ut veniat re­ gnum Dei, propterea non facit quod petimus, quia non statim cum illo in æternitate regnamus: differtur enim quod petimus, non negatur. Verumtamen oran­ tes tanquam seminantes non deficiamus; tempore enim proprio metemus. Et simul pcta­ mus quando bene petimus, ut non faciat quod non bene petimus; quia et ad hoc pertinet quod in eadem oratione dominica dicimus, Ne nos inferas in tenta­ tionem. Neque enim parva est ten­. tatio, si contra tuam sit causam tua postulatio. Non autem negligenter audiendum est, quod Dominus, ne quisquam eum putaret quod se promisit facere peten­ tibus, sine Patre esse facturum, cum dixisset, Quod­ cumque petieritis in nomine meo, hoc faciam, continuo subjecit, Ut glorificetur Pater in Filio, si quid petie­ ritis in nomine meo, hoc faciam. Nullo modo igitur sine Patre hoc Filius facit, quandoquidem ut in illo Pater glorificetur, propterea facit. Facit ergo Pater in Filio, ut Filius glorificetur in Patre: et facit Fi­ lius in Patre, ut Pater glorificetur in Filio; quoniam unum sunt Pater et Filius. ### English translation (Claude) Certainly, even when we ask certain things in his name, that is, ask in accordance with the Savior and in accordance with the teacher, he does not do them at the time we ask, but he does them nonetheless. For it is not the case that, because we ask that the kingdom of God may come, he does not do what we ask simply because we do not at once reign with him in eternity: what we ask is deferred, not denied. Yet in praying, as in sowing, let us not lose heart; for in due season we shall reap. And at the same time, when we ask well, let us ask that he not do what we ask badly; for this too belongs to what we say in the same Lord's Prayer: "Lead us not into temptation." For it is no small temptation if your request is against your own cause. But we must not listen carelessly to this: lest anyone think that what he promised to do for those who ask he would do without the Father, when he had said, "Whatever you ask in my name, I will do it," he at once added, "that the Father may be glorified in the Son; if you ask anything in my name, I will do it." So the Son in no way does this without the Father, since he does it precisely so that the Father may be glorified in him. So the Father acts in the Son, that the Son may be glorified in the Father; and the Son acts in the Father, that the Father may be glorified in the Son; for the Father and the Son are one. ### Scripture references - Matt 6:10: allusion, high confidence - Gal 6:9: allusion, high confidence - Matt 6:13: quotation, high confidence - John 14:13: quotation, high confidence - John 14:14: quotation, high confidence - John 10:30: allusion, medium confidence ### Translation notes - Matt 6:10, Matt 6:13, John 14:13–14, and John 10:30 are quoted or used; Gal 6:9 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 73.4 (PL 35:1825; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/71-1/#p-73-4). ## Tractates on the Gospel of John 74.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-1 - Source: PL 35:1825–1827 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Since no one can love Christ or keep his commandments without the Holy Spirit, the apostles who loved him already had the Spirit whom they were promised. ### Latin text Audivimus, fratres, cum Evangelium legeretur, Dominum dicentem: Si diligitis me, mandata mea servate: et ego rogabo Patrem, et alium Paracletum dabit vobis, ut maneat vobiscum in aeternum, Spiritum veritatis, quem mundus non potest accipere; quia non videt eum, nec scit eum. Vos autem cognoscetis eum, quia apud vos manebit, et in vobis erit. Multa sunt, quae in istis paucis verbis Domini requirantur; sed multum est ad nos vel omnia quæ hic quærenda sunt quaerere, vel omnia quae hic quaerimus invenire. Ve­ rumtamen quantum nobis Dominus donare dignatur, pro nostra et vestra capacitate, quid dicere debea­ mus, et quid audire debeatis, attendentes, per nos, charissimi, quod possumus sumite, et ab illo quod non possumus poscite. Spiritum paracletum Christus promisit Apostolis; quo autem modo promiserit, advertamus. Si diligitis me, inquit, mandata mea ser­ vate: et ego rogabo Patrem, et alium Paracletum dabit vobis, ut maneat vobiscum in æternum, Spiritum veri­ tatis. Hic est utique in Trinitate Spiritus sanctus, quem Patri et Filio consubstantialem et coaeternum fides catholica confitetur: ipse est de quo dicit Apo­ stolus, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis. Quomodo ergo Dominus dicit, Si diligitis me, mandata mea servate: et ego rogabo Patrem, et alium Paracle­ tum dabit vobis; cum hoc dicat de Spiritu sancto, quem nisi habeamus, nec diligere Deum possumus, nec ejus mandata servare? Quomodo diligimus ut eum accipiamus, quem nisi habeamus, diligere non vale­ mus? aut quomodo mandata servabimus ut eum acci­ piamus, quem nisi habeamus, mandata servare non possumus? An forte præcedit in nobis charitas, qua diligimus Christum, ut diligendo Christum ejusque mandata faciendo, mereamur accipere Spiritum san­ ctum, ut charitas non Christi, quae jam præcesserat, sed Dei Patris diffundatur in cordibus nostris per Spiritum sanctum qui datus est nobis? Perversa est ista sententia. Qui enim se Filium diligere credit, et Patrem non diligit, profecto nec Filium diligit, sed quod sibi ipse confinxit. Deinde apostolica vox est, Nemo dicit, Dominus Jesus, nisi in Spiritu sancto: et quis Dominum Jesum, nisi qui eum dili­ git, dicit, si eo modo dicit quo Apostolus intelligi voluit? Multi enim voce dicunt, corde autem et factis negant: sicut de talibus ait, Confitentur enim se nosse Deum, factis autem negant. Si negatur factis, procul dubio etiam dicitur factis. Nemo ita­ que dicit, Dominus Jesus, animo, verbo, facto, corde, ore, opere, nemo dicit, Dominus Jesus, nisi in Spiritu sancto; et nemo sic dicit, nisi qui diligit. Jam itaque Apostoli dicebant, Dominus Jesus: et si eo modo dicebant, ut non ficte dicerent, ore confitentes, corde et factis negantes; prorsus si veraciter hoc dicebant, procul dubio diligebant. Quomodo igitur diligebant, nisi in Spiritu sancto? Et tamen eis prius imperatur ut diligant eum, et ejus mandata conservent, ut acci­ piant Spiritum sanctum: quem nisi haberent, pro­ recto diligere et mandata servare non possent. ### English translation (Claude) We heard, brothers, when the Gospel was read, the Lord saying: "If you love me, keep my commandments; and I will ask the Father, and he will give you another Paraclete, to remain with you for ever, the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. But you will know him, because he will remain with you and will be in you." There are many things to be inquired into in these few words of the Lord; but it is a great deal for us either to ask all that is to be asked here or to find all that we ask here. Nevertheless, attending to what the Lord deigns to grant us, according to our capacity and yours, as to what we ought to say and you ought to hear, take from us, beloved, what we can give, and ask from him what we cannot. Christ promised the Spirit, the Paraclete, to the apostles; but let us notice in what way he promised him. "If you love me," he says, "keep my commandments; and I will ask the Father, and he will give you another Paraclete, to remain with you for ever, the Spirit of truth." This is certainly the Holy Spirit in the Trinity, whom the catholic faith confesses to be consubstantial and coeternal with the Father and the Son; he it is of whom the Apostle says, "The love of God has been poured out in our hearts through the Holy Spirit who has been given to us." How then does the Lord say, "If you love me, keep my commandments; and I will ask the Father, and he will give you another Paraclete," when he says this of the Holy Spirit, without whom we can neither love God nor keep his commandments? How do we love so as to receive him, when unless we have him we are unable to love? Or how shall we keep the commandments so as to receive him, when unless we have him we cannot keep the commandments? Or does the love by which we love Christ perhaps come first in us, so that by loving Christ and doing his commandments we may merit to receive the Holy Spirit, so that the love not of Christ, which had already come first, but of God the Father may be poured out in our hearts through the Holy Spirit who has been given to us? That is a perverse opinion. For whoever believes he loves the Son and does not love the Father surely does not love the Son either, but something he has invented for himself. Then there is the apostolic saying, "No one says 'Lord Jesus' except in the Holy Spirit"; and who says "Lord Jesus," in the way the Apostle wished it to be understood, except one who loves him? For many say it with the voice but deny it with the heart and with deeds; as he says of such people, "For they profess to know God, but deny him by their deeds." If he is denied by deeds, beyond doubt he is also spoken of by deeds. So no one says "Lord Jesus" with mind, word, deed, heart, mouth, and work; no one says "Lord Jesus" except in the Holy Spirit; and no one says it so except one who loves. So the apostles were already saying "Lord Jesus"; and if they said it in such a way as not to say it falsely, confessing with the mouth while denying with heart and deeds; in short, if they said it truly, beyond doubt they loved. How then did they love, except in the Holy Spirit? And yet they are first commanded to love him and keep his commandments in order to receive the Holy Spirit, without having whom they surely could not love and keep the commandments. ### Scripture references - John 14:15: quotation, high confidence - John 14:16: quotation, high confidence - John 14:17: quotation, high confidence - Rom 5:5: quotation, high confidence - 1 Cor 12:3: quotation, high confidence - Titus 1:16: quotation, high confidence ### Translation notes - John 14:15–17, Rom 5:5, 1 Cor 12:3, and Titus 1:16 are quoted. The confession of the Spirit as consubstantial and coeternal is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 74.1 (PL 35:1825–1827; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-1). ## Tractates on the Gospel of John 74.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-2 - Source: PL 35:1827 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples had the Spirit hiddenly and in lesser measure and were to receive him more fully and openly, as the Spirit was given twice after the resurrection. ### Latin text Restat ergo ut intelligamus Spiritum sanctum habere qui diligit, et habendo mereri ut plus habeat, et plus habendo plus diligat. Jam itaque habebant Spiritum discipuli, quem Dominus promittebat, sine quo eum Dominum non dicebant: nec tamen eum adhuc habebant, sicut eum Dominus promittebat. Et habebant ergo, et non habebant, qui quantum haben­ dus fuerat, nondum habebant. Habebant itaque mi­ nus, dandus erat eis amplius. Habebant occulte, ac­ cepturi fuerant manifeste; quia et hoc ad majus donum sancti Spiritus pertinebat, ut eis innotesceret quod habebant. De quo munere loquens Apostolus ait: Nos autem non spiritum hujus mundi accepimus, sed Spiritum qui ex Deo est, ut sciamus quæ a Deo do­ nata sunt nobis. Nam et ipsam manife­ stam impertitionem Spiritus sancti non semel, sed bis numero Dominus egit. Mox enim ut resurrexit a mortuis, insufflans ait: Accipite Spiritum sanctum. Numquid igitur quia tunc dedit, ideo non misit etiam postea quem promisit? Aut non idem ipse est Spiritus sanctus, qui et tunc est insufflatus ab ipso, et postea ab ipso missus e coelo? Quapropter cur ipsa quae facta est evidenter donatio ejus, bis facta fuerit, alia quaestio est: fortassis enim propter duo præcepta dilectionis, hoc est proximi et Dei, ut commendaretur ad Spiritum sanctum per­ tinere dilectio, haec ejus gemina est in manifesta­ tione facta donatio. Et si alia causa quaerenda est, non nunc ejus inquisitione in longiorem quam oportet modum sermo iste mittendus est: dum tamen constet, sine Spiritu sancto Christum nos diligere et mandata ejus servare non posse; et id nos posse atque agere tanto minus, quanto illum percipimus minus; tanto autem amplius, quanto illum percipi. mus amplius. Proinde non solum non habenti, verum etiam habenti, non incassum promittitur: non ha­ benti quidem, ut habeatur; habenti autem, ut amplius habeatur. Nam nisi ab alio minus, ab alio amplius haberetur, sanctus Elisæus sancto Eliæ non diceret: Spiritus qui est in te, duplo sit in me. ### English translation (Claude) It remains, then, that we understand that whoever loves has the Holy Spirit, and by having him merits to have him more, and by having him more loves more. So the disciples already had the Spirit whom the Lord was promising, without whom they would not have called him Lord; and yet they did not yet have him in the way the Lord was promising him. So they both had him and did not have him, since they did not yet have him as fully as he was to be had. They had him less, then; he was to be given to them more. They had him hiddenly; they were to receive him manifestly; for this too belonged to the greater gift of the Holy Spirit, that what they had should become known to them. Speaking of this gift the Apostle says: "But we have received not the spirit of this world, but the Spirit who is from God, that we may know the things that have been given us by God." For the Lord carried out that manifest bestowal of the Holy Spirit not once but twice. For as soon as he rose from the dead, he breathed on them and said: "Receive the Holy Spirit." Because he gave him then, did he therefore not send later the one he had promised? Or is it not the same Holy Spirit who was then breathed by him and afterward sent by him from heaven? Why that open bestowal of him was made twice is another question; for perhaps it was because of the two commandments of love, that is, of neighbor and of God, that this twofold bestowal of him was made openly, to commend that love belongs to the Holy Spirit. And if another reason is to be sought, this sermon must not now be stretched longer than it should by inquiring into it; so long as it is settled that without the Holy Spirit we cannot love Christ and keep his commandments, and that we can do and carry this out so much the less as we receive him less, and so much the more as we receive him more. Therefore he is promised, not in vain, not only to one who does not have him but also to one who has: to one who does not have him, that he may be had; to one who has, that he may be had more. For unless he were had less by one and more by another, holy Elisha would not have said to holy Elijah: "Let the Spirit that is in you be double in me." ### Scripture references - 1 Cor 2:12: quotation, high confidence - John 20:22: quotation, high confidence - Acts 2:4: allusion, high confidence - Matt 22:37: allusion, medium confidence - Matt 22:39: allusion, medium confidence - 2 Kgs 2:9: quotation, high confidence ### Translation notes - 1 Cor 2:12, John 20:22, and 2 Kgs 2:9 are quoted; Pentecost (Acts 2:1–4) and the two commandments (Matt 22:37–39) are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 74.2 (PL 35:1827; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-2). ## Tractates on the Gospel of John 74.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-3 - Source: PL 35:1827 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ alone received the Spirit without measure; to others he is given by measure and increased until each measure is filled. ### Latin text Quando autem ait Joannes Baptista, Non enim ad mensuram dat Deus Spiritum, de ipso Dei Filio loquebatur, cui non est datus Spiritus ad mensuram; quia in illo inhabitat omnis plenitudo divinitatis. Neque enim sine gratia Spi­ ritus sancti est mediator Dei et hominum homo Christus Jesus: nam et ipse dicit de se fuisse propheticum illud impletum, Spiritus Domini super me; propter quod unxit me, evangelizare paupe­ ribus misit me. Quod enim est Unige­ nitus aequalis Patri, non est gratiae, sed natura: quod autem in unitatem personae Unigeniti assumptus est homo, gratiae est, non natura, confitente Evange­ lio atque dicente, Puer autem crescebat et confortabatur plenus sapientia, et gratia Dei erat in illo. Cæteris autem ad mensuram datur, et datus additur, donec unicuique pro modo suæ perfectionis propria mensura compleatur. Unde et monet Apostolus, Non plus sapere quam oportet sapere, sed sapere ad tempe­ rantiam; unicuique sicut Deus partitus est mensuram fidei. Neque enim ipse dividitur Spiri­ tus, sed dona per Spiritum: nam divisiones dona­ tionum sunt, idem autem Spiritus. ### English translation (Claude) But when John the Baptist says, "For God does not give the Spirit by measure," he was speaking of the Son of God himself, to whom the Spirit was not given by measure, because in him dwells all the fullness of the Godhead. For neither is the man Christ Jesus, mediator between God and men, without the grace of the Holy Spirit; for he himself says that that prophecy was fulfilled in him: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor." For that the Only-begotten is equal to the Father is not of grace but of nature; but that a man was taken into the unity of the person of the Only-begotten is of grace, not of nature, as the Gospel confesses, saying: "And the child grew and became strong, full of wisdom, and the grace of God was upon him." But to the others the Spirit is given by measure, and, once given, is added to, until in each one his own measure is filled up according to the degree of his perfection. Hence the Apostle also admonishes: "Not to think more highly than one ought to think, but to think with sober judgment, according as God has assigned to each the measure of faith." For the Spirit himself is not divided, but the gifts through the Spirit: for "there are varieties of gifts, but the same Spirit." ### Scripture references - John 3:34: quotation, high confidence - Col 2:9: allusion, high confidence - 1 Tim 2:5: allusion, high confidence - Luke 4:18: quotation, high confidence - Isa 61:1: allusion, medium confidence - Luke 2:40: quotation, high confidence - Rom 12:3: quotation, high confidence - 1 Cor 12:4: quotation, high confidence ### Translation notes - John 3:34, Luke 4:18 (Isa 61:1), Luke 2:40, Rom 12:3, and 1 Cor 12:4 are quoted; Col 2:9 and 1 Tim 2:5 are in view. The statement that the assumption of a man into the unity of the person of the Only-begotten is of grace is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 74.3 (PL 35:1827; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-3). ## Tractates on the Gospel of John 74.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-4 - Source: PL 35:1827 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ too is a paraclete, an advocate; the world, meaning the lovers of the world, cannot receive the Spirit because it has no eyes to see what is invisible. ### Latin text Quod vero ait, Rogabo Patrem, et alium Para­ cletum dabit vobis, ostendit et seipsum esse paracle­ tum. Paracletus enim latine dicitur advocatus: et di­ ctum est de Christo, Advocatum habemus ad Patrem, Jesum Christum justum. Sic autem mundum dixit non posse accipere Spiritum sanctum, sicut etiam dictum est, Prudentia carnis inimica est in Deum: legi enim Dei non est subjecta; nec enim potest; velut si dicamus, Injustitia justa esse non potest. Mundum quippe ait hoc loco, mundi si­ gnificans dilectores, quæ dilectio non est a Patre. Et ideo dilectioni hujus mundi, de qua satis agimus ut minuatur et consumatur in no­ bis, contraria est dilectio Dei, quae diffunditur in cor. dibus nostris per Spiritum sanctum qui datus est no­ bis. Mundus ergo eum accipere non potest, quia non videt eum, neque scit eum. Non enim habet invisibiles oculos mundana dilectio, per quos videri Spiritus sanctus, nisi invisibiliter non potest. ### English translation (Claude) But when he says, "I will ask the Father, and he will give you another Paraclete," he shows that he himself too is a paraclete. For paracletus is in Latin advocatus; and it was said of Christ, "We have an advocate with the Father, Jesus Christ the righteous." But he said that the world cannot receive the Holy Spirit in the same sense in which it was also said, "The prudence of the flesh is hostile to God; for it is not subject to God's law, nor can it be"; as if we were to say, "Injustice cannot be just." For in this place he says "the world" meaning the lovers of the world, a love which is not from the Father. And therefore the love of God, which is poured out in our hearts through the Holy Spirit who has been given to us, is contrary to the love of this world, which we labor hard to have diminished and consumed in us. So "the world cannot receive him, because it neither sees him nor knows him." For worldly love does not have invisible eyes, through which the Holy Spirit can be seen; for he cannot be seen except invisibly. ### Scripture references - John 14:16: quotation, high confidence - John 14:17: quotation, high confidence - 1 John 2:1: quotation, high confidence - Rom 8:7: quotation, high confidence - 1 John 2:16: allusion, medium confidence - Rom 5:5: quotation, high confidence ### Translation notes - John 14:16–17, 1 John 2:1, Rom 8:7, and Rom 5:5 are quoted; 1 John 2:15–16 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 74.4 (PL 35:1827; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-4). ## Tractates on the Gospel of John 74.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-5 - Source: PL 35:1827–1829 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit remains with the disciples by being in them, and is known inwardly, as one's own conscience is. ### Latin text Vos autem, inquit, cognoscetis eum, quia apud vos manebit, et in vobis erit. Erit in eis ut maneat, non manebit ut sit: prius est enim esse alicubi, quam manere. Sed ne putarent quod dictum est, apud vos manebit, ita dictum quemadmodum apud hominem hospes visibiliter manere consuevit; exposuit quid dixerit, apud vos manebit, cum adjunxit et dixit, in vobis erit. Ergo invisibiliter videtur: nec si non sit in nobis, potest esse in nobis ejus scientia. Sic enim a nobis videtur in nobis et nostra conscientia: nam fa­ ciem videmus alterius, nostram videre non possumus; conscientiam vero nostram videmus, alterius non vi­ demus. Sed conscientia nunquam est, nisi in nobis: Spiritus autem sanctus potest esse etiam sine nobis; datur quippe ut sit et in nobis. Sed videri et sciri quemadmodum videndus et sciendus est, non potest a nobis, si non sit in nobis. ### English translation (Claude) "But you," he says, "will know him, because he will remain with you and will be in you." He will be in them in order to remain; he will not remain in order to be: for to be somewhere comes before remaining there. But lest they think that "he will remain with you" was said in the way a guest usually remains visibly with someone, he explained what he meant by "he will remain with you" when he added and said, "he will be in you." So he is seen invisibly; nor, if he is not in us, can there be knowledge of him in us. For in this way our conscience too is seen by us within us: for we see another's face but cannot see our own; but we see our own conscience and do not see another's. But conscience is never anywhere but in us; whereas the Holy Spirit can be even without us; for he is given in order to be in us too. But he cannot be seen and known by us as he is to be seen and known if he is not in us. ### Scripture references - John 14:17: quotation, high confidence ### Translation notes - John 14:17 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 74.5 (PL 35:1827–1829; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-74-5). ## Tractates on the Gospel of John 75.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-1 - Source: PL 35:1829 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In promising not to leave his disciples orphans, the Son, who made us sons of his Father, shows a fatherly affection toward us. ### Latin text Post promissionem Spiritus sancti, ne quisquam putaret quod ita eum Dominus daturus fuerat velut pro seipso, ut non et ipse cum eis esset futurus, adje­ cit atque ait: Non relinquam vos orphanos; veniam ad vos. Orphani pupilli sunt. Illud enim graecum ejus­ dem rei nomen est, hoc latinum. Nam et in psalmo ubi legimus, Pupillo tu eris adjutor, græcus habet orphano. Quamvis ergo non Filius Dei suo Patri adoptaverit filios, et eumdem Patrem nos voluerit habere per gratiam, qui ejus Pater est per naturam; tamen etiam ipse circa nos paternum affe­ ctum quodammodo demonstrat, cum dicit, Non re­ linquam vos orphanos; veniam ad vos. Hinc est quod etiam sponsi filios nos appellat, ubi dicit: Veniet hora ut auferatur ab eis sponsus, et tunc jejunabunt filii sponsi. Quis autem sponsus, nisi Dominus Christus? ### English translation (Claude) After the promise of the Holy Spirit, lest anyone think that the Lord was going to give him as a substitute for himself, so that he himself would not also be with them, he added and said: "I will not leave you orphans; I will come to you." Orphans are wards. For the one is the Greek name for the same thing, the other the Latin. For in the psalm too, where we read, "You will be the helper of the ward," the Greek has "of the orphan." So although the Son of God has adopted sons for his Father, and has willed that we should have by grace the same Father who is his Father by nature, yet he too in a certain way shows a fatherly affection toward us when he says, "I will not leave you orphans; I will come to you." Hence it is that he also calls us sons of the bridegroom, where he says: "The hour will come when the bridegroom will be taken away from them, and then the sons of the bridegroom will fast." And who is the bridegroom, if not the Lord Christ? ### Scripture references - John 14:18: quotation, high confidence - Ps 10:14 (9:35 LXX): quotation, high confidence - Matt 9:15: quotation, high confidence ### Translation notes - John 14:18, Ps 10:14 (LXX 9:35), and Matt 9:15 are quoted. The digital text reads non Filius ("although not the Son"); translated by sense as nos Filius ("although the Son has adopted us"), which the argument seems to require. ### Citation (SBL) Augustine, Tract. Ev. Jo. 75.1 (PL 35:1829; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-1). ## Tractates on the Gospel of John 75.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-2 - Source: PL 35:1829 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The world saw Christ's flesh but not the Word hidden in it; after the resurrection he showed himself only to his own. ### Latin text Deinde sequitur, et dicit: Adhuc modicum, et mundus me jam non videt. Quid enim? tunc eum vide­ bat mundus; quandoquidem mundi nomine vult in­ telligi eos de quibus superius est locutus, dicens de Spiritu sancto, Quem mundus accipere non potest, quia non videt eum, neque cognoscit eum? Videbat eum plane mundus carneis oculis in carne conspicuum, non autem videbat quod in carne Verbum latebat: videbat hominem, non videbat Deum; videbat indo­ mentum, non videbat indutum. Sed quoniam post re­ surrectionem etiam ipsam carnem suam, quam non solum videndam, verum etiam contrectandam de­ monstravit suis, noluit demonstrare non suis; hinc fortasse intelligendum est esse dictum, Adhuc modi. cum, et mundus me jam non videt: vos autem videbitis me; quia ego vivo, et vos vivetis. ### English translation (Claude) Then follows, and he says: "Yet a little while, and the world no longer sees me." What then? Did the world see him then? For by the name "world" he wishes to be understood those of whom he spoke above, saying of the Holy Spirit, "whom the world cannot receive, because it neither sees him nor knows him." The world clearly saw him with fleshly eyes, visible in the flesh, but did not see the Word that lay hidden in the flesh: it saw a man, it did not see God; it saw the garment, it did not see the one clothed in it. But since after the resurrection he showed his own even his very flesh, not only to be seen but also to be handled, and was unwilling to show it to those not his own, perhaps it is in this sense that we are to understand the words: "Yet a little while, and the world no longer sees me; but you will see me; because I live, you also will live." ### Scripture references - John 14:19: quotation, high confidence - John 14:17: quotation, high confidence - Luke 24:39: allusion, high confidence - Acts 10:41: allusion, medium confidence ### Translation notes - John 14:19 and 14:17 are quoted; Luke 24:39 and Acts 10:40–41 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 75.2 (PL 35:1829; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-2). ## Tractates on the Gospel of John 75.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-3 - Source: PL 35:1829 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "I live" points to Christ's resurrection soon to come, "you will live" to ours at the end of the age; as death came through Adam, life comes only through Christ. ### Latin text Quid est, quia ego vivo, et vos vivetis? Cur de præsenti se dixit vivere, illos autem de futuro esse victuros, nisi quia vitam etiam carnis utique resur­ gentis, qualis in ipso præcedebat, et illis est pollicitus secuturam? Et quia ipsius mox futura erat resurre­ etio, præsentis posuit temporis verbum propter signi­ ficandam celeritatem: illorum autem quoniam sæculi differtur in finem, non ait, vivitis; sed, vivetis. Duas ergo resurrectiones, suam scilicet mox futuram et nostram in saeculi fine venturam, duobus verbis præ­ sentis temporis et futuri, eleganter breviterque pro­ misit. Quia ego, inquit, vivo, et vos vivetis: quia ille vivit, ideo et nos vivemus. Per hominem quippe mors, et per hominem resurrectio mortuorum. Sicut enim in Adam omnes moriuntur, sic in Christo omnes vi­ vificabuntur. Quoniam nemo ad mortem nisi per illum, nemo ad vitam nisi per Chri­ stum. Quia non I viximus, mortui sumus: quia vixit ipse, vivemus nos. Mortui sumus illi, quando vixi­ mus nobis: quia vero mortuus ille pro nobis, et sibi vivit et nobis. Quia enim vivit ille, et nos vi­ vemus. Nam sicut per nos mortem habere potuimus, non sic et vitam per nos habere possumus. ### English translation (Claude) What is "because I live, you also will live"? Why did he say of himself in the present that he lives, but of them in the future that they would live, except that he promised them that the life of the flesh too, flesh that would rise, such as went before in him, would follow for them as well? And because his resurrection was soon to come, he used a verb of the present tense to signify its speed; but theirs, since it is put off to the end of the age, he did not say "you live" but "you will live." So two resurrections, his own, soon to come, and ours, coming at the end of the age, he promised elegantly and briefly by two verbs, one present and one future. "Because I live," he says, "you also will live": because he lives, therefore we too shall live. For "by a man came death, and by a man the resurrection of the dead. For as in Adam all die, so in Christ all will be made alive." For no one comes to death except through Adam, no one to life except through Christ. Because we did not live, we died; because he lives, we shall live. We died to him when we lived to ourselves; but because he died for us, he lives both to himself and to us. For because he lives, we too shall live. For though we could have death through ourselves, we cannot in the same way have life through ourselves. ### Scripture references - John 14:19: quotation, high confidence - 1 Cor 15:21: quotation, high confidence - 1 Cor 15:22: quotation, high confidence - 2 Cor 5:15: allusion, medium confidence ### Translation notes - John 14:19 and 1 Cor 15:21–22 are quoted; 2 Cor 5:15 is in view. "Because we did not live, we died" follows the digital text (Quia non viximus, after a stray mark); the sense is apparently that we did not live to God, as the next sentence explains. ### Citation (SBL) Augustine, Tract. Ev. Jo. 75.3 (PL 35:1829; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-3). ## Tractates on the Gospel of John 75.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-4 - Source: PL 35:1829 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: What we now believe, that Christ is in the Father, we in him, and he in us, we shall know by sight in the day of the resurrection. ### Latin text In illo die, inquit, vos cognoscetis quia ego sum. in Patre meo, et vos in me, et ego in vobis. In quo die, nisi de quo ait, et vos vivetis? Tunc enim erit ut pos­ sumus videre quod credimus. Nam et nunc est in no­ bis, et nos in illo: sed hoc nunc credimus, tunc etiam cognoscemus; quamvis et nunc credendo noverimus, sed quod contemplando noscemus. Quamdiu enim su­ mus in corpore quale nunc est, Id est corruptibile quod aggravat animam, peregrinamur a Domino: per fidem enim ambulamus, non per speciem. Tunc ergo per speciem, quoniam videbimus eum sicuti est. Nam si etiam nunc Christus in nobis non esset, non diceret Apostolus: Si autem Christus in vobis, corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justi. tiam. Quia vero et nos etiam tunc in illo sumus, satis ostendit, ubi dicit: Ego sum vitis, vos palmites. In illo ergo die, quando vive­ mus ea vita qua mors absorbebitur, cognoscemus quia ipse in Patre, et nos in ipso, et ipse in nobis; quia tunc perficietur hoc ipsum quod et nunc inchoatum est jam per ipsum, ut sit in nobis et nos in ipso. ### English translation (Claude) "In that day," he says, "you will know that I am in my Father, and you in me, and I in you." In what day, if not the one of which he said, "and you will live"? For then it will be possible for us to see what we believe. For even now he is in us and we in him; but this we now believe, then we shall also know it; although even now we know it by believing, but then we shall know it by contemplating. For as long as we are in the body such as it now is, that is, corruptible and weighing down the soul, we are away from the Lord; for we walk by faith, not by sight. Then, therefore, it will be by sight, since we shall see him as he is. For if Christ were not in us even now, the Apostle would not say: "But if Christ is in you, the body indeed is dead because of sin, but the spirit is life because of righteousness." And that we too are even now in him, he shows clearly enough where he says: "I am the vine, you are the branches." In that day, then, when we shall live that life in which death will be swallowed up, we shall know that he is in the Father, and we in him, and he in us; because then this very thing will be perfected which has even now been begun by him, that he be in us and we in him. ### Scripture references - John 14:20: quotation, high confidence - 2 Cor 5:6: quotation, high confidence - 2 Cor 5:7: quotation, high confidence - 1 John 3:2: allusion, high confidence - Rom 8:10: quotation, high confidence - John 15:5: quotation, high confidence - 1 Cor 15:54: allusion, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): allusion, high confidence ### Translation notes - John 14:20, 2 Cor 5:6–7, Rom 8:10, and John 15:5 are quoted; Wis 9:15, 1 John 3:2, and 1 Cor 15:54 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 75.4 (PL 35:1829; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-4). ## Tractates on the Gospel of John 75.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-5 - Source: PL 35:1829–1831 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Love for Christ is shown by keeping his commandments; his love now brings faith, and then will bring the vision that rewards faith. ### Latin text Qui habet, inquit, mandata mea et servat ea ille est qui diligit me. Qui habet in memoria, et servat in vita; qui habet in sermonibus, et servat in moribus; qui habet audiendo, et servat faciendo; aut qui habet faciendo, et servat perseverando; ipse est, inquit, qui diligit me. Opere est demonstranda dilectio, ne sit in. fructuosa nominis appellatio. Et qui diligit me, in­ quit, diligetur a Patre meo; et ego diligam eum, et ma­ nifestabo ei meipsum. Quid est, diligam? tanquam tunc dilecturus sit, et nunc non diligat? Absit. Quomodo enim nos Pater sine Filio, aut Filius sine Patre dili. geret? Quomodo cum inseparabiliter operentur, se­ parabiliter diligunt? Sed ad hoc dixit, diligam eum, ad quod sequitur, et manifestabo ei meipsum. Diligam, et manifestabo; id est, ad hoc diligam, ut manifestem. Nunc enim ad hoc dilexit, ut credamus, et mandatum fidei teneamus; tunc ad hoc diliget, ut videamus, et ipsam visionem mercedem fidei capiamus: quia et nos nunc diligimus, credendo quod videbimus; tunc autem diligemus, videndo quod credimus. ### English translation (Claude) "Whoever has my commandments and keeps them, he it is who loves me." Whoever has them in memory and keeps them in life; whoever has them in words and keeps them in conduct; whoever has them by hearing and keeps them by doing; or whoever has them by doing and keeps them by persevering: "he it is," he says, "who loves me." Love must be shown by work, lest the naming of it be fruitless. "And whoever loves me," he says, "will be loved by my Father, and I will love him and will manifest myself to him." What is "I will love"? As if he would love then and does not love now? Far from it. For how could the Father love us without the Son, or the Son without the Father? Since they work inseparably, how could they love separably? But he said "I will love him" with a view to what follows, "and I will manifest myself to him." "I will love, and I will manifest"; that is, I will love to this end, that I may manifest. For now he has loved to this end, that we may believe and hold fast the commandment of faith; then he will love to this end, that we may see, and receive that very vision as the reward of faith; for we too now love by believing what we shall see, but then we shall love by seeing what we believe. ### Scripture references - John 14:21: quotation, high confidence ### Translation notes - John 14:21 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 75.5 (PL 35:1829–1831; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-75-5). ## Tractates on the Gospel of John 76.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-1 - Source: PL 35:1831 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas, author of the canonical Epistle, not Iscariot, asks why Jesus will manifest himself to the disciples and not to the world. ### Latin text Interrogantibus discipulis et eis magistro respon­ dente Jesu, etiam nos tanquam cum illis discimus, quando sanctum Evangelium vel legimus vel audimus. Quia ergo dixerat Dominus, Adhuc modicum, et mun­ dus me jam non videt, vos autem videbitis me; interro­ gavit eum de hoc ipso Judas, non ille traditor ejus qui Iscariotes cognominatus est, sed cujus Epistola inter Scripturas canonicas legitur: Domine, quid factum est, quia nobis manifestaturus es teipsum, et non mun­ do? Simus cum ipsis tanquam interrogantes discipuli, communemque magistrum audiamus et nos. Judas enim sanctus, non immundus, nec insectator Domini, sed sectator, causam quæsivit quare se non mundo, sed suis manifestaturus esset Jesus; quare adhuc modicum et mundus non videret eum, ipsi autem vide­ rent eum. ### English translation (Claude) When the disciples ask and Jesus their master answers, we too learn as though with them, whenever we read or hear the holy Gospel. Since the Lord had said, "Yet a little while, and the world no longer sees me, but you will see me," Judas asked him about this very thing; not his betrayer, who was surnamed Iscariot, but the one whose Epistle is read among the canonical Scriptures: "Lord, what has happened, that you are going to manifest yourself to us, and not to the world?" Let us be with them as disciples asking, and let us too hear our common master. For Judas, the holy one, not the unclean one, not the persecutor of the Lord but his follower, asked the reason why Jesus would manifest himself not to the world but to his own; why, yet a little while, and the world would not see him, but they would. ### Scripture references - John 14:19: quotation, high confidence - John 14:22: quotation, high confidence ### Translation notes - John 14:19 and 14:22 are quoted; the Epistle of Jude is referred to. ### Citation (SBL) Augustine, Tract. Ev. Jo. 76.1 (PL 35:1831; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-1). ## Tractates on the Gospel of John 76.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-2 - Source: PL 35:1831 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ manifests himself to those who love him, in whom the Father and the Son make their dwelling; the ungodly see him only in the flesh, for judgment. ### Latin text Respondit Jesus, et dixit ei: Si quis diligit me, sermonem meum servabit: et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus. Qui non diligit me, sermones meos non servat. Ecce ex­ posita est causa quare se suis manifestaturus est, non alienis, quos mundi nomine appellat; et ipsa est causa quod hi diligant, illi non diligant. Ipsa, causa est de qua sacer insonat Psalmus, Judica me, Deus, et discer­ ne causam meam de gente non sancta. Qui enim diligunt quia diligunt, eliguntur: qui ve­ ro non diligunt, si linguis hominum loquantur et An­ gelorum, fiunt aeramentum sonans et cymbalum tin­ niens; et si habuerint prophetiam, et scierint omnia sacramenta, et omnem scientiam, et habuerint omnem fidem ut montes transferant, nihil sunt; et si distri­ buerint. omnem substantiam suam, et tradiderint cor­ pus suum ut ardeant, nihil eis prodest. Dilectio sanctos discernit a mundo, quae facit unanimes habitare in domo. In qua domo facit Pater et Filius mansionem; qui donant et ipsam dilectionem, quibus donent in fine etiam ipsam suam manifestationem: de qua discipulus magistrum interrogavit, ut non solum illi qui tunc audiebant per os ejus, sed etiam nos per Evangelium ejus hoc nosse possemus. Quaesierat enim de Christi manifestatione, et audivit de dilectione atque mansione. Est ergo quae­ dam Dei manifestatio interior, quam prorsus impii non noverunt, quibus Dei Patris et Spiritus sancti ma­ nifestatio nulla. est: Filii vero potuit esse, sed in car­ ne; quæ nec mUs est qualis illa, nec semper illis adesse potest qualiscumque sit, sed ad. modicum tem­ pus; et hoc ad judicium, non ad gaudium; ad suppli­ cium,non ad praemium. ### English translation (Claude) "Jesus answered and said to him: If anyone loves me, he will keep my word; and my Father will love him, and we will come to him and make our dwelling with him. Whoever does not love me does not keep my words." See, the reason has been set out why he would manifest himself to his own and not to strangers, whom he calls by the name of the world; and the reason is that these love and those do not. This is the cause of which the holy Psalm sounds: "Judge me, O God, and distinguish my cause from an unholy nation." For those who love are chosen because they love; but those who do not love, if they speak with the tongues of men and of angels, become sounding brass and a tinkling cymbal; and if they have prophecy, and know all mysteries and all knowledge, and have all faith so as to move mountains, they are nothing; and if they distribute all their goods, and hand over their body to be burned, it profits them nothing. Love distinguishes the saints from the world, the love that makes those of one mind dwell in a house. In this house the Father and the Son make their dwelling; they give that very love to those to whom they will at the end give also their very manifestation. It was about this that the disciple asked the master, so that not only those who then heard from his mouth, but we too through his Gospel, might know it. For he had asked about Christ's manifestation, and he heard about love and dwelling. There is, then, a certain inward manifestation of God which the ungodly do not know at all; for them there is no manifestation of God the Father and of the Holy Spirit. Of the Son there could be one, but in the flesh; and that is neither of the same kind as the other, nor can it be present to them always, whatever kind it is, but only for a little time; and that for judgment, not for joy; for punishment, not for reward. ### Scripture references - John 14:23: quotation, high confidence - John 14:24: quotation, high confidence - Ps 43:1 (42:1 LXX): quotation, high confidence - 1 Cor 13:1: allusion, high confidence - 1 Cor 13:2: allusion, high confidence - 1 Cor 13:3: allusion, high confidence - Ps 68:6 (67:7 LXX): allusion, medium confidence ### Translation notes - John 14:23–24 and Ps 43:1 (LXX 42:1) are quoted; 1 Cor 13:1–3 is paraphrased; Ps 68:6 (LXX 67:7, "who makes those of one mind dwell in a house") is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 76.2 (PL 35:1831; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-2). ## Tractates on the Gospel of John 76.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-3 - Source: PL 35:1831 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The world will see Christ at the judgment; "a little while" refers to the end of the age, after which only those who love him will see him. ### Latin text Nunc est ergo ut intelligamus, quantum aperire ipse dignatur, quomodo dictum sit, Adhuc modicum, et mundus me jam non videt, vos autem videbitis me. Verum est quidem quod post paululum etiam corpus suum in quo poterant eum et impii videre, oculis eo­ rum fuerat subtracturus; quandoquidem post resur­ rectionem nemo illorum vidit eum. Sed quoniam di­ ctum est testantibus Angelis, Sic veniet, quemadmo­ dum vidistis eum euntem in cælum; non aliud credimus quam eum in eodem corpore ad judi­ cium vivorum et mortuorum esse venturum: procul dubio tunc eum videbit mundus, quo nomine signifi­ cati sunt a regno ejus alieni. Ac per hoc longe melius intelligitur jam illud tempus significare voluisse, in eo quod ait, Adhuc modicum, et mundus me jam non videt, quando in fine sæculi auferetur ab oculis damnatorum, ut illi eum de cætero videant, apud quos diligentes eum facit Pater atque ipse mansionem. Modicum autem dixit, quia et id quod prolixum videtur hominibus, brevissimum est ante oculos Dei: de hoc quippe mo­ dico iste ipse Joannes evangelista, Filioli, inquit, no­ vissima hora est. ### English translation (Claude) Now, then, let us understand, as far as he deigns to open it, how it was said, "Yet a little while, and the world no longer sees me, but you will see me." It is true indeed that a little later he was going to withdraw from their eyes even his body, in which even the ungodly could see him; since after the resurrection none of them saw him. But since it was said, with angels bearing witness, "He will come in the same way as you saw him going into heaven," and we believe nothing else than that he will come in the same body to judge the living and the dead, beyond doubt the world will then see him; by which name are meant those who are strangers to his kingdom. And so it is far better understood that he meant to signify that time, when he said, "Yet a little while, and the world no longer sees me," when at the end of the age he will be taken away from the eyes of the condemned, so that from then on only those may see him with whom the Father and he himself make their dwelling, those who love him. But he said "a little while," because even what seems long to men is very short before the eyes of God; for of this little while the evangelist John himself says, "Little children, it is the last hour." ### Scripture references - John 14:19: quotation, high confidence - Acts 1:11: quotation, high confidence - 2 Tim 4:1: allusion, medium confidence - 1 John 2:18: quotation, high confidence ### Translation notes - John 14:19, Acts 1:11, and 1 John 2:18 are quoted; the coming to judge the living and the dead (2 Tim 4:1) is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 76.3 (PL 35:1831; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-3). ## Tractates on the Gospel of John 76.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-4 - Source: PL 35:1831 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The whole Trinity dwells in the saints; the world sees only the Son, in the form of a man, for judgment. ### Latin text Ne quis porro existimet Patrem tantummodo et Filium sine Spiritu sancto apud dilectores suos facere mansionem, recolat quod superius de Spiritu sancto dictum est, Quem mundus non potest accipere, quia non videt eum, nec scit eum: vos autem cognoscetis eum, quia apud vos manebit, et in vobis erit. Ecce facit in sanctis cum Patre et Filio sanctus etiam Spiritus mansionem; intus utique, tanquam Deus in templo suo. Deus Trinitas, Pater et Filius et Spiritus sanctus, veniunt ad nos, dum venimus ad eos: veniunt subveniendo, venimus obediendo; veniunt illuminau­ do, venimus intuendo; veniunt implendo, venimus ca­ piendo: ut sit nobis eorum non extraria visio, sed in­ terna; et in nobis eorum non transitoria mansio, sed æterna. Sic mundo non se Filius manifestat: mundus enim dictus est hoc loco, de quibus continuo subjun­ xit, Qui non diligit me, sermones meos non servat. Hi sunt qui Patrem et Spiritum sanctum nunquam vident: Filium autem non ut beatificentur, sed ut judicentur, ad modicum vident; nec ipsum in forma Dei, ubi est cum Patre et Spiritu sancto pariter invisibilis; sed in forma hominis, ubi esse valuit mundo patiendo con­ temptibilis, judicando terribilis. ### English translation (Claude) Further, lest anyone think that the Father and the Son only, without the Holy Spirit, make their dwelling with those who love them, let him recall what was said above about the Holy Spirit: "Whom the world cannot receive, because it neither sees him nor knows him; but you will know him, because he will remain with you and will be in you." See, the Holy Spirit too, with the Father and the Son, makes his dwelling in the saints; within, certainly, as God in his temple. God the Trinity, Father and Son and Holy Spirit, come to us when we come to them: they come by helping, we come by obeying; they come by enlightening, we come by beholding; they come by filling, we come by receiving; so that our vision of them may be not external but internal, and their dwelling in us not passing but eternal. The Son does not manifest himself thus to the world; for in this place "world" means those of whom he at once added, "Whoever does not love me does not keep my words." These are the ones who never see the Father and the Holy Spirit; the Son they see for a little while, not to be made blessed but to be judged; and not him in the form of God, in which with the Father and the Holy Spirit he is equally invisible, but in the form of a man, in which he willed to be despised by the world in suffering and to be terrible to it in judging. ### Scripture references - John 14:17: quotation, high confidence - John 14:24: quotation, high confidence - 1 Cor 3:16: allusion, medium confidence ### Translation notes - John 14:17 and 14:24 are quoted; 1 Cor 3:16 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 76.4 (PL 35:1831; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-4). ## Tractates on the Gospel of John 76.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-5 - Source: PL 35:1831–1833 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "The word is not mine" refers to the Son himself, the Word, who is equal to the Father yet from him, and so attributes his works to the Father. ### Latin text Quod vero adjunxit, Et sermo quem audistis non est meus, sed ejus qui misit me Patris; non miremur, non paveamus: non est minor Patre, sed non est nisi a Patre; non est impar ipso, sed non est a seipso. Neque enim mentitus est dicendo, Qui non diligit me, sermones meos non servat. Ecce suos dixit esse sermo­ nes; numquid sibi ipse est contrarius, ubi rursus di­ Xit, Et sermo quem audistis non est meus? Et fortasse propter aliquam distinctionem, ubi suos dixit, dixit pluraliter, hoc est sermones; ubi autem sermonem, hoc est Verbum, non suum dixit esse, sed Patris, se­ ipsum intelligi voluit. In principio enim erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Non utique suum, sed Patris est Verbum: quo­ modo nec sua imago, sed Patris; nec suus Filius idem ipse, sed Patris. Recte igitur tribuit auctori quidquid facit æqualis, a quo habet hoc ipsum quod illi est in­ differenter æqualis. ### English translation (Claude) As for what he added, "And the word which you have heard is not mine, but the Father's who sent me," let us not wonder, let us not be afraid: he is not less than the Father, but he is only from the Father; he is not unequal to him, but he is not from himself. For he did not lie in saying, "Whoever does not love me does not keep my words." See, he said they were his words; does he contradict himself where he says again, "And the word which you have heard is not mine"? And perhaps it is for a distinction that where he said "his" he spoke in the plural, that is, "words"; but where he said that "the word," that is, the Word, was not his but the Father's, he wished himself to be understood. "For in the beginning was the Word, and the Word was with God, and the Word was God." The Word, certainly, is not his own but the Father's; just as he is not his own image but the Father's, nor is he his own Son but the Father's. Rightly, then, does the equal attribute to the author whatever he does, since from him he has this very thing, that he is equal to him without difference. ### Scripture references - John 14:24: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - John 14:24 and John 1:1 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 76.5 (PL 35:1831–1833; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-76-5). ## Tractates on the Gospel of John 77.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-1 - Source: PL 35:1833 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's bodily dwelling with the disciples, which ends, is distinguished from the spiritual dwelling of the Trinity in the saints, which is eternal. ### Latin text In præcedenti lectione sancti Evangelii, quam se­ quitur ista quæ modo recitata est, Dominus Jesus di­ xerat se et Patrem ad dilectores suos esse venturos, et apud eos mansionem esse facturos. Jamvero et su­ perius dixerat de Spiritu sancto, Vos autem cognosce­ tis eum, quia apud vos manebit, et in vobis erit: unde intelleximus in sanctis tanquam in templo suo simul manere Trinitatem Deum. Nunc au­ tem dicit: Hæc locutus sum vobis apud vos manens. Illa itaque mansio alia est, quam promisit futuram; hæc vero alia, quam presentem esse testatur. Illa spiritua­ lis est, atque intrinsecus mentibus redditur: haec corporalis forinsecus oculis atque auribus exhibetur. Illa in æternum beatificat liberatos; hæc in tempore visitat liberandos. Secundum illam Dominus a suis di­ lectoribus non recedit; secundum hanc it et recedit. Hæc, inquit, locutus sum vobis, apud vos manens: utique præsentia corporali, qua cum illis visibilis lo­ quebatur. ### English translation (Claude) In the preceding reading of the holy Gospel, which the one just read follows, the Lord Jesus had said that he and the Father would come to those who love him and make their dwelling with them. And earlier he had said of the Holy Spirit, "But you will know him, because he will remain with you and will be in you"; from which we understood that God the Trinity dwells together in the saints as in his temple. But now he says: "These things I have spoken to you while remaining with you." So that dwelling, which he promised for the future, is one thing; this one, which he testifies to be present, is another. That one is spiritual and is rendered inwardly to minds; this one is bodily and is displayed outwardly to eyes and ears. That one makes the freed blessed for eternity; this one visits in time those who are to be freed. According to that one the Lord does not withdraw from those who love him; according to this one he goes and withdraws. "These things," he says, "I have spoken to you while remaining with you": by bodily presence, certainly, in which he spoke with them visibly. ### Scripture references - John 14:23: allusion, high confidence - John 14:17: quotation, high confidence - John 14:25: quotation, high confidence ### Translation notes - John 14:17, 14:23, and 14:25 are quoted or used. ### Citation (SBL) Augustine, Tract. Ev. Jo. 77.1 (PL 35:1833; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-1). ## Tractates on the Gospel of John 77.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-2 - Source: PL 35:1833 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The whole Trinity both speaks and teaches; the persons are named one by one only because human weakness could not otherwise grasp that God is a Trinity. ### Latin text Paracletus autem, inquit, Spiritus sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et commemorabit vos omnia quæcumque dixero vobis. Num­ quidnam dicit Filius, et docet Spiritus sanctus; ut di­ cente Filio verba capiamus, docente autem Spiritu sancto eadem verba intelligamus? Quasi dicat Filius sine Spiritu sancto, aut Spiritus sanctus doceat sine Filio: aut vero non et Filius doceat et Spiritus san­ ctus dicat, et cum Deus aliquid dicit et docet, Trinitas ipsa dicat et doceat? Sed quoniam Trinitas est, opor­ tebat ejus singulas insinuare personas, eamque nos distincte audire, inseparabiliter intelligere. Audi Pa­ trem dicentem ubi legis, Dominus dixit ad me, Filius meus es tu: audi et docentem ubi legis, Omnis qui audivit a Patre et didicit, venit ad me. Filium vero dicentem modo audisti; de se quippe ait, Quæcumque dixero vobis: quem si et do­ centem. vis nosse, magistrum recole, Unus est, inquit, Magister vester Christus. Spiritum porro sanctum, quem modo audisti docentem ubi di­ ctum est, Ipse vos docebit omnia, audi etiam dicentem, ubi legis in Actibus Apostolorum, beato Petro dixisse Spiritum sanctum, Vade cum illis, quia ego misi eos. Omnis igitur et dicit et docet Trinitas: sed nisi etiam singillatim commendaretur, eam nullo modo humana capere utique posset infirmitas. Cum ergo omnino sit inseparabilis, nunquam Trinitas esse sciretur, si semper inseparabiliter diceretur: nam et cum dicimus Patrem et Filium et Spiritum sanctum, non eos utique dicimus simul, cum ipsi non possint esse non simul. Quod vero addidit, commemorabit vos, intelligere debemus etiam, quod jubemur non oblivi­ sci saluberrimos monitus ad gratiam pertinere, quam nos commemorat Spiritus. ### English translation (Claude) "But the Paraclete," he says, "the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will bring to your remembrance all things whatever I have said to you." Does the Son speak and the Holy Spirit teach, so that we take in the words when the Son speaks, but understand the same words when the Holy Spirit teaches? As if the Son speaks without the Holy Spirit, or the Holy Spirit teaches without the Son! Or rather, does not the Son also teach and the Holy Spirit speak, and when God says and teaches anything, does not the Trinity itself say and teach it? But since it is a Trinity, it was fitting that its several persons be made known, and that we hear it distinctly and understand it inseparably. Hear the Father speaking where you read, "The Lord said to me, You are my Son"; hear him also teaching where you read, "Everyone who has heard from the Father and learned comes to me." The Son you have just heard speaking; for he says of himself, "whatever I have said to you"; and if you want to know him also teaching, recall the master: "One is your master," he says, "Christ." The Holy Spirit, whom you just heard teaching where it was said, "He will teach you all things," hear also speaking, where you read in the Acts of the Apostles that the Holy Spirit said to blessed Peter, "Go with them, for I have sent them." So the whole Trinity both speaks and teaches; but unless it were also commended to us one person at a time, human weakness could in no way grasp it. For since it is wholly inseparable, it would never be known to be a Trinity if it were always spoken of inseparably: for even when we say "the Father and the Son and the Holy Spirit," we certainly do not say them at the same moment, though they themselves cannot but be together. And as to his adding "will bring to your remembrance," we must also understand that the most salutary admonitions which we are commanded not to forget belong to the grace of which the Spirit reminds us. ### Scripture references - John 14:26: quotation, high confidence - Ps 2:7: quotation, high confidence - John 6:45: quotation, high confidence - Matt 23:10: quotation, high confidence - Acts 10:20: quotation, high confidence ### Translation notes - John 14:26, Ps 2:7, John 6:45, Matt 23:10, and Acts 10:20 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 77.2 (PL 35:1833; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-2). ## Tractates on the Gospel of John 77.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-3 - Source: PL 35:1833 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ leaves peace now, by which we overcome the enemy and love one another, and will give his own peace in the age to come; he himself is our peace. ### Latin text Pacem, inquit, relinquo vobis, pacem meam do vobis. Hoc est quod legimus apud prophetam, Pacem super pacem: pacem nobis relinquit iturus, pacem suam nobis dabit in fine venturus. Pacem nobis re­ linquit in hoc sæculo, pacem suam nobis dabit in futuro sæculo. Pacem suam nobis relinquit, in qua manentes hostem vincimus: pacem suam nobis dabit, quando sine hoste regnabimus. Pacem relinquit no­ bis, ut etiam hic invicem diligamus: pacem suam nobis dabit, ubi nunquam dissentire possimus. Pacem relinquit nobis, ne de occultis nostris invicem judi­ ccmus, cum in hoc sumus mundo: pacem suam dabit nobis, cum manifestabit cogitationes cordis, et tunc laus erit unicuique a Deo. In illo tamen atque ab illo nobis est pax, sive quam nobis relinquit iturus ad Patrem, sive quam nobis dabit nos per­ ducturus ad Patrem. Quid autem nobis relinquit ascendens a nobis, nisi seipsum, dum non recedit a nobis? Ipse est enim pax nostra; qui fecit utraque unum. Pax ergo ipse nobis est, et cum credimus quia est, et cum videmus eum sicuti est. Si enim quamdiu sumus in cor­ pore corruptibili quod aggravat animam, cum per fidem ambulamus, non per speciem, non deserit per­ egrinantes a se; quanto magis cum ad ipsam speciem venerimus, nos implebit ex se? ### English translation (Claude) "Peace I leave you," he says, "my peace I give you." This is what we read in the prophet: "Peace upon peace." He leaves us peace as he goes; he will give us his peace when he comes at the end. He leaves us peace in this world; he will give us his peace in the world to come. He leaves us his peace, abiding in which we overcome the enemy; he will give us his peace when we shall reign without an enemy. He leaves us peace, so that here too we may love one another; he will give us his peace where we can never disagree. He leaves us peace, so that we do not judge one another about our hidden things while we are in this world; he will give us his peace when he will make manifest the thoughts of the heart, and then each one will have praise from God. Yet in him and from him is our peace, whether the peace he leaves us as he goes to the Father, or that which he will give us when he leads us to the Father. And what does he leave us as he ascends from us, if not himself, since he does not withdraw from us? For he himself is our peace, who has made both one. So he himself is peace to us, both when we believe that he is and when we see him as he is. For if, as long as we are in the corruptible body which weighs down the soul, while we walk by faith, not by sight, he does not desert us who are away from him, how much more, when we come to the sight itself, will he fill us from himself? ### Scripture references - John 14:27: quotation, high confidence - Isa 57:19: quotation, medium confidence - 1 Cor 4:5: allusion, high confidence - Eph 2:14: quotation, high confidence - 1 John 3:2: allusion, high confidence - 2 Cor 5:6: allusion, high confidence - 2 Cor 5:7: quotation, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): allusion, high confidence ### Translation notes - John 14:27, Eph 2:14, and 2 Cor 5:7 are quoted; "Peace upon peace" is probably Isa 57:19 (LXX); 1 Cor 4:5, 1 John 3:2, and Wis 9:15 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 77.3 (PL 35:1833; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-3). ## Tractates on the Gospel of John 77.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-4 - Source: PL 35:1833–1835 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The peace Christ leaves is ours, imperfect because of inner conflict and hidden hearts; his own peace, which he will give, is perfect. ### Latin text Sed quid est quod ubi ait, Pacem relinquo vobis, non addidit meam; ubi, vero ait, do vobis, ibi dixit meam? Utrum subaudiendum est meam, et ubi dictum non est, quia potest referri ad utrumque etiam quod semel dictum est? An forte et hic aliquid latet quod petendum est et quaerendum, et ad quod pulsantibus aperiendum? Quid si enim pacem suam eam voluit intelligi qualem habet ipse? Pax vero ista quam nobis relinquit in hoc saeculo, nostra est potius dicenda quam ipsius. Illi quippe nihil repugnat in seipso, qui nullum habet omnino peccatum: nos autem talem pacem nunc habemus, in qua adhuc dicimus, Di­ mille nobis debita nostra. Est ergo nobis pax aliqua, quoniam condelectamur legi Dei secundum interiorem hominem: sed non est plena, quia videmus aliam legem in membris nostris, rc­ pugnantem legi mentis nostræ. Itemque inter nos ipsos est nobis pax, quia invicem nobis credimus quod invicem diligamus: sed nec ipsa plena est, quia cogitationes cordis nostri invi­ cem non videmus; et quædam de nobis quæ non sunt in nobis, vel in melius invicem vel in deterius opi-, namur. Itaque ista etiamsi ab illo nobis relicta est, pax nostra est: nisi enim ab illo, non haberemus et talem; sed ipse non habet talem. Si tenuerimus usque in finem qualem accepimus, qualem habet ha­ bebimus, ubi nihil nobis repugnet ex nobis, et nihil nos invicem lateat in cordibus nostris. Nec ignoro ista Domini verba etiam sic accipi posse, ut ejusdem sententiæ repetitio videatur, Pacem relinquo vobis, pacem meam do vobis: ut quod dixerat, pacem, hoc repetierit dicens, pacem meam; et quod dixerat, re­ linquo vobis, hoc repetierit dicens, do vobis. Ut volet quisque accipiat: me tamen delectat, credo et vos, fratres mei dilecti, sic tenere istam pacem, ubi ad-, versarium concorditer vincimus, ut desideremus pa­ cem, ubi adversarium non habebimus. ### English translation (Claude) But why is it that where he says, "Peace I leave you," he did not add "my," but where he says, "I give you," there he said "my"? Is "my" to be understood also where it is not said, since what is said once can refer to both? Or perhaps here too something lies hidden which is to be asked and sought, and which is to be opened to those who knock? For what if he wished his peace to be understood as the kind he himself has? But this peace which he leaves us in this world is to be called ours rather than his. For in him nothing resists itself, since he has no sin at all; but we now have a peace such that in it we still say, "Forgive us our debts." So we have some peace, since we delight in the law of God according to the inner man; but it is not full, because we see another law in our members, warring against the law of our mind. Likewise we have peace among ourselves, because we believe of one another that we love one another; but neither is this full, because we do not see the thoughts of one another's hearts; and we think of one another certain things, better or worse, that are not in us. So this peace, even though left to us by him, is our peace; for unless it were from him, we would not have even such a peace; but he himself does not have such a peace. If we hold fast to the end the kind we have received, we shall have the kind he has, where nothing in us will resist us and nothing in our hearts will be hidden from one another. Nor am I unaware that these words of the Lord can also be taken as a repetition of the same thought, "Peace I leave you, my peace I give you": so that what he had said as "peace" he repeated by saying "my peace," and what he had said as "I leave you" he repeated by saying "I give you." Let each take it as he will; but it delights me, and I believe you too, my beloved brothers, so to hold this peace, in which we overcome the adversary with one heart, that we long for the peace where we shall have no adversary. ### Scripture references - Matt 7:7: allusion, medium confidence - Matt 6:12: quotation, high confidence - Rom 7:22: quotation, high confidence - Rom 7:23: quotation, high confidence - John 14:27: quotation, high confidence ### Translation notes - Matt 6:12 and Rom 7:22–23 are quoted; Matt 7:7 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 77.4 (PL 35:1833–1835; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-4). ## Tractates on the Gospel of John 77.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-5 - Source: PL 35:1835 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Worldly peace serves the enjoyment of the world and lacks true concord; Christ's peace joins hearts together and lifts them up. ### Latin text Quod vero Dominus adjunxit, atque ait, Non quomodo mundus dat, ego do vobis; quid est aliud, nisi, non quomodo homines dant qui diligunt mun­ dum, ita do vobis? Qui propterea dant sibi pacem, ut sine molestia litium atque bellorum, non Deo, sed amico suo mundo perfruantur: et quando justis dant pacem ut non eos persequantur, pax non potest esse vera, ubi non est vera concordia; quia disjuncta sunt corda. Quomodo enim consors dicitur, qui sortem jungit; ita ille concors dicendus est, qui corda jungit. Nos ergo, charissimi, quibus Christus pacem relin­ quit, et pacem suam nobis dat, non sicut mundus, sed sicut ille per quem factus est mundus, ut concordes simus; jungamus invicem corda, et cor unum sur­ sum habeamus, ne corrumpatur in terra. ### English translation (Claude) And what the Lord added and said, "Not as the world gives do I give to you": what else is it but, not as men give who love the world, so do I give to you? For they give themselves peace so that, without the trouble of lawsuits and wars, they may enjoy not God but their friend, the world; and when they give peace to the righteous so as not to persecute them, the peace cannot be true where there is no true concord, because the hearts are disjoined. For just as one who joins his lot (sors) with another is called a consort, so he is to be called concordant who joins hearts (corda). Let us, then, beloved, to whom Christ leaves peace and gives his own peace, not as the world gives but as he through whom the world was made gives, so that we may be of one heart: let us join our hearts to one another, and let us have one heart lifted up, lest it be corrupted on earth. ### Scripture references - John 14:27: quotation, high confidence - John 1:10: allusion, medium confidence ### Translation notes - John 14:27 is quoted; John 1:10 is echoed. Augustine plays on consors/sors and concors/corda. ### Citation (SBL) Augustine, Tract. Ev. Jo. 77.5 (PL 35:1835; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/74-1/#p-77-5). ## Tractates on the Gospel of John 78.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-78-1 - Source: PL 35:1835 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ goes to the Father as man, by which the Father is greater, while as God he remains everywhere and is one with the Father. ### Latin text Accepimus, fratres, verba Domini dicentis ad disci­ pulos suos: Non turbetur cor vestrum, neque formidet. Audistis quia ego dixi vobis, Vado, et venio ad vos: si diligeretis me, gauderetis utique, quia ego vado ad Pa­ trem; quia Pater major me est. Hinc ergo turbari et formidare poterat cor illorum, quod ibat ab eis, quamvis venturus ad eos: ne forsitan gregem lupus hoc intervallo invaderet, pastoris absentia. Sed a quibus homo abscedebat, Deus non derelinquebat: et idem ipse Christus homo et Deus. Ergo et ibat per id quod homo erat, et manebat per id quod Deus erat: ibat per id quod uno loco erat, manebat per id quod ubique erat. Cur itaque turbaretur et formidaret cor, quando ita deserebat oculos, ut non desereret cor? Quamvis Deus etiam qui nullo continetur loco, discedat ab eorum cordibus, qui eum relinquunt mo­ ribus, non pedibus; et veniat ad eos qui convertuntur ad eum non facie, sed fide, et accedunt ad eum mente, non carne. Ut autem intelligerent secundum id quod homo erat eum dixisse, Vado et venio ad vos; adjecit, atque ait, Si diligeretis me, gauderetis utique, quia ego vado ad Patrem; quia Pater major me est. Per quod ergo Filius non est æqualis Patri, per hoc iturus erat ad Patrem, a quo venturus est vivos judi­ caturus et mortuos: per illud autem in quo aequalis est gignenti Unigenitus, nunquam recedit a Patre; sed cum illo est ubique totus pari divinitate, quam nullus continet locus. Cum enim in forma Dei esset, sicut Apostolus loquitur, non rapinam arbitratus est esse æqualis Deo. Quomodo enim rapina posset esse natura quae non erat usurpata, sed nata? Semetipsum autem exinanit, formam servi accipiens: non ergo amittens illam, sed accipiens istam. Eo modo se exinaniens, quo hic minor apparebat quam apud Patrem manebat. Forma quippe servi ac­ cessit, non forma Dei recessit: hæc est assumpta, non illa consumpta. Propter hanc dicit, Pater major me est; propter illam vero, Ego et Pater unum sumus. ### English translation (Claude) We have received, brothers, the words of the Lord saying to his disciples: "Do not let your heart be troubled, nor let it be afraid. You have heard that I said to you, I go away, and I come to you. If you loved me, you would surely rejoice, because I go to the Father; for the Father is greater than I." Their heart could be troubled and afraid for this reason, that he was going away from them, though he would come to them: lest perhaps in this interval, in the shepherd's absence, the wolf might attack the flock. But those from whom he withdrew as man he did not abandon as God; and the same Christ is man and God. So he both went, by what he was as man, and remained, by what he was as God: he went by that by which he was in one place; he remained by that by which he was everywhere. Why then should the heart be troubled and afraid, when he left their eyes in such a way as not to leave their heart? Yet God too, who is contained by no place, departs from the hearts of those who leave him by their conduct, not by their feet, and comes to those who turn to him not with the face but with faith, and draw near to him with the mind, not with the flesh. But so that they would understand that he said "I go away, and I come to you" according to what he was as man, he added and said, "If you loved me, you would surely rejoice, because I go to the Father; for the Father is greater than I." By that in which the Son is not equal to the Father, by this he was going to the Father, from whom he will come to judge the living and the dead; but by that in which the Only-begotten is equal to the one who begot him, he never withdraws from the Father, but is with him everywhere, whole, with equal divinity, which no place contains. For "being in the form of God," as the Apostle says, "he did not think it robbery to be equal to God." For how could that be robbery which was a nature not usurped but born? "But he emptied himself, taking the form of a servant": not losing that form, but taking this one. He emptied himself in such a way that here he appeared less than he remained with the Father. For the form of a servant was added; the form of God did not withdraw: this was assumed, that was not consumed. Because of this he says, "The Father is greater than I"; because of that, "I and the Father are one." ### Scripture references - John 14:27: quotation, high confidence - John 14:28: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - John 10:30: quotation, high confidence ### Translation notes - John 14:27–28, Phil 2:6–7, and John 10:30 are quoted. The Christological distinction of the two forms is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 78.1 (PL 35:1835; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-78-1). ## Tractates on the Gospel of John 78.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-78-2 - Source: PL 35:1835 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In the form of a servant the Son is less than the Father, the Spirit, and even himself; the Arians wrongly use what he says as man to diminish his divinity. ### Latin text Hoc attendat arianus, et attentione sit sanus: ne contentione sit vanus, aut, quod est pejus, insanus. Hæc est enim forma servi, in qua Dei Filius minor est, non Patre solo, sed etiam Spiritu sancto: neque id tantum, sed etiam seipso; quia idem ipse in forma Dei major est seipso. Neque enim homo Christus non dicitur Filius Dei, quod etiam sola caro ejus in se­ pulcro meruit appellari. Nam quid aliud confitemur, cum dicimus credere nos in unigenitum Dei Filium, qui sub Pontio Pilato crucifixus est et sepultus? Et quid ejus nisi caro sepulta est sine anima? Ac per hoc cum credimus in Dei Filium qui sepultus est, profecto Filium Dei dicimus et carnem quae sola se­ pulLa cst. Ipse ergo Christus Filius Dei, æqualis Patri in forma Dei, quia semetipsum exinanivit, non for­ mam Dci amittens, sed formam servi accipiens, major est et seipso; quia major est forma Dei quae amissa non est, quam servi quæ accepta est. Quid itaque mirum, vel quid indignum, si secundum hanc formam servi loquens, ait Dci Filius, Pater major me est; ct secundum Dei formam loquens, ait idem ipse Dci Filius, Ego et Pater unum sumus? Unum sunt enim, secundum id quod Deus erat Verbum: major est Pater, secundum id quod Verbum caro factum est. Dicam etiam quod Ariani et Eunomiani negare non possunt: secundum hanc formam servi puer Christus etiam parentibus suis minor erat, quando parvus majoribus, sicut scriptum est, subdi­ tus erat. Quid igitur, hæretice, cum Chri­ stus Deus sit ct homo, loquitur ut homo, et calum­ niaris Deo? Ille in se naturam commendat humanam; tu in illo audes deformare divinam? Infidelis, ingrate, ideone tu minuis eum qui fecit te, quia dicit ille quid factus sit propter te? Æqualis enim Patri, Filius per quem factus est homo, ut minor esset Patre, factus est homo: quod nisi fieret, quid esset homo? ### English translation (Claude) Let the Arian attend to this, and by attending become sane, lest by contending he be vain, or, what is worse, insane. For this is the form of a servant in which the Son of God is less not only than the Father but also than the Holy Spirit; and not only that, but even than himself, since the same one in the form of God is greater than himself. For the man Christ is not denied the name Son of God, a name which even his flesh alone in the tomb merited to be called. For what else do we confess when we say that we believe in the only-begotten Son of God, who was crucified under Pontius Pilate and buried? And what of him was buried but the flesh without the soul? And so, since we believe in the Son of God who was buried, we surely call even the flesh, which alone was buried, the Son of God. So Christ himself, the Son of God, equal to the Father in the form of God, because he emptied himself, not losing the form of God but taking the form of a servant, is greater even than himself; because the form of God, which was not lost, is greater than the form of the servant, which was taken. What wonder, then, or what indignity, if speaking according to this form of a servant the Son of God says, "The Father is greater than I," and speaking according to the form of God the same Son of God says, "I and the Father are one"? For they are one according as the Word was God; the Father is greater according as the Word became flesh. I will say also what Arians and Eunomians cannot deny: according to this form of a servant the boy Christ was less even than his parents, when as a child he was subject to his elders, as it is written. Why then, heretic, when Christ is God and man, does he speak as man, and you slander God? He commends human nature in himself; do you dare to disfigure the divine nature in him? Unbeliever, ungrateful man, do you diminish him who made you because he tells what he was made for you? For the Son, equal to the Father, through whom man was made, was made man so as to be less than the Father; and unless this had been done, what would man be? ### Scripture references - John 14:28: quotation, high confidence - John 10:30: quotation, high confidence - Phil 2:7: allusion, high confidence - John 1:1: allusion, high confidence - John 1:14: allusion, high confidence - Luke 2:51: allusion, high confidence ### Translation notes - John 14:28 and 10:30 are quoted; Phil 2:6–7, John 1:1, 14, and Luke 2:51 are in view; the creed ("crucified under Pontius Pilate and buried") is cited. The argument against Arians and Eunomians is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 78.2 (PL 35:1835; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-78-2). ## Tractates on the Gospel of John 78.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-78-3 - Source: PL 35:1835–1837 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, one person who is God, rational soul, and flesh, goes to the Father as man, so that human nature is made immortal and seated at the Father's right hand. ### Latin text Dicat plane Dominus et Magister noster, Si di­ ligeretis me, gauderetis utique, quia vado ad Patrem, quia Pater major me est. Cum discipulis audiamus verba doctoris, non cum alienis sequamur astutiam deceptoris. Agnoscamus geminam substantiam Chri­ sti; divinam scilicet qua aequalis est Patri, humanam qua major est Pater. Utrumque autem simul non duo, sed unus est Christus; ne sit quaternitas, non Tri­ nitas Deus. Sicut enim unus est homo anima ratio­ nalis et caro, sic unus est Christus Deus et homo: ac per hoc Christus, est Deus anima rationalis et caro. Christum in his omnibus, Christum in singulis confitemur. Quis est ergo per quem factus est mun­ dus? Christus Jesus, sed in forma Dei. Quis est sub Pontio Pilato crucifixus? Christus Jesus, sed in forma servi. Item de singulis quibus homo constat. Quis non est derelictus in inferno? Christus Jesus, sed in anima sola. Quis resurrecturus triduo jacuit in se­ pulcro? Christus Jesus, sed in carne sola. Dicitur ergo et in his singulis Christus. Verum hæc omnia non duo, vel tres, sed unus est Christus. Ideo ergo dixit, Si diligeretis me, gauderetis utique, quia vado ad Patrem; quia naturæ humanæ gratulandum est, eo quod sic assumpta est a Verbo unigenito, ut immor­ talis Constitueretur in cœlo, atque ita fieret terra su­ blimis, ut incorruptibilis pulvis sederet ad dexteram Patris. Hoc enim modo se iturum dixit ad Patrem. Nam profecto ad illum ibat qui cum illo erat. Sed hoc erat ire ad eum et recedere a nobis, mutare atque immortale facere quod mortale suscepit ex nobis, et le­ vare in cœlum per quod fuit in terra pro nobis. Quis non hinc gaudeat, qui sic diligit Christum, ut suam naturam jam immortalem gratuletur in Christo, atque id se speret futurum esse per Christum? ### English translation (Claude) Let our Lord and Master plainly say, "If you loved me, you would surely rejoice, because I go to the Father; for the Father is greater than I." Let us with the disciples hear the words of the teacher, not with strangers follow the cunning of the deceiver. Let us acknowledge the twofold substance of Christ: the divine, by which he is equal to the Father, and the human, by which the Father is greater. Yet both together are not two but one Christ, lest God be a quaternity and not a Trinity. For as a man is one, a rational soul and flesh, so Christ is one, God and man; and therefore Christ is God, a rational soul, and flesh. We confess Christ in all of these, Christ in each. Who then is he through whom the world was made? Christ Jesus, but in the form of God. Who was crucified under Pontius Pilate? Christ Jesus, but in the form of a servant. Likewise with the several parts of which a man consists. Who was not abandoned in hell? Christ Jesus, but in the soul alone. Who, about to rise, lay three days in the tomb? Christ Jesus, but in the flesh alone. So Christ is spoken of in each of these too. But all these are not two or three, but one Christ. So he said, "If you loved me, you would surely rejoice, because I go to the Father," because human nature is to be congratulated in that it was so assumed by the only-begotten Word as to be established immortal in heaven, and thus earth became exalted, so that incorruptible dust sits at the right hand of the Father. For in this way he said he would go to the Father. For surely he was going to him with whom he already was. But this was to go to him and withdraw from us: to change and make immortal what he took, mortal, from us, and to lift into heaven that by which he was on earth for us. Who would not rejoice at this, who loves Christ so as to rejoice that his own nature is already immortal in Christ, and hopes that he himself will be so through Christ? ### Scripture references - John 14:28: quotation, high confidence - Acts 2:31: allusion, medium confidence - Ps 16:10 (15:10 LXX): allusion, medium confidence - Mark 16:19: allusion, medium confidence ### Translation notes - John 14:28 is quoted; Ps 16:10 (LXX 15:10; Acts 2:27, 31) and the session at the right hand (Mark 16:19) are in view. The statement of one Christ in two substances, "lest God be a quaternity", is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 78.3 (PL 35:1835–1837; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-78-3). ## Tractates on the Gospel of John 79.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-79-1 - Source: PL 35:1837 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "That you may believe" means that seeing the risen and ascending Christ would restore and increase the disciples' faith in what they could not see, his divinity. ### Latin text Dominus et salvator noster Jesus Christus dixe­ rat discipulis suis: Si diligeretis me, gauderetis utique, quia vado ad Putrem; quia Pater major me est, Quod ex forma servi eum dixisse, non ex forma Dei in qua æqualis est Patri, novit fides quæ religiosis est menti­ bus fixa, non calumniosis et dementibus ficta. Deinde subjunxit: Et nunc dixi vobis priusquam fiat ut cum factum fuerit, credatis. Quid est hoc, cum magis homo credere debeat antequam fiat id quod credendum est? Hæc est enim laus fidei, si quod creditur non videtur. Nam quid magnum est si creditur quod videtur, se­ cundum illam ejusdem Domini sententiam, quando discipulum arguit dicens: Quia vidisti, credidisti, beati qui non vident et credunt? Et nescio utrum credere dicendus est quisque quod videt; nam ipsa fides in Epistola quae scribitur ad Hebræos, ita est definita: Est autem fides sperantium substantia, convictio rerum quæ non videntur. Quapro­ pter si fides est rerum quæ creduntur, eademque fi­ des earum est quæ non videntur; quid sibi vult quod Dominus ait, Et nunc dixi vobis priusquam fiat, ut cum factum fuerit, credatis? Nonne. potius dicendum fuit, Et nunc dixi vobis priusquam fiat, ut credatis, quod cum factum fuerit, videatis? Nam et ille cui dictum est, Quia vidisti, credidisti, non hoc credidit quod vi­. dit; sed aliud vidit, aliud credidit: vidit enim homi­ nem, credidit Deum. Cernebat quippe atque tangebat carnem viventem, quam viderat morientem; et cre debat. Deum in carne ipsa latentem. Credebat ergo mente quod non videbat, per hoc quod sensibus cor­ poris apparebat. Sed etsi dicuntur credi quæ videu­ twr, sicut dicit unu:quisque oculis suis se credidisse: non tamen ipsa est quae in nobis aedificatur fides; sed ex rebus quæ videntur, agitur in nobis ut ea credan­ tur quæ non videntur. Quocirca, dilectissimi, unde nunc mihi sermo est, quod Dominus ait, Et nunc dixi vobis priusquam fiat, ut cum factum fuerit, credatis; il­ lud utique dicit, cum factum fuerit, quod eum visuri erant post mortem viventem, et ad Patrem ascenden­ tem: quo viso illud fuerant credituri, quod ipse esset Christus Filius Dei vivi, qui potuit hoc facere cum prædixisset, et prædicere ante quam faceret: credi­ turi autem hoc non fide nova, sed aucta; aut certe cum mortuus esset defecta, cum resurrexisset refecta. Neque enim eum Dei Filium non et ante credebant; sed cum in illo factum esset quod ante prædixit, fides illa quæ tunc quando illis loquebatur fuit parva, et cum moreretur pene jam nulla, et revixit et crevit. ### English translation (Claude) Our Lord and Savior Jesus Christ had said to his disciples: "If you loved me, you would surely rejoice, because I go to the Father; for the Father is greater than I." That he said this from the form of a servant, not from the form of God in which he is equal to the Father, is known to the faith that is fixed in devout minds, not feigned in slanderous and demented ones. Then he added: "And now I have told you before it happens, so that when it has happened you may believe." What is this, when a man ought rather to believe before that which is to be believed happens? For this is the praise of faith, if what is believed is not seen. For what great thing is it if what is seen is believed, according to that saying of the same Lord when he rebuked the disciple, saying: "Because you have seen, you have believed; blessed are those who do not see and believe"? And I do not know whether anyone is to be said to believe what he sees; for faith itself is thus defined in the Epistle written to the Hebrews: "Now faith is the substance of those who hope, the conviction of things not seen." Therefore, if faith concerns things that are believed, and the same faith concerns things that are not seen, what does the Lord mean by saying, "And now I have told you before it happens, so that when it has happened you may believe"? Should he not rather have said, "And now I have told you before it happens, so that you may believe what you will see when it has happened"? For he too to whom it was said, "Because you have seen, you have believed," did not believe what he saw; he saw one thing and believed another: for he saw a man and believed God. He saw and touched living flesh which he had seen dying, and he believed God hidden in that very flesh. So he believed with the mind what he did not see, by means of what appeared to the bodily senses. But even if things that are seen are said to be believed, as everyone says he has believed his own eyes, yet that is not the faith that is built up in us; rather, from things that are seen it is brought about in us that things not seen are believed. Therefore, beloved, as to my present subject, the Lord's saying, "And now I have told you before it happens, so that when it has happened you may believe": by "when it has happened" he certainly means that they would see him alive after death and ascending to the Father; and when they had seen this, they would believe that he was the Christ, the Son of the living God, who could do this after he had foretold it, and foretell it before he did it. And they would believe this not with a new faith but with an increased one; or at least one that had failed when he died and was restored when he rose. For it is not that they did not believe him to be the Son of God before; but when what he had foretold had come about in him, that faith, which was small when he was speaking to them and almost none when he was dying, both revived and grew. ### Scripture references - John 14:28: quotation, high confidence - John 14:29: quotation, high confidence - John 20:29: quotation, high confidence - Heb 11:1: quotation, high confidence - Matt 16:16: allusion, medium confidence ### Translation notes - John 14:28–29, John 20:29, and Heb 11:1 are quoted; Matt 16:16 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 79.1 (PL 35:1837; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-79-1). ## Tractates on the Gospel of John 79.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-79-2 - Source: PL 35:1837–1839 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The devil is ruler not of creation but of sinners, the lovers of the world; he had nothing in Christ, who died without debt at the Father's command to redeem us. ### Latin text Deinde quid dicit? Jam non multa loquar vobiscum: venit enim princeps mundi hujus: quis, nisi diabolus? Et in me non habet quidquam: nullum scilicet omnino pecca­ tum. Sic enim ostendit non creaturarum, sed peccato­ rum, principem diabolum, quos nunc nomine mundi hujus appellat. Et quotiescumque mundi nomen in mali si­ gnificatione ponitur, non ostendit nisi mundi istius amatores; de quibus alibi scriptum est, Quicumque voluerit amicus esse sæculi hujus, inimicus Dei consti­ tuetur. Absit ergo ut sic intelligatur dia­ bolus princeps mundi, tanquam gerat universi mundi, id est, cæli et terræ, atque omnium quae in eis sunt principatum: de quali mundo dictum est, cum de Christo Verbo sermo esset, Et mundus per eum factus est. Universus itaque mundus a summis cælis usque ad infimam terram creatori est subditus, non desertori; redemptori, non interemptori; liberatori, non captivatori; doctori, non deceptori. Quem­ admodum autem sit intelligendus princeps mundi dia­ bolus, evidentius aperuit Paulus apostolus, qui cum dixisset, Non est nobis colluctatio adversus carnem et sanguinem, id est, adversus homines; subjecit, atque ait, sed adversus principes et potestates et rectores mundi tenebrarum harum. Sequenti enim verbo exposuit quid dixisset, mundi, cum subjecit, tenebra­ rum harum: ne quisquam mundi nomine intelligeret universam creaturam, cujus nullo modo sunt rectores angeli desertores. Tenebrarum, inquit, harum, id est, mundi istius amatorum: ex quibus tamen electi sunt, non per suum meritum, sed per Dei gratiam, quibus dicit, Fuistis enim aliquando tenebræ; nunc autem lux in Domino. Omnes enim fuerunt sub re­ ctoribus tenebrarum harum, id est, hominum impiorum, tanquam tenebræ sub tenebris: sed gratias Deo, qui eruit nos, sicut dicit idem apostolus, de potestate tenebrarum, et transtulit in regnum Filii charitatis suæ. In quo princeps hujus mundi, hoc est tenebrarum harum, non habebat quidquam; quia neque cum peccato Deus venerat, nec ejus car­ nem de peccati propagine Virgo pepererat. Et tan­ quam ei diceretur, Cur ergo moreris, si non habes peccatum cui debeatur mortis supplicium? continuo subjecit, Sed ut cognoscat mundus quia diligo Patrem, et sicut mandatum dedit mihi Pater, sic facio; surgite, eamus hinc. Discumbens enim discumbentibus loque­ batur. Eamus autem dixit, quo, nisi ad illum locum unde fuerat tradendus ad mortem, qui nullum habe­ bat meritum mortis? Sed habebat ut moreretur man­ datum Patris, tanquam ille de quo praedictum erat, Quæ non rapui, tunc exsolvebam: mortem sine debito soluturus, et nos a morte debita redempturus. Rapuerat autem Adam peccatum, quando manum in arborem praesumptione deceptus extendit, ut incommunicabile nomen inconcessæ divinitatis in­ vaderet, quam Filio Dei natura contulerat, non ra­ pina. ### English translation (Claude) Then what does he say? "I will no longer speak much with you, for the ruler of this world is coming" (who, but the devil?) "and in me he has nothing": that is, no sin at all. For so he shows that the devil is the ruler not of creatures but of sinners, whom he now calls by the name of "this world." And whenever the name "world" is used in a bad sense, it refers only to the lovers of this world, of whom it is written elsewhere, "Whoever wishes to be a friend of this world will be made an enemy of God." Far be it, then, that the devil should be understood as ruler of the world as if he held the rule of the whole world, that is, of heaven and earth and all that is in them; of which world it was said, when the discourse was about Christ the Word, "And the world was made through him." So the whole world, from the highest heavens to the lowest earth, is subject to the Creator, not to the deserter; to the Redeemer, not to the murderer; to the Liberator, not to the captor; to the Teacher, not to the deceiver. But how the devil is to be understood as ruler of the world the apostle Paul has shown more plainly: when he had said, "Our struggle is not against flesh and blood," that is, against men, he added and said, "but against principalities and powers and the rulers of the world of this darkness." For by the next word he explained what he had said by "of the world," when he added "of this darkness," lest anyone understand by the name "world" the whole creation, of which the deserting angels are in no way the rulers. "Of this darkness," he says, that is, of the lovers of this world; from whom, nevertheless, were chosen, not by their own merit but by God's grace, those to whom he says, "For you were once darkness, but now you are light in the Lord." For all were under the rulers of this darkness, that is, of ungodly men, as darkness under darkness; but thanks be to God, who has rescued us, as the same apostle says, "from the power of darkness, and transferred us into the kingdom of the Son of his love." In him the ruler of this world, that is, of this darkness, had nothing, because neither had God come with sin, nor had the Virgin borne his flesh from the stock of sin. And as if it were said to him, "Why then do you die, if you have no sin to which the punishment of death is owed?", he at once added, "But that the world may know that I love the Father, and as the Father gave me commandment, so I do. Rise, let us go from here." For he was reclining and speaking to those reclining. And he said "let us go": where, but to the place from which he, who had no desert of death, was to be handed over to death? But he had the Father's commandment to die, as the one of whom it was foretold, "What I did not steal, I then repaid": about to pay death without owing it, and to redeem us from the death we owed. But Adam had stolen sin, when, deceived by presumption, he stretched out his hand to the tree, to seize the incommunicable name of a divinity not granted him, which nature, not robbery, had conferred on the Son of God. ### Scripture references - John 14:30: quotation, high confidence - John 14:31: quotation, high confidence - Jas 4:4: quotation, high confidence - John 1:10: quotation, high confidence - Eph 6:12: quotation, high confidence - Eph 5:8: quotation, high confidence - Col 1:13: quotation, high confidence - Ps 69:4 (68:5 LXX): quotation, high confidence - Gen 3:6: allusion, medium confidence - Phil 2:6: allusion, medium confidence ### Translation notes - John 14:30–31, Jas 4:4, John 1:10, Eph 6:12, Eph 5:8, Col 1:13, and Ps 69:4 (LXX 68:5) are quoted; Gen 3:6 and Phil 2:6 are in view. The statement on the Virgin's conception without the stock of sin is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 79.2 (PL 35:1837–1839; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-79-2). ## Tractates on the Gospel of John 80.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-80-1 - Source: PL 35:1839 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is the vine as man, sharing the nature of the branches; he is the true vine in contrast with the foreign vine that bore thorns. ### Latin text Iste locus evangelicus, fratres, ubi se dicit Do­ minus vitem, et discipulos suos palmites, secundum hoc dicit quod est caput Ecclesiæ, nosque membra ejus, mediator Dei et hominum homo Christus Jesus. Unius quippe naturæ sunt vitis et palmi­ tes: propter quod cum esset Deus, cujus naturae non sumus, factus est homo, ut in illo esset vitis hu­ mana natura, cujus et nos homines palmites esse pos­ semus. Quid ergo est, Ego sum vitis vera? Numquid ut adderet verum, hoc ad eam vitem retulit, unde ista si­ militudo translata est? Sic enim dicitur vitis, per si­ militudinem, non per proprietatem; quemadmodum dicitur ovis, agnus, leo, petra, lapis angularis, et cæ­ tera hujusmodi, quae magis ipsa sunt vera, ex quibus ducuntur istæ similitudines, non proprietates. Sed cum dicit, Ego sum vitis vera, ab illa se utique di­ scernit cui dicitur, Quomodo conversa es in amaritudi­ nem, vitis aliena? Nam quo pacto est vitis vera, quæ exspectata est ut faceret uvam, fecit autem. spinas ### English translation (Claude) This passage of the Gospel, brothers, where the Lord calls himself the vine and his disciples the branches, he speaks according to the fact that he is head of the church and we his members, "the mediator between God and men, the man Christ Jesus." For vine and branches are of one nature; therefore, since he was God, of whose nature we are not, he became man, so that in him human nature might be the vine, of which we men too could be the branches. What then is "I am the true vine"? In adding "true," did he refer this to the vine from which this likeness is taken? For he is called a vine by likeness, not in the proper sense; just as he is called sheep, lamb, lion, rock, cornerstone, and other things of this kind, which are themselves rather the true things from which these likenesses, not proper names, are drawn. But when he says, "I am the true vine," he certainly distinguishes himself from that vine to which it is said, "How have you been turned to bitterness, foreign vine?" For how is that a true vine which was expected to bear grapes but bore thorns? ### Scripture references - John 15:1: quotation, high confidence - 1 Tim 2:5: quotation, high confidence - Jer 2:21: quotation, high confidence - Isa 5:2: allusion, high confidence - Isa 5:4: allusion, high confidence ### Translation notes - John 15:1, 1 Tim 2:5, and Jer 2:21 are quoted; Isa 5:2–4 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 80.1 (PL 35:1839; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-80-1). ## Tractates on the Gospel of John 80.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-80-2 - Source: PL 35:1839 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As man Christ is the vine; as God, one with the Father, he is also the vinedresser who cleanses the branches and gives the increase. ### Latin text Ego sum, inquit, vitis vera, et Pater meus agricola est. Omnem palmitem in me non ferentem fructum, tollet eum: et omnem qui fert fructum, purgabit eum, ut fructum plus afferat. Numquid unum sunt agricola et vitis? Se­ cundum hoc ergo vitis Christus, secundum quod ait, Pa­ ter major me est: secundum autem id quod ait, Ego et Pater unum sumus, et ipse agri­ cola est. Nec talis quales sunt, qui extrinsecus ope­ rando exhibent ministerium; sed talis ut det etiam intrinsecus incrementum. Nam neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus. Sed utique Deus est Christus, quia Deus erat Verbum; unde ipse et Pater unum sunt: et si Verbum caro fa­ ctum est quod non erat, manet quod erat. Denique cum de Patre tanquam de agricola dixisset quod infructuosos palmites tollat, fructuosos autem purget ut plus afferant fructum; continuo etiam seipsum mundatorem palmitum ostendens, Jam vos, inquit, mundi estis propter sermonem quem locutus sum vobis. Ecce et ipse mundator est palmitum, quod est agricolæ, non vitis officium: qui etiam palmites operarios suos fecit. Nam etsi non dant incrementum, impendunt tamen aliquod adjumentum; sed non de suo: Quia sine me, inquit, nihil potestis facere. Audi etiam ipsos confitentes: Quid autem est Apollo? quid autem Paulus? Ministri per quos credidistis, et uni­ cuique sicut Dominus dedit. Ego plantavi, Apollo rigavit. Et hoc ergo sicut unicuique Dominus dedit: non itaque de suo. Jamvero quod sequitur, sed Deus incrementum dedit; non per illos, sed per seipsum facit: excedit hoc humanam humilitatem, excedit an­ gelicam sublimitatem, nec omnino pertinet nisi ad agricolam Trinitatem. Jam vos mundi estis, mundi scilicet atque mundandi. Neque enim nisi mundi es­ sent, fructum ferre potuissent: et tamen omnem qui fert fructum, purgat agricola, ut fructum plus affec­ rat. Fert fructum, quia mundus est; atque ut plus afferat, purgatur adhuc. Quis enim est in hac vita sic mundus, ut non sit magis magisque mundandus? Ubi si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est: si autem con­ fessi fuerimus peccata nostra, fidelis est et justus, qui dimittat nobis peccata, et mundet nos ab omni ini­ quitatei: mundet utique mundos, hoc est fructuosos, ut tanto sint fructuosiores, quanto fuerint mundiores. ### English translation (Claude) "I am," he says, "the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he will take away; and every one that bears fruit he will prune, that it may bear more fruit." Are the vinedresser and the vine one? Christ is the vine, then, according to that by which he says, "The Father is greater than I"; but according to that by which he says, "I and the Father are one," he too is the vinedresser. And not such as those who render a service by working from outside, but such as to give the increase also from within. "For neither is he who plants anything, nor he who waters, but God who gives the increase." But certainly Christ is God, because the Word was God; hence he and the Father are one; and if the Word became flesh, which he was not, he remains what he was. Finally, when he had said of the Father as vinedresser that he takes away the fruitless branches but prunes the fruitful ones that they may bear more fruit, at once, showing that he himself too cleanses the branches, he says, "You are already clean because of the word which I have spoken to you." See, he too cleanses the branches, which is the office of the vinedresser, not of the vine; he who has even made the branches his workers. For although they do not give the increase, they nevertheless contribute some help, but not of their own: "For without me," he says, "you can do nothing." Hear them also confessing it: "What then is Apollos? And what is Paul? Servants through whom you believed, and as the Lord gave to each. I planted, Apollos watered." This too, then, was "as the Lord gave to each": so not of their own. But what follows, "but God gave the increase," he does not do through them but through himself: this exceeds human lowliness, exceeds angelic loftiness, and belongs to none but the vinedresser Trinity. "You are already clean": clean, that is, and yet to be cleansed. For unless they were clean, they could not have borne fruit; and yet the vinedresser prunes everyone who bears fruit, that he may bear more fruit. He bears fruit because he is clean; and that he may bear more, he is cleansed still further. For who in this life is so clean as not to need cleansing more and more? Here, "if we say we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness": to cleanse, certainly, those who are clean, that is, fruitful, so that they may be the more fruitful the cleaner they are. ### Scripture references - John 15:1: quotation, high confidence - John 15:2: quotation, high confidence - John 14:28: quotation, high confidence - John 10:30: quotation, high confidence - 1 Cor 3:7: quotation, high confidence - John 1:1: allusion, high confidence - John 1:14: allusion, high confidence - John 15:3: quotation, high confidence - John 15:5: quotation, high confidence - 1 Cor 3:5: quotation, high confidence - 1 Cor 3:6: quotation, high confidence - 1 John 1:8: quotation, high confidence - 1 John 1:9: quotation, high confidence ### Translation notes - John 15:1–3, 14:28, 10:30, 1 Cor 3:7, John 15:5, 1 Cor 3:5–6, and 1 John 1:8–9 are quoted; John 1:1, 14 is in view. Purgare means both "prune" and "cleanse". The Greek δι' ὧν printed by Migne beside 1 Cor 3:5 is removed as editorial. ### Citation (SBL) Augustine, Tract. Ev. Jo. 80.2 (PL 35:1839; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-80-2). ## Tractates on the Gospel of John 80.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-80-3 - Source: PL 35:1839–1841 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Baptismal water cleanses only through the word of faith joined to it, which makes the sacrament a visible word and cleanses even infants. ### Latin text Jam vos mundi estis propter verbum quod locutus sum vobis. Quare non ait, mundi estis propter Ba­ ptismum quo loti estis, sed ait, propter verbum quod locutus sum vobis; nisi quia et in aqua verbum mun­ dat? Detrahe verbum, et quid est aqua nisi aqua? Ac­ cedit verbum ad elementum, et fit Sacramentum, etiam ipsum tanquam visibile verbum. Nam et hoc utique dixerat, quando pedes discipulis lavit: Qui lo­ tus est, non indiget nisi ut pedes lavet, sed est mundus totus. Unde ista tanta virtus aquae, ut corpus tangat et cor abluat, nisi faciente verbo: non quia dicitur, sed quia creditur? Nam et in ipso verbo, aliud est sonus transiens, aliud virtus manens. Hoc est verbum fidei quod prædicamus ait Apostolus, quia si confessus fueris in ore tuo quia Dominus est Jesus, et credideris in corde tuo quia Deus illum suscitavit a mortuis, salvus eris. Corde enim creditur ad justitiam, ore autem confessio fit ad salutem. Unde in Actibus Apostolorum legitur, Fide mundans corda eorum: et in Epistola sua beatus Petrus, Sic et vos, inquit, Baptisma salvos facit; non carnis depositio sordium, sed conscientia bonæ interrogatio. Hoc est verbum fidei quod prædicamus: quo sine dubio ut mundare possit, consecratur et Ba­ ptismus. Christus quippe nobiscum vitis, cum Patre agricola, dilexit Ecclesiam, et seipsum tradidit pro ea. Lege Apostolum, et vide quid adjungat: Ut eam sanctificaret, inquit, mundans eam lavacro aquæ in verbo. Mundatio igitur nequaquam fluxo et labili tribueretur elemento, nisi adderetur, in verbo. Hoc verbum fidei tantum valet in Ecclesia Dei, ut per ipsum credentem, offerentem, bene­ dicentem, tingentem, etiam tantillum mundet infan­ tem; quamvis nondum valentem corde credere ad justitiam, et ore confiteri ad salutem. Totum hoc fit per verbum, de quo Dominus ait, Jam vos mundi estis propter verbum quod locutus sum vobis. ### English translation (Claude) "You are already clean because of the word which I have spoken to you." Why does he not say, "You are clean because of the baptism with which you were washed," but says, "because of the word which I have spoken to you," unless because in the water too it is the word that cleanses? Take away the word, and what is water but water? The word comes to the element, and it becomes a sacrament, itself also a kind of visible word. For he had said this too when he washed the disciples' feet: "He who has bathed needs only to wash his feet, but is clean all over." Whence this great power of water, that it touches the body and washes the heart, except by the word's doing it: not because it is spoken, but because it is believed? For in the word itself, the passing sound is one thing, the abiding power another. "This is the word of faith which we preach," says the Apostle, "that if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation." Hence one reads in the Acts of the Apostles, "cleansing their hearts by faith"; and blessed Peter says in his Epistle, "So baptism saves you too; not the removal of the dirt of the flesh, but the questioning of a good conscience." This is "the word of faith which we preach," by which beyond doubt baptism too is consecrated so that it can cleanse. For Christ, the vine with us, the vinedresser with the Father, "loved the church and gave himself up for her." Read the Apostle, and see what he adds: "that he might sanctify her," he says, "cleansing her by the washing of water in the word." The cleansing, then, would in no way be attributed to the fluid and unstable element unless "in the word" were added. This word of faith has such power in the church of God that through the one who believes, offers, blesses, and dips, it cleanses even a tiny infant, though it is not yet able to believe with the heart unto righteousness and to confess with the mouth unto salvation. All this is done through the word, of which the Lord says, "You are already clean because of the word which I have spoken to you." ### Scripture references - John 15:3: quotation, high confidence - John 13:10: quotation, high confidence - Rom 10:8: quotation, high confidence - Rom 10:9: quotation, high confidence - Rom 10:10: quotation, high confidence - Acts 15:9: quotation, high confidence - 1 Pet 3:21: quotation, high confidence - Eph 5:25: quotation, high confidence - Eph 5:26: quotation, high confidence ### Translation notes - John 15:3, 13:10, Rom 10:8–10, Acts 15:9, 1 Pet 3:21, and Eph 5:25–26 are quoted. "Through the one who believes, offers, blesses, and dips" renders per ipsum credentem, offerentem, benedicentem, tingentem, whose reference (the church or its minister) is not stated. The teaching on baptism, including infant baptism, is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 80.3 (PL 35:1839–1841; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-80-3). ## Tractates on the Gospel of John 81.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-81-1 - Source: PL 35:1841 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The mutual abiding of Christ and the disciples benefits them, not him, as branches live from the vine. ### Latin text Vitem se dixit esse Jesus, et discipulos suos palmites, et agricolam Patrem: unde jampridem sicut potuimus disputatum est. In hac autem lectione, cum adhuc de seipso qui est vitis, et de suis palmitibus hoc est discipulis loqueretur: Manete, inquit, in me, et ego in vobis. Non eo modo illi in ipso, sicut ipse in illis. Utrumque autem prodest non ipsi, sed illis. Ita quippe in vite sunt palmites, ut viti non conferant, sed inde accipiant unde vivant: ita vero vitis est in palmitibus, ut vitale alimentum subministret eis, non sumat ab eis. Ac per hoc et manentem in se habere Christum, et manere in Christo, discipulis prodest utrumque, non Christo. Nam præciso palmite, potest de viva radice alius pullulare; qui autem præcisus est, sine radice non potest vivere. ### English translation (Claude) Jesus said that he is the vine, his disciples the branches, and the Father the vinedresser; we have already discussed this as best we could. But in this reading, while he was still speaking of himself, who is the vine, and of his branches, that is, the disciples, he says: "Abide in me, and I in you." They are not in him in the same way that he is in them. But both benefit not him but them. For the branches are in the vine in such a way that they do not contribute to the vine but receive from it that by which they live; but the vine is in the branches in such a way as to supply them with vital nourishment, not to take it from them. And so both having Christ abiding in them and abiding in Christ benefit the disciples, not Christ. For when a branch is cut off, another can sprout from the living root; but the one that has been cut off cannot live without the root. ### Scripture references - John 15:4: quotation, high confidence ### Translation notes - John 15:4 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 81.1 (PL 35:1841; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-81-1). ## Tractates on the Gospel of John 81.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-81-2 - Source: PL 35:1841 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Against those who claim to be righteous of themselves, Augustine insists that no branch bears fruit unless it abides in the vine. ### Latin text Denique adjungit et dicit: Sicut palmes non po­ test ferre fructum a semetipso, nisi manserit in vite; sic nec vos, nisi in me manseritis. Magna gratiæ commen­ datio, fratres mei: corda instruit humilium, ora ob­ struit superborum. Ecce cui, si audent, respondeant, qui ignorantes Dei justitiam, et suam volentes consti­ tuere, justitiæ Dei non sunt subjecti. Ecce cui respondeant sibi placentes, et ad bona opera facienda Deum sibi necessarium non putantes. Nonne huic resistunt veritati, homines mente corrupti, re­ probi circa fidem, qui respondent et loquuntur iniquitatem, dicentes: A Deo habemus quod homines sumus, a nobis ipsis autem quod justi sumus? Quid dicitis, qui vos ipsos decipitis, non assertores, sed præcipitatores liberi arbitrii, ex alto elationis per inania præsumptionis, in profunda sub­ mersionis? Nempe vox vestra est, quod homo ex se­ metipso facit justitiam: hoc est altum elationis vestræ. Sed veritas contradicit, et dicit, Palmes non potest ferre fructum a semetipso, nisi manserit in vite. Ite nunc per abrupta, et non habentes ubi figamini, ventosa loquacitate jactamini. Hæc sunt inania prae­ sumptionis. vestræ. Sed quid vos sequatur videte, et si est in vobis ullus sensus, horrete. Qui enim a se­ metipso se fructum existimat ferre, in vite non est; qui in vite non est, in Christo non est; qui in Christo non est, christianus non est. Hæc sunt profunda submersionis vestrae. ### English translation (Claude) Then he adds and says: "As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in me." A great commendation of grace, my brothers: it instructs the hearts of the humble, it stops the mouths of the proud. See, let them answer this, if they dare, who, "being ignorant of God's righteousness and seeking to establish their own, have not submitted to the righteousness of God." See, let those answer this who are pleased with themselves and do not think God necessary to them for doing good works. Do they not resist this truth, "men corrupt in mind, reprobate concerning the faith," who answer and speak iniquity, saying: "From God we have it that we are men, but from ourselves that we are righteous"? What are you saying, you who deceive yourselves, not defenders but destroyers of free choice, who hurl it from the height of pride through the voids of presumption into the depths of drowning? For your claim is that man does righteousness of himself: this is the height of your pride. But the Truth contradicts you and says, "The branch cannot bear fruit of itself unless it abides in the vine." Go now over the cliffs, and, having nothing to fasten yourselves to, be tossed about by your windy talk. These are the voids of your presumption. But see what follows for you and, if you have any sense, shudder. For whoever thinks he bears fruit of himself is not in the vine; whoever is not in the vine is not in Christ; whoever is not in Christ is not a Christian. These are the depths of your drowning. ### Scripture references - John 15:4: quotation, high confidence - Rom 10:3: quotation, high confidence - 2 Tim 3:8: quotation, high confidence ### Translation notes - John 15:4, Rom 10:3, and 2 Tim 3:8 are quoted. The opponents, unnamed, hold the view Augustine attributes to the Pelagians; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 81.2 (PL 35:1841; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-81-2). ## Tractates on the Gospel of John 81.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-81-3 - Source: PL 35:1841 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Without Christ no fruit at all can be borne; a branch that does not abide in the vine is fit only for the fire. ### Latin text Etiam atque etiam considerate quid adhuc ve­ ritas adjungat et dicat: Ego sum inquit, vitis, vos pal­ mites. Qui manet in me, et ego in eo, hic fert fructum multum: quia sine me nihil potestis facere. Ne quisquam putaret saltem parvum aliquem fructum posse a sc­ metipso palmitem ferre, cum dixisset, hic fert fructum multum, non ait, quia sine me parum potestis facere; sed, nihil potestis facere. Sive ergo parum, sive mul­ lum, sine illo fieri non potest, sine quo nihil fieri potest. Quia etsi parum attulerit palmes, eum purgat agricola ut plus afferat: tamen nisi in vite manserit et vixerit de radice, quantumlibet fructum a semet­ ipso non potest ferre. Quamvis autem Christus vitis non esset, nisi homo esset; tamen istam gratiam pal­ mitibus non præberet, nisi etiam Deus esset. Verum quia ita sine ista gratia non potest vivi, ut et mors in potestate sit liberi arbitrii: Si quis in me, inquit, non manserit, mittetur foras sicut palmes; et arescet; et colligent eum, et in ignem mittent, et ardet. Ligna itaque vitis tanto sunt contemptibiliora si in vite non manserint, quanto gloriosiora si manserint: denique, sicut de his etiam per Ezechielem prophetam Dom:­ nus dicit, præcisa nullis agricolarum usibus prosunt, nullis fabrilibus operibus deputantur. Unum de duobus palmiti congruit, aut vitis, aut ignis; si in vite non est, in igne erit: ut ergo in igne non sit, in vite sit. ### English translation (Claude) Consider again and again what the Truth still adds and says: "I am the vine, you are the branches. Whoever abides in me, and I in him, bears much fruit; for without me you can do nothing." Lest anyone think that the branch could bear at least some small fruit of itself, when he had said, "he bears much fruit," he did not say, "for without me you can do little," but "you can do nothing." Whether little or much, then, it cannot be done without him without whom nothing can be done. For even if the branch has borne little, the vinedresser prunes it so that it may bear more; yet unless it abides in the vine and lives from the root, it cannot bear any fruit at all of itself. And although Christ would not be the vine unless he were man, yet he would not provide this grace to the branches unless he were also God. But because without this grace one cannot live, while death lies in the power of free choice: "If anyone does not abide in me," he says, "he will be cast out like a branch and will wither; and they will gather it and cast it into the fire, and it burns." So the wood of the vine is as much more contemptible if it does not abide in the vine as it is more glorious if it abides; in short, as the Lord also says of these through the prophet Ezekiel, when cut off they are of no use for any purpose of farmers and are put to no carpenter's work. One of two things befits the branch: either the vine or the fire. If it is not in the vine, it will be in the fire; so, that it may not be in the fire, let it be in the vine. ### Scripture references - John 15:5: quotation, high confidence - John 15:6: quotation, high confidence - Ezek 15:4: allusion, high confidence - Ezek 15:5: allusion, high confidence ### Translation notes - John 15:5–6 is quoted; Ezek 15:2–5 is paraphrased. ### Citation (SBL) Augustine, Tract. Ev. Jo. 81.3 (PL 35:1841; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-81-3). ## Tractates on the Gospel of John 81.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-81-4 - Source: PL 35:1841 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who abide in Christ, whose words abide in them, ask only what serves salvation, as taught in the Lord's Prayer, and receive it. ### Latin text Si manseritis in me, inquit, et verba mea in vobis manserint, quodcumque volueritis petetis, et fiet vobis. Manendo quippe in Christo, quid velle possunt nisi quod convenit Christo? Quid velle possunt manendo in Salvatore, nisi quod non est alienum a salute? Aliud quippe volumus quia sumus in Christo, et aliud volumus quia sumus adhuc in hoc sæculo. De man. sione namque hujus saeculi nobis aliquando subrepit, ut hoc petamus quod nobis non expedire nescimus. Sed absit ut fiat nobis, si manemus in Christo, qui non facit quando petimus, nisi quod expedit nobis. Manentes ergo in eo, cum verba ejus in nobis ma­ nent, quodcumque voluerimus petemus, et fiet nobis. Quia si petimus et non fiet, non hoc petimus quod habet mansio in eo, nec quod habent verba ejus quæ manent in nobis; sed quod habet cupiditas et infir­ mitas carnis, quae non est in eo, et in qua non manent verba ejus. Nam utique ad verba ejus pertinet oratio illa quam docuit, ubi dicimus, Pater noster, qui es in cœlis. Ab hujus orationis verbis et sensibus non recedamus petitionibus nostris, et quid­ quid petierimus, fiet nobis. Tunc enim dicenda sunt verba ejus in nobis manere, quando facimus quae præcepit, et diligimus quae promisit: quando autem verba ejus manent in memoria, nec inveniuntur in vita, non computatur palmes in vite, quia vitam non attrahit ex radice. Ad hanc differentiam valet quod scriptum est, Et memoria retinentibus mandata ejus, ut faciant ea. Multi enim memoria re-. tinent, ut contemnant, vel etiam derideant et oppu­ gnent ea. In his verba Christi non manent, qui attin­ guut quodammodo, non cohærent: et ideo illis non erunt in beneficium, sed in testimonium. Et quia. sic insunt eis ut non maneant in eis, ad hoc tenentur ab eis, ut judicentur ex eis. ### English translation (Claude) "If you abide in me," he says, "and my words abide in you, you will ask whatever you wish, and it will be done for you." For abiding in Christ, what can they wish but what befits Christ? What can they wish, abiding in the Savior, but what is not foreign to salvation? For we wish one thing because we are in Christ, and another because we are still in this world. For from our dwelling in this world it sometimes creeps up on us that we ask for what we do not know is not good for us. But far be it that it be done for us, if we abide in Christ, who does nothing when we ask except what is good for us. Abiding in him, then, when his words abide in us, we shall ask whatever we wish, and it will be done for us. For if we ask and it is not done, we are not asking what belongs to abiding in him, nor what belongs to his words that abide in us, but what belongs to the desire and weakness of the flesh, which is not in him and in which his words do not abide. For certainly that prayer which he taught belongs to his words, where we say, "Our Father, who art in heaven." Let us not depart in our petitions from the words and meaning of this prayer, and whatever we ask will be done for us. For his words are to be said to abide in us when we do what he commanded and love what he promised; but when his words abide in the memory and are not found in the life, the branch is not counted in the vine, because it draws no life from the root. To this difference applies what is written, "and to those who keep his commandments in memory, to do them." For many keep them in memory so as to despise them, or even to mock and attack them. In these the words of Christ do not abide; they touch them in a way but do not cleave to them; and therefore the words will be to them not for benefit but for witness. And because they are in them in such a way as not to abide in them, they are held by them only so that they may be judged by them. ### Scripture references - John 15:7: quotation, high confidence - Matt 6:9: quotation, high confidence - Ps 103:18 (102:18 LXX): quotation, high confidence ### Translation notes - John 15:7, Matt 6:9, and Ps 103:18 (LXX 102:18) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 81.4 (PL 35:1841; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/78-1/#p-81-4). ## Tractates on the Gospel of John 82.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-82-1 - Source: PL 35:1841–1843 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father is glorified when we bear fruit, because our good works are his grace and the glory belongs to him, not to us. ### Latin text Magis magisque Salvator gratiam, qua salvamur discipulis loquendo commendans: In hoc, inquit; clarificatus est Pater meus, ut fructum plurimum afferatis, et efficiamini mei discipuli. Sive glorificatus sive clari­ fcatus dicatur, ex uno græco verbo utrumque transla­ tum est, quod est δοξάζειν. Δόξα enim quæ graece di­ citur, latine gloria est. Quod ideo commemorandum existimavi, quia dicit Apostolus, Si Abraham ex ope­ ribus justificatus est, habet gloriam, sed non ad Deum. Hæc est ad Deum gloria qua glorificatur non homo, sed Deus, si non ex operibus, sed ex fide justificatur, ut ex Deo illi sit quod etiam bene operatur quoniam palmes, sicut jam superius dixi, non potest ferre Fructum a semetipso. Si enim in hoc clarificatus est Deus Pater ut fructum pluri­ mum afferamus, et efficiamur Christi discipuli; non hoc gloriæ nostræ tribuamus, tanquam hoc ex nobis ipsis habeamus. Ejus est enim hæc gratia, et ideo in hoc non nostra, sed ejus est gloria. Unde et alibi cum dixisset, Sic luceat lumen vestrum coram hominibus, ut videant opera vestra bona; ne a semetipsis putarent esse bona opera sua, mox addidit, Et glorificent Pa­ trem vestrum qui in cœlis est. In hoc enim glorificatur Pater ut fructum plurimum affera­ mus, et efficiamur Christi discipuli. A quo efficimur, nisi ab illo cujus misericordia praevenit nos? Ipsius enim figmentum sumus, creati in Christo Jesu in ope­ ribus bonis. ### English translation (Claude) Commending more and more, as he speaks to his disciples, the grace by which we are saved, the Savior says: "In this is my Father glorified, that you bear very much fruit and become my disciples." Whether it is said glorificatus or clarificatus, both are translated from one Greek word, doxazein. For what is called doxa in Greek is gloria in Latin. I thought this worth mentioning because the Apostle says, "If Abraham was justified by works, he has glory, but not before God." This is glory before God, by which not man but God is glorified, if a man is justified not by works but by faith, so that even his doing good comes to him from God; since the branch, as I said above, cannot bear fruit of itself. For if God the Father is glorified in this, that we bear very much fruit and become Christ's disciples, let us not attribute this to our own glory, as though we had it from ourselves. For this grace is his, and therefore in this the glory is not ours but his. Hence elsewhere too, when he had said, "Let your light so shine before men that they may see your good works," lest they think their good works were from themselves, he at once added, "and glorify your Father who is in heaven." For in this is the Father glorified, that we bear very much fruit and become Christ's disciples. By whom are we made so, if not by him whose mercy goes before us? "For we are his workmanship, created in Christ Jesus for good works." ### Scripture references - John 15:8: quotation, high confidence - Rom 4:2: quotation, high confidence - John 15:4: allusion, high confidence - Matt 5:16: quotation, high confidence - Ps 59:10 (58:11 LXX): allusion, medium confidence - Eph 2:10: quotation, high confidence ### Translation notes - John 15:8, Rom 4:2, John 15:4, Matt 5:16, and Eph 2:10 are quoted; Ps 59:10 (LXX 58:11) is echoed. Both glorificatus and clarificatus are rendered "glorified". ### Citation (SBL) Augustine, Tract. Ev. Jo. 82.1 (PL 35:1841–1843; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-82-1). ## Tractates on the Gospel of John 82.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-82-2 - Source: PL 35:1843 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Our good works come from love, and our love from being loved first; Christ's words show the grace of the mediator, not an equality of nature. ### Latin text Sicut dilexit me Pater, inquit, et ego dilexi vos: manete in dilectione mea. Ecce unde sunt nobis opera bona. Nam unde nobis essent, nisi quia fides per dilectionem operatur? Unde autem dili­ geremus, nisi prius diligeremur? Apertissime hoc in Epistola sua idem iste evangelista dixit: Nos dili­ gamus Deum, quoniam ipse prior dilexit nos. Quod autem ait, Sicut dilexit me Pater, et ego dilexi vos; non æqualitatem naturae ostendit nostræ et suæ, sicut est Patris et ipsius, sed gratiam qua mediator Dei et hominum est homo Christus Jesus. Mediator quippe monstratur, cum dicit, me Pater, et ego vos. Nam Pater utique diligit et nos, sed in ipso; quia in hoc glorificatur Pater, ut fructum afferamus in vite, hoc est in Filio, et efficia­ mur ejus discipuli. ### English translation (Claude) "As the Father has loved me," he says, "so I have loved you; abide in my love." See where our good works come from. For whence would we have them, unless because "faith works through love"? And whence would we love, unless we were first loved? The same evangelist said this most plainly in his Epistle: "Let us love God, because he first loved us." But when he says, "As the Father has loved me, so I have loved you," he does not show an equality of our nature with his, such as there is between the Father's and his, but the grace by which the man Christ Jesus is the mediator between God and men. For he is shown as mediator when he says, "the Father me, and I you." For the Father certainly loves us too, but in him; because in this is the Father glorified, that we bear fruit in the vine, that is, in the Son, and become his disciples. ### Scripture references - John 15:9: quotation, high confidence - Gal 5:6: quotation, high confidence - 1 John 4:19: quotation, high confidence - 1 Tim 2:5: quotation, high confidence - John 15:8: allusion, high confidence ### Translation notes - John 15:9, Gal 5:6, 1 John 4:19, and 1 Tim 2:5 are quoted; John 15:8 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 82.2 (PL 35:1843; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-82-2). ## Tractates on the Gospel of John 82.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-82-3 - Source: PL 35:1843 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Keeping the commandments shows, but does not produce, our abiding in Christ's love; his love comes first and enables us to keep them. ### Latin text Manete, inquit, in dilectione mea. Quomodo mane­ bimus? Audi quid sequitur: Si praecepta mea, inquit, servaveritis, manebitis in dilectione mea. Dilectio facit prae­ cepta servari, an præcepta servata faciunt dilectionem? Sed quis ambigat quod dilectio præcedit? Unde enim præcepta servet non habet, qui non diligit. Quod ergo ait, Si praecepta mea servaveritis, manebitis in dilectione mea, ostendit non unde dilectio generetur, sed unde monstretur. Tanquam diceret, Nolite vos putare manere in dilectione mea, si non servatis praecepta mea: si enim servaveritis, manebitis. Hoc est, hinc apparebit quod in dilectione mea manebitis, si præcepta mea ser­ vabitis. Ut nemo se fallat, dicendo quod eum diligat, si ejus præcepta non servat. Nam in tantum eum diligi­ mus, in quantum ejus praecepta servamus: in quantum autem minus servamus, minus diligimus. Quamvis quod ait, Manete in dilectione mea, non apparet quam dixerit dilectionem, utrum qua eum diligimus, an qua ipse diligit nos: sed ex verbo superiore dignoscitur. Dixerat quippe, Et ego dilexi vos; cui verbo continuo subjunxit, Manete in dilectione mea: illa ergo qua dilexit nos. Quid est ergo, Manete in dilectione mea, nisi, manete in gratia mea? Et quid est, Si præcepta mea servaveritis, manebitis in dilectione mea, nisi, ex hoc scietis quod in dilectione mea qua vos diligo, manebitis, si praecepta mea servabitis? Non ergo ut nos diligat, prius ejus praecepta servamus; sed nisi nos diligat, præcepta ejus servare non possumus. Hæc est gratia quæ humilibus patet, superbos latet. ### English translation (Claude) "Abide," he says, "in my love." How shall we abide? Hear what follows: "If you keep my commandments, you will abide in my love." Does love make the commandments kept, or do commandments kept make love? But who can doubt that love comes first? For whoever does not love has no means of keeping the commandments. So when he says, "If you keep my commandments, you will abide in my love," he shows not whence love is produced but whence it is shown. As if he said: Do not think that you abide in my love if you do not keep my commandments; for if you keep them, you will abide. That is, it will be evident from this that you abide in my love, if you keep my commandments. So that no one deceives himself by saying that he loves him while he does not keep his commandments. For we love him insofar as we keep his commandments; and insofar as we keep them less, we love less. Yet when he says, "Abide in my love," it is not apparent which love he meant, that by which we love him or that by which he loves us; but it is discerned from the preceding words. For he had said, "And I have loved you," and to these words he at once added, "Abide in my love": so it is that love by which he loved us. What then is "Abide in my love," but "abide in my grace"? And what is "If you keep my commandments, you will abide in my love," but "from this you will know that you abide in my love, with which I love you, if you keep my commandments"? So it is not that we first keep his commandments so that he may love us; but unless he loves us, we cannot keep his commandments. This is the grace that lies open to the humble and is hidden from the proud. ### Scripture references - John 15:9: quotation, high confidence - John 15:10: quotation, high confidence ### Translation notes - John 15:9–10 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 82.3 (PL 35:1843; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-82-3). ## Tractates on the Gospel of John 82.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-82-4 - Source: PL 35:1843 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father's love for the Son as man is grace, by which human nature, with no prior merits, was taken into the person of the only-begotten Son. ### Latin text Sed quid illud est quod adjungit: Sicut et ego Patris mei praecepta servavi, et maneo in ejus dile­ ctione? Utique etiam hic hanc dilectionem Patris intel­ ligi voluit, qua eum diligit Pater. Ita quippe dixerat, Sicut dilexit me Pater, et ego dilexi vos; atque his verbis illa subjunxit, Manete in dilectione mea, illa procul dubio qua dilexi vos. Ergo quod ait etiam de Patre, Maneo in ejus dilectione, illa scilicet accipienda est qua dilexit eum Pater. Sed numquid et hic gratia intelligenda est, qua Pater diligit Filium, sicut gratia est qua nos diligit Filius: cum simus nos filii gratia, non natura; Unigenitus autem natura, non gratia? An hoc etiam in ipso Filio ad hominem referendum est? Ita sane. Nam dicendo, Sicut dilexit me Pater, et ego dilexi vos, gratiam mediatoris ostendit. Mediator autem Dei et hominum, non in quantum Deus, sed in quantum homo est Christus Jesus. Et profecto secun­ dum id quod homo est, de illo legitur, Et Jesus profi­ ciebat sapientia et ætate, et gratia apud Deum et homines. Secundum hoc igitur recte possumus dicere, quod cum ad naturam, Dei non pertineat huma­ na natura, ad personam tamen unigeniti Filii Dei per gratiam pertinet humana natura; et tantam gratiam, ut nulla sit major, nulla prorsus aequalis. Neque enim illam susceptionem hominis ulla merita præcesserunt, sed ab illa susceptione merita ejus cuncta cœperunt. Manet ergo Filius in dilectione qua eum dilexit Pater, et ideo servavit præcepta ejus. Quid est enim et ille homo, nisi quod Deus susceptor est ejus, Deus enim erat Verbum, Unigenitus gignenti coæter­ nos: sed ut mediator daretur nobis, per ineffabilem gratiam Verbum caro factum est, et habitavit in nobis. ### English translation (Claude) But what is this that he adds: "Just as I too have kept my Father's commandments and abide in his love"? Certainly here too he wished the Father's love to be understood as that by which the Father loves him. For he had said, "As the Father has loved me, so I have loved you," and to these words he added, "Abide in my love," beyond doubt the love with which I have loved you. So when he says also of the Father, "I abide in his love," it is to be taken as the love with which the Father loved him. But is grace to be understood here too, by which the Father loves the Son, as it is by grace that the Son loves us, since we are sons by grace, not by nature, but the Only-begotten by nature, not by grace? Or is this too, in the Son himself, to be referred to the man? Yes indeed. For in saying, "As the Father has loved me, so I have loved you," he shows the grace of the mediator. But Christ Jesus is mediator between God and men, not insofar as he is God, but insofar as he is man. And certainly according to what he is as man, we read of him, "And Jesus advanced in wisdom and age, and in grace with God and men." According to this, then, we can rightly say that although human nature does not belong to the nature of God, yet human nature belongs by grace to the person of the only-begotten Son of God; and by a grace so great that none is greater, none at all equal. For no merits preceded that taking up of the man, but all his merits began from that taking up. So the Son abides in the love with which the Father loved him, and therefore kept his commandments. For what is that man too, except that God is the one who took him up? "For the Word was God," the Only-begotten coeternal with the begetter; but so that a mediator might be given us, by ineffable grace "the Word became flesh and dwelt among us." ### Scripture references - John 15:10: quotation, high confidence - John 15:9: quotation, high confidence - 1 Tim 2:5: allusion, high confidence - Luke 2:52: quotation, high confidence - John 1:1: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 15:9–10, 1 Tim 2:5, Luke 2:52, and John 1:1, 14 are quoted. The teaching that the assumption of the man was by grace without prior merit is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 82.4 (PL 35:1843; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-82-4). ## Tractates on the Gospel of John 83.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-83-1 - Source: PL 35:1843–1845 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's joy over us, full from eternity in his foreknowledge, begins in us when we are called and will be filled in the resurrection; God's blessedness does not increase from us. ### Latin text Audistis, charissimi, Dominum dicentem disci­ pulis suis, Hæc loculus sum vobis, ut gaudium meum in vobis sit, et gaudium vestrum impleatur. Quid est gaudium Christi in nobis, nisi quod dignatur gaudere de nobis? Et quid est gaudium nostrum quod dicit implendum, nisi ejus habere consortium? Propter quod beato Petro dixerat, Si non lavero te, non habebis partem mecum. Gaudium ergo ejus in nobis, gratia est quam præstitit nobis: ipsa est et gaudium nostrum. Sed de hac ille etiam ex æternitate gaudebat. quando nos elegit ante constitutionem mundi. Nec recte possumus dicere quod gaudium ejus plenum non erat: non enim Deus imperfecte ali­ quando gaudcbat. Sed illud ejus gaudium in nobis non erat: quia nec nos in quibus esse posset jam eramus; nec quando esse coepimus, cum illo esse cœpimus, In ipso autem semper erat, qui nos suos futuros certissima suæ præscientiæ veritate gaudebat. Proinde gaudium jam perfectum de nobis habebat, quando nos præscien­ do et praedestinando gaudebat: neque enim ullus in illo ejus gaudio metus esse poterat, ne forte non fieret quod se facturum esse praesciebat. Sed neque cum id facere coepit, quod se facturum esse præscivit, gaudium ejus, quo beatus est, crevit; alioqui beatior factus est, quia nos fecit. Absit hoc, fratres: Dei beatitudo quia nec minor fuerat sine nobis, non fit major ex nobis. Gau­ dium igitur ejus de salute nostra, quod in illo semper fuit cum præscivit et prædestinavit nos, cæpit esse in nobis quando vocavit nos; et hoc gaudium merito nostrum dicimus, quo et nos beati futuri sumus: sed hoc gaudium nostrum crescit et proficit, et ad suam perfectionem perseverando pertendit. Ergo inchoatur in fide renascentium, implebitur in praemio resurgen­ tium. Ecce unde dictum existimo, Hæc locutus sum vobis, ut gaudium meum in vobis sit, et gaudium ne­ strum impleatur: in vobis sit meum; impleatur ve­ strum. Semper enim erat meum plenum, et antequam vocaremini, cum vocandi a me præsciremini; sed fit et in vobis, cum hoc efficimini quod præscivi de vobis. Impleatur autem vestrum: quia beati eritis, quod nondum estis; sicut creati estis qui non fuistis. ### English translation (Claude) You have heard, beloved, the Lord saying to his disciples, "These things I have spoken to you, that my joy may be in you, and that your joy may be filled." What is Christ's joy in us, but that he deigns to rejoice over us? And what is our joy which he says is to be filled, but to have fellowship with him? That is why he had said to blessed Peter, "If I do not wash you, you will have no part with me." His joy in us, then, is the grace he has bestowed on us; and that is also our joy. But over this he rejoiced even from eternity, when he chose us before the foundation of the world. Nor can we rightly say that his joy was not full; for God never rejoiced imperfectly. But that joy of his was not in us, because we did not yet exist for it to be in us, nor, when we began to exist, did we begin to be with him. But it was always in him, who rejoiced over us as his own to come, in the most certain truth of his foreknowledge. So he already had a perfect joy over us when he rejoiced in foreknowing and predestining us; for in that joy of his there could be no fear lest what he foreknew he would do might not come about. But neither, when he began to do what he foreknew he would do, did his joy, by which he is blessed, increase; otherwise he would have become more blessed because he made us. Far be this, brothers: God's blessedness, since it was no less without us, does not become greater from us. So his joy over our salvation, which was always in him when he foreknew and predestined us, began to be in us when he called us; and rightly do we call this joy ours, the joy by which we too shall be blessed. But this joy of ours grows and advances, and by persevering presses on to its perfection. So it is begun in the faith of those who are born again, and will be filled in the reward of those who rise again. This, I think, is why it was said, "These things I have spoken to you, that my joy may be in you, and that your joy may be filled": let mine be in you; let yours be filled. For mine was always full, even before you were called, when you were foreknown by me as those to be called; but it comes to be in you too when you are made what I foreknew of you. But let yours be filled, because you will be blessed, which you are not yet, just as you were created when you did not exist. ### Scripture references - John 15:11: quotation, high confidence - John 13:8: quotation, high confidence - Eph 1:4: allusion, high confidence ### Translation notes - John 15:11 and John 13:8 are quoted; Eph 1:4 is in view. The teaching on foreknowledge and predestination is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 83.1 (PL 35:1843–1845; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-83-1). ## Tractates on the Gospel of John 83.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-83-2 - Source: PL 35:1845 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The repeated commandment of love is called new, to draw us from our oldness, and his own, so that we do not despise it. ### Latin text Hoc est, inquit, præceptum meum ut diligatis invicem, sicut dilexi vos. Sive dicatur præceptum, sive mandatum, ex uno verbo græco utrumque interpre­ tatur, quod est ἐντολή Jamvero istam sententiam et antea dixerat, de qua me vobis, ut potui, disputasse meminisse debetis. Ibi enim sic ait, Mandatum novum do vobis, ut diligatis invicem, sicut dilexi vos, ut et vos diligatis invicem. Hujus itaque mandati repetitio, commendatio est: nisi quod ibi, Mandatum, inquit, novum do vobis; hic autem, Hoc est, inquit, mandatum meum: ibi, tanquam non fuerit ante tale mandatum; hic, tan­ quam non sit aliud ejus mandatum. Sed ibi dictum est novum, ne in vetustate nostra perseveremus: hic dictum est meum, ne contemnendum putemus. ### English translation (Claude) "This," he says, "is my commandment, that you love one another as I have loved you." Whether it is called praeceptum or mandatum, both translate one Greek word, entolē. He had said this same thing before, and you should remember that I discussed it with you as best I could. For there he says: "A new commandment I give you, that you love one another; as I have loved you, that you also love one another." The repetition of this commandment, then, is a commendation of it; except that there he says, "A new commandment I give you," but here, "This is my commandment": there, as though there had been no such commandment before; here, as though he had no other commandment. But there it is called new, lest we persist in our oldness; here it is called mine, lest we think it may be despised. ### Scripture references - John 15:12: quotation, high confidence - John 13:34: quotation, high confidence ### Translation notes - John 15:12 and 13:34 are quoted. Praeceptum and mandatum are both rendered "commandment". ### Citation (SBL) Augustine, Tract. Ev. Jo. 83.2 (PL 35:1845; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-83-2). ## Tractates on the Gospel of John 83.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-83-3 - Source: PL 35:1845 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Love contains faith, hope, and the love of God, so that in keeping the commandment of love we keep all; it is love for the sake of having God. ### Latin text Quod autem hic ita dixit, Hoc est mandatum meum, velut non sit aliud, quid putamus, fratres mei? Numquidnam solum ejus de ista dilectione mandatum est, qua diligimus invicem? Nonne est et aliud majus, ut diligamus Deum? Aut vero de sola Deus nobis di­ lectione mandavit, ut alia non requiramus? Tria certe commendat Apostolus dicens: Manent autem fides, spes, charitas, tria hæc: major autem horum charitas. Etsi in charitate, hoc est in dilectione concluduntur duo illa præcepta; major tamen dicta est esse, non sola. De fide igitur nobis quam multa mandata sunt, quam multa de spe, quis potest cuncta colligere, quis enumerando sufficere? Sed intueamur quod ait idem apostolus, Plenitudo Legis charitas. Ubi ergo charitas est, quid est quod possit deesse? ubi autem non est, quid est quod pos­ sit prodesse? Dæmon credit, nec dili­ git: nemo diligit, qui non credit. Frustra quidem, sed tamen potest sperare veniam qui non diligit: nemo autem potest desperare qui diligit. Itaque ubi dilectio est, ibi necessario fides et spes: et ubi dilectio pro­ ximi, ibi necessario etiam dilectio Dei. Qui enim non diligit Deum, quomodo diligit proximum tanquam seipsum; quandoquidem non diligit et seipsum? Est quippe impius et iniquus; qui autem diligit iniquita­ tem, non plane diligit, sed odit animam suam. Hoc ergo præceptum Domini teneamus, ut nos invicem diligamus; et quidquid aliud præcepit, fa­ ciemus: quoniam quidquid est aliud hic habemus. Discernitur quippe ista dilectio ab illa dilectione qua se invicem diligunt homines sicut homines: nam ut discerneretur, adjunctum est, sicut dilexi vos, Utquid enim diligit nos Christus, nisi ut regnare possimus cum Christo? Ad hoc ergo et nos invicem diligamus, ut dilc­ ctionem nostram discernamus a cæteris, qui non ad hoc se invicem diligunt, quia nec diligunt. Qui autem se propter habendum Deum diligunt, ipsi se diligunt: ergo ut se diligant, Deum diligunt. Non est hæc di­ lectio in omnibus hominibus: pauci se propterea dili­ gunt, ut sit Deus omnia in omnibus. ### English translation (Claude) But since he said here, "This is my commandment," as though there were no other, what do we think, my brothers? Is his only commandment about this love by which we love one another? Is there not another, greater one, that we love God? Or did God command us concerning love alone, so that we need look for nothing else? The Apostle certainly commends three things, saying: "So faith, hope, love abide, these three; but the greatest of these is love." And although those two commandments are summed up in charity, that is, in love, yet it was said to be the greatest, not the only one. How many commandments have been given us about faith, how many about hope: who can gather them all, who can count them? But let us look at what the same apostle says: "Love is the fulfillment of the Law." Where there is love, then, what can be lacking? And where it is not, what can be of any benefit? The demon believes, and does not love; no one loves who does not believe. One who does not love can hope for pardon, in vain indeed, but still he can; but no one who loves can despair. So where there is love, there necessarily are faith and hope; and where there is love of neighbor, there necessarily is love of God too. For one who does not love God, how does he love his neighbor as himself, since he does not even love himself? For he is ungodly and wicked; and "whoever loves iniquity" does not truly love but "hates his own soul." Let us hold fast, then, to this precept of the Lord, that we love one another; and whatever else he has commanded we shall do, since whatever else there is, we have it here. For this love is distinguished from the love by which men love one another as men; for to distinguish it, "as I have loved you" was added. For why does Christ love us, except that we may reign with Christ? To this end, then, let us too love one another, so that we may distinguish our love from that of others, who do not love one another to this end, because they do not truly love. But those who love one another for the sake of having God, these truly love one another; so, in order to love one another, they love God. This love is not in all men: few love one another for this reason, that God may be all in all. ### Scripture references - John 15:12: quotation, high confidence - 1 Cor 13:13: quotation, high confidence - Rom 13:10: quotation, high confidence - Jas 2:19: allusion, high confidence - Matt 22:39: allusion, high confidence - Ps 11:5 (10:6 LXX): quotation, high confidence - 1 Cor 15:28: quotation, high confidence ### Translation notes - John 15:12, 1 Cor 13:13, Rom 13:10, and Ps 11:5 (LXX 10:6) are quoted; Jas 2:19, Matt 22:39, and 1 Cor 15:28 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 83.3 (PL 35:1845; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-83-3). ## Tractates on the Gospel of John 84.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-84-1 - Source: PL 35:1845–1847 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The ruler's table of Proverbs is the Lord's table, where Christ's body and blood are received; the martyrs repaid in kind by laying down their lives, and at the altar they are asked to pray for us, not prayed for. ### Latin text Plenitudinem dilectionis qua nos invicem dili­. gere debemus, fratres charissimi, definivit Dominus dicens: Majorem hac dilectionem nemo habet, ut ani­ mam suam ponat quis pro amicis suis. Quia ergo supe­ rius dixerat, Hoc est mandatum meum, ut diligatis in­ vicem, sicut dilexi vos; quibus verbis addidit quod nunc audistis, Majorem hac dilectionem nemo habet, ut animam suam ponat quis pro amicis suis: fit ex hoc consequens, quod idem iste evangelista Joannes in, Epistola sua dicit, Ut quemadmodum Christus pro nobis animam suam posuit, sic et nos debemus pro fratribus animas ponere; diligentes utique invicem sicut ipse dilexit nos, qui pro nobis animam suam posuit. Nimirum hoc est quod legitur in Proverbiis Salomonis: Si sederis cœnare ad men­ sam potentis, considerans intellige quæ apponuntur tibi; et sic mitte manum tuam, sciens quia talia te oportet præparare. Nam quae mensa est po­ tentis, nisi unde sumitur corpus et sanguis ejus qui animam suam posuit pro nobis? Et quid est ad eam sedere, nisi humiliter accedere? Et quid est conside­ rare et intelligere quæ apponuntur tibi, nisi digne tantam gratiam cogitare? Et quid est sic mittere ma­ num, ut scias quia talia te oportet præparare, nisi quod jam dixi, quia sicut pro nobis Christus animam suam posuit, sic et nos debemus animas pro fratribus ponere? Sicut enim ait etiam apostolus Petrus, Chri­ stus pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia ejus. Hoc est talia præparare. Hoc beati martyres ardenti dilectione te­ cerunt: quorum si non inaniter memorias celebra­ mus, atque in convivio quo et ipsi saturati sunt, ad mensam Domini accedimus, oportet, ut quemadmo­ dum ipsi, et nos talia præparemus. Ideo quippe ad ipsam mensam non sic eos commemoramus, quem­ admodum alios qui in pace requiescunt, ut etiam pro eis oremus, sed magis ut ipsi pro nobis, ut eorum vestigiis adhæreamus; quia impleverunt ipsi charita­ tem qua Dominus dixit non posse esse majorem. Talia enim suis fratribus exhibuerunt, qualia de Do­ mini mensa pariter acceperunt. ### English translation (Claude) The fullness of the love with which we ought to love one another, dearest brothers, the Lord defined when he said: "Greater love than this no one has, that one lay down his life for his friends." Since he had said above, "This is my commandment, that you love one another as I have loved you," and to these words added what you have now heard, "Greater love than this no one has, that one lay down his life for his friends," there follows from this what this same evangelist John says in his Epistle: "That as Christ laid down his life for us, so we also ought to lay down our lives for the brothers," loving one another, certainly, as he loved us, who laid down his life for us. This is surely what we read in the Proverbs of Solomon: "If you sit down to dine at the table of a ruler, consider carefully what is set before you; and so put out your hand, knowing that you must prepare such things." For what is the table of the ruler, if not that from which is received the body and blood of him who laid down his life for us? And what is it to sit at it, if not to approach humbly? And what is it to consider and understand what is set before you, if not to think worthily of so great a grace? And what is it so to put out your hand, knowing that you must prepare such things, if not what I have just said: that as Christ laid down his life for us, so we too ought to lay down our lives for the brothers? For as the apostle Peter also says, "Christ suffered for us, leaving us an example, that we should follow in his steps." This is to prepare such things. This the blessed martyrs did with burning love; and if we do not celebrate their memorials in vain, and approach the Lord's table in the banquet at which they too were filled, we must, as they did, also prepare such things. For this reason, at that very table, we do not commemorate them as we do others who rest in peace, so as also to pray for them, but rather so that they may pray for us, that we may cling to their footsteps; because they fulfilled the love which the Lord said could be no greater. For they showed their brothers such things as they had likewise received from the Lord's table. ### Scripture references - John 15:13: quotation, high confidence - John 15:12: quotation, high confidence - 1 John 3:16: quotation, high confidence - Prov 23:1: quotation, high confidence - Prov 23:2: quotation, high confidence - 1 Pet 2:21: quotation, high confidence ### Translation notes - John 15:12–13, 1 John 3:16, Prov 23:1–2 (Old Latin, following the LXX), and 1 Pet 2:21 are quoted. The passages on the Lord's table and on the commemoration of the martyrs at the altar, without prayer for them, are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 84.1 (PL 35:1845–1847; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-84-1). ## Tractates on the Gospel of John 84.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-84-2 - Source: PL 35:1847 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Martyrs imitate Christ's love but are not his equals; his blood alone remits sins, and no one may claim to be without sin as he was. ### Latin text Neque hoc ita dictum sit, quasi propterea Do­ mino Christo pares esse possimus, si pro illo usque ad sanguinem martyrium duxerimus. Ille potestatem habuit ponendi animam suam, et iterum sumendi eam; nos autem nec quantum volumus vivimus, et morimur etiamsi nolumus: ille moriens mox in se occidit mortem; nos in ejus morte libera­ mur a morte: illius caro non vidit corruptionem; nostra post corruptionem, in fine sæ­ culi per illum induetur incorruptionem: ille nobis non indiguit ut nos salvos faceret; nos sine illo nihil pos­ sumus facere: ille se nobis palmitibus præbuit vitem; nos habere præter illum non possumus vitam. Po­ stremo etsi fratres pro fratribus moriantur, tamen in fraternorum peccatorum remissionem nullius sanguis martyris funditur, quod fecit ille pro nobis: neque in hoc quid imitaremur, sed quid gratularemur contulit nobis. Quatenus ergo martyres pro fratribus sangui­ nem suum fuderunt, hactenus talia exhibuerunt, qua­ lia de mensa dominica perceperunt. In cæteris enim quæ dixi, quamvis nec omnia dicere potui, martyr Christi longe impar est Christo. Quod si quisquam se, non dico potentiae Christi, sed innocentiæ compara­ bit; non dicam et alienum se putando sanare, sed suum saltem nullum habere peccatum: etiam sic avi­ dior est quam ratio salutis exposcit, multum est ad illum, non capit tantum. Et bene quod ista Proverbio­ rum sententia commonetur, quæ continuo subjungit atque dicit, Quod si avidior est noli concupiscere cibos ejus; satius est enim ut nihil inde sumas, quam ut tibi plus quam oportet assumas. Hæc enim, inquit, vitam habent fallacem, hoc est hypocrisim. Dicendo enim se sine peccato esse, justum non potest exhibere, sed fingere. Ideo dictum est, Hæc enim habent vitam fal­ lacem. Unus est solus qui et carnem hominis habere, et peccatum potuit non habere. Merito quod sequitur, nobis præcipitur, ac tali verbo atque proverbio hu­ mana infirmitas convenitur, eique dicitur: Noli ex­ tendere te, cum sis pauper, contra divitem. Dives est enim qui nec hæreditario nec proprio unquam debito obnoxius, et ipse justus est, et alios justificat Chri­ stus. Noli contra eum te extendere, in tantum pau­ per, ut remissionis peccatorum appareas quotidianus in oratione mendicus. Tuo autem consilio, inquit, aba­ stine te. Unde, nisi a præsumptione fallaci? quippe quia non tantum est homo, sed etiam Deus, ideo nunquam reus. Si enim direxeris oculum tuum ad illum, nusquam parebit. Oculum tuum, oculum videlicet humanum quo cernis humana, si direxeris ad illum, nusquam parebit; quia videri non potest, quemadmo­ dum videre tu potes. Parabit enim sibi pennas sicut aquilæ et vadet in domum præpositi sui: unde ad nos utique venit, nec tales qualis ve­ nit invenit. Diligamus ergo invicem, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis. Majorem quippe hac dilectionem nemo habet, ut animam suam ponat quis pro amicis suis. Eumque sic imitemur pia obedientia, ut ei nos comparare nulla praesumamus audacia. ### English translation (Claude) Yet let this not be said as if we could be equal to the Lord Christ if we endured martyrdom for him even to blood. He had power to lay down his life and to take it up again; but we do not live as long as we wish, and we die even if we do not wish to. He by dying at once slew death in himself; we are freed from death by his death. His flesh did not see corruption; ours, after corruption, will at the end of the age put on incorruption through him. He did not need us in order to save us; we can do nothing without him. He offered himself as the vine to us branches; we cannot have life apart from him. Finally, even if brothers die for brothers, yet no martyr's blood is shed for the remission of the brothers' sins, as he did for us; and in this he gave us not something to imitate but something to give thanks for. So far, then, as the martyrs shed their blood for the brothers, so far did they show such things as they received from the Lord's table. In the other things I have mentioned (though I could not mention them all), the martyr of Christ is far from equal to Christ. And if anyone compares himself, I do not say to Christ's power, but to his innocence (I will not say by thinking he heals another's sin, but by thinking he has at least no sin of his own), even so he is greedier than the principle of salvation demands; it is too much for him, he cannot take in so much. And it is well that we are warned by that saying of the Proverbs, which at once adds: "But if you are greedy, do not desire his food"; for it is better that you take nothing from there than that you take more than is fitting. "For these," it says, "have a deceitful life," that is, hypocrisy. For by saying that he is without sin, he cannot show himself righteous, but only pretend to be. That is why it was said, "For these have a deceitful life." There is only one who could both have the flesh of man and not have sin. Rightly, then, what follows is commanded us, and human weakness is addressed with such a word and proverb and told: "Do not stretch yourself out, since you are poor, against the rich man." For the rich man is Christ, who, never liable to any debt, either inherited or his own, is himself righteous and makes others righteous. Do not stretch yourself out against him, you who are so poor that you appear daily in prayer as a beggar for the remission of sins. "But refrain," it says, "from your own counsel." From what, if not from deceitful presumption? For he is not only man but also God, and therefore never guilty. "For if you direct your eye to him, he will nowhere appear." Your eye, that is, the human eye with which you see human things, if you direct it to him, he will nowhere appear; for he cannot be seen in the way you can see. "For he will make himself wings like an eagle, and will go to the house of his master": from where he certainly came to us, and did not find us such as he was when he came. Let us, then, love one another, as Christ also loved us and gave himself up for us. For "greater love than this no one has, that one lay down his life for his friends." And let us imitate him with devout obedience in such a way that we presume with no audacity to compare ourselves to him. ### Scripture references - John 10:18: allusion, high confidence - Acts 2:31: allusion, medium confidence - 1 Cor 15:53: allusion, medium confidence - John 15:5: allusion, high confidence - Prov 23:3: quotation, high confidence - Prov 23:4: quotation, high confidence - Prov 23:5: quotation, high confidence - Eph 5:2: quotation, high confidence - John 15:13: quotation, high confidence ### Translation notes - John 10:18, John 15:5, Prov 23:3–5 (Old Latin, following the LXX), Eph 5:2, and John 15:13 are quoted or used; Ps 16:10 (Acts 2:31) and 1 Cor 15:53 are in view. Original sin ("inherited debt") is mentioned; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 84.2 (PL 35:1847; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-84-2). ## Tractates on the Gospel of John 85.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-85-1 - Source: PL 35:1847 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ condescends to call his obedient servants friends, so that a good servant can be both servant and friend. ### Latin text Cum Dominus Jesus commendasset charitatem quam exhibuit nobis moriendo pro nohis, atque dixis­ set, Majorem hac dilectionem nemo habet, ut animam suam ponat quis pro amicis suis: Vos, inquit, amici mei estis, si feceritis quæ ego præcipio vobis. Magna dignatio! cum servus bonus esse non possit, nisi præcepta domini sui fecerit; hinc amicos suos voluit intelligi, unde servi boni possunt probari. Sed, ut dixi, ista dignatio est, ut dominus quos novit servos suos, dignetur dicere amicos suos. Nam ut sciatis ad servorum officium pertinere præcepta domini sui fa­ cere, alio loco servos utique objurgat dicens: Quid autem vocatis me, Domine, Domine, et non facitis quæ dico? Cum ergo dicitis, inquit, Domine; jussa faciendo, quid dicatis ostendite. Nonne servo obedienti ipse dicturus est, Euge, serve bone, quia in paucis fuisti fidelis, supra multa te constituam; intra in gaudium Domini tui? Potest igitur esse servus et amicus, qui servus est bonus. ### English translation (Claude) When the Lord Jesus had commended the love which he showed us by dying for us, and had said, "Greater love than this no one has, that one lay down his life for his friends," he said: "You are my friends if you do what I command you." Great condescension! Since a servant cannot be good unless he does his master's commands, he wished his friends to be recognized by the very thing by which good servants can be proved. But, as I said, this is condescension, that the Lord deigns to call those whom he knows as his servants his friends. For that you may know that it belongs to the duty of servants to do their master's commands, in another place he rebukes servants, certainly, saying: "Why do you call me Lord, Lord, and do not do what I say?" So when you say "Lord," he says, show what you are saying by doing what is ordered. Will he not say to the obedient servant, "Well done, good servant; because you were faithful in a few things, I will set you over many; enter into the joy of your Lord"? So one who is a good servant can be both servant and friend. ### Scripture references - John 15:13: quotation, high confidence - John 15:14: quotation, high confidence - Luke 6:46: quotation, high confidence - Matt 25:21: quotation, high confidence ### Translation notes - John 15:13–14, Luke 6:46, and Matt 25:21 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 85.1 (PL 35:1847; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-85-1). ## Tractates on the Gospel of John 85.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-85-2 - Source: PL 35:1847–1849 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine sets out the puzzle that by obeying Christ's commands, which is what servants do, the disciples cease to be servants. ### Latin text Sed quod sequitur attendamus. Jam non dico vos servos; quia servus nescit quid faciat dominus ejus. Quomodo ergo intellecturi sumus, et servum et ami­ cum esse servum bonum, cum dicat, Jam non dico vos servos, quia servus nescit quid faciat dominus ejus? Ita nomen constituit amici, ut auferat servi; non ut in uno utrumque maneat, sed ut alterum altero dece­ dente succedat. Quid est hoc? Itane cum præcepta Domini fecerimus, servi non erimus? Itane tunc servi non erimus, quando boni servi fuerimus? Et quis contradicere potest veritati quæ ait, Jam non dico vos servos? Et cur hoc dixerit, docet: Quia servus, in­ quit, nescit quid faciat dominus ejus. Numquidnam servo bono et probato dominus ejus non etiam se­ creta sua committit? Quid est ergo quod ait, Servus nescit quid faciat dominus ejus? Verum, esto, nescit quid faciat; numquid nescit etiam quid præcipiat? Nam et si hoc nescit, quomodo servit? Aut quomodo servus est, qui non servit? Et tamen Dominus loqui­ tur, Vos amici mei estis, si feceritis quæ ego præcipio vobis. Jam non dico vos servos. O rem mirabilem! Cum servire non possimus, nisi præcepta Domini fecerimus, quomodo præcepta faciendo servi non erimus? Si servus non ero præcepta faciendo, et nisi præcepta fecero, servire non potero; ergo serviendo servus non ero. ### English translation (Claude) But let us attend to what follows: "No longer do I call you servants, because the servant does not know what his master is doing." How then are we to understand that a good servant is both servant and friend, when he says, "No longer do I call you servants, because the servant does not know what his master is doing"? He establishes the name of friend in such a way as to remove that of servant; not so that both remain in one person, but so that one succeeds as the other departs. What is this? When we have done the Lord's commands, shall we not be servants? Shall we cease to be servants just when we have been good servants? And who can contradict the Truth, which says, "No longer do I call you servants"? And why he said this, he teaches: "Because the servant," he says, "does not know what his master is doing." Does a master not entrust even his secrets to a good and proven servant? What is it, then, that he says, "The servant does not know what his master is doing"? Suppose he does not know what his master is doing; does he not know even what he commands? For if he does not know even this, how does he serve? Or how is he a servant who does not serve? And yet the Lord says, "You are my friends if you do what I command you. No longer do I call you servants." O wonderful thing! Since we cannot serve unless we do the Lord's commands, how shall we, by doing his commands, not be servants? If I shall not be a servant by doing the commands, and unless I do the commands I shall not be able to serve, then by serving I shall not be a servant. ### Scripture references - John 15:14: quotation, high confidence - John 15:15: quotation, high confidence ### Translation notes - John 15:14–15 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 85.2 (PL 35:1847–1849; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-85-2). ## Tractates on the Gospel of John 85.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-85-3 - Source: PL 35:1849 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: There are two fears and two servitudes: servile fear, which love casts out, and chaste fear, which endures; Christ's friends know that the Lord makes them righteous. ### Latin text Intelligamus, fratres, intelligamus, et hoc in nobis Dominus faciat ut intelligamus, faciat etiam ut intellecta faciamus. Hoc autem si scimus, profecto scimus quod facit Dominus, quia nos ipsos tales non facit nisi Dominus, et per hoc ad ejus amicitiam per­ tinemus. Sicut enim duo sunt timores, qui faciunt duo genera timentium; sic duæ sunt servitutes, quae faciunt duo genera servorum. Est timor quem per­ fecta charitas foras mittit, et est alius timor castus permanens in saeculum sæculi. Illum timorem qui non est in charitate, at­ tendebat Apostolus, cum dicebat: Non enim acce­ pistis spiritum servitutis iterum in timore. Illum autem timorem castum attendebat, cum dicebat: Noli altum sapere, sed time. In illo timore quem foras charitas mittit, est etiam ser­ vitus simul foras cum ipso timore mittenda: utrum­ que enim junxit Apostolus, hoc est servitutem et ti­ morem, dicendo, Non enim accepistis spiritum servi­ tutis iterum in timore. Ad hanc servitutem servum pertinentem intuebatur et Dominus dicens, Jam non dico vos servos; quia servus nescit quid faciat dominus ejus. Non utique ille servus pertinens ad timorem castum, cui dicitur, Euge, serve bone, intra in gau­ dium Domini tui: sed ille servus pertinens ad timo­ rem foras a charitate mittendum, de quo alibi dicit, Servus non manet in domo in æternum; filius autem manet in æternum. Quoniam itaque dedit nobis potestatem filius Dei fieri, non servi, sed filii simus: ut miro quodam et ineffabili, sed tamen vero modo, servi non servi esse possimus; servi scilicet timore casto, ad quem pertinet servus intrans in gaudium domini sui; non servi autem ti­ more foras mittendo, ad quem pertinet servus non manens in domo in aeternum. Ut autem tales servi non servi simus, Dominum facere sciamus. Hoc autem servus ille nescit, qui nescit quid faciat Dominus ejus; et cum aliquid boni facit, sic extollitur quasi hoc ipse faciat, non Dominus ejus; et in se, non in Domino gloriatur, cum se ipse deceperit, quia sic gloriatur, quasi non acceperit. Nos au­ tem, charissimi, ut amici Domini esse possimus, quid noster Dominus faciat sciamus. Non solum enim homines, verum etiam justos ipse facit nos, et non ipsi nos. Et ut hoc sciamus, quis nisi ipse facit? Non enim spiritum hujus mundi accepimus, sed Spiritum qui ex Deo est, ut sciamus quæ a Deo donata sunt nobis. Ab ipso quidquid boni est, donamur. Ergo quia et hoc bonum est, ab ipso utique donatur ut sciatur a quo bonum omne donatur; ut omnino de omnibus bonis, qui gloriatur, in Domino glorietur. Quod vero sequitur, Vos autem dixi ami­ cos; quia omnia quæcumque audivi a Patre meo, nota feci vobis, ita est profundum, ut nullo modo sit isto sermone coarctandum, sed in alium differendum. ### English translation (Claude) Let us understand, brothers, let us understand; and may the Lord bring it about in us that we understand, and bring it about too that we do what we have understood. If we know this, we surely know what the Lord does; for none but the Lord makes us such, and by this we belong to his friendship. For just as there are two fears, which make two kinds of those who fear, so there are two servitudes, which make two kinds of servants. There is a fear which perfect love casts out, and there is another, chaste fear, enduring for ever and ever. The Apostle had in view that fear which is not in love when he said: "For you did not receive the spirit of slavery again in fear." But he had in view that chaste fear when he said: "Do not be high-minded, but fear." In the fear which love casts out, servitude too is to be cast out together with that fear; for the Apostle joined both, that is, servitude and fear, saying, "For you did not receive the spirit of slavery again in fear." The Lord too had in view the servant belonging to this servitude when he said, "No longer do I call you servants, because the servant does not know what his master is doing." Certainly not that servant belonging to chaste fear, to whom it is said, "Well done, good servant, enter into the joy of your Lord," but that servant belonging to the fear that love is to cast out, of whom he says elsewhere, "The servant does not remain in the house for ever; the son remains for ever." Since, then, "he has given us power to become sons of God," let us be not servants but sons; so that in a wonderful and ineffable, yet true, way we can be servants who are not servants: servants, that is, by chaste fear, to which belongs the servant who enters into the joy of his master; but not servants by the fear that is to be cast out, to which belongs the servant who does not remain in the house for ever. And that we may be such servants who are not servants, let us know that it is the Lord who makes us so. But that servant does not know this who does not know what his master is doing; and when he does something good, he is lifted up as if he did it himself and not his Lord; and he glories in himself, not in the Lord, since he deceives himself, because he glories as if he had not received. But let us, beloved, so that we can be friends of the Lord, know what our Lord does. For he makes us not only men but also righteous, and not we ourselves. And that we may know this, who brings it about but he? "For we have received not the spirit of this world, but the Spirit who is from God, that we may know the things that have been given us by God." Whatever is good is given us by him. Since, then, this too is good, it is certainly given by him that we know by whom every good is given, so that, in all good things whatever, "he who glories may glory in the Lord." But what follows, "But I have called you friends, because all that I have heard from my Father I have made known to you," is so deep that it must in no way be squeezed into this sermon, but must be put off to another. ### Scripture references - John 15:15: quotation, high confidence - 1 John 4:18: allusion, high confidence - Ps 19:9 (18:10 LXX): allusion, high confidence - Rom 8:15: quotation, high confidence - Rom 11:20: quotation, high confidence - Matt 25:21: quotation, high confidence - John 8:35: quotation, high confidence - John 1:12: quotation, high confidence - 1 Cor 4:7: allusion, high confidence - Ps 100:3 (99:3 LXX): allusion, medium confidence - 1 Cor 2:12: quotation, high confidence - 1 Cor 1:31: quotation, high confidence ### Translation notes - John 15:15, Rom 8:15, Rom 11:20, Matt 25:21, John 8:35, John 1:12, 1 Cor 2:12, and 1 Cor 1:31 are quoted; 1 John 4:18, Ps 19:9 (LXX 18:10), Ps 100:3 (LXX 99:3), and 1 Cor 4:7 are echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 85.3 (PL 35:1849; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/82-1/#p-85-3). ## Tractates on the Gospel of John 86.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-86-1 - Source: PL 35:1849–1851 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ says he has made all things known because he speaks of the future fullness of knowledge as already done, as Scripture speaks of salvation already received in hope. ### Latin text Merito quæritur quomodo accipiendum sit quod ait Dominus, Vos autem dixi amicos; quia omnia quai­ cumque audivi a Patre meo, nota feci vobis. Quis enim audeat affirmare vel credere ullum hominum scire omnia quæ cumque a Patre audivit unigenitus Filius; quando ne hoc quidem quisquam capit, quomodo a Patre audiat ullum verbum, cum ipse sit Patris uni­ cum Verbum? Quid, quod aliquanto post, in hoc ipso tamen sermone, quem post cœnam ante passio­ nem ad discipulos habuit, Multa, inquit, habeo vo­ bis dicere; sed non potestis illa portare modo? Quo igitur pacto intellecturi sumus omnia eum nota fecisse discipulis, quæcumque audivit a Patre, cum propterea quædam multa non dicat, quia scit eos modo portare non posse? Sed nimirum quod fa­ cturus est, fecisse se dicit, qui ea quæ futura sunt fecit. Sicut enim dicit per prophetam, Foderunt manus meas et pedes meos; nec ait, fossuri sunt; velut præterita dicens, et ea tamen futura prædicens: ita et hoc loco ait omnia se nota fecisse discipulis, quæ se novit nota esse factu­ rum in illa plenitudine scientiae, de qua dicit Apo­ stolus, Cum autem venerit quod perfectum est, quod ex parte est evacuabitur. Ibi quippe dicit: Nunc scio ex parte, tunc autem cognoscam sicut et cognitus sum; et nunc per speculum in ænigmate, tunc autem facie ad faciem. Nam et ipse Apostolus salvos nos dicit esse factos per lavacrum regenera­ tionis: qui tamen alio loco, Spe, inquit, salvi facti sumus. Spes autem quæ videtur, non est spes: quod enim videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus. Unde etiam ejus coapostolus Petrus: In quem modo, inquit, non videntes creditis; quem cum videritis, exsultabitis gaudio inenarrabili et honorato, percipientes mercedem fidei, salutem anima­ rum vestrarum. Si ergo nunc tempus est fidei, salus autem animarum merces est fidei; quis dubitet in fide, quæ per dilectionem operatur, peragendum diem, atque in fine diei recipiendam esse mercedem, non solum redemptionem corporis nostri, de qua dicit apostolus Paulus; verum etiam salutem animarum no­ strarum, de qua dicit Apostolus Petrus? Utriusque enim rei felicitas isto tempore atque in hac mortali­ late in spe potius habetur, quam in re tenetur. Verum hoc interest, quod exterior noster homo, id est corpus, adhuc corrumpitur; interior autem, id est anima, jam renovatur de die in diem. Itaque sicut immortalitatem carnis et salutem ani­ marum futuram exspectamus, quamvis jam pignore accepto salvi facti esse dicamur; ita omnium notitiam quæcumque Unigenitus audivit a Patre, futuram spe­ rare debemus, quamvis hoc jam se fecisse dixerit Christus. ### English translation (Claude) It is rightly asked how we are to take what the Lord says: "But I have called you friends, because all that I have heard from my Father I have made known to you." For who would dare to affirm or believe that any human being knows all that the only-begotten Son has heard from the Father, when no one even grasps how he hears any word from the Father, since he himself is the Father's only Word? What of the fact that somewhat later, in this same discourse which he held with his disciples after supper before his passion, he says, "I have many things to say to you, but you cannot bear them now"? How then are we to understand that he made known to the disciples all that he heard from the Father, when he does not say many things precisely because he knows they cannot bear them now? But surely he who has made the things that are to be says he has done what he is going to do. For as he says through the prophet, "They dug my hands and my feet" (he does not say, "They will dig"), speaking as of things past and yet foretelling things to come, so in this place too he says that he has made known to the disciples all the things which he knows he will make known in that fullness of knowledge of which the Apostle says, "But when what is perfect has come, what is in part will be done away." For there he says: "Now I know in part, but then I shall know even as I am known; and now through a mirror in an enigma, but then face to face." For the Apostle himself says that we have been saved through the washing of regeneration; yet in another place he says, "In hope we have been saved. But hope that is seen is not hope; for who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience." Hence his fellow apostle Peter too says: "In whom, though you do not see him now, you believe; and when you see him you will rejoice with joy unspeakable and full of honor, receiving the reward of faith, the salvation of your souls." If, then, now is the time of faith, and the salvation of souls is the reward of faith, who can doubt that the day must be spent in the faith that works through love, and that at the end of the day the reward is to be received: not only the redemption of our body, of which the apostle Paul speaks, but also the salvation of our souls, of which the apostle Peter speaks? For the happiness of both in this time and in this mortality is possessed in hope rather than held in reality. But there is this difference: our outer man, that is, the body, is still being corrupted, but the inner, that is, the soul, is already being renewed day by day. So, just as we await the immortality of the flesh and the salvation of souls as future, although, having received the pledge, we are said to have already been saved, so we ought to hope that the knowledge of all that the Only-begotten heard from the Father is still to come, although Christ said that he had already done this. ### Scripture references - John 15:15: quotation, high confidence - John 16:12: quotation, high confidence - Ps 22:16 (21:17 LXX): quotation, high confidence - 1 Cor 13:10: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - Titus 3:5: allusion, high confidence - Rom 8:24: quotation, high confidence - Rom 8:25: quotation, high confidence - 1 Pet 1:8: quotation, high confidence - 1 Pet 1:9: quotation, high confidence - Gal 5:6: allusion, high confidence - Rom 8:23: allusion, high confidence - 2 Cor 4:16: allusion, high confidence ### Translation notes - John 15:15, John 16:12, Ps 22:16 (LXX 21:17), 1 Cor 13:10, 12, Rom 8:24–25, and 1 Pet 1:8–9 are quoted; Titus 3:5, Gal 5:6, Rom 8:23, and 2 Cor 4:16 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 86.1 (PL 35:1849–1851; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-86-1). ## Tractates on the Gospel of John 86.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-86-2 - Source: PL 35:1851 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ chose us not because he foresaw our faith or works but by grace, which does not find merits but produces them. ### Latin text Non vos me elegistis, inquit, sed ego vos elegi. Hæc est illa ineffabilis gratia. Quid enim eramus quando Christum nondum elegeramus, et ideo non diligebamus? Nam qui eum non elegit, quomodo di­ ligit? Numquid jam in nobis erat quod in Psalmo ca­ nitur: Elegi abjectus esse in domo Domini, magis quam habitare in tabernaculis peccatorum? Non utique. Quid ergo eramus, nisi iniqui et perditi? Neque enim jam credideramus in eum, ut eligeret nos: nam si jam credentes elegit, electus elegit. Cur ergo diceret, Non vos me elegistis, nisi quia mi­ sericordia ejus prævenit nos? Hic certe vacat vana illorum ratiocinatio, qui pra­ scientiam Dei defendunt contra gratiam Dei, et ideo dicunt nos electos ante mundi constitutionem, quia præscivit nos Deus futuros bo­ nos, non seipsum nos facturum bonos. Non hoc dicit, qui dicit, Non vos me elegistis. Quoniam si propterea nos elegisset, quia bonos futuros esse nos præsciverat; simul etiam præscisset quod eum non fuissemus prius electuri. Non enim aliter esse posse­ nius boni: nisi forte dicendus est bonus qui non ele­ git bonum. Quid ergo elegit in non bonis? Non enim electi sunt quia boni fuerant, qui boni non essent nisi electi essent. Alioquin gratia jam non est gratia, si præcessisse contendimus merita. Hæc quippe electio gratiæ est, de qua dicit Apostolus: Sic ergo et in hoc tempore reliquiæ per electionem gratiæ salvæ factæ sunt. Unde subjungit: Si autem gratia, jam non ex operi­ bus; alioquin gratia jam non est gratia. Audi, ingrate, audi: Non vos me elegistis, sed ego elegi vos. Non est ut dicas, Ideo electus sum, quia jam credebam. Si enim credebas in eum, jam elegeras eum. Sed audi: Non vos me elegistis. Non est ut dicas, Antequam crederem, jam bona opera­ bar, ideo electus sum. Quid enim est boni operis ante fidem, cum dicat Apostolus, Omne quod non est ex fide, peccatum est? Quid ergo dicturi sumus audiendo, Non vos me elegistis; nisi quia mali eramus et electi sumus, ut boni per gratiam nos eli­ gentis essemus? Non est enim gratia, si praecesserant merita: est autem gratia; hæc igitur non invenit, sed effecit merita. ### English translation (Claude) "You did not choose me," he says, "but I chose you." This is that ineffable grace. For what were we when we had not yet chosen Christ, and therefore did not love him? For one who has not chosen him, how does he love him? Was there already in us what is sung in the Psalm: "I have chosen to be cast down in the house of the Lord rather than to dwell in the tents of sinners"? Certainly not. What then were we, but wicked and lost? For we had not yet believed in him, so that he might choose us; for if he chose us when we already believed, he chose as one who had first been chosen. Why then would he say, "You did not choose me," unless because his mercy went before us? Here surely the vain reasoning of those falls flat who defend the foreknowledge of God against the grace of God, and therefore say that we were chosen before the foundation of the world because God foreknew that we would be good, not that he himself would make us good. He does not say this who says, "You did not choose me." For if he had chosen us because he had foreknown that we would be good, he would at the same time also have foreknown that we would not choose him first. For in no other way could we be good, unless perhaps one is to be called good who has not chosen the good. What then did he choose in those who were not good? For they were not chosen because they had been good, who would not have been good unless they had been chosen. Otherwise grace is no longer grace, if we contend that merits came first. For this is the election of grace, of which the Apostle says: "So too at the present time a remnant has been saved by the election of grace." Whence he adds: "But if by grace, then no longer from works; otherwise grace is no longer grace." Listen, ungrateful one, listen: "You did not choose me, but I chose you." You cannot say, "I was chosen because I already believed." For if you believed in him, you had already chosen him. But listen: "You did not choose me." You cannot say, "Before I believed, I was already doing good works; therefore I was chosen." For what good work is there before faith, since the Apostle says, "Everything that is not of faith is sin"? What then shall we say on hearing, "You did not choose me," except that we were evil and were chosen, so that we might be good by the grace of the one who chose us? For it is not grace if merits came first; but it is grace; so it did not find merits but produced them. ### Scripture references - John 15:16: quotation, high confidence - Ps 84:10 (83:11 LXX): quotation, high confidence - Ps 59:10 (58:11 LXX): allusion, medium confidence - Eph 1:4: allusion, high confidence - Rom 11:5: quotation, high confidence - Rom 11:6: quotation, high confidence - Rom 14:23: quotation, high confidence ### Translation notes - John 15:16, Ps 84:10 (LXX 83:11), Rom 11:5–6, and Rom 14:23 are quoted; Ps 59:10 and Eph 1:4 are in view. Augustine argues against unnamed opponents who "defend the foreknowledge of God against the grace of God"; the teaching on election is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 86.2 (PL 35:1851; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-86-2). ## Tractates on the Gospel of John 86.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-86-3 - Source: PL 35:1851 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ makes good those he chooses and appoints them to bear the fruit of love, which remains and through which the Father grants what serves salvation. ### Latin text Et videte, charissimi, quemadmodum non eligat bonos, sed quos elegit, faciat bonos. Ego, inquit, elegi vos, et posui vos ut eatis, et fructum afferatis, et fructus vester maneat. Nonne iste est fructus de quo jam dixe­ rat, Sine me nihil potestis facere? Elegit ergo, et posuit ut eamus, et fructum afferamus: nullum itaque fructum unde nos eligeret habebamus. Ut eatis, inquit, et fructum afferatis. Imus ut afferamus, et ipse est via qua imus, in qua nos posuit ut eamus. Proinde in omnibus misericordia ejus prævenit nos. Et fructus, inquit, vester maneat: ut quodcumque petieritis Patrem in nomine meo, det vobis. Maneat ergo dilectio; ipsa est enim fructus noster. Quæ dilectio nunc est in de­ siderio, nondum in saturitate: et ipso desiderio quod­ cumque petierimus in nomine unigeniti Filii, dat nobis Pater. Quod autem accipere salvandis non expedit nobis, non existimemus nos petere in nomine Salva­ toris: sed hoc petimus in nomine Salvatoris, quod pertinet ad rationem salutis. ### English translation (Claude) And see, beloved, how he does not choose the good, but makes good those whom he has chosen. "I," he says, "chose you, and appointed you that you should go and bear fruit, and that your fruit should remain." Is not this the fruit of which he had already said, "Without me you can do nothing"? He chose us, then, and appointed us to go and bear fruit; so we had no fruit for which he should choose us. "That you should go," he says, "and bear fruit." We go in order to bear fruit, and he himself is the way by which we go, the way in which he has appointed us to go. So in all things his mercy goes before us. "And that your fruit should remain," he says, "so that whatever you ask the Father in my name, he may give you." Let love remain, then; for it is our fruit. This love is now in longing, not yet in fullness; and by that very longing, whatever we ask in the name of the only-begotten Son, the Father gives us. But what it is not good for us to receive, if we are to be saved, let us not think we ask in the name of the Savior; we ask in the name of the Savior what belongs to the principle of salvation. ### Scripture references - John 15:16: quotation, high confidence - John 15:5: quotation, high confidence - John 14:6: allusion, medium confidence ### Translation notes - John 15:16 and 15:5 are quoted; John 14:6 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 86.3 (PL 35:1851; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-86-3). ## Tractates on the Gospel of John 87.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-87-1 - Source: PL 35:1851–1853 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Love is the fruit Christ appoints us to bear; it heads and contains all the other fruits of the Spirit. ### Latin text In lectione evangelica quæ hanc antecedit, dixerat Dominus: Non vos me elegistis; sed ego elegi vos, et posuit vos, ut eatis et fructum afferatis, et fructus vester maneat: ut quodcumque petieritis Patrem in nomine meo, det vo­ bis. De quibus verbis jam nos quod Dominus dedit, disseruisse meministis. Hic autem dicit, sequenti scilicet lectione, quam modo cum recitaretur, audi­ stis: Hæc mando vobis, ut diligatis invicem. Ac per hoc intelligere debemus hunc esse fructum nostrum de quo ait, Ego vos elegi ut eatis, et fructum afferatis, et fructus vester maneat. Et quod adjunxit, Ut quodcum­ que petieritis Patrem in nomine meo, det vobis: tunc utique dabit nobis, si diligamus invicem; cum et hoc ipsum ipse dederit nobis, qui nos elegit non habentes fructum, quia non eum nos elegeramus; et posuit nos ut fructum afferamus, hoc est, invicem diligamus: quem fructum sine illo habere non possumus, sicut palmites facere sine vite nihil possunt. Charitas ergo est fructus noster, quam definit Apostolus, de corde puro et conscientia bona, et fide non ficta. Hac diligimus invicem, hac diligimus Deum. Neque enim vera dilectione diligeremus invicem, nisi dili­ gentes Deum. Diligit enim unusquisque proximum tanquam seipsum, si diligit Deum: nam si non diligit Deum, non diligit seipsum. In his enim duobus præceptis charitatis tota Lex pendet et Prophetæ: hic est fructus noster. De fructu itaque nobis mandans, Hæc mando, inquit, vobis, ut diligatis invicem. Unde et apostolus Paulus, cum contra opera carnis commendare fructum spiritus vellet, a capite hoc posuit, Fructus, inquit, spiritus charitas est: ac deinde cætera tanquam ex isto capite exorta et rcli­ gata contexuit, quae sunt, gaudium, pax, longanimitas, benignitas, bonitas, fides, mansuetudo, continentia. Quis autem bene gaudet, qui bonum non diligit unde gaudet? Quis pacem veram, nisi cum illo potest habere quem veraciter diligit? Quis est longanimis in bono perseveranter manendo, nisi ferveat diligen­ do? Quis est benignus, nisi diligat cui opitulatur? Quis bonus, nisi diligendo efficiatur? Quis salubriter fide­ lis, nisi ea fide quae per dilectionem operatur? Quis utiliter mansuetus, cui non dilectio moderetur? Quis ab eo continet unde turpatur, nisi diligat unde ho­ nestatur? Merito itaque magister bonus dilectionem sic sæpe commendat, tanquam sola præcipienda sit, sine qua non possunt prodesse cætera bona, et quæ non potest haberi sine cæteris bonis, quibus homo efficitur bonus. ### English translation (Claude) In the Gospel reading that precedes this one the Lord had said: "You did not choose me, but I chose you, and appointed you that you should go and bear fruit, and that your fruit should remain, so that whatever you ask the Father in my name, he may give you." You remember that we have already discussed these words as the Lord granted. But here, in the following reading, which you have just heard read, he says: "These things I command you, that you love one another." And by this we ought to understand that this is our fruit of which he says, "I chose you that you should go and bear fruit, and that your fruit should remain." And as to what he added, "so that whatever you ask the Father in my name, he may give you," he will certainly give it to us then, if we love one another; since he has given us this very thing too, he who chose us when we had no fruit, because we had not chosen him, and appointed us to bear fruit, that is, to love one another: a fruit we cannot have without him, as branches can do nothing without the vine. Love, then, is our fruit, which the Apostle defines as "from a pure heart and a good conscience and sincere faith." By this we love one another, by this we love God. For we would not love one another with true love unless we loved God. For each one loves his neighbor as himself if he loves God; for if he does not love God, he does not love himself. For "on these two commandments" of love "hang the whole Law and the Prophets": this is our fruit. So, giving us a command about fruit, he says, "These things I command you, that you love one another." Hence the apostle Paul too, when he wished to commend the fruit of the Spirit against the works of the flesh, put this at the head: "The fruit of the Spirit," he says, "is love"; and then he wove in the rest as springing from this head and bound to it: "joy, peace, patience, kindness, goodness, faith, gentleness, self-control." For who rejoices well who does not love the good over which he rejoices? Who can have true peace except with one whom he truly loves? Who is patient, remaining perseveringly in the good, unless he is fervent in loving? Who is kind, unless he loves the one he helps? Who is good, unless he is made so by loving? Who is faithful to his salvation, except by the faith that works through love? Who is gentle to good purpose, if love does not temper him? Who refrains from what defiles him, unless he loves what makes him honorable? Rightly, then, does the good master commend love so often, as if it alone were to be commanded: without it other good things cannot benefit, and it cannot be had without the other good things by which a man is made good. ### Scripture references - John 15:16: quotation, high confidence - John 15:17: quotation, high confidence - John 15:5: allusion, high confidence - 1 Tim 1:5: quotation, high confidence - Matt 22:39: allusion, high confidence - Matt 22:40: quotation, high confidence - Gal 5:22: quotation, high confidence - Gal 5:23: quotation, high confidence - Gal 5:6: allusion, high confidence ### Translation notes - John 15:16–17, 1 Tim 1:5, Matt 22:40, and Gal 5:22–23 are quoted; John 15:5, Matt 22:39, and Gal 5:6 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 87.1 (PL 35:1851–1853; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-87-1). ## Tractates on the Gospel of John 87.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-87-2 - Source: PL 35:1853 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's followers must share the world's hatred with their head; the church, itself called "the world", is hated by the world. ### Latin text Pro hac autem dilectione patienter debemus etiam mundi odia sustinere. Necesse est enim ut nos oderit, quos cernit nolle quod diligit. Sed plurimum nos de seipso Dominus consolatur, qui cum dixisset, Hæc mando vobis, ut diligatis invicem; adjecit, atque ait, Si mundus vos odit, scitote quoniam me priorem vobis odio habuit. Cur ergo se membrum supra verti­ Cem extollit? Recusas esse in corpore si non vis odium mundi sustinere cum capite. Si de mundo, in­ quit, essetis, mundus quod suum erat diligeret. Universæ utique hoc dicit Ecclesiae, quam plerumque etiam ipsam mundi nomine appellat: sicut est illud, Deus erat in Christo, mundum reconcilians sibi. Itemque illud: Non venit Filius hominis ut judicet mun­ dum, sed ut salvetur mundus per ipsum. Et in Epistola sua Joannes ait: Advocatum habemus ad Patrem, Jesum Christum justum, et ipse propitiator est peccatorum nostrorum; non tantum nostrorum, sed etiam totius mundi. Totus ergo mun­ dus Ecclesia est, et totus mundus odit Ecclesiam. Mun­ dus igitur odit mundum, inimicus reconciliatum, da­ mnatus salvatum, inquinatus mundatum. ### English translation (Claude) For the sake of this love we must also patiently endure the hatred of the world. For it must hate us, whom it sees unwilling to have what it loves. But the Lord consoles us very greatly from his own example; for when he had said, "These things I command you, that you love one another," he added and said, "If the world hates you, know that it has hated me before you." Why then does the member exalt itself above the head? You refuse to be in the body if you are unwilling to endure the hatred of the world together with the head. "If you were of the world," he says, "the world would love what was its own." He says this, certainly, to the whole church, which he often also calls by the name of the world; as in this saying, "God was in Christ, reconciling the world to himself." And likewise: "The Son of Man did not come to judge the world, but that the world might be saved through him." And John says in his Epistle: "We have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins; not for ours only, but also for those of the whole world." So the whole world is the church, and the whole world hates the church. The world, then, hates the world: the hostile hates the reconciled, the condemned hates the saved, the defiled hates the cleansed. ### Scripture references - John 15:17: quotation, high confidence - John 15:18: quotation, high confidence - John 15:19: quotation, high confidence - 2 Cor 5:19: quotation, high confidence - John 3:17: quotation, high confidence - 1 John 2:1: quotation, high confidence - 1 John 2:2: quotation, high confidence ### Translation notes - John 15:17–19, 2 Cor 5:19, John 3:17, and 1 John 2:1–2 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 87.2 (PL 35:1853; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-87-2). ## Tractates on the Gospel of John 87.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-87-3 - Source: PL 35:1853 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Out of the mass lost in Adam, God by free grace makes vessels of mercy, the world reconciled, whom the world of the lost hates. ### Latin text Sed iste mundus quem Deus in Christo recon­ ciliat sibi, et qui per Christum salvatur, et cui per Christum peccatum omne donatur, de mundo electus est inimico, damnato, contaminato. Ex ea quippe massa quæ tota in Adam periit, fiunt vasa miseri­ cordiæ, in quibus est mundus pertinens ad reconcilia­ tionem: quem mundus odit, ex eadem massa pertinens ad vasa iræ, quæ perfecta sunt ad perditionem. Denique cum dixisset, Si de mundo esse­ tis, mundus quod suum erat diligeret; continuo subje­ cit, Quia vero de mundo non estis, sed ego elegi vos de mundo, propterea odit vos mundus. Ergo et ipsi inde erant, unde ut non essent, electi sunt inde, non meri­ tis suis, quorum nulla bona præcesserant opera; non natura, quae tota fuerat per liberum arbitrium in ipsa radice vitiata: sed gratuita, hoc est vera gratia. Qui enim de mundo mundum elegit, fecit quod eligeret, non invenit: quia reliquiæ per electionem gratiæ salvæ factæ sunt. Si autem gratia, inquit, jam non ex operibus; alioquin gratia jam non est gratia. ### English translation (Claude) But this world which God reconciles to himself in Christ, which is saved through Christ, and to which every sin is forgiven through Christ, has been chosen out of the world that is hostile, condemned, and defiled. For out of that mass which perished wholly in Adam are made vessels of mercy, in which is the world that belongs to reconciliation; this world is hated by the world which, out of the same mass, belongs to the vessels of wrath, made for destruction. Finally, when he had said, "If you were of the world, the world would love what was its own," he at once added, "But because you are not of the world, but I chose you out of the world, therefore the world hates you." So they too were from there, and they were chosen out of there so as not to be of it: not by their merits, for no good works of theirs had gone before; not by nature, which had been wholly corrupted at its very root through free choice; but freely, that is, by true grace. For he who chose a world out of the world made what he would choose; he did not find it. For "a remnant has been saved by the election of grace. But if by grace," he says, "then no longer from works; otherwise grace is no longer grace." ### Scripture references - 2 Cor 5:19: allusion, high confidence - Rom 5:12: allusion, medium confidence - Rom 9:21: allusion, high confidence - Rom 9:22: allusion, high confidence - Rom 9:23: allusion, high confidence - John 15:19: quotation, high confidence - Rom 11:5: quotation, high confidence - Rom 11:6: quotation, high confidence ### Translation notes - John 15:19 and Rom 11:5–6 are quoted; 2 Cor 5:19, Rom 9:21–23, and Rom 5:12 are in view. The teaching on the mass of perdition and election is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 87.3 (PL 35:1853; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-87-3). ## Tractates on the Gospel of John 87.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-87-4 - Source: PL 35:1853 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The world loves its vice and hates its God-given nature; we are to hate its vice and love its nature, loving our enemies but not the world. ### Latin text Si autem quæratur quomodo se diligat mundus perditionis, qui odit mundum redemptionis; diligit se utique falsa dilectione, non vera. Proinde falso se di­ ligit, et vere odit. Qui enim diligit iniquitatem, odit animam suam. Sed diligere se dicitur, quoniam iniquitatem qua iniquus est diligit: et rursus odisse se dicitur, quoniam quod ei nocet, hoc diligit. Odit ergo in se naturam, diligit vitium: odit quod factus est per Dei bonitatem, diligit quod in eo factum est per liberam voluntatem. Unde nos quoque illum diligere et prohibemur, si recte intelligimus, et ju­ bemur: prohibemur scilicet, ubi nobis dicitur, Nolite diligere mundum; jubemur autem, ubi nobis dicitur, Diligite inimicos vestros. Ipsi sunt mundus qui nos odit. Ergo et prohibemur diligere in illo quod ipse diligit in seipso; et jubemur diligere in illo quod ipse odit in seipso, Dei scilicet opificium, et diversas bonitatis suae consolationes. Vitium quippe in illo diligere prohibemur, jubemur­ que diligere naturam, cum ipse in se diligat vitium, oderitque naturam: ut nos eum et diligamus et ode­ rimus recte, cum se ipse diligat oderitque perverse. ### English translation (Claude) But if it is asked how the world of perdition, which hates the world of redemption, loves itself: it loves itself, certainly, with a false love, not a true one. So it loves itself falsely and hates itself truly. For "he who loves iniquity hates his own soul." But it is said to love itself because it loves the iniquity by which it is wicked; and again it is said to hate itself because it loves what harms it. So it hates its nature in itself and loves its vice: it hates what it was made by God's goodness and loves what has been done in it by free will. Hence we too, if we understand rightly, are both forbidden and commanded to love it: forbidden, namely, where it is said to us, "Do not love the world"; commanded, where it is said to us, "Love your enemies." They are the world that hates us. So we are both forbidden to love in it what it loves in itself, and commanded to love in it what it hates in itself: God's workmanship, namely, and the various consolations of his goodness. For we are forbidden to love the vice in it and commanded to love the nature, while it loves the vice in itself and hates the nature; so that we may both love and hate it rightly, while it loves and hates itself perversely. ### Scripture references - Ps 11:5 (10:6 LXX): quotation, high confidence - 1 John 2:15: quotation, high confidence - Matt 5:44: quotation, high confidence ### Translation notes - Ps 11:5 (LXX 10:6), 1 John 2:15, and Matt 5:44 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 87.4 (PL 35:1853; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-87-4). ## Tractates on the Gospel of John 88.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-88-1 - Source: PL 35:1853 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ offers himself as the example of suffering the world's hatred; the "servant" here is the one of chaste fear, not the one of servile fear. ### Latin text Exhortans Dominus servos suos ad mundi odia perferenda patienter, nullum majus eis et melius quam de seipso proponit exemplum: quoniam, sicut dicit apostolus Petrus, Christus pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia ejus. Quod utique si facimus, ipso adju­ Vante facimus, qui dixit, Sine me nihil potestis facere. Denique quibus jam dixerat, Si odit vos mundus, sci­ tote quia me priorem vobis odio habuit: et nunc in eo quod audistis, cum legeretur Evangelium, Mementote, inquit, sermonis mei quem ego dixi vobis, Non est ser­ vus major domino suo: si me persecuti sunt, et vos per­ sequentur; si sermonem meum servaverunt, et vestrum servabunt. Dicendo autem, Non eat servus major do­. mino suo, nonne evidenter ostendit quemadmodum Intelligere debeamus quod superius dixerat, Jam non dico vos servos? Ecce enim eos servos dicit. Nam quid est aliud, Non eat servus major domino suo: si me persecuti sunt, et vos perse­ quentur? Manifestum est igitur illum servum, qui non manet in domo in æternum, illum pertinentem ad timorem quem foras charitas mittit, esse intelligendum, ubi dictum est, Jam non dico vos servos: hic autem ubi dicitur, Non eat servus major domino suo: si me persecuti sunt, et vos persequentur, illum significari servum pertinentem ad timorem castum, qui permanet in sæculum sæculi. Hic enim servus est auditurus, Euge, serve bone, intra in gaudium Domini tui. ### English translation (Claude) Exhorting his servants to bear the hatred of the world patiently, the Lord sets before them no greater and better example than himself; since, as the apostle Peter says, "Christ suffered for us, leaving us an example, that we should follow in his steps." And if we do this, we do it with his help, who said, "Without me you can do nothing." Finally, to those to whom he had already said, "If the world hates you, know that it has hated me before you," he now also says, in what you heard when the Gospel was read: "Remember the word that I said to you, A servant is not greater than his master. If they persecuted me, they will persecute you too; if they kept my word, they will keep yours also." But in saying, "A servant is not greater than his master," does he not plainly show how we ought to understand what he had said above, "No longer do I call you servants"? For see, he calls them servants. For what else is "A servant is not greater than his master; if they persecuted me, they will persecute you too"? It is clear, then, that that servant who does not remain in the house for ever, the one belonging to the fear which love casts out, is to be understood where it was said, "No longer do I call you servants"; but here, where it is said, "A servant is not greater than his master; if they persecuted me, they will persecute you too," the servant is meant who belongs to the chaste fear that endures for ever and ever. For this servant is to hear, "Well done, good servant, enter into the joy of your Lord." ### Scripture references - 1 Pet 2:21: quotation, high confidence - John 15:5: quotation, high confidence - John 15:18: quotation, high confidence - John 15:20: quotation, high confidence - John 15:15: quotation, high confidence - John 8:35: allusion, high confidence - 1 John 4:18: allusion, high confidence - Ps 19:9 (18:10 LXX): allusion, high confidence - Matt 25:21: quotation, high confidence ### Translation notes - 1 Pet 2:21, John 15:5, 15:18, 15:20, 15:15, and Matt 25:21 are quoted; John 8:35, 1 John 4:18, and Ps 19:9 (LXX 18:10) are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 88.1 (PL 35:1853; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-88-1). ## Tractates on the Gospel of John 88.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-88-2 - Source: PL 35:1853–1855 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Persecution for Christ's name is persecution for righteousness, since Christ is our righteousness; those who suffer it are blessed. ### Latin text Sed hæc, inquit, omnia facient vobis propter no­ men meum, quia nesciunt eum qui misit me. Quæ omnia facient, nisi quæ dixit, odio habebunt scilicet, et perse. quentur, sermonemque contemnent? Quoniam si ser­ monem non servarent eorum, nec tamen odissent eos, neque persequerentur; vel etiamsi odissent, nec ta­ men persequerentur: non omnia facerent. Hæc autem omnia facient vobis propter nomen meum, quid est aliud dicere, quam, me in vobis odio habebunt, me in vobis persequentur, et sermonem vestrum, quia meus est, ideo non servabunt? Hæc enim omnia fa­ cient vobis propter nomen meum: non vestrum, sed meum. Tanto igitur miseriores qui propter hoc nomen ista faciunt, quanto beatiores qui propter hoc nomen ista patiuntur: sicut ipse alio loco dicit, Beati qui pcr­ secutionem patiuntur propter justitiam. Hoc est enim propter me, vel propter nomen meum: quia, sicut Apostolus docet, Factus est nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio; ut quemadmo­ dum scriptum est, Qui gloriatur, in Domino glorietur. Faciunt quippe ista mali malis; sed non propter justitiam: et ideo miseri utrique, et qui faciunt, et qui patiuntur. Faciunt et boni malis: ubi etsi faciunt isti propter justitiam, non tamen illi pro­ pter justitiam patiuntur. ### English translation (Claude) "But all these things," he says, "they will do to you on account of my name, because they do not know him who sent me." What are all these things they will do, but those he named: that they will hate, persecute, and despise your word? For if they did not keep their word, and yet did not hate them or persecute them; or even if they hated them, but did not persecute them, they would not be doing all these things. But "all these things they will do to you on account of my name": what else is this than to say, they will hate me in you, they will persecute me in you, and they will not keep your word because it is mine? "For all these things they will do to you on account of my name": not yours, but mine. So the more wretched are those who do these things on account of this name, the more blessed are those who suffer them on account of this name; as he himself says in another place: "Blessed are those who suffer persecution for righteousness' sake." That is, for my sake, or for my name's sake; because, as the Apostle teaches, "he became for us wisdom from God, and righteousness and sanctification and redemption; so that, as it is written, he who glories, let him glory in the Lord." For the evil do these things to the evil too, but not for righteousness' sake; and therefore both are wretched, those who do them and those who suffer them. The good also do them to the evil; and there, although the good do it for righteousness' sake, the evil do not suffer for righteousness' sake. ### Scripture references - John 15:21: quotation, high confidence - Matt 5:10: quotation, high confidence - 1 Cor 1:30: quotation, high confidence - 1 Cor 1:31: quotation, high confidence ### Translation notes - John 15:21, Matt 5:10, and 1 Cor 1:30–31 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 88.2 (PL 35:1853–1855; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-88-2). ## Tractates on the Gospel of John 88.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-88-3 - Source: PL 35:1855 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine resolves how persecutors act "on account of Christ's name": either the phrase refers to what the righteous suffer, or to the righteousness the persecutors hate in them. ### Latin text Sed dicit aliquis: Si mali quando persequuntur bonos propter nomen Christi, propter justitiam boni patiuntur, profecto propter justitiam hæc eis mali fa­ ciunt; quod si ita est, ergo et quando boni malos propter justitiam persequuntur, propter justitiam etiam mali patiuntur. Si enim possunt mali persecu­ tionem facere bonis propter nomen Christi, cur non possunt mali persecutionem pati a bonis propter no­ men Christi; et quid est, nisi propter justitiam? Nam si non propter quod boni faciunt, propter hoc mali patiuntur; quia faciunt boni propter justitiam, pa­ tiuntur mali propter injustitiam: nec mali ergo pro­ pter hoc possunt facere propter quod boni patiuntur, quia faciunt mali propter injustitiam, patiuntur boni propter justitiam. Quomodo ergo erit verum, Hæc omnia facient vobis propter nomen meum; cum illi non propter nomen Christi faciant, id est, non propter ju­ stitiam, sed propter iniquitatem suam? Hæc quæstio ita solvitur, si eo modo intelligamus dictum, Hæc omnia facient vobis propter nomen meum, ut totum re­ feratur ad justos; tanquam dictum sit, Hæc omnia patiemini ab eis propter nomen meum: ut hoc sit, facient vobis, quod est, patiemini ab eis. Si autem propter nomen meum sic accipitur, tanquam diceret, propter nomen meum quod in vobis oderunt; ita po­ test accipi, et propter justitiam quam in vobis ode­ runt: ac per hoc boni cum persecutionem faciunt malis, possunt recte dici et propter justitiam facere, quam diligendo persequuntur malos; et propter iniquitatem, quam oderunt in ipsis malis: ita ergo et ipsi mali possunt dici pati, et propter iniquitatem quæ in illis punitur, et propter justitiam quae in eorum pœna exercetur. ### English translation (Claude) But someone says: If, when the evil persecute the good for the name of Christ, the good suffer for righteousness' sake, then surely the evil do these things to them for righteousness' sake; and if this is so, then also when the good persecute the evil for righteousness' sake, the evil too suffer for righteousness' sake. For if the evil can persecute the good for the name of Christ, why can the evil not suffer persecution from the good for the name of Christ, that is, for righteousness' sake? For if the evil do not suffer on account of that for which the good act, because the good act for righteousness' sake and the evil suffer for unrighteousness, then neither can the evil act on account of that for which the good suffer, because the evil act for unrighteousness and the good suffer for righteousness. How then will it be true, "All these things they will do to you on account of my name," since they do it not on account of Christ's name, that is, not for righteousness' sake, but on account of their own iniquity? This question is solved if we understand "All these things they will do to you on account of my name" as said in such a way that it all refers to the righteous; as if it were said, "All these things you will suffer from them on account of my name," so that "they will do to you" means "you will suffer from them." But if "on account of my name" is taken as if he said, "on account of my name, which they hate in you," then it can also be taken as "on account of the righteousness which they hate in you"; and so the good, when they persecute the evil, can rightly be said to act both on account of righteousness, out of love for which they persecute the evil, and on account of iniquity, which they hate in the evil themselves; and so the evil too can be said to suffer both on account of the iniquity which is punished in them and on account of the righteousness which is exercised in their punishment. ### Scripture references - John 15:21: quotation, high confidence ### Translation notes - John 15:21 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 88.3 (PL 35:1855; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-88-3). ## Tractates on the Gospel of John 88.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-88-4 - Source: PL 35:1855 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The world both hates and loves its own; and those who truly know the Father do not persecute those whom Christ gathers. ### Latin text Item quaeri potest, si etiam mali faciunt perse­ cutionem malis; sicut impii reges et judices, cum essent persecutores piorum, utique et homicidas, et adulteros, et quoscumque maleficos, quos contra le­ ges publicas fecisse cognoscerent, puniebant; quo­ modo intelligendum est quod ait Dominus, Si de mundo essetis, mundus quod suum erat diligeret. Neque enim quos punit diligit mundus, a quo videmus supra dicta scelerum genera plerumque pu­ niri: nisi quia mundus est in eis a quibus talia sce­ lera puniuntur, et mundus est in eis a quibus talia scelera diliguntur. Mundus itaque ille qui intelligitur in malis atque impiis, et odit quod suum est, ex ea parte hominum qua sceleratis nocet; et diligit quod suum est, ex ea parte hominum qua eisdem ipsis consceleratis favet. Ergo, Hæc omnia facient vobis pro­ pter nomen meum, vel ita dictum est, propter quod vos patimini; vel ita, propter quod et ipsi faciunt: quia et hoc in vobis dum persequuntur, oderunt. Et addidit: Quia nesciunt eum qui misit me. Hoc secun­ dum eam scientiam dictum intelligendum est, de qua et alibi scriptum est, Scire autem te, sensus est con­ summatus. Hac quippe scientia qui sciunt Patrem a quo missus est Christus, nullo modo per­ sequuntur eos quos colligit Christus; quia et ipsi cum eis colliguntur a Christo. ### English translation (Claude) Likewise it may be asked: if the evil too persecute the evil (as ungodly kings and judges, when they were persecutors of the godly, also punished murderers, adulterers, and any evildoers whom they knew to have acted against the public laws), how are we to understand what the Lord says, "If you were of the world, the world would love what was its own"? For the world, by which we see the kinds of crimes mentioned above very often punished, does not love those whom it punishes; unless the answer is that the world is in those by whom such crimes are punished, and the world is in those by whom such crimes are loved. So that world which is understood in the evil and ungodly both hates what is its own, in that part of men which harms criminals, and loves what is its own, in that part of men which favors those same fellow criminals. So "All these things they will do to you on account of my name" is said either in the sense "on account of which you suffer," or in the sense "on account of which they themselves act," because they hate this too in you while they persecute you. And he added: "Because they do not know him who sent me." This is to be understood as said of that knowledge of which it is written elsewhere: "But to know you is perfect understanding." For those who know with this knowledge the Father by whom Christ was sent in no way persecute those whom Christ gathers, because they themselves too are gathered with them by Christ. ### Scripture references - John 15:19: quotation, high confidence - John 15:21: quotation, high confidence ### Extrabiblical texts - Wis 15:3 (Wisdom of Solomon): quotation, medium confidence ### Translation notes - John 15:19 and 15:21 are quoted. "To know you is perfect understanding" is probably Wis 15:3 in an Old Latin form. ### Citation (SBL) Augustine, Tract. Ev. Jo. 88.4 (PL 35:1855; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-88-4). ## Tractates on the Gospel of John 89.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-1 - Source: PL 35:1855–1857 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The sin those who heard Christ would not have had without his coming is unbelief, the sin by which all other sins are retained. ### Latin text Superius dixerat Dominus ad discipulos suos: Si me persecuti sunt, et vos persequentur; si sermonem meum servaverunt, et vestrum servabunt: sed hæc omnia facient vobis propter nomen meum, quia nesciunt eum qui misit me. De quibus autem hoc dixerit si quæra­ mus, invenimus eum ad hæc verba venisse ab eo quod dixerat, Si mundus vos odit, scitote quia me prio­ rem vobis odio habuit: nunc vero quod addidit, Si non venissem, et locutus eis fuissem, peccatum non haberent, Judæos ostendit expressius. De his ergo et illa dice­ bat; nam hoc indicat verborum ipsa contextio. De his enim dicit, Si non venissem, et locutus eis fuissem, peccatum non haberent, de quibus dicebat, Si me per­ secuti sunt, et vos persequentur; si sermonem meum ser­ vaverunt, et vestrum servabunt: sed hæc omnia facient vobis propter nomen meum, quia nesciunt eum qui misit me; his enim verbis et ista subjungit, Si non venissem, et locutus eis fuissem, peccatum non haberent. Judæi ergo persecuti sunt Christum, quod evidentissime in­ dicat Evangelium; Judæis locutus est Christus, non aliis gentibus: in eis ergo voluit intelligi mundum, qui odit Christum et discipulos ejus; imo vero non in eis solis, sed hos quoque ad eumdem mundum perli­ nere monstravit. Quid est ergo, Si non venissem, et locutus eis fuissem, peccatum non haberent? Numquid sine peccato erant Judæi, antequam Christus ad eos in carne venisset? Quis hoc vel stultissimus dixerit? Sed magnum quoddam peccatum, non omne pecca­ tum, quasi sub generali nomine vult intelligi. Hoc est enim peccatum quo tenentur cuncta peccata, quod unusquisque si non habeat, dimittuntur ei cuncta pec­ cata: hoc est autem, quia non crediderunt in Chri­ stum, qui propterea venit ut credatur in eum. Hoc peccatum, si non venisset, non utique haberent. Ad­ ventus quippe ejus quantum credentibus salutaris, tantum non credentibus exitiabilis factus est: tan­ quam et ipse caput et princeps Apostolorum, quod de se ipsi dixerunt, exstiterit quibusdam quidem odor vitæ in vitam, quibusdam vero odor mortis in mortem. ### English translation (Claude) Above, the Lord had said to his disciples: "If they persecuted me, they will persecute you too; if they kept my word, they will keep yours also; but all these things they will do to you on account of my name, because they do not know him who sent me." But if we ask of whom he said this, we find that he came to these words from what he had said, "If the world hates you, know that it has hated me before you"; and now, by what he added, "If I had not come and spoken to them, they would not have sin," he points more expressly to the Jews. So he was speaking of them in those earlier words too; for the very connection of the words shows it. For he says, "If I had not come and spoken to them, they would not have sin," of the same people of whom he said, "If they persecuted me, they will persecute you too; if they kept my word, they will keep yours also; but all these things they will do to you on account of my name, because they do not know him who sent me"; for to these words he adds also these: "If I had not come and spoken to them, they would not have sin." So the Jews persecuted Christ, as the Gospel shows most plainly; Christ spoke to the Jews, not to other nations; so in them he wished to be understood the world which hates Christ and his disciples; or rather, not in them alone, but he showed that they too belong to that same world. What then is "If I had not come and spoken to them, they would not have sin"? Were the Jews without sin before Christ came to them in the flesh? Who, however foolish, would say this? But he wishes a certain great sin, not every sin, to be understood, as under a general name. For this is the sin by which all sins are retained, and if anyone does not have it, all his sins are forgiven him: namely, that they did not believe in Christ, who came precisely so that he might be believed in. This sin they certainly would not have had if he had not come. For his coming became as deadly to those who do not believe as it was saving to those who believe; as if he, the head and chief of the apostles, became what they said of themselves: to some "a fragrance of life unto life," but to others "a fragrance of death unto death." ### Scripture references - John 15:18: quotation, high confidence - John 15:20: quotation, high confidence - John 15:21: quotation, high confidence - John 15:22: quotation, high confidence - 2 Cor 2:16: quotation, high confidence ### Translation notes - John 15:18, 20–22 and 2 Cor 2:16 are quoted. Augustine applies these words to "the Jews" of the Gospel narrative and to the world generally; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 89.1 (PL 35:1855–1857; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-1). ## Tractates on the Gospel of John 89.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-2 - Source: PL 35:1857 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who never heard Christ have an excuse for unbelief, but not those to whom he speaks through his church. ### Latin text Sed quod adjunxit, atque ait, Nunc autem excu­ sationem non habent de peccato suo, potest movere quærentes, utrum hi ad quos non venit Christus, nec locutus est eis, habeant excusationem de peccato suo. Si enim non habent, cur hic dictum est propterea istos non habere, quia venit et locutus est eis? Si autem habent, utrum ad hoc habeant ut a poenis alie­ nentur, an ut mitius puniantur? Ad hæc inquisita pro meo captu, Domino donante, respondeo, habere il­ los excusationem, non de omni peccato suo, sed de hoc peccato quo in Christum non crediderunt, ad quos non venit, et quibus non est locutus. Sed non in eo sunt numero hi ad quos in discipulis venit, et quibus per discipulos est locutus, quod et nunc facit: nam per Ecclesiam suam venit ad Gentes, et per Ec­ clesiam loquitur Gentibus. Ad hoc enim pertinet quod ait, Qui vos recipit, me recipit: et, Qui vos spernit, me spernit. An vultis, inquit apostolus Paulus, experimentum accipere ejus qui in me loquitur Christus? ### English translation (Claude) But what he added, saying, "But now they have no excuse for their sin," may move inquirers to ask whether those to whom Christ did not come and to whom he did not speak have an excuse for their sin. For if they do not, why is it said here that these have none because he came and spoke to them? But if they do, do they have it so as to be exempt from punishment, or so as to be punished more mildly? To these questions I answer, as far as I can grasp, by the Lord's gift, that those to whom he did not come and to whom he did not speak have an excuse, not for all their sin, but for this sin by which they did not believe in Christ. But those are not of that number to whom he came in his disciples and to whom he spoke through his disciples, as he does even now; for through his church he has come to the nations, and through the church he speaks to the nations. For to this belongs what he says, "Whoever receives you receives me," and, "Whoever rejects you rejects me." "Or do you wish," says the apostle Paul, "to have proof of the Christ who speaks in me?" ### Scripture references - John 15:22: quotation, high confidence - Matt 10:40: quotation, high confidence - Luke 10:16: quotation, high confidence - 2 Cor 13:3: quotation, high confidence ### Translation notes - John 15:22, Matt 10:40, Luke 10:16, and 2 Cor 13:3 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 89.2 (PL 35:1857; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-2). ## Tractates on the Gospel of John 89.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-3 - Source: PL 35:1857 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who died without hearing the gospel have an excuse for unbelief but do not thereby escape condemnation. ### Latin text Restat inquirere utrum hi qui priusquam Chri­ stus in Ecclesia veniret ad Gentes, et priusquam Evangelium ejus audirent, vitæ hujus fine præventi sunt, seu præveniuntur, possint habere hanc excusa­ tionem? Possunt plane, sed non ideo possunt effu­ gere damnationem. Quicumque enim sine Lege peccave­ runt, sine Lege et peribunt: et quicumque in Lege pec­ caverunt, per Legem judicabuntur. Quæ quidem Apostoli verba, quoniam id quod ait, peri­ bunt, terribilius sonat quam quod ait, judicabuntur; non solum nihil adjuvare hanc excusationem viden­ tur ostendere, verum etiam plus gravare. Qui enim se quia non audierunt, excusabunt, sine Lege peribunt. ### English translation (Claude) It remains to ask whether those who were overtaken, or are overtaken, by the end of this life before Christ came to the nations in the church and before they heard his gospel can have this excuse. They plainly can, but not on that account can they escape condemnation. "For all who have sinned without the Law will also perish without the Law; and all who have sinned under the Law will be judged by the Law." Since "they will perish" sounds more terrible than "they will be judged," these words of the Apostle seem to show that this excuse not only does not help at all but even makes things worse. For those who excuse themselves on the ground that they did not hear will perish without the Law. ### Scripture references - Rom 2:12: quotation, high confidence ### Translation notes - Rom 2:12 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 89.3 (PL 35:1857; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-3). ## Tractates on the Gospel of John 89.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-4 - Source: PL 35:1857 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who heard and rejected Christ are not among those "judged by the Law"; all not saved in Christ perish, though punishments differ as sins differ. ### Latin text Sed utrum hi qui cum audirent, contempserunt, vel etiam restiterunt, nec tantum contradicendo, sed et eos a quibus audierunt odiis persequendo, in eis deputandi sunt de quibus aliquid levius videtur sonuisse quod dictum est, per Legem judicabuntur, merito quæritur. Sed si aliud est perire sine Lege, aliud judicari per Legem, et illud est gravius, hoc au­ tem levius; procul dubio non sunt isti in hac poena leviore ponendi, quia neque in Lege peccaverunt, sed omnino Legem Christi accipere noluerunt, et eam quantum ad ipsos attinet, omnino nullam esse voluerunt. Illi autem peccant in Lege, qui sunt in Lege, id est, qui eam suscipiunt, eamque sanctam, et mandatum sanctum et justum et bonum fatentur; sed infirmitate non implent quod ab ea rectissime præcipi dubitare non possunt. Hi sunt qui aliquo modo forsitan possunt ab eorum, qui sine Lege sunt, perditione discerni: si tamen quod Apo­ stolus ait, per Legem judicabuntur, sic accipiendum est tanquam dixerit, non peribunt; quod mirum si ita est. Neque enim de infidelibus et fidelibus erat sermo ut hoc diceret, sed de Gentibus et Judæis: qui certe utrique nisi in eo Salvatore salventur, qui venit quærere quod perierat, ad per­ ditionem sine dubio pertinebunt. Quamvis dici pos­ sit, alios gravius, alios levius perituros, id est, alios graviores, alios leviores poenas in sua perditione pas­ suros. Ille enim perire Deo dicitur, quisquis ab illa beatitudine quam dat sanctis suis, per supplicium separatur: tanta est autem suppliciorum, quanta est di­ versitas peccatorum; quæ quomodo se habeat, altius judicat sapientia divina, quam conjectura scrutatur aut effatur humana. Isti certe ad quos venit, et qui­ bus locutus est Christus, non habent de magno in­ fidelitatis peccato illam excusationem, qua possint dicere, Non vidimus, non audivimus: sive non acce­ ptaretur ista excusatio ab illo cujus inscrutabilia sunt judicia, sive acceptaretur, et si non ut ab omni damnatione liberarentur, certe ut aliquanto lenius da­ mnarentur. ### English translation (Claude) But it is rightly asked whether those who, when they heard, despised it, or even resisted, not only by contradicting but also by persecuting with hatred those from whom they heard it, are to be counted among those of whom the words "they will be judged by the Law" seem to sound somewhat lighter. But if it is one thing to perish without the Law and another to be judged by the Law, and the former is heavier and the latter lighter, beyond doubt these are not to be placed in this lighter penalty, because they did not sin under the Law but refused altogether to receive the Law of Christ, and, as far as in them lay, wished it to be nothing at all. But those sin under the Law who are under the Law, that is, who accept it and confess it to be holy, and the commandment holy and just and good, but through weakness do not fulfill what they cannot doubt it most rightly commands. These are the ones who perhaps can in some way be distinguished from the perdition of those who are without the Law; if indeed the Apostle's "they will be judged by the Law" is to be taken as though he had said "they will not perish," which would be surprising if it is so. For he was not speaking of unbelievers and believers when he said this, but of Gentiles and Jews; and both of these, unless they are saved in that Savior who came to seek what was lost, will beyond doubt belong to perdition. Although it can be said that some will perish more heavily, others more lightly; that is, some will suffer heavier, others lighter punishments in their perdition. For he is said to perish to God who is separated by punishment from that blessedness which God gives to his saints; but the diversity of punishments is as great as the diversity of sins; and how this stands divine wisdom judges more deeply than human conjecture can search out or express. Certainly those to whom Christ came and spoke do not have, for the great sin of unbelief, the excuse of being able to say, "We did not see, we did not hear"; whether that excuse would not be accepted by him whose judgments are unsearchable, or would be accepted, if not so that they would be freed from all condemnation, then at least so that they would be condemned somewhat more leniently. ### Scripture references - Rom 2:12: quotation, high confidence - Rom 7:12: quotation, high confidence - Luke 19:10: allusion, high confidence - Rom 11:33: allusion, high confidence ### Translation notes - Rom 2:12 and Rom 7:12 are quoted; Luke 19:10 and Rom 11:33 are in view. The digital text omits a word (probably diversitas) in "tanta est autem suppliciorum"; translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 89.4 (PL 35:1857; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-4). ## Tractates on the Gospel of John 89.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-5 - Source: PL 35:1857 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine raises the question how Christ's enemies can hate the Father whom they do not know. ### Latin text Qui me odit, inquit, et Patrem meum odit. Hic nobis fortasse dicatur: Quis potest odisse quem ne­ scit? Et utique antequam diceret, Si non venissem, et locutus eis fuissem, peccatum non haberent, dixerat discipulis suis, Hæc facient vobis, quia nesciunt eum qui misit me. Quomodo ergo nesciunt et oderunt? Si enim non quod est ipse, sed nescio quid aliud de illo opinantur; non utique ipsum, sed illud inveniuntur odisse quod fingunt, aut errando potius suspicantur. Et tamen nisi possent homines odisse quod nesciunt, non veritas utrumque dixisset, quia ejus Patrem et nesciunt et oderunt. Sed quomodo id fieri possit, si adjuvante Domino per nos demonstrari potest; quia hæc disputatio est jam claudenda, nunc non potest. ### English translation (Claude) "Whoever hates me," he says, "hates my Father also." Here it may perhaps be said to us: Who can hate one he does not know? And certainly before he said, "If I had not come and spoken to them, they would not have sin," he had said to his disciples, "These things they will do to you, because they do not know him who sent me." How then do they both not know and hate? For if they think, not what he is, but something else of him, then they are found to hate not him but what they imagine, or rather suspect in their error. And yet unless men could hate what they do not know, the Truth would not have said both, that they both do not know his Father and hate him. But how this can be, if with the Lord's help it can be shown by us, cannot be shown now, because this discussion must now be closed. ### Scripture references - John 15:23: quotation, high confidence - John 15:22: quotation, high confidence - John 15:21: quotation, high confidence ### Translation notes - John 15:23, 15:22, and 15:21 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 89.5 (PL 35:1857; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/86-1/#p-89-5). ## Tractates on the Gospel of John 90.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-90-1 - Source: PL 35:1857–1859 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: We can love or hate people we have never seen, because a person is known by his character and life, not by his face. ### Latin text Audistis Dominum dicentem, Qui me odit, et Pa­ trem meum odit; qui superius dixerat, Hæc facient vobis, quia nesciunt eum qui misit me. Non itaque dis­ simulanda nascitur quæstio, quomodo possint odisse quem nesciunt. Si enim Deum non quod est ipse, sed nescio quid aliud eum suspicantur aut credunt, et hoc oderunt; utique non ipsum oderunt, sed quod sua mendaci suspicione vel vana credulitate concipiunt: si autem quod est, hoc de illo sentiunt, quomodo eum nescire dicuntur? Et de hominibus quidem fieri potest ut eos sæpe quos nunquam vidimus, diliga­ mus; ac per hoc nec illud a contrario impossibile est, ut eos quos nunquam vidimus, oderimus. Fama quippe de aliquo sermocinante seu bene seu male, fit non immerito ut amemus vel oderimus ignotum. Sed si fama sit verax, quomodo est de quo vera didici­ mus, dicendus ignotus? An quia ejus faciem non vi­ dimus? Quam cum et ipse non videat, nulli tamen potest notior esse quam sibi. Non igitur in ejus facie corporali nobis intimatur cujusque notitia. Sed tunc nobis ad cognitionem patet, quando ejus mores et vita non latet. Alioquin nec seipsum nosse quisquam po­ test, qui videre faciem suam non potest. Sed unusquisque tanto certius quam notus est aliis ipse se novit, quanto certius interiore conspectu potest videre quod sapit, videre quod cupit, videre quod vivit: quæ cum aperiun­ tur et nobis, tunc vere fit cognitus nobis. Haec itaque quoniam plerumque ad nos de absentibus vel etiam mortuis, sive fama, sive litteris perferuntur; hinc sit ut saepe quos nunquam facie corporis vidimus (non ta­ men quos omnino nescimus), vel oderimus homines, vel amemus. ### English translation (Claude) You heard the Lord saying, "Whoever hates me hates my Father also," he who had said above, "These things they will do to you, because they do not know him who sent me." So a question arises that must not be passed over: how can they hate one they do not know? For if they suspect or believe God to be, not what he is, but something else, and hate this, then certainly they do not hate him, but what they conceive by their lying suspicion or vain credulity; but if they think of him what he is, how are they said not to know him? With men, indeed, it can happen that we often love those we have never seen; and so, conversely, it is not impossible that we hate those we have never seen. For when report speaks of someone, well or ill, it comes about not unreasonably that we love or hate someone unknown to us. But if the report is true, how is he to be called unknown about whom we have learned true things? Because we have not seen his face? But even he himself does not see it, and yet no one can be better known to anyone than he is to himself. So the knowledge of a person is not conveyed to us in his bodily face; rather, he lies open to our knowledge when his character and life are not hidden. Otherwise no one could know himself, since he cannot see his own face. But each one knows himself so much more certainly than he is known to others as he can more certainly see by inward sight what he understands, what he desires, how he lives; and when these are disclosed to us too, then he truly becomes known to us. Since these things are often conveyed to us about the absent or even the dead, either by report or by writings, it comes about that we often hate or love men whom we have never seen with the face of the body (though not men whom we do not know at all). ### Scripture references - John 15:23: quotation, high confidence - John 15:21: quotation, high confidence ### Translation notes - John 15:23 and 15:21 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 90.1 (PL 35:1857–1859; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-90-1). ## Tractates on the Gospel of John 90.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-90-2 - Source: PL 35:1859 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Since we cannot see into others' hearts, we must judge rightly about virtues and vices themselves and withhold firm verdicts on persons; errors about persons are pardonable. ### Latin text Sed plerumque in eis nostra credulitas fallitur; quia non nunquam et historia, et multo magis fama mentitur. Pertinet autem ad nos ne perniciosa opi­ nione fallamur, ut quia non possumus hominum inda­ gare conscientiam, de ipsis rebus habeamus veram certamque sententiam. Hoc est, ut si ille vel ille homo utrum sit impudicus pudicusve nescimus, oderi­ mus tamen impudicitiam, et pudicitiam diligamus: et si illum vel illum injustum esse justumve nescimus, ame­ mus tamen justitiam, et injustitiam detestemur; non quas nobis ipsi errando confingimus, sed quas fideliter, hanc appetendam, illamque vitandam in Dei veritate conspicimus: ut cum de ipsis rebus quod appetendum est appetimus, quod devitandum est devitamus, igno­ scatur nobis quod de occultis hominum aliquando, imo assidue non vera sentimus. Hoc enim ad huma­ nam tentationem pertinere arbitror, sine qua duci ista non potest vita, ita ut Apostolus diceret, Ten­ tatio nos non apprehendat nisi humana. Quid enim tam humanum quam non posse inspicere cor humanum; et ideo non ejus latebras perscrutari, sed plerumque aliud quam id quod ibi agitur suspi­ cari? Quanquam et in his rerum tenebris humana­ rum, hoc est cogitationum alienarum, etsi suspicio­ ncs intelligere non possumus, quia homines sumus; judicia tamen, id est, definitas firmasque sententias cohibere debemus, nec ante tempus quidquam judi­ care, donec veniat Dominus, et illuminet abscondita tenebrarum, et manifestet cogitationes cordis; et tunc laus erit unicuique a Deo. Quando ergo non erratur in rebus, ut recta sit improbatio vitio­ rum virtutumque probatio; profecto si erratur in ho­ minibus, venialis est humana tentatio. ### English translation (Claude) But in these matters our credulity is often deceived, because sometimes history, and much more often report, lies. But it is our concern not to be deceived by a harmful opinion, so that, since we cannot search out men's consciences, we may hold a true and certain judgment about the things themselves. That is, if we do not know whether this or that man is unchaste or chaste, we should nevertheless hate unchastity and love chastity; and if we do not know whether this or that man is unjust or just, we should nevertheless love justice and detest injustice; not the justice and injustice we invent for ourselves in error, but those which we faithfully see in God's truth, the one to be sought and the other to be shunned. So, when concerning the things themselves we seek what is to be sought and shun what is to be shunned, we may be pardoned if about the hidden things of men we sometimes, indeed constantly, think what is not true. For this I judge to belong to human temptation, without which this life cannot be led, so that the Apostle said, "Let no temptation take hold of you but what is human." For what is so human as to be unable to look into the human heart, and therefore not to search out its hiding places, but often to suspect something other than what goes on there? Yet even in this darkness of human things, that is, of other people's thoughts, though we cannot clear up our suspicions, because we are men, we ought to restrain our judgments, that is, definite and firm verdicts, and "not judge anything before the time, until the Lord comes, who will bring to light the things hidden in darkness and will make manifest the thoughts of the heart; and then each one will have praise from God." When, then, there is no error about things, so that vices are rightly disapproved and virtues approved, then surely, if there is error about men, it is a pardonable human temptation. ### Scripture references - 1 Cor 10:13: quotation, high confidence - 1 Cor 4:5: quotation, high confidence ### Translation notes - 1 Cor 10:13 (Old Latin) and 1 Cor 4:5 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 90.2 (PL 35:1859; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-90-2). ## Tractates on the Gospel of John 90.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-90-3 - Source: PL 35:1859 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: One can unknowingly love the good in a person and hate what one wrongly takes him to be; so Christ's enemies hate the truth, and its Father, without knowing them. ### Latin text Per has autem humanorum cordium tenebras, res multum miranda et multum dolenda contingit, ut eum nonnunquam quem injustum putamus, et tamen justus est et justitiam in eo nescientes diligi­ mus, devitemus, aversemur, a nostro prohibeamus accessu, communem cum illo vitam victumque ha­ here nolimus; eumque etiam, si disciplinae impo­ nendae necessitas cogit, sive ne aliis noceat, sive ut fiat ipse correctior, asperitate salubri persequamur; et hominem bonum tanquam malum affligamus, quem nescientes amamus. Hoc fit, si quis, verbi gratia, cum sit pudicus, a nobis creditur impudicus. Sine dubio enim si pudicum diligo, hoc est ipse quad di­ ligo; ergo etiam ipsum diligo, et nescio. Et si im­ pudicum odi, non ergo ipsum odi; quia non est quod odi: et tamen dilecto meo, cum quo semper in cha­ ritate pudicitiæ habitat anima mea, facio ignarus in­ juriam, non errans in discretione virtutum atque vi­ tiorum, sed in cordium tenebris humanorum. Proinde sicut fieri potest ut homo bonus hominem bonum oderit nesciens, vel potius diligat nesciens (ipsum enim diligit cum bonum diligit, quia id quod est ille, hoc iste diligit); oderit autem nesciens non ipsum, sed quod putat esse ipsum: ita fieri potest ut etiam homo injustus hominem oderit justum, et dum æsti­ mat se sui similem injustum diligere, nesciens diligat justum; et tamen dum eum credit injustum, diligat non ipsum, sed quod putat esse ipsum. Quemadmo dum autem hominem, sic et Deum. Denique si inter­ rogarentur Judaei, utrum diligerent Deum; quid se aliud quam diligere responderent, nec ex animo men­ tientes, sed errando potius opinantes? Quomodo enim diligerent Patrem veritatis, qui haberent odio verita­ tem? Nolunt enim sua facta damnari, et hoc habet veritas ut talia facta damnentur: tantum igitur oderunt veritatem, quantum oderunt suas pœnas, quas talibus irrogat veritas. Nesciunt autem illam esse veritatem, quæ tales quales ipsi sunt damnat: oderunt ergo quam nesciunt; et cum illam oderunt, prote­ cto et eum de quo nata est nisi odisse non possunt. Ac per hoc quia veritatem qua judicante damnantur, de Patre Deo natam nesciunt; utique etiam ipsum et nesciunt, et oderunt. O miseros homines, qui cum esse volunt mali, nolunt esse vcritatem qua damnan­ tur mali! Nolunt enim eam esse quod est, cum se­ ipsos debeant nolle esse quod sunt; ut ipsa manente mutentur, ne ipsa judicante damnentur. ### English translation (Claude) Through this darkness of human hearts, a thing much to be wondered at and much to be lamented happens: that sometimes one whom we think unjust, and yet who is just, and in whom we love justice without knowing it, we avoid, turn away from, bar from our company, refuse to share life and table with; and even, if the necessity of imposing discipline compels us, whether so that he may not harm others or that he himself may be corrected, we pursue him with salutary severity; and we afflict as bad a good man whom we love without knowing it. This happens if, for example, someone who is chaste is believed by us to be unchaste. For without doubt, if I love a chaste man, he is himself what I love; so I love him himself, and do not know it. And if I hate an unchaste man, I do not hate him himself, because he is not what I hate; and yet to my beloved, with whom my soul always dwells in the love of chastity, I unknowingly do wrong, erring not in distinguishing virtues and vices, but in the darkness of human hearts. So just as it can happen that a good man hates a good man without knowing it, or rather loves him without knowing it (for he loves him when he loves the good, because what the one is, the other loves), but hates, without knowing it, not him but what he thinks he is; so it can happen that an unjust man hates a just man, and, while he thinks he loves an unjust man like himself, unknowingly loves a just man; and yet, while he believes him unjust, he loves not him but what he thinks he is. And as with man, so also with God. Finally, if the Jews were asked whether they loved God, what would they answer but that they did love him, not lying deliberately, but rather supposing it in error? For how could they love the Father of the truth, who hated the truth? For they do not want their deeds to be condemned, and the truth is such that such deeds are condemned; so they hate the truth as much as they hate their own punishments, which the truth inflicts on such people. But they do not know that it is the truth which condemns such as they are; so they hate what they do not know; and when they hate it, they surely cannot but hate him also from whom it was born. And therefore, because they do not know that the truth, by whose judgment they are condemned, was born of God the Father, they certainly both do not know him and hate him. O wretched men, who, while they want to be evil, do not want the truth to exist by which the evil are condemned! For they do not want it to be what it is, when they ought rather not to want themselves to be what they are; so that, while it remains, they might be changed, lest by its judgment they be condemned. ### Scripture references - John 15:23: allusion, high confidence - John 3:20: allusion, medium confidence ### Translation notes - John 15:23–24 is in view; John 3:20 is echoed. Augustine's words about "the Jews" of the Gospel are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 90.3 (PL 35:1859; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-90-3). ## Tractates on the Gospel of John 91.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-91-1 - Source: PL 35:1859 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The sin meant is unbelief in Christ despite his words and works, the sin that retains all others. ### Latin text Dixerat Dominus: Qui me odit, et Patrem meum odit. Utique enim qui odit veritatem, necesse est ode­ rit et a quo veritas nata est: unde jam quantum da­ tum est, locuti sumus. Deinde addidit unde nobis nunc loquendum est: Si opera non fecissem in eis, quæ nemo alius fecit, peccatum non haberent. Peccatum illud sci­ licet magnum, de quo et superius ait, Si non venissem, et locutus eis fuissem, peccatum non haberent. Hoc est peccatum quo in eum loquentem et operantem non crediderunt. Neque enim nullum habebant peccatum, antequam loqueretur eis et operaretur in eis; sed hoc peccatum quo in eum non crediderunt, ideo sic comme­ moratur, quia ipso peccato tenentur et cætera. Hoc enim si non haberent, et in eum crederent, dimitterentur et cætera. ### English translation (Claude) The Lord had said: "Whoever hates me hates my Father also." For certainly whoever hates the truth must also hate him from whom the truth was born; of this we have already spoken as much as was given us. Then he added what we must now speak of: "If I had not done among them the works which no one else did, they would not have sin." That great sin, namely, of which he also said above, "If I had not come and spoken to them, they would not have sin." This is the sin by which they did not believe in him as he spoke and worked. For they were not without any sin before he spoke to them and worked among them; but this sin by which they did not believe in him is mentioned in this way because by this very sin the others too are retained. For if they did not have this, and believed in him, the others too would be forgiven. ### Scripture references - John 15:23: quotation, high confidence - John 15:24: quotation, high confidence - John 15:22: quotation, high confidence ### Translation notes - John 15:22–24 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 91.1 (PL 35:1859; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-91-1). ## Tractates on the Gospel of John 91.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-91-2 - Source: PL 35:1859–1861 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Others besides Christ raised the dead and did unique wonders, so the phrase "works which no one else did" needs explaining. ### Latin text Sed quid est hoc quod cum dixisset, Si opera non fecissem in eis, mox addidit, quæ nemo alius fecit? Nulla quippe in operibus Christi videntur esse majora quam suscitatio mortuorum; quod scimus etiam antiquos fecisse Prophetas. Fecit enim Elias, fecit Elisæus et cum in hac carne vive­ ret, et cum in suo monumento se­ pul tus jaceret. Nam quidam portantes mortuum, cum irruentibus hostibus eo refugissent, cumque ibi posuis­ sent, continuo resurrexit. Fecit tamen aliqua Christus, quæ nemo alius fecit: quod quinque millia hominum de quinque, et quatuor millia de se­ ptem panibus pavit; quod super aquas ambulavit, et Petro ut hoc faceret præstitit; quod aquam mutavit in vinum; quod aperuit oculos cæci nati, et alia multa quæ commemorare longum est. Sed respondetur nobis, et alios fecisse quæ ipse non fe­ cit, et quæ nemo alius fecit. Quis enim nisi Moyses Ægy­ phos plagis tot tantisque percussit, di­ viso mari populum duxit, manna de cœlo esurientibus impetravit aquam de Petra sitientibus fudit? Quis nisi Jesus Nave populo transituro Jordanis fluenta divisit, et currentem solem emissa ad Deum oratione frenavit et fixit? Quis præter Samson propter suam sitim maxilla mortui asini exundante satiatus est? Quis præter Eliam curru igneo in alta subvectus est? Quis præter Elisaeum, quod paulo ante commemoravi, sepulto suo cadavere, cadaver alterius reddidit vitae? Quis præter Danielem inter ora inclusorum secum leonum esurientium vixit innocuus? Quis praeter tres viros, Ana­ niam, Azariam, Misaelem, in flammis ardentibus et non urentibus deambulavit illæsus? ### English translation (Claude) But what is this, that when he had said, "If I had not done among them the works," he at once added, "which no one else did"? For no works of Christ seem greater than the raising of the dead; and we know that the ancient prophets also did this. For Elijah did it; Elisha did it, both when he lived in this flesh and when he lay buried in his tomb. For some men carrying a dead man, when enemies rushed upon them, took refuge there, and when they had laid him there, he at once rose again. Yet Christ did some things which no one else did: that he fed five thousand men with five loaves, and four thousand with seven; that he walked on the waters and granted Peter to do so; that he changed water into wine; that he opened the eyes of a man born blind; and many other things which it would take long to mention. But we are answered that others too did things which he did not do, and which no one else did. For who but Moses struck the Egyptians with so many and such great plagues, led the people through the divided sea, obtained manna from heaven for the hungry, and poured out water from the rock for the thirsty? Who but Jesus son of Nave divided the streams of the Jordan for the people to cross, and by a prayer sent up to God reined in and fixed the running sun? Who besides Samson, in his thirst, was satisfied by water gushing from the jawbone of a dead ass? Who besides Elijah was carried up on high in a chariot of fire? Who besides Elisha, as I mentioned a little before, when his own corpse was buried, restored another's corpse to life? Who besides Daniel lived unharmed among the mouths of hungry lions shut in with him? Who besides the three men, Hananiah, Azariah, Mishael, walked unhurt in flames that blazed and did not burn? ### Scripture references - John 15:24: quotation, high confidence - 1 Kgs 17:22: allusion, high confidence - 2 Kgs 4:35: allusion, high confidence - 2 Kgs 13:21: allusion, high confidence - Matt 14:21: allusion, high confidence - Matt 15:38: allusion, high confidence - Matt 14:29: allusion, high confidence - John 2:9: allusion, high confidence - John 9:7: allusion, high confidence - Exod 14:21: allusion, high confidence - Exod 16:4: allusion, high confidence - Exod 17:6: allusion, high confidence - Josh 3:16: allusion, high confidence - Josh 10:13: allusion, high confidence - Judg 15:19: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - Dan 6:22: allusion, high confidence - Dan 3:25: allusion, high confidence ### Translation notes - The miracles of Elijah and Elisha (1 Kgs 17:22; 2 Kgs 4:35; 13:21), Christ (Matt 14:21; 15:38; 14:29; John 2:9; 9:7), Moses (Exod 7–12; 14:21; 16:4; 17:6), Joshua ("Jesus son of Nave"; Josh 3:16; 10:12–13), Samson (Judg 15:19), Elijah (2 Kgs 2:11), Daniel (Dan 6:22), and the three youths (Dan 3:25) are recalled. Migne's inline references are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 91.2 (PL 35:1859–1861; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-91-2). ## Tractates on the Gospel of John 91.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-91-3 - Source: PL 35:1861 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The works "which no one else did" are Christ's many healings done in the people themselves; the virgin birth and resurrection, though greater, were not done before them. ### Latin text Prætereo cætera, quoniam hæc satis esse arbi­ tror, quibus demonstretur et aliquos sanctos quædam opera miranda fecisse, quæ nemo alius fecit. Sed qui tam nulla vitia et malas valetudines vexationesque mortalium tanta potestate sanaret, nullus omnino le­ gitur antiquorum. Ut enim taceantur quos jubendo, sicut occurrebant, salvos singulos fecit; Marcus evan­ gelista quodam loco ait: Vespere autem facto cum oc­ cidisset sol, afferebant ad eum omnes male habentes, et da;­ monia habentes; et erat omnis civitas ad januam congregata: et curavit multos qui vexabantur variis languoribus, et dæ­ monia multa ejiciebat. Id autem cum com­ memorasset Matthæus, etiam testimonium propheti­ cum addidit dicens: Ut adimpleretur quod dictum est per Isaiam prophetam dicentem, Ipse infirmitates nostras accepit, et ægritudines portavit. Item alio loco dicit Marcus: Et quocumque introibat in vi­ cos, vel in villas, aut in civitates, in plateis ponebant infirmos, et deprecabantur eum ut vel fimbriam vesti­ menti ejus tangerent; et quotquot tangebant eum, salvi fiebant. Hæc nemo alius fecit in eis. Sic enim intelligendum est quod ait, in eis, non inter eos vel coram eis; sed prorsus in eis, quia sanavit eos. Hæc quippe intelligi voluit quæ non solum facerent admirationem, verum etiam manifestam conferrent salutem; pro quibus beneficiis utique amorem, non odium retribuere debuerunt. Omnia quidem cæte­ rorum miracula superat, quod est natus ex vir­ gine, matrisque integritatem solus potuit nec conce­ ptus violare nec natus: sed hoc nec coram eis factum est, nec in eis. Ad cognoscendam quippe hujus mira­ culi veritatem, non communi cum eis aspectu, sed discreto ab eis discipulatu Apostoli pervenerunt. Jamvero illud quod die tertia in carne in qua occisus fuerat, de sepulcro se reddidit vivum, et nunquam deinde moriturus cum illa ascendit in coelum, superat etiam cuncta quæ fecit: sed neque hoc factum est in Judæis, neque coram eis; et nondum hoc fecerat, quando dicebat, Si opera non fecissem in eis, quæ nemo alius fecit. ### English translation (Claude) I pass over the rest, since I think these suffice to show that some saints too did certain marvelous works which no one else did. But no one at all of the ancients is read to have healed so many defects, ailments, and afflictions of mortals with such power. For, to say nothing of those whom he made whole one by one with a command as they came to him, the evangelist Mark says in one place: "When evening came, after the sun had set, they brought to him all who were sick and those who had demons; and the whole city was gathered at the door; and he cured many who were afflicted with various diseases, and cast out many demons." And when Matthew had recorded this, he also added the prophetic testimony, saying: "That what was spoken by Isaiah the prophet might be fulfilled, saying: He took our infirmities and bore our sicknesses." Likewise in another place Mark says: "And wherever he went into villages or farms or cities, they laid the sick in the streets and begged him that they might touch even the fringe of his garment; and as many as touched him were made well." These things no one else did among them. For "among them" (in eis) is to be understood thus: not among them or in their presence, but plainly in them, because he healed them. For he wished to be understood those works which not only caused wonder but also conferred manifest health; for which benefits they certainly ought to have repaid love, not hatred. Indeed it surpasses all the miracles of the rest that he was born of a virgin, and that he alone could violate his mother's integrity neither when conceived nor when born; but this was done neither in their presence nor in them. For the apostles came to know the truth of this miracle not by a sight shared with them but by a discipleship separate from them. And that on the third day he gave himself back alive from the tomb in the flesh in which he had been killed, and, never to die again, ascended with it into heaven, surpasses even all the other things he did; but neither was this done in the Jews nor in their presence; and he had not yet done this when he said, "If I had not done among them the works which no one else did." ### Scripture references - Mark 1:32: quotation, high confidence - Mark 1:33: quotation, high confidence - Mark 1:34: quotation, high confidence - Matt 8:16: allusion, high confidence - Matt 8:17: quotation, high confidence - Isa 53:4: quotation, high confidence - Mark 6:56: quotation, high confidence - John 15:24: quotation, high confidence ### Translation notes - Mark 1:32–34, Matt 8:16–17 (Isa 53:4), Mark 6:56, and John 15:24 are quoted. The statement on the virgin birth and Mary's integrity is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 91.3 (PL 35:1861; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-91-3). ## Tractates on the Gospel of John 91.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-91-4 - Source: PL 35:1861 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: They saw Christ's healing works and hated him without cause; and since the one God works every miracle, no one else did Christ's works. ### Latin text Nimirum ergo sunt illa quæ in eorum valetudi­ nibus tanta miracula salutis ostendit, quanta in illis antea nemo donavit: hæc enim viderunt, et hoc eis exprobrans adjungit, et dicit, Nunc autem et viderunt et oderunt et me et Patrem meum: sed ut adimpleatur sermo qui in Lege eorum scriptus est, Quia odio habue­ runt me gratis. Eorum Legem dicit, non ab ipsis in­ ventam, sed ipsis datam: sicut dicimus, Panem no­ strum quotidianum; quem tamen a Deo petimus, ad­ dendo, da nobis. Gratis autem odit, qui nullum ex odio commodum quærit, vel incommodum fugit: sic oderunt Dominum impii; sic diligunt justi, hoc est gratis, ut alia præter illum non exspe­ ctent bona, quoniam ipse erit in omnibus omnia. Quisquis vero altius attenderit Christum dicentem, Si opera non fecissem in eis, quae nemo alius fecit (sed hæc et si Pater aut Spiritus sanctus fecit, nemo alius fecit, quia totius Trinitatis una substantia est), inve­ niet ipsum fecisse, si quando quispiam Dei homo tale aliquid fecit. Potest quippe in seipso cuncta per se­ ipsum; nemo autem potest aliquid sine ipso. Chri­ stus namque cum Patre et Spiritu sancto, non sunt tres dii, sed unus Deus, de quo scriptum est, Bene­ dictus Dominus Deus Israel, qui facit mirabilia solus. Nemo ergo alius fecit quæcumque opera in eis fecit; quoniam quisquis alius homo ali­ quid tale fecit, ipso faciente fecit. Hæc autem ipse, non cientibus, fecit. ### English translation (Claude) Surely, then, they are those works by which he showed in their illnesses miracles of healing so great as no one had bestowed among them before; for these they saw, and reproaching them for this he adds and says, "But now they have both seen and hated both me and my Father; but this is so that the word might be fulfilled which is written in their Law, They hated me without cause." He calls it their Law, not as invented by them, but as given to them: just as we say, "Our daily bread," which we nevertheless ask from God, adding, "give us." He hates without cause who seeks no advantage from his hatred and avoids no disadvantage: so the ungodly hate the Lord; so the righteous love him, that is, freely, so that they expect no good things besides him, since he himself will be all in all. But whoever attends more deeply to Christ's saying, "If I had not done among them the works which no one else did" (for even if the Father or the Holy Spirit did them, no one else did them, because the whole Trinity is one substance), will find that he himself did it whenever any man of God did anything of the kind. For he can do all things in himself through himself, but no one can do anything without him. For Christ with the Father and the Holy Spirit are not three gods but one God, of whom it is written, "Blessed be the Lord God of Israel, who alone does wonders." So no one else did whatever works he did among them; for whatever any other man did of this kind, he did it with Christ doing it. But these Christ himself did, without their doing anything. ### Scripture references - John 15:24: quotation, high confidence - John 15:25: quotation, high confidence - Ps 69:4 (68:5 LXX): quotation, medium confidence - Ps 35:19 (34:19 LXX): quotation, medium confidence - Matt 6:11: quotation, high confidence - 1 Cor 15:28: allusion, high confidence - Ps 72:18 (71:18 LXX): quotation, high confidence ### Translation notes - John 15:24–25, Ps 35:19 or 69:4 (LXX 34:19; 68:5), Matt 6:11, and Ps 72:18 (LXX 71:18) are quoted; 1 Cor 15:28 is in view. The last sentence is garbled in the digital text (non cientibus); translated by sense as "without their doing anything". ### Citation (SBL) Augustine, Tract. Ev. Jo. 91.4 (PL 35:1861; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-91-4). ## Tractates on the Gospel of John 92.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-92-1 - Source: PL 35:1861–1863 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit's witness at Pentecost converted many who had seen and hated Christ, so that they were redeemed by the very blood they had shed. ### Latin text Dominus Jesus in sermone quem locutus est di­ scipulis suis post coenam, proximus passioni, tan­ quam iturus et relicturus eos praesentia corporali, cum omnibus autem suis usque in consummationem saeculi futurus præsentia spirituali, exhortatus est eos ad perferendas persecutiones impiorum, quos mundi nomine nuncupavit: ex quo tamen mundo etiam ipsos discipulos se elegisse dixit, ut scirent se Dei gratia esse quod sunt, suis autem vitiis fuisse quod fuerunt. Deinde persecutores et suos et ipsorum Ju­ dæos evidenter expressit, ut omnino appareret etiam ipsos mundi damnabilis appellatione conclusos, qui persequitur sanctos. Cumque de illis diceret quod ignorarent eum a quo missus est, et tamen odissent et Filium et Patrem, hoc est, et eum qui missus est, et eum a quo missus est, de quibus omnibus in aliis sermonibus jam disseruimus; ad hoc pervenit ubi ait, Ut adimpleatur sermo qui in Lege eorum scriptus est, Quia odio habuerunt me gratis. Deinde tanquam con­ sequenter adjunxit, unde modo disputare suscepi­ mus: « Cum autem venerit Paracletus quem ego mit­ tam vobis a Patre, Spiritum veritatis qui a Patre pro­ cedit, ille testimonium perhibebit de me; et vos testi­ monium perhibebitis, quia ab initio mecum estis. Quid hoc pertinet ad illud quod dixerat, « Nunc au­ tem et viderunt, et oderunt et me et Patrem meum: sed ut impleatur sermo qui in Lege eorum scriptus est, Quia odio habuerunt me gratis? » An quia Para­ cletus quando venit, Spiritus veritatis, eos qui vide­ runt et oderunt, testimonio manifestiore convicit? Imo vero etiam aliquos ex illis qui viderunt, et adhuc od­ crant, ad fidem quæ per dilectionem operatur, sui manifestatione convertit. Hoc ut ita intelligamus, ita factum esse recolimus. Venit enim die Pentecostes Spiritus sanctus in centum viginti homines congrega­ tos, in quibus et Apostoli omnes erant, qui illo adim­ pleti cum linguis omnium gentium loquerentur, plures ex his qui oderant, tanto miraculo stupefacti (quandoquidem viderunt loquente Petro tam magnum atque divinum testimonium perhiberi de Christo, ut ille qui occisus ab eis inter mortuos deputabatur, re­ surrexisse et vivere probaretur), compuncti corde conversi sunt; et tanti sanguinis tam impie atque im­ maniter fusi indulgentiam perceperunt, ipso redem­ pii sanguine quem fuderunt. Christi enim sanguis sic in remissionem peccatorum omnium fu­ sus est, ut ipsum etiam peccatum posset delere quo fusus est. Hoc ergo intuens Dominus dicebat, Odio habuerunt me gratis: cum autem venerit Paracletus, ille testimonium perhibebit de me: tanquam diceret, Odio me habuerunt, et occiderunt videntes; sed tale de me Paracletus testimonium perhibebit, ut eos fa­ ciat in me credere non videntes. ### English translation (Claude) The Lord Jesus, in the discourse he spoke to his disciples after supper, close to his passion, as one about to go and leave them in bodily presence, yet to be with all his own until the consummation of the age in spiritual presence, exhorted them to endure the persecutions of the ungodly, whom he called by the name of the world. Out of that world, however, he said he had chosen the disciples themselves, so that they might know that they are what they are by the grace of God, but had been what they had been by their own vices. Then he plainly named the Jews as persecutors both of himself and of them, so that it might be wholly evident that they too were included under the name of the damnable world that persecutes the saints. And when he had said of them that they did not know him by whom he was sent, and yet hated both the Son and the Father, that is, both him who was sent and him by whom he was sent (all of which we have already discussed in other sermons), he came to where he says, "That the word might be fulfilled which is written in their Law, They hated me without cause." Then, as if in consequence, he added the words we have now undertaken to discuss: "But when the Paraclete comes, whom I will send you from the Father, the Spirit of truth who proceeds from the Father, he will bear witness about me; and you also will bear witness, because you have been with me from the beginning." What has this to do with what he had said, "But now they have both seen and hated both me and my Father; but that the word might be fulfilled which is written in their Law, They hated me without cause"? Is it that the Paraclete, the Spirit of truth, when he came, convicted those who had seen and hated by a more manifest testimony? Indeed, by his manifestation he even converted some of those who had seen and still hated to the faith that works through love. That we may understand it so, we recall that it so happened. For on the day of Pentecost the Holy Spirit came upon a hundred and twenty people gathered together, among whom were all the apostles; and when, filled with him, they spoke in the tongues of all nations, many of those who had hated, stunned by so great a miracle (since they saw, as Peter spoke, so great and divine a testimony borne to Christ that he who had been killed by them and reckoned among the dead was proved to have risen and to be alive), were pierced to the heart and converted; and they received pardon for so great a blood so impiously and savagely shed, redeemed by the very blood they had shed. For the blood of Christ was so shed for the remission of all sins that it could blot out even the very sin by which it was shed. Looking to this, then, the Lord said, "They hated me without cause; but when the Paraclete comes, he will bear witness about me": as if he said, They hated me and killed me while seeing me; but the Paraclete will bear such witness about me as to make them believe in me without seeing. ### Scripture references - Matt 28:20: allusion, medium confidence - John 15:19: allusion, high confidence - John 15:21: allusion, high confidence - John 15:24: quotation, high confidence - John 15:25: quotation, high confidence - John 15:26: quotation, high confidence - John 15:27: quotation, high confidence - Gal 5:6: allusion, high confidence - Acts 1:15: allusion, high confidence - Acts 2:4: allusion, high confidence - Acts 2:37: allusion, high confidence ### Translation notes - John 15:25–27 and 15:24 are quoted; Matt 28:20, John 15:19, Gal 5:6, Acts 1:15, and Acts 2:1–41 are in view. Augustine's words about "the Jews" of the Gospel are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 92.1 (PL 35:1861–1863; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-92-1). ## Tractates on the Gospel of John 92.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-92-2 - Source: PL 35:1863 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit, poured out at Pentecost, turned Peter's fearful denial into bold witness and turned many enemies of Christ into believers. ### Latin text Et vos, inquit, testimonium perhibebitis, quia ab initio mecum estis. Perhibebit Spiritus sanctus, perhi­ bebitis et vos. Quia enim ab initio mecum estis, po­ testis praedicare quod nostis: quod ut modo non fa­ ciatis, illius Spiritus plenitudo nondum adest vobis. Ille ergo testimonium perhibebit de me, et vos perhibebi­ tis: dabit enim vobis fiduciam testimonium perhi­ bendi charitas Dei diffusa in cordibus vestris per Spi­ ritum sanctum qui dabitur vobis. Quæ utique Petro adhuc defuit, quando mulieris ancillae interrogatione perterritus, non potuit verum testimo­ nium perhibere; sed contra suam pollicitationem ti­ more magno compulsus est ter negare. Timor autem iste non est in charitate, sed perfecta charitas foras mittit timorem. Denique ante passionem Domini, servilis timor ejus interrogatus est a femina servitutis; post resurrectio­ nem vero Domini liberalis ejus amor ab ipso Principe libertatis: et ideo ibi turbabatur, hic tranquillabatur; ibi quem dilexerat negabat, hic quem negaverat diligebat. Sed adhuc etiam tunc amor ipse infirmus fuerat et angustus, donec eum roboraret et dilataret Spiritus sanctus. Qui posteaquam illi est abundantia gratiae largioris infusus, sic ad perhiben­ dum de Christo testimonium quondam ejus frigidum pectus accendit, atque illa prius trepida quæ verita­ tem suppresserant, ora reseravit, ut cum omnes in quos venerat Spiritus sanctus, linguis omnium gen­ tium loquerentur, Judæorum circumstantibus turbis, solus ad testimonium de Christo perhibendum præ cæteris promptius emicaret, ejusque interfectores de illius resurrectione confunderet. Si quem delectat tam suaviter sanctum tale spectaculum intueri, Actus Apostolorum legat: ibi beatum Petrum quem negantem doluerat, stupeat prædicantem; ibi linguam illam videat ad fiduciam a diffidentia, et ad libertatem a servitute translatam, tot linguas inimico­ rum convertere ad Christi confessionem, quarum non valendo unam ferre, versa fuerat in negationem. Quid plura? Tantus in illo fulgor gratiæ, tanta Spiritus sancti plenitudo apparebat, tanta de ore prædicantis pretiosissimæ veritatis pondera procedebant, ut in­ gentis multitudinis adversarios interfectores Christi Judæos faceret pro illo paratos mori, a quibus cum illo formidabat occidi. Hoc fecit Spiritus sanctus tunc missus, ante promissus. Ista Dominus magna atque miranda sua beneficia prævidebat, quando dicebat, « Et viderunt, et oderunt et me et Patrem meum: ut adimpleatur sermo qui in Lege eorum scriptus est, quia odio habuerunt me gratis. Cum autem venerit Paracletus quem ego mittam vobis a Patre, Spiritum veritatis qui a Patre procedit, ille testimonium perhi­ bebit de me; et vos testimonium perhibebitis. > Ille quippe testimonium perhibens et testes fortissimos faciens, abstulit Christi amicis timorem, et inimico­ rum odium convertit in amorem. ### English translation (Claude) "And you," he says, "will bear witness, because you have been with me from the beginning." The Holy Spirit will bear witness, and you too will bear witness. For because you have been with me from the beginning, you can preach what you know; and the reason you do not do so now is that the fullness of that Spirit is not yet present to you. "He, then, will bear witness about me, and you will bear witness": for the love of God, poured out in your hearts through the Holy Spirit who will be given you, will give you the confidence to bear witness. This was certainly still lacking to Peter when, terrified by the questioning of a woman, a maidservant, he could not bear true witness, but against his promise was driven by great fear to deny three times. But this fear is not in love; "perfect love casts out fear." Finally, before the Lord's passion, his servile fear was questioned by a woman of servile condition; but after the Lord's resurrection, his free love was questioned by the very Prince of freedom: and so there he was troubled, here he was calmed; there he denied the one he had loved, here he loved the one he had denied. But even then that love itself was still weak and narrow, until the Holy Spirit strengthened and enlarged it. After the Spirit was poured into him with the abundance of more generous grace, he so kindled Peter's once cold breast to bear witness about Christ, and so unlocked that mouth which had before, trembling, suppressed the truth, that, when all on whom the Holy Spirit had come were speaking in the tongues of all nations, with crowds of Jews standing around, he alone flashed out more readily than the others to bear witness about Christ, and confounded Christ's killers with his resurrection. If anyone delights to behold so sweetly holy a spectacle, let him read the Acts of the Apostles: there let him be amazed at blessed Peter preaching, whom he had grieved over as he denied; there let him see that tongue, transferred from diffidence to confidence and from servitude to freedom, turning so many tongues of enemies to the confession of Christ, the same tongue which, unable to bear the one tongue of a maid, had been turned to denial. What more? So great a brilliance of grace, so great a fullness of the Holy Spirit appeared in him, such weights of most precious truth came forth from the preacher's mouth, that out of a huge multitude he made the Jews, the adversaries and killers of Christ, ready to die for him, those by whom he had feared to be killed with him. This the Holy Spirit did, sent then and promised before. These great and wonderful benefits of his the Lord foresaw when he said, "And they have seen and hated both me and my Father, that the word might be fulfilled which is written in their Law, They hated me without cause. But when the Paraclete comes, whom I will send you from the Father, the Spirit of truth who proceeds from the Father, he will bear witness about me; and you will bear witness." For he, bearing witness and making the bravest of witnesses, took away fear from Christ's friends and turned the hatred of his enemies into love. ### Scripture references - John 15:27: quotation, high confidence - Rom 5:5: allusion, high confidence - Matt 26:69: allusion, high confidence - Matt 26:75: allusion, high confidence - 1 John 4:18: quotation, high confidence - John 21:15: allusion, high confidence - Acts 2:4: allusion, high confidence - Acts 2:14: allusion, high confidence - John 15:24: quotation, high confidence - John 15:25: quotation, high confidence - John 15:26: quotation, high confidence ### Translation notes - John 15:24–27, Rom 5:5, and 1 John 4:18 are quoted; Peter's denial (Matt 26:69–75), John 21:15–17, and Acts 2–5 are in view. Migne's inline reference is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 92.2 (PL 35:1863; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/90-1/#p-92-2). ## Tractates on the Gospel of John 93.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-93-1 - Source: PL 35:1863–1865 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Example alone did not keep Peter from denying Christ; the Holy Spirit made him a firm witness, and the Spirit's love keeps believers from stumbling. ### Latin text In his quæ præcedunt hoc Evangelii capitulum, Dominus discipulos suos ad inimicorum odia perfe­ renda confirmans, suo quoque praeparavit exemplo, ut eum imitando fierent fortiores: addens et promit­ tens eis quod venturus esset Spiritus sanctus, qui de illo testimonium perhiberet, et adjiciens quod et ipsi fierent testes ejus, hoc utique in eis operante Spiritu sancto. Sic enim ait: Ille testimonium perhibebit de me, et vos testimonium perhibebitis. Utique quia ille perhibebit, etiam vos perhibebitis: ille in cordibus vestris, vos in vocibus vestris; ille inspirando, vos sonando: ut possit impleri, In omnem terram exivit sonus eorum. Parum quippe fuerat eos adhortari exemplo suo, nisi impleret Spiritu suo. De­ nique apostolus Petrus cum jam verba ejus audisset, ubi dixerat, Non est servus major domino suo: si me persecuti sunt, et vos persequentur; et hoc in illo jam videret impleri, in quo patientiam Do­ mini sui, si exemplum sufficeret, debuit imitari: succubuit et negavit, non utique ferens quod illum ferre cernebat. Cum vero accepit donum Spiritus sancti, quem negaverat prædicavit; et quem confiteri timuerat, non timuit profiteri. Prius enim exemplo quidem fuerat edoctus, ut quod fieri convenerat nos­ set; sed nondum fuerat virtute fultus, ut quod nove­ rat faceret: instructus erat ut staret, sed non erat fir­ matus ne caderet. Quod posteaquam per Spiritum sanctum factum est, annuntiavit usque ad mortem, quem negaverat timens mortem. Ideo Dominus in hoc consequenti capitulo, de quo nunc vobis loquendum est, Hæc, inquit, locutus sum vobis, ut non scandalize­ mini. Canitur quippe in Psalmo, Pax multa diligenti­ bus legem tuam, et non est illis scandalum. Merito itaque promisso Spiritu sancto, quo in eis operante fierent testes ejus, subjunxit, Hæc locutus sum vobis, ut non scandalizemini. Cum enim charitas Dei diffunditur in cordibus nostris per Spiritum san­ ctum qui datus est nobis, fit pax multa di­ ligentibus legem Dei, ut non sit illis scandalum. ### English translation (Claude) In what precedes this chapter of the Gospel, the Lord, strengthening his disciples to endure the hatred of their enemies, also prepared them by his own example, so that by imitating him they might become stronger; adding and promising them that the Holy Spirit would come, who would bear witness about him, and adding that they too would become his witnesses, the Holy Spirit, certainly, working this in them. For so he says: "He will bear witness about me, and you will bear witness." Certainly, because he will bear witness, you too will bear witness: he in your hearts, you in your voices; he by inspiring, you by sounding; so that it may be fulfilled, "Their sound has gone out into all the earth." For it would have been too little to exhort them by his example, unless he filled them with his Spirit. Finally, the apostle Peter, though he had already heard his words, where he had said, "A servant is not greater than his master; if they persecuted me, they will persecute you too," and already saw this being fulfilled in Christ, in whom he ought to have imitated the patience of his Lord, if example had been enough, gave way and denied, not bearing what he saw him bearing. But when he received the gift of the Holy Spirit, he preached him whom he had denied, and did not fear to profess him whom he had feared to confess. For before, he had indeed been taught by example, so as to know what he ought to do; but he had not yet been supported by strength, so as to do what he knew: he was instructed to stand, but he was not made firm so as not to fall. After this was done through the Holy Spirit, he proclaimed, even unto death, the one he had denied out of fear of death. Therefore the Lord, in this following chapter, of which we must now speak to you, says, "These things I have spoken to you, so that you may not be made to stumble." For it is sung in the Psalm, "Great peace have those who love your law, and they have no stumbling block." Rightly, then, having promised the Holy Spirit, by whose working in them they would become his witnesses, he added, "These things I have spoken to you, so that you may not be made to stumble." For when the love of God is poured out in our hearts through the Holy Spirit who has been given to us, there is great peace for those who love the law of God, so that they have no stumbling block. ### Scripture references - John 15:26: quotation, high confidence - John 15:27: quotation, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - John 15:20: quotation, high confidence - John 16:1: quotation, high confidence - Ps 119:165 (118:165 LXX): quotation, high confidence - Rom 5:5: allusion, high confidence ### Translation notes - John 15:26–27, Ps 19:4 (LXX 18:5), John 15:20, John 16:1, and Ps 119:165 (LXX 118:165) are quoted; Rom 5:5 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 93.1 (PL 35:1863–1865; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-93-1). ## Tractates on the Gospel of John 93.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-93-2 - Source: PL 35:1865 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Expulsion from the synagogues showed that those who rejected Christ put out those who would not leave him; had they received Christ, synagogue and church would have been one. ### Latin text Deinde quid passuri essent, jam exprimens ait: Extra synagogas facient vos. Quid autem mali erat Apostolis expelli de synagogis Judaicis, quasi non inde fuerant se separaturi, etiamsi eos nullus expelle­ ret? Sed nimirum hoc voluit denuntiare, quia Judaei Christum non fuerant recepturi, a quo isti non fuerant recessuri; et ideo futurum erat ut foras mitterentur cum illo, ab eis qui esse nollent in illo, hi qui esse non possent sine illo. Nam profecto, quia non erat ut­ lus alius populus Dei quam illud semen Abrahæ, si agnoscerent et reciperent Christum, tanquam rami naturales in olea permanerent; nec aliæ fierent Ecclesiæ Christi, aliæ Synagogæ Judæorum: eædem quippe essent, si in eodem esse voluissent. Quod quia noluerunt, quid restabat nisi ut remanentes extra Christum, extra synagogas facerent eos qui non relinquerent Christum? Accepto quippe Spiritu sancto testes ejus effecti, non utique tales essent, de quibus dicitur: Multi principes Judæorum crediderunt in eum; sed propter metum Judæorum, ne pellerentur de syna­ gogis, non audebant confiteri eum: dilexerunt enim gloriam hominum magis quam Dei. Crediderunt ergo in eum, sed non sic quomodo eos volebat credere, qui dicebat: Quomodo potestis credere, gloriam ab invicem exspectantes, et gloriam quæ a solo Deo est non quærentes? Discipulis ergo sic in eum credentibus, ut impleti Spiritu sancto, hoc est dono gratiæ Dei, non sint de numero eorum qui ignorantes Dei justitiam, et suam volentes consti­ tuere, justitiæ Dei non sunt subjecti; nec de illorum de quibus dictum est, Dilexerunt gloriam ho­ minum magis quam Dei: illa congruit prophetia, quæ de ipsis invenitur impleta, Domine, in lumine vultus tui ambulabunt, et in nomine tuo exsultabunt tota die, et in tua justitia exaltabuntur; quoniam gloria virtutis eo­ rum tu es. Merito eis dicitur, Extra synagogas facient vos: illi scilicet qui zelum Dei habent, sed non secundum scientiam; propter quod ignorantes Dei justitiam, et suam volentes constituere, eos expellunt qui non in sua, sed in Dei justitia exaltantur, nec expulsi ab hominibus erubescunt, quoniam gloria virtutis eorum ipse est. ### English translation (Claude) Then, now stating what they would suffer, he says: "They will put you out of the synagogues." But what harm was it to the apostles to be expelled from the synagogues of the Jews, as if they were not going to separate themselves from there even if no one expelled them? But surely he wished to announce this: that the Jews would not receive Christ, from whom these men would not depart; and therefore it was going to happen that these, who could not be without him, would be put out together with him by those who did not wish to be in him. For surely, since there was no other people of God than that seed of Abraham, if they had acknowledged and received Christ, they would have remained like natural branches in the olive tree; nor would the churches of Christ have been one thing and the synagogues of the Jews another: they would be the same, if they had been willing to be in the same. Since they were not willing, what remained but that, remaining outside Christ, they should put outside the synagogues those who would not abandon Christ? For having received the Holy Spirit and been made his witnesses, they certainly would not be such as those of whom it is said: "Many of the rulers of the Jews believed in him; but for fear of the Jews, lest they be put out of the synagogues, they did not dare to confess him; for they loved the glory of men more than the glory of God." So they believed in him, but not in the way he wanted them to believe who said: "How can you believe, who expect glory from one another, and do not seek the glory that is from God alone?" To the disciples, then, believing in him in such a way that, filled with the Holy Spirit, that is, with the gift of God's grace, they were not of the number of those who, "ignorant of God's righteousness and seeking to establish their own, have not submitted to the righteousness of God," nor of those of whom it was said, "They loved the glory of men more than the glory of God," that prophecy fits which is found fulfilled in them: "O Lord, they will walk in the light of your countenance, and in your name they will rejoice all the day, and in your righteousness they will be exalted; for you are the glory of their strength." Rightly is it said to them, "They will put you out of the synagogues": by those, namely, who "have a zeal for God, but not according to knowledge"; who, because "ignorant of God's righteousness and seeking to establish their own," expel those who are exalted not in their own righteousness but in God's, and who, expelled by men, are not ashamed, since he is the glory of their strength. ### Scripture references - John 16:2: quotation, high confidence - Rom 11:17: allusion, high confidence - Rom 11:24: allusion, high confidence - John 12:42: quotation, high confidence - John 12:43: quotation, high confidence - John 5:44: quotation, high confidence - Rom 10:3: quotation, high confidence - Ps 89:15 (88:16 LXX): quotation, high confidence - Ps 89:16 (88:17 LXX): quotation, high confidence - Ps 89:17 (88:18 LXX): quotation, high confidence - Rom 10:2: quotation, high confidence ### Translation notes - John 16:2, John 12:42–43, John 5:44, Rom 10:2–3, and Ps 89:15–17 (LXX 88:16–18) are quoted; Rom 11:17–24 is in view. Augustine's words about the Jews and the synagogues are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 93.2 (PL 35:1865; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-93-2). ## Tractates on the Gospel of John 93.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-93-3 - Source: PL 35:1865–1867 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "But the hour is coming" announced the apostles' success: they would win so many that their opponents, thinking to serve God, would kill them, as they had killed Christ. ### Latin text Denique cum hoc eis dixisset, adjecit: Sed ve­ nit hora ut omnis qui interficit vos, arbitretur obsequium se præstare Deo: et hæc facient vobis, quia non cogno­ verunt Patrem neque me. Hoc est, non cognoverunt Deum nec ejus Filium, cui se in vobis occidendis præstare arbitrantur obsequium. Quæ verba Dominus ita subjecit, tanquam ex hoc consolaretur suos, qui de synagogis Judaicis pellerentur. Praenuntians enim quæ mala essent pro ejus testimonio perpessuri, Ex­ tra synagogas, inquit, facient vos. Nec ait, Et venit hora ut omnis qui interficit vos, arbitretur obsequium se praestare Deo. Quid ergo ait? Sed venit hora: quemadmodum diceret, si aliquid boni post mala ista praediceret. Quid sibi ergo vult, Extra synagogas fa­ cient vos: sed venit hora? Tanquam hoc dicturus fuis­ set: Separabunt illi quidem vos, sed ego vos colli­ gam; aut, Separabunt quidem illi vos, sed venit hora lætitiæ vestræ. Quid ergo ibi facit hoc verbum quod ait, Sed venit hora, quasi consolationem eis promitte­ ret post tribulationem; cum magis dicere debuisse videatur indicativo modo, Et venit hora? Sed non ait, Et venit, cum tribulationem super tribulationem, non consolationem post tribulationem venturam illis esse praediceret. An forte sic eos illa de synagogis se­ paratio fuerat turbatura, ut mori mallent, quam in hac vita sine Judaeorum congregationibus immorari? Absit ut sic turbarentur, qui Dei, non hominum gloriam requirebant. Quid ergo est, Extra synagogas facient vos: sed venit hora; cum potius dicere debuisse vi­ deatur, Et venit hora, ut omnis qui interficit vos, arbi­ tretur obsequium se praestare Deo? Neque enim saltem dictum est, Sed venit hora ut interficiant vos, quasi ut eis mors pro consolatione illius separationis acci­ deret'; sed, Venit, inquit, hora ut omnis qui interficit vos, arbitretur obsequium se præstare Deo. Prorsus non mihi videtur aliud significare voluisse, nisi ut intelli­ gerent atque gauderent tam multos se Christo acquisituros, cum de Judaeorum congregationibus pelleren­ tur, ut eos non sufficeret pellere, sed non sinerent vivere, ne omnes ad nomen Christi sua praedicatione converterent, et ab observatione Judaismi, tanquam divinae veritatis, averterent. Hoc enim de Judaeis di­ ctum debemus accipere, de quibus dixerat, Extra syn­ agogas facient vos. Nam testes, id est martyres Chri­ sti, etiamsi occisi sunt a Gentilibus; non tamen illi arbitrati sunt Deo, sed diis suis falsis obsequium se praestare, cum haec facerent. Judæorum autem omnis qui occidit prædicatores Christi, Deo se praestare putavit obsequium; credens quod desererent Deum Israel, quicumque converterentur ad Christum. Ut enim et ipsum Christum occiderent, ista ratione com­ moti sunt: nam eorum de hac re etiam verba con­ scripta sunt. Videtis quia totus mundus post eum abiit: si dimiserimus eum vivere, venient Ro­ mani, et tollent nobis et locum et gentem. Et quod Cai­ phas dixit: Expedit ut unus homo moriatur pro populo, et non tota gens pereat. Et in hoc ergo sermone suos discipulos suo erexit exemplo, quibus dixerat, Si me persecuti sunt, et vos persequentur; ut quemadmodum illum occidendo, Deo se præstitisse obsequium putaverunt, sic etiam illos. ### English translation (Claude) Then, when he had said this to them, he added: "But the hour is coming when everyone who kills you will think he is offering service to God; and these things they will do to you because they have not known the Father nor me." That is, they have not known God nor his Son, to whom they think they are offering service in killing you. The Lord added these words as if consoling his own by them, who were to be driven out of the Jewish synagogues. For in foretelling the evils they would suffer for their witness to him, he says, "They will put you out of the synagogues." Nor does he say, "And the hour is coming when everyone who kills you will think he is offering service to God." What then does he say? "But the hour is coming": as he would speak if he were foretelling something good after these evils. What then does "They will put you out of the synagogues; but the hour is coming" mean? As if he were going to say: They will indeed separate you, but I will gather you; or, They will indeed separate you, but the hour of your gladness is coming. What then is this word doing there, "But the hour is coming," as if he were promising them consolation after tribulation, when it seems he should rather have said, by way of statement, "And the hour is coming"? But he does not say "And it is coming," as he would if he were foretelling that tribulation upon tribulation, not consolation after tribulation, would come to them. Or perhaps that separation from the synagogues was going to trouble them so much that they would prefer to die rather than linger in this life without the congregations of the Jews? Far be it that they should be so troubled, who sought the glory of God, not of men. What then is "They will put you out of the synagogues; but the hour is coming," when it seems he should rather have said, "And the hour is coming when everyone who kills you will think he is offering service to God"? For it is not even said, "But the hour is coming when they will kill you," as if death would come to them as a consolation for that separation; but "The hour is coming," he says, "when everyone who kills you will think he is offering service to God." It seems to me he wished to signify nothing else than that they should understand and rejoice that, when they were driven from the congregations of the Jews, they would gain so many for Christ that it would not be enough for their opponents to drive them out; they would not let them live, lest by their preaching they convert all to the name of Christ and turn them away from the observance of Judaism as though from divine truth. For we must take this as said of the Jews, of whom he had said, "They will put you out of the synagogues." For the witnesses, that is, the martyrs of Christ, even if they were killed by the Gentiles, yet the Gentiles did not think, when they did this, that they were offering service to God, but to their false gods. But every one of the Jews who killed the preachers of Christ thought he was offering service to God, believing that whoever was converted to Christ deserted the God of Israel. For it was by this reasoning that they were moved to kill Christ himself too; for their words on this matter have also been written down: "You see that the whole world has gone after him; if we let him live, the Romans will come and take away both our place and our nation." And what Caiaphas said: "It is expedient that one man should die for the people, and that the whole nation should not perish." So in this discourse too he raised up his disciples by his own example, to whom he had said, "If they persecuted me, they will persecute you too"; that just as they thought that in killing him they had offered service to God, so too with them. ### Scripture references - John 16:2: quotation, high confidence - John 16:3: quotation, high confidence - John 12:19: quotation, high confidence - John 11:48: quotation, high confidence - John 11:50: quotation, high confidence - John 15:20: quotation, high confidence ### Translation notes - John 16:2–3, John 12:19 with 11:48, John 11:50, and John 15:20 are quoted. Augustine's statements about the Jews of the apostolic period are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 93.3 (PL 35:1865–1867; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-93-3). ## Tractates on the Gospel of John 93.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-93-4 - Source: PL 35:1867 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who killed the apostles thought they served God by protecting the temple; Israel's blindness was partial, and many Jews believed. ### Latin text Iste itaque sensus est in his illos verbis: Extra syn­ agogas facient vos; sed nolite solitudinem formi­ dare: separati quippe a congregatione eorum, tam multos in nomine meo congregabitis, ut illi metuen­ tes ne templum quod erat apud eos, et omnia Legis veteris sacramenta deserantur, interficiant vos; sic fundentes sanguinem vestrum, ut Deo se præstare arbitrentur obsequium. Ecce est illud quod de his dixit Apostolus, Zelum Dei habent, sed non secundum scientiam: obsequium se putant præstare Deo interficiendo famulos Dei. O error horrendus! Itane ut placeas Deo, percutis placentem Deo; et templum Dei vivum te feriente prosternitur, ne Dei templum lapideum deseratur? O exsecrabilis caecitas! Sed ex parte in Israel facta est, ut plenitudo Gentium intraret: ex parte, inquam, facta est, non ex toto. Non enim omnes, sed aliqui ex ramis fracti sunt, ut insereretur oleaster. Nam Spiritu sancto implente discipulos Christi, cum linguis omnium gentium loquerentur, cum per eos divina miracula frequentarentur, et divina eloquia sparge­ rentur, etiam occisus ita dilectus est Christus, ut ejus discipuli expulsi a congregationibus Judaeorum, ex ipsis quoque Judaeis ingentem multitudinem con­ gregarent, et nullam solitudinem formidarent. Hinc ergo accensi caeteri reprobi et caeci, ze­ lum Dei habentes, sed non secundum scientiam, et obsequium se præstare Deo credentes, occidebant eos. Sed pro illis occisus colligebat eos; qui de his futuris, antequam occideretur, instruxerat eos, ne ignaros atque impacatos animos mala inopinata et im­ provisa, quamvis cito transitura, turbarent, sed præ­ cognita et patienter accepta ad bona sempiterna pcr­ ducerent. Hanc enim fuisse causam ut haec eis præ­ nuntiaret, etiam ipse demonstravit adjungens: Sed hæc locutus sum vobis, ut cum venerit hora eorum, re­ miniscamini quia ego dixi vobis. Hora eorum hora te­ nebrosa, hora nocturna. Sed in die mandavit Domi­ nus misericordiam suam, et in nocte declaravit: quando nox Judaeorum separatum a se diem Christianorum nulla confusione fuscavit; et quando carnem occidere potuit, fidem tenebrare non po­ tuit. ### English translation (Claude) So this is the sense of these words: "They will put you out of the synagogues"; but do not fear solitude; for, separated from their congregation, you will gather so many in my name that they, fearing lest the temple which was among them and all the sacraments of the old Law be deserted, will kill you, shedding your blood in such a way that they think they are offering service to God. See, this is what the Apostle said of them: "They have a zeal for God, but not according to knowledge"; they think they offer service to God by killing the servants of God. O horrible error! So, to please God, you strike one who pleases God; and the living temple of God is laid low by your blow, lest the stone temple of God be deserted? O execrable blindness! But it came upon Israel in part, so that the fullness of the Gentiles might come in: in part, I say, not wholly. For not all, but some, of the branches were broken off, so that the wild olive might be grafted in. For when the Holy Spirit filled the disciples of Christ, when they spoke in the tongues of all nations, when divine miracles abounded through them and divine words were scattered abroad, Christ, even though killed, was so loved that his disciples, expelled from the congregations of the Jews, gathered a huge multitude from the Jews themselves, and feared no solitude. Hence the rest, reprobate and blind, were inflamed, having a zeal for God but not according to knowledge, and, believing that they offered service to God, they killed them. But he who had been killed for them gathered them; he who, before he was killed, had instructed them about these things to come, so that evils unexpected and unforeseen, though soon to pass, might not trouble their unknowing and unprepared minds, but, known beforehand and patiently accepted, might lead them to everlasting goods. That this was the reason he foretold these things to them, he himself also showed by adding: "But these things I have spoken to you, so that when their hour comes you may remember that I told you." Their hour: a dark hour, a nocturnal hour. "But by day the Lord commanded his mercy, and by night he declared it": when the night of the Jews did not darken with any confusion the day of the Christians separated from it; and when it could kill the flesh, it could not darken faith. ### Scripture references - John 16:2: quotation, high confidence - Rom 10:2: quotation, high confidence - 1 Cor 3:16: allusion, medium confidence - Rom 11:25: quotation, high confidence - Rom 11:17: allusion, high confidence - Acts 2:41: allusion, high confidence - John 16:4: quotation, high confidence - Ps 42:8 (41:9 LXX): quotation, high confidence ### Translation notes - John 16:2, 16:4, Rom 10:2, Rom 11:25, and Ps 42:8 (LXX 41:9) are quoted; 1 Cor 3:16–17, Rom 11:17, and Acts 2–4 are in view. Augustine's words about the Jews are translated as written. Migne's inline references are removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 93.4 (PL 35:1867; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-93-4). ## Tractates on the Gospel of John 94.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-1 - Source: PL 35:1867 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Since Matthew records early warnings of persecution, "I did not say these things from the beginning" must refer to the promise of the Holy Spirit's coming. ### Latin text Cum Dominus Jesus praedixisset discipulis suos persecutiones quas passuri fuerant post ejus abscessum, subjunxit, atque ait: Hæc autem vobis ab initio non dixi, quia vobiscum eram: nunc autem vado ad eum qui me misit. Ubi primum videndum est, utrum eis futuras non prædixerit ante passiones. Sed alii tres evangelistæ satis eum prædixisse isti demon­ strant, antequam ventum esset ad coenam: qua peracta secundum Joannem ista locutus est, ubi ait, Hæc autem vobis ab initio non dixi, quia vobiscum eram. An forte hinc ista solvitur quæstio, quia et illi eum narrant passioni proximum fuisse cum hæc diceret? Non ergo ab initio quando cum illis erat, quia jam discessurus, jamque ad Patrem perrecturus hæc dixit: et ideo etiam secundum illos evangelistas ve­ rum est quod hic dictum est, Hæc autem vobis ab ini­ tio non dixi. Sed quid agimus de fide Evangelii se­ cundum Matthæum, qui haec eis a Domino non solum cum jam esset Pascha cum discipulis coenaturus im­ minente passione, verum et ab initio denuntiata esse commemorat, ubi primum nominatim duodecim ex­ primuntur Apostoli, et ad opera divina mittuntur? Quid sibi ergo vult quod hic ait, Hæc autem vobis ab initio non dixi, quia vobiscum eram: nisi quia ea quæ hic dicit de Spiritu sancto, quod sit ven­ turus ad eos et testimonium perhibiturus, quando mala illa passuri sunt, hæc ab initio eis non dixit, quia cum ipsis erat? ### English translation (Claude) When the Lord Jesus had foretold to his disciples the persecutions they were to suffer after his departure, he added and said: "But these things I did not say to you from the beginning, because I was with you; but now I am going to him who sent me." Here we must first see whether he had not foretold their future sufferings to them before. But the other three evangelists show clearly enough that he foretold them before the supper was reached; and it was after the supper, according to John, that he spoke these words, where he says, "But these things I did not say to you from the beginning, because I was with you." Or is this question perhaps solved by the fact that they too relate that he was close to his passion when he said these things? So it was not "from the beginning," when he was with them, since he said these things when he was already about to depart and go to the Father; and therefore, even according to those evangelists, what is said here is true: "But these things I did not say to you from the beginning." But what are we to do about the trustworthiness of the Gospel according to Matthew, which records that these things were announced to them by the Lord not only when he was about to eat the Passover with his disciples, with the passion at hand, but also from the beginning, where the twelve apostles are first named one by one and sent out to divine works? What then does he mean by saying here, "But these things I did not say to you from the beginning, because I was with you," except that what he says here about the Holy Spirit, that he would come to them and bear witness when they suffered those evils, he did not say to them from the beginning, because he was with them? ### Scripture references - John 16:4: quotation, high confidence - John 16:5: quotation, high confidence - Matt 24:9: allusion, high confidence - Mark 13:9: allusion, high confidence - Luke 21:12: allusion, high confidence - Matt 10:17: allusion, high confidence ### Translation notes - John 16:4–5 is quoted; the predictions of persecution in Matt 10:17–22, Matt 24:9, Mark 13:9, and Luke 21:12 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 94.1 (PL 35:1867; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-1). ## Tractates on the Gospel of John 94.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-2 - Source: PL 35:1867–1869 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ had not spoken earlier of the Comforter because his presence comforted them; the Spirit would make them witnesses able to endure persecution. ### Latin text Consolator ergo ille vel advocatus (utrumque enim interpretatur quod est græce paracletus), Chri­ sto abscedente fuerat necessarius; et ideo de illo non dixerat ab initio quando cum illis erat, quia ejus præ­ sentia consolabantur: abscessurus autem oportebat ut diceret illum esse venturum, per quem futurum erat ut charitate diffusa in cordibus suis verbum Dei cum fiducia prædicarent; et illo intrinsecus apud eos testimonium perhibente de Christo, ipsi quoque testimonium perhiberent; neque scandalizarentur cum inimici Judæi absque synagogis facerent eos, et inter­ ficerent arbitrantes obsequium se praestare Deo: quoniam charitas omnia tolerat, quæ diffundenda erat in cordibus eorum per Spiritus sancti donum. Hinc ergo iste totus ducitur sensus, quia facturus eos erat martyres suos, id est testes suos per Spiritum sanctum; ut illo in eis ope­ rante, persecutionum quaecumque aspera tolerarent, nec frigescerent a charitate prædicandi, illo divino igne succensi. Hæc ergo, inquit, locutus sum vobis, ut cum venerit hora eorum, reminiscamini quia ego dixi vo­ bis. Hæc scilicet locutus sum vobis, non tantum quia passuri estis ista; sed quia cum venerit paracletus ille, testimonium perhibebit de me, ne ista timendo taceatis, unde fiet ut etiam vos testi­ monium perhibeatis. Hæc autem vobis ab initio non dixi, quia vobiscum eram, et ego vos consolabar mea corporali presentia, exhibita humanis sensibus ve­ siris, quam parvuli capere poteratis. ### English translation (Claude) That Comforter, then, or Advocate (for both translate the Greek paracletus), was needed when Christ departed; and therefore he had not spoken of him from the beginning, when he was with them, because they were comforted by his presence. But as he was about to depart, he had to tell them that the Spirit would come, through whom it would come about that, with love poured out in their hearts, they would preach the word of God with confidence; and, as he bore witness about Christ inwardly with them, they too would bear witness; and they would not be made to stumble when their Jewish enemies put them out of the synagogues and killed them, thinking they were offering service to God; since "love bears all things," the love which was to be poured out in their hearts through the gift of the Holy Spirit. From this, then, the whole sense is drawn: that he was going to make them his martyrs, that is, his witnesses, through the Holy Spirit; so that, with the Spirit working in them, they would endure whatever hardships of persecution, and, set on fire by that divine fire, would not grow cold in the love of preaching. "These things, then," he says, "I have spoken to you, so that when their hour comes you may remember that I told you." I have spoken these things to you, namely, not only because you are going to suffer them, but because, when that Paraclete has come, he will bear witness about me, so that you do not keep silent out of fear of these things; and from this it will come about that you too bear witness. "But these things I did not say to you from the beginning, because I was with you," and I was comforting you by my bodily presence, shown to your human senses, which as little ones you could grasp. ### Scripture references - Rom 5:5: allusion, high confidence - John 15:26: allusion, high confidence - John 16:2: allusion, high confidence - 1 Cor 13:7: quotation, high confidence - John 16:4: quotation, high confidence ### Translation notes - John 16:4 and 1 Cor 13:7 are quoted; Rom 5:5, John 16:2, and John 15:26–27 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 94.2 (PL 35:1867–1869; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-2). ## Tractates on the Gospel of John 94.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-3 - Source: PL 35:1869 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: No one would ask where he was going because they would see him ascend into heaven. ### Latin text Nunc autem vado ad eum qui me misit: et nemo, inquit, ex vobis interrogat me, Quo vadis? Significat sic se iturum ut nullus interrogaret, quod palam fieri visu corporis cernerent: nam superius interrogaverant eum quo esset iturus, et responderat eis se iturum quo ipsi tunc venire non possent. Nunc vero ita se promittit iturum, ut nullus eorum quo vadit interroget. Nubes enim suscepit eum quando ascendit ab eis; et euntem in cælum non verbis quas sieruut, sed oculis deduxerunt. ### English translation (Claude) "But now I am going to him who sent me; and none of you," he says, "asks me, Where are you going?" He signifies that he will go in such a way that no one would ask, because they would see it happen openly with bodily sight; for earlier they had asked him where he was going, and he had answered them that he was going where they could not then come. But now he promises that he will go in such a way that none of them asks where he is going. For "a cloud took him up" when he ascended from them; and as he went into heaven they followed him not with questioning words but with their eyes. ### Scripture references - John 16:5: quotation, high confidence - John 13:36: allusion, high confidence - John 13:33: allusion, high confidence - Acts 1:9: quotation, high confidence - Acts 1:10: allusion, high confidence ### Translation notes - John 16:5 is quoted; John 13:33, 36 and Acts 1:9–10 are in view. The words rendered "with questioning words" are garbled in the digital text (verbis quas sieruut); translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 94.3 (PL 35:1869; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-3). ## Tractates on the Gospel of John 94.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-4 - Source: PL 35:1869 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ had to withdraw his bodily presence so that the disciples, no longer clinging to him in a fleshly way, could receive the Spirit and know him spiritually. ### Latin text Sed quia hæc locutus sum vobis, inquit, tristitia implevit cor vestrum. Videbat utique quid illa sua verba in eorum cordibus agerent: spiritualem quippe non­ dum interius habentes consolationem, quam per Spi­ ritum sanctum fuerant habituri, id quod exterius in Christo videbant, amittere metuebant; et quia se amissuros esse illum vera denuntiantem dubitare non poterant, contristabatur humanus affectus, quia carnalis desolabatur aspectus. Noverat autem ille quid eis potius expediret, quia visus interior ipse est uti­ que melior, quo eos consolaturus fuerat Spiritus san­ ctus; non cernentium corporibus ingesturus corpus humanum, sed seipsum credentium pectoribus infu­ surus. Denique adjungit, Sed ego veritatem dico vobis, expedit vobis ut ego vadam. Si enim non abiero, Para­ cletus non veniet ad vos: si autem abiero, mittam eum ad vos: tanquam diceret, Expedit vobis ut haec forma servi auferatur a vobis: caro quidem factum Verbum habito in vobis; sed nolo me carnaliter adhuc diliga­ tis, et isto lacte contenti semper infantes esse cupia­ tis. Expedit vobis ut ego vadam, Si enim non abiero, Paracletus non veniet ad vos. Si alimenta tenera quibus vos alui, non subtraxero, solidum cibum non esurietis; si carni carnaliter hæseritis, capaces Spiritus non eritis. Nam quid est, Si non abiero, Paracletus non veniet ad vos: si autem abiero, mittam eum ad vos? Numquid hic positus, eum non poterat mittere? Quis hoc dixerit? Neque enim ubi ille erat, iste inde reces­ serat; et sic venerat a Patre, ut non maneret in Patre. Postremo, quomodo eum etiam hic constitutus non poterat mittere, quem scimus super eum bapt:­ zatum venisse atque mansisse, imo vero a quo scimus eum nunquam separabilem fuisse? Quid est ergo, Si non abiero, Paracletus non veniet ad vos; nisi, non potestis capere Spiritum, quamdiu secundum carnem persistitis nosse Christum? Unde ille qui jam acceperat Spiritum: Etsi noveramus, inquit, secundum carnem Christum, sed nunc jam non novimus. Etiam ipsam quippe carnem Christi non se­ cundum carnem novit, qui Verbum carnem factum spiritualiter novit. Hoc nimirum significare voluit ma­ gister bonus dicendo, Si enim non abiero, Paracletus non veniet ad vos: si autem abiero, mittam eum ad vos. ### English translation (Claude) "But because I have said these things to you," he says, "sorrow has filled your heart." He saw, certainly, what those words of his were doing in their hearts: for not yet having inwardly the spiritual consolation which they were to have through the Holy Spirit, they feared to lose what they saw outwardly in Christ; and since they could not doubt that they would lose him, as he was announcing the truth, their human affection was saddened because their fleshly sight was being bereaved. But he knew what was rather to their advantage, because the inner sight, with which the Holy Spirit was going to console them, is certainly better; for the Spirit would not present a human body to the bodies of those who see, but pour himself into the hearts of those who believe. Finally he adds: "But I tell you the truth, it is to your advantage that I go. For if I do not go away, the Paraclete will not come to you; but if I go, I will send him to you." As if he said: It is to your advantage that this form of a servant be taken away from you: as the Word made flesh I dwell among you; but I do not want you to go on loving me in a fleshly way, and, content with this milk, to wish always to be infants. It is to your advantage that I go; for if I do not go away, the Paraclete will not come to you. If I do not withdraw the tender nourishment with which I have fed you, you will not hunger for solid food; if you cling to the flesh in a fleshly way, you will not be capable of the Spirit. For what is "If I do not go away, the Paraclete will not come to you; but if I go, I will send him to you"? Could he not send him while placed here? Who would say this? For neither had the Spirit withdrawn from where Christ was, and Christ had come from the Father in such a way as not to cease remaining in the Father. Finally, how could he not send him even while set here, when we know that the Spirit came upon him when he was baptized and remained on him; indeed, when we know that he was never separable from him? What then is "If I do not go away, the Paraclete will not come to you," except: you cannot receive the Spirit as long as you persist in knowing Christ according to the flesh? Hence he who had already received the Spirit says: "Even if we knew Christ according to the flesh, yet now we know him so no longer." For he does not know even Christ's very flesh according to the flesh who knows spiritually the Word made flesh. This surely is what the good master wished to signify by saying, "For if I do not go away, the Paraclete will not come to you; but if I go, I will send him to you." ### Scripture references - John 16:6: quotation, high confidence - John 16:7: quotation, high confidence - Phil 2:7: allusion, medium confidence - John 1:14: allusion, high confidence - 1 Cor 3:2: allusion, high confidence - John 1:32: allusion, high confidence - John 1:33: allusion, high confidence - 2 Cor 5:16: quotation, high confidence ### Translation notes - John 16:6–7 and 2 Cor 5:16 are quoted; John 1:14, Phil 2:7, 1 Cor 3:1–2, and John 1:32–33 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 94.4 (PL 35:1869; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-4). ## Tractates on the Gospel of John 94.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-5 - Source: PL 35:1869 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: After Christ's bodily departure the whole Trinity was present to the disciples, since where any one of the persons is, the one God, the Trinity, is. ### Latin text Christo autem discedente corporaliter, non so­ lum Spiritus sanctus, sed et Pater et Filius illis adfuit spiritualiter. Nam si ab eis sic abscessit Christus, ut pro illo, non cum illo in eis esset Spiritus sanctus; ubi est ejus promissio dicentis, Ecce ego vobiscum sum usque in consummationem sæculi; et Veniemus ad eum ego et Pater, et mansionem apud eum faciemus: cum et Spiritum sanctum ita se promiserit esse missurum, ut cum eis esset in æternum? Ac per hoc cum ex carnalibus vel animalibus essent spirituales futuri, profecto et Patrem et Filium et Spiritum sanctum capacius fuerant habituri. In nullo autem credendus est esse Pater sine Filio et Spiritu sancto, aut Pater et Filius sine Spiritu sancto, aut Filius sine Patre et Spiritu sancto, aut sine Patre et Filio Spiritus sanctus, aut Pater et Spiritus sanctus sine Filio: sed ubi eorum quilibet unus, ibi Trinitas Deus unus. Oportebat autem ita insinuari Trinitatem ut quamvis nulla esset diversitas substantiarum, singillatim tamen commendaretur distinctio persona­ rum; ubi eis qui recte intelligunt, nunquam videri potest separatio naturarum. ### English translation (Claude) But when Christ departed bodily, not only the Holy Spirit but also the Father and the Son were present to them spiritually. For if Christ withdrew from them in such a way that the Holy Spirit was in them in place of him, not together with him, where is his promise when he says, "Behold, I am with you always, even to the consummation of the age," and, "We will come to him, I and the Father, and make our dwelling with him," since he promised that he would send the Holy Spirit too in such a way that he would be with them for ever? And therefore, since from being fleshly or natural they were to become spiritual, they were surely going to have the Father and the Son and the Holy Spirit more fully. But in no one is the Father to be believed to be without the Son and the Holy Spirit, or the Father and the Son without the Holy Spirit, or the Son without the Father and the Holy Spirit, or the Holy Spirit without the Father and the Son, or the Father and the Holy Spirit without the Son; but where any one of them is, there is the Trinity, one God. But the Trinity had to be made known in such a way that, though there is no diversity of substances, the distinction of persons is nevertheless commended one by one; and in this those who understand rightly can never see a separation of natures. ### Scripture references - Matt 28:20: quotation, high confidence - John 14:23: quotation, high confidence - John 14:16: allusion, high confidence ### Translation notes - Matt 28:20 and John 14:23 are quoted; John 14:16 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 94.5 (PL 35:1869; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-5). ## Tractates on the Gospel of John 94.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-6 - Source: PL 35:1869 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine introduces John 16:8–11 and defers its explanation. ### Latin text Quod autem sequitur, Et cum venerit ille, arguet mundum de peccato, et de justitia, et de judicio: de peccato quidem, quia non credunt in me; de justitia vero, quia ad Patrem vado, et jam non videbitis me; de judicio autem, quia princeps hujus mundi judicatus est: tanquam solum sit peccatum non credere in Christum, et tanquam ipsa sit justitia non videre Christum, et tanquam ipsum sit judicium quod princeps hujus mundi, hoc est diabolus judicatus est: valde latebrosum est, nec isto sermone coarctandum ne fiat obscurius brevitate; sed alio potius quantum Dominus adjuverit explicandum. ### English translation (Claude) But what follows, "And when he comes, he will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in me; of righteousness, because I go to the Father, and you will no longer see me; of judgment, because the ruler of this world has been judged," as though the only sin were not believing in Christ, as though righteousness itself were not seeing Christ, and as though judgment itself were that the ruler of this world, that is, the devil, has been judged: this is very obscure, and must not be squeezed into this sermon, lest it become more obscure by brevity; it must rather be explained in another, as far as the Lord helps. ### Scripture references - John 16:8: quotation, high confidence - John 16:9: quotation, high confidence - John 16:10: quotation, high confidence - John 16:11: quotation, high confidence ### Translation notes - John 16:8–11 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 94.6 (PL 35:1869; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/93-1/#p-94-6). ## Tractates on the Gospel of John 95.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-95-1 - Source: PL 35:1869–1871 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit convicts the world through the disciples sent to all nations, giving them the love that casts out fear; Christ convicts in them too, for the works of the Trinity are inseparable. ### Latin text Promittens Dominus missurum se Spiritum san­ ctum, Cum venerit, inquit, ille arguet mundum de pec­ cato, et de justitia, et de judicio. Quid est hoc? Num­ quidnam Dominus Christus non arguit mundum de peccato, cum ait: Si non venissem, et locutus eis fuis­ sem, peccatum non haberent; nunc autem excusationem non habent de peccato suo? Sed ne quis forte dicat hoc ad Judæos proprie pertinere, non ad mundum; nonne ait alio loco: Si de mundo essetis, mundus quod suum esset diligeret? Numquid non arguit de justitia, ubi ait: Pater juste, mundus te non cognovit? Numquid non arguit de judicio, ubi se ait sinistris esse dictorum: Ite in ignem æternum, qui paratus est diabolo et angelis ejus? Et multa alia reperiuntur in sancto Evangelio, ubi de his Christus arguit mundum. Quid est ergo quod tan­ quam proprie tribuit hoc Spiritui sancto? An forte, quia Christus in Judaeorum tantum gente locutus est, mundum non videtur arguisse, ut ille intelligatur ar­ gui qui audit arguentem? Spiritus autem sanctus in discipulis ejus toto orbe diffusis, non unam gentem intelligitur arguisse, sed mundum. Nam hoc illis ait ascensurus in cælum: Non est vestrum scire tempora vel momenta, quæ Pater posuit in sua potestate; sed accipietis virtutem Spiritus sancti supervenientis in vos, et eritis mihi testes in Jerusalem, et in tota Judæa, et in Samaria, et usque in fines terræ, Hoc est arguere mundum. Sed quis audeat dicere quod per discipulos Christi arguit mundum Spiritus sanctus, et non arguat ipse Christus; cum clamet Apostolus, An vultis experimentum accipere ejus qui in me loquitur Christus? Quos itaque arguit Spiritus sanctus, arguit utique et Christus. Sed quantum mihi videtur, quia per Spiritum sanctum diffundenda erat charitas in cordibus eorum, quæ foras mittit timorem, quo impediri possent ne arguere mundum qui persecutionibus fremebat, auderent; propterea dixit, Ille arguet mundum: tan­ quam diceret, Ille diffundet in cordibus vestris chari­ tatem; sic enim timore depulso, arguendi habebitis libertatem. Saepe autem diximus inseparabilia opera esse Trinitatis; sed singillatim commendandas fuisse personas, ut non solum sine separatione, verum etiam sine confusione et unitas intelligatur et Trinitas. ### English translation (Claude) Promising that he would send the Holy Spirit, the Lord says, "When he comes, he will convict the world of sin, and of righteousness, and of judgment." What is this? Did the Lord Christ not convict the world of sin when he said, "If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin"? But lest anyone perhaps say that this applies properly to the Jews and not to the world, does he not say in another place, "If you were of the world, the world would love what was its own"? Did he not convict it of righteousness where he says, "Righteous Father, the world has not known you"? Did he not convict it of judgment where he says he will say to those on the left, "Go into the eternal fire, which has been prepared for the devil and his angels"? And many other passages are found in the holy Gospel where Christ convicts the world of these things. Why then does he attribute this, as if it were proper to him, to the Holy Spirit? Is it perhaps because Christ spoke only among the nation of the Jews, and so seems not to have convicted the world, if the one convicted is understood to be the one who hears him convicting? But the Holy Spirit, in Christ's disciples spread through the whole world, is understood to have convicted not one nation but the world. For this is what he said to them as he was about to ascend into heaven: "It is not for you to know the times or moments which the Father has set by his own authority; but you will receive the power of the Holy Spirit coming upon you, and you will be my witnesses in Jerusalem and in all Judea and in Samaria and to the ends of the earth." This is to convict the world. But who would dare say that the Holy Spirit convicts the world through Christ's disciples and Christ himself does not convict it, when the Apostle cries out, "Or do you wish to have proof of the Christ who speaks in me?" So those whom the Holy Spirit convicts, Christ certainly convicts too. But as it seems to me, because through the Holy Spirit love was to be poured out in their hearts, the love that casts out fear, by which they could have been hindered from daring to convict the world that raged with persecutions, therefore he said, "He will convict the world"; as if he said, He will pour out love in your hearts; for so, when fear has been driven out, you will have the freedom to convict. We have often said that the works of the Trinity are inseparable, but that the persons had to be commended one by one, so that both the unity and the Trinity may be understood, not only without separation but also without confusion. ### Scripture references - John 16:8: quotation, high confidence - John 15:22: quotation, high confidence - John 15:19: quotation, high confidence - John 17:25: quotation, high confidence - Matt 25:41: quotation, high confidence - Acts 1:7: quotation, high confidence - Acts 1:8: quotation, high confidence - 2 Cor 13:3: quotation, high confidence - Rom 5:5: allusion, high confidence - 1 John 4:18: allusion, high confidence ### Translation notes - John 16:8, 15:22, 15:19, 17:25, Matt 25:41, Acts 1:7–8, and 2 Cor 13:3 are quoted; Rom 5:5 and 1 John 4:18 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 95.1 (PL 35:1869–1871; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-95-1). ## Tractates on the Gospel of John 95.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-95-2 - Source: PL 35:1871 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The world is convicted of its own sin of unbelief and of the righteousness of believers, which is faith in the Christ they no longer see. ### Latin text Exponit deinde quid dixerit de peccato, et de ju­ stitia et de judicio. De peccato quidem, inquit, quia non crediderunt in me. Hoc enim peccatum quasi solum sit, præ caeteris posuit; quia hoc manente cætera de­ tinentur, et hoc discedente caetera remittuntur. De justitia vero, inquit, quia ad Patrem vado, et jam non videbitis me. Hic primo videndum est, si recte quisque arguitur de peccato, quomodo recte arguatur et de justitia. Numquid enim si arguendus est peccator pro­ pterea quia peccator est, arguendum putabit quisquam et justum propterea quia justus est? Absit. Nam et si aliquando justus arguitur, ideo recte arguitur, quia, sicut scriptum est, Non est justus in terra qui faciet bo­ num, et non peccabit. Quocirca etiam cum justus ar­ guitur, de peccato arguitur, non de justitia. Quoniam et in illo quod legimus divinitus dictum, Noli effici justus multum; non est notata justitia sapientis, sed superbia praesumentis. Qui ergo fit multum justus, ipso nimio fit injustus. Multum enim se facit justum, qui dicit se non habere peccatum; aut qui se putat non gratia Dei, sed sua voluntate sufficiente effici justum: nec recte vivendo justus est, sed potius inflatus, putando se esse quod non est. Quo pacto igitur mundus arguendus est de justitia, nisi de justitia credentium? Arguitur itaque de peccato, quia in Christum non credit; et arguitur de justitia eorum qui credunt. Ipsa quippe fidelium comparatio, infide­ lium est vituperatio. Hoc et ipsa expositio satis in­ dicat. Volens enim aperire quid dixerit, De justitia vero, inquit, quia ad Patrem vado, et jam non videbi­ tis me. Non ait, Et jam non videbunt me; de quibus dixerat, quia non crediderunt in me. Sed peccatum quid vocaret exponens, de illis locutus est dicens, quia non crediderunt in me: exponens autem quam diceret ju­ stitiam, de qua mundus arguitur, ad ipsos quibus lo­ quebatur, se convertit, atque ait, Quia ad Patrem vado, et jam non videbitis me. Quapropter mundus de peccato quidem suo, de justitia vero arguitur aliena, sicut arguuntur de lumine tenebræ: Omnia enim quæ arguuntur, ait Apostolus, a lumine manifestantur. Quantum enim malum sit eorum qui non cre­ dunt, non solum per seipsum, verum etiam ex bono potest eorum apparere qui credunt. Et quoniam ista vox infidelium esse consuevit, Quomodo credimus quod non videmus? ideo credentium justitiam sic oportuit definiri, Quia ad Patrem vado, et jam non vi­ debitis me. Beati enim qui non vident, et credunt. Nam et qui viderunt Christum, non in eo lau­ data est fides eorum, quia credebant quod videbant, id est Filium hominis; sed quia credebant, quod non videbant, id est Filium Dei. Cum vero et ipsa forma servi subtracta eorum esset aspectibus, tum vero ex omni parte impletum est, Justus ex fide vivit. Est enim fides, sicut in Epistola quæ ad Hebræos est definitur, sperantium substantia, convictio rerum quæ non videntur. ### English translation (Claude) Then he explains what he meant by "of sin, and of righteousness, and of judgment." "Of sin," he says, "because they did not believe in me." For he put this sin before the others as if it were the only one, because while it remains the others are retained, and when it departs the others are forgiven. "Of righteousness," he says, "because I go to the Father, and you will no longer see me." Here we must first see how, if anyone is rightly convicted of sin, he can rightly be convicted also of righteousness. For if a sinner must be convicted because he is a sinner, will anyone think that a righteous man must also be convicted because he is righteous? Far from it. For even if a righteous man is sometimes convicted, he is rightly convicted because, as it is written, "There is no righteous man on earth who will do good and not sin." Therefore even when a righteous man is convicted, he is convicted of sin, not of righteousness. For in that saying too which we read as divinely spoken, "Do not be overly righteous," it is not the righteousness of the wise man that is censured but the pride of the presumptuous. He, then, who becomes overly righteous becomes unrighteous by that very excess. For he makes himself overly righteous who says that he has no sin, or who thinks that he is made righteous not by the grace of God but by his own will as sufficient: nor is he righteous by living rightly, but rather puffed up, thinking himself to be what he is not. How then is the world to be convicted of righteousness, if not of the righteousness of believers? So it is convicted of sin, because it does not believe in Christ; and it is convicted of the righteousness of those who believe. For the very comparison with the faithful is the censure of the unfaithful. The explanation itself shows this clearly enough. For wishing to make plain what he had said, he says, "Of righteousness, because I go to the Father, and you will no longer see me." He does not say, "And they will no longer see me," meaning those of whom he had said, "because they did not believe in me." In explaining what he called sin he spoke of them, saying, "because they did not believe in me"; but in explaining what righteousness he meant, the righteousness of which the world is convicted, he turned to those to whom he was speaking and said, "Because I go to the Father, and you will no longer see me." So the world is convicted of its own sin but of another's righteousness, as darkness is convicted by light: "For all things that are convicted," says the Apostle, "are made manifest by the light." For how great the evil of those who do not believe is can appear not only through itself but also from the good of those who believe. And since the usual saying of unbelievers is, "How can we believe what we do not see?", the righteousness of believers had to be defined thus: "Because I go to the Father, and you will no longer see me." For "blessed are those who do not see and believe." For of those too who saw Christ, their faith was not praised in that they believed what they saw, that is, the Son of Man, but because they believed what they did not see, that is, the Son of God. But when the very form of a servant had been withdrawn from their sight, then indeed was fulfilled in every respect, "The righteous lives by faith." For faith, as it is defined in the Epistle to the Hebrews, is "the substance of those who hope, the conviction of things that are not seen." ### Scripture references - John 16:9: quotation, high confidence - John 16:10: quotation, high confidence - Eccl 7:20: quotation, high confidence - Eccl 7:16: quotation, high confidence - 1 John 1:8: allusion, high confidence - Eph 5:13: quotation, high confidence - John 20:29: quotation, high confidence - Hab 2:4: quotation, high confidence - Rom 1:17: quotation, medium confidence - Heb 11:1: quotation, high confidence ### Translation notes - John 16:9–10, Eccl 7:20, Eccl 7:16, Eph 5:13, John 20:29, Hab 2:4 (Rom 1:17), and Heb 11:1 are quoted; 1 John 1:8 is in view. The teaching that no one is righteous by his own will apart from grace is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 95.2 (PL 35:1871; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-95-2). ## Tractates on the Gospel of John 95.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-95-3 - Source: PL 35:1871 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "You will no longer see me" means they would no longer see Christ in his mortal lowliness; believing in him unseen is the righteousness of faith. ### Latin text Sed quid est, Jam non videbitis me? Non enim ait, Ad Patrem vado, et non videbitis me; ut tempo. ris intervallum quo non videbitur, significasse intelli­ geretur, sive breve, sive longum, tamen utique ter­ minatum: sed dicendo, Jam non videbitis me, velut nunquam eos de cætero visuros Christum, veritas prænuntiavit. Hæccine justitia est nunquam Christum videre, et in eum tamen credere; cum propterea laudetur fides ex qua justus vivit, quoniam credit, quem modo non videt Christum, se aliquando esse visurum? Postremo secundum hanc justitiam, num­ quid dicturi sumus Paulum apostolum non fuisse jit­ stum, confitentem se Christum vidisse post ascensio­ nem ejus in coelum, de quo utique jam tempore dixerat, Jam non videbitis me? Numquid se­ cundum hanc justitiam justus non erat gloriosissimus Stephanus, qui cum lapidaretur, ait: Ecce video cæ­ lum apertum, et Filium hominis stantem ad dexteram Dei? Quid ergo est, Ad Patrem vado, et jam non videbitis me; nisi, quomodo sum, cum vobis­ cum sum? Tunc enim adhuc erat mortalis in simili­ tudine carnis peccati, qui esurire po­ terat ac sitire, fatigari atque dormire: hunc ergo Christum, id est talem Christum, cum transisset de hoc mundo ad Patrem, non erant jam visuri; et ipsa est justitia fidei, de qua dicit Apostolus, Etsi nove­ ramus Christum secundum carnem, sed nunc jam non novimus. Erit itaque, inquit, vestra justitia, qua mundus arguetur, quia vado ad Patrem, et jam non videbitis me: quoniam in eum quem non vide­ bitis credetis in me: et quando me videbitis, quod tunc ero, non videbitis me quod sum vobiscum modo; non videbitis humilem, sed excelsum; non videbitis mor­ talem, sed sempiternum; non videbitis judicandum, sed judicaturum: et de hac fide vestra, id est justitia vestra, arguet Spiritus sanctus incredulum mundum. ### English translation (Claude) But what is "you will no longer see me"? For he does not say, "I go to the Father, and you will not see me," so that he might be understood to have signified an interval of time in which he would not be seen, short or long but certainly limited; but by saying, "you will no longer see me," the Truth foretold, as it were, that they would never see Christ again. Is this righteousness, never to see Christ and yet to believe in him, when the faith by which the righteous lives is praised precisely because it believes that it will one day see the Christ whom it does not now see? Finally, according to this righteousness, are we to say that the apostle Paul was not righteous, who confessed that he saw Christ after his ascension into heaven, the very time of which he had said, "you will no longer see me"? According to this righteousness was the most glorious Stephen not righteous, who said as he was being stoned, "Behold, I see the heavens opened, and the Son of Man standing at the right hand of God"? What then is "I go to the Father, and you will no longer see me," except: as I am while I am with you? For then he was still mortal, in the likeness of sinful flesh, able to hunger and thirst, to be weary and to sleep. This Christ, then, that is, such a Christ, they were no longer to see when he had passed from this world to the Father; and this is the righteousness of faith, of which the Apostle says, "Even if we knew Christ according to the flesh, yet now we know him so no longer." This, then, he says, will be your righteousness, by which the world will be convicted: "because I go to the Father, and you will no longer see me"; since you will believe in me, whom you will not see; and when you do see me, as I shall be then, you will not see me as I am with you now: you will see not the lowly one but the exalted one, not the mortal but the everlasting, not the one to be judged but the one who will judge. And of this faith of yours, that is, your righteousness, the Holy Spirit will convict the unbelieving world. ### Scripture references - John 16:10: quotation, high confidence - Hab 2:4: allusion, medium confidence - 1 Cor 15:8: allusion, high confidence - Acts 7:56: quotation, high confidence - Rom 8:3: allusion, high confidence - John 13:1: allusion, medium confidence - 2 Cor 5:16: quotation, high confidence ### Translation notes - John 16:10, Acts 7:56, and 2 Cor 5:16 are quoted; Hab 2:4, 1 Cor 15:8, Rom 8:3, and John 13:1 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 95.3 (PL 35:1871; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-95-3). ## Tractates on the Gospel of John 95.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-95-4 - Source: PL 35:1871–1873 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The devil, ruler of the unbelieving world, has been judged; the world that imitates him is convicted of sharing his judgment, and must believe in Christ to escape it. ### Latin text Arguet etiam de judicio, quia princeps hujus mundi judicatus est. Quis est iste, nisi de quo ait alio loco, Ecce venit princeps mundi, et in me nihil inveniet; id est, nihil juris sui, nihil quod ad eum pertineat, nullum scilicet omnino peccatum? Per hoc enim est diabolus princeps mundi. Non enim coeli et terræ et omnium quæ in eis sunt, est diabolus princeps, qua significatione intelligitur mundus, ubi dictum est, Et mundus per eum factus est: sed mundi est diabolus princeps, de quo mundo ibi continuo subjungit atque ait, Et mundus eum non cognovit, hoc est homines infideles, quibus toto orbe terrarum mundus est plenus: inter quos gemit fidelis mundus, quem de mundo elegit, per quem factus est mundus; de quo ipse dicit, Non venit Filius hominis ut judicet mundum, sed ut salvetur mundus per ipsum. Mundus eo judicante damnatur, mun­ dus eo subveniente salvatur: quoniam sicut arbor foliis et pomis, sicut area paleis et frumentis, ita infidelibus et fidelibus plenus est mundus. Princeps ergo mundi hujus, hoc est princeps tenebrarum ha­ rum, id est infidelium; de quibus eruitur mundus, quibus dicitur, Fuistis aliquando tenebræ; nunc autem lux in Domino: princeps mundi hujus de quo alibi dicit, Nunc princeps mundi hujus missus est foras, utique judicatus est; quoniam judicio ignis æterni irrevocabiliter destinatus est. Et de hoc itaque judicio quo princeps judicatus est mun­ di, arguitur a Spiritu sancto mundus; quoniam cum suo principe judicatur, quem superbus atque impius imitatur. Si enim Deus, sicut dicit apostolus Petrus, peccantibus angelis non pepercit, sed carceribus caliginis inferi retrudens tradidit in judicio puniendos servari; quomodo non a Spiritu sancto de hoc judicio mundus arguitur, quando in Spiritu sancto hæc loquitur Apostolus? Credant itaque homines in Christum, ne arguantur de peccato infidelitatis suæ, quo peccata omnia detinentur: transeant in numerum fidelium, ne arguantur de justitia eorum, quos justi­ ficatos non imitantur: caveant futurum judicium, ne cum mundi principe judicentur, quem judicatum imi­ tantur. Etenim ne sibi existimet parci superbia dura mortalium, de superborum supplicio terrenda est an­ gelorum. ### English translation (Claude) He will convict also of judgment, "because the ruler of this world has been judged." Who is this, if not the one of whom he says in another place, "Behold, the ruler of the world is coming, and he will find nothing in me"; that is, nothing that is his by right, nothing that belongs to him, namely, no sin at all? For it is through this that the devil is the ruler of the world. For the devil is not the ruler of heaven and earth and all that is in them, which is the sense of "world" where it is said, "And the world was made through him"; but the devil is ruler of that world of which he there at once adds, "And the world did not know him": that is, unbelieving men, with whom the world is filled throughout the whole earth. Among them groans the faithful world, which he through whom the world was made chose out of the world; of which he himself says, "The Son of Man did not come to judge the world, but that the world might be saved through him." The world is condemned when he judges, the world is saved when he helps; for just as a tree is full of leaves and fruit, and a threshing floor of chaff and grain, so the world is full of unbelievers and believers. So the ruler of this world, that is, the ruler of this darkness, that is, of unbelievers, from among whom the world is rescued, to whom it is said, "You were once darkness, but now you are light in the Lord"; the ruler of this world, of whom he says elsewhere, "Now the ruler of this world is cast out," has certainly been judged, since he has been irrevocably destined to the judgment of eternal fire. And so of this judgment by which the ruler of the world has been judged, the world is convicted by the Holy Spirit; since it is judged with its ruler, whom in its pride and ungodliness it imitates. For if God, as the apostle Peter says, "did not spare the angels who sinned, but thrust them down into the prisons of the darkness of the underworld and handed them over to be kept for punishment in the judgment," how is the world not convicted of this judgment by the Holy Spirit, when the Apostle says these things in the Holy Spirit? So let men believe in Christ, so as not to be convicted of the sin of their unbelief, by which all sins are retained; let them pass into the number of the faithful, so as not to be convicted of the righteousness of those who have been justified and whom they do not imitate; let them beware of the judgment to come, so as not to be judged with the ruler of the world, who has been judged and whom they imitate. For lest the hard pride of mortals think it will be spared, it must be terrified by the punishment of the proud angels. ### Scripture references - John 16:11: quotation, high confidence - John 14:30: quotation, high confidence - John 1:10: quotation, high confidence - John 3:17: quotation, high confidence - Matt 3:12: echo, low confidence - Eph 5:8: quotation, high confidence - John 12:31: quotation, high confidence - 2 Pet 2:4: quotation, high confidence ### Translation notes - John 16:11, 14:30, 1:10, 3:17, Eph 5:8, John 12:31, and 2 Pet 2:4 are quoted; Matt 3:12 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 95.4 (PL 35:1871–1873; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-95-4). ## Tractates on the Gospel of John 96.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-1 - Source: PL 35:1873 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: What the disciples could not then bear is not to be guessed; but just as many later endured martyrdom which Peter could not then, many may now bear more, since the Spirit has been sent. ### Latin text In isto sancti Evangelii capitulo, ubi Dominus ait discipulis suis, Adhuc multa habeo vobis dicere, sed non potestis portare modo, prius quærendum illud oc­. currit, quomodo superius dixerit, Omnia quæ audivi a Patre meo, nota feci vobis: et hic dicat, Adhuc multa habeo vobis dicere, sed non potestis portare modo. Verum illud quomodo dixerit, quod nondum fecerat tanquam fecerit, sicut ea quae futura sunt, Deum fecisse propheta testatur dicens, Qui fecit quæ futura sunt, jam cum ipsa verba tractaremus, ut potuimus, exposuimus. Nunc ergo quæ ista sint quae Apostoli tunc portare non poterant, vultis forsitan scire. Sed quis nostrum au­ deat eorum se dicere jam capacem quæ illi capere non valebant? Ac per hoc nec a me exspectanda sunt ut dicantur, quæ forte non caperem, si mihi ab alio dicerentur; nec vos ea portare possetis, etiamsi ego tantus essem, ut a me ista quoe vobis altiora sunt audiretis. Et fieri quidem potest ut sint in vobis aliqui ad ea capienda jam idonei, quæ alii capere nondum valent; et si non omnia de quibus magister Deus ille dicebat, Adhuc multa habeo vobis dicere, tamen eorum fortasse nonnulla: sed quaenam sint ista quæ ipse non dixit, temerarium est velle præsumere ac dicere. Nam et mori pro Christo nondum erant idonei tunc Apostoli, quibus dicebat, Non potestis me sequi modo; unde primus eorum Petrus, qui hoc jam se posse præsumpserat, aliud expertus est quam putabat: et tamen postea et viri et mulieres, pueri et puellae, juvenes et virgines, seniores cum juniori­ bus innumerabiles martyrio coronati sunt; et posse inventæ sunt oves, quod tunc quando ista Dominus loquebatur, nondum poterant portare pastores. Num­ quid ergo debuit illis ovibus dici in illo tentationis articulo, quo certare usque ad mortem pro veritate oportebat, et pro Christi nomine vel doctrina sangui­ nem fundere; numquid, inquam, debuit eis dici, Quis vestrum audeat idoneum martyrio se putare, cui Pe­ trus idoneus nondum fuerat, quando eum os ad os ipse Dominus instruebat? Sic itaque dixerit aliquis non debere dici populis christianis, audire cupienti­ bus quae sint de quibus Dominus tunc dicebat, Adhuc multa habeo vobis dicere, sed non potestis portare modo. Si Apostoli nondum poterant, multo minus vos pote­ stis: quia forte sic multi possunt audire, quod tunc nondum poterat Petrus, sicut multi possunt martyrio coronari, quod tunc nondum poterat Petrus: præser­ tim jam misso Spiritu sancto, qui tunc nondum erat missus, de quo continuo subjunxit, atque ait, Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem; sic utique demonstrans illos ideo quæ ha­ bebat dicere, portare non posse, quia nondum ad eos venerat Spiritus sanctus. ### English translation (Claude) In this chapter of the holy Gospel, where the Lord says to his disciples, "I still have many things to say to you, but you cannot bear them now," the first thing that presents itself to be asked is how he said above, "All that I have heard from my Father I have made known to you," and here says, "I still have many things to say to you, but you cannot bear them now." But how he said that he had done what he had not yet done, just as the prophet testifies that God has made things that are to be, saying, "Who has made the things that are to be," we have already explained as best we could when we were treating those very words. Now then you perhaps want to know what these things are which the apostles could not bear at that time. But which of us would dare to say that he is already capable of what they could not take in? And therefore you must not expect me to say things which perhaps I could not take in if they were said to me by another; nor could you bear them, even if I were so great that you could hear from me these things that are too high for you. It may indeed be that there are some among you already fit to take in things which others cannot yet take in; if not all the things of which the divine master said, "I still have many things to say to you," then perhaps some of them; but to wish to presume and to say which these things are that he himself did not say is rash. For the apostles, to whom he said, "You cannot follow me now," were not yet fit even to die for Christ at that time; whence the first of them, Peter, who had presumed that he could already do this, found it otherwise than he thought. And yet afterward men and women, boys and girls, young men and virgins, old with young, were crowned with martyrdom in countless numbers; and sheep were found able to do what the shepherds could not yet bear at the time the Lord spoke these words. Ought it then to have been said to those sheep at that moment of trial, when they had to contend unto death for the truth and shed their blood for the name or teaching of Christ, ought it, I say, to have been said to them, "Which of you would dare to think himself fit for martyrdom, for which Peter was not yet fit when the Lord himself was instructing him face to face"? So, in the same way, someone might say that we should not say to Christian congregations who desire to hear what the things were of which the Lord then said, "I still have many things to say to you, but you cannot bear them now": "If the apostles could not yet bear them, much less can you." For perhaps many can hear what Peter could not yet hear then, just as many can be crowned with martyrdom, which Peter could not yet be then; especially now that the Holy Spirit has been sent, who had not yet been sent then, and of whom he at once added and said, "But when the Spirit of truth comes, he will teach you all truth"; thus showing that they could not bear what he had to say because the Holy Spirit had not yet come to them. ### Scripture references - John 16:12: quotation, high confidence - John 15:15: quotation, high confidence - Isa 45:11: quotation, high confidence - John 13:36: quotation, high confidence - Ps 148:12: echo, low confidence - John 16:13: quotation, high confidence ### Translation notes - John 16:12, 15:15, Isa 45:11 (LXX), John 13:36, and John 16:13 are quoted; Ps 148:12 is echoed. Migne's inline reference is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 96.1 (PL 35:1873; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-1). ## Tractates on the Gospel of John 96.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-2 - Source: PL 35:1873–1875 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Without divine testimony no one may claim to know which things the Lord left unsaid; even later Scripture cannot be identified with them unless Scripture says so. ### Latin text Ecce concedamus ut ita sit, multos ea modo portare posse jam misso Spiritu sancto, quæ tunc eo nondum misso non poterant portare discipuli: num­ quid ideo scimus quæ sint quæ dicere noluit, quæ tunc sciremus si ab eo dicta legeremus vel audire­ mus? Aliud est enim scire utrum a nobis vel a vobis portari possint; aliud autem scire quæ sint, sive portari possint, sive non possint. Quæ cum ipse tacuerit, quis nostrum dicat, Ista vel illa sunt? Aut si dicere audeat, unde probat? Quis enim est tam vanus aut temerarius, qui cum dixerit etiam vera quibus volue­ rit, quae voluerit, sine ullo testimonio divino affir­ met ea esse quæ tunc Dominus dicere noluit? Quis hoc nostrum faciat, et non maximam culpam temeritatis incurrat, in quo nec prophetica nec apostolica excel­ lit auctoritas? Nam profecto si eorum aliquid legisse­ mus in Libris canonica auctoritate firmatis, qui post ascensionem Domini scripti sunt, parum fuerat hoc legisse, nisi illic id etiam legeretur, hoc ex eis esse quae tunc Dominus noluit discipulis dicere, quia non poterant illa portare. Tanquam si, verbi gratia, ego dicerem, illud quod legimus in hujus Evangelii capite, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, hoc erat in principio apud Deum, et alia quae sequuntur, quoniam postea scripta sunt, nec ea Dominum Jesum dixisse narra­ tum est, cum hic esset in carne, sed hæc unus ex Apostolis ejus, nc Spiritu ejus sibi revelante con­ scripsit, ex his esse quæ noluit tunc Dominus dicere, quia ea discipuli portare non poterant; quis me audiat tam temere ista dicentem? Si autem ubi hoc legimus, ibi hoc etiam legeremus, quis non tanto apostolo crederet? ### English translation (Claude) Suppose we grant that it is so: that many can now, since the Holy Spirit has been sent, bear what the disciples could not bear then, when he had not yet been sent. Do we therefore know what the things are which he would not say, as we would know them if we read or heard them said by him? For it is one thing to know whether they can be borne by us or by you, and another to know what they are, whether they can be borne or not. Since he himself kept silent about them, which of us can say, "They are this or that"? Or if he dares to say it, how does he prove it? For who is so vain or rash that, even if he has said true things to whomever and whatever he wished, he would affirm without any divine testimony that these are the things which the Lord would not say then? Which of us could do this and not incur the greatest blame of rashness, since no prophetic or apostolic authority stands out in us? For surely, if we had read any of them in the books confirmed by canonical authority which were written after the Lord's ascension, it would not be enough to have read it, unless it were also read there that this was among the things which the Lord would not then tell his disciples because they could not bear them. As if, for example, I were to say that what we read at the head of this Gospel, "In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God," and the rest that follows, is among the things which the Lord would not then say because the disciples could not bear them, since it was written afterward, and it is not narrated that the Lord Jesus said it when he was here in the flesh, but one of his apostles wrote it as his Spirit revealed it to him: who would listen to me saying such things so rashly? But if where we read this we also read that, who would not believe so great an apostle? ### Scripture references - John 16:12: allusion, high confidence - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence ### Translation notes - John 1:1–2 is quoted; John 16:12 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 96.2 (PL 35:1873–1875; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-2). ## Tractates on the Gospel of John 96.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-3 - Source: PL 35:1875 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The things the disciples could not bear cannot simply be the later apostolic writings, which even catechumens now bear; only unbelievers and heretics cannot bear what refutes their errors. ### Latin text Sed id quoque mihi videtur absurdissime dici, ea tunc non potuisse portare discipulos, quae de invi­ sibilibus et altissimis rebus invenimus in apostolicis Litteris, quæ postmodum scriptæ sunt, nec ea Domi­ num quando cum illis visibiliter erat, dixisse narratur. Cur enim ea tunc ferre non poterant, quae nunc in eorum Libris quis non legat, quis non ferat, etiamsi non intelligat? Nonnulla quidem homines in­ fideles in Scripturis sanctis et non intelligunt cum legunt vel audiunt, et lecta vel audita ferre non pos­ sunt: sicut Pagani, quod per eum qui crucifixus est, factus est mundus; sicut Judaei, quod Filius Dei sit, qui eo modo quo ipsi celebrant sabbatum solvit; sicut Sabelliani, quia Trinitas est Pater et Filius et Spiri­ tus sanctus; sicut Ariani, quia aequalis est Patri Fi­ lius, et Patri ac Filio Spiritus sanctus; sicut Photi­ niani, quia non homo tantum similis nobis, sed etiam Deus Deo Patri aequalis est Christus; sicut Manichæi, quod Christus Jesus per quem liberandi sumus, nasci in carne et de carne dignatus est: et caeteri omnes perversarum ac diversarum sectarum homines, uti­ que ferre non possunt, quidquid in Scripturis sanctis et in fide catholica reperitur, quod contra eorum pro­ feratur errores; sicut nos ferre non possumus sacri­ legas eorum vanitates et insanias mendaces. Quid est enim ferre non posse, nisi aequo animo non habere? Sed omnia quae post ascensionem Domini canonica veritate atque auctoritate conscripta sunt, quis fidelis vel etiam catechumenus, antequam Spiritum san­ ctum baptizatus accipiat, non aequo animo legit atque audit, etiamsi nondum sicut oportet intelligit? Quo­ modo ergo aliquid eorum quae post ascensionem Do­ mini scripta sunt, non possent ferre discipuli, etiam nondum sibi misso Spiritu sancto, cum omnia nunc fe­ rant catechumeni nondum accepto Spiritu sancto? Quia etsi non eis fidelium sacramenta produntur, non ideo fit quod ea ferre non possunt; sed ut ab eis tanto ardentius concupiscantur, quanto eis honorabilius occultantur. ### English translation (Claude) But it also seems to me most absurd to say that the disciples could not then bear the things about invisible and most lofty matters which we find in the apostolic writings, written afterward, which the Lord is not related to have said when he was visibly with them. For why could they not bear then what now, in their books, everyone reads and everyone bears, even if he does not understand? Unbelievers, indeed, both fail to understand some things in the holy Scriptures when they read or hear them, and cannot bear them when read or heard: as pagans cannot bear that the world was made through him who was crucified; as Jews cannot bear that he is the Son of God who loosed the sabbath in the way they celebrate it; as Sabellians, that the Trinity is Father and Son and Holy Spirit; as Arians, that the Son is equal to the Father, and the Holy Spirit to the Father and the Son; as Photinians, that Christ is not only a man like us but also God, equal to God the Father; as Manichees, that Christ Jesus, through whom we are to be freed, deigned to be born in the flesh and of the flesh. And all the other men of perverse and diverse sects certainly cannot bear whatever is found in the holy Scriptures and in the catholic faith that is brought forward against their errors; just as we cannot bear their sacrilegious vanities and lying madness. For what is it not to be able to bear, except not to accept with a calm mind? But all that was written with canonical truth and authority after the Lord's ascension, what believer, or even catechumen, before he receives the Holy Spirit in baptism, does not read and hear with a calm mind, even if he does not yet understand it as he ought? How then could the disciples not bear any of the things written after the Lord's ascension, even before the Holy Spirit had been sent to them, when now catechumens bear all of them before they have received the Holy Spirit? For even if the sacraments of the faithful are not disclosed to catechumens, this is not done because they cannot bear them, but so that they may desire them the more ardently, the more honorably they are hidden from them. ### Scripture references - John 1:10: allusion, medium confidence - John 5:18: allusion, high confidence ### Translation notes - John 1:10 and John 5:18 are in view. Augustine names pagans, Jews, Sabellians, Arians, Photinians, and Manichees; translated as written. The withholding of the sacraments from catechumens is mentioned as a practice of his church. ### Citation (SBL) Augustine, Tract. Ev. Jo. 96.3 (PL 35:1875; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-3). ## Tractates on the Gospel of John 96.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-4 - Source: PL 35:1875 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Rather than seek secret teachings, believers should grow in love, by which the Spirit leads them inwardly toward a fullness of truth reached only in the life to come. ### Latin text Quapropter, charissimi, non a nobis exspectetis audire quae tunc noluit Dominus discipulis dicere, quia nondum poterant illa portare: sed potius in charitate proficite, quæ diffunditur in cordibus vestris per Spi. ritum sanctum qui datus est vobis; ut spiritu ferventes et spiritualia diligentes, spiritualem lucem spiritualemque vocem, quam carnales homines ferre non possunt, non aliquo signo corporalibus oculis apparente, nec aliquo sono corporalibus auri­ bus instrepente, sed interiore conspectu et auditu nosse possitis. Non enim diligitur quod penitus igno­ ratur. Sed cum diligitur quod ex quantulacumque parte cognoscitur, ipsa efficitur dilectione ut melius ut plenius cognoscatur. Si ergo in charitate proficiatis, quam diffundit in cordibus Spiritus sanctus, docebit vos omnem veritatem: vel, sicut alii codices habent, deducet vos in omni veritate: unde dictum est, Deduc me, Domine, in via tua, et ambulabo in veritate tua. Sic fiet ut non a doctoribus exterioribus illa discatis, quæ noluit Dominus tunc dicere, sed sitis omnes docibiles Deo; ut ea ipsa quæ per lectiones atque sermones extrin­ secus adhibitos didicistis et credidistis de natura Dei non corporea, nec loco aliquo inclusa, nec per infi­ nita spatia locorum quasi mole distenta, sed ubique tota et perfecta et infinita, sine nitoribus colorum, sine figuris lineamentorum, sine notis litterarum, sine serie syllabarum, ipsa mente conspicere valeatis. Ecce dixi aliquid quod forte inde sit, et tamen accepistis; et non solum ferre potuistis, verum etiam li­ benter audistis. Sed ille magister interior, qui cum adhuc discipulis exterius loqueretur, ait, Adhuc multa habeo vobis dicere, sed non potestis portare modo, si vellet nobis id quod de incorporea Dei natura dixi, intrinsecus ita dicere, sicut sanctis Angelis dicit, qui semper vident faciem Patris; non­ dum ea portare possemus. Proinde quod ait, Docebit vos omnem veritatem, vel, deducet vos in omni veritate non arbitror in hac vita in cujusquam mente posse compleri (quis enim vivens in hoc corpore quod corrumpitur et aggravat animam, possit omnem cognoscere veritatem; cum dicat Apostolus, Ex parte scimus?); sed quia per Spiritum sanctum fit, unde nunc pignus accepimus, ut ad ipsam quoque plenitudinem veniamus: de qua idem dicit apostolus, Tunc autem facie ad faciem; et, Nunc scio ex parte, tunc autem cognoscam sicut et cognitus sum: non quod in hac vita scit totum, quod usque ad illam perfectionem futurum nobis Dominus promisit per charitatem Spiritus, di­ cens, Docebit vos omnem veritatem; vel, deducet vos in omni veritate. ### English translation (Claude) Therefore, beloved, do not expect to hear from us what the Lord would not then tell his disciples because they could not yet bear it; but rather make progress in love, which is poured out in your hearts through the Holy Spirit who has been given to you; so that, fervent in spirit and loving spiritual things, you may be able to know the spiritual light and spiritual voice which carnal men cannot bear, not by any sign appearing to bodily eyes nor by any sound striking bodily ears, but by inward sight and hearing. For what is wholly unknown is not loved. But when what is known in however small a part is loved, by that very love it comes to be known better and more fully. If then you make progress in love, which the Holy Spirit pours out in hearts, "he will teach you all truth"; or, as other manuscripts have it, "he will lead you into all truth"; whence it is said, "Lead me, O Lord, in your way, and I will walk in your truth." So it will come about that you learn those things which the Lord would not then say, not from outward teachers, but because you will all be taught by God; so that the very things you have learned and believed about the nature of God through readings and sermons applied from outside (that it is not bodily, not enclosed in any place, nor stretched out like a mass through infinite spaces, but everywhere whole and perfect and infinite, without the brightness of colors, without the shapes of outlines, without the marks of letters, without a sequence of syllables) you may be able to behold with the mind itself. See, I have said something which perhaps comes from that source, and yet you have received it; and not only could you bear it, but you even heard it gladly. But that inner master, who, while he was still speaking outwardly to his disciples, said, "I still have many things to say to you, but you cannot bear them now," if he wished to say to us inwardly what I have said about the incorporeal nature of God in the way he says it to the holy angels, who always see the face of the Father, we could not yet bear it. So I do not think that his saying, "He will teach you all truth," or "He will lead you into all truth," can be fulfilled in this life in anyone's mind (for who, living in this body which is corrupted and weighs down the soul, could know all truth, when the Apostle says, "We know in part"?); rather, it is because through the Holy Spirit, of whom we have now received the pledge, it comes about that we will arrive at that fullness too, of which the same apostle says, "But then face to face," and, "Now I know in part, but then I shall know even as I am known." It is not that anyone knows the whole in this life; that the Lord promised us for the future, at that perfection, through the love of the Spirit, when he said, "He will teach you all truth," or, "He will lead you into all truth." ### Scripture references - Rom 5:5: allusion, high confidence - Rom 12:11: allusion, medium confidence - John 16:13: quotation, high confidence - Ps 86:11 (85:11 LXX): quotation, high confidence - John 6:45: allusion, high confidence - John 16:12: quotation, high confidence - Matt 18:10: allusion, high confidence - 1 Cor 13:9: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - 2 Cor 1:22: allusion, medium confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): allusion, high confidence ### Translation notes - John 16:12–13 (in two Latin versions), Ps 86:11 (LXX 85:11), and 1 Cor 13:9, 12 are quoted; Rom 5:5, Rom 12:11, John 6:45, Matt 18:10, Wis 9:15, and 2 Cor 1:22 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 96.4 (PL 35:1875; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-4). ## Tractates on the Gospel of John 96.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-5 - Source: PL 35:1875–1877 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine warns against sects that pass off obscene teachings as the things the disciples could not bear; the Spirit teaches all truth by pouring out love. ### Latin text Quæ cum ita sint, dilectissimi, moneo vos in charitate Christi, ut seductores caveatis impuros et obscoenae turpitudinis sectas, de quibus ait Apostolus, Quæ autem occulte fiunt ab istis, turpe est et dicere: ne cum horrendas immunditias do­ cere coeperint, quas humanae aures qualescumque sint, portare non possunt, dicant ipsa esse quae Do­ minus ait, Adhuc multa habeo vobis dicere, sed non potestis portare modo; et per Spiritum sanctum asse­ rant fieri ut possint illa immunda et nefanda portari. Alia sunt mala quæ portare non potest qualiscumque pudor humanus; et alia sunt bona quæ portare non potest parvus sensus humanus: ista fiunt in corpori­ bus impudicis, illa remota sunt a corporibus univer­ sis; hoc impura carne committitur, illud pura mente vix cernitur. « Renovamini ergo spiritu mentis vestræ », < et intelligite quae sit voluntas Dei, quod bonum est et beneplacitum et perfectum >: < ut in charitate radicati et fundati, possitis comprehendere cum omnibus sanctis, quæ sit longi­ tudo, latitudo, altitudo et profundum; cognoscere etiam supereminentem scientiae charitatem Christi, ut impleamini in omnem plenitudinem Dei >. Isto enim modo vos docebit Spiritus sanctus omnem veritatem, cum magis magisque diffundet in cordibus vestris charitatem. ### English translation (Claude) Since these things are so, beloved, I warn you in the love of Christ to beware of impure seducers and sects of obscene foulness, of which the Apostle says, "For the things done by them in secret it is shameful even to speak of"; lest, when they begin to teach horrible uncleannesses which no human ears of any kind can bear, they say that these are the very things of which the Lord said, "I still have many things to say to you, but you cannot bear them now," and claim that it is through the Holy Spirit that those unclean and abominable things can be borne. There are evil things which any human modesty whatever cannot bear, and there are good things which small human understanding cannot bear: the former are done in unchaste bodies, the latter are far removed from all bodies; the one is committed by impure flesh, the other is scarcely discerned by a pure mind. "Be renewed, then, in the spirit of your mind," "and understand what the will of God is, what is good and acceptable and perfect," "that, rooted and grounded in love, you may be able to comprehend with all the saints what is the length, breadth, height, and depth, to know also the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God." For in this way the Holy Spirit will teach you all truth, as he pours out love more and more in your hearts. ### Scripture references - Eph 5:12: quotation, high confidence - John 16:12: quotation, high confidence - John 16:13: allusion, high confidence - Eph 4:23: quotation, high confidence - Rom 12:2: quotation, high confidence - Eph 3:17: quotation, high confidence - Eph 3:18: quotation, high confidence - Eph 3:19: quotation, high confidence ### Translation notes - Eph 5:12, John 16:12–13, Eph 4:23, Rom 12:2, and Eph 3:17–19 are quoted. The sects are not named; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 96.5 (PL 35:1875–1877; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/95-1/#p-96-5). ## Tractates on the Gospel of John 97.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-1 - Source: PL 35:1877 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The things the disciples could not bear are the common truths of faith as angels know them; the Spirit makes the mind grow in understanding of them, by God's gift. ### Latin text Spiritus sanctus quem promisit Dominus se disci­ pulis suis esse missurum, qui eos doceret omnem ve­ ritatem, quam tunc quando cum eis loquebatur, por­ tare non poterant: de quo Spiritu sancto, sicut dicit Apostolus, nunc pignus accepimus, quo verbo intelligeremus ejus plenitudinem nobis in vita alia reservari: ipse ergo Spiritus sanctus et nunc docet fideles, quanta quisque potest capere spiritua­ lia; et eorum pectora desiderio majore succendit, si quisque in ea charitate proficiat, qua et diligat cognita, et cognoscenda desideret: ita ut ea quoque ipsa quæ nunc quomodocumque cognoscit, nondum se scire sciat, sicut scienda sunt in ea vita quam nec oculus vidit, nec auris audivit, nec in cor hominis ascendit. Quo sciendi modo, si nunc ea vellet interior magister dicere, id est, nostræ menti aperire atque monstrare; humana infirmitas portare non posset. Unde me vestra Dilectio meminit jam locutum, cum sancti Evangelii verba tractaremus, ubi Dominus ait, Adhuc multa habeo vobis dicere, sed non potestis portare modo. Non ut in his Domini verbis nescio quae secreta nimis abdita suspicemur, quae cum dici a docente possint, portari a discente non possint: sed ea ipsa quae in doctrina religionis in quorumlibet hominum notitia legimus et scribimus, audimus et dicimus, si vellet eo modo nobis Christus dicere, sicut ea dicit Angelis sanctis in seipso unigenito Patris Verbo, Patrique coæterno; quinam portare homines possent, etiam si jam essent spirituales, quales adhuc Apostoli non fuerunt, quando ista eis Dominus loquebatur, qualesque postea ve­ niente sancto Spiritu facti sunt? Nam utique quidquid de creatura sciri potest, minus est ipso Creatore, qui summus et verus et immutabilis est Deus. Et quis eum tacet? Ubi non a legentibus, disputantibus, quærentibus, respondentibus, laudantibus, cantan­ tibus, quoquomodo sermocinantibus, postremo ab ipsis etiam blasphemantibus nominatur? Et cum eum nemo taceat, quis est qui eum sicut intelligendus est capiat, cum de oribus et auribus hominum non rece­ dat? Quis est cujus acies ad eum mentis accedat? Quis est qui eum Trinitatem esse scisset, nisi ipse se innotescere voluisset? Et quis hominum jam istam sileat Trinitatem: et tamen quis hominum sicut Angelus sapiat Trinitatem? Ea ipsa ergo quæ de Dei æternitate, veritate, sanctitate, in promptu et palam sine cessatione dicuntur, ab aliis bene, ab aliis male intelliguntur: imo ab aliis intelliguntur, ab aliis non intelliguntur. Qui enim male intelligit, non intelligit. Ab eis ipsis autem a quibus bene intelligun­ tur, ab aliis minus, ab aliis amplius mentis vivaci­ tate cernuntur, et a nullo hominum sicut ab Angelis capiuntur. In ipsa ergo mente, hoc est in interiore homine, quodammodo crescitur, non solum ut ad cibum a lacte transeatur, verum etiam ut amplius atque amplius cibus ipse sumatur. Non autem cresci­ tur spatiosa mole, sed intelligentia luminosa; quia et ipse cibus intelligibilis lux est. Ut ergo crescatis, eum­ que capiatis, et quanto magis crescitis, tanto magis magisque capiatis; non ab eo doctore qui vestris auri­ bus sonat, hoc est, forinsecus operando plantat et rigat, sed ab eo qui dat incrementum, petere ac sperare debetis. ### English translation (Claude) The Holy Spirit, whom the Lord promised to send to his disciples to teach them all truth, which they could not bear when he was speaking with them; the Holy Spirit of whom, as the Apostle says, we have now received the pledge, a word by which we might understand that his fullness is reserved for us in another life: this same Holy Spirit, then, teaches the faithful spiritual things even now, as much as each can take in; and he kindles their hearts with greater desire, if each makes progress in that love by which he both loves what is known and desires what is to be known; so that even the things he now knows in any way he knows he does not yet know as they are to be known in that life which "eye has not seen, nor ear heard, nor has it entered into the heart of man." If the inner master wished to say these things now in that manner of knowing, that is, to open and show them to our mind, human weakness could not bear it. Your Love remembers that I have already spoken of this when we were treating the words of the holy Gospel where the Lord says, "I still have many things to say to you, but you cannot bear them now." Not that we should suspect in these words of the Lord some secrets too deeply hidden, which could be said by the teacher but could not be borne by the learner; but the very things of religious teaching which we read and write, hear and speak, within anyone's knowledge: if Christ wished to say these to us in the way he says them to the holy angels in himself, the only-begotten Word of the Father, coeternal with the Father, what men could bear them, even if they were already spiritual, as the apostles were not yet when the Lord spoke these words to them, and as they afterward became when the Holy Spirit came? For certainly whatever can be known about the creature is less than the Creator himself, who is the highest and true and unchangeable God. And who is silent about him? Where is he not named by those who read, dispute, seek, answer, praise, sing, or speak in any way, and finally even by those who blaspheme? And though no one is silent about him, who is there that grasps him as he is to be understood, though he never departs from the mouths and ears of men? Who is there whose mind's eye reaches him? Who would have known that he is a Trinity, unless he himself had wished to make himself known? And which of men now keeps silent about this Trinity? And yet which of men understands the Trinity as an angel does? So the very things that are said constantly, openly, and readily about God's eternity, truth, and holiness are understood by some well, by others badly; indeed, understood by some and not understood by others. For whoever understands badly does not understand. And by those by whom they are understood well, they are discerned by some less, by others more, with liveliness of mind; and by no human being are they grasped as by the angels. So in the mind itself, that is, in the inner man, there is a kind of growth, not only so that one passes from milk to solid food, but also so that one takes more and more of the food itself. But one does not grow in spatial bulk but in luminous understanding, because the food itself is intelligible light. So that you may grow, then, and take him in, and the more you grow, the more and more take him in, you ought to ask and hope, not from the teacher who sounds in your ears, that is, who plants and waters by working from outside, but from him who gives the increase. ### Scripture references - John 16:13: allusion, high confidence - 2 Cor 1:22: allusion, high confidence - 1 Cor 2:9: quotation, high confidence - John 16:12: quotation, high confidence - 1 Cor 3:2: allusion, high confidence - Heb 5:12: allusion, medium confidence - 1 Cor 3:6: allusion, high confidence - 1 Cor 3:7: allusion, high confidence ### Translation notes - John 16:12 and 1 Cor 2:9 are quoted; John 16:13, 2 Cor 1:22, 1 Cor 3:2, Heb 5:12–14, and 1 Cor 3:6–7 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 97.1 (PL 35:1877; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-1). ## Tractates on the Gospel of John 97.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-2 - Source: PL 35:1877 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The foolish woman of Proverbs, offering hidden bread and stolen water, is the heretics' false promise of secret knowledge. ### Latin text Proinde, sicut praeterito sermone commonui, cavete, maxime qui parvuli estis et adhuc alimentis lacteis indigetis, ne hominibus sub hac occasione deceptis ac deceptoribus, quia Dominus ait, Adhuc multa habeo vobis dicere, sed non potestis portare modo, au­ rem curiosam praebeatis ad incognita scienda, cum mentes invalidas habeatis ad vera et falsa dijudicanda: maxime propter obscœnissimas turpitudines, quas docuit satanas animas instabiles atque carnales, ad hoc Deo sinente, ut ejus ubique sint tremenda judi­ cia, et in comparatione impurae nequitiæ dulcescat purissima disciplina; atque ut illi det honorem, timo­ rem autem vel pudorem sibi, qui in illa mala vel illo regente non cecidit, vel illo inde levante surrexit. Cavete timendo et orando, ne irruatis in illud ænigma Salomonis, ubi mulier insipiens et audax, inops panis effecta, convocat praetereuntes dicens, Panes occultos libenter attingite, et aquæ furtivæ dulcedinem. Hæcenim mulier vanitas est impiorum, cum sint insipientissimi, aliquid se scire opinantium, sicut de ista muliere dictum est, inops panis effecta. Quae cum sit inops panis, promittit panes; id est, cum sit ignara veritatis, promittit scientiam veritatis. Oc­ cultos tamen panes promittit, quos dicit libenter at­ tingi, et aquæ furtivæ dulcedinem; ut ea scilicet li­ bentius et dulcius audiantur et agantur, quae palam in Ecclesia dici credique prohibentur. Ipsa quippe occul­ tatione condiunt quodammodo nefarii doctores sua ve­ nena curiosis; ut ideo se existiment aliquid discere magnum, quia meruit habere secretum, et suavius hauriant insipientiam, quam putant scientiam, cujus prohibitam quodammodo furantur audientiam. ### English translation (Claude) So, as I warned in the previous sermon, beware, especially you who are little ones and still need the nourishment of milk, lest, because the Lord said, "I still have many things to say to you, but you cannot bear them now," you lend a curious ear, on this pretext, to men deceived and deceiving, so as to learn things unknown, when your minds are too weak to judge between true and false. Beware especially because of the most obscene foulnesses which Satan has taught to unstable and carnal souls, God permitting it to this end: that his judgments may everywhere be feared, and that by comparison with impure wickedness the purest discipline may grow sweet; and that he may give honor to God, and fear or shame to himself, who either did not fall into those evils because God ruled him, or rose from them because God lifted him up. Beware, fearing and praying, lest you rush into that riddle of Solomon, where the foolish and bold woman, who has become destitute of bread, calls to those passing by, saying, "Gladly touch hidden bread, and the sweetness of stolen water." For this woman is the vanity of the ungodly who, though most foolish, think they know something, as it was said of this woman, "who has become destitute of bread." Though she is destitute of bread, she promises bread; that is, though she is ignorant of the truth, she promises knowledge of the truth. Yet she promises hidden bread, which she says is gladly touched, and the sweetness of stolen water; so that, namely, things which are forbidden to be said and believed openly in the church may be heard and done the more gladly and sweetly. For by the very concealment the wicked teachers in a way season their poisons for the curious, so that these think they are learning something great because it deserved to be kept secret, and drink in folly, which they take for knowledge, the more sweetly because they steal, as it were, a forbidden hearing of it. ### Scripture references - John 16:12: quotation, high confidence - 1 Cor 3:2: allusion, medium confidence - Prov 9:13: quotation, high confidence - Prov 9:17: quotation, high confidence ### Translation notes - Prov 9:13–17 is quoted in an Old Latin form following the LXX ("destitute of bread"); John 16:12 and 1 Cor 3:2 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 97.2 (PL 35:1877; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-2). ## Tractates on the Gospel of John 97.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-3 - Source: PL 35:1877–1879 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Magic, divination, and the fables of heretics come from the same foolish boldness; heretics wrongly claim their inventions are what the disciples could not bear. ### Latin text Hinc et nefarios ritus suos hominibus sacrilega curiositate deceptis vel decipiendis magicarum artium doctrina commendat. Hinc illæ illicitae divinationes inspectis pecudum visceribus occisorum, aut vocibus et volatibus avium, aut signis multiformibus dæmonum, insusurrantur auribus hominum periturorum per colloquia perditorum. Propter hæc illicita atque punienda secreta, mulier illa non solum insipiens, ve­ rum audax etiam nuncupatur. Sed hæc non solum a re ipsa, verum et a nomine nostrae religionis aliena sunt. Quid quod mulier hæc Insipiens et audax, sub christiano vocabulo tot scelestas hæreses condidit, tot nefandas fabulas finxit? Utinam talus quales in theatris sive cantantur, sive saltantur, sive mimica scurrilitate ridentur; et non quasdam tales, quales adversus Deum fingere potuisse sic illam doleamus insipientiam, ut miremur audaciam. Omnes autem insipientissimi hæretici, qui se christianos vocari vo­ lunt, audacias figmentorum suorum, quas maxime exhorret sensus humanus, occasione evangelicae sen­ tentiæ colorare conantur, ubi Dominus ait, Adhuc multa habeo vobis dicere, sed non potestis portare modo: quasi hæc ipsa sint quæ tunc discipuli portare non po­ terant, et ea docuerit Spiritus sanctus, quæ palam docere atque praedicare, quantalibet feratur audacia, spiritus erubescit immundus. ### English translation (Claude) Hence too the teaching of the magic arts commends its wicked rites to men deceived, or to be deceived, by sacrilegious curiosity. Hence those unlawful divinations, by inspecting the entrails of slaughtered beasts, or by the voices and flights of birds, or by the manifold signs of demons, are whispered into the ears of men who are to perish, through the talk of those already lost. Because of these unlawful and punishable secrets, that woman is called not only foolish but also bold. But these things are foreign not only to the substance but even to the name of our religion. What of the fact that this foolish and bold woman, under the Christian name, has founded so many wicked heresies and invented so many abominable fables? Would that they were only such fables as are sung, or danced, or laughed at with mimic buffoonery in the theaters, and not some of such a kind that we lament the folly that could invent them against God in such a way as to marvel at its boldness. But all the most foolish heretics who wish to be called Christians try to color the audacities of their inventions, which human sense most abhors, with the pretext of the Gospel saying where the Lord says, "I still have many things to say to you, but you cannot bear them now"; as if these were the very things the disciples could not bear then, and as if the Holy Spirit had taught things which even the unclean spirit, however great his boldness, blushes to teach and proclaim openly. ### Scripture references - John 16:12: quotation, high confidence ### Translation notes - John 16:12 is quoted. The heretics are not named; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 97.3 (PL 35:1877–1879; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-3). ## Tractates on the Gospel of John 97.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-4 - Source: PL 35:1879 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Only profane novelties of words are condemned; new terms such as "Christian" and homoousion express old truths, unlike the heretics' promise of secret knowledge. ### Latin text Hos Apostolus in Spiritu sancto praevidens ait: « Erit enim tempus quo sanam doctrinam non sustinebunt, sed secundum desideria sua magistros sibi coacervabunt prurientes auditu: et a veritate quidem auditum suum avertent, ad fabulas autem converten­ tur ». Illa enim secreti furtique com­ memoratio qua dicitur, Panes occultos libenter attingite, et aquæ furtivæ dulcedinem, pruritum facit audientibus in auribus spiritualiter fornicantibus, sicut pruritu quodam libidinis etiam in carne corrumpitur integritas castitatis. Audite itaque Apostolum talia præviden­ tem, et ea vitanda salubriter admonentem: Pro­ fanas, inquit, verborum novitates evita: multum enim proficiunt ad impietatem, et sermo eorum sicut cancer serpit. Et non ait, verborum novita­ tes; sed addidit, profanas. Sunt enim et doctrinæ religionis congruentes verborum novitates, sicut ipsum nomen Christianorum quando dici cœperit, scriptum est. In Antiochia enim primum post ascensionem Do­ mini appellati sunt discipuli Christiani, sicut legitur in Actibus Apostolorum: et xenodochia et monasteria postea sunt appellata novis nominibus, res tamen ipsae et ante nomina sua erant, et religionis veritate firmantur, qua etiam contra improbos defen­ duntur. Adversus impietatem quoque Arianorum hae­ reticorum novum nomen Patris Homousion condide­ runt: sed non rem novam tali nomine signaverunt; hoc enim vocatur Homousion, quod est, Ego et Pater unum sumus, unius videlicet ejusdemque substantiae. Nam si omnis novitas profana esset, nec a Domino diceretur, Mandatum novum do vobis; nec Testamentum appellaretur Novum, nec cantaretur in universa terra Canticum novum. Sed profanae sunt verborum novitates, ubi dicit mulier in­ sipiens et audax: Panes occultos libenter attingite, et aquæ furtivæ dulcedinem. Ab hac pollicitatione falsae scientiæ prohibet etiam illo loco Apostolus ubi dicit: « O Timothee, depositum custodi, devitans profanas vocum novitates, et contradictiones falsi nominis scien­ tiae, quam quidam promittentes, circa fidem excide­ runt >. Nihil enim sic amant isti quam scientiam promittere; et fidem rerum verarum quas cre­ dere parvuli praecipiuntur, velut imperitiam deridere. ### English translation (Claude) The Apostle, foreseeing these men in the Holy Spirit, says: "For the time will come when they will not endure sound doctrine, but according to their own desires they will heap up teachers for themselves, having itching ears; and they will turn away their hearing from the truth and turn aside to fables." For that mention of secrecy and theft, where it is said, "Gladly touch hidden bread, and the sweetness of stolen water," produces an itch in hearers whose ears commit spiritual fornication, just as in the flesh too the integrity of chastity is corrupted by a certain itch of lust. So hear the Apostle, foreseeing such things and wholesomely warning that they be avoided: "Avoid profane novelties of words; for they advance much toward ungodliness, and their talk spreads like a cancer." And he did not say only "novelties of words," but added "profane." For there are novelties of words suited to the teaching of religion, as it is written of when the very name of Christians began to be used. For it was in Antioch, after the Lord's ascension, that the disciples were first called Christians, as one reads in the Acts of the Apostles; and hospices for strangers and monasteries were afterward called by new names; yet the things themselves existed before their names, and they are confirmed by the truth of religion, by which they are also defended against the wicked. Against the ungodliness of the Arian heretics, too, they coined a new term, homoousion with the Father; but they did not mark a new thing by such a name; for what is called homoousion is this: "I and the Father are one," namely, of one and the same substance. For if every novelty were profane, the Lord would not have said, "A new commandment I give you," nor would the Testament be called New, nor would a new song be sung in all the earth. But those novelties of words are profane where the foolish and bold woman says, "Gladly touch hidden bread, and the sweetness of stolen water." From this promise of false knowledge the Apostle also forbids us in the place where he says: "O Timothy, guard the deposit, avoiding profane novelties of words and the contradictions of knowledge falsely so called, which some have professed and so have fallen away concerning the faith." For these people love nothing so much as to promise knowledge, and to deride as ignorance the faith in true things which little ones are commanded to believe. ### Scripture references - 2 Tim 4:3: quotation, high confidence - 2 Tim 4:4: quotation, high confidence - Prov 9:17: quotation, high confidence - 2 Tim 2:16: quotation, high confidence - 2 Tim 2:17: quotation, high confidence - Acts 11:26: allusion, high confidence - John 10:30: quotation, high confidence - John 13:34: quotation, high confidence - Ps 96:1 (95:1 LXX): allusion, high confidence - 1 Tim 6:20: quotation, high confidence - 1 Tim 6:21: quotation, high confidence ### Translation notes - 2 Tim 4:3–4, Prov 9:17, 2 Tim 2:16–17, John 10:30, John 13:34, and 1 Tim 6:20–21 are quoted; Acts 11:26 and Ps 96:1 are in view. "Homoousion with the Father" renders Patris homousion, the term of the Council of Nicaea; the subject of "coined" is not named. Translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 97.4 (PL 35:1879; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-4). ## Tractates on the Gospel of John 97.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-5 - Source: PL 35:1879 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine raises the question whether spiritual teachers keep anything from the carnal, citing 1 Corinthians, and defers it. ### Latin text Dicet aliquis: Nihilne spirituales viri habent in doctrina, quod carnalibus taceant, et spiritualibus eloquantur? Si respondero, Non habent, continuo mihi dicetur ex Epistola ad Corinthios apostoli Pauli: « Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Quasi parvulis in Christo lac vobis potum dedi, non escam; nondum enim poteratis: sed nec ad­ huc quidem potestis; adhuc enim estis carnales; et illud, « Sapientiam loquimur inter per­ fectos; > et illud, c Spiritualibus spiritualia comparaa­ tes: animalis autem homo non percipit quæ sunt Spi­ ritus Dei; stultitia enim est illi ». Hoc totum quale sit, ne rursus propter haec verba Apostoli profanis vocum novitatibus secreta quaerantur, et ea quae debet castorum spiritus corpusque vitare, dicatur carnales sustinere non posse, sermone alio si Domi­ nus donaverit, disputandum est, ut jam istum ali­ quando claudamus. ### English translation (Claude) Someone will say: Have spiritual men nothing in their teaching which they keep silent from the carnal and speak openly to the spiritual? If I answer, They have not, it will at once be said to me from the apostle Paul's Epistle to the Corinthians: "I could not speak to you as to spiritual people, but as to carnal. As to little ones in Christ I gave you milk to drink, not solid food; for you were not yet able; and even now you are not able, for you are still carnal"; and that saying, "We speak wisdom among the perfect"; and that, "Comparing spiritual things with spiritual; but the natural man does not perceive the things of the Spirit of God; for they are folly to him." What all this means must be discussed in another sermon, if the Lord grants, so that we may at last close this one; lest again, because of these words of the Apostle, secrets be sought in profane novelties of words, and it be said that the carnal cannot bear things which the spirit and body of the chaste ought to avoid. ### Scripture references - 1 Cor 3:1: quotation, high confidence - 1 Cor 3:2: quotation, high confidence - 1 Cor 2:6: quotation, high confidence - 1 Cor 2:13: quotation, high confidence - 1 Cor 2:14: quotation, high confidence ### Translation notes - 1 Cor 3:1–2, 2:6, and 2:13–14 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 97.5 (PL 35:1879; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-97-5). ## Tractates on the Gospel of John 98.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-1 - Source: PL 35:1879 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine takes up the question whether spiritual teachers have doctrines they keep from the carnal. ### Latin text Ex verbis Domini nostri, ubi dicit, Adhuc multa habeo vobis dicere, sed non potestis portare modo, exortam difficilem quaestionem me recolo distulisse, ut inde otiosius tractaretur, quia illum modus com­ petens compellebat finire sermonem. Nunc ergo quo­ niam tempus est promissa reddendi, pertractetur ut Dominus ipse donaverit, qui cordi nostro ut propone­ retur ingessit. Hæc est autem quaestio: utrum spiri­ tuales homines habeant aliquid in doctrina, quod car­ nalibus taceant, et spiritualibus dicant. Quia si dixe­ rimus, Non habent; respondebitur nobis, Quid est ergo quod dicebat Apostolus scribens ad Corinthios: « Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Quasi parvulis in Christo lac vobis potum dedi, non escam; nondum enim poteratis: sed nec adhuc quidem potestis; adhuc enim estis carnales »? Si autem dixerimus, Habent; ti­ mendum et cavendum est, ne sub hac occasione in oc­ cultis nefaria doceantur, et spiritualium nomine, velut ea quae carnales capere non possunt, non solum excusatione dealbanda, verum etiam praedicatione laudanda videantur. ### English translation (Claude) I recall that I put off the difficult question arising from the words of our Lord where he says, "I still have many things to say to you, but you cannot bear them now," so that it might be treated more at leisure, because the proper limit compelled me to end that sermon. Now therefore, since it is time to pay what was promised, let it be treated as the Lord himself grants, who brought it into our heart to be set before you. And this is the question: whether spiritual men have anything in their teaching which they keep silent from the carnal and tell to the spiritual. For if we say, "They have not," we shall be answered: What then did the Apostle mean when he wrote to the Corinthians, "I could not speak to you as to spiritual people, but as to carnal. As to little ones in Christ I gave you milk to drink, not solid food; for you were not yet able; and even now you are not able, for you are still carnal"? But if we say, "They have," we must fear and beware lest under this pretext wicked things be taught in secret, and, under the name of spiritual things, as though they were things the carnal cannot take in, they seem not only to be whitewashed by excuse but even to deserve praise in preaching. ### Scripture references - John 16:12: quotation, high confidence - 1 Cor 3:1: quotation, high confidence - 1 Cor 3:2: quotation, high confidence ### Translation notes - John 16:12 and 1 Cor 3:1–2 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 98.1 (PL 35:1879; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-1). ## Tractates on the Gospel of John 98.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-2 - Source: PL 35:1879–1881 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ crucified is the same teaching for all, milk to the carnal who believe it and solid food to the spiritual who understand it. ### Latin text Primum ergo scire debet Charitas vestra, quod ipse Christus crucifixus, quo velut lacte parvulos aluisse se dicit Apostolus; ipsa vero caro ejus, in qua facta est vera mors ejus et vulnera vera confixi, sae­ guisque percussi, non eo modo a carnalibus quo ab spiritualibus cogitatur, et illis est lac, istis cibus; quia et si non audiunt amplius, intelligunt amplius. Non enim æqualiter mente percipitur, etiam quod in fide pa­ riter ab utrisque recipitur. Ita fit ut prædicatus ab Apo­ stolis Christus crucifixus, et Judæis esset scandalum, et Gentibus stultitia, et ipsis vocatis Judæis et Græcis Dei Virtus et Dei Sapientia: sed carnalibus parvulis id tantum credendo tenentibus, spiritualibus autem capacioribus id etiam intelligendo cernentibus; illis ergo tanquam lacteus potus, istis tanquam solidus cibus: non quia hoc illi aliter in populis, isti aliter in cubiculis cognoverunt; sed quod eodem modo utri­ que cum palam diceretur audiebant, pro suo modo quique capiebant. Cum enim Christus propterea sit crucifixus, ut in remissionem peccatorum sanguinem funderet, qua ejus Unigeniti passione divina gratia commendatur, ut nemo in homine glorietur; quomodo intelligebant Christum crucifixum qui adhuc dicebant, Ego sum Pauli? Numquid quomodo ipse Paulus qui dicebat, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi? De ipso itaque Christo crucifixo, et ipse cibum pro sua capacitate sumebat, et illos lacte pro eorum infirmi­ tate nutriebat. Denique illa quæ scripsit ad Corinthios, aliter utique ab ipsis parvulis, aliter a capacioribus posse intelligi sciens, ait: Si quis est inter vos propheta aut spiritualis, agnoscat quæ scribo vobis, quia Domini est mandatum: si quis autem ignorat, ignorabitur. Solidam profecto voluit esse scien­ tiam spiritualium, ubi non sola fides accommodare­ tur, sed certa cognitio teneretur; ac per hoc illi ea ipsa credebant, quæ spirituales insuper agnoscebant. Ignorabitur autem, ait, qui ignorat; quia nondum ei revelatum est, ut quod credit sciat. Quod cum fit in hominis mente, ipse dicitur cognosci a Deo; quia Deus illum cognoscentem facit, sicut alibi ait: Nunc autem cognoscentes Deum, imo cogniti a Deo. Neque enim tunc cognoverat eos Deus, præcognitos et electos ante mundi constitutionem; sed tunc eos seipsum cognoscere fecerat. ### English translation (Claude) First, then, your Charity should know that Christ crucified himself, with whom the Apostle says he fed the little ones as with milk, his very flesh, in which his true death took place, and the true wounds of the one pierced, and the blood of the one struck, is not thought of in the same way by the carnal as by the spiritual; and to the former it is milk, to the latter food; for even if they do not hear more, they understand more. For what is received equally in faith by both is not equally grasped by the mind. So it comes about that Christ crucified, preached by the apostles, was "to the Jews a stumbling block and to the Gentiles folly, but to those who are called, Jews and Greeks, the power of God and the wisdom of God"; but the carnal little ones held this only by believing, while the more capable spiritual ones also beheld it by understanding; to the former, then, it was like a drink of milk, to the latter like solid food: not because the former learned it one way among the congregations and the latter another way in private rooms, but because, while both heard it in the same way when it was spoken openly, each grasped it in his own measure. For since Christ was crucified precisely to shed his blood for the remission of sins, and by this passion of his Only-begotten the grace of God is commended, so that no one may glory in man, how did they understand Christ crucified who were still saying, "I am of Paul"? As Paul himself did, who said, "But far be it from me to glory except in the cross of our Lord Jesus Christ"? So, concerning that same Christ crucified, he both took food himself according to his capacity and nourished them with milk according to their weakness. Finally, knowing that what he wrote to the Corinthians could be understood one way by the little ones themselves and another way by the more capable, he says: "If anyone among you is a prophet or spiritual, let him acknowledge that what I write to you is the Lord's commandment; but if anyone does not know, he will not be known." He wanted the knowledge of the spiritual to be solid, where not faith alone would be given but sure knowledge would be held; and therefore the others believed those very things which the spiritual also recognized. "But he will not be known," he says, who does not know; because it has not yet been revealed to him so that he knows what he believes. When this happens in a person's mind, he himself is said to be known by God, because God makes him a knower, as he says elsewhere: "But now, knowing God, or rather being known by God." For it was not then that God came to know those whom he had foreknown and chosen before the foundation of the world; but then he made them know him. ### Scripture references - 1 Cor 3:2: allusion, high confidence - 1 Cor 1:23: quotation, high confidence - 1 Cor 1:24: quotation, high confidence - 1 Cor 1:12: quotation, high confidence - Gal 6:14: quotation, high confidence - 1 Cor 14:37: quotation, high confidence - 1 Cor 14:38: quotation, high confidence - Gal 4:9: quotation, high confidence - Eph 1:4: allusion, high confidence ### Translation notes - 1 Cor 1:23–24, 1 Cor 1:12, Gal 6:14, 1 Cor 14:37–38, and Gal 4:9 are quoted; 1 Cor 3:2 and Eph 1:4 are in view. Migne's inline reference is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 98.2 (PL 35:1879–1881; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-2). ## Tractates on the Gospel of John 98.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-3 - Source: PL 35:1881 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: There is no need for secret doctrines: the carnal and the spiritual hear the same Christ crucified, and grasp it in different measure. ### Latin text Hoc igitur primitus cognito, quod ea ipsa quæ simul audiunt spirituales atque carnales, pro suo qui­ que modulo capiunt; illi ut parvuli, isti ut majores, illi ut lactis alimentum, isti ut cibi solidamentum: nulla videtur esse necessitas, ut aliqua secreta do­ ctrinæ taceantur, et abscondantur fidelibus parvulis, seorsum dicenda majoribus, hoc est intelligentioribus; et hoc ideo faciendum putetur, quia dixit Apostolus, Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Hoc ipsum enim quod non judicavit se scire in eis nisi Jesum Christum, et hunc crucifixum, ipsis non potuit loqui quasi spirituali­ bus, sed quasi carnalibus; quia id sicut spirituales capere non valebant. Quicumque autem spirituales inter eos erant, idem quod illi tanquam carnales au­ diebant, spirituali ipsi intellectu capiebant: ut sic in­ telligatur quod ait, Non potui vobis loqui quasi spiri­ tualibus, sed quasi carnalibus, ac si diceret, Non po­ tuistis quasi spirituales, sed quasi carnales capere quod loquebar. Animalis enim homo, id est, qui secun­ dum hominem sapit, animalis dictus ab anima, carnalia a carne, quia ex anima et carne constat totus homo, non percipit quæ sunt Spiritus Dei, id est, quid gratiae credentibus crux conferat Christi; et pu­ tat hoc illa cruce actum esse tantummodo, ut nobis usque ad mortem pro veritate certantibus imitandum præberetur exemplum. Nam si scirent hujusmodi ho­ mines, qui nolunt esse nisi homines, quemadmodum Christus crucifixus factus sit nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio, ut quemadmodum scriptum est, Qui gloriatur in Domino glorietur; procul dubio non gloriarentur in homine, nec carnaliter dicerent, Ego quidem sum Pauli; ego autem Apollo; ego vero Cephæ: sed spiritualiter, Ego sum Christi. ### English translation (Claude) This being first understood, that the very things which the spiritual and the carnal hear together each grasps according to his own measure, the former as little ones, the latter as grown men, the former as the nourishment of milk, the latter as the solidity of food, there seems to be no need for any secrets of doctrine to be kept silent and hidden from believing little ones, to be told separately to the grown, that is, the more intelligent; nor should this be thought necessary because the Apostle said, "I could not speak to you as to spiritual people, but as to carnal." For the very thing he judged that he knew among them, nothing but Jesus Christ and him crucified, he could not speak to them as to spiritual people but as to carnal, because they could not grasp it as spiritual people do. But whoever among them were spiritual grasped with spiritual understanding the same thing which the others heard as carnal; so that what he says, "I could not speak to you as to spiritual people, but as to carnal," is to be understood as if he said, "You could not grasp what I was saying as spiritual people, but only as carnal." For "the natural man," that is, one who thinks in a human way, called natural (animalis) from the soul (anima), as carnal from the flesh, because the whole man consists of soul and flesh, "does not perceive the things of the Spirit of God," that is, what grace the cross of Christ confers on believers; and he thinks that the only thing done by that cross was that an example might be set before us to imitate as we contend for the truth even unto death. For if men of this kind, who wish to be nothing but men, knew how Christ crucified "became for us wisdom from God, and righteousness and sanctification and redemption, so that, as it is written, he who glories may glory in the Lord," beyond doubt they would not glory in man, nor say carnally, "I am of Paul, I of Apollos, I of Cephas," but spiritually, "I am of Christ." ### Scripture references - 1 Cor 3:1: quotation, high confidence - 1 Cor 2:2: allusion, high confidence - 1 Cor 2:14: quotation, high confidence - 1 Cor 1:30: quotation, high confidence - 1 Cor 1:31: quotation, high confidence - 1 Cor 1:12: quotation, high confidence ### Translation notes - 1 Cor 3:1, 1 Cor 2:14, 1 Cor 1:30–31, and 1 Cor 1:12 are quoted; 1 Cor 2:2 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 98.3 (PL 35:1881; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-3). ## Tractates on the Gospel of John 98.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-4 - Source: PL 35:1881 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Solid food is the trained understanding that distinguishes good from evil; without the milk of faith the weak fall into fables like the Manichees', who make evil a substance. ### Latin text Verum illud adhuc quæstionem facit, quod in Epistola ad Hebræos legitur: « Cum jam deberetis tempore ipso esse doctores, iterum doctrina indige­ tis, quae sint elementa sermonum Dei; et facti estis opus habentes lacte, non solido cibo. Omnis enim qui lactatur, inexpertus est verbum justitiæ; infans est enim. Perfectorum est autem solidus cibus, eorum qui per habitum exercitatos habent sensus, ad separandum bonum a malo». Hic enim videmus tanquam definitum esse quem perfectorum dicit soli­ dum cibum; et hoc esse illud quod ad Corinthios scriptum est, Sapientiam loquimur inter perfectos. Quos autem perfectos voluerit hoc loco intelligi, subjecit atque ait, Qui per habitum exercitatos habent sensus, ad separandum bonum a malo. Hoc ergo qui invalida et inexercitata mente non possunt, pro­ fecto nisi fidei quodam lacte teneantur, ut et invisi­ bilia quae non vident, et intelligibilia quæ nondum in­ telligunt, credant, facile ad vanas et sacrilegas fabulas promissione scientiæ ducuntur: ut et bonum et ma­ lum nonnisi corporalibus imaginibus cogitent, et ipsum Deum nonnisi aliquod esse corpus existiment, et ma­ lum nisi substantiam putare non possint; cum sit potius ab immutabili substantia mutabilium substan­ tiarum quidam defectus, quas fecit ex nihilo ipsa im­ mutabilis et summa substantia, qui est Deus. Quod profecto quisquis non solum credit, verum etiam exercitatis interioribus animi sensibus intelligit, per­ cipit, novit; non est jam metuendum ne seducatur ab eis qui malum putando esse substantiam quam non fecit Deus, mutabilem substantiam faciunt ipsum Deum, sicut Manichæi, vel si quae aliæ pestes ita de­ sipiunt. ### English translation (Claude) But what still raises a question is what is read in the Epistle to the Hebrews: "For though by this time you ought to be teachers, you need again to be taught what are the elements of the words of God; and you have become such as need milk, not solid food. For everyone who lives on milk is unskilled in the word of righteousness, for he is an infant. But solid food belongs to the perfect, to those who by practice have their senses trained to distinguish good from evil." For here we see, as it were defined, what he calls the solid food of the perfect; and that this is what was written to the Corinthians, "We speak wisdom among the perfect." And whom he wished to be understood as the perfect in this place he added, saying, "those who by practice have their senses trained to distinguish good from evil." Those, then, who cannot do this, because their minds are weak and untrained, unless they are held by a kind of milk of faith, so as to believe both the invisible things which they do not see and the intelligible things which they do not yet understand, are easily led by the promise of knowledge to vain and sacrilegious fables: so that they think of both good and evil only in bodily images, and suppose God himself to be only some kind of body, and cannot think of evil except as a substance; whereas it is rather a kind of falling away from the immutable substance on the part of mutable substances, which that immutable and highest substance, which is God, made out of nothing. Whoever not only believes this but also understands, perceives, and knows it with the trained inward senses of the mind need no longer fear being seduced by those who, by thinking that evil is a substance which God did not make, make God himself a mutable substance, as the Manichees do, or whatever other plagues are so foolish. ### Scripture references - Heb 5:12: quotation, high confidence - Heb 5:13: quotation, high confidence - Heb 5:14: quotation, high confidence - 1 Cor 2:6: quotation, high confidence ### Translation notes - Heb 5:12–14 and 1 Cor 2:6 are quoted. Augustine's account of evil as a defect, not a substance, and his naming of the Manichees, are translated as written. Migne's inline reference is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 98.4 (PL 35:1881; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-4). ## Tractates on the Gospel of John 98.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-5 - Source: PL 35:1881–1883 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The spiritual do not hide the faith from the carnal but do not overload them; the milk of the faith is the basic teaching handed on in the Creed and the Lord's Prayer. ### Latin text Sed menti adhuc parvulis, quos dicit Apostolus carnales lacte nutriendos, omnis de hac re sermo, quo agitur ut non solum credatur, verum etiam intel­ ligatur sciaturque quod dicitur, percipere talia non valentibus onerosus est, faciliusque eos premit quam pascit. Ex quo fit ut spirituales ista carnalibus non omnimodo taceant, propter catholicam fidem, quæ omnibus prædicanda est; nec tamen sic disserant, ut volentes ea perducere ad intelligentiam non capacem, facilius fastidiri faciant in veritate sermonem, quam in sermone percipi veritatem. Propterea dicit, scribens ad Colossenses: Et si corpore absens sum, spiritu vobiscum sum, gaudens et videns ordinationem ve­ stram, et id quod deest fidei vestræ in Christo. Et ad Thessalonicenses: Nocte ac die, inquit, abundantius orantes, ut videamus faciem vestram, et suppleamus quæ desunt fidei vestræ. Intelligendi sunt utique ita primum catechizati, ut lacte alerentur, non solido cibo: cujus lactis ad He­ bræos commemoratur ubertas eis quos volebat cibi solidate jam pascere. Propter quod ait: « Ideoque remittentes initii Christi verbum, in consummatio­ nem respiciamus; non iterum jacientes fundamentum poenitentiae ab operibus mortuis, et fidei in Deum, lavacri doctrinae, et impositionis manuum, resurre­ ctionis etiam mortuorum, et judicii æterni». Hæc est lactis ubertas, sine quo non vivunt qui jam quidem ratione utuntur ut possint credere, sed bonum a malo, non credendo tantum, verum etiam intelligendo (quod pertinet ad solidum cibum) separare non possunt. Quod autem in lactis comme­ moratione posuit et doctrinam, ipsa est quae per sym­ bolum traditur et orationem dominicam. ### English translation (Claude) But for minds still little, whom the Apostle calls carnal and says are to be nourished with milk, every discourse on this matter that aims at having what is said not only believed but also understood and known is burdensome to those unable to perceive such things, and more easily crushes them than feeds them. Hence it comes about that the spiritual do not keep these things entirely silent from the carnal, because of the catholic faith, which must be preached to all; and yet they do not discuss them in such a way that, wishing to bring them to an understanding not able to take them in, they make the discourse loathed in the truth more easily than they make the truth perceived in the discourse. That is why he says, writing to the Colossians: "For though I am absent in body, I am with you in spirit, rejoicing and seeing your order, and what is lacking to your faith in Christ." And to the Thessalonians: "Night and day," he says, "praying more abundantly that we may see your face and supply what is lacking to your faith." These are certainly to be understood as having been first catechized so as to be fed with milk, not solid food; and the abundance of this milk is recalled to the Hebrews, whom he now wished to feed with the solidity of food. Hence he says: "Therefore, leaving the word of the beginning of Christ, let us look to completion; not laying again the foundation of repentance from dead works, and of faith toward God, of the teaching of washing, and of the laying on of hands, of the resurrection also of the dead, and of eternal judgment." This is the abundance of milk, without which those cannot live who already use reason so as to be able to believe, but cannot distinguish good from evil not only by believing but also by understanding (which belongs to solid food). And the "teaching" which he included among the things he named as milk is what is handed on through the Creed and the Lord's Prayer. ### Scripture references - Col 2:5: quotation, high confidence - 1 Thess 3:10: quotation, high confidence - Heb 6:1: quotation, high confidence - Heb 6:2: quotation, high confidence ### Translation notes - Col 2:5 (in an Old Latin form), 1 Thess 3:10, and Heb 6:1–2 are quoted. The reference to the Creed and the Lord's Prayer as the teaching given to catechumens is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 98.5 (PL 35:1881–1883; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-5). ## Tractates on the Gospel of John 98.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-6 - Source: PL 35:1883 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Solid food does not contradict the milk of faith; the incarnate Wisdom became milk for little ones, and Christ crucified remains the foundation to which understanding is added. ### Latin text Sed huic lacti absit ut sit contrarius cibus rerum spiritualium firma intelligentia capiendus, qui Colos­ sensibus et Thessalonicensibus defuit, et supplendus fuit. Quando enim suppletur quod defuit, non impro­ batur quod fuit. Nam et in ipsis quae sumimus ali­ mentis, usque adeo non est lacti contrarius solidus cibus, ut ipse lactescat, quo possit esse aptus infan­ tibus, ad quos per matris vel nutricis pervenit car­ nem: sicut fecit etiam mater ipsa sapientia, quæ cum sit in excelsis Angelorum solidus cibus, dignata est quodammodo lactescere parvulis, cum Verbum caro factum est, et habitavit in nobis. Sed ipse homo Christus, qui vera carne, vera cruce, vera morte, vera resurrectione sincerum lac dicitur par­vulorum, cum bene ab spiritualibus capitur, invenitur Dominus Angelorum. Proinde nec sic parvuli sunt la­ ctandi, ut semper non intelligant Deum Christum; nec sic ablactandi, ut deserant hominem Christum. Quod alio modo idipsum ita dici potest: nec sic la­ ctandi sunt, ut creatorem nunquam intelligant Chri­ stum; nec sic ablactandi, ut mediatorem unquam de­ serant Christum. In hoc quippe non convenit huic rei similitudo materni lactis et solidi cibi, sed potius fun­ damenti: quia et puer quando ablactatur, ut ab ali­ mentis infantiae jam recedat, inter solidos cibos non repetit ubera quae sugebat; Christus autem crucifixus, et lac sugentibus, et cibus est proficientibus. Funda­ menti vero ideo est aptior similitudo, quia ut perfi­ ciatur quod struitur, additur ædificium, non subtra­ hitur fundamentum. ### English translation (Claude) But far be it that the food of spiritual things, which is to be taken in by firm understanding, which was lacking to the Colossians and Thessalonians and had to be supplied, should be contrary to this milk. For when what was lacking is supplied, what was there is not rejected. For even in the food we take, solid food is so far from being contrary to milk that it itself turns into milk, so as to be suited to infants, reaching them through the flesh of mother or nurse; as Wisdom herself, our mother, has also done: though she is the solid food of angels on high, she deigned in a way to turn into milk for little ones, when the Word became flesh and dwelt among us. But the man Christ himself, who in true flesh, true cross, true death, and true resurrection is called the pure milk of little ones, when rightly grasped by the spiritual, is found to be the Lord of angels. So little ones are not to be suckled in such a way that they never understand Christ as God, nor weaned in such a way that they abandon Christ the man. The same thing can be put another way: they are not to be suckled in such a way that they never understand Christ as Creator, nor weaned in such a way that they ever abandon Christ as Mediator. In this respect the likeness of mother's milk and solid food does not fit the matter so well as that of a foundation: for when a child is weaned, so as to leave behind the nourishment of infancy, he does not go back, among his solid foods, to the breasts he used to suck; but Christ crucified is both milk to those who suck and food to those who advance. The likeness of a foundation is more apt for this reason, that to complete what is being built, the building is added to, the foundation is not taken away. ### Scripture references - John 1:14: quotation, high confidence - 1 Pet 2:2: allusion, medium confidence - 1 Cor 3:11: allusion, medium confidence ### Translation notes - John 1:14 is quoted; 1 Pet 2:2 and 1 Cor 3:10–11 are in view. The description of Wisdom as mother is Augustine's; the Christological statements are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 98.6 (PL 35:1883; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-6). ## Tractates on the Gospel of John 98.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-7 - Source: PL 35:1883 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Believers must grow in understanding without abandoning the rule of faith, rejecting both those who deny Christ's humanity, the creation, or the Old Testament and those who know God truly yet turn from the one Mediator. ### Latin text Quæ cum ita sint, o quicumque estis, qui sine dubio multi estis parvuli in Christo, proficite ad soli­ dum cibum mentis, non ventris. Proficite ad separan­ dum bonum a malo, et magis magisque inhaerete Me­ diatori, per quem liberamini a malo; quod non est a vobis loco separandum, sed in vobis potius est sanan­ dum. Quisquis autem vobis dixerit, Nolite credere vc­ rum hominem Christum, aut non a vero Deo corpus cujuslibet hominis vel cujuslibet animantis creatum, aut non a vero Deo Vetus Testamentum datum, et si quid hujusmodi; hæc enim vobis prius ideo non dice­ bantur, quando lacte nutriebamini, quoniam ad vera capienda cor nondum habebatis idoneum: non vobis iste cibum præparat, sed venenum. Propter quod bca­ tus Apostolus eos alloquens qui sui jam videbantur esse perfecti, cum se imperfectum ipse dixisset, Quot­ quot ergo, inquit, perfecti, hoc sapiamus: et si quid uli­ ter sapitis, hoc quoque vobis Deus revelabit. Et ne forte incurrerent in seductores, qui eos vellent a fide aver­ tere promittendo scientiam veritatis, et hoc putarent esse quod dixit Apostolus, id quoque vobis Deus revela­ bit; continuo subjunxit, Verumtamen in quod perveni­ mus, in eo ambulemus. Si quid ergo intellexeris quod non sit contra regulam catho­ licæ fidei, ad quam, velut viam quæ te ducat ad pa­ triam, pervenisti; et sic intellexeris, ut inde dubitare omnino non debeas: adde aedificium, noli tamen re­ linquere fundamentum. Sic debent majores docere aliquid parvulos, ut omnium Dominum Christum, et seipsis longe majores Prophetas et Apostolos non di­ cant aliquid fuisse mentitos. Non autem solum vanilo­ quos et mentis seductores fabulosa et falsa garrientes, et in eis vanitatibus velut altam scientiam promitten­ tes contra regulam fidei, quam catholicam suscepi­ stis, cavere debetis: verum etiam ipsos qui de ipsa divinae immutabilitate naturæ, vel incorporea creatu­ ra, sive Creatore veraciter disputant, et quod dicunt, omnino documentis atque rationibus certissimis pro­ bant, et tamen ab uno Dei et hominum Mediatore co­ nantur avertere, tanquam pestem insidiosiorem cæte­ ris fugite. Tales enim sunt de quibus dicit Apostolus, Quia cognoscentes Deum, non sicut Deum glorificave­ runt. Quid enim prodest habere intelli­ gentiam veram de immutabili bono, ei qui non tenet per quem liberetur a malo? Prorsus admonitio beatis­ simi Apostoli de vestris cordibus non recedat: Si quis vobis evangelizaverit præter quod accepistis, anathema sit. Non ait, plus quam accepistis; sed, præ­ ter quod accepistis. Nam si illud diceret, sibi ipse prae­ judicaret, qui cupiebat venire ad Thessalonicenses, ut suppleret quæ illorum fidei defuerunt. Sed qui sup­ plet, quod minus erat addit, non quod inerat tollit: qui autem prætergreditur fidei regulam, non accedit in via, sed recedit de via. ### English translation (Claude) Since these things are so, O all of you who are little ones in Christ (and beyond doubt you are many), advance to the solid food of the mind, not of the belly. Advance to distinguishing good from evil, and cling more and more to the Mediator, through whom you are freed from evil, which is not to be separated from you by place but rather healed in you. But whoever says to you, "Do not believe that Christ was a true man, or that the body of any man or of any living creature was created by the true God, or that the Old Testament was given by the true God," or anything of the kind, adding, "These things were not told you before, when you were nourished with milk, because you did not yet have a heart fit to grasp the truth," is preparing not food for you but poison. Therefore the blessed Apostle, addressing those who already seemed to themselves to be perfect, after he had said that he himself was imperfect, says, "As many, then, as are perfect, let us think this; and if in anything you think otherwise, God will reveal this too to you." And lest perhaps they fall in with seducers who would want to turn them from the faith by promising knowledge of the truth, and think that this was what the Apostle meant by "God will reveal this too to you," he at once added, "Nevertheless, to what we have attained, in that let us walk." If then you have understood something that is not against the rule of the catholic faith, to which you have come as to the way that leads you to the homeland, and have understood it in such a way that you ought not to doubt it at all, add to the building, but do not abandon the foundation. The greater should teach the little ones in such a way as not to say that Christ, the Lord of all, or the prophets and apostles, far greater than themselves, lied in anything. And you must beware not only of vain talkers and seducers of minds, who chatter fabulous and false things and in these vanities promise a lofty knowledge against the rule of faith which you have received as catholic; but you must also flee as a more insidious plague than the rest those who reason truly about the immutability of the divine nature, or about incorporeal creation or the Creator, and prove what they say by most certain proofs and reasons, and yet try to turn people away from the one Mediator between God and men. For such are those of whom the Apostle says, "Because, knowing God, they did not glorify him as God." For what does it profit to have true understanding of the immutable good to one who does not hold fast to him through whom he is freed from evil? By all means let the admonition of the most blessed Apostle not depart from your hearts: "If anyone preaches to you a gospel besides what you have received, let him be anathema." He does not say, "more than you have received," but "besides what you have received." For if he said the former, he would prejudge himself, who wished to come to the Thessalonians to supply what was lacking to their faith. But he who supplies adds what was less, does not take away what was there; whereas he who goes beyond the rule of faith does not advance on the way but withdraws from the way. ### Scripture references - 1 Tim 2:5: allusion, high confidence - Phil 3:15: quotation, high confidence - Phil 3:16: quotation, high confidence - Rom 1:21: quotation, high confidence - Gal 1:9: quotation, high confidence - 1 Thess 3:10: allusion, high confidence ### Translation notes - Phil 3:15–16, Rom 1:21, and Gal 1:9 are quoted; 1 Tim 2:5 and 1 Thess 3:10 are in view. The teachings rejected are those of the Manichees and, apparently, of Platonist philosophers, neither named here; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 98.7 (PL 35:1883; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-7). ## Tractates on the Gospel of John 98.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-8 - Source: PL 35:1883–1885 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: What remained to be taught was to be added to, not to overturn, what the disciples had learned; the forged Apocalypse of Paul presumes to reveal what Paul said may not be spoken. ### Latin text Quod itaque ait Dominus, Adhuc multa habeo vo­ bis dicere, sed non potestis portare modo; adjicienda illis fuerant quæ nesciebant, non quae didicerant ever­ tenda. Et ille quidem, sicut in pristino sermone jam exposui, potuit hoc ita dicere, quia illa ipsa quæ do­ cuerat, si vellet eis sic aperire, ut in illo concipiuntur ab Angelis; hoc infirmitas humana in qua adhuc erant, ferre non posset. Spiritualis autem homo quili­ bet potest alterum hominem docere quod novit, si pro­ ficiendo capaciorem faciat Spiritus sanctus, in quo et ipse doctor aliquid amplius addiscere potuit, ut sint ambo docibiles Deo. Quanquam et inter ipsos spirituales sunt utique aliis alii capaciores atque meliores; ita ut quidam illorum ad ea pervenerit quæ non licet homini loqui. Qua occasione vani quidam Apocalypsim Pauli, quam sana non recipit Ecclesia, nescio quibus fabulis plenam, stultissima praesum­ ptione finxerunt; dicentes hanc esse unde dixerat ra­ ptum se fuisse in tertium coelum, et illic audisse inef­ fabilia verba quæ non licet homini loqui. Utcumque illorum tolerabilis esset audacia, si se audisse dixisset quæ adhuc non licet homini loqui: cum vero dixerit, quæ non licet homini loqui; isti qui sunt qui haec audeant impudenter et infeliciter loqui? Sed jam istum sermonem hoc fine concludam; per quem vos esse cupio sapientes quidem in bono, inte­ gros autem a malo. ### English translation (Claude) So when the Lord says, "I still have many things to say to you, but you cannot bear them now," what was to be added for them was what they did not know, not the overturning of what they had learned. And he indeed, as I explained in the previous sermon, could say this, because if he had wished to open to them the very things he had taught in the way they are conceived in him by the angels, the human weakness in which they still were could not bear it. But any spiritual man can teach another what he knows, if the Holy Spirit makes him more capable by his advancing, in whom the teacher himself too could learn something more, so that both may be taught by God. Although even among spiritual men themselves some are certainly more capable and better than others, so that one of them came to things which it is not lawful for a man to speak. On this pretext certain vain people, with most foolish presumption, have forged an Apocalypse of Paul, full of who knows what fables, which the sound church does not receive, saying that this is what he meant when he said that he had been caught up to the third heaven and there heard ineffable words which it is not lawful for a man to speak. Their audacity might in some way be tolerable if he had said he heard things which it is not yet lawful for a man to speak; but since he said "which it is not lawful for a man to speak," who are these who dare to speak these things so impudently and so unhappily? But now I will close this sermon with this end, by which I wish you to be wise in what is good and innocent of evil. ### Scripture references - John 16:12: quotation, high confidence - John 6:45: allusion, medium confidence - 2 Cor 12:2: allusion, high confidence - 2 Cor 12:4: quotation, high confidence - Rom 16:19: quotation, high confidence ### Extrabiblical texts - Apoc. Paul (Apocalypse of Paul): echo, high confidence ### Translation notes - John 16:12, 2 Cor 12:2–4, and Rom 16:19 are quoted; John 6:45 is in view. Augustine rejects the apocryphal Apocalypse of Paul. ### Citation (SBL) Augustine, Tract. Ev. Jo. 98.8 (PL 35:1883–1885; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/97-1/#p-98-8). ## Tractates on the Gospel of John 99.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-1 - Source: PL 35:1885 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son's "I cannot do anything of myself" is said as man; but the Holy Spirit took no creature into unity of person, so "he will not speak from himself" needs another explanation. ### Latin text Quid est quod Dominus ait de Spiritu sancto, cum eum venturum esse promitteret, et docturum di­ scipulos ejus omnem veritatem, vel eos deducturum in omni veritate: Non enim loquetur a semetipso, sed quæcumque audiet, loquetur? Simile est enim hoc ei quod de se ipse dixit, Non possum a me facere quid­ quam: sicut audio, judico. Sed illud cum exponeremus, secundum hominem posse accipi dixi­ mus: ut obedientiam suam qua factus est obediens usque ad mortem crucis, prænuntiasse Filius videretur, et in judicio fu­ turam, quo vivos et mortuos judicabit; quia hoc per id facturus est quod filius hominis est. Propter quod dixit, Pater non judicat quemquam, sed omne judicium dedit Filio: quia in judicio non forma Dei qua æqualis est Patri, nec ab impiis videri potest, sed forma ho­ minis apparebit, qua minoratus est etiam modico mi­ nus ab Angelis; quamvis jam in claritate, non in pri­ stina sit humilitate venturus, conspicuus tamen futu­ rus et bonis et malis. Hinc ait et illud: Et potestatem dedit ei judicium facere, quoniam filius hominis est. In quibus verbis ejus manifestatur non eam formam præsentandam esse judicio, in qua cum esset, non rapinam arbitratus est esse æqualis Deo; sed illam quam cum semetipsum exinanisset, accepit. Semetipsum enim exinanivit formam servi accipiens: in qua videtur etiam ad faciendum judicium obedientiam suam commendasse, cum dixit, Non possum facere a meipso quidquam: sicut audio, judico. Adam namque per cujus unius hominis inobedientiam peccatores constituti sunt multi, non sicut audivit, judicavit; quia quod audivit prævaricavit, et a semetipso fecit malum quod fecit; quia non Dei voluntatem, sed suam fecit: iste autem per cujus unius hominis obedientiam justi constituuntur multi, non solum obediens fuit usque ad mortem cru­ cis, in qua est vivus judicatus a mortuis; sed obedientem se futurum promittens in ipso quoque judicio, quo est de vivis judicaturus et mortuis, Non possum, in­ quit, a meipso facere quidquam: sicut audio, judico. Sed numquid de Spiritu sancto quod dictum est, Non enim loquetur a semetipso, sed quæcumque audiet, loquetur, secundum hominem vel secundum assumptionem cu­ jusquam creaturæ dictum esse audebimus opinari? Solus quippe in Trinitate Filius formam servi accepit, quæ forma illi ad unitatem personæ coaptata est, id est, ut Filius Dei et filius hominis unus sit Jesus Christus; ne non Trinitas, sed quaternitas prædicetur a nobis, quod absit a nobis. Propter quam personam unam ex duabus substantiis divina humanaque constantem, aliquando secundum id quod Deus est loquitur, ut est illud quod ait, Ego et Pater unum sumus: aliquando secundum id quod homo est, sicuti est illud, Quoniam Pater major me est; secundum quod ac­ cepimus esse ab eo dictum et hoc unde nunc disputo, Non possum a meipso facere quidquam; sicut audio, judico. In persona vero Spiritus sancti quomodo acci­ piamus quod ait, Non enim loquetur a semetipso, sed quæcumque audiet, loquetur; cum in ea non sit alia di­ vinitatis, alia humanitatis, vel alterius creaturæ cu­ juscumque substantia, magna exoritur difficultas. ### English translation (Claude) What is it that the Lord says of the Holy Spirit, when he promised that he would come and teach his disciples all truth, or lead them into all truth: "For he will not speak from himself, but whatever he hears he will speak"? For this is like what he said of himself: "I cannot do anything of myself; as I hear, I judge." But when we were expounding that, we said it could be taken according to the man, so that the Son might be seen to have foretold that his obedience, by which he became obedient unto the death of the cross, would continue in the future judgment, in which he will judge the living and the dead; because he will do this through what he is as Son of Man. That is why he said, "The Father judges no one, but has given all judgment to the Son": because in the judgment it is not the form of God, in which he is equal to the Father and cannot be seen by the ungodly, that will appear, but the form of man, in which he was made even a little lower than the angels; although he will come now in glory, not in his former lowliness, yet he will be visible to good and bad alike. Hence he also says: "And he has given him power to execute judgment, because he is the Son of Man." In these words of his it is made plain that the form to be presented at the judgment is not that in which, "being in it, he did not think it robbery to be equal to God," but the one he took when he emptied himself. "For he emptied himself, taking the form of a servant"; in which he seems to have commended his obedience even in executing judgment, when he said, "I cannot do anything of myself; as I hear, I judge." For Adam, through whose disobedience, the disobedience of one man, many were made sinners, did not judge as he heard; because he transgressed what he heard, and he did of himself the evil he did, since he did not do God's will but his own. But this one, through whose obedience, the obedience of one man, many are made righteous, was not only obedient unto the death of the cross, in which he, the living one, was judged by the dead, but also, promising that he would be obedient in that judgment too in which he will judge the living and the dead, says, "I cannot do anything of myself; as I hear, I judge." But what is said of the Holy Spirit, "For he will not speak from himself, but whatever he hears he will speak": shall we dare to think that it was said according to the man, or according to the taking up of any creature? For in the Trinity the Son alone took the form of a servant, a form fitted to him for unity of person, that is, so that the Son of God and the son of man are one Jesus Christ; lest not a Trinity but a quaternity be preached by us, which be far from us. Because of this one person consisting of two substances, divine and human, he sometimes speaks according to what he is as God, as when he says, "I and the Father are one"; sometimes according to what he is as man, as when he says, "For the Father is greater than I"; and according to this we have taken it that he also said what I am now discussing: "I cannot do anything of myself; as I hear, I judge." But how we are to take what is said in the person of the Holy Spirit, "For he will not speak from himself, but whatever he hears he will speak," since in that person there is not one substance of divinity and another of humanity or of any other creature: here a great difficulty arises. ### Scripture references - John 16:13: quotation, high confidence - John 5:30: quotation, high confidence - Phil 2:8: quotation, high confidence - John 5:22: quotation, high confidence - Heb 2:7: allusion, high confidence - John 5:27: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Rom 5:19: allusion, high confidence - John 10:30: quotation, high confidence - John 14:28: quotation, high confidence ### Translation notes - John 16:13, 5:30, 5:22, 5:27, Phil 2:6–8, Rom 5:19, John 10:30, and John 14:28 are quoted; Heb 2:7 (Ps 8:5) is in view. The earlier exposition referred to is Tractates 19–22; Migne's inline reference to it is removed. The doctrine of one person in two substances is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.1 (PL 35:1885; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-1). ## Tractates on the Gospel of John 99.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-2 - Source: PL 35:1885–1887 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The dove and the tongues of fire were passing signs made from creatures, not assumed into the Spirit's person; nor does God speak to his Word in passing syllables. ### Latin text Illud enim quod sicut columba Spiritus sanctus apparuit specie corporali, visio fuit ad horam facta atque transacta: sicut etiam quando su­ per discipulos venit, visæ sunt illis linguæ divisae ve­ lut ignis, qui et insedit super unumquemque eorum. Qui ergo dicit columbam ad unitatem per­ sonæ Spiritui sancto fuisse conjunctam, ut ex illa et Deo (quia Spiritus sanctus Deus est) una Spiritus san­ cti persona constaret; hoc etiam de illo igne compellitur dicere, ut intelligat nihil horum debere se dicere. Ista enim quæ de substantia Dei quoquo modo ut opus erat significanda, corporeis hominum sensibus sese intulerunt atque transierunt, ad horam divinitus facta sunt de creatura serviente, non de ipsa dominante natura, quæ in se manens quod vult movet, et quod vult immutabilis mutat. Sicut etiam vox illa de nube aures utique attigit corporales, eumque sensum cor­ poris qui vocatur auditus; nec tamen ullo modo credendum est Verbum Dei, quod est unigeni­ tus Filius, quoniam Verbum dicitur, syllabis sonisque finiri: quia hæc omnes simul sonare possunt cum ser­ mo fit, sed tanquam nascentes morientibus ordine suo soni quicumque succedunt, ut totum quod loquimur novissima syllaba compleatur. Absit ut sic loquatur Pater ad Filium, hoc est, Deus ad Verbum suum Deum! Sed hoc eorum est capere, quantum ab homine capi potest, ad quos non lac pertinet, sed solidus cibus. Cum igitur Spiritus sanctus nulla susceptione hominis sit homo factus, nulla susceptione angeli sit angelus factus, nulla susceptione cujusquam creaturæ crea­ tura sit factus; quomodo de illo intelligendum est quod Dominus ait, Non enim loquetur a semetipso, sed quæcumque audiet, loquetur? Ardua quæstio, nimis ar­ dua. Ipse adsit Spiritus, ut saltem sicut eam cogitare possumus, sic eloqui possimus, ac sic ad intelligentiam vestram pro mei moduli facultate perveniat. ### English translation (Claude) For when the Holy Spirit appeared in bodily form like a dove, it was a vision made for the hour and then passed; as also when he came upon the disciples, there appeared to them divided tongues as of fire, which sat upon each of them. Whoever, then, says that the dove was joined to the Holy Spirit in unity of person, so that from it and God (for the Holy Spirit is God) one person of the Holy Spirit was constituted, is compelled to say this of that fire too; and so he may understand that he ought to say none of these things. For these things, which presented themselves to men's bodily senses and passed away, in whatever way was needed for signifying the substance of God, were made by divine power for the hour out of serving creation, not out of the ruling nature itself, which, remaining in itself, moves what it wills, and, unchangeable, changes what it wills. So also that voice from the cloud certainly reached bodily ears and the sense of the body called hearing; yet in no way is it to be believed that the Word of God, who is the only-begotten Son, is made up of syllables and sounds because he is called the Word: for these cannot all sound at once when speech is made, but whatever sounds there are succeed one another in their order, as if the newborn followed the dying, so that the whole of what we say is completed only with the last syllable. Far be it that the Father should speak to the Son in this way, that is, God to his Word, who is God! But to grasp this, as far as man can grasp it, belongs to those for whom not milk but solid food is fitting. Since, then, the Holy Spirit did not become man by any taking up of a man, nor become an angel by any taking up of an angel, nor become a creature by any taking up of any creature, how are we to understand what the Lord says of him, "For he will not speak from himself, but whatever he hears he will speak"? A hard question, too hard. May the Spirit himself be present, so that we may at least speak of it as we can think it, and so that it may reach your understanding according to the capacity of my small measure. ### Scripture references - Luke 3:22: allusion, high confidence - Acts 2:3: allusion, high confidence - Matt 17:5: allusion, medium confidence - John 16:13: quotation, high confidence ### Translation notes - John 16:13 is quoted; the Spirit's descent as a dove (Matt 3:16; Luke 3:22), the tongues of fire (Acts 2:3), and the voice from the cloud (Matt 17:5) are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.2 (PL 35:1885–1887; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-2). ## Tractates on the Gospel of John 99.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-3 - Source: PL 35:1887 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God has no bodily senses in different places; seeing, hearing, smelling, tasting, and touching are in him one and the same knowing. ### Latin text Prius itaque nosse debetis, et intelligere qui po­ testis, credere autem qui intelligere nondum potestis, in ea substantia quæ Deus est, non quasi per corpo­ ris molem sensus locis propriis distributos, sicut in carne mortali quorumque animalium alibi est visus, alibi auditus, alibi gustus, alibi olfactus, per totum autem tactus. Absit hoc credere in illa incorporea in­ mutabilique natura. Audire ergo ibi et videre, id­ ipsum est. Dicitur et olfactus in Deo: unde dicit Apo­ stolus, Sicut et Christus dilexit nos, et tradidit se­ metipsum pro nobis oblationem et hostiam Deo in odo­ rem suavitatis. Et gustus intelligi potest, secundum quem Deus et odit amaricantes, et nec frigidos nec calidos, sed tepidos evomit ex ore suo: et Deus Christus dicit, Meus cibus est ut faciam voluntatem ejus qui me misit. Est etiam tactus ille divinus, unde dicit sponsa de sponso: Sinistra ejus sub capite meo, et dextera ejus complectetur me. Non sunt hæc in Deo per diversa corporis loca. Cum enim dicitur scire, ibi sunt omnia; et videre, et audire, et olfacere, et gustare, et tangere; sine ulla ejus mutatione substantiæ, sine ulla mole quæ in alia parte major, in alia minor: etiam in senibus puerili pectore cogitatur, quando Deus sic cogitatur. ### English translation (Claude) First, then, you ought to know (understanding it, you who can, and believing it, you who cannot yet understand) that in that substance which is God there are no senses distributed in their proper places as through the mass of a body, as in the mortal flesh of any animal sight is in one place, hearing in another, taste in another, smell in another, and touch throughout. Far be it to believe this of that incorporeal and unchangeable nature. There, to hear and to see are the same thing. Smell too is spoken of in God; whence the Apostle says, "As Christ also loved us and gave himself up for us, an offering and sacrifice to God for an odor of sweetness." And taste can be understood, according to which God both hates those who embitter him and spews out of his mouth those who are neither cold nor hot but lukewarm; and Christ, who is God, says, "My food is to do the will of him who sent me." There is also that divine touch, of which the bride says of the bridegroom: "His left hand is under my head, and his right hand will embrace me." These are not in God through different parts of a body. For when he is said to know, all are there: to see, to hear, to smell, to taste, and to touch, without any change of his substance, without any mass that is greater in one part and less in another. Even in old men, God is thought of with a childish heart when he is thought of in that way. ### Scripture references - Eph 5:2: quotation, high confidence - Rev 3:16: allusion, high confidence - John 4:34: quotation, high confidence - Song 2:6: quotation, high confidence ### Translation notes - Eph 5:2, John 4:34, and Song 2:6 are quoted; Rev 3:16 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.3 (PL 35:1887; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-3). ## Tractates on the Gospel of John 99.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-4 - Source: PL 35:1887 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: In God, who is simple, knowing is being; so the Spirit "hears" from him from whom he proceeds, because he is not from himself, while remaining equal to the one from whom he is. ### Latin text Nec mireris quod ineffabilis Dei scientia, qua novit omnia, per varios humanae locutionis modos, omnium istorum corporalium sensuum nominibus nuncupatur: cum et ipsa mens nostra, hoc est homo interior, cui uniformiter scienti per hos quinque veluti nuntios corporis diversa nuntiantur, quando immuta­ bilem veritatem intelligit, eligit, diligit, et lumen videt de quo dicitur, Erat lumen verum; et verbum audit de quo dicitur, In principio erat Verbum; et odorem capit de quo dicitur, Post odorem unguentorum tuorum curremus; et fontem bibit, de quo dicitur, Apud te est fons vitæ; et tactu fruitur, de quo dicitur, Mihi au­ tem adhœrere Deo bonum est: nec aliud atque aliud, sed una intelligentia tot sensuum nominibus nuncupatur. Cum ergo de Spiritu sancto dicitur, Non enim loquetur a semetipso, sed quæcumque audiet, loquetur; multo magis ibi simplex natura, ubi verissime simplex est, vel intelligenda est vel creden­ da, quæ longe alteque naturam nostrae mentis exce­ dit. Mutabilis quippe est mens nostra, quæ percipit discendo quod nesciebat, et amittit dediscendo quod sciebat; et veri similitudine fallitur, ut pro vero ap­ probet falsum, et obscuritate sua quasi quibusdam tenebris impeditur, ne perveniat ad verum. Et ideo non est ista substantia verissime simplex, cui non hoc est esse quod nosse: potest enim esse, nec nosse. At illa divina non potest, quia id quod habet est. Ac per hoc non sic habet scientiam, ut aliud illi sit scientia qua scit, aliud essentia qua est; sed utrumque unum. Nec utrumque dicendum est, quod simpliciter unum est. Sicut habet Pater vitam in semetipso, nec aliud est ipse quam vita quæ in ipso est; et dedit Filio habere vitam in semetipso, hoc est, genuit Filium qui et ipse vita esset. Sic itaque debemus accipere quod de Spiritu sancto dictum est, Non enim loquetur a semetipso, sed quæcumque audiet, loquetur, ut intel­ ligamus non eum esse a semetipso. Pater quippe solus de alio non est. Nam et Filius de Patre natus est, et Spiritus sanctus de Patre procedit: Pater autem nec natus est de alio, nec procedit. Nec ideo sane aliqua disparilitas in summa illa Trinitate cogitationi oc­ currat humanæ: nam et Filius ei de quo natus est, et Spiritus sanctus ei de quo procedit, æqualis est. Quid autem illic intersit inter procedere et nasci, et longum est quærendo disserere, et temerarium cum disserueris definire: quia hoc et menti utcumque com­ prehendere, et si quid forte mens inde comprehen­ derit, linguæ difficillimum est explicare, quantuslibet praesit doctor, quantuslibet adsit auditor. Non ergo loquetur a semetipso: quia non est a semetipso. Sed quæcumque audiet, loquetur: ab illo audiet a quo pro­ cedit. Audire illi scire est; scire vero esse, sicut su­ perius disputatum est. Quia ergo non est a semetipso, sed ab illo a quo procedit; a quo illi est essentia, ab illo scientia: ab illo igitur audientia, quod nihil est aliud quam scientia. ### English translation (Claude) Nor should you wonder that the ineffable knowledge of God, by which he knows all things, is called, through the various modes of human speech, by the names of all these bodily senses; since even our mind itself, that is, the inner man, which knows in a uniform way the diverse things reported to it through these five messengers, as it were, of the body, when it understands, chooses, and loves the unchangeable truth, both sees the light of which it is said, "He was the true light," and hears the Word of which it is said, "In the beginning was the Word," and catches the odor of which it is said, "We will run after the odor of your ointments," and drinks from the fountain of which it is said, "With you is the fountain of life," and enjoys the touch of which it is said, "But for me it is good to cling to God"; and these are not one thing and another, but one understanding is called by the names of so many senses. When, then, it is said of the Holy Spirit, "For he will not speak from himself, but whatever he hears he will speak," all the more must a simple nature be understood or believed there, where it is most truly simple, a nature which far and deeply surpasses the nature of our mind. For our mind is changeable: it perceives by learning what it did not know, and loses by unlearning what it knew; it is deceived by what resembles truth, so as to approve the false for the true; and it is hindered by its own obscurity, as by a kind of darkness, from reaching the truth. And therefore that substance is not most truly simple for which to be is not the same as to know: for it can be and not know. But that divine substance cannot, because it is what it has. And therefore it does not have knowledge in such a way that the knowledge by which it knows is one thing and the essence by which it is another; but both are one. Nor should one even say "both" of what is simply one. So the Father has life in himself, and he himself is nothing other than the life that is in him; and he has given the Son to have life in himself, that is, he has begotten the Son, who himself also is life. In this way, then, we ought to take what was said of the Holy Spirit, "For he will not speak from himself, but whatever he hears he will speak," so that we understand that he is not from himself. For the Father alone is not from another. For the Son is born of the Father, and the Holy Spirit proceeds from the Father; but the Father is neither born of another nor proceeds. Yet let no inequality in that supreme Trinity occur to human thought on this account: for both the Son is equal to him of whom he is born, and the Holy Spirit to him from whom he proceeds. But what the difference is there between proceeding and being born would take long to discuss by inquiry, and it would be rash to define it once discussed; for this is very difficult for the mind to comprehend in any way, and, if the mind has perhaps comprehended something of it, very difficult for the tongue to explain, however eminent the teacher, however attentive the hearer. So "he will not speak from himself," because he is not from himself. "But whatever he hears he will speak": he will hear from him from whom he proceeds. For him to hear is to know; and to know is to be, as was discussed above. Because he is not from himself, then, but from him from whom he proceeds, from him from whom he has his essence he has his knowledge; from him, then, he has his hearing, which is nothing other than knowledge. ### Scripture references - John 1:9: quotation, high confidence - John 1:1: quotation, high confidence - Song 1:3: quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - Ps 73:28 (72:28 LXX): quotation, high confidence - John 16:13: quotation, high confidence - John 5:26: allusion, high confidence - John 15:26: allusion, high confidence ### Translation notes - John 1:9, 1:1, Song 1:3 (Old Latin), Ps 36:9 (LXX 35:10), Ps 73:28 (LXX 72:28), and John 16:13 are quoted; John 5:26 and 15:26 are in view. The distinction of begetting and procession is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.4 (PL 35:1887; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-4). ## Tractates on the Gospel of John 99.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-5 - Source: PL 35:1887 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Verbs of any tense may be used of the eternal God; the Spirit's hearing is eternal knowing, from him from whom he proceeds. ### Latin text Nec moveat quod verbum futuri temporis post­ tum est. Non enim dictum est, quaecumque audivit, aut, quæcumque audit; sed, quæcumque audiet, loque­ tur. Illa quippe audientia sempiterna est, quia sem­ piterna scientia. In eo autem quod sempiternum est, sine initio et sine fine, cujuslibet temporis verbum ponatur, sive præteriti, sive praesentis, sive futuri, non mendaciter ponitur. Quamvis enim natura illa immutabilis et ineffabilis non recipiat Fuit et Erit, sed tantum Est: ipsa enim veraciter est, quia mutari non potest; et ideo illi tantum convenerat dicere, Ego sum qui sum; et, Dices filiis Israel, Qui est, misit me ad vos: tamen propter mutabilitatem tempo­ rum in quibus versatur nostra mortalitas et nostra mutabilitas, non mendaciter dicimus, et fuit, et erit, et est. Fuit, in praeteritis sæculis, est in præsentibus, erit in futuris. Fuit, quia nunquam defuit; erit, quia nunquam deerit; est, quia semper est. Neque enim, velut qui jam non sit, cum praeteritis occidit; aut cum præsentibus, velut qui non maneat, labitur; aut cum futuris, velut qui non fuerat, orietur. Proinde cum secundum volumina temporum locutio humana va­ riatur, qui per nulla deesse potuit aut potest aut pote­ rit tempora, vera de illo dicuntur cujuslibet temporis verba. Semper itaque audit Spiritus sanctus, quia semper scit: ergo et scivit, et scit, et sciet; ac per hoc et audivit, et audit, et audiet: quia sicut jam di­ ximus, hoc est illi audire quod scire, et scire illi hoc est quod esse. Ab illo igitur audivit, audit, et audiet a quo est: ab illo est a quo procedit. ### English translation (Claude) Nor should it trouble anyone that a verb of the future tense is used. For it is not said, "whatever he has heard," or "whatever he hears," but "whatever he will hear, he will speak." For that hearing is everlasting, because the knowledge is everlasting. And in what is everlasting, without beginning and without end, a verb of any tense may be used, past, present, or future, and it is not used falsely. For although that unchangeable and ineffable nature does not admit "was" and "will be," but only "is" (for it truly is, because it cannot be changed; and so it alone could fittingly say, "I am who am," and "You shall say to the sons of Israel, He who is has sent me to you"), yet because of the changeableness of the times in which our mortality and our changeableness are involved, we say, not falsely, "was," "will be," and "is": "was" in past ages, "is" in the present, "will be" in the future. "Was," because he was never lacking; "will be," because he will never be lacking; "is," because he always is. For he does not set with things past, as one who no longer is; nor glide away with things present, as one who does not remain; nor will he rise with things future, as one who had not been. So, since human speech varies according to the rolling of the times, verbs of any tense are truly said of him who could not, cannot, and will not be lacking at any time. The Holy Spirit, then, always hears, because he always knows: so he both knew, and knows, and will know; and therefore he both heard, and hears, and will hear; because, as we have already said, for him to hear is the same as to know, and to know is for him the same as to be. From him, then, he heard, hears, and will hear, from whom he is; and he is from him from whom he proceeds. ### Scripture references - John 16:13: quotation, high confidence - Exod 3:14: quotation, high confidence ### Translation notes - John 16:13 and Exod 3:14 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.5 (PL 35:1887; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-5). ## Tractates on the Gospel of John 99.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-6 - Source: PL 35:1887–1889 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The one Holy Spirit is the Spirit of both the Father and the Son, as Scripture calls him the Spirit of each. ### Latin text Hic aliquis forsitan quaerat utrum et a Filio pro­ cedat Spiritus sanctus. Filius enim solius Patris est Filius, et Pater solius Filii est Pater; Spiritus autem sanctus non est unius eorum Spiritus, sed amborum. Habes ipsum Dominum dicentem, Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis: habes et Apostolum, Misit Deus Spiritum Filii sui in corda vestra. Num­ quid duo sunt, alius Patris, alius Filii? Absit. Unum enim corpus, ait, cum significaret Ecclesiam; moxque addidit, et unus Spiritus. Et vide quomodo illic impleat Trinitatem. Sicut vocati estis, inquit, in una spe voca­ tionis vestræ. Unus Dominus; hic utique Christum in­ telligi voluit: restat ut etiam Patrem nominet: se­ quitur ergo, Una fides, unum Baptisma: unus Deus et Pater omnium, qui super omnes, et per omnes, et in omnibus nobis. Cum ergo sicut unus Pater, et unus Dominus, id est Filius, ita sit et unus Spiritus; profecto amborum est: quandoquidem dicit ipse Christus Jesus, Spiritus Patris vestri qui loquitur in vobis; et dicit Apostolus, Misit Deus Spiritum Filii sui in corda vestra. Habes alio loco eumdem apostolum dicentem, Si autem Spiritus ejus qui suscitavit Jesum ex mortuis, habitat in vobis; hic utique Spiritum Pa­ tris intelligi voluit: de quo tamen alio loco dicit, Quisquis autem Spiritum Christi non habet, hic non est ejus. Et multa alia sunt testimonia quibus hoc evidenter ostenditur, et Patris et Filii esse Spiritum qui in Trinitate dicitur Spiritus sanctus. ### English translation (Claude) Here someone may perhaps ask whether the Holy Spirit proceeds from the Son too. For the Son is the Son of the Father alone, and the Father is the Father of the Son alone; but the Holy Spirit is not the Spirit of one of them, but of both. You have the Lord himself saying, "For it is not you who speak, but the Spirit of your Father who speaks in you"; you have the Apostle too: "God has sent the Spirit of his Son into your hearts." Are there two Spirits, one of the Father and another of the Son? Far from it. "There is one body," he says, meaning the church; and at once he added, "and one Spirit." And see how he completes the Trinity there. "As you were called," he says, "in the one hope of your calling. One Lord": here certainly he wished Christ to be understood; it remains for him to name the Father too; so there follows, "one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all." Since, then, as there is one Father and one Lord, that is, the Son, so there is also one Spirit, he is surely the Spirit of both; for Christ Jesus himself says, "the Spirit of your Father who speaks in you," and the Apostle says, "God has sent the Spirit of his Son into your hearts." You have the same apostle saying in another place, "But if the Spirit of him who raised Jesus from the dead dwells in you"; here certainly he wished the Spirit of the Father to be understood; yet of him he says in another place, "But whoever does not have the Spirit of Christ does not belong to him." And there are many other testimonies by which it is plainly shown that the Spirit who in the Trinity is called the Holy Spirit is the Spirit both of the Father and of the Son. ### Scripture references - Matt 10:20: quotation, high confidence - Gal 4:6: quotation, high confidence - Eph 4:4: quotation, high confidence - Eph 4:5: quotation, high confidence - Eph 4:6: quotation, high confidence - Rom 8:11: quotation, high confidence - Rom 8:9: quotation, high confidence ### Translation notes - Matt 10:20, Gal 4:6, Eph 4:4–6, Rom 8:11, and Rom 8:9 are quoted. Augustine's teaching that the Spirit is the Spirit of both, leading to his procession from the Son, is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.6 (PL 35:1887–1889; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-6). ## Tractates on the Gospel of John 99.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-7 - Source: PL 35:1889 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit is called Spirit properly as the communion of Father and Son; Christ's breathing on the disciples and the "power" going out from him show that the Spirit proceeds from the Son too. ### Latin text Nec ob aliud existimo ipsum vocari proprie Spiritum: cum etiamsi de singulis interrogemur, non possimus nisi et Patrem et Filium spiritum dicere; quoniam spiritus est Deus, id est, non corpus est Deus, sed spiritus. Quod ergo communiter vocantur et singuli, hoc proprie vocari oportuit eum qui non est unus eorum, sed in quo communitas apparet amborum. Cur ergo non credamus quod etiam de Filio procedat Spiritus sanctus, cum Filii quoque ipse sit Spiritus? Si enim non ab eo procederet, non post resurrectionem se repræsentans discipulis suis insufflasset dicens: Accipite Spiritum sanctum. Quid enim aliud significavit illa in­ sufflatio, nisi quod procedat Spiritus sanctus et de ipso? Ad hoc pertinet etiam illud quod de muliere quae fluxum sanguinis patiebatur, ait: Tetigit me ali­ quis; ego enim sensi de me virtutem exiisse. Nam virtutis nomine appellari etiam Spiritum san­ ctum, et eo loco clarum est, ubi angelus dicenti Ma­ riæ, Quomodo fiet istud, quoniam virum non cognosco? respondit, Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi: et ipse Domi­ nus promittens eum discipulis, ait, Vos autem sedete in civitate quousque induamini virtute ex alto; et iterum, Accipietis, inquit, virtutem Spiritus sancti supervenientem in vos, et eritis mihi testes. De hac virtute credendus est dicere evan­ gelista, Virtus de illo exibat, et sanabat omnes. ### English translation (Claude) Nor do I think that he is properly called Spirit for any other reason than this: that even if we are asked about each one singly, we cannot but call both the Father and the Son spirit, since "God is spirit," that is, God is not a body but spirit. What each is also called in common, then, it was fitting that he should be called properly who is not one of them, but in whom the communion of both appears. Why then should we not believe that the Holy Spirit proceeds from the Son too, since he is also the Spirit of the Son? For if he did not proceed from him, he would not, when he showed himself to his disciples after the resurrection, have breathed on them, saying, "Receive the Holy Spirit." For what else did that breathing signify, but that the Holy Spirit proceeds from him too? To this also belongs what he said of the woman who suffered from a flow of blood: "Someone touched me; for I felt power go out from me." For that the Holy Spirit too is called by the name of power is clear also from the place where the angel answered Mary when she said, "How will this be, since I do not know a man?": "The Holy Spirit will come upon you, and the power of the Most High will overshadow you"; and the Lord himself, promising him to the disciples, says, "But stay in the city until you are clothed with power from on high"; and again, "You will receive," he says, "the power of the Holy Spirit coming upon you, and you will be my witnesses." It is of this power that the evangelist is to be believed to speak when he says, "Power went out from him and healed them all." ### Scripture references - John 4:24: quotation, high confidence - John 20:22: quotation, high confidence - Luke 8:46: quotation, high confidence - Luke 1:34: quotation, high confidence - Luke 1:35: quotation, high confidence - Luke 24:49: quotation, high confidence - Acts 1:8: quotation, high confidence - Luke 6:19: quotation, high confidence ### Translation notes - John 4:24, John 20:22, Luke 8:46, Luke 1:34–35, Luke 24:49, Acts 1:8, and Luke 6:19 are quoted. The procession of the Spirit from the Son is Augustine's teaching; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.7 (PL 35:1889; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-7). ## Tractates on the Gospel of John 99.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-8 - Source: PL 35:1889 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ says the Spirit proceeds from the Father because he refers to the Father what is his own; the Son has from the Father that the Spirit proceeds from him too. ### Latin text Si ergo et de Patre et de Filio procedit Spiritus sanctus; cur Filius dixit, De Patre procedit? Cur putas, nisi quemadmodum ad eum so­ let referre et quod ipsius est, de quo ei ipse est? Un­ de illud est quod ait, Mea doctrina non est mea, sed ejus qui me misit. Si igitur intelligitur hic ejus doctrina, quam tamen dixit non suam, sed Patris; quanto magis illic intelligendum est de ipso procedere Spiritus sanctus, ubi sic ait, De Patre pro­ cedit, ut non diceret, De me non procedit? A quo autem habet Filius ut sit Deus ( est enim de Deo Deus), ab illo habet utique ut etiam de illo procedat Spiri­ tus sanctus: ac per hoc Spiritus sanctus ut etiam de Filio procedat, sicut procedit de Patre, ab ipso habet Patre. ### English translation (Claude) If, then, the Holy Spirit proceeds both from the Father and from the Son, why did the Son say, "He proceeds from the Father"? Why, do you think, except in the way he is accustomed to refer to the Father even what is his own, to him from whom he himself is? Hence is that saying of his, "My teaching is not mine, but his who sent me." If, then, it is understood here to be his teaching, which he nevertheless said was not his but the Father's, how much more is it to be understood there that the Holy Spirit proceeds from him, where he says, "He proceeds from the Father," without saying, "He does not proceed from me"? And from whom the Son has it that he is God (for he is God from God), from him he certainly has it that the Holy Spirit proceeds from him too; and therefore the Holy Spirit has it from the Father himself that he proceeds also from the Son, as he proceeds from the Father. ### Scripture references - John 15:26: quotation, high confidence - John 7:16: quotation, high confidence ### Translation notes - John 15:26 and John 7:16 are quoted. The teaching that the Spirit proceeds from the Father and the Son (later called the Filioque) is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.8 (PL 35:1889; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-8). ## Tractates on the Gospel of John 99.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-9 - Source: PL 35:1889 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit is said to proceed, not to be born, since he would otherwise be the Son of two; he proceeds from both at once, the Father having given this to the Son. ### Latin text Hic utcumque etiam illud intelligitur, quantum a talibus quales nos sumus, intelligi potest, cur non di­ catur natus esse, sed potius procedere Spiritus san­ ctus. Quoniam si et ipse Filius diceretur, amborum utique Filius diceretur, quod absurdissimum est. Fi­ lius quippe nullus est duorum, nisi patris et matris. Absit autem, ut inter Deum Patrem et Deum Filium tale aliquid suspicemur. Quia nec filius hominum si­ mul et ex patre et ex matre procedit: sed cum in ma­ trem procedit ex patre, non tunc procedit ex matre; et cum in hanc lucem procedit ex matre, non tunc procedit ex patre. Spiritus autem sanctus non de Pa­ tre procedit in Filium, et de Filio procedit ad san­ ctificandam creaturam; sed simul de utroque proce­ dit: quamvis hoc Filio Pater dederit, ut quemadmo­ dum de se, ita de illo quoque procedat. Neque enim possumus dicere quod non sit vita Spiritus sanctus, cum vita Pater, vita sit Filius. Ac per hoc sicut Pa­ ter cum habeat vitam in semetipso, dedit et Filio ha­ bere vitam in semetipso; sic ei dedit vitam procedere de illo, sicut procedit et de ipso. Sequuntur autem verba Domini dicentis: Et quæ ventura sunt, annun­ tiabit vobis. Ille me clarificabit, quia de meo accipiet et annuntiabit vobis. Omnia quæcumque habet Pater, mea sunt: propterea dixi quia de meo accipiet, et annun­ tiabit vobis. Sed quia iste jam prolixus est, in alium sunt differenda sermonem. ### English translation (Claude) Here too it is understood in some way, as far as it can be understood by such as we are, why the Holy Spirit is not said to be born but rather to proceed. For if he too were called Son, he would certainly be called the Son of both, which is most absurd. For no one is the son of two except of a father and a mother. But far be it that we should suspect anything of the kind between God the Father and God the Son. For not even a son of men proceeds from father and mother at the same time: but when he proceeds from the father into the mother, he does not then proceed from the mother; and when he proceeds from the mother into this light, he does not then proceed from the father. But the Holy Spirit does not proceed from the Father into the Son, and from the Son proceed to sanctify the creature; he proceeds from both at once, although the Father has given this to the Son, that as he proceeds from the Father, so he proceeds from the Son too. For we cannot say that the Holy Spirit is not life, since the Father is life and the Son is life. And therefore, as the Father, having life in himself, has given the Son also to have life in himself, so he has given him that life should proceed from him, as it also proceeds from the Father himself. Then follow the words of the Lord: "And he will announce to you the things that are to come. He will glorify me, for he will receive of what is mine and announce it to you. All that the Father has is mine; therefore I said that he will receive of what is mine and announce it to you." But because this sermon has already been long, these words must be put off to another. ### Scripture references - John 5:26: allusion, high confidence - John 16:13: quotation, high confidence - John 16:14: quotation, high confidence - John 16:15: quotation, high confidence ### Translation notes - John 16:13–15 is quoted; John 5:26 is in view. Translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 99.9 (PL 35:1889; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-99-9). ## Tractates on the Gospel of John 100.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-100-1 - Source: PL 35:1889–1891 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Spirit glorified Christ by making the disciples spiritual and bold, so that his fame spread through the world; such glory benefits the world, not Christ. ### Latin text Cum promitteret Dominus venturum Spiritum sanctum, Docebit vos, inquit, omnem veritatem; vel, quod in nonnullis codicibus legitur, Deducet vos in omni veritate. Non enim loquetur a semetipso, sed quæcumque audiet, loquetur. De quibus evangelicis verbis jam quod donavit Dominus disputavimus: nunc ea quae sequuntur attendite. Et quæ ventura sunt, inquit, annuntiabit vobis. Neque hic est, quoniam planum est, Immorandum: nihil enim habet quaestionis, cujus a nobis expositio flagitetur. Sed quod adjungit, Ille me clarificabit, quia de meo accipiet, et annuntiabit vobis, non negligenter est transeundum. Quod enim ait, Ille me clarificabit, potest intelligi, quia diffundendo in cordibus credentium charitatem, spiritualesque facien­ do, declaravit eis quomodo Filius Patri esset aequalis, quem secundum carnem prius tantummodo noverant, et hominem sicut homines cogitabant. Vel certe, quia per ipsam charitatem fiducia repleti, et timore depulso, annuntiaverunt hominibus Christum; ac sic fama ejus diffusa est toto orbe terrarum. Ut sic dixerit, Ille me clarificabit, tanquam diceret: Ille vobis auferet ti­ morem, et dabit amorem, quo me ardentius praedi­ cantes, gloriæ meæ per totum mundum dabitis odorem, commendabitis honorem. Quod enim facturi fuerant in Spiritu sancto, hoc eumdem Spiritum dixit esse fa­ cturum: quale est etiam illud, Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vo­ bis. Verbum quippe græcum quod est δοξάϭει, alius clarificabit, alius glorificabit, latini inter­ pretes in sua quisque translatione posuerunt: quo­ niam ipsa quæ græce dicitur δόξα, unde dictum est verbum δοξάϭει, et claritas interpretatur et gloria. Glo­ ria namque fit quisque clarus, et claritate gloriosus; ac per hoc quod utroque verbo significatur, idipsum est. Sicut autem definierunt antiqui latinæ linguæ cla­ rissimi auctores, gloria est frequens de aliquo fama cum laude. Quæ cum est in hoc mundo facta de Chri­ sto, non Christo credenda est magnum aliquid contu­ lisse, sed mundo. Bonum enim laudare, non laudato, sed laudantibus prodest. ### English translation (Claude) When the Lord promised that the Holy Spirit would come, he said, "He will teach you all truth," or, as is read in some manuscripts, "He will lead you into all truth. For he will not speak from himself, but whatever he hears he will speak." On these words of the Gospel we have already discussed what the Lord granted; now attend to what follows. "And he will announce to you the things that are to come," he says. We need not linger here, since it is plain; for it contains no question requiring explanation from us. But what he adds, "He will glorify me, for he will receive of what is mine and announce it to you," must not be passed over carelessly. For his saying, "He will glorify me," can be understood thus: that by pouring out love in the hearts of believers and making them spiritual, the Spirit showed them how the Son was equal to the Father, whom before they had known only according to the flesh and had thought of as a man, as men do. Or certainly: that, filled through that love with confidence and with fear driven out, they proclaimed Christ to men, and so his fame was spread through the whole world. So he said, "He will glorify me," as if he said: He will take away fear from you and give you love, by which, preaching me more ardently, you will spread the fragrance of my glory through the whole world and commend my honor. For what they were going to do in the Holy Spirit, he said the Spirit himself would do; as that saying also is: "For it is not you who speak, but the Spirit of your Father who speaks in you." For the Greek word doxasei the Latin translators rendered, each in his own translation, one by clarificabit, another by glorificabit; since the very thing that is called doxa in Greek, from which the verb doxasei comes, is translated both "brightness" and "glory." For by glory each one becomes bright, and by brightness glorious; and so what is signified by either word is the same. And as the most illustrious ancient authors of the Latin language defined it, glory is frequent fame about someone with praise. When this has come about in this world concerning Christ, it is not to be believed that it conferred something great on Christ, but on the world. For praising the good benefits not the one praised but those who praise. ### Scripture references - John 16:13: quotation, high confidence - John 16:14: quotation, high confidence - Matt 10:20: quotation, high confidence ### Extrabiblical texts - Cicero, Inv. 2.166 (Cicero): quotation, high confidence ### Translation notes - John 16:13–14 and Matt 10:20 are quoted. Clarificabit and glorificabit are both rendered "will glorify". The definition of glory is Cicero's (De inventione 2.166). ### Citation (SBL) Augustine, Tract. Ev. Jo. 100.1 (PL 35:1889–1891; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-100-1). ## Tractates on the Gospel of John 100.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-100-2 - Source: PL 35:1891 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Glory is false when praisers err about the thing, the person, or both; even true glory benefits those who give it, not the one praised. ### Latin text Est autem etiam falsa gloria, quando laudantes errore falluntur, sive in rebus, sive in hominibus, si­ ve in utrisque. Nam in rebus falluntur, quando putant id bonum esse quod malum est: in hominibus autem, quando putant eum bonum esse qui maluS est: in utrisque vero, quando et id quod est vitium, virtus pu­ tatur; et ipse qui propter hoc laudatur, non habet quod putatur, sive sit bonus, sive sit malus. Donare quippe res suas histrionibus, vitium est immane, non virtus: et scitis de talibus quam sit frequens fama cum laude; quia, sicut scriptum est, Laudatur pecca­ tor in desideriis animæ suæ, et qui iniqua gerit, benedi­ citur. Hic laudatores uon falluntur in ho­ minibus, sed in rebus: malum est enim quod bonum esse credunt. Illi autem qui hoc malo largitionis vitio­ si sunt, tales utique sunt, quales eos hi qui laudant non suspicantur esse, sed cernunt. Porro si se quis­ quam justum fingat, et non sit, sed totum quidquid coram hominibus laudabiliter agere videtur, non agat propter Deum, hoc est propter veram justitiam, sed solam quærat et diligat ab hominibus gloriam; illi autem apud quos frequens est ejus fama cum laude, non eum putent nisi propter Deum laudabiliter vive­ re, non falluntur in re, sed falluntur in homine. Quod enim bonum esse credunt, est bonum; sed quem bo­ num esse credunt, non est bonus. Quod si putetur, verbi gratia, bonum artium peritia magicarum, et dum quisque patriam liberasse eisdem quas omnino nescit artibus creditur, frequentem cum laude famam, quæ gloria definita est, apud homines impios consequatur; errant in utroque qui laudant: et in re scilicet, quia id quod malum est, bonum putant; et in homine, quia non est quod putant. Quapropter falsa est in his tri­ bus generibus gloria. Cum autem de aliquo per Deum et propter Deum justo, hoc est veraciter justo, causa ipsius justitiæ frequens est fama cum laude; vera quidem gloria est; non tamen ea credendum est beatificari justum, sed laudantibus gratulandum est, quia recte judicant, et diligunt justum. Quanto magis ergo Dominus Christus, non sibi, sed eis profuit gloria sua, quibus profuit morte sua? ### English translation (Claude) But there is also false glory, when those who praise are deceived by error, either about things, or about persons, or about both. They are deceived about things when they think that good which is evil; about persons, when they think a man good who is evil; about both, when what is a vice is thought a virtue, and the one who is praised for it does not have what is thought, whether he is good or evil. For to give away one's goods to actors is a monstrous vice, not a virtue; and you know how frequent the fame with praise about such people is; for, as it is written, "The sinner is praised in the desires of his soul, and he who does wicked things is blessed." Here the praisers are not deceived about the persons but about the thing; for what they believe to be good is evil. Those who are vicious with this evil of lavishness are just such as their praisers, not merely suspect, but see them to be. Again, if someone pretends to be righteous and is not, but whatever he seems to do praiseworthily before men he does not do for God's sake, that is, for true righteousness, but seeks and loves only glory from men; while those among whom his fame with praise is frequent think he lives praiseworthily only for God's sake: these are not deceived about the thing, but they are deceived about the person. For what they believe to be good is good; but the one they believe to be good is not good. But if, for example, skill in the magic arts is thought good, and someone is believed to have freed his country by those arts, of which he knows nothing at all, and he obtains among ungodly men frequent fame with praise, which was defined as glory, then those who praise him err in both respects: about the thing, because they think good what is evil; and about the person, because he is not what they think. In these three kinds, then, glory is false. But when there is frequent fame with praise about someone who is righteous through God and for God's sake, that is, truly righteous, because of that very righteousness, it is indeed true glory; yet it is not to be believed that the righteous man is made blessed by it, but those who praise him are to be congratulated, because they judge rightly and love the righteous. How much more, then, did the Lord Christ's glory benefit not himself but those whom his death benefited? ### Scripture references - Ps 10:3 (9:24 LXX): quotation, high confidence ### Translation notes - Ps 10:3 (LXX 9:24) is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 100.2 (PL 35:1891; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-100-2). ## Tractates on the Gospel of John 100.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-100-3 - Source: PL 35:1891 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Heretics and pagans who praise a false Christ do not give him true glory; true glory is given him by the Spirit only in the catholic church. ### Latin text Sed non est vera ejus apud hæreticos gloria, apud quos tamen frequentem famam videtur habere cum laude. Non est hæc vera gloria, quia in utroque falluntur: nam et bonum putant esse quod bonum non est, et Christum putant esse quod Christus non est. Unigenitum enim Filium æqualem non esse gi­ gnenti, non est bonum: unigenitum Dei Filium homi­ nem tantum esse, non Deum, non est bonum: Verita­ tis carnem non esse veram carnem, non est bonum. Horum trium quæ dixi, primum sentiunt Ariani, secun­ dum Photiniani, tertium Manichæi. Sed quia et eorum nihil est bonum, et Christus nihil est eorum, in utroque falluntur: nec dant veram gloriam Christo, quam­ vis apud eos esse videatur cum laude frequens fa­ ma de Christo. Et omnes prorsus hæretici, quos com­ memorare nimis longum est, qui de Christo non re­ cte sentiunt, ideo errant, quia et de bonis rebus ac malis non verum sentiunt. Pagani etiam quoniam sunt Chri­ sti plurimi laudatores, et ipsi in utroque falluntur, qui non secundum veritatem Dei, sed potius secundum suam suspicionem dicunt eum fuisse hominem magum. Christianos quippe velut imperitos vituperant, Chri­ stum autem velut magum laudant, ac sic produnt quod amant: Christum vero non amant; quoniam quod non erat Christus, hoc amant. Ideo ergo in utroque falluntur, quia et magum esse malum est; et magus non fuit Christus, quia bonus est. Quapro­ pter quoniam de his nihil hoc loco dicendum est, qui Christum vituperant atque blasphemant; quia de glo­ ria ejus loquimur, qua est glorificatus in mundo: non eum glorificavit Spiritus sanctus vera gloria, nisi in Ecclesia sancta catholica. Alibi enim, id est, vel apud hæreticos, vel apud quosdam paganos, vera ejus in terris gloria non potest esse, et ubi videtur esse frequens de illo fama cum laude. Vera ergo ejus gloria in Ecclesia catholica sic a propheta cantatur: Exaltare super coelos, Deus, et super omnem terram glo­ ria tua. Quia itaque post ejus exalta­ tionem venturus erat Spiritus sanctus, et eum glori­ ficaturus, hoc sacer Psalmus, hoc ipse Unigenitus promisit futurum, quod videmus impletum. ### English translation (Claude) But his glory is not true among heretics, though among them he seems to have frequent fame with praise. This is not true glory, because they are deceived in both respects: for they both think that good which is not good, and think Christ to be what Christ is not. For that the only-begotten Son is not equal to the one who begot him is not good; that the only-begotten Son of God is only a man, not God, is not good; that the flesh of the Truth is not true flesh is not good. Of these three things I have mentioned, the Arians hold the first, the Photinians the second, the Manichees the third. But since none of these is good, and Christ is none of these, they are deceived in both respects; nor do they give true glory to Christ, though among them there seems to be frequent fame with praise about Christ. And absolutely all heretics, whom it would take too long to list, who do not think rightly about Christ, err because they do not think truly about good and evil things either. The pagans too, very many of whom praise Christ, are themselves deceived in both respects, saying, not according to God's truth but rather according to their own suspicion, that he was a magician. For they blame Christians as ignorant but praise Christ as a magician, and so betray what they love: but they do not love Christ, since what they love is what Christ was not. So they are deceived in both respects, because to be a magician is evil, and Christ was not a magician, because he is good. Therefore, since nothing is to be said here of those who blame and blaspheme Christ, because we are speaking of his glory by which he was glorified in the world, the Holy Spirit has glorified him with true glory only in the holy catholic church. For elsewhere, that is, among the heretics or among certain pagans, his true glory on earth cannot exist, even where there seems to be frequent fame with praise about him. So his true glory in the catholic church is sung by the prophet thus: "Be exalted above the heavens, O God, and your glory above all the earth." Since, then, the Holy Spirit was to come after his exaltation and glorify him, the holy Psalm and the Only-begotten himself promised that this would happen, and we see it fulfilled. ### Scripture references - Ps 57:5 (56:6 LXX): quotation, high confidence - Ps 108:5 (107:6 LXX): allusion, medium confidence ### Translation notes - Ps 57:5 (LXX 56:6; cf. Ps 108:5) is quoted. Augustine's naming of the Arians, Photinians, Manichees, and pagans is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 100.3 (PL 35:1891; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-100-3). ## Tractates on the Gospel of John 100.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-100-4 - Source: PL 35:1891–1893 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "He will receive of mine" does not make the Spirit less than the Son; since all the Father's is the Son's, the Spirit receives from the Father as the Son does. ### Latin text Quod autem ait, De meo accipiet, et annuntiabit vobis, catholicis audite auribus, catholicis percipite mentibus. Non enim propterea, sicut quidam hæretici putaverunt, minor est Filio Spiritus sanctus: quasi Filius accipiat a Patre, et Spiritus sanctus a Filio quibusdam gradibus naturarum. Absit hoc credere, absit hoc dicere, absit a christianis cordibus cogitare. Denique continuo solvit ipse quæstionem, et cur hoc dixerit, explanavit. Omnia, inquit, quæcumque habet Pater, mea sunt: propterea dixi quia de meo accipiet, et annuntiabit vobis. Quid vultis amplius? Ergo de Patre accipit Spiritus sanctus, unde accipit Filius; quia in hac Trinitate de Patre natus est Filius, de Patre procedit Spiritus sanctus. Qui autem de nullo natus sit, de nullo procedat, Pater solus est. Quo­ modo autem dixerit unigenitus Filius, Omnia quæ habet Pater, mea sunt (quia utique non sic quemadmo­ dum dictum est illi Filio non unigenito, sed ex duobus majori, Tu mecum es semper, et omnia mea tua sunt ); eo loco, si Dominus voluerit, diligenti consideratione tractabitur, ubi dicit Unigenitus Patri, Et mea omnia tua sunt, et tua mea sunt: ut hic iste sermo claudatur; quoniam quæ sequuntur, aliud poscunt, quo disserantur, exordium. ### English translation (Claude) But as for what he says, "He will receive of what is mine and announce it to you," hear it with catholic ears, take it in with catholic minds. For it is not on this account, as certain heretics have thought, that the Holy Spirit is less than the Son, as though the Son received from the Father and the Holy Spirit from the Son by certain grades of natures. Far be it to believe this, far be it to say it, far be it from Christian hearts to think it. Finally he himself at once solved the question and explained why he said this: "All that the Father has," he says, "is mine; therefore I said that he will receive of what is mine and announce it to you." What more do you want? The Holy Spirit, then, receives from the Father, from whom the Son receives; because in this Trinity the Son is born of the Father, the Holy Spirit proceeds from the Father. But he who is born of no one and proceeds from no one is the Father alone. But how the only-begotten Son said, "All that the Father has is mine" (for certainly not in the way it was said to that son who was not only-begotten but the elder of two, "You are always with me, and all that is mine is yours"), will be treated with careful consideration, if the Lord wills, at the place where the Only-begotten says to the Father, "And all mine are yours, and yours are mine"; so that this sermon may be closed here, since what follows calls for a new beginning in which to be discussed. ### Scripture references - John 16:14: quotation, high confidence - John 16:15: quotation, high confidence - Luke 15:31: quotation, high confidence - John 17:10: quotation, high confidence ### Translation notes - John 16:14–15, Luke 15:31, and John 17:10 are quoted. The heretics are not named; the teaching is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 100.4 (PL 35:1891–1893; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/99-1/#p-100-4). ## Tractates on the Gospel of John 101.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-1 - Source: PL 35:1893 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples could not understand "a little while"; it was soon made plain by Christ's death and resurrection. ### Latin text Hæc Domini verba ubi ait, Modicum et jam non videbitis me, et iterum modicum et videbitis me, quia vado ad Patrem, ita obscura erant discipulis, antequam id quod dicit impletum esset, ut quærentes inter se quid esset quod diceret, omnino se faterentur nescire. Sequitur enim Evangelium: Dixerunt ergo ex discipu­ lis ejus ad invicem, Quid est hoc quod dicit nobis, Mo­ dicum et non videbitis me, et iterum modicum et videbitis me, et quia vado ad Patrem? Dicebant ergo: Quid est hoc quod dicit, Modicum? Nescimus quid loquitur. Hoc enim est quod eos movebat, quia dixit, Modicum et non videbitis me, et iterum modicum et videbitis me. Nam in præcedentibus quia non dixerat, Modicum, sed dixerat, Ad Patrem vado, et jam non videbitis me; tanquam aperte illis visus est locutus, nec inter se de hoc aliquid quæsierunt. Nunc ergo quod illis tunc obscurum fuit, et mox manifestatum est, jam nobis utique manifestum est: post paululum enim passus est, et non viderunt eum; rursus post paulu­ lum resurrexit, et viderunt eum. Illud autem quod ait, Jam non videbitis me, quia isto verbo, id est, jam, hoc intelligi voluit quod eum ulterius non viderent, ibi exposuimus quomodo accipiendum sit, ubi dixit, De justitia arguet mundum Spiritus sanctus, quia ad Patrem vado, et jam non videbitis me: quia scilicet mortalem Christum ulterius non viderent. ### English translation (Claude) These words of the Lord, where he says, "A little while, and you will no longer see me, and again a little while, and you will see me, because I go to the Father," were so obscure to the disciples, before what he said was fulfilled, that when they asked among themselves what he meant, they confessed that they did not know at all. For the Gospel continues: "So some of his disciples said to one another, What is this that he says to us, A little while, and you will not see me, and again a little while, and you will see me, and, Because I go to the Father? So they said, What is this that he says, A little while? We do not know what he is saying." For this is what troubled them, that he said, "A little while, and you will not see me, and again a little while, and you will see me." For in what went before, since he had not said "a little while" but had said, "I go to the Father, and you will no longer see me," he seemed to them to have spoken plainly, and they asked nothing about it among themselves. Now, then, what was obscure to them then and was soon made plain is certainly plain to us now: for after a little while he suffered, and they did not see him; again, after a little while he rose, and they saw him. But as for his saying, "you will no longer see me," meaning by this word "no longer" that they would not see him any more, we explained how it is to be taken at the place where he said, "The Holy Spirit will convict the world of righteousness, because I go to the Father, and you will no longer see me": namely, that they would no longer see Christ as mortal. ### Scripture references - John 16:16: quotation, high confidence - John 16:17: quotation, high confidence - John 16:18: quotation, high confidence - John 16:10: quotation, high confidence ### Translation notes - John 16:16–18 and 16:10 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 101.1 (PL 35:1893; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-1). ## Tractates on the Gospel of John 101.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-2 - Source: PL 35:1893 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples' sorrow at Christ's death turned to joy at his resurrection, while the world, his enemies, rejoiced at his death. ### Latin text Cognovit autem Jesus, sicut sequens Evangelista dicit, quia volebant eum interrogare, et dixit eis: De hoc quæritis inter vos, quia dixi, Modicum et non videbi­ tis me, et iterum modicum et videbitis me. Amen, amen dico vobis, quia plorabitis et flebitis vos; mundus autem gaudebit: vos autem contristabimini, sed tristitia vestra in gaudium erit. Et hoc sic accipi potest, quia con­ tristati sunt discipuli de morte Domini, et confestim de resurrectione lætati: mundus autem, quo nomine significati sunt inimici a quibus Christus occisus est, tunc utique lætati sunt occiso Christo, quando sunt discipuli contristati. Mundi quippe nomine, malitia potest mundi hujus intelligi, id est hominum mundi hujus amicorum. Unde Jacobus apostolus in Epistola sua dicit, Quicumque voluerit amicus esse hujus sæculi inimicus Dei constituitur: quibus inimi­ citiis Dei factum est ut nec ejus Unigenito parceretur. ### English translation (Claude) But Jesus knew, as the evangelist goes on to say, that they wanted to ask him, and he said to them: "You are asking among yourselves about this, that I said, A little while, and you will not see me, and again a little while, and you will see me. Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy." And this can be taken thus: that the disciples were saddened by the Lord's death and at once gladdened by his resurrection; but the world, by which name are signified the enemies by whom Christ was killed, certainly rejoiced when Christ was killed, at the very time when the disciples were saddened. For by the name "world" can be understood the malice of this world, that is, of the men who are friends of this world. Hence the apostle James says in his Epistle, "Whoever wishes to be a friend of this world is made an enemy of God"; and by this enmity toward God it came about that not even his Only-begotten was spared. ### Scripture references - John 16:19: quotation, high confidence - John 16:20: quotation, high confidence - Jas 4:4: quotation, high confidence - Rom 8:32: allusion, medium confidence ### Translation notes - John 16:19–20 and Jas 4:4 are quoted; Rom 8:32 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 101.2 (PL 35:1893; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-2). ## Tractates on the Gospel of John 101.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-3 - Source: PL 35:1893 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The woman in labor pictures the disciples' sorrow turning to joy; their joy, Christ risen, can no longer be taken from them. ### Latin text Deinde subjungit, et dicit: Mulier cum parit, tristitiam habet, quia venit hora ejus; cum autem pepe­ rit puerum, jam non meminit pressuræ propter gau­ dium, quia natus est homo in mundum: et vos igitur nunc quidem tristitiam habetis; iterum autem videbo vos, et gaudebit cor vestrum, et gaudium vestrum nemo tollet a vobis. Nec ista similitudo ad intelligendum vi­ detur esse difficilis; quoniam comparatio ejus in promptu est, eodem ipso exponente cur dicta sit. Par­ turitio quippe tristitiæ, partus autem gaudio compa­ ratur; quod tunc majus esse consuevit, quando non puella, sed puer nascitur. Quod vero ait, Gaudium vestrum nemo tollet a vobis, quia gaudium eorum est ipse Jesus, significatum est quod ait Apostolus, Chri­ stus surgens a mortuis jam non moritur, et mors ei ultra non dominabitur. ### English translation (Claude) Then he adds and says: "A woman, when she gives birth, has sorrow, because her hour has come; but when she has borne the child, she no longer remembers the anguish, for joy that a man is born into the world. So you too now have sorrow; but I will see you again, and your heart will rejoice, and no one will take your joy from you." Nor does this likeness seem difficult to understand, since its comparison is ready to hand, as he himself explains why it was said. For labor is compared to sorrow, and birth to joy, which is usually greater when not a girl but a boy is born. But what he says, "No one will take your joy from you," since their joy is Jesus himself, signifies what the Apostle says: "Christ, rising from the dead, dies no more, and death will no longer have dominion over him." ### Scripture references - John 16:21: quotation, high confidence - John 16:22: quotation, high confidence - Rom 6:9: quotation, high confidence ### Translation notes - John 16:21–22 and Rom 6:9 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 101.3 (PL 35:1893; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-3). ## Tractates on the Gospel of John 101.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-4 - Source: PL 35:1893 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "You will not ask me anything" is puzzling, since the risen Christ was both questioned and asked, as by Stephen. ### Latin text Hueusque in isto Evangelii capitulo, unde hodie disputamus, velut facili intellectu omnia cucurrerunt: acrior necessaria est in his quæ sequuntur intentio. Quid est enim quod ait, Et in illo die me non rogabitis quidquam? Hoc verbum quod est rogare, non solum petere, verum etiam interrogare significat; et grecum Evangelium, unde hoc translatum est, tale habet ver­ bum quod utrumque possit intelligi, ut hæc ambigui­ tas nec inde solvatur: quanquam etsi solveretur, non ideo nulla quaestio remaneret. Dominum etenim Christum, postquam resurrexit, et interrogatum le­ gimus et rogatum. Nam interrogatus est a discipulis ascensurus in cœlum, quando præsentaretur, et quando regnum esset Israel: cum vero jam esset in cælo, rogatus est a sancto Stephano, ut spiri­ tum ejus acciperet. Et quis audeat vel cogitare vel dicere, in coelo sedentem Christum ro­ gandum non esse, et in terra manentem rogatum fuisse? rogandum non esse immortalem, rogari dc­ buisse mortalem? Imo, charissimi, rogemus eum, ut nodum quaestionis hujus ipse dissolvat, lucendo in cor­ dibus nostris ad videnda quæ dicit. ### English translation (Claude) Up to this point in this chapter of the Gospel, which we are discussing today, everything has run along as if easy to understand; but sharper attention is needed in what follows. For what is it that he says, "And in that day you will not ask me anything"? This verb "ask" (rogare) means not only to request but also to question; and the Greek Gospel, from which this was translated, has a verb that can be understood both ways, so that the ambiguity is not resolved from there either; although even if it were resolved, not on that account would no question remain. For we read that the Lord Christ, after he rose, was both questioned and asked. For he was questioned by the disciples, as he was about to ascend into heaven, about when he would be present again and when the kingdom would be Israel's; and when he was already in heaven, he was asked by holy Stephen to receive his spirit. And who would dare to think or say that Christ seated in heaven is not to be asked, though he was asked while he remained on earth? That the immortal is not to be asked, though the mortal had to be asked? Rather, beloved, let us ask him to untie the knot of this question himself, by shining in our hearts so that we may see what he means. ### Scripture references - John 16:23: quotation, high confidence - Acts 1:6: allusion, high confidence - Acts 7:59: allusion, high confidence ### Translation notes - John 16:23 is quoted; Acts 1:6 and Acts 7:59 are in view. Rogare means both "ask" and "question", as does the Greek erōtaō. ### Citation (SBL) Augustine, Tract. Ev. Jo. 101.4 (PL 35:1893; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-4). ## Tractates on the Gospel of John 101.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-5 - Source: PL 35:1893–1895 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The joy no one will take away is the eternal vision of God, the fruit of contemplation to which all action is directed, which the church now travails to bring forth. ### Latin text Puto enim quod ait, Iterum autem videbo vos, et gaudebit cor vestrum, et gaudium vestrum nemo tollet a vobis, non ad illud tempus esse referendum quo re­ surrexit, eisque suam carnem cernendam tangendam­ que monstravit: sed potius ad illud unde jam dixerat, Qui diligit me, diligetur a Patre meo; et ego diligam eum, et manifestabo meipsum illi. Jam quippe resurrexerat, jam se illis in carne monstraverat, jam sedebat ad dexteram Patris, quando dicebat idem ipse apostolus Joannes, cujus est hoc Evangelium, in Epistola sua: Dilectissimi, nunc filii Dei sumus, et nondum manifestatum est quid erimus: scimus quia cum manifestatum fuerit, similes ei erimus, quoniam videbimus eum sicuti est. Ista visio non vitæ hujus est, sed futuræ; non temporalis, sed æterna. Hæc est autem vita æterna, dicente ipsa vita, ut cognoscant te, inquit, unum verum Deum, et quem misisti Jesum Christum, De hac visione et cognitione dicit Apostolus: Vide­ mus nunc per speculum in ænigmate, tunc autem facie ad faciem: nunc scio ex parte, tunc autem cognoscam sicut et cognitus sum. Hunc totius laboris sui fructum Ecclesia nunc parturit desiderando, tunc est paritura cernendo; nunc parturit gemendo, tunc paritura lætando; nunc parturit orando, tunc paritura laudando. Et ideo masculum; quoniam ad istum fructum contemplationis cuncta officia referun­ tur actionis. Solus est enim liber; quia propter se ap­ petitur, et non refertur ad aliud. Huic servit actio: ad hunc enim refertur quidquid bene agitur, quia propter hunc agitur; ipse autem non propter aliud, sed propter semetipsum tenetur et habetur. Ibi ergo finis qui sufficit nobis. Æternus igitur erit: neque enim nobis sufficit finis, nisi cujus nullus est finis. Hoc inspiratum erat Philippo quando dixit: Ostende nobis Patrem, et sufficit nobis. In qua ostensione se promisit et Filius dicens: Non credis quia ego in Pa­ tre, et Pater in me est? De hoc ita­ que quod sufficit nobis, rectissime audimus, Gaudium vestrum nemo tollet a vobis. ### English translation (Claude) For I think that what he says, "But I will see you again, and your heart will rejoice, and no one will take your joy from you," is not to be referred to the time when he rose and showed them his flesh to be seen and touched, but rather to that of which he had already said, "Whoever loves me will be loved by my Father, and I will love him and will manifest myself to him." For he had already risen, already shown himself to them in the flesh, and was already seated at the right hand of the Father, when the same apostle John, whose Gospel this is, said in his Epistle: "Beloved, we are now children of God, and it has not yet appeared what we shall be; we know that when it appears we shall be like him, because we shall see him as he is." That vision belongs not to this life but to the life to come; it is not temporal but eternal. "And this is eternal life," says the Life himself, "that they may know you, the one true God, and Jesus Christ whom you have sent." Of this vision and knowledge the Apostle says: "We see now through a mirror in an enigma, but then face to face: now I know in part, but then I shall know even as I am known." This fruit of all its labor the church now travails with by desiring, and will then bring forth by beholding; now travails with in groaning, and will then bring forth in rejoicing; now travails with in praying, and will then bring forth in praising. And therefore it is a male child, since all the duties of action are referred to this fruit of contemplation. For it alone is free, because it is sought for its own sake and is not referred to anything else. Action serves it; for whatever is done well is referred to it, because it is done for its sake; but it is held and possessed for the sake of nothing else, only for itself. There, then, is the end that suffices us. So it will be eternal: for no end suffices us except one that has no end. This was inspired in Philip when he said, "Show us the Father, and it is enough for us." In that showing the Son promised himself too, saying, "Do you not believe that I am in the Father, and the Father is in me?" Of this, then, which suffices us, we most rightly hear, "No one will take your joy from you." ### Scripture references - John 16:22: quotation, high confidence - John 14:21: quotation, high confidence - 1 John 3:2: quotation, high confidence - John 17:3: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - John 14:8: quotation, high confidence - John 14:10: quotation, high confidence ### Translation notes - John 16:22, 14:21, 1 John 3:2, John 17:3, 1 Cor 13:12, and John 14:8, 10 are quoted. Migne's inline reference is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 101.5 (PL 35:1893–1895; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-5). ## Tractates on the Gospel of John 101.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-6 - Source: PL 35:1895 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The "little while" until we see Christ is the whole present age; Christ's going to the Father is why he is not now seen, and the church waits in joyful hope. ### Latin text De hoc etiam quæ superius dicta sunt, melius existimo intelligi, Modicum et jam non videbitis me, et iterum modicum et videbitis me. Modicum est enim hoc totum spatium quo præsens pervolat saeculum: unde dicit idem ipse evangelista in Epistola sua, No­ vissima hora est. Ideo namque addidit, quia vado ad Patrem, quod ad priorem sententiam referendum est, ubi ait, Modicum et jam non videbitis me; non ad posteriorem ubi ait, et iterum modicum et videbitis me. Eundo quippe ad Patrem, facturus erat ut eum non viderent. Ac per hoc non ideo dictum est, quia fuerat moriturus, et donec resurgeret, ab eorum aspectibus recessurus; sed quod esset iturus ad Pa­ trem, quod fecit posteaquam resurrexit, et cum eis per quadraginta dies conversatus ascendit in caelum. Illis ergo ait, Modicum et jam non vide­ bitis me, qui eum corporaliter tunc videbant, quia iturus erat ad Patrem, et eum deinceps mortalem vi­ suri non erant, qualem cum ista loqueretur videbant. Quod vero addidit, et iterum modicum et videbitis me, universæ promisit Ecclesiæ: sicut universæ promisit, Ecce ego vobiscum sum usque in consummationem sæ­ culi. Non tardat Dominus pro­ missum: modicum, et videbimus eum, ubi jam nihil rogemus, nihil interrogemus; quia nihil desideran­ dum remanebit, nihil quærendum latebit. Hoc mo­ dicum longum nobis videtur, quoniam adhuc agitur: cum finitum fuerit, tunc sentiemus quam modicum fuerit. Non ergo sit gaudium nostrum quale habet mundus, de quo dictum est, Mundus autem gaudebit: nec tamen in hujus desiderii parturitione sine gaudio tristes simus, sed sicut ait Apostolus, Spe gaudentes, in tribulatione patientes; quia et ipsa parturiens, cui comparati sumus, plus gaudet de mox futura prole, quam tristis est de praesenti dolore. Sed hujus sermonis iste sit finis: habent enim quæstionem molestissimam quae sequuntur, nec brevitate coar­ ctanda sunt, ut possint commodius, si Dominus voluerit, explicari. ### English translation (Claude) Of this too, I think, the words spoken above are better understood: "A little while, and you will no longer see me, and again a little while, and you will see me." For this whole span in which the present age flies past is "a little while"; hence the same evangelist says in his Epistle, "It is the last hour." For he added, "because I go to the Father," which is to be referred to the first statement, where he says, "A little while, and you will no longer see me," not to the latter, where he says, "and again a little while, and you will see me." For by going to the Father he would bring it about that they would not see him. And so it was not said because he was going to die and withdraw from their sight until he rose, but because he was going to go to the Father, which he did after he rose and had spent forty days with them, when he ascended into heaven. To those, then, who saw him bodily at that time he said, "A little while, and you will no longer see me," because he was going to the Father, and thereafter they would not see him as mortal, such as they saw him when he was saying these things. But what he added, "and again a little while, and you will see me," he promised to the whole church; just as he promised to the whole church, "Behold, I am with you until the consummation of the age." The Lord does not delay his promise: a little while, and we shall see him, where we shall ask nothing and question nothing; because nothing will remain to be desired, nothing will lie hidden to be sought. This little while seems long to us because it is still going on; when it is finished, then we shall feel how little it was. Let our joy, then, not be such as the world has, of which it was said, "But the world will rejoice"; and yet let us not be sad without joy in the travail of this desire, but, as the Apostle says, "rejoicing in hope, patient in tribulation"; because the woman in labor herself, to whom we have been compared, rejoices more over the offspring soon to come than she is sad over the present pain. But let this be the end of this sermon: for what follows contains a most troublesome question, and must not be squeezed into brevity, so that it may be explained more fittingly, if the Lord wills. ### Scripture references - John 16:16: quotation, high confidence - 1 John 2:18: quotation, high confidence - Acts 1:3: allusion, high confidence - Matt 28:20: quotation, high confidence - 2 Pet 3:9: allusion, medium confidence - John 16:20: quotation, high confidence - Rom 12:12: quotation, high confidence ### Translation notes - John 16:16, 1 John 2:18, Matt 28:20, John 16:20, and Rom 12:12 are quoted; Acts 1:3 and 2 Pet 3:9 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 101.6 (PL 35:1895; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-101-6). ## Tractates on the Gospel of John 102.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-1 - Source: PL 35:1895 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To ask in Christ's name is to ask with a true understanding of him and for what serves salvation; such prayers are granted, at the proper time, for those who ask. ### Latin text Domini verba nunc ista tractanda sunt, Amen, amen dico vobis, si quid petieritis Patrem in nomine meo, dabit vobis. Jam dictum est in superioribus hujus do­ minici sermonis partibus, propter eos qui nonnulla pe­ tunt a Patre in Christi nomine, nec accipiunt, non peti in nomine Salvatoris quidquid petitur contra rationem salutis. Non enim sonum littera­ rum ac syllabarum, sed quod sonus ipse significat, et quod eo sono recte ac veraciter intelligitur, hoc acci­ piendus est dicere cum dicit, in nomine meo. Unde qui hoc sentit de Christo quod non est de unico Dei Filio sentiendum, non petit in ejus nomine, etiamsi non ta­ ceat litteris ac syllabis Christum; quoniam in ejus no­ mine petit, quem cogitat cum petit. Qui vero quod est de illo sentiendum sentit, ipse in ejus nomine petit; et accipit quod petit, si non contra suam salutem sem­ piternam petit. Accipit autem quando debet accipere. Quædam enim non negantur, sed ut congruo dentur tempore differuntur. Ita sane intelligendum est quod ait, dabit vobis, ut ea beneficia significata sciantur his verbis, quæ ad eos qui petunt proprie pertinent. Ex­ audiuntur quippe omnes sancti pro seipsis, non au­ tem pro omnibus exaudiuntur vel amicis vel inimicis suis, vel quibuslibet aliis: quia non utcumque dictum est, dabit; sed dabit vobis. ### English translation (Claude) These words of the Lord must now be treated: "Truly, truly, I say to you, if you ask the Father anything in my name, he will give it to you." It has already been said in earlier parts of this discourse of the Lord, on account of those who ask some things of the Father in Christ's name and do not receive them, that whatever is asked against the principle of salvation is not asked in the name of the Savior. For when he says "in my name," he is to be understood to mean not the sound of letters and syllables, but what the sound itself signifies and what is rightly and truly understood by that sound. Hence one who thinks of Christ what is not to be thought of the only Son of God does not ask in his name, even if he does not leave out Christ in letters and syllables; for he asks in the name of the one he thinks of when he asks. But one who thinks of him what is to be thought, asks in his name; and he receives what he asks, if he does not ask against his own eternal salvation. But he receives it when he ought to receive it. For some things are not denied but deferred, so as to be given at the fitting time. So we must indeed understand his words "he will give to you" in such a way that the benefits signified by these words are known to be those which belong properly to the ones who ask. For all the saints are heard for themselves, but they are not heard for all, whether their friends or enemies or anyone else; because it is not said indiscriminately "he will give," but "he will give to you." ### Scripture references - John 16:23: quotation, high confidence ### Translation notes - John 16:23 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 102.1 (PL 35:1895; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-1). ## Tractates on the Gospel of John 102.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-2 - Source: PL 35:1895–1897 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Only what leads to full spiritual joy is truly asked in Christ's name; anything else asked is nothing by comparison. ### Latin text Usque modo, inquit, non petistis quidquam in no­ mine meo. Petite, et accipietis, ut gaudium vestrum sit plenum. Hoc quod dicit gaudium plenum, profecto non carnale, sed spirituale gaudium est: et quando tan­ tum erit, ut aliquid ei jam non sit addendum, procul dubio tunc erit plenum. Quidquid ergo petitur quod pertineat ad hoc gaudium consequendum, hoc est in nomine Christi petendum, si divinam intelligimus gra­ tiam, si vere beatam poscimus vitam. Quidquid autem aliud petitur, nihil petitur: non quia nulla omnino res est, sed quia in tantae rei comparatione quidquid aliud concupiscitur, nihil est. Neque enim prorsus nulla res est homo, de quo ait Apostolus: Qui se putat aliquid esse, cum nihil sit. In compara­ tione quippe spiritualis hominis, qui scit gratia Dei se esse quod est, quisquis vana praesumit, nihil est. Etiam sic ergo recte intelligi potest, Amen, amen dico vobis, si quid petieritis Patrem in nomine meo, da­ bit vobis; ut hoc quod ait, si quid, non quodlibet in­ telligatur, sed aliquid quod non in beatæ vitæ comparatione sit nihil. Et quod sequitur, Usque modo non petistis quidquam in nomine meo, duobus modis intel­ ligi potest: vel quia non in nomine meo petistis, quod nomen non sicut cognoscendum est cognovistis; vel non petistis quidquam, quoniam in comparatione rei quam petere debuistis, pro nihilo habendum est quod petistis. Ut igitur in ejus nomine non nihil, sed gaudium plenum petant (quoniam si aliquid aliud pe­ tunt, idem aliquid nihil est), exhortatur dicens, Pe­ tite, et accipietis, ut gaudium vestrum sit plenum: id est, hoc in nomine meo petite, ut gaudium vestrum sit plenum, et accipietis. Isto enim bono in petendo perseverantes sanctos suos nequaquam misericordia divina fraudabit. ### English translation (Claude) "Until now," he says, "you have asked nothing in my name. Ask, and you will receive, that your joy may be full." This joy that he calls full is surely not carnal but spiritual joy; and when it is so great that nothing can any longer be added to it, then beyond doubt it will be full. Whatever, then, is asked that pertains to attaining this joy is to be asked in the name of Christ, if we understand divine grace, if we seek a truly blessed life. But whatever else is asked, nothing is asked: not because it is no thing at all, but because in comparison with so great a thing whatever else is desired is nothing. For a man is not altogether nothing, of whom the Apostle says, "He who thinks himself to be something, when he is nothing." For in comparison with the spiritual man, who knows that by the grace of God he is what he is, whoever presumes on vain things is nothing. In this way too, then, can rightly be understood, "Truly, truly, I say to you, if you ask the Father anything in my name, he will give it to you": so that by "anything" is understood not just anything, but something that is not nothing in comparison with the blessed life. And what follows, "Until now you have asked nothing in my name," can be understood in two ways: either, you have not asked in my name, because you have not known the name as it is to be known; or, you have asked nothing, since in comparison with what you ought to have asked, what you have asked is to be counted as nothing. So that they may ask in his name not nothing but full joy (since if they ask something else, that something is nothing), he exhorts them, saying, "Ask, and you will receive, that your joy may be full"; that is, ask this in my name, that your joy may be full, and you will receive. For divine mercy will by no means cheat his saints who persevere in asking for this good. ### Scripture references - John 16:24: quotation, high confidence - John 16:23: quotation, high confidence - Gal 6:3: quotation, high confidence - 1 Cor 15:10: allusion, medium confidence ### Translation notes - John 16:23–24 and Gal 6:3 are quoted; 1 Cor 15:10 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 102.2 (PL 35:1895–1897; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-2). ## Tractates on the Gospel of John 102.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-3 - Source: PL 35:1897 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The promised hour of plain speech cannot simply be the age to come, since there will be no asking there, where all desire is satisfied. ### Latin text Hæc, inquit, in proverbiis locutus sum vobis: venit hora cum jam non in proverbiis loquar vobis, sed palam de Patre meo annuntiabo vobis. Possem dicere hanc de qua loquitur horam, futurum oportere saeculum in­ telligi, ubi videbimus palam, quod beatus Paulus di­ cit, facie ad faciem; ut quod ait, Hæc in proverbiis lo­ cutus sum vobis, hoc sit quod ab eodem apostolo di­ ctum est, Videmus nunc per speculum in ænigmate: annuntiabo autem vobis, quia per Filium Pater videbitur, juxta illud quod alibi ait, Ne­ que Patrem quis cognoscit, nisi Filius, et cui voluerit Filius revelare. Sed istum sensum videtur impedire quod sequitur: Illo die in nomine meo petetis. In futuro enim sæculo cum pervenerimus ad regnum, ubi similes ei erimus, quoniam videbimus eum sicuti est, quid petituri sumus, quando satiabitur in bonis desiderium nostrum? Unde et in alio psalmo dicitur: Satiabor cum manifestabitur gloria tua. Petitio nam­ que alicujus est indigentiæ, quæ ibi nulla erit ubi hæc satietas erit. ### English translation (Claude) "These things I have spoken to you in proverbs; the hour is coming when I will no longer speak to you in proverbs, but will tell you plainly about my Father." I could say that this hour of which he speaks is to be understood as the age to come, where we shall see openly, as blessed Paul says, face to face; so that his saying, "These things I have spoken to you in proverbs," is what was said by the same apostle, "We see now through a mirror in an enigma"; and "I will tell you," because the Father will be seen through the Son, according to what he says elsewhere, "Nor does anyone know the Father except the Son, and anyone to whom the Son chooses to reveal him." But what follows seems to stand in the way of this sense: "In that day you will ask in my name." For in the age to come, when we have reached the kingdom, where we shall be like him because we shall see him as he is, what shall we ask, when our desire will be satisfied with good things? Hence it is said in another psalm too: "I shall be satisfied when your glory is made manifest." For asking belongs to some need, and there will be none where there is this fullness. ### Scripture references - John 16:25: quotation, high confidence - John 16:26: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - Matt 11:27: quotation, high confidence - 1 John 3:2: quotation, high confidence - Ps 103:5 (102:5 LXX): allusion, medium confidence - Ps 17:15 (16:15 LXX): quotation, high confidence ### Translation notes - John 16:25–26, 1 Cor 13:12, Matt 11:27, 1 John 3:2, and Ps 17:15 (LXX 16:15) are quoted; Ps 103:5 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 102.3 (PL 35:1897; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-3). ## Tractates on the Gospel of John 102.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-4 - Source: PL 35:1897 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The promised plain speech is the spiritual understanding of God as incorporeal; the spiritual know that Christ as man intercedes for us and as God hears us with the Father. ### Latin text Relinquitur itaque, quantum sapere valeo, ut intelligatur Jesus discipulos suos de carnalibus vel animalibus se spirituales promisisse facturum, quam­ vis nondum tales quales erimus, quando spirituale etiam corpus habebimus; sed qualis erat qui dicebat, « Sapientiam loquimur inter perfectos »; et, « Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus >; et, « Non spiritum hu­ jus mundi accepimus, sed Spiritum qui ex Deo est, ut sciamus quæ a Deo donata sunt nobis; quæ et lo­ quimur, non in sapientiæ humanae doctis verbis, sed doctis Spiritus, spiritualibus spiritualia comparantes. Animalis autem homo non percipit quae sunt Spiritus Dei. » Non itaque percipiens quæ sunt Spiritus Dei homo animalis, sic audit quæcumque audit de Dei na­ tura, ut aliud quam corpus cogitare non possit, quam­ libet amplissimum vel immensum, quamlibet lucidum ac speciosum, corpus tamen: ideo proverbia illi sunt quæcumque dicta sapientiæ de incorporea immutabili que substantia; non quod ea tanquam proverbia de­ putat, sed quia sic cogitat, quomodo qui proverbia solent audire neque intelligere. Cum vero spiritualis coeperit omnia dijudicare, ipse autem a nemine diju­ dicari, etiamsi in hac vita adhuc velut per speculum ex parte, perspicit tamen non ullo corporis sensu, non ulla imaginaria cogitatione quæ capit aut fingit qualiumcumque similitudines corporum, sed mentis certissima intelligentia, Deum non corpus esse, sed spiritum: ita palam de Patre annuntiante Filio, ut ejusdem substantiae conspiciatur et ipse qui annuntiat. Tunc in ejus nomine petunt qui petunt; quia in sono ejus nominis non aliud quam res ipsa est quæ hoc nomine vocatur, intelligunt, nec animi vani­ tate vel infirmitate confingunt tanquam in alio loco Patrem, in alio Filium ante Patrem stantem, et pro nobis rogantem, spatia sua quæque amborum occu­ pantibus molibus, et Verbum ad eum cujus est Ver­ bum facere verba pro nobis, intervallo interposito in­ ter os loquentis et auriculas audientis; et alia talia quæ sibi animales, iidemque carnales in cordibus fabrican­ tur. Quidquid enim tale spiritualibus de Deo cogitan­ tibus ex corporum consuetudine occurrit, negando atque respuendo, tanquam importunas muscas, ab in­ terioribus oculis abigunt; et sinceritati ejus lucis acquiescunt, qua teste ac judice has ipsas imagines corporum suis infernis aspectibus irruentes, falsas omnino esse convincunt. Hi possunt utcumque cogi­ tare Dominum nostrum Jesum Christum in quantum homo est, pro nobis interpellare Patrem; in quantum autem Deus est, nos exaudire cum Patre. Quod eum significasse arbitror ubi ait, Et non dico vobis quia ego rogabo Patrem de vobis. Ad hoc quippe intuendum quomodo non rogat Patrem Filius, sed simul exaudiunt rogantes Pater et Filius, nonnisi spiritualis ocu­ lus mentis ascendit. ### English translation (Claude) It remains, then, as far as I can understand, that Jesus is to be understood as having promised that he would make his disciples spiritual instead of carnal or natural; not yet such as we shall be when we have a spiritual body too, but such as he was who said, "We speak wisdom among the perfect," and, "I could not speak to you as to spiritual people, but as to carnal," and, "We have received not the spirit of this world, but the Spirit who is from God, that we may know the things given us by God; which we also speak, not in words taught by human wisdom, but in words taught by the Spirit, comparing spiritual things with spiritual. But the natural man does not perceive the things of the Spirit of God." So the natural man, not perceiving the things of the Spirit of God, hears whatever he hears about the nature of God in such a way that he cannot think of anything but a body, however vast or immense, however bright and beautiful, yet a body. Therefore whatever wisdom says of the incorporeal and immutable substance is proverbs to him; not that he regards it as proverbs, but because he thinks in the way of those who are used to hearing proverbs and not understanding them. But when the spiritual man has begun to judge all things, while he himself is judged by no one, then, even if in this life he still sees as through a mirror and in part, yet he perceives, not by any bodily sense nor by any imaginative thought that grasps or forms likenesses of bodies of any kind, but by the most certain understanding of the mind, that God is not a body but spirit: the Son so telling plainly of the Father that he himself who tells is seen to be of the same substance. Then those who ask, ask in his name; because in the sound of his name they understand nothing other than the very reality called by this name, and they do not, through vanity or weakness of mind, imagine the Father in one place and the Son in another, standing before the Father and asking for us, each of them with a mass occupying its own space, and the Word speaking words for us to him whose Word he is, with an interval between the mouth of the speaker and the ears of the hearer; and other such things which the natural, who are also carnal, fabricate for themselves in their hearts. For whatever of this kind occurs to the spiritual from the habit of bodies when they think of God, they drive away from their inner eyes like troublesome flies, by denying and rejecting it; and they rest in the purity of that light by whose testimony and judgment they prove altogether false these very images of bodies rushing upon their lower sight. These can in some way think that our Lord Jesus Christ, insofar as he is man, intercedes for us with the Father, but, insofar as he is God, hears us together with the Father. This I think he signified where he says, "And I do not say to you that I will ask the Father for you." For only the spiritual eye of the mind rises to see how the Son does not ask the Father, but the Father and the Son together hear those who ask. ### Scripture references - 1 Cor 15:44: allusion, medium confidence - 1 Cor 2:6: quotation, high confidence - 1 Cor 3:1: quotation, high confidence - 1 Cor 2:12: quotation, high confidence - 1 Cor 2:13: quotation, high confidence - 1 Cor 2:14: quotation, high confidence - 1 Cor 2:15: allusion, high confidence - 1 Cor 13:12: allusion, high confidence - John 4:24: allusion, medium confidence - Rom 8:34: allusion, medium confidence - John 16:26: quotation, high confidence ### Translation notes - 1 Cor 2:6, 3:1, 2:12–14, and John 16:26 are quoted; 1 Cor 15:44, 1 Cor 2:15, 1 Cor 13:12, John 4:24, and Rom 8:34 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 102.4 (PL 35:1897; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-4). ## Tractates on the Gospel of John 102.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-5 - Source: PL 35:1897 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God's love comes first: our love for God is his gift, poured out by the Spirit of Father and Son. ### Latin text Ipse enim Pater, inquit, amat vos, quia vos me amastis. Ideo amat ille, quia nos amamus; an potius, quia ille amat, ideo nos amamus? Ex Epistola sua evangelista idem ipse respondeat: Nos diligimus, in­ quit, quia prior ipse dilexit nos. Hinc ergo factum est ut diligeremus, quia dilecti sumus. Prorsus donum Dei est diligere Deum. Ipse ut dilige­ retur dedit, qui non dilectus dilexit. Displicentes amati sumus, ut esset in nobis unde placeremus. Non enim amaremus Filium, nisi amaremus et Patrem. Amat nos Pater, quia nos amamus Filium; cum a Patre et Filio acceperimus ut et Patrem amemus et Filium: diffundit enim charitatem in cordibus no­ stris amborum Spiritus, per quem Spi­ ritum et Patrem amamus et Filium, et quem Spiritum cum Patre amamus et Filio. Amorem itaque nostrum, pium quo colimus Deum, fecit Deus, et vidit quia bo­ num est, ideo quippe amavit ipse quod fecit. Sed in nobis non faceret quod amaret, nisi antequam id fa­ ceret, nos amaret. ### English translation (Claude) "For the Father himself loves you," he says, "because you have loved me." Does he love because we love, or rather do we love because he loves? Let the same evangelist answer from his Epistle: "We love," he says, "because he first loved us." So it came about that we love because we were loved. Plainly, to love God is the gift of God. He who loved when he was not loved gave us to love him. We were loved while we displeased, so that there might be in us that by which we would please. For we would not love the Son unless we loved the Father too. The Father loves us because we love the Son, since we have received from the Father and the Son the power to love both the Father and the Son: for the Spirit of both pours out love in our hearts, the Spirit through whom we love both the Father and the Son, and whom we love together with the Father and the Son. So God made our devout love, by which we worship God, and he saw that it was good; that is why he himself loved what he made. But he would not make in us something to love unless he loved us before he made it. ### Scripture references - John 16:27: quotation, high confidence - 1 John 4:19: quotation, high confidence - Rom 5:5: allusion, high confidence - Gen 1:31: echo, low confidence ### Translation notes - John 16:27 and 1 John 4:19 are quoted; Rom 5:5 and Gen 1:31 are echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 102.5 (PL 35:1897; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-5). ## Tractates on the Gospel of John 102.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-6 - Source: PL 35:1897–1899 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ came from the Father without leaving him, and returns to the Father without deserting the world he governs. ### Latin text Et credidistis, inquit, quia a Deo exivi. Exivi a Patre et veni in mundum: iterum relinquo mundum, et vado ad Patrem. Plane credidimus. Neque enim pro­ pterea debet incredibile videri, quia sic ad mundum veniens exiit a Patre, ut non desereret Patrem; et sic vadit ad Patrem relicto mundo, ut non deserat mun­ dum. Exiit enim a Patre, quia de Patre est: in mun­ dum venit, quia mundo suum corpus ostendit quod de Virgine assumpsit. Reliquit mundum corporali discessione, porrexit ad Patrem hominis ascensione, nec mundum deseruit præsentiæ gubernatione. ### English translation (Claude) "And you have believed," he says, "that I came forth from God. I came forth from the Father and have come into the world; again I leave the world and go to the Father." We have fully believed. Nor should it seem incredible on this account that in coming to the world he came forth from the Father in such a way as not to desert the Father, and goes to the Father, leaving the world, in such a way as not to desert the world. For he came forth from the Father because he is of the Father; he came into the world because he showed the world his body, which he took from the Virgin. He left the world by bodily departure, he went to the Father by the ascension of the man, and he did not desert the world, which he governs by his presence. ### Scripture references - John 16:27: quotation, high confidence - John 16:28: quotation, high confidence ### Translation notes - John 16:27–28 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 102.6 (PL 35:1897–1899; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-102-6). ## Tractates on the Gospel of John 103.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-103-1 - Source: PL 35:1899 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples thought Christ was already speaking plainly, though the promised hour had not come; as little ones they did not understand that they did not understand. ### Latin text Quales erant discipuli Christi, quando cum eis ante passionem loquebatur magna cum parvis, sed sicut oportebat ut magna dicerentur et parvis, quia non­ dum accepto Spiritu sancto, quemadmodum eum post ejus resurrectionem vel ipso insufflante, vel desuper acceperunt, humana magis quam divina sapiebant, multis judiciis per totum Evangelium declaratur: unde et hoc est quod in ista lectione dixerunt. Ait enim Evangelista: « Dicunt ei discipuli ejus: Ecce nunc palam loqueris, et proverbium nullum dicis: nunc scimus quia nosti omnia, et non opus est tibi ut quis te interroget; in hoc credimus quia a Deo existi. » Ipse Dominus paulo ante dixerat, « Haec in proverbiis locutus sum vobis: venit hora cum jam non in proverbiis loquar vobis. Quomodo ergo isti dicunt, Ecce nunc pa­ lam loqueris, et proverbium nullum dicis? Numquid hora jam venerat, qua non jam in proverbiis se promiserat locuturum? Prorsus quod nondum illa hora venisset, continuatio verborum ejus ostendit, quae ita sese ha­. bet: « Hæc, inquit, in proverbiis locutus sum vobis: venit hora cum jam non in proverbiis loquar vobis, sed palam de Patre meo annuntiabo vobis. Illo die in nomine meo petetis: et non dico vobis quia ego ro­ gabo Patrem de vobis; ipse enim Pater amat vos, quia vos me amastis, et credidistis quia ego a Deo exivi. Exivi a Patre, et veni in mundum: iterum relinquo mundum, et vado ad Patrem ». Cum per haec omnia verba adhuc illam promittat ho­ ram qua non jam in proverbiis loquetur, sed palam de Patre annuntiabit eis; in qua hora dicit eos in suo nomine petituros, nec se Patrem de illis rogaturum, eo quod ipse Pater amet eos, quia et ipsi amaverunt Christum, et crediderunt quod a Patre exierit et re­ nerit in mundum, iterum relicturus mundum et iturus ad Patrem: cum ergo adhuc promittatur hora illa in qua sine proverbiis locuturus est, cur isti dicunt, Ecce nunc palam loqueris et proverbium nullum dicis; nisi quia illa quæ scit ipse non intelligentibus esse proverbia, illi usque adeo non intelligunt, ut nec saltem non se intelligere intelligant? Parvuli enim erant, et nondum spiritualiter dijudicabant, quæ de rebus non ad corpus, sed ad spiritum pertinentibus audiebant. ### English translation (Claude) What Christ's disciples were like when he spoke with them before his passion, saying great things to little ones, but as great things had to be said even to little ones, is shown by many signs throughout the Gospel: not yet having received the Holy Spirit as they received him after his resurrection, either by his breathing on them or from above, they thought of human things more than of divine. And from this too comes what they said in this reading. For the evangelist says: "His disciples said to him, See, now you are speaking plainly and are using no proverb. Now we know that you know all things and do not need anyone to question you; by this we believe that you came forth from God." The Lord himself had said a little before, "These things I have spoken to you in proverbs; the hour is coming when I will no longer speak to you in proverbs." How then do they say, "See, now you are speaking plainly and are using no proverb"? Had the hour already come in which he had promised that he would no longer speak in proverbs? That that hour had certainly not yet come is shown by the continuation of his words, which runs thus: "These things I have spoken to you in proverbs; the hour is coming when I will no longer speak to you in proverbs, but will tell you plainly about my Father. In that day you will ask in my name; and I do not say to you that I will ask the Father for you; for the Father himself loves you, because you have loved me and have believed that I came forth from God. I came forth from the Father and have come into the world; again I leave the world and go to the Father." By all these words he is still promising that hour in which he will no longer speak in proverbs but will tell them plainly about the Father; the hour in which, he says, they will ask in his name, and he will not ask the Father for them, because the Father himself loves them, since they have loved Christ and believed that he came forth from the Father and came into the world, and would again leave the world and go to the Father. Since, then, that hour in which he will speak without proverbs is still being promised, why do they say, "See, now you are speaking plainly and are using no proverb," unless because what he knows to be proverbs to those who do not understand, they understand so little that they do not even understand that they do not understand? For they were little ones, and did not yet judge spiritually the things they heard about matters belonging not to the body but to the spirit. ### Scripture references - John 20:22: allusion, medium confidence - Acts 2:2: allusion, medium confidence - John 16:29: quotation, high confidence - John 16:30: quotation, high confidence - John 16:25: quotation, high confidence - John 16:26: quotation, high confidence - John 16:27: quotation, high confidence - John 16:28: quotation, high confidence ### Translation notes - John 16:25–30 is quoted; John 20:22 and Acts 2:2 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 103.1 (PL 35:1899; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-103-1). ## Tractates on the Gospel of John 103.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-103-2 - Source: PL 35:1899 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, who knew all things, needed no questions; he let himself be questioned for the sake of the questioners, and told the disciples that the Father was with him so they would not think he had left the Father. ### Latin text Denique de ipsa eorum aetate adhuc secundum interiorem hominem parva et infirma eos admonens, « Respondit eis Jesus: Modo creditis? Ecce venit hora, et jam venit, ut dispergamini unusquisque in propria, et me solum relinquatis. Et non sum solus, quia Pater mecum est. » Paulo ante dixerat, « Re­ linquo mundum, et vado ad Patrem »; nunc dicit, « Pater mecum est. » Quis vadit ad eum qui cum illo est? Sed hoc intelligenti est verbum, non intelligenti proverbium: sic tamen quod modo a parvulis non intelligitur, utcumque sugitur; et eis etiam si non praebet, quia nondum eum capiunt, solidum cibum, saltem lacteum non denegat alimentum. Ex hoc ali­ mento est, quod sciebant eum nosse omnia, nec opus ei esse ut eum quis interroget: quod quidem cur di­ xerint, quaeri potest. Videtur enim potius fuisse dicendum, Non opus est tibi ut quemquam interroges; non, ut quis te interroget. Dixerunt quippe, Scimus quia nosti omnia: et utique qui novit omnia, magis a nescientibus interrogari solet, ut interrogantes au­ diant quod volunt, ab eo qui novit omnia; non ipse interrogare, tanquam volens aliquid scire, qui novit omnia. Quid sibi ergo vult, quod ei quem sciebant nosse omnia, cum dicere debuisse videantur, Non opus est tibi ut quemquam interroges, dicendum potius putaverunt, Non opus est tibi ut quis te interroget? Quid quod utrumque legimus factum, et interrogasse scilicet Dominum, et interrogatum fuisse? Sed hoc cito solvitur: quia hoc non ei, sed illis potius opus erat quos interrogabat, vel a quibus interrogabatur. Neque enim aliquos ille interrogabat, ut ab eis aliquid disceret, sed eos potius ut doceret. Et qui interroga­ bant eum, volentes ab eo aliquid discere, illis profecto id opus erat, ut scirent aliqua ab illo qui noverat omnia. Nimirum ergo propterea non opus erat ut eum quis interrogaret. Quoniam nos quando interrogamur ab eis qui volunt aliquid a nobis scire, ex ipsis inter­ rogationibus eorum cognoscimus quid velint discere; opus est ergo nobis ab eis interrogari, quos docere aliquid volumus, ut inquisitiones eorum quibus re­ spondendum est noverimus: illi autem ne id quidem opus erat, qui omnia noverat; nec opus habebat quod ab eo quisque scire vellet, per ejus interrogationem cognoscere, quia prius quam interrogaretur, interro­ gaturi noverat voluntatem. Sed ideo se patiebatur in­ terrogari, ut vel eis qui tunc aderant, vel qui hæc sive dicta fuerant audituri, sive scripta lecturi, quales essent, a quibus interrogabatur, ostenderet; eoque modo nossemus vel quibus non circumveniretur frau­ dibus, vel quibus apud eum proficeretur accessibus. Praevidere autem cogitationes hominum, et ideo non opus habere ut eum quis interrogaret, magnum Deo non erat, sed magnum parvulis erat qui ei dicebant, In hoc credimus quia a Deo existi. Multo autem majus erat, ad quod intelligendum eos volebat extendi et crescere, quod cum illi dixissent, verumque dixissent, a Deo existi, ait ille, Pater mecum est; ne sic a Patre Filium cogitarent exisse, ut putarent etiam rece­ sisse. ### English translation (Claude) Finally, admonishing them about that age of theirs, still small and weak according to the inner man, "Jesus answered them: Do you now believe? Behold, the hour is coming, and has now come, when you will be scattered, each to his own, and will leave me alone. And I am not alone, because the Father is with me." A little before he had said, "I leave the world and go to the Father"; now he says, "The Father is with me." Who goes to one who is with him? But this is a word to one who understands, a proverb to one who does not understand; yet what is not yet understood by little ones is somehow sucked in; and even if it does not give them solid food, because they do not yet grasp it, at least it does not deny them the nourishment of milk. It was from this nourishment that they knew he knew all things and that there was no need for anyone to question him; why they said this may be asked. For it seems that they should rather have said, "You have no need to question anyone," not, "that anyone should question you." For they said, "We know that you know all things"; and certainly one who knows all things is more usually questioned by those who do not know, so that the questioners may hear what they want from the one who knows all things, rather than that he himself, who knows all things, should question others as though wishing to know something. What then does it mean that to him whom they knew to know all things, when it seems they should have said, "You have no need to question anyone," they thought they should rather say, "You have no need that anyone question you"? And what of the fact that we read of both, that the Lord both questioned and was questioned? But this is quickly solved: because the need was not his, but rather theirs whom he questioned or by whom he was questioned. For he did not question anyone in order to learn something from them, but rather to teach them. And those who questioned him, wishing to learn something from him, certainly needed this, so as to know something from him who knew all things. Surely, then, it was for this reason that there was no need for anyone to question him. For when we are questioned by those who want to know something from us, we learn from their very questions what they want to learn; so we need to be questioned by those we want to teach something, so that we may know the inquiries we must answer. But he did not need even this, who knew all things; nor did he need to learn through anyone's questioning what each wanted to know from him, because before he was questioned he knew the will of the one who was going to question him. But he allowed himself to be questioned so that he might show, either to those who were then present or to those who would hear these things spoken or read them written, what sort of people those were by whom he was questioned; and so that in this way we might know by what frauds he was not deceived, or by what approaches one made progress with him. To foresee the thoughts of men, and so not to need anyone to question him, was no great thing for God; but it was a great thing for the little ones who said to him, "By this we believe that you came forth from God." But much greater was the truth to the understanding of which he wanted them to stretch out and grow: when they had said, and said truly, "You came forth from God," he said, "The Father is with me," lest they think the Son came forth from the Father in such a way as to have withdrawn from him. ### Scripture references - John 16:31: quotation, high confidence - John 16:32: quotation, high confidence - John 16:28: quotation, high confidence - John 16:30: quotation, high confidence ### Translation notes - John 16:31–32, 16:28, and 16:30 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 103.2 (PL 35:1899; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-103-2). ## Tractates on the Gospel of John 103.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-103-3 - Source: PL 35:1899–1901 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: At Christ's arrest the disciples abandoned even their faith, but after receiving the Spirit they kept peace in him through persecution and overcame the world in him. ### Latin text Deinde sermonem istum magnum prolixumque concludens: Hæc, inquit, locutus sum vobis, ut in me pacem habeatis. In mundo pressuram habebitis; sed confidite, ego vici mundum. Illud initium fuerat habi­ turæ istius pressuræ, de quo superius ut eos ostenderet parvulos, quibus adhuc non intelligentibus et aliud pro alio sentientibus, proverbia quodammodo essent quæcumque magna et divina dixisset, ait, Modo cre­ ditis? Ecce venit hora, et jam venit, ut dispergamini unusquisque in propria. Ecce initium pressurae, sed non eo modo perseveraturae. Quod enim adjunxit, et me solum relinquatis, non vult eos tales esse in con­ sequenti pressura, quam post ejus ascensionem in mundo fuerant habituri, ut relinquant eum; sed ut in illo pacem habeant permanentes in eo. Non enim quando comprehensus est, tantummodo carne sua ejus carnem, verum etiam mente reliquerunt fidem. Ad hoc pertinet quod ait, Modo creditis? Ecce venit hora, ut dispergamini in propria, et me relinquatis: tanquam diceret, Tunc ita perturbabimini, ut etiam quod modo creditis, relinquatis. Venerunt enim ad tantam desperationem, et suæ pristinæ fidei, ut ita dixerim, mortem, quanta apparuit in illo Cleopha, qui post ejus resurrectionem cum illo se loqui ne­ sciens, et quid ei contigerit narrans, Nos, inquit, sperabamus quod ipse fuerat redempturus Israel. Ecce quomodo eum reliquerant, dese­ rendo etiam ipsam fidem qua in eum ante crediderant. In ea vero pressura quam post ejus glorificationem accepto Spiritu sancto pertulerunt, non eum relique­ runt: et quamvis fugerent de civitate in civitatem, ab ipso non refugerunt; sed ut habentes pressuram in mundo, in illo pacem tenerent, non ab ipso refugerunt, sed ipsum potius refugium habuerunt. Dato quippe illis Spiritu sancto, factum est in eis quod nunc dictum est eis, Confidite, ego vici mundum, Con­ fiderunt, et vicerunt. In quo, nisi in illo? Non enim vicisset ille mundum, si ejus membra vinceret mun­ dus. Unde ait Apostolus, Gratias Deo, qui dat nobis victoriam; continuoque subjecit, per Dominum no­ strum Jesum Christum: qui dixerat suis, Confidite, ego vici mundum. ### English translation (Claude) Then, concluding this great and long discourse, he says: "These things I have spoken to you, that in me you may have peace. In the world you will have tribulation; but take courage, I have overcome the world." The beginning of the tribulation they were to have was that of which he spoke above, to show them that they were little ones, to whom, since they did not yet understand and took one thing for another, whatever great and divine things he had said were in a way proverbs, when he said, "Do you now believe? Behold, the hour is coming, and has now come, when you will be scattered, each to his own." See the beginning of tribulation, but not one that would continue in that way. For as to what he added, "and will leave me alone," he does not want them to be such in the tribulation that followed, which they would have in the world after his ascension, as to leave him; but rather that they should have peace in him, abiding in him. For when he was seized, they left not only his flesh with their flesh, but also faith with their mind. To this belongs his saying, "Do you now believe? Behold, the hour is coming when you will be scattered to your own and will leave me"; as if he said, Then you will be so troubled that you will abandon even what you now believe. For they came to such despair and, so to speak, death of their former faith as appeared in that Cleopas who, after his resurrection, not knowing that he was talking with him and telling him what had happened, said, "We had hoped that he was the one who would redeem Israel." See how they had left him, deserting even the faith with which they had believed in him before. But in the tribulation which they endured after his glorification, having received the Holy Spirit, they did not leave him; and although they fled from city to city, they did not flee from him; rather, so that, having tribulation in the world, they might keep peace in him, they did not flee from him but had him as their refuge. For when the Holy Spirit was given them, there was done in them what was now said to them: "Take courage, I have overcome the world." They took courage, and they overcame. In whom, if not in him? For he would not have overcome the world if the world overcame his members. Hence the Apostle says, "Thanks be to God, who gives us the victory," and at once added, "through our Lord Jesus Christ," who had said to his own, "Take courage, I have overcome the world." ### Scripture references - John 16:33: quotation, high confidence - John 16:31: quotation, high confidence - John 16:32: quotation, high confidence - Luke 24:18: allusion, high confidence - Luke 24:21: quotation, high confidence - Matt 10:23: allusion, medium confidence - 1 Cor 15:57: quotation, high confidence ### Translation notes - John 16:33, 16:31–32, Luke 24:21, and 1 Cor 15:57 are quoted; Matt 10:23 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 103.3 (PL 35:1899–1901; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/101-1/#p-103-3). ## Tractates on the Gospel of John 104.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-104-1 - Source: PL 35:1901 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's whole discourse aimed at the disciples' peace in him, the end of all Christian life; the Spirit would make his proverbs plain to them. ### Latin text Ante ista quæ nunc sumus adjuvante Domino tractaturi, dixerat Jesus, Hæc locutus sum vobis, ut in me pacem habeatis: quæ non recentiora paulo supe­ rius ab eo dicta, sed omnia debemus accipere, sive quæcumque illis locutus est ex quo eos cœpit habere discipulos, sive certe ex quo post coenam exorsus est hanc admirabilem prolixumque sermonem. Talem quippe commemoravit causam cur eis sit locutus, ut ad eum finem rectissime referantur vel omnia quæ locutus est eis, vel ea maxime quæ dixit jam pro eis moriturus, tanquam verba novissima, posteaquam de convivio sancto ille qui eum fuerat traditurus, egressus est. Hanc enim commendavit causam sermonis sui; ut in illo pacem haberent, propter quod totum agitur quod christiani sumus. Hæc enim pax finem temporis non habebit, sed omnis piae nostræ intentio­ nis actionisque finis ipsa erit. Propter hanc Sacramen­ tis ejus imbuimur, propter hanc mirabilibus ejus ope­ ribus et sermonibus erudimur, propter hanc Spiritus ejus pignus accepimus, propter hanc in eum credi­ mus et speramus, et ejus amore quantum donat ac­ cendimur: hac pace in pressuris omnibus consolamur, hac a pressuris omnibus liberamur: propter hanc omnem tribulationem fortiter sustinemus, ut in hac feliciter sine ulla tribulatione regnemus. Merito ad eam clausit verba, quae parum intelligentibus discipulis erant proverbia; intellecturis ea quando eis de­ disset promissum Spiritum sanctum, de quo superius ait: « Haec locutus sum vobis, apud vos manens. Pa­ racletus autem Spiritus sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia quæcumque dixero vobis ». Hæc nimirum futura fuerat illa hora, qua se promiserat non jam in proverbiis locuturum, sed pa­ lam de Patre annuntiaturum. Eadem quippe ipsius verba, revelante Spiritu sancto, intelligentibus jam non erant futura proverbia. Neque enim loquente in eorum cordibus Spiritu sancto, taciturus erat unige­ nitus Filius, qui dixit in ea hora palam se illis an­ nuntiaturum esse de Patre, quod eis utique jam intel­ ligentibus non esset proverbium. Sed hoc quoque ipsum, quomodo simul loquantur in suorum spiritua­lium cordibus et Dei Filius et Spiritus sanctus, imo ipsa Trinitas quae inseparabiliter operatur, intelligen­ tibus est verbum, non intelligentibus autem proverbium. ### English translation (Claude) Before the words we are now about to treat, with the Lord's help, Jesus had said, "These things I have spoken to you, that in me you may have peace." We should take these words as referring not only to what he had said a little earlier, but to everything: either all he said to them from the time he began to have them as disciples, or certainly from the time, after supper, when he began this wonderful and long discourse. For he mentioned this as the reason why he had spoken to them, so that to this end may most rightly be referred either all that he spoke to them, or above all what he said as one now about to die for them, as his last words, after the one who was to betray him had gone out from the holy banquet. For he commended this as the reason for his discourse: that they might have peace in him, for whose sake everything is done that makes us Christians. For this peace will have no end in time, but will itself be the end of all our devout intention and action. For its sake we are imbued with his sacraments; for its sake we are instructed by his wonderful works and words; for its sake we have received the pledge of his Spirit; for its sake we believe and hope in him and are kindled with love of him as far as he grants. By this peace we are consoled in all tribulations; by it we are freed from all tribulations; for its sake we bravely endure every tribulation, so that in it we may reign happily without any tribulation. Rightly did he close with it the words which were proverbs to the disciples, who understood little, but who would understand them when he had given them the promised Holy Spirit, of whom he said above: "These things I have spoken to you while remaining with you. But the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you." This, surely, was to be that hour in which he had promised that he would no longer speak in proverbs but would tell them plainly about the Father. For these same words of his, when the Holy Spirit revealed them, would no longer be proverbs to those who now understood. Nor, when the Holy Spirit spoke in their hearts, would the only-begotten Son be silent, who said that in that hour he would tell them plainly about the Father, which certainly would not be a proverb to those who now understood. But this too, how the Son of God and the Holy Spirit, or rather the Trinity itself which works inseparably, speak together in the hearts of their spiritual ones, is a plain word to those who understand, but a proverb to those who do not. ### Scripture references - John 16:33: quotation, high confidence - John 13:30: allusion, high confidence - John 14:25: quotation, high confidence - John 14:26: quotation, high confidence - John 16:25: allusion, high confidence ### Translation notes - John 16:33 and 14:25–26 are quoted; John 13:30 and 16:25 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 104.1 (PL 35:1901; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-104-1). ## Tractates on the Gospel of John 104.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-104-2 - Source: PL 35:1901–1903 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ prayed aloud to teach us; the hour of his passion came not by fate or the stars but by the ordering of God, who with the Father fixed all times. ### Latin text Cum ergo dixisset propter quid omnia sit locu­ tus, ut in illo scilicet pacem haberent, in mundo ha­ bentes pressuram, exhortatusque fuisset ut confide­ rent, quia ipse vicit mundum; eo qui erat ad illos sermone finito, deinde ad Patrem verbo direxit, et orare jam cœpit. Sic enim Evangelista sequitur, di­ cens: Hæc locutus est Jesus, et sublevatis oculis in cœ­ lum dixit: Pater, venit hora, clarifica Filium tuum. Poterat Dominus Unigenitus et coæternus Patri in forma servi et ex forma servi, si hoc opus es­ set, orare silentio; sed ita se Patri exhibere voluit precatorem, ut meminisset nostrum se esse docto­ rem. Proinde eam quam fecit orationem pro no­ bis, notam fecit et nobis; quoniam tanti magistri non solum ad ipsos sermocinatio, sed etiam pro ipsis ad Patrem oratio, discipulorum est aedificatio. Et si illorum qui haec dicta aderant audituri, profe­ cto et nostra qui fueramus conscripta lecturi. Qua­ propter hoc quod ait, Pater, venit hora, clarifica Fi­ lium tuum, ostendit omne tempus, et quid quando faceret vel fieri sineret, ab illo esse dispositum qui tempori subditus non est; quOniam quae futura erant per singula tempora, in Dei sapientia causas efficien­ tes habent, in qua nulla sunt tempora. Non ergo cre­ datur hæc hora fato urgente venisse, sed Deo potius ordinante. Nec siderea necessitas Christi connexuit passionem: absit enim ut sidera mori cogerent side­ rum conditorem. Non itaque Christum tempus ut moreretur impegit, sed tempus Christus quo moreretur elegit: qui etiam tempus quo de Virgine natus est, cum Patre constituit, de quo sine tempore natus est. Secundum quam veram sanamque doctrinam, etiam Paulus apostolus. «Cum autem venit, » inquit, ple­ nitudo temporis, misit Deus Filium suum »; et Deus per Prophetam, « Tempore, > ait, «ac­ ceptabili exaudivi te, et in die salutis adjuvi te >; et rursus Apostolus, « Ecce nunc tempus acceptabile, ecce nunc dies salutis >. Dicat ergo, Pater, venit hora, qui cum Patre dispo­ suit omnes horas: tanquam dicens, Pater, quam propter homines et apud homines ad me clarifican­ dum simul constituimus, venit hora, clarifica Filium tuum, ut et Filius tuus clarificet te. ### English translation (Claude) When, then, he had said why he had spoken all these things, namely so that they might have peace in him while having tribulation in the world, and had exhorted them to take courage because he had overcome the world, he finished the discourse addressed to them, then turned his words to the Father and began to pray. For the evangelist continues: "These things Jesus spoke, and lifting up his eyes to heaven he said: Father, the hour has come; glorify your Son." The Lord, the Only-begotten, coeternal with the Father, could, in the form of a servant and from the form of a servant, have prayed in silence if there had been need; but he wished to show himself to the Father as one who prays in such a way as to remember that he is our teacher. Therefore he made the prayer which he made for us known to us as well; since, coming from so great a master, not only his discourse to the disciples but also his prayer to the Father for them is the disciples' edification. And if it is for the edification of those who were present to hear these words spoken, surely it is also for ours who were to read them written. Therefore his saying, "Father, the hour has come; glorify your Son," shows that all time, and what he would do or allow to be done and when, was arranged by him who is not subject to time; since things that were to come at their particular times have their efficient causes in the wisdom of God, in which there are no times. So let it not be believed that this hour came under the pressure of fate, but rather by God's ordering. Nor did any necessity of the stars bind Christ to his passion: far be it that the stars should compel the maker of the stars to die. So it was not time that drove Christ to die, but Christ who chose the time to die; he who also, together with the Father, of whom he was born apart from time, fixed the time when he was born of the Virgin. In accordance with this true and sound doctrine, the apostle Paul too says, "But when the fullness of time came, God sent his Son"; and God says through the prophet, "In an acceptable time I have heard you, and in a day of salvation I have helped you"; and again the Apostle, "Behold, now is the acceptable time; behold, now is the day of salvation." Let him, then, who with the Father arranged all hours say, "Father, the hour has come"; as if saying: Father, the hour which we together fixed, for men's sake and among men, for my glorification, has come; "glorify your Son, that your Son also may glorify you." ### Scripture references - John 16:33: allusion, high confidence - John 17:1: quotation, high confidence - Gal 4:4: quotation, high confidence - Isa 49:8: quotation, high confidence - 2 Cor 6:2: quotation, high confidence ### Translation notes - John 17:1, Gal 4:4, Isa 49:8, and 2 Cor 6:2 are quoted; John 16:33 is in view. The rejection of fate and astrology is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 104.2 (PL 35:1901–1903; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-104-2). ## Tractates on the Gospel of John 104.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-104-3 - Source: PL 35:1903 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's glorification is his resurrection, the reward of the humility of his passion; it was done in the form of a servant, while in the form of God his glory is eternal. ### Latin text Clarificatam a Patre Filium nonnulli accipiunt, in hoc quod ei non pepercit, sed pro nobis omnibus tradidit eum. Sed si passione clarificatus dicitur, quanto magis resurrectione! Nam in passione magis ejus humilitas quam claritas commendatur, Apo­ stolo teste, qui dicit, Humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis: » deinde sequitur, et de ejus clarificatione jam dicit, « Propter quod et Deus illum exaltavit, et donavit ei nomen quod est super omne nomen, ut in nomine Jesu omne genu flectatur coelestium, terrestrium, et infernorum, et omnis lingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris. Hæc est cla­ rificatio Domini nostri Jesu Christi, quae ab ejus resur­ rectione sumpsit exordium. Humilitas ergo ejus inci­ pit in sermone Apostoli, ab eo loco ubi ait, Semet­ ipsum exinanivit formam servi accipiens; et pervenit usque ad mortem crucis. Claritas vero ejus incipit ab eo loco ubi ait, Propter quod et Deus exaltavit eum; et pervenit usque, in gloria est Dei Patris. Nam et ipsum nomen, si inspiciantur codices græci ex qua lingua Epistolæ apostolicae translatae sunt in latinam, quod hic legitur gloria, ibi legitur δόξα: unde verbum derivatum est in græco ut dice­ retur δόξασον, quod interpres latinus ait clarifica, cum posset etiam glorifica dicere, quod tantumdem valet. Et ideo posset etiam in Apostoli Epistola, ubi est gloria, claritas poni, quod si fieret tantumdem valo­ ret. Ut autem non recedatur a verborum sonis, quem­ admodum a claritate clarificatio, sic a gloria glorifi­ catio derivatur. Ut ergo mediator Dei et hominum homo Christus Jesus resurrectione clarificaretur vel glorificaretur, prius humiliatus est passione: non enim a mortuis resurrexisset, si mortuus non fuisset. Humilitas, claritatis est meritum; claritas, humilita­ tis est praemium. Sed hoc factum est in forma servi; in forma vero Dei semper fuit, semper erit claritas: imo non fuit quasi jam non sit, nec erit quasi non­ dum sit; sed sine initio, sine fine semper est claritas. Quod ergo ait, Pater, venit hora, clarifica Filium tuum; sic intelligendum est, tanquam dixerit, Venit hora seminandae humilitatis, fructum non differas cla­ ritatis. Sed quid sibi vult quod sequitur, Ut Filius tuus clarificet te? Numquid etiam Deus Pater pertulit humilitatem carnis sive passionis, ex qua illum clari­ ficari oporteret? Quomodo igitur eum clarificaturus erat Filius, cujus claritas sempiterna nec ex forma humana potuit videri minor, nec in divina posset esse amplior? Sed istam quæstionem in hunc sermonem nolo arctare, aut hinc eum facere longiorem. ### English translation (Claude) Some take the Son's being glorified by the Father to consist in this, that he did not spare him but handed him over for us all. But if he is said to be glorified by his passion, how much more by his resurrection! For in the passion his humility rather than his glory is commended, as the Apostle testifies, who says, "He humbled himself, becoming obedient unto death, even the death of the cross"; then he continues and now speaks of his glorification: "Therefore God also exalted him and gave him the name that is above every name, that at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father." This is the glorification of our Lord Jesus Christ, which took its beginning from his resurrection. So his humility begins, in the Apostle's words, from the place where he says, "He emptied himself, taking the form of a servant," and reaches as far as "the death of the cross." But his glory begins from the place where he says, "Therefore God also exalted him," and reaches as far as "is in the glory of God the Father." For the very noun too, if one looks at the Greek manuscripts, the language from which the apostolic Epistles were translated into Latin: what is read here as gloria is read there as doxa, from which in Greek the verb was derived so as to say doxason, which the Latin translator renders clarifica, though he could also have said glorifica, which means just as much. And therefore claritas could also be put where gloria is in the Apostle's Epistle, and if this were done, it would mean just as much. But not to depart from the sounds of the words: as clarificatio is derived from claritas, so glorificatio is derived from gloria. In order, then, that the mediator between God and men, the man Christ Jesus, might be glorified by the resurrection, he was first humbled by the passion: for he would not have risen from the dead if he had not died. Humility is the merit of glory; glory is the reward of humility. But this was done in the form of a servant; in the form of God there always was and always will be glory; or rather, it was not as if it no longer is, nor will it be as if it is not yet; but without beginning and without end there always is glory. So what he says, "Father, the hour has come; glorify your Son," is to be understood as if he had said: The hour has come for sowing humility; do not delay the fruit of glory. But what does what follows mean: "that your Son may glorify you"? Did God the Father too endure the humility of the flesh or of suffering, from which he would have to be glorified? How then was the Son to glorify him, whose everlasting glory could neither appear less in the human form nor be greater in the divine? But I do not wish to squeeze this question into this sermon or to make the sermon longer with it. ### Scripture references - Rom 8:32: allusion, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Phil 2:9: quotation, high confidence - Phil 2:10: quotation, high confidence - Phil 2:11: quotation, high confidence - 1 Tim 2:5: allusion, high confidence - John 17:1: quotation, high confidence ### Translation notes - Phil 2:7–11 and John 17:1 are quoted; Rom 8:32 and 1 Tim 2:5 are in view. Gloria and claritas, glorificare and clarificare, are all rendered with "glory" and "glorify". ### Citation (SBL) Augustine, Tract. Ev. Jo. 104.3 (PL 35:1903; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-104-3). ## Tractates on the Gospel of John 105.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-1 - Source: PL 35:1903 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son glorifies the Father by making him known to all nations through the preaching of his resurrection. ### Latin text Glorificatum a Patre Filium secundum formam servi, quam Pater suscitavit a mortuis, et ad suam dexteram collocavit, res ipsa indicat, et nullus am­ bigit christianus. Sed quoniam non tantum dixit, Pa­ ter, clarifica Filium tuum, sed addidit etiam, ut Filius tuus clarificet te; merito quaeritur quomodo Patrem clarificaverit Filius, cum sempiterna claritas Patris nec diminuta fuerit in forma humana, nec augeri po­ tuerit in sua perfectione divina. Sed in seipsa claritas Patris nec minui nec augeri potest; apud homines au­ tem procul dubio minor erat, quando in Judæa tantum­ modo Deus notus erat: nondum a solis ortu usque ad occasum laudabant pueri nomen Domini. Hoc autem quia per Evan­ gelium Christi factum est, ut per Filium Pater innote­ sceret gentibus; profecto Patrem clarificavit et Filius. Si autem tantummodo mortuus fuisset Filius, nec re­ surrexisset, procul dubio nec a Patre clarificatus esset, nec Patrem clarificasset: nunc autem resurre­ ctione clarificatus a Patre, resurrectionis suæ praedi­ catione clarificat Patrem. Hoc quippe aperit ordo ipse verborum: Clarifica, inquit, Filium tuum, ut Fi­ lius tuus clarificet te; tanquam diceret, Resuscita me, ut innotescas toti orbi per me. ### English translation (Claude) That the Son was glorified by the Father according to the form of a servant, which the Father raised from the dead and placed at his right hand, the fact itself shows and no Christian doubts. But since he did not only say, "Father, glorify your Son," but also added, "that your Son may glorify you," it is rightly asked how the Son glorified the Father, since the everlasting glory of the Father was neither diminished in the human form nor could be increased in his divine perfection. But in itself the glory of the Father can be neither diminished nor increased; among men, however, it was beyond doubt less when "God was known in Judea" only, when children did not yet "praise the name of the Lord from the rising of the sun to its setting." But because it came about through the gospel of Christ that the Father became known to the nations through the Son, surely the Son too glorified the Father. But if the Son had only died and had not risen, beyond doubt he would neither have been glorified by the Father nor have glorified the Father; but now, glorified by the Father by the resurrection, he glorifies the Father by the preaching of his resurrection. The very order of the words reveals this: "Glorify," he says, "your Son, that your Son may glorify you"; as if he said, Raise me up, that through me you may become known to the whole world. ### Scripture references - John 17:1: quotation, high confidence - Ps 76:1 (75:2 LXX): quotation, high confidence - Ps 113:1 (112:1 LXX): quotation, high confidence - Ps 113:3 (112:3 LXX): quotation, high confidence ### Translation notes - John 17:1, Ps 76:1 (LXX 75:2), and Ps 113:1, 3 (LXX 112:1, 3) are quoted. Migne's inline reference is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 105.1 (PL 35:1903; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-1). ## Tractates on the Gospel of John 105.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-2 - Source: PL 35:1903 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Son, given power over all flesh as man, glorifies the Father by making him known to all and giving them eternal life. ### Latin text Deinde magis magisque pandens quomodo clari­ ficet Patrem Filius: Sicut dedisti, inquit, ei potesta­ tem omnis carnis, ut omne quod dedisti ei, det eis vi­ tam æternam. Omnem carnem dixit omnem hominem, a parte totum significans; quemadmodum rursus a parte superiore significatus est homo totus, ubi ait Apostolus, Omnis anima potestatibus sublimioribus sub­ dita sit. Quid enim dixit, Omnis ani­ ma, nisi, omnis homo? Et hoc autem quod potestas Christo a Patre data est omnis carnis, secundum ho­ minem intelligendum est: nam secundum Deum om­ nia per ipsum facta sunt, et in ipso con­ dita sunt omnia in coelo et in terra, visibilia et invi­ sibilia. Sicut ergo dedisti ei potestatem, inquit, omnis carnis, ita te glorificet Filius tuus, id est, notum te faciat omni carni quam dedisti ei. Sic enim dedisti, ut omne quod dedisti ei, det eis vitam æternam. ### English translation (Claude) Then, revealing more and more how the Son glorifies the Father, he says: "As you have given him power over all flesh, that to all that you have given him he may give eternal life." By "all flesh" he meant every man, signifying the whole by a part; just as, conversely, the whole man is signified by the higher part where the Apostle says, "Let every soul be subject to the higher powers." For what did he mean by "every soul" but every man? And this, that power over all flesh was given to Christ by the Father, is to be understood according to the man; for according to God "all things were made through him," and "in him all things were created in heaven and on earth, visible and invisible." "As, then, you have given him power over all flesh," he says, so let your Son glorify you, that is, make you known to all flesh which you have given him. "For you have so given, that to all that you have given him he may give eternal life." ### Scripture references - John 17:2: quotation, high confidence - Rom 13:1: quotation, high confidence - John 1:3: quotation, high confidence - Col 1:16: quotation, high confidence ### Translation notes - John 17:2, Rom 13:1, John 1:3, and Col 1:16 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 105.2 (PL 35:1903; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-2). ## Tractates on the Gospel of John 105.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-3 - Source: PL 35:1903–1905 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Eternal life is knowing the one true God, the Trinity; the Son glorifies the Father by making him known, and God's highest glorification will be the full knowledge of him in eternal life. ### Latin text Hæc est autem, inquit, vita æterna, ut cognoscant te solum verum Deum, et quem misisti Jesum Christum. Ordo verborum est, ut te et quem misisti Jesum Chri­ stum cognoscant solum verum Deum. Consequenter enim et Spiritus sanctus intelligitur, quia Spiritus est Patris et Filii, tanquam charitas substantialis et con­ substantialis amborum. Quoniam non duo dii Pater et Filius, nec tres dii Pater et Filius et Spiritus san­ ctus; sed ipsa Trinitas solus verus Deus. Nec idem tamen Pater qui Filius, nec idem Filius qui Pater, nec idem Spiritus sanctus qui Pater et Filius; quoniam tres sunt Pater et Filius et Spiritus sanctus; sed ipsa Trinitas unus est Deus. Si ergo eo modo te glorificat Filius sicut dedisti ei potestatem omnis carnis, et sic dedisti, ut omne quod dedisti ei, det eis vitam æter­ nam, et, hæc est vita æterna, ut cognoscant te; sic te igitur Filius glorificat, ut omnibus quos dedisti ei, te cognitum faciat. Porro si cognitio Dei est vita aeterna, tanto magis vivere tendimus, quanto magis in hac cognitione proficimus. Non autem moriemur in vita æterna: tunc ergo Dei cognitio perfecta erit, quando nulla mors erit. Summa tunc Dei clarificatio; quia summa gloria, quæ græce dicitur δόξα. Unde di­ ctum est δόξασον, quod Latini quidam interpretati sunt, clarifica; quidam, glorifica. A veteribus autem gloria, qua gloriosi homines dicuntur, ita est defi­ nita: Gloria est frequens de aliquo fama cum laude. At si homo laudatur cum famæ creditur, quomodo Deus laudabitur quando ipse videbitur? Propter quod scriptum est, Beati qui habitant in domo tua; in sæcula sæculorum laudabunt te. Ibi erit Dei sine fine laudatio, ubi erit Dei plena cognitio; et quia plena cognitio, ideo summa clarificatio vel glorifi­ catio. ### English translation (Claude) "And this," he says, "is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent." The order of the words is: that they may know you and Jesus Christ whom you have sent as the only true God. For the Holy Spirit too is understood as following from this, because he is the Spirit of the Father and the Son, as it were the substantial and consubstantial love of both. For the Father and the Son are not two gods, nor are the Father and the Son and the Holy Spirit three gods; but the Trinity itself is the only true God. Yet the Father is not the same as the Son, nor the Son the same as the Father, nor the Holy Spirit the same as the Father and the Son; since the Father and the Son and the Holy Spirit are three; but the Trinity itself is one God. If, then, the Son glorifies you in the same way as you have given him power over all flesh, and you have so given that to all that you have given him he may give eternal life, and "this is eternal life, that they may know you," then the Son glorifies you by making you known to all whom you have given him. Further, if the knowledge of God is eternal life, the more we advance in this knowledge, the more we tend toward life. But in eternal life we shall not die: then, therefore, the knowledge of God will be perfect, when there will be no death. Then will be God's highest glorification, because then there will be the highest glory, which in Greek is called doxa; hence doxason, which some Latins translated clarifica, others glorifica. By the ancients, the glory by which men are called glorious was defined thus: "Glory is frequent fame about someone with praise." But if a man is praised when report about him is believed, how will God be praised when he himself is seen? Hence it is written, "Blessed are those who dwell in your house; for ever and ever they will praise you." There the praise of God will be without end, where there will be the full knowledge of God; and because it is full knowledge, it is the highest glorification. ### Scripture references - John 17:3: quotation, high confidence - Ps 84:4 (83:5 LXX): quotation, high confidence ### Extrabiblical texts - Cicero, Inv. 2.166 (Cicero): quotation, high confidence ### Translation notes - John 17:3 and Ps 84:4 (LXX 83:5) are quoted. Augustine reads "the only true God" as said of both the Father and Jesus Christ. The definition of glory is Cicero's (De inventione 2.166). The doctrine of the Trinity is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 105.3 (PL 35:1903–1905; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-3). ## Tractates on the Gospel of John 105.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-4 - Source: PL 35:1905 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ says he has accomplished the work "given" him, showing grace, and speaks of his passion as done because he foreknew it certainly. ### Latin text Sed prius hic clarificatur Deus, dum annuntiatus hominibus innotescit, et per fidem credentium prædi­ catur. Propter quod dicit, Ego te clarificavi super ter­ ram, opus consummavi quod dedisti mihi ut faciam. Non ait, jussisti; sed, dedisti: ubi commendatur evidens gratia. Quid enim habet quod non accepit, etiam in Unigenito humana natura? An non accepit, ut nihil mali, sed bona faceret omnia, quando in unitatem personæ suscepta est a Verbo, per quod facta sunt omnia? Sed quomodo consummavit opus quod acce­ pit ut faciat, cum restaret adhuc passionis experimen­ tum, ubi martyribus suis maxime præbuit quod se­ querentur exemplum; unde ait apostolus Petrus, Christus passus est pro nobis relinquens nobis exemplum, ut sequamur vestigia ejus: nisi quia consummasse se dicit quod se consummaturum esse certissime novit? Sicut longe ante in prophetia prae­ teriti temporis usus est verbis, quando post annos plurimos futurum fuerat quod dicebat: Foderunt, inquit, manus meas et pedes, dinumeraverunt omnia ossa mea; non ait, Fodient et di­ numerabunt. Et in hoc ipso Evangelio, Omnia, inquit, quæ audivi a Patre meo, nota feci vobis: quibus ait postea, Adhuc multa habeo vobis dicere; sed non potestis illa portare modo. Qui enim certis et immutabilibus causis omnia futura prædesti­ navit, quidquid facturus esset fecit: nam et per pro­ phetam dictum de illo est, Qui fecit quæ futura sunt. ### English translation (Claude) But God is first glorified here, as, proclaimed to men, he becomes known and is preached through the faith of believers. Hence he says, "I have glorified you on earth; I have accomplished the work which you gave me to do." He does not say "commanded," but "gave": and in this evident grace is commended. For what does even the human nature in the Only-begotten have that it did not receive? Did it not receive the power to do no evil but to do all things well, when it was taken up into unity of person by the Word, through whom all things were made? But how did he accomplish the work which he received to do, when there still remained the trial of the passion, in which above all he gave his martyrs an example to follow (whence the apostle Peter says, "Christ suffered for us, leaving us an example, that we should follow in his steps"), except that he says he has accomplished what he most certainly knew he would accomplish? Just as long before, in prophecy, he used words of past time when what he spoke of was to happen many years later: "They dug," he says, "my hands and my feet; they numbered all my bones"; he does not say, "They will dig and will number." And in this very Gospel he says, "All that I have heard from my Father I have made known to you," to whom he says afterward, "I still have many things to say to you, but you cannot bear them now." For he who predestined all future things by certain and unchangeable causes has done whatever he was going to do; for it was said of him through the prophet too, "Who has made the things that are to be." ### Scripture references - John 17:4: quotation, high confidence - 1 Cor 4:7: allusion, high confidence - John 1:3: allusion, high confidence - 1 Pet 2:21: quotation, high confidence - Ps 22:16 (21:17 LXX): quotation, high confidence - Ps 22:17 (21:18 LXX): quotation, high confidence - John 15:15: quotation, high confidence - John 16:12: quotation, high confidence - Isa 45:11: quotation, high confidence ### Translation notes - John 17:4, 1 Pet 2:21, Ps 22:16–17 (LXX 21:17–18), John 15:15, 16:12, and Isa 45:11 (LXX) are quoted; 1 Cor 4:7 and John 1:3 are in view. Migne's inline reference is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 105.4 (PL 35:1905; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-4). ## Tractates on the Gospel of John 105.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-5 - Source: PL 35:1905 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ speaks of glorifying the Father as already done because it was certain in predestination; the Father glorifies the Son by seating him at his right hand, and the Son glorifies the Father by being preached to the nations. ### Latin text Secundum hoc etiam quod sequitur dicit: Et nunc clarifica me tu, Pater, apud temetipsum, claritate quam habui, priusquam mundus esset, apud te. Nam supra dixerat, Pater, venit hora, clarifica Filium tuum, ut Filius tuus clarificet te: in quo verborum ordine ostenderat prius a Patre clarificandum Filium, ut Pa­ trem clarificaret Filius. Modo autem dixit, Ego te clarificavi super terram, opus consummavi quod dedisti mihi ut faciam: et nunc clarifica me; tanquam prior ipse Patrem clarificaverit, a quo deinde ut clarificetur exposcit. Ergo intelligendum est utroque verbo supe­ rius usum secundum id quod futurum erat, eoque or­ dine quo futurum erat, Clarifica Filium, ut te clarifi­ cet Filius: modo vero usum fuisse verbo præteriti temporis de re futura, ubi ait, Ego te clarificavi super terram, opus consummavi quod dedisti mihi ut faciam. Deinde dicendo, Et nunc clarifica me tu, Pater, apud temetipsum, quasi posterius esset clarificandus a Pa­ tre, quem prius ipse clarificaverat; quid ostendit, nisi superius ubi ait, Ego te clarificavi super terram, ita locutum se fuisse, tanquam fecisset quod facturus es­ set; hic autem poposcisse ut Pater faceret, per quod illud Filius facturus esset, id est, ut Pater clarificaret Filium, per quam Filii clarificationem etiam Filius clarificaturus esset Patrem? Denique si de re quae fu­ tura erat, ponamus etiam futuri temporis verbum, ubi pro tempore futuro posuit ipse præteritum, nulla sententiae remanebit obscuritas: veluti si dixisset, Ego te clarificabo super terram, opus consummabo quod dedisti mihi ut faciam: et nunc clarifica me tu, Pater, apud temetipsum. Nempe ita planum est, sic­ ut illud ubi ait, Clarifica Filium tuum, ut Filius tuus clarificet te: et ipsa est omnino sententia, nisi quia et hic dictus est ejusdem clarificationis modus, ibi autem tacitus; tanquam illud isto exponeretur eis quos poterat permovere, quomodo Pater Filium, et maxime quomodo Patrem clarificaret et Filius. Di­ cendo enim clarificari a se Patrem super terram, se autem a Patre apud eumdem Patrem, modum pro­ fecto utriusque clarificationis ostendit. Ipse quippe Patrem clarificavit super terram, eum gentibus præ­ dicando; Pater vero ipsum apud semetipsum, ad suam dexteram collocando. Sed ideo postea de clarificando Patre ubi ait, Ego te clarificavi, verbum praeteriti tem­ poris ponere maluit, ut monstraret in praedestinatione jam factum, et pro jam facto habendum quod certis­ sime fuerat futurum; id est, ut a Patre apud Patrem glorificatus, Patrem super terram glorificaret et Filius. ### English translation (Claude) In accordance with this he also says what follows: "And now glorify me, Father, with yourself, with the glory which I had with you before the world was." For above he had said, "Father, the hour has come; glorify your Son, that your Son may glorify you," and by that order of words he had shown that the Son was first to be glorified by the Father, so that the Son might glorify the Father. But now he has said, "I have glorified you on earth; I have accomplished the work which you gave me to do; and now glorify me," as if he himself had first glorified the Father, by whom he then asks to be glorified. So we must understand that above he used both verbs according to what was to be, and in the order in which it was to be: "Glorify the Son, that the Son may glorify you"; but that now he used a verb of past time about a future thing, where he says, "I have glorified you on earth; I have accomplished the work which you gave me to do." Then, by saying, "And now glorify me, Father, with yourself," as though he were to be glorified afterward by the Father whom he himself had first glorified, what does he show except that above, where he says, "I have glorified you on earth," he spoke as if he had done what he was going to do; but here he asked the Father to do that through which the Son would do the former, that is, that the Father glorify the Son, the glorification of the Son through which the Son too would glorify the Father? Finally, if for a thing that was future we put a verb of future time too, where he himself put the past for the future, no obscurity of meaning will remain: as if he had said, "I will glorify you on earth, I will accomplish the work which you gave me to do; and now glorify me, Father, with yourself." Surely this is as plain as where he says, "Glorify your Son, that your Son may glorify you"; and the meaning is altogether the same, except that here the manner of that glorification is stated, while there it is left unsaid; as if the one were explained by the other for those whom it could trouble how the Father would glorify the Son, and especially how the Son too would glorify the Father. For by saying that the Father is glorified by him on earth, but he himself by the Father with the same Father, he surely showed the manner of each glorification. For he glorified the Father on earth by preaching him to the nations; but the Father glorified him with himself by placing him at his right hand. But afterward, concerning the glorifying of the Father, where he says, "I have glorified you," he preferred to use a verb of past time to show that what was most certainly to be was already done in predestination and to be held as already done; that is, that the Son, glorified by the Father with the Father, would glorify the Father on earth. ### Scripture references - John 17:5: quotation, high confidence - John 17:1: quotation, high confidence - John 17:4: quotation, high confidence ### Translation notes - John 17:1, 4–5 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 105.5 (PL 35:1905; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-5). ## Tractates on the Gospel of John 105.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-6 - Source: PL 35:1905–1907 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The glory Christ had before the world was is the glory predestined for his humanity; it does not mean that his human nature was converted into the Word. ### Latin text Sed hanc praedestinationem in sua clarificatione manifestius aperuit, qua eum clarificavit Pater, in eo quod adjunxit, Claritate quam habui, priusquam mun­ dus esset, apud te. Ordo verborum est, quam habui apud te, priusquam mundus esset. Ad hoc valet quod ait, Et nunc clarifica me; hoc est, sicut tunc; ita et nunc; sicut tunc prædestinatione, ita et nunc perfe­ ctione: fac in mundo, quod apud te jam fuerat ante mundum; fac in suo tempore, quod ante omnia tem­ pora statuisti. Hoc quidam sic intelligendum puta­ runt, tanquam natura humana quæ suscepta est a Verbo, converteretur in Verbum, et homo mutaretur in Deum; imo, si diligentius quod opinati sunt cogi­ temus, homo periret in Deo. Non enim quisquam ex ista mutatione hominis vel duplicari Dei Verbum di­ cturus est, vel augeri, ut aut duo sint quod unum fuit, aut amplius sit quod minus fuit. Porro si natura humana in Verbum mutata atque conversa, Verbum Dei quantum erat et quod erat hoc erit, ubi est homo si non perit? ### English translation (Claude) But he disclosed this predestination more plainly in his own glorification, by which the Father glorified him, in what he added: "with the glory which I had with you before the world was." The order of the words is: which I had with you before the world was. To this applies his saying, "And now glorify me": that is, as then, so now; as then by predestination, so now by accomplishment; do in the world what was already with you before the world; do in its own time what you established before all times. Some have thought this should be understood as though the human nature taken up by the Word were converted into the Word, and the man changed into God; or rather, if we consider more carefully what they have supposed, as though the man perished in God. For no one will say that by such a change of the man the Word of God is either doubled or increased, so that either what was one becomes two, or what was less becomes more. Further, if human nature has been changed and converted into the Word, and the Word of God will be as great as he was and what he was, where is the man, if he has not perished? ### Scripture references - John 17:5: quotation, high confidence ### Translation notes - John 17:5 is quoted. Augustine rejects, without naming its holders, the view that Christ's human nature was converted into the Word; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 105.6 (PL 35:1905–1907; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-6). ## Tractates on the Gospel of John 105.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-7 - Source: PL 35:1907 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As we were chosen in Christ before the world, so the Father glorified Christ's humanity in predestination before the world was. ### Latin text Sed ad hanc opinionem, quam veritati prorsus non video convenire, nihil nos urget, si Filio dicente, Et nunc clarifica me tu, Pater, apud temetipsum, clari­ tate quam habui, priusquam mundus esset, apud te, in­ telligamus prædestinationem claritatis humanæ quae in illo est naturae, ex mortali immortalis apud Patrem futuræ; et hoc jam prædestinando factum fuisse ante­ quam mundus esset, quod in mundo etiam suo tem­ pore fieret. Si enim de nobis dixit Apostolus, Sicut elegit nos in ipso ante mundi constitutionem; cur abhorrere putatur a vero, si tunc Pater caput nostrum glorificavit, quando nos in ipso, ut membra ejus essemus, elegit? Sic enim nos electi, quomodo ipse clarificatus; quia priusquam mundus esset, nec nos eramus, nec ipse mediator Dei et hominum homo Christus Jesus. Sed ille qui per ipsum in quantum Verbum ejus est, etiam quæ futura sunt fecit, et vocat ea quæ non sunt, tanquam sint; profecto secundum id quod mediator Dei et hominum homo est, ante mundi constitutionem pro nobis Deus Pater glorificavit ipsum, si tunc elegit etiam nos in ipso. Quid enim dicit Apostolus? « Scimus autem quoniam diligentibus Deum omnia coope­ rantur in bonum, his qui secundum propositum vo­ cati sunt. Quos enim praescivit, et praedestinavit con­ formes fieri imaginis Filii ejus, ut sit ipse primoge­ nitus in multis fratribus: quos autem praedestinavit, illos et vocavit ». ### English translation (Claude) But nothing forces us to this opinion, which I see does not agree at all with the truth, if, when the Son says, "And now glorify me, Father, with yourself, with the glory which I had with you before the world was," we understand the predestination of the glory of the human nature which is in him, which was to become immortal from mortal with the Father; and that this had already been done by predestination before the world was, which was to be done in the world also in its own time. For if the Apostle said of us, "As he chose us in him before the foundation of the world," why is it thought to be foreign to the truth that the Father glorified our head then, when he chose us in him to be his members? For we were chosen in the same way as he was glorified; because before the world was, neither did we exist, nor did the mediator between God and men, the man Christ Jesus. But he who through him, insofar as he is his Word, has made even the things that are to be, and calls the things that are not as though they were, surely glorified him for us before the foundation of the world according to the fact that he is the mediator between God and men, a man, if he then chose us also in him. For what does the Apostle say? "But we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers; and those whom he predestined he also called." ### Scripture references - John 17:5: quotation, high confidence - Eph 1:4: quotation, high confidence - 1 Tim 2:5: allusion, high confidence - Isa 45:11: allusion, medium confidence - Rom 4:17: allusion, high confidence - Rom 8:28: quotation, high confidence - Rom 8:29: quotation, high confidence - Rom 8:30: quotation, high confidence ### Translation notes - John 17:5, Eph 1:4, and Rom 8:28–30 are quoted; 1 Tim 2:5, Isa 45:11 (LXX), and Rom 4:17 are in view. The teaching on predestination is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 105.7 (PL 35:1907; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-7). ## Tractates on the Gospel of John 105.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-8 - Source: PL 35:1907 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ as man was predestined, as Rom 1:4 shows; the glory he had with the Father before the world was is the glory of his resurrection, predestined then and now fulfilled. ### Latin text Nisi forte ipsum praedestinatum dicere formida­ bimus, quia de nobis tantum ut efficiamur conformes imaginis ejus, hoc dixisse videtur Apostolus. Quasi vero quisquam regulam fidei fideliter intuens, Filium Dei negaturus est praedestinatum, qui eum negare hominem non potest. Recte quippe dicitur non præ­ destinatus secundum id quod est Verbum Dei, Deus apud Deum. Utquid enim praedestinaretur, cum jam esset quod erat, sine initio, sine termino sempiternus? Illud autem praedestinandum erat, quod nondum erat, ut sic suo tempore fieret, quemadmodum ante omnia tempora prædestinatum erat ut fieret. Quis­ quis igitur Dei Filium prædestinatum negat, hunc eumdem Filium hominis negat. Sed propter conten­ tiosos etiam hinc audiamus Apostolum in suarum exordio Litterarum. Nam et in prima Epistolarum ejus, quae est ad Romanos, et ipsius Epistolæ prin­ cipium est, ubi legitur: Paulus servus Jesu Christi, vocatus Apostolus, segregatus in Evangelium Dei, quod ante promiserat per Prophetas suos in Scripturis sanctis de Filio suo, qui factus est ei ex semine David secundum carnem, qui prædestinatus est Filius Dei in virtute se­ cundum Spiritum sanctificationis ex resurrectione mor­ tuorum. Secundum hanc ergo prædesti­ nationem etiam clarificatus est antequam mundus esset, ut esset claritas ejus ex resurrectione mortuo­ rum apud Patrem, ad cujus dexteram sedet. Cum ergo videret illius prædestinatæ suæ clarificationis venisse jam tempus, ut et nunc fieret in redditione, quod fuerat in prædestinatione jam factum, oravit di­ cens, Et nunc clarifica me tu, Pater, apud temetipsum, claritate quam habui, priusquam mundus esset, apud te: tanquam diceret, Claritatem quam habui apud te, id est, illam claritatem quam habui apud te in prædestinatione tua, tempus est ut apud te habeam etiam vivens in dextera tua. Sed quoniam diu nos tenuit hujus discussio quæstionis, alio quae sequuntur scr­ mone tractanda sunt. ### English translation (Claude) Unless perhaps we shall be afraid to call him predestined, because the Apostle seems to have said this only of us, that we are made conformed to his image. As if anyone who faithfully considers the rule of faith would deny that the Son of God was predestined, when he cannot deny that he is man. He is rightly said not to have been predestined according to what he is as the Word of God, God with God. For why would he be predestined, since he already was what he was, everlasting, without beginning and without end? But that had to be predestined which did not yet exist, so that it would come to be in its own time, just as it had been predestined before all times to come to be. Whoever, then, denies that the Son of God was predestined denies that this same one is the Son of Man. But because of the contentious, let us hear the Apostle on this point too, at the opening of his letters. For in the first of his Epistles, the one to the Romans, at the very beginning of the Epistle, one reads: "Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was made for him from the seed of David according to the flesh, who was predestined Son of God in power according to the Spirit of holiness by the resurrection of the dead." According to this predestination, then, he was also glorified before the world was, so that his glory, from the resurrection of the dead, might be with the Father, at whose right hand he sits. So when he saw that the time of that predestined glorification of his had now come, so that what had already been done in predestination might now also be done in its fulfillment, he prayed, saying, "And now glorify me, Father, with yourself, with the glory which I had with you before the world was"; as if he said: The glory which I had with you, that is, the glory which I had with you in your predestination, it is time that I should have with you, living also at your right hand. But since the discussion of this question has held us long, what follows must be treated in another sermon. ### Scripture references - Rom 8:29: allusion, high confidence - Rom 1:1: quotation, high confidence - Rom 1:2: quotation, high confidence - Rom 1:3: quotation, high confidence - Rom 1:4: quotation, high confidence - John 17:5: quotation, high confidence ### Translation notes - Rom 1:1–4 (in the Latin "predestined Son of God") and John 17:5 are quoted; Rom 8:29 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 105.8 (PL 35:1907; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/104-1/#p-105-8). ## Tractates on the Gospel of John 106.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-1 - Source: PL 35:1907 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: If "I have made your name known" refers to the whole church of all nations, it is the glorification by which the Son glorifies the Father. ### Latin text De his verbis Domini, sicut ipse donaverit, ser­ mone isto disputaturi sumus, quae ita se habent: Manifestavi nomen tuum hominibus quos dedisti mihi de mundo. Quod si de his tantum dicit discipulis cum quibus cœnavit, et ad quos antequam orare inciperet, tam multa locutus est; non pertinet hoc ad illam cla­ rificationem, sive ut alii interpretati sunt, glorifica­ tionem, de qua superius loquebatur, qua Filius clari­ ficat vel glorificat Patrem. Quanta est enim vel qualis gloria, duodecim vel undecim potius innotuisse mor­ talibus? Si autem quod ait, Manifestavi nomen tuum hominibus, quos dedisti mihi de mundo, omnes intelligi voluit, etiam qui in eum fuerant credituri, ad ejus magnam quae futura erat ex omnibus gentibus Eccle­ siam pertinentes, de qua in Psalmo canitur, In Eccle­ sia magna confitebar tibi; est plane ista clarificatio qua Filius clarificat Patrem, cum ejus nomen notum facit omnibus gentibus, et tam multis generationibus hominum. Et tale est hoc quod ait, Manifestavi nomen tuum hominibus, quos dedisti mihi de mundo, quale illud quod paulo ante dixerat, Ego te clarificavi super terram; pro tempore futuro et illic et hic præteritum ponens, sicut qui sci­ ret prædestinatum esse ut id fieret, et ideo fecisse di­ cens se quod erat sine ulla dubitatione facturus. ### English translation (Claude) On these words of the Lord, as he himself grants, we are going to speak in this sermon; they run thus: "I have made your name known to the men whom you gave me out of the world." If he says this only of the disciples with whom he dined, and to whom he spoke so much before he began to pray, it does not belong to that glorifying (clarificatio), or, as others have translated it, glorification (glorificatio), of which he spoke above, by which the Son glorifies the Father. For how great or what kind of glory is it to have become known to twelve, or rather eleven, mortals? But if by saying, "I have made your name known to the men whom you gave me out of the world," he wished all to be understood, including those who would believe in him, belonging to his great church that was to be from all nations, of which it is sung in the Psalm, "In the great assembly I will confess you," then this is plainly that glorification by which the Son glorifies the Father, when he makes his name known to all nations and to so many generations of men. And this saying, "I have made your name known to the men whom you gave me out of the world," is like what he said a little before, "I have glorified you on earth"; in both places putting the past for the future, as one who knew that it had been predestined to happen, and therefore saying that he had done what he would without any doubt do. ### Scripture references - John 17:6: quotation, high confidence - Ps 35:18 (34:18 LXX): quotation, high confidence - John 17:4: quotation, high confidence ### Translation notes - John 17:6, 17:4, and Ps 35:18 (LXX 34:18) are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 106.1 (PL 35:1907; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-1). ## Tractates on the Gospel of John 106.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-2 - Source: PL 35:1907–1909 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John 17:6–12 refers to the apostles then present, whom Christ kept by his bodily presence; only afterward does he pray for all future believers. ### Latin text Sed de his qui jam erant discipuli ejus, non de omnibus qui in illum fuerant credituri eum dixisse quod dixit, Manifestavi nomen tuum hominibus, quos dedisti mihi de mundo, ea quae sequuntur, credibilius esse demonstrant. Cum enim hoc dixisset, adjunxit: Tui erant, et mihi eos dedisti, et sermonem tuum serva­ verunt: nunc cognoverunt quia omnia quæ dedisti mihi, abs te sunt; quia verba quæ dedisti mihi, dedi eis: et ipsi acceperunt, et cognoverunt vere quia a te exivi, et crediderunt quia tu me misisti. Quanquam et haec omnia de futuris omnibus fidelibus dici potuerunt spe jam perfecta, cum adhuc essent futura: sed ut de his solis quos tunc habebat discipulis hæc loqui intelliga­ tur, illud magis urget quod paulo post ait, Cum essem cum eis, ego servabam eos in nomine tuo: quos dedisti mihi custodivi, et nemo ex eis periit, nisi filius perditionis, ut Scriptura impleatur; Judam significans qui tradidit eum: ex isto quippe duodenario numero Apostolorum solus periit. Deinde subjungit: Nunc autem ad te ve­ nio. Unde manifestum est eum de corporali sua dixisse præsentia, Cum essem cum eis, ego servabam eos, ve­ luti jam cum eis ea præsentia non esset. Eo modo enim significare voluit ascensionem suam mox futu­ ram, de qua dixit, Nunc autem ad te venio: iturus utique ad dexteram Patris; unde venturus est ad vivos et mortuos judicandos præsentia itidem corpo­ rali, secundum fidei regulam sanamque doctrinam: nam præsentia spirituali cum eis erat utique fu­ turus post ascensionem suam, et cum tota Ecclesia sua in hoc mundo usque in consummationem saeculi. Non itaque recte intelliguntur de quibus dixerit, Cum essem cum eis, ego servabam illos, nisi hi quos in se credentes servare jam coeperat prae­ sentia corporali, et quos relicturus fuerat absentia corporali, ut eos cum Patre servaret præsentia spiri­ tuali. Post vero adjungit et cæteros suos, ubi dicit: Non pro his autem rogo tantum, sed et pro his qui cre­ dituri sunt per verbum eorum in me. Ubi manifestius ostendit quod non de omnibus ad eum pertinentibus superius loqueretur, ab eo loco ubi ait, Manifestavi nomen tuum hominibus, quos dedisti mihi; sed de his tantum qui eum, cum illa diceret, audiebant. ### English translation (Claude) But what follows shows it to be more credible that he said, "I have made your name known to the men whom you gave me out of the world," of those who were already his disciples, not of all who would believe in him. For when he had said this, he added: "They were yours, and you gave them to me, and they have kept your word. Now they know that all that you have given me is from you; for the words that you gave me I have given them, and they have received them and have truly known that I came forth from you, and they have believed that you sent me." Although all these things too could have been said of all future believers, as already accomplished in hope while they were still to come, yet what he says a little later presses us more to understand that he says these things only of the disciples he then had: "While I was with them, I kept them in your name; those whom you gave me I have guarded, and none of them perished except the son of perdition, that the Scripture might be fulfilled"; meaning Judas, who betrayed him; for out of that number of twelve apostles he alone perished. Then he adds: "But now I am coming to you." From this it is clear that he spoke of his bodily presence when he said, "While I was with them, I kept them," as though that presence were already no longer with them. For in this way he wished to signify his ascension soon to come, of which he said, "But now I am coming to you"; going, certainly, to the right hand of the Father, from where he will come to judge the living and the dead, likewise in bodily presence, according to the rule of faith and sound doctrine; for in spiritual presence he was certainly going to be with them after his ascension, and with his whole church in this world until the consummation of the age. So those of whom he said, "While I was with them, I kept them," are rightly understood only as those believing in him whom he had already begun to keep by bodily presence, and whom he was going to leave by bodily absence, so as to keep them with the Father by spiritual presence. But afterward he adds his other people too, where he says: "Yet I ask not for these only, but also for those who will believe in me through their word." Here he shows more plainly that above, from the place where he says, "I have made your name known to the men whom you gave me," he was not speaking of all who belong to him, but only of those who were listening to him when he said these things. ### Scripture references - John 17:6: quotation, high confidence - John 17:7: quotation, high confidence - John 17:8: quotation, high confidence - John 17:12: quotation, high confidence - John 17:13: quotation, high confidence - Matt 28:20: allusion, medium confidence - John 17:20: quotation, high confidence ### Translation notes - John 17:6–8, 17:12–13, and 17:20 are quoted; Matt 28:20 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 106.2 (PL 35:1907–1909; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-2). ## Tractates on the Gospel of John 106.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-3 - Source: PL 35:1909 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John 17:1–5 refers to all Christ's people, through whom the Father is glorified as he becomes known. ### Latin text Ab ipso itaque orationis ejus exordio, ubi suble­ vatis oculis in cælum, dixit, Pater, venit hora, clarifica Filium tuum, ut Filius tuus clarificet te, usque ad illud quod paulo post ait, Et nunc clarifica me tu, Pater, apud temetipsum, claritate quam habui, priusquam mundus esset, apud te; omnes suos volebat intelligi, quibus notum faciendo Patrem, clarificat eum. Cum enim dixisset, ut Filius tuus clarificet te; mox quemadmodum id fieret, demonstravit dicens, Sicut dedisti ei potestatem omnis carnis, ut omne quod de­ disti ei, det eis vitam æternam: hæc est autem vita æterna, ut cognoscant te solum verum Deum, et quem misisti Jesum Christum. Non enim potest cognitione hominum clarificari Pater, nisi et ille cognoscatur per quem clarificatur, id est, per quem populis innotescit. Hæc est glorificatio Patris, quæ non circa solos illos Apostolos facta est, sed circa omnes homines fit, quibus suis membris caput est Christus. Neque enim de solis Apostolis potest intel­ ligi, Sicut dedisti ei potestatem omnis carnis, ut omne quod dedisti ei, det eis vitam æternam; sed utique de omnibus quibus in eum credentibus vita æterna datur. ### English translation (Claude) So from the very beginning of his prayer, where, lifting his eyes to heaven, he said, "Father, the hour has come; glorify your Son, that your Son may glorify you," up to what he says a little after, "And now glorify me, Father, with yourself, with the glory which I had with you before the world was," he wished all his own to be understood, by making the Father known to whom he glorifies him. For when he had said, "that your Son may glorify you," he at once showed how this would be done, saying, "As you have given him power over all flesh, that to all that you have given him he may give eternal life; and this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent." For the Father cannot be glorified by men's knowledge unless he too is known through whom he is glorified, that is, through whom he becomes known to the peoples. This is the glorification of the Father, which was brought about not with regard to those apostles only, but is brought about with regard to all men of whom Christ is the head, as of his members. For "As you have given him power over all flesh, that to all that you have given him he may give eternal life" cannot be understood of the apostles only, but certainly of all to whom, as they believe in him, eternal life is given. ### Scripture references - John 17:1: quotation, high confidence - John 17:2: quotation, high confidence - John 17:3: quotation, high confidence - John 17:5: quotation, high confidence ### Translation notes - John 17:1–3 and 17:5 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 106.3 (PL 35:1909; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-3). ## Tractates on the Gospel of John 106.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-4 - Source: PL 35:1909 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The name Christ made known is God's name as Father of Christ; God as Creator is known to all nations, God as the one God was known in Judea. ### Latin text Jam nunc ergo videamus quid de illis, a quibus tunc audiebatur, discipulis suis dicat. Manifestavi, in­ quit, nomen tuum hominibus quos dedisti mihi. Non ergo noverant Dei nomen, cum essent Judæi? Et ubi est quod legitur, Notus in Judæa Deus; in Israel magnum nomen ejus? Ergo manifestavi nomen tuum hominibus istis, quos dedisti mihi de mundo, qui me au­ diunt hæc dicentem: non illud nomen tuum quo vocaris Deus, sed illud quo vocaris Pater meus; quod nomen manifestari sine ipsius Filii manifestatione non posset. Nam quod Deus dicitur universæ creaturæ, etiam omnibus gentibus antequam in Christum crederent, non omni modo esse potuit hoc nomen ignotum. Hæc est enim vis veræ divinitatis, ut creaturæ rationali jam ratione utenti, non omnino ac penitus possit abscondi. Exceptis enim paucis in quibus natura ni­ mium depravata est, universum genus humanum Deum mundi hujus fatetur auctorem. In hoc ergo quod fecit hunc mundum cœlo terraque conspicuum, et antequam imbuerentur in fide Christi, notus omni­ bus gentibus Deus. In hoc autem quod non est injuriis suis cum diis falsis colendus, notus in Judæa Deus. In hoc vero quod Pater est hujus Christi, per quem tollit peccatum mundi, hoc nomen ejus prius occultum omnibus, nunc manifestavit eis quos dedit ei Pater ipse de mundo. Sed quomodo manifestavit, si nondum venit hora de qua superius dixerat, quod ve­ niret hora cum jam non in proverbiis, inquit, loquar vobis, sed palam de Patre meo annuntiabo vobis? An vero annuntiatio manifesta putabitur in proverbiis? Cur ergo dictum est, Palam annuntiabo vobis, nisi quia in proverbiis non est palam? quod au­ tem non in proverbiis occultatur, sed verbis mani­ festatur, procul dubio palam dicitur. Quomodo ergo manifestavit quod nondum palam dixit? Proinde sic intelligendum est, pro tempore futuro præteritum po­ situm, quemadmodum illud, Omnia quæ audivi a Patre meo, nota feci vobis: quod nondum fece­ rat, sed loquebatur quasi fecisset, quod immobiliter esse præfixum sciebat ut faceret. ### English translation (Claude) Now then let us see what he says of those disciples of his by whom he was then being heard. "I have made your name known," he says, "to the men whom you gave me." Did they not, then, know God's name, since they were Jews? And where is what is read, "God is known in Judea; his name is great in Israel"? So: I have made your name known to these men whom you gave me out of the world, who hear me saying these things; not that name of yours by which you are called God, but that by which you are called my Father; a name which could not be made known without the manifestation of the Son himself. For as to his being called God of the whole creation, this name could not be altogether unknown even to all the nations before they believed in Christ. For such is the power of true divinity that it cannot be wholly and utterly hidden from a rational creature already using its reason. For, except for a few in whom nature has been too greatly depraved, the whole human race confesses God to be the author of this world. In this, then, that he made this world visible in heaven and earth, God was known to all nations even before they were imbued with faith in Christ. But in this, that he is not to be worshiped, to his injury, together with false gods, God was known in Judea. But in this, that he is the Father of this Christ, through whom he takes away the sin of the world, this name of his, hidden before from all, he has now made known to those whom the Father himself gave him out of the world. But how did he make it known, if the hour had not yet come of which he had said above that the hour would come when, he says, "I will no longer speak to you in proverbs, but will tell you plainly about my Father"? Or will a manifest telling be thought to be in proverbs? Why then was it said, "I will tell you plainly," unless because in proverbs it is not plain? But what is not hidden in proverbs but made manifest in words is beyond doubt said plainly. How then did he make known what he had not yet said plainly? So it must be understood that the past is put for the future, just as in that saying, "All that I have heard from my Father I have made known to you"; which he had not yet done, but he spoke as if he had done it, since he knew that it had been unchangeably fixed that he would do it. ### Scripture references - John 17:6: quotation, high confidence - Ps 76:1 (75:2 LXX): quotation, high confidence - Rom 1:20: allusion, medium confidence - John 1:29: allusion, medium confidence - John 16:25: quotation, high confidence - John 15:15: quotation, high confidence ### Translation notes - John 17:6, Ps 76:1 (LXX 75:2), John 16:25, and John 15:15 are quoted; John 1:29 is echoed and Rom 1:19–20 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 106.4 (PL 35:1909; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-4). ## Tractates on the Gospel of John 106.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-5 - Source: PL 35:1909–1911 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "They were yours, and you gave them to me" is said of Christ as man; as God he chose them with the Father, for Father and Son are equally almighty and have all things together. ### Latin text Quid est autem, Quos dedisti mihi de mundo 1 Dictum est enim de his quod non essent de mundo. Sed hoc illis regeneratio praestitit, non generatio. Quid est etiam quod sequitur, Tui erant et mihi eos dedisti? An aliquando erant patris, quando non erant unigeniti Filii ejus; et habuit aliquando Pater aliquid sine Filio? Absit. Verumtamen habuit aliquid ali­ quando Deus Filius, quod nondum habuit idem ipse homo Filius; quia nondum erat homo factus ex ma­ tre, quando tamen habebat universa cum Patre. Quapropter quod dixit, Tui erant, non inde se sepa­ ravit Deus Filius, sine quo nihil unquam Pater ha­ buit; sed solet ei tribuere omne quod potest, a quo est ipse qui potest. A quo enim habet ut sit, ab illo habet ut possit; et simul utrumque semper habuit, quia nunquam fuit et non potuit. Quocirca quidquid po­ tuit Pater, semper cum illo Filius potuit; quoniam ille qui nunquam fuit et non potuit, nunquam sine Patre fuit, nunquam sine illo Pater fuit. Ac per hoc sicut Pater æternus omnipotens, ita Filius coaeternus omnipotens; et si omnipotens, utique omnitenens. Id enim potius verbum e verbo interpretamur, si proprio volumus dicere, quod a Graecis dicitur παντοϰράτωρ: quod nostri non sic interpretarentur, ut omnipotens dicerent, cum sit παντοϰράτωρ omnitenens, nisi tan­ tumdem valere sentirent. Quid ergo unquam habere potuit æternus omnitenens, quod non simul habuerit coaeternus omnitenens? Quod itaque ait, Et mihi eos dedisti, hominem se accepisse hanc potestatem ut eos haberet, ostendit; quoniam qui semper omnipotens fuit, non semper homo fuit. Quamobrem, cum Patri potius tribuisse videatur ut ab eo illos acceperit quo­ niam ex ipso est quidquid est de quo est; etiam ipse sibi eos dedit, hoc est, cum Patre Deus Christus, homini Christo quod cum Patre non est, homines de­ dit. Denique qui hoc loco dicit, Tui erant, et mihi eos dedisti, jam superius eisdem discipulis dixerat, Ego vos de mundo elegi. Conteratur hic cogita­ tio carnalis, atque dispereat. De mundo sibi a Patre dicit Filius datos homines quibus alio loco dicit, Ego vos elegi de mundo. Quos Deus Filius de mundo elegit cum Patre, idem ipse homo Filius de mundo eos ac­ cepit a Patre: non enim Pater illos Filio dedisset, nisi elegisset. Ac per hoc Filius sicut non inde sepa­ ravit Patrem, quando dixit, Ego vos de mundo elegi, quoniam simul eos elegit et Pater: sic non inde se­ paravit et se, quando dixit, Tui erant, quia et ipsius Filii pariter erant. Nunc autem homo idem ipse Fi­ lius accepit eos qui non erant ipsius, quia et formam servi accepit Deus idem quæ non erat ipsius. ### English translation (Claude) But what is "whom you gave me out of the world"? For it was said of them that they were not of the world. But regeneration gave them this, not generation. What, too, is what follows: "They were yours, and you gave them to me"? Were they ever the Father's when they were not his only-begotten Son's? And did the Father ever have anything without the Son? Far from it. Yet God the Son did at one time have something which the same Son as man did not yet have; because he had not yet been made man of his mother, when he nevertheless had all things with the Father. So when he said, "They were yours," God the Son, without whom the Father never had anything, did not thereby exclude himself; but he is accustomed to attribute all that he can do to him from whom he is, he who can do it. For from whom he has his being, from him he has his power; and he always had both together, because he never was without being able. Therefore whatever the Father could do, the Son could always do with him; since he who never was without being able was never without the Father, and the Father was never without him. And so, as the Father is eternal and almighty, so the Son is coeternal and almighty; and if almighty, then certainly all-holding. For if we wish to speak properly, we translate word for word more exactly what the Greeks call pantokratōr; and our people would not have translated it so as to say "almighty," since pantokratōr means "all-holding," unless they had felt that it means just as much. What then could the eternal All-holding ever have that the coeternal All-holding did not have at the same time? So by saying, "And you gave them to me," he shows that as man he received this power to have them; since he who was always almighty was not always man. Therefore, although he seems rather to have attributed to the Father that he received them from him, since whatever is, is from him from whom he himself is, yet he also gave them to himself; that is, Christ, God with the Father, gave men to Christ the man, which is not what he is with the Father. Finally, he who says in this place, "They were yours, and you gave them to me," had already said above to the same disciples, "I chose you out of the world." Let fleshly thinking be crushed here and perish. The Son says that men were given him by the Father out of the world, the same men to whom he says in another place, "I chose you out of the world." Those whom God the Son chose out of the world with the Father, the same Son as man received out of the world from the Father; for the Father would not have given them to the Son unless he had chosen them. And so, just as the Son did not separate the Father from this when he said, "I chose you out of the world," since the Father too chose them together with him, so he did not separate himself from it either when he said, "They were yours," because they were equally the Son's own. But now the same Son as man received those who were not his own, because the same God also received the form of a servant, which was not his own. ### Scripture references - John 17:6: quotation, high confidence - John 17:16: allusion, high confidence - John 15:19: quotation, high confidence - Phil 2:7: allusion, medium confidence ### Translation notes - John 17:6 and 15:19 are quoted; John 17:14, 16 and Phil 2:7 are in view. Augustine explains Latin omnipotens as a rendering of Greek pantokratōr ("all-holding"). ### Citation (SBL) Augustine, Tract. Ev. Jo. 106.5 (PL 35:1909–1911; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-5). ## Tractates on the Gospel of John 106.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-6 - Source: PL 35:1911 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples truly knew and believed only after receiving the Spirit; Christ speaks of their faith in the past tense as a prediction. ### Latin text Sequitur ac dicit, Et sermonem tuum servaverunt: nunc cognoverunt quia omnia quæ dedisti mihi, abs te sunt: id est, cognoverunt quia abs te sum. Simul enim Pater dedit omnia, cum genuit qui haberet om­ nia. Quia verba, inquit, quæ dedisti mihi, dedi eis, et ipsi acceperunt: id est, intellexerunt atque tenuerunt. Tunc enim verbum accipitur, quando mente percipi­ tur. Et cognoverunt, inquit, vere quia a te exivi, et crediderunt quia tu me misisti. Et hic subaudiendum est, vere: quod enim dixit, cognoverunt vere, expo­ nere voluit adjungendo, et crediderunt. Hoc itaque crediderunt vere, quod cognoverunt vere: id enim est a te exivi, quod est, tu me misisti. Cum ergo dixisset, cognoverunt vere, ne quisquam putaret istam cognitio­ nem jam per speciem factam, non per fidem; expo­ nendo addidit, et crediderunt, ut subaudiamus vere, et intelligamus hoc dictum esse, cognoverunt vere, quod est crediderunt vere: non eo modo quem significavit paulo ante, cum dixit, Modo creditis? Venit hora, et jam venit, ut dispergamini unusquisque in propria, et me solum relinquatis. Sed credide­ runt vere, id est quomodo credendum est, inconcusse, firme, stabiliter, fortiter; non jam in propria redi­ turi, et Christum relicturi. Adhuc ergo discipuli non erant tales, quales eos dicit verbis præteriti temporis, quasi jam essent, prænuntians quales futuri es­ sent, accepto scilicet Spiritu sancto, qui eos, sicut promissum est, duceret omnia. Quem priusquam acci­ perent quomodo servaverunt ejus sermonem, quod de illis quasi fecerint, dixit; quando primus eorum ter eum negavit, cum ex ore ejus audisset quid futurum esset homini qui eum co­ ram hominibus negavisset? Dedit ergo eis verba sicut dixit, quae dedit ei Pater: sed quando illa non foris in auribus, sed intus in cordibus spiritua­ liter acceperunt, tunc vere acceperunt, quia tunc vere cognoverunt; vere autem cognoverunt, quia vere cre­ diderunt. ### English translation (Claude) He continues and says, "And they have kept your word; now they know that all that you have given me is from you": that is, they have known that I am from you. For the Father gave all things at once when he begot him who would have all things. "For the words," he says, "which you gave me I have given them, and they have received them": that is, they have understood and held them. For a word is received when it is perceived by the mind. "And they have known truly," he says, "that I came forth from you, and they have believed that you sent me." Here too "truly" is to be understood; for he wished to explain what he said, "they have known truly," by adding, "and they have believed." So they have truly believed what they have truly known: for "I came forth from you" is the same as "you sent me." When, then, he had said, "they have known truly," lest anyone think that this knowledge had already come about by sight and not by faith, he added by way of explanation, "and they have believed," so that we may supply "truly" and understand that "they have known truly" was said in the sense of "they have believed truly"; not in the way he signified a little before, when he said, "Do you now believe? The hour is coming, and has now come, when you will be scattered, each to his own, and will leave me alone." But they believed truly, that is, as one ought to believe: unshaken, firm, steady, strong; no longer about to return to their own and to leave Christ. So the disciples were not yet such as he describes them in words of past time, as though they already were; he was foretelling what they would be, that is, when they had received the Holy Spirit, who, as was promised, would lead them in all things. Before they received him, how did they keep his word, as he said of them as though they had done it, when the first of them denied him three times, after hearing from his mouth what would happen to the man who denied him before men? So he gave them, as he said, the words which the Father gave him; but when they received them not outwardly in their ears but inwardly in their hearts, spiritually, then they truly received them, because then they truly knew; and they truly knew because they truly believed. ### Scripture references - John 17:6: quotation, high confidence - John 17:7: quotation, high confidence - John 17:8: quotation, high confidence - John 16:31: quotation, high confidence - John 16:32: quotation, high confidence - John 16:13: allusion, high confidence - Matt 10:33: allusion, high confidence - Matt 26:75: allusion, high confidence ### Translation notes - John 17:7–8, John 16:31–32 are quoted; John 16:13, Matt 10:33, and Peter's denials (Matt 26:69–75) are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 106.6 (PL 35:1911; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-6). ## Tractates on the Gospel of John 106.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-7 - Source: PL 35:1911 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As eternal Son, Christ received the Father's words not in time but by being begotten, for the Father speaks all things in his Word. ### Latin text Ipsi autem Filio quomodo Pater ea verba dede­ rit, quibus verbis homo poterit explicare? Facilior sane quaestio videtur, si secundum id quod Filius est hominis, accepisse a Patre illa verba credatur. Quan­ quam natus ex Virgine quando et quomodo ea didi­ cerit, quis enarrabit; quando etiam ipsam quæ de Virgine facta est, generationem ejus quis enarrabit? Si vero secundum id quod est de Patre genitus Pa­ trique coæternus, accepisse a Patre ista verba cogita­ tur, nihil ibi temporis cogitetur quasi prius fuerit qui ea non habuerit, atque ut haberet quæ non habebat acceperit; quoniam quidquid Deus Pater Deo Filio dedit, gignendo dedit. Ita enim dedit Filio Pater, sine quibus Filius esse non posset, sicut ei dedit ut esset. Nam quomodo aliter Verbo verba daret aliqua, in quo ineffabiliter dixit omnia? Sed jam quæ se­ quuntur, alio sunt exspectanda sermone. ### English translation (Claude) But how the Father gave those words to the Son himself, with what words can a man explain? The question seems easier, certainly, if he is believed to have received those words from the Father according to what he is as Son of Man. Yet, born of the Virgin, when and how he learned them, who will tell, when even his very generation from the Virgin, who will tell? But if he is thought to have received these words from the Father according to what he is as begotten of the Father and coeternal with the Father, let no time be thought of there, as though he first existed without having them and then received them, so as to have what he did not have; since whatever God the Father gave to God the Son, he gave by begetting. For the Father gave the Son those things without which the Son could not be, just as he gave him to be. For how else would he give any words to the Word, in whom he ineffably spoke all things? But what follows must be awaited in another sermon. ### Scripture references - John 17:8: allusion, high confidence - Isa 53:8: allusion, medium confidence ### Translation notes - Isa 53:8 ("who will tell his generation?") is echoed; John 17:8 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 106.7 (PL 35:1911; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-106-7). ## Tractates on the Gospel of John 107.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-1 - Source: PL 35:1911 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ prays not for the world, those who live by worldly desire, but for those the Father has given him. ### Latin text Cum de his quos jam discipulos habebat, Do­ minus loqueretur ad Patrem, inter alia etiam dixit hoc: Ego pro eis rogo: non pro mundo rogo, sed pro his quos dedisti mihi. Mundum vult modo intelligi, qui vivunt secundum concupiscentiam mundi, et non sunt in ea sorte gratiae, ut ab illo eligantur ex mundo. Non itaque pro mundo, sed pro his quos ei Pater de­ dit, rogare se dicit: per hoc enim quod eos illi Pater jam dedit, factum est ut non pertineant ad eum mun­ dum pro quo non rogat. ### English translation (Claude) When the Lord was speaking to the Father about those whom he already had as disciples, among other things he also said this: "I pray for them; I do not pray for the world, but for those whom you have given me." By "the world" he wants us here to understand those who live according to the desire of the world and are not in that lot of grace by which they are chosen by him out of the world. So he says he prays not for the world but for those whom the Father has given him: for by the very fact that the Father has already given them to him, it has come about that they do not belong to that world for which he does not pray. ### Scripture references - John 17:9: quotation, high confidence ### Translation notes - John 17:9 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 107.1 (PL 35:1911; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-1). ## Tractates on the Gospel of John 107.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-2 - Source: PL 35:1911–1913 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The saints belong equally to the Father and the Son, showing that the Son is equal to the Father, unlike the elder son of the parable, to whom only lower creation belonged. ### Latin text Deinde subjungit, Quia tui sunt. Neque enim quia Pater eos Filio dedit, amisit ipse quos dedit: cum adhuc Filius sequatur, et dicat, Et mea omnia tua sunt, et tua mea. Ubi satis apparet quomodo uni­ geniti Filii sint omnia quae sunt Patris; per hoc uti­ que quod etiam ipse Deus est, et de Patre Patri est natus aequalis: non quomodo dictum est uni ex duo­ bus filiis, majori scilicet, Tu semper mecum es, et om­ nia mea tua sunt. Illud enim dictum est de his omnibus creaturis quæ infra creaturam san­ ctam rationalem sunt, quæ utique subduntur Eccle­ siæ; in qua universa Ecclesia et illi duo intelliguntur filii major et minor, cum omnibus Angelis sanctis, quibus erimus æquales in regno Christi et Dei: hoc autem ita dictum est, Et mea omnia tua sunt, et tua mea, ut hic sit etiam ipsa creatura ra­ tionalis, quæ non nisi Deo subditur, ut ei quæ infra illam sunt cuncta subdantur. Hæc ergo cum sit Dei Patris, non simul esset et Filii, nisi Patri esset æqua­ lis: de ipsa quippe agebat, cum diceret, Non pro mundo rogo, sed pro his quos dedisti mihi: quia tui sunt, et mea omnia tua sunt, et tua mea. Nec fas est ut sancti, de quibus hæc locutus est, cujusquam sint, nisi ejus a quo creati et sanctificati sunt: ac per hoc et omnia quæ ipsorum sunt, necesse est ut ejus sint cujus et ipsi sunt. Ergo cum et Patris et Filii sunt, æquales eos esse demonstrant, quorum æqualiter sunt. Illud autem quod ait, cum de Spiritu sancto lo­ queretur, Omnia quæ habet Pater, mea sunt; pro­ pterea dixi quia de meo accipiet, et annuntiabit vobis; de his dixit quae ad ipsam Patris per­ tinent divinitatem, in quibus illi est æqualis, omnia quae habet habendo. Neque enim Spiritus sanctus de creatura quæ Patri est subdita et Filio, fuerat ac­ cepturus quod ait, de meo accipiet; sed utique de Patre de quo procedit Spiritus, de quo est natus et Filius. ### English translation (Claude) Then he adds, "because they are yours." For the Father did not lose those he gave by giving them to the Son, since the Son goes on to say, "And all mine are yours, and yours are mine." Here it is clear enough how all things that are the Father's are the only-begotten Son's: certainly by this, that he too is God, born of the Father, equal to the Father; not in the way it was said to one of two sons, namely the elder, "You are always with me, and all that is mine is yours." For that was said of all those creatures which are below the holy rational creation, which certainly are subject to the church; in which whole church are understood also those two sons, the elder and the younger, together with all the holy angels, to whom we shall be equal in the kingdom of Christ and of God. But "And all mine are yours, and yours are mine" is said in such a way that the rational creation itself is included here too, which is subject to none but God, so that all things below it may be subject to it. Since this creation, then, is God the Father's, it would not at the same time be the Son's unless he were equal to the Father; for it was of this creation that he was speaking when he said, "I do not pray for the world, but for those whom you have given me, because they are yours; and all mine are yours, and yours are mine." Nor is it right that the saints, of whom he spoke these words, should belong to anyone but him by whom they were created and sanctified; and therefore all that is theirs must belong to him to whom they themselves belong. Since, then, they belong both to the Father and to the Son, they show that those to whom they equally belong are equal. But what he said when he was speaking of the Holy Spirit, "All that the Father has is mine; therefore I said that he will receive of what is mine and announce it to you," he said of the things that belong to the very divinity of the Father, in which the Son is equal to him by having all that he has. For the Holy Spirit was not going to receive from the creation which is subject to the Father and the Son what he speaks of in "he will receive of mine," but certainly from the Father, from whom the Spirit proceeds and from whom the Son too is born. ### Scripture references - John 17:9: quotation, high confidence - John 17:10: quotation, high confidence - Luke 15:31: quotation, high confidence - Luke 20:36: allusion, medium confidence - John 16:15: quotation, high confidence ### Translation notes - John 17:9–10, Luke 15:31, and John 16:15 are quoted; Luke 20:36 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 107.2 (PL 35:1911–1913; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-2). ## Tractates on the Gospel of John 107.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-3 - Source: PL 35:1913 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ is glorified in the apostles when his glory becomes known through them; he speaks of it as done because it was predestined. ### Latin text Et clarificatus sum, inquit, in eis. Nunc suam clarificationem tanquam facta sit dicit, cum adhuc esset futura: superius autem a Patre poscebat ut fie­ ret. Sed utrum ipsa sit clarificatio, de qua dixerat, Et nunc clarifica me tu, Pater, apud temetipsum, cla­ ritate quam habui, priusquam mundus esset, apud te; utique requirendum est. Si enim apud te, quomodo in eis? An cum hoc ipsum inno­ tescit eis, ac per ipsos omnibus qui credunt eis testi­ bus suis? Possumus plane sic intelligere dixisse Do­ minum de Apostolis, quod clarificatus sit in eis: di­ cendo enim esse jam factum, ostendit jam fuisse prædestinatum, et certum haberi voluit quod esset futurum. ### English translation (Claude) "And I am glorified in them," he says. Now he speaks of his glorification as though it had been done, though it was still to come; above he was asking the Father that it be done. But whether this is the same glorification of which he had said, "And now glorify me, Father, with yourself, with the glory which I had with you before the world was," must certainly be asked. For if "with you," how "in them"? Or is it when this very thing becomes known to them, and through them to all who believe them as his witnesses? We can plainly understand the Lord to have said of the apostles that he is glorified in them: for by saying it was already done, he showed that it had already been predestined, and wished what was to come to be held as certain. ### Scripture references - John 17:10: quotation, high confidence - John 17:5: quotation, high confidence ### Translation notes - John 17:10 and 17:5 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 107.3 (PL 35:1913; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-3). ## Tractates on the Gospel of John 107.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-4 - Source: PL 35:1913 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "I am no longer in the world" refers to Christ's bodily departure soon to come, as one says of someone about to leave, "He is no longer here." ### Latin text Et jam, inquit, non sum in mundo, et hi in mundo sunt. Si horam prorsus illam qua loquebatur attendas, utrique adhuc in mundo erant; et ipse sci­ licet, et illi de quibus hoc dicebat: non enim secun­ dum provectum cordis et vitæ id accipere possumus vel debemus, ut illi propterea adhuc esse dicantur in mundo, quod mundana adhuc sapiant; ille autem jam non esse in mundo, sapiendo divina. Positum est hic enim verbum unum, quod nos ita intelligere omnino non sinat: quia non ait, Et non sum in mun­ do; sed, Jam non sum in mundo: per hoc ostendens fuisse se in mundo, jam non esse. Numquid ergo fas est ut eum credamus aliquando mundana sapuisse, et ab hoc errore liberatum jam illa non sapere? Quis tam impio sensu se induerit? Restat igitur ut secun­ dum id quod ipse etiam in mundo prius erat, in mundo se dixerit jam non esse; profecto præsentia corporali, a mundo scilicet absentiam suam jam cito futuram, illorum autem tardius, per hoc ostendens, quod se jam non hic esse, illos autem hic esse dixit, cum et ipse hic et illi adhuc essent. Sic enim est lo­. cutus, homo congruens hominibus, ut mos loquendi sese habet humanus. An non quotidie dicimus, Jam non est hic, de aliquo quantocius abituro? Et maxi­ me hoc de morituris solet dici. Quanquam et ipse Do­ minus tanquam prævidens quid lecturos movere pos­ set adjecit, Et ego ad te venio: sic exponens quodam­ modo cur dixerit, Jam non sum in mundo. ### English translation (Claude) "And now I am no longer in the world," he says, "and these are in the world." If you consider only the hour in which he was speaking, both were still in the world, he himself and those of whom he said this. For we cannot and ought not to take this according to progress of heart and life, as though they are said to be still in the world because they still think worldly thoughts, while he is no longer in the world because he thinks divine thoughts. For one word is placed here which does not at all allow us to understand it so: he does not say, "And I am not in the world," but, "I am no longer in the world," showing by this that he had been in the world and no longer was. Is it right, then, for us to believe that he once thought worldly thoughts and, freed from this error, no longer thinks them? Who would clothe himself in so impious a notion? It remains, then, that he said he was no longer in the world in the sense in which he too had formerly been in the world, namely, in bodily presence; showing his absence from the world, soon to come, and theirs, later, by saying that he was no longer here but they were here, though both he and they were still here. For he spoke thus as a man in keeping with men, as human usage of speech has it. Do we not say every day of someone about to leave very soon, "He is no longer here"? And this is said especially of the dying. Yet the Lord himself, as if foreseeing what might trouble readers, added, "And I am coming to you," thus explaining in a way why he said, "I am no longer in the world." ### Scripture references - John 17:11: quotation, high confidence ### Translation notes - John 17:11 is quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 107.4 (PL 35:1913; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-4). ## Tractates on the Gospel of John 107.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-5 - Source: PL 35:1913 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ prays as man for his disciples, but "that they may be one as we are" shows that as God he is one in nature with the Father. ### Latin text Commendat ergo eos Patri, quos corporali ab­ sentia relicturus est, dicens: Pater sancte, serva eos in nomine tuo quos dedisti mihi. Nempe sicut homo Deum rogat pro discipulis suis, quos accepit a Deo. Sed attende quod sequitur: Ut sint, inquit, unum sic­ ut et nos. Non ait, Ut nobiscum sint unum, aut, simus unum ipsi et nos, sicut unum sumus nos; sed ait, Ut sint unum sicut et nos. Ipsi utique in natura sua sunt unum, sicut et nos in nostra unum sumus. Quod procul dubio verum non diceret, nisi secundum hoc diceret, quod ejusdem naturæ Deus est cujus et Pater, secundum quod alibi dixit, Ego et Pater unum sumus: non secundum id quod etiam ho­ mo est; nam secundum hoc, Pater major me est, dixit. Sed quoniam una eademque persona est Deus et homo, intelligimus hominem in eo quod rogat: intelligimus autem Deum in eo quod unum sunt et ipse et ille quem rogat. Sed est adhuc in con­ sequentibus locus ubi de hac re diligentius disputan­ dum est. ### English translation (Claude) So he commends to the Father those whom he is going to leave by bodily absence, saying: "Holy Father, keep them in your name, those whom you have given me." Certainly as a man asking God for his disciples, whom he received from God. But attend to what follows: "That they may be one," he says, "as we also are." He does not say, "That they may be one with us," or, "that they and we may be one, as we are one"; but he says, "That they may be one as we also are." They, of course, are one in their nature, as we too are one in ours. Which beyond doubt he would not say truly unless he said it according to this, that he is God of the same nature as the Father, according to which he said elsewhere, "I and the Father are one"; not according to what he also is as man; for according to this he said, "The Father is greater than I." But since God and man are one and the same person, we understand the man in that he asks, but we understand God in that both he and the one he asks are one. But there is still a place in what follows where this matter must be discussed more carefully. ### Scripture references - John 17:11: quotation, high confidence - John 10:30: quotation, high confidence - John 14:28: quotation, high confidence ### Translation notes - John 17:11, 10:30, and 14:28 are quoted. The statement that God and man are one person in Christ is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 107.5 (PL 35:1913; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-5). ## Tractates on the Gospel of John 107.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-6 - Source: PL 35:1913 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Father and Son do not keep the disciples by turns; the one God, Father, Son, and Holy Spirit, keeps them together, though Scripture distinguishes the persons. ### Latin text Hic autem sequitur: Cum essem cum eis, ego serva­ bam eos in nomine tuo. Me, inquit, veniente ad te, serva eos in nomine tuo, in quo eos quando cum eis eram, et ipse servabam. In nomine Patris servabat discipulos suos Filius homo, cum eis humana præsentia constitu­ tus: sed etiam Pater in nomine Filii servabat quos in nomine Filii petentes exaudiebat. His quippe idem Fi­ lius dixerat: Amen, amen dico vobis, si quid petieritis Patrem in nomine meo, dabit vobis. Neque hoc tam carnaliter debemus accipere, velut vicissim nos servent Pater et Filius, amborum in nobis custo­ diendis alternante custodia, quasi succedat alius quando discesserit alius: simul enim nos custodiunt Pater et Filius et Spiritus sanctus, qui est unus verus et beatus Deus. Sed Scriptura nos non levat, nisi descendat ad nos: sicut Verbum caro factum descen­ dit ut levaret, non cecidit ut jaceret. Si descenden­ tem cognovimus, cum levante surgamus; et intelli­ gamus, cum ita loquitur, personas eum distinguere, non separare naturas. Quando ergo servabat discipulos suos Filius præsentia corporali, non exspecta­ bat Pater ad custodiendum succedere Filio discedenti; sed eos ambo servabant potentia spirituali: et quando ab eis abstulit Filius praesentiam corporalem, tenuit cum Patre custodiam spiritualem. Quia et custodiendos quando Filius homo accepit, custo­ diæ paternæ non eos abstulit: et cum Pater Filio custodiendos dedit, non dedit sine ipso cui dedit; sed dedit homini Filio, non sine Deo eodem ipso uti­ que Filio. ### English translation (Claude) But here follows: "While I was with them, I kept them in your name." Now that I am coming to you, he says, keep them in your name, in which I myself kept them when I was with them. In the Father's name the Son, as man, kept his disciples, being with them in human presence; but the Father too kept in the Son's name those whom he heard when they asked in the Son's name. For the same Son had said to them: "Truly, truly, I say to you, if you ask the Father anything in my name, he will give it to you." Nor ought we to take this so carnally as though the Father and the Son keep us by turns, their guarding of us alternating, as though one took over when the other departed: for the Father and the Son and the Holy Spirit, who is the one true and blessed God, keep us together. But Scripture does not lift us up unless it comes down to us; just as the Word made flesh came down in order to lift us up, not fell so as to lie there. If we have recognized him as coming down, let us rise with him as he lifts us; and let us understand, when he speaks thus, that he distinguishes persons, not separates natures. So when the Son kept his disciples by bodily presence, the Father was not waiting to take over from the departing Son in guarding them; both kept them by spiritual power; and when the Son took his bodily presence away from them, he held with the Father the spiritual guarding. For when the Son as man received them to be kept, he did not take them away from the Father's keeping; and when the Father gave them to the Son to be kept, he did not give them without him to whom he gave them; but he gave them to the Son as man, not without the same Son as God. ### Scripture references - John 17:12: quotation, high confidence - John 16:23: quotation, high confidence - John 1:14: allusion, high confidence ### Translation notes - John 17:12 and 16:23 are quoted; John 1:14 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 107.6 (PL 35:1913; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-6). ## Tractates on the Gospel of John 107.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-7 - Source: PL 35:1913 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas, the son of perdition, alone perished, as the psalm prophesied. ### Latin text Sequitur ergo Filius, et dicit: Quos dedisti mihi, custodivi: et nemo ex his periit, nisi filius perditionis, ut Scriptura impleatur. Filius perditionis dictus est traditor Christi, perditioni prædestinatus, secundum Scripturam quæ de illo in psalmo centesimo octavo maxime prophetatur. ### English translation (Claude) Then the Son continues and says: "Those whom you gave me I have guarded, and none of them perished except the son of perdition, that the Scripture might be fulfilled." The betrayer of Christ is called the son of perdition, predestined to perdition, according to the Scripture which prophesies of him above all in the hundred and eighth psalm. ### Scripture references - John 17:12: quotation, high confidence - Ps 109:8 (108:8 LXX): allusion, medium confidence ### Translation notes - John 17:12 is quoted. The psalm meant is Ps 109 (LXX 108), applied to Judas in Acts 1:20. The statement that Judas was predestined to perdition is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 107.7 (PL 35:1913; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-7). ## Tractates on the Gospel of John 107.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-8 - Source: PL 35:1913–1915 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's joy, to be fulfilled in the disciples, is their being one as he and the Father are, the peace and blessedness of the age to come. ### Latin text Nunc auteM, inquit, ad te venio; et hæc loquor in mundo, ut habeant gaudium meum impletum in se­ metipsis. Ecce in mundo se loqui dicit, qui paulo ante dixerat, Jam non sum in mundo: quod cur dixerit, ibi exposuimus, imo ipsum id exposuisse docuimus. Ergo et quia nondum abierat, hic adhuc erat; et quia mox fuerat abiturus, hic quodammodo jam non erat. Quod sit autem hoc gaudium de quo ait, ut habeant gaudium meum impletum in semetipsis, jam superius expressum est, ubi ait, Ut sint unum sicut et nos. Hoc gaudium suum, id est, a se in eos collatum, in eis dicit implendum; propter quod locutum se dixit in mundo. Hæc est pax illa et beatitudo in futuro sæ­ culo, propter quam consequendam temperanter et juste et pie vivendum est in hoc sæculo. ### English translation (Claude) "But now," he says, "I am coming to you; and these things I speak in the world, that they may have my joy fulfilled in themselves." See, he says he is speaking in the world, he who had said a little before, "I am no longer in the world"; why he said that, we explained there, or rather we showed that he himself explained it. So because he had not yet gone, he was still here; and because he was soon to go, he was in a sense no longer here. But what this joy is of which he says, "that they may have my joy fulfilled in themselves," has already been expressed above, where he says, "that they may be one as we also are." This joy of his, that is, conferred by him on them, he says is to be fulfilled in them; and for this reason he said he had spoken in the world. This is that peace and blessedness in the age to come, for the attaining of which we must live soberly and justly and devoutly in this age. ### Scripture references - John 17:13: quotation, high confidence - John 17:11: quotation, high confidence - Titus 2:12: allusion, high confidence ### Translation notes - John 17:13 and 17:11 are quoted; Titus 2:12 is echoed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 107.8 (PL 35:1913–1915; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/106-1/#p-107-8). ## Tractates on the Gospel of John 108.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-1 - Source: PL 35:1915 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples are not of the world by rebirth from the Holy Spirit; Christ was never of the world, being born of the Spirit even in the form of a servant. ### Latin text Loquens adhuc Dominus ad Patrem, et orans pro discipulis suis, dicit: Ego dedi eis sermonem tuum, et mundus eos odio habuit. Nondum id experti fuerant passionibus suis, quæ illos postea sunt secutæ; sed more suo dicit ista, verbis præteriti temporis futura prænuntians. Deinde causam subjiciens cur eos ode­ rit mundus: Quia non sunt, inquit, de mundo, sicut et ego non sum de mundo. Hoc eis regeneratione col­ latum est: nam generatione de mundo erant, propter quod jam eis dixerat, Ego vos de mundo elegi. Donatum est ergo eis ut sicut ipse, nec ipsi essent de mundo, eos ipso liberante de mundo. Ipse autem de mundo nunquam fuit: quia etiam secun­ dum formam servi de Spiritu sancto ipse natus est, de quo illi renati. Nam si propterea illi jam non de mundo, quia renati sunt de Spiritu sancto; propterea ille nunquam de mundo, quia natus est de Spiritu sancto. ### English translation (Claude) Still speaking to the Father and praying for his disciples, the Lord says: "I have given them your word, and the world has hated them." They had not yet experienced this in their sufferings, which came upon them afterward; but in his manner he says these things, foretelling future things in words of past time. Then, giving the reason why the world hated them: "Because they are not of the world," he says, "as I also am not of the world." This was conferred on them by regeneration; for by generation they were of the world; that is why he had already said to them, "I chose you out of the world." So it was granted them that, like him, they too should not be of the world, he himself freeing them from the world. But he himself was never of the world: because even according to the form of a servant he was born of the Holy Spirit, of whom they were reborn. For if they are no longer of the world because they were reborn of the Holy Spirit, he was never of the world because he was born of the Holy Spirit. ### Scripture references - John 17:14: quotation, high confidence - John 15:19: quotation, high confidence - Luke 1:35: allusion, high confidence - John 3:5: allusion, medium confidence ### Translation notes - John 17:14 and 15:19 are quoted; Luke 1:35 and John 3:5 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 108.1 (PL 35:1915; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-1). ## Tractates on the Gospel of John 108.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-2 - Source: PL 35:1915 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Sanctify them in the truth" asks for growth in holiness by grace; the truth is Christ himself, of whom the old sanctifications were shadows. ### Latin text Non rogo, inquit, ut tollas eos de mundo, sed ut serves eos ex malo. Adhuc enim necessarium habe­ bant, quamvis jam non essent de mundo, esse tamen in mundo. Repetit eamdem sententiam: De mundo, inquit, non sunt, sicut et ego non sum de mundo. San­ ctifica eos in veritate. Sic enim servantur ex malo, quod superius oravit ut fieret. Quæri autem potest quomodo de mundo jam non erant, si sanctificati in veritate nondum erant; aut si jam erant, cur poscat ut sint. An quia et sanctificati in eadem proficiunt sanctitate, fiuntque sanctiores; neque hoc sine adju­ torio gratiæ Dei, sed illo eorum sanctificante prove­ ctum, qui sanctificavit incoeptum? Unde et Apostolus dicit: Qui in vobis opus bonum cœpit, perficiet usque in diem Christi Jesu. Sanctificantur ita­ que in veritate hæredes Testamenti Novi, cujus veri­ tatis umbræ fuerant sanctificationes Veteris Testa­ menti: et cum sanctificantur in veritate, utique san­ ctificantur in Christo, qui veraciter dixit, Ego sum via, et veritas, et vita. Item quando ait, Veritas liberabit vos, paulo post exponens quid dixe­ rit, Si vos, inquit, Filius liberaverit, tunc vere liberi eritis; ut ostenderet hoc se prius dixisse veritatem, quod postmodum Filium. Quid ergo aliud et hoc loco dixit, Sanctifica eos in veritate, nisi, sanctifica eos in me? ### English translation (Claude) "I do not ask," he says, "that you take them out of the world, but that you keep them from evil." For they still needed, though no longer of the world, to be in the world. He repeats the same thought: "They are not of the world," he says, "as I also am not of the world. Sanctify them in the truth." For in this way they are kept from evil, as he prayed above. But it can be asked how they were no longer of the world if they had not yet been sanctified in the truth; or, if they already had been, why he asks that they may be. Is it because those who have been sanctified also make progress in the same holiness and become holier; and this not without the help of God's grace, but with him sanctifying their progress who sanctified their beginning? Hence the Apostle too says: "He who began a good work in you will bring it to completion until the day of Christ Jesus." So the heirs of the New Testament are sanctified in the truth, of which truth the sanctifications of the Old Testament were shadows; and when they are sanctified in the truth, they are certainly sanctified in Christ, who said truly, "I am the way, and the truth, and the life." Likewise when he says, "The truth will set you free," explaining a little later what he meant, he says, "If the Son sets you free, then you will be truly free," to show that what he had first called the truth he afterward called the Son. What else, then, did he say in this place too, "Sanctify them in the truth," but "sanctify them in me"? ### Scripture references - John 17:15: quotation, high confidence - John 17:16: quotation, high confidence - John 17:17: quotation, high confidence - Phil 1:6: quotation, high confidence - Heb 10:1: allusion, medium confidence - John 14:6: quotation, high confidence - John 8:32: quotation, high confidence - John 8:36: quotation, high confidence ### Translation notes - John 17:15–17, Phil 1:6, John 14:6, 8:32, and 8:36 are quoted; Heb 10:1 is echoed. Migne's inline reference is removed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 108.2 (PL 35:1915; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-2). ## Tractates on the Gospel of John 108.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-3 - Source: PL 35:1915 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Your word is truth" means Christ, the Word (logos); the Father sanctifies his own in his only-begotten Son. ### Latin text Denique sequitur, et hoc apertius insinuare non desinit: Sermo, inquit, tuus veritas est. Quid aliud dixit, quam, Ego veritas sum? Græcum quippe Evan­ gelium λόγος habet, quod etiam ibi legitur, ubi dictum est, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Et utique Verbum ipsum novi­ mus unigenitum Dei Filium, quod caro factum est et habitavit in nobis. Unde et hic poni potuit, et in quibusdam codicibus positum est, Ver­ bum tuum veritas est; sicut in quibusdam codicibus etiam ibi scriptum est, In principio erat sermo. In graeco autem sine ulla varietate, et ibi et hic λόγος est. Sanctificat itaque Pater in veritate, id est, in Verbo suo, in Unigenito suo, suos hæredes ejusque cohæredes. ### English translation (Claude) Finally there follows, and he does not cease to suggest this more openly: "Your word," he says, "is truth." What else did he say but, "I am the truth"? For the Greek Gospel has logos, which is also read in the place where it is said, "In the beginning was the Word, and the Word was with God, and the Word was God." And certainly we know that Word itself to be the only-begotten Son of God, who "became flesh and dwelt among us." Hence here too verbum could have been put, and in some manuscripts it has been put: "Your Word (verbum) is truth"; just as in some manuscripts there too it is written, "In the beginning was the Word (sermo)." But in the Greek, without any variation, both there and here it is logos. So the Father sanctifies his own, heirs of himself and co-heirs with him, in the truth, that is, in his Word, in his Only-begotten. ### Scripture references - John 17:17: quotation, high confidence - John 14:6: allusion, high confidence - John 1:1: quotation, high confidence - John 1:14: quotation, high confidence - Rom 8:17: allusion, medium confidence ### Translation notes - John 17:17, 1:1, and 1:14 are quoted; Rom 8:17 is in view. Augustine notes that Latin manuscripts render logos by sermo or verbum. ### Citation (SBL) Augustine, Tract. Ev. Jo. 108.3 (PL 35:1915; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-3). ## Tractates on the Gospel of John 108.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-4 - Source: PL 35:1915 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As the Father sent the Son in the likeness of sinful flesh, the Son sends the apostles, "those sent", whom he cleansed from sin. ### Latin text Sed nunc adhuc de Apostolis loquitur; nam secutus adjungit, Sicut me misisti in mundum, et ego misi eos in mundum. Quos misit, nisi Apostolos suos? Nam et ipsum nomen Apostolorum, quoniam græ­ cum est, nihil nisi missos significat in latino. Misit ergo Deus Filium suum non in carne peccati, sed in similitudine carnis peccati; et misit Filius ejus eos quos natos in carne peccati sanctifi­ cavit a labe peccati. ### English translation (Claude) But he is still speaking now of the apostles; for he goes on to add, "As you sent me into the world, so I have sent them into the world." Whom did he send but his apostles? For the very name "apostles," since it is Greek, means in Latin nothing but "those who are sent." So God sent his Son, not in sinful flesh but in the likeness of sinful flesh; and his Son sent those whom, born in sinful flesh, he sanctified from the stain of sin. ### Scripture references - John 17:18: quotation, high confidence - Rom 8:3: allusion, high confidence ### Translation notes - John 17:18 is quoted; Rom 8:3 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 108.4 (PL 35:1915; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-4). ## Tractates on the Gospel of John 108.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-5 - Source: PL 35:1915–1917 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ sanctifies himself for his members because head and body are one Christ; the man was sanctified in the Word at the incarnation, and his members are sanctified in him. ### Latin text Sed quoniam per hoc quod mediator Dei et homi­ num homo Christus Jesus factus est caput Ecclesiæ, illi membra sunt ejus; ideo ait quod sequitur, Et pro eis ego sanctifico meipsum. Quid est enim, Et pro eis ego san­ ctifico meipsum, nisi, eos in meipso sanctifico, cum et ipsi sint ego? Quoniam de quibus hoc ait, ut dixit membra sunt ejus, et unus est Christus caput et cor­ pus: docente Apostolo atque dicente de semine Abra­ hæ, Si autem vos Christi, ergo semen Abrahæ estis; cum dixisset superius, Non dicit, Et seminibus tanquam in multis; sed tanquam in uno, Et semini tuo, quod est Christus. Si ergo semen Abrahæ, hoc est Christus, quid aliud dictum est quibus dictum est, Ergo semen Abrahæ estis, nisi, ergo Christus estis? Inde est quod alio loco idem ipse apostolus ait: Nunc gaudeo in passionibus pro vobis, et adimpleo ea quæ desunt pressurarum Christi, in carne mea. Non dixit, pressurarum mearum, sed, Christi; quia membrum erat Christi; et in persecutionibus suis, quales Christum in suo toto corpore pati oportebat, etiam ipse pressuras ejus pro sua portione adimple­ bat. Quod ut etiam hoc loco certum sit, attende se­ quentia. Cum enim dixisset, Et pro eis ego sanctifico meipsum, ut intelligeremus hoc eum dixisse, quod eos sanctificaret in se, mox addidit, Ut sint et ipsi san­ ctificati in veritate. Quod quid est aliud quam, in me, secundum id quod veritas est Verbum illud in prin­ cipio Deus? In quo et ipse filius hominis sanctificatus est ab initio creationis suæ, quando Verbum factum est caro; quia una persona facta est Verbum et homo. Tunc ergo sanctificavit se in se, hoc est, hominem se in Verbo se; quia unus Christus Verbum et homo, sanctificans hominem in Verbo. Propter sua vero membra, Et pro eis, inquit, ego, id est, quod prosit etiam ipsis, quia et ipsi sunt ego; sicut mihi profuit in me, quia homo sum sine ipsis: Et ego sanctifico meipsum, hoc est, ipsos in me tanquam meipsum san­ ctifico ego, quoniam in me etiam ipsi sunt ego. Ut sint et ipsi sanctificati in veritate. Quid est et ipsi, nisi, quemadmodum ego; in veritate, quod ipse sum ego? Deinde jam non solum de Apostolis, sed etiam de suis cæteris membris incipit dicere: quod donante ipso, alio sermone tractandum est. ### English translation (Claude) But since, through the fact that the mediator between God and men, the man Christ Jesus, was made head of the church, they are his members, he therefore says what follows: "And for them I sanctify myself." For what is "And for them I sanctify myself," but: I sanctify them in myself, since they too are I? For those of whom he says this are, as I said, his members, and the head and the body are one Christ, as the Apostle teaches when he says of the seed of Abraham, "But if you are Christ's, then you are Abraham's seed," having said above, "It does not say, And to seeds, as of many, but as of one, And to your seed, which is Christ." If, then, the seed of Abraham is Christ, what else was said to those to whom it was said, "Then you are Abraham's seed," but "Then you are Christ"? Hence it is that the same apostle says in another place: "Now I rejoice in my sufferings for you, and I fill up in my flesh what is lacking of the afflictions of Christ." He did not say "of my afflictions" but "of Christ's," because he was a member of Christ; and in his persecutions, such as Christ had to suffer in his whole body, he too was filling up, for his part, Christ's afflictions. That this may be certain in this place too, attend to what follows. For when he had said, "And for them I sanctify myself," so that we might understand that he said this meaning that he sanctifies them in himself, he at once added, "that they too may be sanctified in the truth." What is this but "in me," according to the fact that the truth is that Word who in the beginning is God? In that Word the son of man himself too was sanctified from the beginning of his creation, when the Word became flesh, because the Word and man became one person. Then, therefore, he sanctified himself in himself, that is, himself the man in himself the Word; because the Word and man are one Christ, sanctifying the man in the Word. But on account of his members he says, "And for them I": that is, so that it may benefit them too, because they too are I; just as it benefited me in myself, because I am man apart from them; "I sanctify myself," that is, I sanctify them in myself as myself, since in me they too are I. "That they too may be sanctified in the truth." What is "they too" but "as I am"; "in the truth," which I myself am? Then he begins to speak not only of the apostles but also of his other members; which, by his gift, must be treated in another sermon. ### Scripture references - 1 Tim 2:5: allusion, high confidence - John 17:19: quotation, high confidence - Gal 3:29: quotation, high confidence - Gal 3:16: quotation, high confidence - Col 1:24: quotation, high confidence - John 1:1: allusion, high confidence - John 1:14: allusion, high confidence ### Translation notes - John 17:19, Gal 3:29, Gal 3:16, and Col 1:24 are quoted; 1 Tim 2:5, John 1:1, and 1:14 are in view. The teaching of the whole Christ, head and body, is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 108.5 (PL 35:1915–1917; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-108-5). ## Tractates on the Gospel of John 109.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-1 - Source: PL 35:1917 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ prayed for all who would ever believe through the apostles' word, including believers of later ages. ### Latin text Dominus Jesus jam propinquante passione, cum orasset pro discipulis suis, quos et Apostolos no­ minavit, cum quibus coenaverat ultimam coenam, de qua traditor ejus per buccellam manifestatus exierat, et cum quibus post ejus egressum antequam pro eis oraret, multa jam fuerat locutus; adjunxit et cæteros qui in eum fuerant credituri, et ait ad Patrem, Non pro his autem rogo tantum, id est pro discipulis qui cum illo tunc erant: sed et pro eis, inquit, qui credituri sunt per verbum eorum in me. Ubi omnes suos intelligi voluit, non solum qui tunc erant in carne, sed etiam qui futuri erant. Quotquot enim postea crediderunt in eum, per verbum Apostolorum sine dubio credide­ runt, et donec veniat, credituri sunt: ipsis enim di­ xerat, Et vos testimonium perhibebitis, quia ab initio mecum estis; et per hos Evangelium ministratum est, et antequam scriberetur, et utique quisquis in Christum credit, Evangelio credit. Non ita­ que hi tantum intelligendi sunt, quos ait in se credi­ turos per verbum eorum, qui ipsos, cum in carne vi­ verent, Apostolos audierunt; sed et post obitum eorum, et nos longe post nati, per verbum eorum credidimus in Christum. Quoniam ipsi qui cum illo tunc fuerunt, quod ab illo audierunt, cæteris prædicave­ runt: atque ita verbum eorum, ut etiam nos crede­ remus, ad nos usque pervenit, ubicumque est ejus Ecclesia; et perventurum est ad posteros, quicumque, ubicumque postea in eum credituri sunt. ### English translation (Claude) The Lord Jesus, as his passion now drew near, after praying for his disciples, whom he also named apostles, with whom he had eaten the last supper, from which his betrayer, revealed by the morsel, had gone out, and with whom he had already spoken much after the betrayer's departure before he prayed for them, added the others too who would believe in him, and said to the Father, "Yet I do not ask for these only," that is, for the disciples who were then with him, "but also for those," he says, "who will believe in me through their word." Here he wished all his own to be understood, not only those who were then in the flesh but also those who were to come. For all who afterward believed in him beyond doubt believed through the word of the apostles, and will believe until he comes; for he had said to them, "And you will bear witness, because you have been with me from the beginning"; and through them the gospel was ministered, even before it was written; and certainly whoever believes in Christ believes the gospel. So those whom he says will believe in him through their word are to be understood not only as those who heard the apostles themselves while they lived in the flesh; but after their death we too, born long afterward, have believed in Christ through their word. For those who were with him then preached to others what they had heard from him; and so their word has reached even us, so that we too might believe, wherever his church is; and it will reach those who come after, whoever and wherever they are who will believe in him in the future. ### Scripture references - John 13:30: allusion, high confidence - John 17:20: quotation, high confidence - John 15:27: quotation, high confidence ### Translation notes - John 17:20 and 15:27 are quoted; John 13:26–30 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 109.1 (PL 35:1917; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-1). ## Tractates on the Gospel of John 109.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-2 - Source: PL 35:1917 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine raises the difficulty that many who had already believed, such as Nathanael, Joseph of Arimathea, Mary, and the crowds, seem left out of Christ's prayer. ### Latin text Potest itaque videri Jesus in hac oratione non orasse pro quibusdam suis, nisi diligenter scrutemur in eadem oratione verba ejus. Si enim pro eis prius oravit, sicut jam ostendimus, qui cum illo tunc erant, postea vero etiam pro eis qui per verbum eorum in illum fuerant credituri; potest dici non orasse pro illis qui neque tunc erant cum illo quando ista dicebat, neque per verbum eorum postea, sed in eum sive per ipsos, sive quomodolibet, tamen ante crediderant. Numquid enim cum illo tunc erat Nathanael? Num­ quid Joseph ille ab Arimathia, qui corpus ejus a Pi­ lato petiit, quem jam discipulum ejus fuisse iste ipse Joannes evangelista testatur? Numquid Maria mater ejus, et aliæ feminæ, quas ejus discipulas in Evangelio jam tunc fuisse didicimus? Numquid cum illo tunc erant de quibus sæpe dicit idem Joannes evangelista, Multi crediderunt in eum? Nam unde erat mul­ titudo illa eorum qui cum ramis partim præcedebant, partim sequebantur insidentem jumento, dicentes, Benedictus qui venit in nomine Domini; et cum eis pueri, de quibus ipse ait fuisse prædictum, Ex ore infantium et lactentium perfecisti laudem? Unde quingenti fratres, quibus simul post resurrectionem non apparuisset, nisi in eum ante credidissent? Unde illi cen­ tum et novem, qui cum istis undecim centum et vi­ ginti erant, quando simul congregati post ejus ascen­ sum exspectaverunt, et acceperunt promissum Spiri­ tum sanctum? Unde erant isti omnes, nisi ex illis de quibus dictum est, Multi credi­ derunt in eum? Non ergo pro eis tunc oravit Salvator, quoniam pro eis oravit qui cum illo tunc erant, et pro aliis qui per verbum eorum in eum non jam credide­ rant, sed fuerant credituri. Isti autem nec cum illo tunc erant, et in eum jam ante crediderant. Omitto dicere de Simeone sene, qui in infantulum credidit; de Anna prophetissa; de Zacharia et Elisabeth, qui eum prophetaverunt antequam de Vir­ gine nasceretur; de filio eorum Joanne præcursore ejus, amico sponsi, qui eum et in sancto Spiritu agnovit, et absentem prædicavit, et aliis agnoscendum cum praesens esset ostendit: hos omitto, quoniam respon­ deri potest orandum pro talibus mortuis non fuisse, qui cum magnis suis meritis hinc abierant, et recepti quiescebant; hoc enim et de antiquis justis similiter respondetur. Quis enim eorum a damnatione totius massæ perditionis, quæ per unum hominem facta est salvus esse potuisset, nisi in unum Mediatorem Dei et hominum in carne venturum revelante Spiritu ere­ didisset? Sed numquid ei pro Apostolis orandum fuit, et pro tam multis qui in hac vita adhuc erant, nec cum illo tunc erant, et jam ante crediderant, orandum non fuit? Quis hoc dixerit? ### English translation (Claude) So Jesus might seem in this prayer not to have prayed for some of his own, unless we carefully examine his words in this same prayer. For if he prayed first, as we have already shown, for those who were then with him, and afterward also for those who would believe in him through their word, it could be said that he did not pray for those who were neither with him then, when he was saying these things, nor came to believe in him afterward through their word, but had believed in him before, whether through them or in any other way. For was Nathanael with him then? Was that Joseph of Arimathea, who asked Pilate for his body, whom this same evangelist John testifies to have already been his disciple? Was Mary his mother, and the other women, whom we have learned from the Gospel to have already been his disciples at that time? Were those with him then of whom the same evangelist John often says, "Many believed in him"? For where did that multitude come from who with branches partly went before him and partly followed him as he sat on the beast, saying, "Blessed is he who comes in the name of the Lord"; and with them the children, of whom he himself said it had been foretold, "Out of the mouth of infants and nursing babes you have perfected praise"? Where did the five hundred brothers come from, to whom he would not have appeared together after the resurrection unless they had believed in him before? Where did those hundred and nine come from who, with these eleven, were a hundred and twenty when they were gathered together after his ascension and awaited and received the promised Holy Spirit? Where did all these come from, if not from those of whom it was said, "Many believed in him"? So the Savior did not pray for them then, since he prayed for those who were then with him, and for others who had not yet believed in him through their word but were going to believe. But these were not with him then, and had already believed in him before. I pass over the old man Simeon, who believed in him as an infant; Anna the prophetess; Zechariah and Elizabeth, who prophesied of him before he was born of the Virgin; their son John, his forerunner, the friend of the bridegroom, who both recognized him in the Holy Spirit, and preached him when he was absent, and showed him to others to be recognized when he was present. I pass over these, since it can be answered that there was no need to pray for such dead, who had departed hence with their great merits and, having been received, were at rest; for this is answered likewise of the righteous of old. For which of them could have been saved from the condemnation of the whole mass of perdition, which came about through one man, unless, by the Spirit's revelation, he had believed in the one mediator between God and men who was to come in the flesh? But was there need for him to pray for the apostles, and no need to pray for so many who were still in this life, were not with him then, and had already believed before? Who would say this? ### Scripture references - John 17:20: allusion, high confidence - John 1:49: allusion, high confidence - John 19:38: allusion, high confidence - Luke 8:2: allusion, high confidence - John 2:23: quotation, medium confidence - Matt 21:8: allusion, high confidence - Matt 21:9: quotation, high confidence - Matt 21:16: quotation, high confidence - Ps 8:2 (8:3 LXX): quotation, high confidence - 1 Cor 15:6: allusion, high confidence - Acts 1:15: allusion, high confidence - Luke 2:25: allusion, high confidence - Luke 2:36: allusion, high confidence - Luke 1:67: allusion, high confidence - Luke 1:41: allusion, high confidence - John 3:29: allusion, high confidence - John 1:29: allusion, high confidence - Rom 5:12: allusion, medium confidence - 1 Tim 2:5: allusion, high confidence ### Translation notes - John 17:20 is in view; Ps 8:2 (Matt 21:16) and Matt 21:9 are quoted; Nathanael (John 1:45–49), Joseph of Arimathea (John 19:38), the women disciples (Luke 8:2–3), the five hundred (1 Cor 15:6), the hundred and twenty (Acts 1:15), Simeon and Anna (Luke 2:25–38), Zechariah and Elizabeth (Luke 1), and John the Baptist as friend of the bridegroom (John 3:29) are recalled. The teaching on the mass of perdition and the faith of the righteous of old is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 109.2 (PL 35:1917; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-2). ## Tractates on the Gospel of John 109.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-3 - Source: PL 35:1917 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who seemed already to believe did not yet hold faith in the resurrection; they too came to true faith through the apostles' word and were included in Christ's prayer. ### Latin text Intelligendum est igitur, quod nondum in eum sic crediderant, quomodo in se credi volebat: quan­ doquidem et ipse Petrus, cui confitenti et dicenti, Tu es Christus Filius Dei vivi, tam magnum testimonium perhibuerat, magis eum mori nolebat, quam mortuum resurrecturum esse credebat; unde mox ab eo appel­ latus est satanas. Fideliores itaque reperiuntur, qui defuncti jam fuerant, et resur­ recturum Christum revelante Spiritu non utique du­ bitabant, quam illi qui cum credidissent ipsum redem­ pturum Israel, visa ejus morte spem totam quam de illo habuerant perdiderunt. Nihil itaque melius credi­ mus, quam post ejus resurrectionem impertito Spiritu sancto, et doctis ac confirmatis Apostolis, eisque in Ecclesia primitus doctoribus constitutis, per eorum verbum sic alios credidisse quemadmodum in Chri­ stum credi oportebat, id est, ut fidem resurrectionis ejus tenerent. Ac per hoc et illos omnes qui jam in eum credidisse videbantur, ad eorum numerum per­ tinuisse pro quibus oravit, dicens, Non pro his autem rogo tantum, sed et pro eis qui credituri sunt per ver­ bum eorum in me. ### English translation (Claude) It must be understood, then, that they had not yet believed in him in the way in which he wished to be believed in: since even Peter himself, to whom, when he confessed and said, "You are the Christ, the Son of the living God," he had borne such great testimony, rather did not want him to die than believed that, having died, he would rise again; hence he was soon called Satan by him. So those are found to have been more faithful who had already died and who, by the Spirit's revelation, certainly did not doubt that Christ would rise, than those who, having believed that he would redeem Israel, lost all the hope they had had in him when they saw his death. So we believe nothing more fittingly than that, after his resurrection, when the Holy Spirit had been imparted and the apostles had been taught and strengthened and established as the first teachers in the church, others believed through their word in the way one ought to believe in Christ, that is, so as to hold the faith of his resurrection. And therefore all those too who already seemed to have believed in him belonged to the number of those for whom he prayed, saying, "Yet I do not ask for these only, but also for those who will believe in me through their word." ### Scripture references - Matt 16:16: quotation, high confidence - Matt 16:22: allusion, high confidence - Matt 16:23: allusion, high confidence - Luke 24:21: allusion, high confidence - John 17:20: quotation, high confidence ### Translation notes - Matt 16:16, Luke 24:21, and John 17:20 are quoted; Matt 16:22–23 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 109.3 (PL 35:1917; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-3). ## Tractates on the Gospel of John 109.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-4 - Source: PL 35:1917–1919 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Paul, taught by revelation, and the penitent thief, who believed when the apostles' faith failed, seem not to have believed through the apostles' word. ### Latin text Sed restat nobis ad istam quæstionem adhuc sol­ vendam beatus Apostolus, et latro ille crudelis in scelere, fidelis in cruce. Paulus quippe apostolus non ab hominibus, neque per hominem, sed per Jesum Christum se dicit factum Apostolum: et de ipso suo evangelio loquens ait, Neque enim ab homine ego ac­ cepi illud, neque didici; sed per revelationem Jesu Christi. Quomodo igitur erat in eis de quibus dictum est, credituri sunt per verbum eorum in me? Latro vero ille tunc credidit, quando in ipsis doctoribus fides quæ fuerat qualiscumque defecit. Nec ipse itaque per eorum verbum credidit in Chri­ stum Jesum: et tamen sic credidit, ut quem videbat crucifixum, confiteretur non solum resurrecturum, verum etiam regnaturum, dicendo, Memento mei, cum veneris in regnum tuum. ### English translation (Claude) But there still remain for us, in solving this question, the blessed Apostle and that thief, cruel in crime, faithful on the cross. For the apostle Paul says he was made an apostle not from men nor through man, but through Jesus Christ; and speaking of his gospel he says, "For I did not receive it from man, nor was I taught it, but through a revelation of Jesus Christ." How then was he among those of whom it was said, "who will believe in me through their word"? And that thief believed at the very time when such faith as there had been in the teachers themselves failed. So neither did he believe in Christ Jesus through their word; and yet he believed in such a way as to confess that the one he saw crucified would not only rise again but also reign, saying, "Remember me when you come into your kingdom." ### Scripture references - Gal 1:1: allusion, high confidence - Gal 1:12: quotation, high confidence - John 17:20: quotation, high confidence - Luke 23:42: quotation, high confidence ### Translation notes - Gal 1:12, John 17:20, and Luke 23:42 are quoted; Gal 1:1 is paraphrased. ### Citation (SBL) Augustine, Tract. Ev. Jo. 109.4 (PL 35:1917–1919; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-4). ## Tractates on the Gospel of John 109.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-5 - Source: PL 35:1919 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "Their word" is the word of faith in Christ's resurrection, first entrusted to the apostles to preach; all believers, Paul and the thief included, believe through it. ### Latin text Proinde relinquitur, ut si Dominus Jesus hac oratione pro suis omnibus quicumque in hac vita, quae tentatio est super terram, vel tunc erant, vel futuri erant, orasse credendus est, sic intelliga­ mus quod dictum est, per verbum eorum, ut ipsum verbum fidei quod prædicaverunt in mundo, hic signi­ ficatum esse credamus; dictum autem esse verbum eorum, quoniam ab ipsis est primitus ac præcipue prædicatum. Jam enim ab ipsis prædicabatur in terra, quando per revelationem Jesu Christi ipsum verbum eorum Paulus accepit. Unde et contulit cum eis Evangelium, ne forte in vacuum cucurrisset aut cur­ reret; et dexteras ei dederunt: quia et in illo, quam­ vis non per eos illi datum; tamen verbum suum, quod jam prædicabant, et in quo fundati fuerant, invene­ rant. De quo verbo resurrectionis Christi idem dicit apostolus, « Sive ego, sive illi, sic prædicamus, et sic credidistis »; et iterum, « Hoc est, » inquit, « verbum fidei quod prae­ dicamus, quia si confessus fueris in ore tuo quia Do­ minus est Jesus, et credideris in corde tuo quia Deus illum suscitavit a mortuis, salvus eris ». Et in Actibus Apostolorum legitur quod in Christo Deus definierit fidem omnibus, suscitans eum a mortuis. Hoc verbum fidei, quia principa­ liter ac primitus per Apostolos, qui ei cohæserant, praedicatum est, ideo verbum eorum dictum est. Ne­ que enim propterea non est verbum Dei, quia dictum est verbum eorum; cum dicat idem apostolus Thes­ salonicenses excepisse a se, non ut verbum hominum, sed, sicut est, vere verbum Dei. Ideo ergo Dei, quia Deus id donavit; eorum vero verbum dictum est, quia hoc prædicandum illis Deus primitus ac præcipue commendavit. Ac per hoc etiam ille la­ tro in sua fide verbum eorum habebat: quod eorum propterea dictum erat, quoniam prædicandum ad eo­ rum officium primitus ac præcipue pertinebat. Deni­ que cum murmur factum esset de ministerio mensa­ rum a viduis Græcorum, antequam Paulus credidis­ set in Christum; responderunt Apostoli, qui Domino ante cohaeserant: Non est bonum nos relinquere ver­ bum Dei, et ministrare mensis. Tunc or­ dinandos diaconos providerunt, ne ipsi a praedicandi verbi avocarentur officio. Unde merito dictum est verbum eorum, quod est verbum fidei, per quod omnes in Christum, undecumque id audierint, credi­ derunt, vel audituri et credituri sunt. Ergo illa ora­ tione pro omnibus quos redemit, sive tunc in carne viventes, sive postea futuros, Redemptor noster oravit, cum rogans pro Apostolis qui cum illo tunc erant, ad­ junxit etiam illos qui per eorum verbum in eum fue­ rant credituri. Quid autem adjunctis illis deinde dicat, alia est disputatione tractandum. ### English translation (Claude) It remains, then, if the Lord Jesus is to be believed to have prayed in this prayer for all his own who either then were or were to be in this life, which is a trial upon earth, that we understand the words "through their word" in such a way as to believe that the very word of faith which they preached in the world is signified here; and that it was called their word because it was first and chiefly preached by them. For it was already being preached by them on earth when Paul received that same word of theirs through the revelation of Jesus Christ. Hence he also compared the gospel with them, lest perhaps he should run or had run in vain; and they gave him their right hands, because in him too, though it had not been given him through them, they found their own word, which they were already preaching and on which they had been founded. Of this word of Christ's resurrection the same apostle says, "Whether it was I or they, so we preach, and so you believed"; and again, "This is," he says, "the word of faith which we preach, that if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved." And in the Acts of the Apostles one reads that in Christ God has set forth faith for all by raising him from the dead. This word of faith, because it was preached chiefly and first by the apostles, who had cleaved to him, is therefore called their word. Nor is it not the word of God because it is called their word; since the same apostle says that the Thessalonians received it from him, not as the word of men, but as it truly is, the word of God. It is God's, then, because God gave it; but it is called their word because God entrusted it first and chiefly to them to be preached. And so that thief too had their word in his faith: it was called theirs for this reason, that preaching it belonged first and chiefly to their office. Finally, when a murmur arose from the widows of the Greeks about the ministry of tables, before Paul had believed in Christ, the apostles, who had cleaved to the Lord before, answered, "It is not good that we should leave the word of God and serve tables." Then they provided for deacons to be ordained, so that they themselves would not be called away from the office of preaching the word. So it is rightly called their word, the word of faith, through which all, from wherever they heard it, have believed in Christ, or will hear and believe. In that prayer, then, our Redeemer prayed for all whom he redeemed, whether then living in the flesh or to come afterward, when, praying for the apostles who were then with him, he added also those who would believe in him through their word. But what he then says after adding them must be treated in another discourse. ### Scripture references - Job 7:1: allusion, medium confidence - Gal 2:2: allusion, high confidence - Gal 2:9: allusion, high confidence - 1 Cor 15:11: quotation, high confidence - Rom 10:8: quotation, high confidence - Rom 10:9: quotation, high confidence - Acts 17:31: allusion, high confidence - 1 Thess 2:13: allusion, high confidence - Acts 6:1: allusion, high confidence - Acts 6:2: quotation, high confidence - Acts 6:6: allusion, high confidence - John 17:20: quotation, high confidence ### Translation notes - 1 Cor 15:11, Rom 10:8–9, 1 Thess 2:13, Acts 6:2, and John 17:20 are quoted; Job 7:1, Gal 2:2, 9, Acts 17:31, and Acts 6:1–6 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 109.5 (PL 35:1919; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/108-1/#p-109-5). ## Tractates on the Gospel of John 110.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-1 - Source: PL 35:1919 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ asks that believers be one as he and the Father are one, but believers are one in their own nature, not of one substance with God; God dwells in them as in his temple. ### Latin text Cum Dominus Jesus orasset pro discipulis suis quos tunc secum habebat, atque adjunxisset suos alios, dicens, Non pro his autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me; ve­ lut quaereremus, quid vel quare pro illis rogaret, con­ tinuo subintulit, dicens: Ut omnes unum sint, sicut tu, Pater, in me, et ego in te, ut et ipsi in nobis unum sint. Et superius cum adhuc pro solis discipulis, quos se­ cum habebat, oraret: Pater sancte, inquit, serva eos in nomine tuo quos dedisti mihi, ut sint unum sicut et nos. Hoc ergo nunc etiam et pro nobis rogavit, quod tunc pro illis, ut omnes, hoc est et nos et illi, unum simus. Ubi diligenter advertendum est non dixisse Dominum, ut omnes unum simus; sed, Ut omnes unum sint, sicut tu, Pater, in me, et ego in te (subintelligitur, unum sumus; quod apertius dicitur postea): quia et prius dixerat de discipulis qui cum illo erant, Ut sint unum sicut et nos. Quamobrem ita est Pater in Filio, et Filius in Patre, ut unum sint, quia unius substantiae sunt: nos vero esse quidem in eis possumus, unum tamen cum eis esse non possu­ mus; quia unius substantiæ nos et ipsi non sumus, in quantum Filius cum Patre Deus est. Nam in quantum homo est, ejusdem substantiae est cujus et nos sumus. Sed nunc illud potius voluit commendare, quod alio loco ait, Ego et Pater unum sumus; ubi eamdem Patris et suam significavit esse naturam. Ac per hoc et cum in nobis sunt Pater et Filius, vel etiam Spiritus sanctus, non debemus eos putare na­ turae unius esse nobiscum. Sic itaque sunt in nobis, vel nos in illis, ut illi unum sint in natura sua, nos unum in nostra. Sunt quippe ipsi in nobis, tanquam Deus in templo suo: sumus autem nos in illis, tan­ quam creatura in Creatore suo. ### English translation (Claude) When the Lord Jesus had prayed for his disciples whom he then had with him, and had added his other people, saying, "Yet I do not ask for these only, but also for those who will believe in me through their word," as if we might ask what he asked for them, or why, he at once went on, saying: "That they may all be one, as you, Father, are in me, and I in you, that they too may be one in us." And above, when he was still praying only for the disciples whom he had with him, he said: "Holy Father, keep them in your name, those whom you have given me, that they may be one as we also are." So what he then asked for them he now asked for us too, that all of us, that is, both we and they, may be one. Here we must carefully note that the Lord did not say, "That we all may be one," but, "That they may all be one, as you, Father, are in me, and I in you" (understood: "are one," which is said more plainly afterward); because before he had also said of the disciples who were with him, "That they may be one as we also are." Therefore the Father is in the Son and the Son in the Father in such a way that they are one, because they are of one substance; but we, though we can indeed be in them, cannot be one with them; because we and they are not of one substance, insofar as the Son with the Father is God. For insofar as he is man, he is of the same substance as we are. But here he wished rather to commend what he says in another place, "I and the Father are one," where he signified that the nature of the Father and his own is the same. And therefore, even when the Father and the Son, or the Holy Spirit too, are in us, we must not think them to be of one nature with us. So they are in us, or we in them, in such a way that they are one in their nature, and we one in ours. For they are in us as God in his temple; but we are in them as the creature in its Creator. ### Scripture references - John 17:20: quotation, high confidence - John 17:21: quotation, high confidence - John 17:11: quotation, high confidence - John 10:30: quotation, high confidence - 1 Cor 3:16: allusion, medium confidence ### Translation notes - John 17:20–21, 17:11, and 10:30 are quoted; 1 Cor 3:16 is in view. The distinction of one substance in God and the believers' unity is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 110.1 (PL 35:1919; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-1). ## Tractates on the Gospel of John 110.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-2 - Source: PL 35:1919–1921 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The unity and the faith Christ prays for are the same thing: the faithful world, reconciled to God, becomes one by believing, by God's grace. ### Latin text Deinde cum dixisset, Ut et ipsi in nobis unum sint, adjunxit, Ut mundus credat quia tu me misisti. Quid est hoc? Numquidnam tunc crediturus est mundus, quando in Patre et Filio unum omnes erimus? Nonne ista est pax illa perpetua, et potius fidei merces quam fides? Unum enim erimus, non ut credamus, sed quia cre­ didimus. Sed etsi in hac vita propter ipsam commu­ nem fidem, omnes qui in unum credimus, unum su­ mus, juxta illud Apostoli, Omnes enim vos unum estis in Christo Jesu; etiam sic non ut cre­ damus, sed quia credimus, unum sumus. Quid est ergo, Omnes unum sint, ut mundus credat? Ipsi quippe omnes mundus est credens. Neque enim alii sunt qui unum erunt, et alius est mundus propterea creditu­ rus, quia illi unum erunt; cum procul dubio de his dicat, Ut omnes unum sint, de quibus dixerat, Non pro his autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me, continuo subjungens, Ut omnes unum sint. Isti autem omnes quid est, nisi mundus, non hostilis utique, sed fidelis? Nam ecce qui dixerat, Non pro mundo rogo, pro mundo rogat ut credat. Quoniam est mundus de quo scriptum est: Ne cum hoc mundo damnemur. Pro isto mundo non rogat: neque enim quo sit prædestinatus, ignorat. Et est mundus de quo scri­ ptum est, Non enim venit Filius hominis ut judicet mundum, sed ut salvetur mundus per ipsum: unde et Apostolus, Deus, inquit, erat in Christo, mundum reconcilians sibi. Pro isto mundo rogat, dicens, Ut mundus credat quia tu me mi­ sisti. Per hanc enim fidem mundus reconciliatur Deo, cum credit in Christum qui est missus a Deo. Quo­ modo ergo intellecturi sumus quod ait, Ut et ipsi in nobis unum sint, ut credat mundus quia tu me misisti: nisi quia non in eo causam posuit ut credat mundus, quia illi unum sunt, tanquam ideo credat quod eos esse unum videt; cum ipse mundus sint omnes, qui credendo unum fiunt: sed orando dixit, Ut mundus credat; sicut orando dixit, Ut omnes unum sint; orando dixit, Ut et ipsi in nobis unum sint? Hoc est enim omnes unum sint, quod est mundus credat: quoniam credendo unum fiunt; perfecte unum, qui cum natura essent unum, dissentiendo ab uno non erant unum. Denique si verbum quod ait, rogo, tertio subaudia­ mus, vel potius quo plenius fiat, ubique ponamus; erit hujus expositio sententiæ manifestior: Rogo ut omnes unum sint, sicut tu Pater in me, et ego in te: rogo ut et ipsi in nobis unum sint: rogo ut mundus cre­ dat quia tu me misisti. Ideo quippe addidit, quod dixit, in nobis, ut quod unum efficimur fidelissima chari­ tate, gratiæ Dei noverimus tribuendum esse, non no­ bis: sicut Apostolus cum dixisset, Fuistis enim ali­ quando tenebræ, nunc autem lux, inquit; et ne sibi hoc tribuerent, adjecit, in Domino. ### English translation (Claude) Then, when he had said, "that they too may be one in us," he added, "that the world may believe that you sent me." What is this? Will the world believe only then, when we shall all be one in the Father and the Son? Is not that the everlasting peace, and the reward of faith rather than faith? For we shall be one not in order to believe, but because we have believed. But even if in this life all of us who believe in the One are one because of our common faith, according to the Apostle's words, "For you are all one in Christ Jesus," even so we are one not in order to believe, but because we believe. What then is "that they may all be one, that the world may believe"? For they themselves, all of them, are the believing world. For it is not that some are those who will be one, and another is the world that will believe because they will be one; since beyond doubt he says "that they may all be one" of those of whom he had said, "Yet I do not ask for these only, but also for those who will believe in me through their word," at once adding, "that they may all be one." But what are all these but the world; not the hostile world, certainly, but the faithful one? For see, he who had said, "I do not pray for the world," prays for the world that it may believe. For there is a world of which it is written, "that we may not be condemned with this world." For this world he does not pray; for he is not ignorant of what it is predestined to. And there is a world of which it is written, "For the Son of Man did not come to judge the world, but that the world may be saved through him"; whence the Apostle too says, "God was in Christ, reconciling the world to himself." For this world he prays, saying, "that the world may believe that you sent me." For by this faith the world is reconciled to God, when it believes in Christ, who was sent by God. How then are we to understand his saying, "that they too may be one in us, that the world may believe that you sent me," except that he did not make their being one the cause of the world's believing, as though it believes because it sees them to be one, since the world itself is all those who become one by believing; but in praying he said, "that the world may believe," just as in praying he said, "that they may all be one," and in praying he said, "that they too may be one in us"? For "that they may all be one" is the same as "that the world may believe": since by believing they become one; perfectly one, they who, though one by nature, were not one because they dissented from the One. Finally, if we supply the words "I ask" a third time, or rather, to make it fuller, put them everywhere, the explanation of this sentence will be plainer: I ask that they may all be one, as you, Father, are in me, and I in you; I ask that they too may be one in us; I ask that the world may believe that you sent me. For he added "in us" so that we might know that our being made one by most faithful love is to be attributed to the grace of God, not to ourselves; as the Apostle, when he had said, "For you were once darkness, but now you are light," lest they attribute this to themselves, added, "in the Lord." ### Scripture references - John 17:21: quotation, high confidence - Gal 3:28: quotation, high confidence - John 17:20: quotation, high confidence - John 17:9: quotation, high confidence - 1 Cor 11:32: quotation, high confidence - John 3:17: quotation, high confidence - 2 Cor 5:19: quotation, high confidence - Eph 5:8: quotation, high confidence ### Translation notes - John 17:9, 17:20–21, Gal 3:28, 1 Cor 11:32, John 3:17, 2 Cor 5:19, and Eph 5:8 are quoted. The two senses of "world", one predestined to condemnation and one reconciled, are translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 110.2 (PL 35:1919–1921; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-2). ## Tractates on the Gospel of John 110.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-3 - Source: PL 35:1921 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The glory given to the disciples is immortality, which Christ gives together with the Father, for the works of the Trinity are inseparable. ### Latin text Deinde Salvator noster rogando Patrem, se ho­ minem demonstrabat: nunc demonstrans et seipsum, quoniam cum Patre Deus est, facere quod rogat, Et ego, inquit, claritatem quam dedisti mihi, dedi illis. Quam claritatem, nisi immortalitatem, quam natura humana in illo fuerat acceptura? Nam nec ipse adhuc acceperat eam, sed more suo propter immobilitatem prædestinationis, præteriti temporis verbis futura si­ gnificat, quod nunc clarificandus, hoc est suscitandus a Patre, et ipse sit nos ad eam claritatem suscitaturus in fine. Simile est hoc ei quod alibi dicit, Sicut Pater suscitat mortuos et vivificat, sic et Filius quos vult vivi­ ficat. Et quos, nisi eosdem quos Pater? Quæcumque enim Pater facit, non alia, sed hæc et Filius; nec ali­ ter, sed similiter facit. Ac per hoc suscitavit et seipsum etiam ipse. Nam inde est, Sol­ vite templum hoc, inquit, et in triduo resuscitabo illud. Proinde immortalitatis claritatem, quam sibi a Patre datam dicit, etiam ipse sibi dedisse intel­ ligendus est, etsi non dicit. Ideo quippe saepius solum Patrem facere dicit quod et ipse facit cum Patre, ut quidquid est ei tribuat de quo est. Sed et aliquando etiam tacito Patre, se dicit facere quod facit cum Pa­ tre: ut intelligamus ita Filium non esse a Patris opere separandum, quando se tacito Patrem dicit ali­ quid operari; quemadmodum nec Pater ab opere Filii separatur, quando ipso tacito Filius operari dicitur, quod nihilominus pariter operantur. Cum ergo tacet Filius in opere Patris operationem suam, humilitatem commendat, ut sit nobis salubrior: cum vero vicissim in opere suo tacet operationem Patris, parilitatem suam commendat, ne credatur inferior. Isto igitur modo et hoc loco nec se facit alienum a Patris opere, quamvis dixerit, Claritatem quam dedisti mihi; quia et ipse dedit eam sibi: nec Patrem facit alienum ab opere suo, quamvis dixerit, dedi eis; quia et Pater illam dedit eis. Inseparabilia namque sunt opera non solum Patris et Filii, verum etiam Spiritus sancti. Sicut autem ex eo quod Patrem pro suis omnibus ro­ gavit, hoc fieri voluit, Ut omnes unum sint: ita ex hoc etiam suo beneficio quod ait, Claritatem quam dedisti mihi, dedi eis, id fieri nihilominus voluit; nam con­ tinuo subjunxit, Ut sint unum, sicut et nos unum sumus. ### English translation (Claude) Then our Savior, who by asking the Father was showing himself to be man, now, showing that he himself too, since he is God with the Father, does what he asks, says, "And the glory which you have given me I have given them." What glory but immortality, which human nature was to receive in him? For he himself had not yet received it either; but in his manner, because of the unchangeableness of predestination, he signifies future things by words of past time: that he is now to be glorified, that is, raised up by the Father, and that he himself will raise us to that glory at the end. This is like what he says elsewhere: "As the Father raises the dead and gives them life, so also the Son gives life to whom he will." And to whom, but the same as the Father? For whatever the Father does, the Son does, not other things but these, nor otherwise but likewise. And therefore he also raised himself up. For hence it is: "Destroy this temple," he says, "and in three days I will raise it up." So the glory of immortality, which he says was given him by the Father, is to be understood as given to himself by himself too, even if he does not say so. For he often says that the Father alone does what he himself also does with the Father, in order to attribute whatever he is to him from whom he is. But sometimes too, saying nothing of the Father, he says that he does what he does with the Father; so that we may understand that the Son is not to be separated from the Father's work when, saying nothing of himself, he says that the Father works something; just as the Father is not separated from the Son's work when, nothing being said of the Father, the Son is said to work what they nevertheless work equally. So when the Son is silent about his own working in the Father's work, he commends humility, that it may be the more salutary for us; but when, conversely, he is silent about the Father's working in his own work, he commends his equality, lest he be believed inferior. In this way, then, in this place too, he does not make himself a stranger to the Father's work, though he said, "The glory which you have given me," because he too gave it to himself; nor does he make the Father a stranger to his own work, though he said, "I have given them," because the Father too gave it to them. For the works not only of the Father and the Son but also of the Holy Spirit are inseparable. And just as, by asking the Father for all his own, he willed that this be done, "that they may all be one," so also by this kindness of his, of which he says, "The glory which you have given me I have given them," he willed the same thing to be done; for he at once added, "that they may be one, as we also are one." ### Scripture references - John 17:22: quotation, high confidence - John 5:21: quotation, high confidence - John 5:19: allusion, high confidence - John 2:19: quotation, high confidence ### Translation notes - John 17:22, 5:21, 5:19, and 2:19 are quoted. ### Citation (SBL) Augustine, Tract. Ev. Jo. 110.3 (PL 35:1921; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-3). ## Tractates on the Gospel of John 110.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-4 - Source: PL 35:1921–1923 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: "I in them and you in me" is said as mediator; "perfected into one" points to the final blessedness, when the world will know by sight what it now believes. ### Latin text Deinde addidit: Ego in eis, et tu in me, ut sint consummati in unum. Ubi se mediatorem inter Deum et homines breviter intimavit. Neque enim hoc ita dictum est, tanquam Pater non sit in nobis, aut nos in Patre non simus; cum et alio loco dixerit, Venie­ mus ad eum, et mansionem apud eum faciemus: et hic paulo ante non dixerit, Ego in eis et tu in me, quod dixit modo; aut, Ipsi in me et ego in te; sed, Tu in me et ego in te, et ipsi in nobis. Quod ergo nunc ait, Ego in eis et tu in me, ita dictum est ex persona Mediatoris, sicut illud quod Apostolus ait, Vos Christi, Christus vero Dei. Quod vero addidit, Ut sint consummati in unum, os­ tendit eo perduci reconciliationem, quæ fit per Me­ diatorem, ut perfecta beatitudine, cui jam nihil pos­ sit adjici, perfruamur. Unde id quod sequitur, Ut cognoscat mundus quia tu me misisti, non sic accipien­ dum puto, tanquam iterum dixerit, Ut credat mundus: aliquando enim et cognoscere pro eo quod est credere ponitur, ut est quod ait aliquanto superius, Et cognoverunt vere quia a te exivi, et crediderunt quia tu me misisti. Hoc dixit posterius crediderunt, quod prius dixerat cognoverunt. Sed hic quandoquidem de consummatione loquitur, talis est intelligenda cognitio, qualis erit per speciem, non qualis nunc est per fidem. Nam videtur ordo esse servatus in eo quod paulo ante dixit, Ut credat mun­ dus; hic autem, Ut cognoscat mundus. Ibi enim quamvis dixerit, Ut omnes unum sint, et in nobis unum sint, non ait tamen, Sint consummati in unum; atque ita subnexuit, Ut credat mundus quia tu me misisti: hic vero, Ut sint, inquit, consummati in unum; ac deinde non addidit, Ut credat mundus, sed, Ut cognoscat mundus quia tu me misisti. Quamdiu enim credimus quod non videmus, nondum sumus ita consummati, quemadmodum erimus cum meruerimus videre quod credimus. Rectissime igitur ibi, Ut cre­ dat mundus; hic, Ut cognoscat mundus: tamen et ibi et hic, quia tu me misisti; ut noverimus quantum pertinet ad Patris et Filii inseparabilem charitatem, hoc nos modo credere quod tendimus credendo co­ gnoscere. Si autem diceret, Ut cognoscant quia tu me misisti: tantumdem valeret quantum hoc quod ait, Ut cognoscat mundus. Ipsi sunt enim mundus, non permanens inimicus, qualis est mundus damnationi prædestinatus; sed ex inimico amicus effectus, prop­ ter quem Deus erat in Christo mundum reconcilians sibi. Ideo dixit, Ego in eis, et tu in me; tanquam dice­ ret, Ego in eis ad quos misisti me; et tu in me, mun­ dum reconcilians tibi per me. ### English translation (Claude) Then he added: "I in them, and you in me, that they may be perfected into one." Here he briefly intimated that he is the mediator between God and men. For this is not said as though the Father were not in us or we were not in the Father; since he has also said in another place, "We will come to him and make our dwelling with him"; and here, a little before, he did not say what he has now said, "I in them and you in me," or "They in me and I in you," but "You in me and I in you, and they in us." So what he now says, "I in them and you in me," is said in the person of the mediator, just as the Apostle says, "You are Christ's, and Christ is God's." But what he added, "that they may be perfected into one," shows that the reconciliation made through the mediator is brought to this end, that we may enjoy a perfect blessedness to which nothing more can be added. Hence I think that what follows, "that the world may know that you sent me," is not to be taken as though he were saying again, "that the world may believe"; for sometimes "to know" is used for "to believe," as in what he said somewhat above, "And they have known truly that I came forth from you, and they have believed that you sent me." What he had said first as "they have known," he said afterward as "they have believed." But here, since he is speaking of the perfecting, the knowledge must be understood as that which there will be by sight, not that which there now is by faith. For an order seems to have been kept, in that a little before he said, "that the world may believe," but here, "that the world may know." For there, though he said, "that they may all be one" and "may be one in us," he did not say, "may be perfected into one," and so he added, "that the world may believe that you sent me"; but here he says, "that they may be perfected into one," and then did not add, "that the world may believe," but, "that the world may know that you sent me." For as long as we believe what we do not see, we are not yet perfected as we shall be when we have merited to see what we believe. Most rightly, then, there it is "that the world may believe," and here "that the world may know"; yet both there and here, "that you sent me"; so that we may know that, as far as concerns the inseparable love of the Father and the Son, what we now believe is what by believing we strive to know. But if he had said, "That they may know that you sent me," it would mean just as much as what he says, "that the world may know." For they themselves are the world: not the world that remains an enemy, such as is the world predestined to condemnation, but the world made a friend from an enemy, for whose sake "God was in Christ, reconciling the world to himself." Therefore he said, "I in them, and you in me," as if he said: I in those to whom you sent me; and you in me, reconciling the world to yourself through me. ### Scripture references - John 17:23: quotation, high confidence - 1 Tim 2:5: allusion, high confidence - John 14:23: quotation, high confidence - John 17:21: quotation, high confidence - 1 Cor 3:23: quotation, high confidence - John 17:8: quotation, high confidence - 2 Cor 5:19: quotation, high confidence ### Translation notes - John 17:23, 14:23, 17:21, 1 Cor 3:23, John 17:8, and 2 Cor 5:19 are quoted; 1 Tim 2:5 is in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 110.4 (PL 35:1921–1923; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-4). ## Tractates on the Gospel of John 110.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-5 - Source: PL 35:1923 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Father loves believers because they are members of the Son he loves; "as" here means "because", not equality. ### Latin text Propterea sequitur etiam illud quod ait, Et dilexisti eos sicut et me dilexisti. In Filio quippe nos Pater diligit, quia in ipso nos elegit ante constitutio­ nem mundi. Qui enim diligit Unigeni­ tum, profecto diligit et membra ejus quæ adoptavit in eum per eum. Nec ideo pares sumus unigenito Filio per quem creati et recreati sumus; quia di­ ctum est, Dilexisti eos sicut et me. Neque enim sem­ per aequalitatem significat, qui dicit, Sicut illud, ita et illud: sed aliquando tantum, Quia est illud, est et illud; aut, Quia est illud, ut sit et illud. Quis enim dixerit eo prorsus modo in mundum a Christo Apo­ stolos missos, quomodo est ipse missus a Patre? Ut enim alias taceam differentias, quas commemorare longum est, missi sunt certe illi cum jam homines essent; missus est autem ipse ut homo esset: et ta­ men superius ait, Sicut me misisti in mundum, et ego misi eos in mundum; tanquam diceret, Quia misisti me, misi eos. Ita et hoc loco, Dilexisti eos, inquit, sicut me dilexisti; quod nihil aliud est quam, Dilexisti eos, quoniam et me dile­ xisti. Non enim membra Filii non diligeret qui dili­ git Filium; aut alia causa est diligendi membra ejus, nisi quia diligit eum. Sed diligit Filium secundum divinitatem, quia genuit illum æqualem sibi; diligit eum etiam secundum id quod homo est, quia ipsum unigenitum Verbum caro factum est, et propter Ver­ bum est ei chara Verbi caro: nos autem diligit, quoniam sumus ejus membra quem diligit; et hoc ut essemus, propter hoc nos dilexit antequam essemus. ### English translation (Claude) Therefore there follows also what he says: "And you have loved them as you have also loved me." For in the Son the Father loves us, because in him he chose us before the foundation of the world. For he who loves the Only-begotten surely loves also his members, whom he has adopted into him through him. Nor are we therefore equal to the only-begotten Son, through whom we were created and re-created, because it was said, "You have loved them as you have also loved me." For he who says, "As this, so that," does not always signify equality; but sometimes only "Because this is, that also is," or "Because this is, therefore that is too." For who would say that the apostles were sent into the world by Christ in exactly the same way as he was sent by the Father? For, to say nothing of other differences which it would take long to list, they certainly were sent when they were already men; but he was sent in order to be man; and yet he said above, "As you sent me into the world, so I have sent them into the world," as if he said, "Because you sent me, I have sent them." So in this place too: "You have loved them," he says, "as you have loved me"; which is nothing other than: You have loved them because you have also loved me. For he who loves the Son could not fail to love the Son's members; nor is there any other reason for loving his members but that he loves him. But he loves the Son according to his divinity, because he begot him equal to himself; he loves him also according to what he is as man, because the only-begotten Word himself became flesh, and for the sake of the Word the Word's flesh is dear to him; but us he loves because we are the members of him whom he loves; and that we might be so, he loved us before we existed. ### Scripture references - John 17:23: quotation, high confidence - Eph 1:4: allusion, high confidence - John 17:18: quotation, high confidence - John 1:14: allusion, high confidence ### Translation notes - John 17:23 and 17:18 are quoted; Eph 1:4 and John 1:14 are in view. ### Citation (SBL) Augustine, Tract. Ev. Jo. 110.5 (PL 35:1923; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-5). ## Tractates on the Gospel of John 110.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-6 - Source: PL 35:1923 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God's love is unchanging: he loved us before the world and before reconciliation, hating our sin while loving his own work in us. ### Latin text Quapropter incomprehensibilis est dilectio qua diligit Deus, neque mutabilis. Non enim ex quo ei reconciliati sumus per sanguinem Filii ejus, nos coe­ pit diligere; sed ante mundi constitutionem dilexit nos, ut cum ejus Unigenito etiam nos filii ejus esse­ mus, priusquam omnino aliquid essemus. Quod ergo reconciliati sumus Deo per mortem Filii ejus, non sic audiatur, non sic accipiatur, quasi ideo nos recon­ ciliaverit ei Filius, ut jam inciperet amare quos ode­ rat; sicut reconciliatur inimicus inimico, ut deinde sint amici, et invicem diligant qui oderant invicem: sed jam nos diligenti reconciliati sumus ei, cum quo propter peccatum inimicitias habebamus. Quod utrum verum dicam, attestetur Apostolus: Commendat, inquit, dilectionem suam Deus in nobis, quoniam cum adhuc peccatores essemus, Christus pro nobis mortuus est. Habebat itaque ille erga nos cha­ ritatem, etiam cum inimicitias adversum eum exer­ centes operaremur iniquitatem: et tamen ei verissime dictum est, Odisti, Domine, omnes qui operantur ini­ quitatem. Proinde miro et divino mo­ do et quando nos oderat, diligebat: oderat enim nos, quales ipse non fecerat; et quia iniquitas nostra opus ejus non omni ex parte consumpserat, noverat simul in unoquoque nostrum et odisse quod feceramus, et amare quod fecerat. Et hoc quidem in omnibus intelligi potest de illo, cui veraciter dicitur, Nihil odisti eorum quæ fecisti. Non enim quodcumque odisset esse voluisset, aut omnino esset quod omnipotens esse noluisset, nisi et in eo quod odit esset etiam quod amaret. Merito quippe odit, et velut a regula suæ artis alienum improbat vitium: amat tamen suum etiam in vitiosis vel sanatione be­ neficium, vel damnatione judicium. Ita Deus, et ni­ hil odit eorum quæ fecit: naturarum enim, non vi­ tiorum conditor, mala quæ odit, ipse non fecit; et de malis eisdem vel sanando ea per misericordiam, vel ordinando per judicium, bona sunt ipsa quæ facit. Cum igitur eorum quæ fecit nihil oderit, quis digne possit eloqui, quantum diligat membra Unigeniti sui; et quanto amplius ipsum Unigenitum, in quo condita sunt omnia visibilia et invisibilia, quæ in suis gene­ ribus ordinata ordinatissime diligit? Membra quippe Unigeniti ad Angelorum sanctorum æqualitatem gra­ tiæ suæ largitate perducit: Unigenitus autem cum sit Dominus omnium, procul dubio est Dominus Ange­ lorum, natura qua Deus est, non Angelis, sed Patri potius æqualis; gratia vero qua homo est, quomodo non excedit excellentiam cujuslibet angeli, cum sit una persona carnis et Verbi? ### English translation (Claude) Therefore the love with which God loves is incomprehensible and unchangeable. For he did not begin to love us from the time we were reconciled to him through the blood of his Son; but he loved us before the foundation of the world, so that we too might be his sons together with his Only-begotten, before we were anything at all. So let it not be heard or taken, when we say we were reconciled to God through the death of his Son, as though the Son reconciled us to him so that he might now begin to love those he had hated, as an enemy is reconciled to an enemy, so that they may then be friends and love each other who hated each other; but we were reconciled to him who already loved us, with whom we were at enmity because of sin. Let the Apostle bear witness whether I speak the truth: "God commends his love toward us," he says, "in that while we were still sinners, Christ died for us." So he had love toward us even when, practicing enmity against him, we were working iniquity; and yet it was most truly said to him, "You hate, O Lord, all who work iniquity." So in a wonderful and divine way he loved us even when he hated us: for he hated us as we were, such as he had not made us; and because our iniquity had not wholly consumed his work, he knew how, at the same time, in each one of us, to hate what we had made and to love what he had made. And this can indeed be understood in all things of him to whom it is truly said, "You hate nothing of the things you have made." For he would not have willed anything to exist that he hated, nor would anything at all exist which the Almighty had not willed to exist, unless in what he hates there were also something he loved. For rightly he hates vice and rejects it as foreign to the rule of his art; yet even in the vicious he loves what is his own, either his kindness in healing them or his judgment in condemning them. So God hates nothing of the things he made: for being the maker of natures, not of vices, he did not make the evils he hates; and out of those same evils, whether by healing them through mercy or by ordering them through judgment, the things he makes are good. Since, then, he hates nothing of the things he made, who could worthily say how much he loves the members of his Only-begotten; and how much more the Only-begotten himself, in whom all things visible and invisible were created, which, ordered in their kinds, he loves in most perfect order? For the members of the Only-begotten he brings, by the bounty of his grace, to equality with the holy angels; but the Only-begotten, since he is Lord of all, is beyond doubt Lord of the angels: by the nature by which he is God he is equal not to the angels but to the Father; and by the grace by which he is man, how does he not surpass the excellence of any angel, since flesh and Word are one person? ### Scripture references - Rom 5:10: allusion, high confidence - Eph 1:4: allusion, high confidence - Eph 1:5: allusion, high confidence - Rom 5:8: quotation, high confidence - Ps 5:5 (5:6 LXX): quotation, high confidence - Col 1:16: allusion, high confidence - Luke 20:36: allusion, medium confidence ### Extrabiblical texts - Wis 11:24 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Rom 5:8, Ps 5:5 (LXX 5:6), and Wis 11:24 are quoted; Rom 5:10, Eph 1:4–5, Col 1:16, and Luke 20:36 are in view. The teaching that reconciliation did not change God's love is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 110.6 (PL 35:1923; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-6). ## Tractates on the Gospel of John 110.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-7 - Source: PL 35:1923–1925 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: That Christ died for humans and not for fallen angels shows God's mercy, not human superiority; by grace, as members of Christ, we will be made equal to the holy angels. ### Latin text Quanquam non desint qui etiam nos Angelis præferant; quia pro nobis, inquiunt, non pro Angelis mortuus est Christus. Id quid est aliud, quam de im­ pietate velle gloriari? Etenim Christus, sicut ait Apostolus, juxta tempus pro impiis mortuus est. Hic ergo non meritum nostrum, sed Dei misericordia commendatur. Nam quale est ideo se velle laudari, quia vitio suo tam detestabiliter aegrotavit, ut non posset aliter quam medici morte sanari? Non est haec nostrorum gloria meritorum, sed medicina morborum. An ideo nos praeferimus Angelis, quia cum et angeli peccaverint, nihil eis tale unde sana­ rentur impensum est? Quasi aliquid eis vel parvum fuerit impensum, et nobis amplius. Quod si et hoc factum esset, adhuc quaeri posset utrum ideo fuisset factum, quod steteramus excellentius, an quod de­ speratius jacebamus. Cum vero noverimus bonorum omnium Creatorem reparandis angelis malis nihil gratiae contulisse, cur non potius intelligimus quod tanto damnabilior eorum judicata sit culpa, quanto erat natura sublimior? Tanto enim minus quam nos peccare debuerunt, quanto meliores nobis fuerunt. Nunc autem in offendendo Creatorem tanto exsecrabilius beneficio ejus ingrati exstiterunt, quanto bene­ ficentius sunt creati; nec eis satis fuit desertores es­ se illius, nisi et nostri fierent deceptores. Hoc itaque nobis magnum bonum conferet, qui dilexit nos sicut dilexit Christum, ut propter ipsum cujus membra nos esse voluit, æquales Angelis sanctis simus, quibus et natura inferiores conditi sumus, et peccato indigniores facti, qui eorum fieri qualescum­ que socii deberemus. ### English translation (Claude) Yet there are some who even rank us above the angels, because, they say, Christ died for us, not for the angels. What is this but wishing to glory in ungodliness? For Christ, as the Apostle says, "at the appointed time died for the ungodly." Here, then, it is not our merit but God's mercy that is commended. For what is it to wish to be praised because one was so detestably sick through one's own fault that one could not be healed except by the death of the physician? This is not the glory of our merits but the medicine of our diseases. Or do we rank ourselves above the angels because, though angels too sinned, nothing of the kind was spent on them by which they might be healed? As if something, however small, had been spent on them and more on us! But even if this had been done, it could still be asked whether it had been done because we had stood more excellently, or because we lay more desperately. But since we know that the Creator of all good things bestowed no grace for restoring the evil angels, why do we not rather understand that their guilt was judged the more damnable the more sublime their nature was? For they ought to have sinned so much less than we as they were better than we. But in offending the Creator they showed themselves the more execrably ungrateful for his kindness the more kindly they had been created; nor was it enough for them to desert him unless they also became our deceivers. So he who loved us as he loved Christ will confer this great good on us: that, for the sake of him whose members he willed us to be, we may be equal to the holy angels, to whom we were created inferior by nature and became, by sin, too unworthy to be their companions of any kind. ### Scripture references - Rom 5:6: quotation, high confidence - 2 Pet 2:4: allusion, medium confidence - John 17:23: allusion, high confidence - Luke 20:36: allusion, high confidence ### Translation notes - Rom 5:6 is quoted; John 17:23, 2 Pet 2:4, and Luke 20:36 are in view. The last clause (qui eorum fieri qualescumque socii deberemus) is translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 110.7 (PL 35:1923–1925; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/110-1/#p-110-7). ## Tractates on the Gospel of John 111.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-1 - Source: PL 35:1925 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's prayer that those given him by the Father may be with him is a sure promise, for the will of Father, Son and Spirit is one. ### Latin text In magnam spem Dominus Jesus suos erigit, qua major omnino esse non possit. Audite, et estote in spe gaudentes, propter quod vita ista non amanda, sed toleranda sit, ut esse possitis in ejus tribulatione patientes. Audite, inquam, et quo spes nostra levetur attendite. Christus Jesus dicit, Filius Dei unigenitus qui Patri coaeternus et aequalis est, dicit; qui propter nos homo factus est, sed sicut omnis homo mendax non factus est, di­ cit; via, vita, veritas dicit; qui mundum vicit. de his quibus vicit, dicit. Audite, credite, sperate, desiderate quod dicit: Pater, inquit; quos dedisti mihi, volo ut ubi ego sum, et illi sint me­ cum. Qui sunt isti quos ait a Patre datos sibi? Nonne illi de quibus alio loco dicit, Nemo venit ad me, nisi Pater qui misit me, traxerit eum? Jam quo­ modo ea quae fieri dicit a Patre, faciat et ipse cum Patre, si quid in hoc Evangelio profecimus, novimus. Ipsi sunt ergo quos a Patre accepit, quos et ipse ele­ git de mundo, atque elegit ut jam non sint de mundo. sicut non est et ipse de mundo: ut sint tamen etiam ipsi mundus credens et cognoscens quod Christus a Deo Patre sit missus, ut mundus ex mundo liberare­ tur, ne mundus Deo reconciliandus cum mundo inimicissimo damnaretur. Sic enim ait in hujus orationis exordio: Dedisti ei potestatem omnis carnis, id est omnis hominis, ut omne quod dedisti ei, det eis vitam eternam. Ubi ostendit potestatem se quidem omnis hominis accepisse, ut liberet quos vo­ luerit, damnet quos voluerit, qui vivos et mortuos jn­ dicabit; sed eos sibi esse datos, quibus omnibus det vitam aeternam. Sic enim ait: Ut omne quod dedisti ei, det eis vitam æternam. Proinde non ei dati sunt, quibus vitam non dabit æternam: quamvis et ipsorum potestas data sit, cui potestas data est omnis carnis, id est omnis hominis. Ita mundus reconciliatus ex ini­ mico liberabitur mundo, cum in illum exserit potestatem suam, ut eum in mortem mittat æternam: hunc autem facit suum, cui vitam donet aeternam. Quapropter omnibus prorsus ovibus suis bonus pa­ stor, omnibus membris suis magnum caput promisit, hoc praemium, ut ubi ipse est, et nos cum illo simus: nec poterit nisi fieri quod omnipotenti Patri se velle, dixit omnipotens Filius. Ibi est enim et Spiritus sanctus pariter æternus, pariter Deus, Spiritus unus duorum, et substantia voluntatis amborum. Nam illud quod dixisse legitur propinquante passione, Verum non quod ego volo, sed quod tu vis, Pater, quasi alia Patris, alia Filii sit voluntas aut fuerit, sonus est nostrae infirmitatis, quamvis fidelis, quam in se caput nostrum transfiguravit, quando etiam peccata nostra portavit. Unam vero esse Patris et Filii voluntatem, quorum etiam Spiritus unus est, quo adjuncto cognoscimus Trinitatem, etsi intelligere nondum permittit infirmitas, credat pietas. ### English translation (Claude) The Lord Jesus raises his own to a great hope, than which there could be none greater at all. Listen, and be joyful in hope, because this life is not to be loved but endured, so that you may be patient in its tribulation. Listen, I say, and attend to the height to which our hope is raised. Christ Jesus says it, the only-begotten Son of God, who is coeternal and equal with the Father, says it; he who for our sake was made man, but was not made a liar as "every man is a liar", says it; the Way, the Life, the Truth says it; he who overcame the world says it, concerning those for whom he overcame. Listen, believe, hope, desire what he says: "Father," he says, "those whom you have given me, I will that where I am, they also may be with me." Who are these whom he says were given him by the Father? Are they not those of whom he says in another place, "No one comes to me unless the Father who sent me draws him"? How he himself, together with the Father, does the things he says are done by the Father, we already know, if we have made any progress in this Gospel. These, then, are those whom he received from the Father, whom he also chose out of the world, and chose so that they are no longer of the world, as he himself is not of the world; yet so that they too are a world, believing and knowing that Christ was sent by God the Father, so that the world might be set free from the world, lest the world that was to be reconciled to God should be condemned with the world that is most hostile. For so he says at the opening of this prayer: "You have given him power over all flesh," that is, over every human being, "that to all that you have given him he may give eternal life." There he shows that he has indeed received power over every human being, to set free whom he will and condemn whom he will, he who will judge the living and the dead; but that those were given to him, to all of whom he gives eternal life. For so he says: "that to all that you have given him he may give eternal life." Accordingly, those to whom he will not give eternal life have not been given to him, although power over them too has been given to him to whom power was given over all flesh, that is, over every human being. Thus the reconciled world will be set free from the hostile world, when he exercises his power on that one, to send it into eternal death, but makes this one his own, to give it eternal life. Therefore the good shepherd has promised to all his sheep without exception, the great head to all his members, this reward: that where he is, we too may be with him. Nor can that fail to be done which the almighty Son said to the almighty Father that he willed. For there too is the Holy Spirit, equally eternal, equally God, the one Spirit of both, and the substance of the will of both. For what we read that he said as his passion drew near, "Yet not what I will, but what you will, Father", as though the will of the Father were one and the will of the Son another, or had been, is the voice of our weakness, faithful though it is, which our head transfigured into himself when he also bore our sins. But that the will of the Father and of the Son is one, whose Spirit too is one, by whose addition we come to know the Trinity, let piety believe, even if weakness does not yet allow it to understand. ### Scripture references - John 17:24: quotation, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence - John 14:6: allusion, high confidence - John 16:33: allusion, medium confidence - John 6:44: quotation, high confidence - John 17:6: allusion, medium confidence - John 17:16: allusion, medium confidence - John 17:2: quotation, high confidence - Acts 10:42: echo, medium confidence - Matt 26:39: quotation, high confidence - 1 Pet 2:24: allusion, medium confidence - John 10:11: allusion, medium confidence ### Translation notes - "Every man is a liar": Ps 116:11 (115:11 Vulg.). "Yet not what I will": the Gethsemane prayer (Matt 26:39; Mark 14:36), which Augustine reads as Christ voicing the weakness of his members. ### Citation (SBL) Augustine, Tract. Ev. Jo. 111.1 (PL 35:1925; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-1). ## Tractates on the Gospel of John 111.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-2 - Source: PL 35:1925–1927 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: To be with Christ means to be in heaven with the risen Christ and, beyond all bodily images, to see him as God, which the blessed alone enjoy. ### Latin text Sed quoniam quibus promiserit et quam firma sit ipsa promissio, pro sermonis brevitate jam dixi­ mus; hoc ipsum quantum valemus, quid sit quod di­ gnatus cst promittere videamus, quos dedisti mihi, in­ quit, volo ut ubi ego sum, et ipsi sint mecum. Quantum attinet ad creaturam in qua factus est ex semine Da­ vid secundum carnem, nec ipse adhuc erat ubi futurus crat: sed co modo dicere potuit, ubi ego sum, quo intelligeremus quod cito fuerat ascensurus in coelum, ut jam ibi esse se diceret ubi fuerat mox futurus. Potuit et in illo modo, quo ante jam dixerat loquens ad Nicodemum, Nemo ascendit in cælum, nisi qui descendit de cælo, Filius hominis, qui in cælo est. Nam et ibi non dixit, Erit; sed, est, propter unitatem personæ, in qua et Deus homo est, et homo Deus. In caelo ergo nos futuros esse promisit: illo cnim forma servi levata est, quam sumpsit ex Vir­ gine, et ad Patris dexteram collocata. Propter spem tanti hujus boni et Apostolus ait: Deus autem qui di­ ves est in misericordia, propter multam dilectionem qua dilexit nos, et cum essemus mortui peccatis, convivifica­ vit nos Christo, cujus gratia sumus salvi facti; et simul excitavit, et simul sedere fecit in cælestibus in Christo Jesu. Hoc ergo potest intelligi dixisse Dominus, Ut ubi ego sum, et illi sint mecum. Et ipse quidem de se dixit quod ibi jam esset; de nobis au­ tem velle se dixit ut essemus ibi cum illo, non quod jam essemus ostendit. Apostolus autem quod Dominus velle se dixit ut ficret, tanquam factum fuerit est locutus. Non enim ait, Excitaturus est, et in cœlesti­ bus sedere facturus; sed, excitavit, et sedere in cæle­ stibus fecit: quia non inaniter sed fideliter jam deputat factum quod futurum esse non dubitat. Quod vero attinet ad formam Dei in qua æqualis est Patri, si se­ cundum eam velimus intelligere quod dictum est, Volo ut ubi ego sum, et illi sint mecum; abscedat ab animo omnis imaginum corporalium cogitatio: quidquid menti occurrerit longum, latum, crassum, qualibet luce corporea coloratum, per quælibet locorum spa­ tia vel finita, vel infinita diffusum, ab his omnibus, quantum potest, aciem suæ contemplationis vel in­ tenlionis avertat. Et non inquiratur æqualis Patri Fi­ lius ubi sit, quoniam nemo invenit ubi non sit. Sed qui vult quærere, quærat polius ut cum illo sit; non ubique sicut ille, sed ubicumque esse potuerit. Qui enim homini pœnaliter pendenti, et salubriter confitenti ait, Hodie mecum eris in paradiso; secundum id quod homo crat, anima ejus ipso die fu­ tura fuerat in inferno, caro in sepulcro; secundum autem id quod Deus erat, utique ct in paradiso erat. Et ideo latronis anima a pristinis facinoribus absoluta, et illius munere jam beata, quamvis ubique sicut ille esse non poterat; tamen etiam ipso die cum illo in paradiso esse poterat, unde ille qui ubique semper cst, non recesserat. Propterea nimirum non ei satis fuit dicere, Volo ut ubi ego sum, et illi sint; sed addi­ dit, mecum. Esse enim cum illo, magnum bonum est. Nam et miseri esse possunt ubi est ille, quoniam qni­ cumque ubicumque fuerit, est et ille: sed beati soli sunt cum illo, quia beati esse non poterunt nisi ex illo. Annon Deo veraciter dictum est, Si ascendero in cælum, tu ibi es; et si descendero in infernum, ades? aut vcro Christus non est Dei Sapientia, quæ attingit ubique propter suam munditiam? Sed lux lucet in tenebris, nec eam te­ nebræ comprehendunt. Ac per hoc, de re visibili, quamvis longe dissimili, qualecumque su­ mamus exemplum, sicut cæcus etiamsi ibi sit ubi lux est, non est tamen ipse cum luce, sed absens cst a praesente; ita infidelis atque impius, aut etiamsi fidelis et pius, nondum tamen ad intuendum lumen sapien­ tiæ idoneus, etiamsi esse nusquam possit ubi non sit et Christus, non est tamen ipse cum Christo, duntaxat per speciem. Nam hominem pie fidelem, non est du­ bitandum cum Christo esse per fidem: propter quod dicit, Qui non est mecum, adversum me est. Sed cum Patri Deo dicebat, Quos dedisti mihi, volo ut ubi ego sum, et ipsi sint mecum; de specie illa omnino dicebat, in qua videbimus eum sicuti est. ### English translation (Claude) But since we have already said, as far as the brevity of a sermon allows, to whom he made the promise and how firm the promise itself is, let us see, as well as we can, what it is that he deigned to promise. "Those whom you have given me," he says, "I will that where I am, they also may be with me." As regards the created nature in which he was made of the seed of David according to the flesh, he himself was not yet where he was going to be; but he could say "where I am" in such a way that we would understand that he was soon to ascend into heaven, so that he said he was already where he was shortly to be. He could also have spoken in the way in which he had already spoken to Nicodemus: "No one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven." For there too he did not say "will be" but "is", because of the unity of the person, in which God is man and man is God. So he promised that we shall be in heaven; for there the form of a servant which he took from the Virgin has been raised up and placed at the Father's right hand. Because of the hope of this great good the apostle too says: "But God, who is rich in mercy, because of the great love with which he loved us, even when we were dead in sins, made us alive together with Christ, by whose grace we have been saved, and raised us up together and made us sit together in the heavenly places in Christ Jesus." So the Lord can be understood to have said this: "that where I am, they also may be with me." And of himself he said that he was already there; but of us he said that he willed that we should be there with him, not that we already were. The apostle, however, spoke of what the Lord said he willed to be done as though it had been done. For he does not say, "He will raise us up and make us sit in the heavenly places", but "he raised us up and made us sit in the heavenly places": because he counts as already done, not idly but faithfully, what he does not doubt will be. But as regards the form of God, in which he is equal to the Father, if we wish to understand according to it what was said, "I will that where I am, they also may be with me", let every thought of bodily images depart from the mind: whatever comes to mind as long, broad, thick, coloured by any bodily light, spread through any spaces of place, finite or infinite, from all these let the mind turn away the gaze of its contemplation or attention as far as it can. And let it not be asked where the Son, equal to the Father, is, since no one finds where he is not. But whoever wishes to seek, let him seek rather to be with him; not everywhere as he is, but wherever he can be. For he who said to the man hanging in punishment and confessing to his salvation, "Today you will be with me in paradise": according to what he was as man, his soul was that very day to be in hell, his flesh in the tomb; but according to what he was as God, he was certainly in paradise too. And so the soul of the thief, absolved of its former crimes and already made blessed by his gift, though it could not be everywhere as he is, could nevertheless be with him that very day in paradise, from which he who is always everywhere had not withdrawn. That, surely, is why it was not enough for him to say, "I will that where I am, they also may be", but he added, "with me". For to be with him is a great good. For even the wretched can be where he is, since wherever anyone is, he too is there; but only the blessed are with him, because they cannot be blessed except from him. Was it not truly said to God, "If I ascend into heaven, you are there; if I descend into hell, you are present"? Or is Christ not the Wisdom of God, which reaches everywhere because of its purity? But "the light shines in the darkness, and the darkness does not comprehend it." And so, to take an example of some kind from a visible thing, though far unlike: as a blind man, even if he is where the light is, is not himself with the light, but is absent from what is present, so the unbeliever and the ungodly, or even the believer and the godly who is not yet fit to behold the light of wisdom, though he can be nowhere where Christ is not, is nevertheless not himself with Christ, at least by sight. For the man who is godly and faithful is, beyond doubt, with Christ by faith; which is why he says, "Whoever is not with me is against me." But when he said to God the Father, "Those whom you have given me, I will that where I am, they also may be with me", he was speaking wholly of that sight in which we shall see him as he is. ### Scripture references - John 17:24: quotation, high confidence - Rom 1:3: allusion, high confidence - John 3:13: quotation, high confidence - Phil 2:7: allusion, medium confidence - Eph 2:4–6: quotation, high confidence - Luke 23:43: quotation, high confidence - Ps 139:8 (138:8 LXX): quotation, high confidence - 1 Cor 1:24: allusion, high confidence - John 1:5: quotation, high confidence - Matt 12:30: quotation, high confidence - 1 John 3:2: allusion, high confidence ### Extrabiblical texts - Wis 7:24 (Wisdom of Solomon): quotation, high confidence ### Translation notes - "Reaches everywhere because of its purity": Wis 7:24. "Hell" (infernum) is the place of the dead, where Augustine holds Christ's soul went on the day of his death. ### Citation (SBL) Augustine, Tract. Ev. Jo. 111.2 (PL 35:1925–1927; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-2). ## Tractates on the Gospel of John 111.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-3 - Source: PL 35:1927 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Seeing Christ's glory is the reward of faith reserved for the pure in heart; we shall be with Christ in the Father, a 'place' to be thought of without bodily images. ### Latin text Nemo serenissimum sensum nubilosa contra­ dictione perturbet; consequentia perhibcant testimo­ nium præcedentibus verbis. Nempe cum dixisset, Volo ut ubi ego sum, et ipsi sint mecum, continuo secutus adjunxit, Ut videant claritatem meam quam dedisti mihi, quia dilexisti me ante constitutionem mundi. Ut videant, dixit; non, ut credant. Fidei merces est ista, non fi­ des. Si enim fides in Epistola ad Hebræos recte de­ finita est, Convictio rerum quæ non videntur; cur non merces fidei definiatur, Visio rerum quæ creditæ sperabantur? Cum viderimus enim cla­ ritatem quam dedit Pater Filio, etiamsi eam dici hoc loco intelligamus, non quam Pater æquali Filio gignens cum dedit, sed quam facto hominis filio dedit ei post mortem crucis: quando ergo videbimus illam Filii claritatem, profecto tunc fiet judicium vivorum atque mortuorum, tunc tolletur impius, ne videat claritatem Domini; quam, nisi illam qua Deus est? Beati enim mundicordes, quoniam ipsi Deum vi­ debunt: nec mundicordes sunt impii, propterea non videbunt. Tunc ibunt ipsi in suppli­ cium æternum; sic enim tolletur impius ne videat claritatem Domini: justi autem ibunt in vitam aeter­ nam. Et quæ est vita æterna? Ut co­ gnoscant, inquit, te solum verum Deum, et quem misisti Jesum Christum: non utique sicut eum cognoverunt qui licet non mundicordes, tamen in forma servi clarificata judicantem videre potuerunt; sed sicut cognoscendus est a mundis corde solus verus Deus, cum Patre et Spiritu sancto Filius, quia ipsa Trinitas cst solus verus Deus. Si ergo secundum id quod Filius Dei Deus est Patri æqualis atque coapter­ nus; accipiamus hoc dictum, Volo ut ubi ego sum, et ipsi sint mecum, in Patre cum Christo erimus; sed ille sicut ille, nos sicut nos, ubicumque corpore fuerimus. Si enim loca dicenda sunt, et quibus non corpora continentur, et locus est cuique rei ubi est; locus Christi aeternus ubi semper est, ipse Pater cst, et lo­ cus Patris Filius est; quia, Ego, inquit, in Patre, et Pater in me est; et in hac oratione, Sicut tu Pater, inquit, in me, et ego in te: et locus noster ipsi sunt, quia sequitur, Ut et ipsi in nobis unum sint: et nos locus Dei sumus, quoniam tem­ plum ejus sumus; sicut orat pro nobis qui mortuus est pro nobis, vivitque pro nobis, ut in ipsis unum si­ mus; quia factus est in pace locus ejus, et habitatio ejus in Sion, quae nos sumus. Sed quis ido­ neus loca ista, vel quae sunt in locis istis, sine spa­ tiosis capacitatibus et sine corporeis molibus cogitare? Non parum tamen proficitur, si saltem quidquid tale oculo cordis occurrit, negatur, respuitur, improbatur: et lux quædam in qua ista neganda, respuenda, im­ probanda cernuntur, sicut potuerit, cogitatur; et quam sit certa cognoscitur, et amatur, ut inde surgatur, at­ que ad interiora tendatur: quae cum penetrare mens invalida, et minus quam illa sunt, pura, nequiverit; non sine amoris gemitu et desiderii lacrymis inde pel­ latur; et patienter ferat quamdiu fide mundatur, at­ que ut illic habitare valeat, sanctis moribus præ­ paratur. ### English translation (Claude) Let no one disturb a most clear sense with cloudy contradiction; let what follows bear witness to the preceding words. For when he had said, "I will that where I am, they also may be with me", he at once went on to add, "that they may see my glory which you have given me, because you loved me before the foundation of the world." "That they may see," he said; not "that they may believe". This is the reward of faith, not faith. For if faith is rightly defined in the Epistle to the Hebrews as "the conviction of things not seen", why should the reward of faith not be defined as the sight of things that were believed and hoped for? For when we see the glory which the Father gave the Son (even if we understand it to be meant in this place not as the glory which the Father gave to the equal Son in begetting him, but as that which he gave to him, made son of man, after the death of the cross): when, then, we see that glory of the Son, then indeed the judgment of the living and the dead will take place; then the ungodly will be taken away, so that he may not see the glory of the Lord. Which glory, if not that by which he is God? For "blessed are the pure in heart, for they shall see God"; and the ungodly are not pure in heart, therefore they will not see. Then "these will go away into eternal punishment" (for so the ungodly will be taken away, so that he may not see the glory of the Lord), "but the righteous into eternal life." And what is eternal life? "That they may know," he says, "you, the only true God, and Jesus Christ whom you have sent": not, of course, as he was known by those who, though not pure in heart, could nevertheless see him judging in the glorified form of a servant; but as the only true God is to be known by the pure in heart, the Son with the Father and the Holy Spirit, because the Trinity itself is the only true God. If, then, we take this saying, "I will that where I am, they also may be with me", according to that by which the Son of God is God, equal and coeternal with the Father, we shall be in the Father with Christ; but he as he is, we as we are, wherever we may be in body. For if places may be spoken of in which bodies are not contained, and a thing's place is where it is, then the eternal place of Christ, where he always is, is the Father himself, and the place of the Father is the Son; for "I", he says, "am in the Father, and the Father is in me"; and in this prayer, "As you, Father," he says, "are in me, and I in you"; and they are our place, for there follows, "that they also may be one in us"; and we are God's place, since we are his temple; as he prays for us who died for us and lives for us, that we may be one in them; because "his place has been made in peace, and his dwelling in Zion", which we are. But who is able to think of these places, or of what is in these places, without spatial capacities and bodily masses? Yet no small progress is made if at least whatever of that kind meets the eye of the heart is denied, rejected, disapproved; and if a certain light, in which these things are seen to be denied, rejected, and disapproved, is thought of as far as it can be, and it is recognised how certain it is, and it is loved, so that one may rise from there and press on to the things within; and when the mind, being weak and less pure than they are, cannot penetrate them, it is driven back not without the groaning of love and the tears of longing; and let it bear patiently as long as it is being cleansed by faith and prepared by holy conduct to be able to dwell there. ### Scripture references - John 17:24: quotation, high confidence - Heb 11:1: quotation, high confidence - Isa 26:10: quotation, high confidence - Matt 5:8: quotation, high confidence - Matt 25:46: quotation, high confidence - John 17:3: quotation, high confidence - John 14:10: quotation, high confidence - John 17:21: quotation, high confidence - 1 Cor 3:16: allusion, high confidence - Ps 76:2 (75:3 LXX): quotation, high confidence ### Translation notes - "The ungodly will be taken away, so that he may not see the glory of the Lord": Isa 26:10 in the Old Latin (LXX) form. "His place has been made in peace": Ps 76:2 (75:3 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 111.3 (PL 35:1927; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-3). ## Tractates on the Gospel of John 111.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-4 - Source: PL 35:1927–1929 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Our life is already hidden with Christ in God by faith and will appear in glory, as God predestined before the world was made. ### Latin text Quomodo ergo non erimus cum Christo ubi est, quando in Patre cum illo erimus in quo est? Nequc hinc Apostolus nobis, quamvis nondum rem tenenti­ bns, sed tamen spem gerentibus, tacuit. Ait enim: Si resurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens; quæ sursum sunt sapite, non quæ super terram. Mortui enim estis, inquit, et vita vestra abscondita est cum Christo in Deo. Ecce interim fide ac spe vita nostra ubi Christus est, cum illo est; quia cum Christo in Deo est. Ecce velut jam factum est quod oravit ut fieret, dicens, Volo ut ubi ego sum, et ipsi sint mecum: sed nunc per fidem. Quando autem fiet per speciem? Cum Christus, inquit, apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria. Tunc apparebimus quod tunc erimus; quia tunc apparebit non inaniter nos id credidisse ac sperasse antequam essemus. Faciet hoc cui Filius cum dixisset, Ut videant claritatem meam quam dedisti mihi, continuo subjunxit, Quia dilexisti me ante constitutionem mundi. In illo enim dilexit et nos ante constitutionem mundi, ct tune prædestinavit quod in fine facturus cst mundi. ### English translation (Claude) How, then, shall we not be with Christ where he is, when we shall be with him in the Father, in whom he is? Nor has the apostle been silent to us on this point, though we do not yet hold the reality but carry the hope. For he says: "If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your mind on the things that are above, not on those upon the earth. For you have died," he says, "and your life is hidden with Christ in God." See: meanwhile our life, by faith and hope, is with Christ where Christ is, because it is with Christ in God. See: it is as though what he prayed for were already done, when he said, "I will that where I am, they also may be with me"; but now by faith. When will it be by sight? "When Christ your life appears," he says, "then you too will appear with him in glory." Then we shall appear as what we shall then be; because then it will appear that we did not believe and hope for it in vain before we were it. He will do this to whom the Son, when he had said, "that they may see my glory which you have given me", at once added, "because you loved me before the foundation of the world." For in him he loved us too before the foundation of the world, and then predestined what he will do at the end of the world. ### Scripture references - Col 3:1–4: quotation, high confidence - 2 Cor 5:7: echo, medium confidence - John 17:24: quotation, high confidence - Eph 1:4: allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 111.4 (PL 35:1927–1929; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-4). ## Tractates on the Gospel of John 111.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-5 - Source: PL 35:1929 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The condemned world justly does not know God, while the reconciled world knows him by grace through Christ, the fountain of grace. ### Latin text Pater, inquit, juste, mundus te non cognovit. Quia justus es, ideo te non cognovit. Mundus quippe ille damnationi prædestinatus merito non cognovit: mundus vero quem per Christum reconciliavit sibi, non merito, sed gratia cognovit. Quid est enim eum cognoscere, nisi vita æterna? quam mundo damnato utique non dedit, reconciliato dedit. Propterea itaque mundus non cognovit, quia justus es, et meritis ejus, ut non cognosceret, tribuisti: et propterea mundus reconciliatus cognovit, quia misericors es. ct utco­ guosceret non ei merito, sed gratia subvenisti. Dcui­ que sequitur, Ego autem te cognovi. Ipse fons gratiæ est Deus natura, homo autem de Spiritu sancto et Virgine ineffabili gratia: denique propter ipsum, quia gratia Dei per Jesum Christum est Dominum no­ strum, Et hi cognoverunt, iuquit, quia tu me misisti. Ipse est mundus reconciliatus. Sed quia tu me misisti, ideo cognoverunt: ergo gratia cognoverunt. ### English translation (Claude) "Righteous Father," he says, "the world has not known you." Because you are righteous, therefore it has not known you. That world, indeed, which was predestined to condemnation, deservedly has not known you; but the world which he reconciled to himself through Christ has known you, not by merit but by grace. For what is it to know him, if not eternal life? which he certainly did not give to the condemned world, but gave to the reconciled one. So the world has not known you because you are righteous, and you repaid its merits so that it should not know; and the reconciled world has known you because you are merciful, and you came to its help so that it might know, not by its merit but by grace. Then there follows: "But I have known you." He is the fountain of grace: God by nature, but man of the Holy Spirit and the Virgin by ineffable grace. Then, because of him, since the grace of God is through Jesus Christ our Lord: "And these have known," he says, "that you sent me." This is the reconciled world. But because you sent me, therefore they have known: so they have known by grace. ### Scripture references - John 17:25: quotation, high confidence - 2 Cor 5:19: allusion, high confidence - John 17:3: allusion, medium confidence - Rom 7:25: echo, medium confidence ### Translation notes - Augustine's distinction between the world "predestined to condemnation" and the reconciled world is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 111.5 (PL 35:1929; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-5). ## Tractates on the Gospel of John 111.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-6 - Source: PL 35:1929 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine explains the phrase 'the love with which you loved me' and says the Father's love for the Son is in us because we are the body of which Christ is the head. ### Latin text Et notum feci eis, inquit, nomen tuum, et notum faciam. Notum feci per fidem, notum faciam per spe­ ciem: notum feci cum fine peregrinantibus, notum faciam sine fine regnantibus. Ut dilectio, inquit, quam dilexisti me, in ipsis sit, et ego in ipsis. Non est usitata locutio, dilectio quam dilexisti me, in ipsis sit, et ego in ipsis: usitate quippe diceretur, dilectio qua dilexisti me. De græco quidem ista translata est: sed sunt si­ miles et latinæ; sicut dicimus, Fidelem servitutem servivit, strenuam militiam militavit; cum dici de­ buisse videatur, Fideli servitute servivit, strenua ini­ litia militavit. Qualis autem ista locutio est, dilectio quam dilexisti me; tali et Apostolus usus est, Bonum certamen certavi: non ait, bono certa­ mine, quod usitatius et tanquam rectius diceretur. Quomodo autem dilectio quam dilexit Pater Filium, cst et in nobis, nisi quia membra cjus sumus, et in illo diligimur, cum ipse diligitur totus, id est caput et corpus? Ideo subjunxit, et ego in ipsis; tanquam di­ ceret, quoniam ego sum et in ipsis. Aliter enim est in nobis tanquam in templo suo; aliter autem quia et nos ipse sumus, cum secundum id quod ut caput no­ strum esset, homo factus est, corpus ejus sumus. Fi­ nita est Salvatoris oratio, incipit passio: ergo et iste sermo finiatur, ut de passione quod ipse donaverit, aliis sermonibus disputetur. ### English translation (Claude) "And I have made your name known to them," he says, "and I will make it known." I have made it known through faith, I will make it known through sight; I have made it known to those on pilgrimage, whose journey has an end; I will make it known to those reigning without end. "That the love," he says, "with which you have loved me may be in them, and I in them." "The love which you have loved me, may be in them, and I in them" is not the usual way of speaking; usually one would say, "the love with which you have loved me". This, to be sure, is translated from the Greek; but there are similar expressions in Latin too, as when we say, "He served a faithful service, he soldiered a vigorous soldiering", when it seems one ought to have said, "He served with faithful service, he soldiered with vigorous soldiering." Of the same kind as the expression "the love which you have loved me" is the one the apostle too used: "I have fought the good fight"; he did not say "with the good fight", which would have been more usual and, as it were, more correct. But how is the love with which the Father loved the Son also in us, unless because we are his members and are loved in him, when he is loved whole, that is, head and body? That is why he added, "and I in them", as though to say, "since I too am in them." For he is in us in one way as in his temple; in another way because we too are he, since, inasmuch as he was made man in order to be our head, we are his body. The Saviour's prayer is finished; his passion begins. So let this sermon too be finished, so that what he grants concerning the passion may be discussed in other sermons. ### Scripture references - John 17:26: quotation, high confidence - 2 Cor 5:7: echo, low confidence - 2 Tim 4:7: quotation, high confidence - 1 Cor 3:16: allusion, medium confidence - Eph 1:22–23: allusion, medium confidence ### Translation notes - Augustine comments on the Latin construction dilectio quam dilexisti me (a cognate accusative, literally "the love which you have loved me"), which follows the Greek. ### Citation (SBL) Augustine, Tract. Ev. Jo. 111.6 (PL 35:1929; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-111-6). ## Tractates on the Gospel of John 112.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-1 - Source: PL 35:1929 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's passion narrative begins; Augustine notes that the evangelists' accounts agree and that this question is treated elsewhere. ### Latin text Terminato magno prolixoque sermone quem post cœnam Dominus, fundendo pro nobis proximus sanguini, ad discipulos habuit qui cum illo tunc erant, adjuncta oratione quam direxit ad Patrem, deinceps ejus passionem Joannes evangelista sic orsus est: a Hæc cum dixisset Jesus, egressus est cum discipulis suis trans torrentem Cedron, ubi erat hortus, in quem introivit ipse et discipuli ejus. Sciebat autem et Judas. qui tradebat eum, locum; quia frequenter Jesus convenerat illuc cum discipulis suis. » Hoc quod narrat ingressum Dominum cum discipulis suis in hortum non continuo factum est, cum ejus illa finita esset oratio, de cujus verbis ait, Hæc cum dixisset Jesus: sed alia quædam sunt interposita quæ ab isto præter­. missa apud alios evangelistas leguntur; sicut apud hunc inveniuntur multa quæ illi similiter in sua nar­ ratione tacuerunt. Quomodo autem inter se omnes conveniant, nec veritati quæ per alium promitur, ab alio repugnetur, quisquis nosse desiderat, non in his sermonibus, sed in aliis laboriosis litteris quaerat; nec stando et audiendo, sed potius sedendo et Ie­ gendo, vel legenti aurem mentemque intentissimam præbendo, illa condiscat. Credat tamen antequam. sciat, sive id etiam scire in hac vita possit, sive per aliqua impedimenta non possit, nihil ab aliquo evan­ gelisla esse conscriptum, quantum ad hos attinet quos in auctoritatem canonicam recepit Ecclesia, quod vel ipsius vel alterius non minus veraci narrationi possit esse contrarium. Nunc itaque hujus beati Joannis nar­ rationem, ut suscepimus tractandam, sine aliorum comparatione videamus, in eis quæ manifesta sunt non immorantes; ut hoc ubi opus est, causa poscente faciamus. Non ergo sic accipiamus quod ait, Hæc cum dixisset Jesus, egressus est cum discipulis suis trans tor­ rentem Cedron, ubi erat hortus, in quem introivit ipse et discipuli ejus, tanquam continuo post illa verba in il­ lum hortum fuerit ingressus: sed ad hoc valeat quod dictum est, Hæc cum dixisset Jesus, ut non eum ante opinemur ingressum, quam illa verba fi­ niret. ### English translation (Claude) When the great and long discourse was finished which the Lord, near to shedding his blood for us, held after supper with the disciples who were then with him, together with the prayer which he directed to the Father, John the evangelist began his account of the passion thus: "When Jesus had said these things, he went out with his disciples across the brook Kidron, where there was a garden, into which he and his disciples entered. Now Judas, who was betraying him, also knew the place, because Jesus had often gathered there with his disciples." What he narrates, that the Lord entered the garden with his disciples, did not take place immediately when that prayer of his was finished, of whose words he says, "When Jesus had said these things"; but certain other things came in between, which he passed over and which are read in the other evangelists, just as in him many things are found which they likewise passed over in silence in their narrative. But how they all agree with one another, and how the truth set forth by one is not contradicted by another, whoever wishes to know should look for it not in these sermons but in other laborious writings, and learn it not by standing and listening but rather by sitting and reading, or by giving a most attentive ear and mind to someone reading. Let him believe, however, before he knows (whether he can also know it in this life or cannot because of some hindrances), that nothing has been written by any evangelist, at least among those whom the Church has received into canonical authority, that could be contrary to his own or to another's no less truthful narrative. Now, then, let us look at the narrative of this blessed John, as we undertook to expound it, without comparing the others, not lingering on what is plain; so that we may do this where there is need, when the matter requires it. So let us not take what he says, "When Jesus had said these things, he went out with his disciples across the brook Kidron, where there was a garden, into which he and his disciples entered", as if he went into that garden immediately after those words; but let what is said, "When Jesus had said these things", serve only to keep us from supposing that he entered before he had finished those words. ### Scripture references - John 18:1–2: quotation, high confidence ### Translation notes - The "other laborious writings" are probably Augustine's own Harmony of the Gospels (De consensu evangelistarum). ### Citation (SBL) Augustine, Tract. Ev. Jo. 112.1 (PL 35:1929; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-1). ## Tractates on the Gospel of John 112.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-2 - Source: PL 35:1929 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas comes to the garden with a Roman cohort and temple officers, whose force Christ allows because he wills to suffer. ### Latin text Sciebat, inquit, et Judas, qui tradebat eum, lo­ cum. Ordo verborum est, Sciebat locum qui tradebat eum. Quia frequenter, inquit, Jesus convenerat illuc cum discipulis suis. Ibi ergo lupus ovina pelle conte­ ctus, et inter oves alto Patrisfamilias consilio tolera­ tus, didicit ubi ad tempus exiguum dispergeret gregem, insidiis appetendo pastorem. Judas ergo, in­ quit, cum accepisset cohortem, et a principibus et Pha­ risæis ministros, venit illuc cum laternis et facibus et armis. Cohors non Judaeorum, sed militum fuit. A preside itaque intelligatur accepta, tanquam ad te­ nendum reum, servato ordine legitimae potestatis, ut nullus tenentibus auderet obsistere: quanquam et manus tanta fuerat congregata, et sic armata venie­ bat, ut vel terreret vel etiam repugnaret, si quisquam Christum defendere auderet. Ita quippe ejus abscondebatur potestas, et obtendebatur infirmitas, ut hæc inimicis necessaria viderentur adversus eum, in quem nihil valuisset nisi quod ipse voluisset; bene utens bonus malis, et faciens bona de malis, ad faciendos bonos ex malis et discernendos bonos a malis. ### English translation (Claude) "Judas too," he says, "who was betraying him, knew the place." The order of the words is: "He who was betraying him knew the place." "Because Jesus had often gathered there with his disciples." There, then, the wolf covered with a sheep's skin, and tolerated among the sheep by the deep counsel of the householder, learned where he might scatter the flock for a short time, by laying an ambush for the shepherd. "Judas, then," he says, "having received the cohort, and officers from the chief priests and Pharisees, came there with lanterns and torches and weapons." The cohort was not of Jews but of soldiers. So let it be understood to have been received from the governor, as if to arrest a guilty man, the order of lawful authority being kept, so that no one would dare to resist those making the arrest; although so great a band had been gathered, and came so armed, as either to frighten or even to fight back, if anyone dared to defend Christ. For in this way his power was hidden and his weakness put forward, so that these things might seem necessary to his enemies against him, against whom nothing would have availed except what he himself had willed; the good one using the evil well, and making good things out of evil things, to make good people out of evil ones and to separate the good from the evil. ### Scripture references - John 18:2–3: quotation, high confidence - Matt 7:15: allusion, medium confidence - Zech 13:7: echo, low confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 112.2 (PL 35:1929; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-2). ## Tractates on the Gospel of John 112.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-3 - Source: PL 35:1929–1931 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: At Christ's word 'I am he' the armed band falls back, showing that he is arrested only because he wills it. ### Latin text «Jesus itaque, sicut Evangelista secutus adjungit, sciens omnia quæ ventura erant super eum, pro­ cessit, et dicit eis: Quem quaeritis? Responderunt ei: Jesum Nazarenum. Dicit eis Jesus: Ego sum. Stabat autem et Judas, qui tradebat eum, cum ipsis. Ut ergo dixit eis, Ego sum, abierunt retrorsum, et ceciderunt in terram. Ubi nunc militum cohors, et ministri principum ac Pharisæorum? ubi terror et munimen armorum? Nempe una vox dicentis, Ego sum, tantam turbam odiis ferocem armisque terribilem, sine telo ullo percussit, repulit, stravit. Deus enim latebat in carne; et sempiternus dies ita membris occultabatur humanis, ut laternis et facibus quæreretur occidendus a tenebris. Ego sum, dicit; ct impios dejicit. Quid judicaturus faciet, qui judicandus hoc fecit? Quid re­ gnaturus poterit, qui moriturus hoc potuit? Et nunc ubique per Evangelium, Ego sum, dicit Christus; et a Judaeis exspectatur Antichristus, ut retro re­ deant, et in terram cadant, quoniam deserentes coe­ lesiia, terrena desiderant. Certe ad comprehenden­ dum Jesum persecutores cum traditore venerunt, quem quærebant invenerunt, audierunt Ego sum: quare non comprehenderunt, sed abierunt retro, et ceciderunt, nisi quia hoc voluit, qui potuit quidquid voluit? Verum si nunquam se ab eis permitteret ap­ prehendi, non quidem illi facerent propter quod ve­ nerant, sed nec ipse faceret propter quod venerat. Eum quippe illi occidendum quærebant sæviendo; sed quaerebat nos et ipse moriendo. Proinde quia tenere volentibus, nec valentibus, ostendit potestatem suam; jam teneant eum, ut faciat de nescientibus vo­ luntatem suam. ### English translation (Claude) "Jesus then," as the evangelist goes on to add, "knowing all that was to come upon him, went forth and said to them, Whom do you seek? They answered him, Jesus of Nazareth. Jesus said to them, I am he. And Judas, who was betraying him, was also standing with them. When, then, he said to them, I am he, they went backward and fell to the ground." Where now is the cohort of soldiers, and the officers of the chief priests and Pharisees? Where is the terror and protection of arms? Surely one voice saying, "I am he", without any weapon struck, drove back, and laid low so great a crowd, fierce with hatred and terrible with arms. For God lay hidden in the flesh; and the everlasting day was so concealed in human limbs that he was sought with lanterns and torches by the darkness, to be killed. "I am he," he says, and he throws down the ungodly. What will he do when he comes to judge, who did this when he was to be judged? What will he be able to do when he comes to reign, who could do this when he was about to die? And now, everywhere through the Gospel, Christ says, "I am he"; and the Antichrist is awaited by the Jews, so that they go backward and fall to the ground, since, forsaking heavenly things, they desire earthly ones. Certainly the persecutors came with the traitor to arrest Jesus; they found him whom they sought; they heard, "I am he": why did they not arrest him, but went backward and fell, unless because he willed it, who could do whatever he willed? But if he had never allowed himself to be arrested by them, they would not indeed have done what they came for, but neither would he have done what he came for. For they sought him in their rage, to kill him; but he too was seeking us, by dying. Therefore, since he showed his power to those who wanted to hold him and could not, let them now hold him, so that through them, who do not know it, he may do his will. ### Scripture references - John 18:4–6: quotation, high confidence ### Translation notes - The remark that the Jews await the Antichrist reflects Augustine's own polemic and is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 112.3 (PL 35:1929–1931; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-3). ## Tractates on the Gospel of John 112.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-4 - Source: PL 35:1931 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ obtains the release of his disciples, because they did not yet have the faith that would have kept them from perishing. ### Latin text « Iterum ergo eos interrogavit: Quem quæritis? Illi autem dixerunt: Jesum Nazarenum. Respondit Jesus: Dixi vobis quia ego sum. Si ergo me quæritis, sinite hos abire. Ut impleretur sermo quem dixit, Quia quos dedisti mihi, non perdidi ex eis quemquam. Si me, > inquit, < quæritis, sinite hos abire. > Inimi­ cos videt, et hoc faciunt quod jubet; sinunt eos abire, quos non vult perire. Numquid autem non erant postea morituri? Cur ergo si tunc morerentur, perderet eos, nisi quia nondum sic in eum credebant, quomodo credunt quicumque non pereunt? ### English translation (Claude) "Again, then, he asked them, Whom do you seek? And they said, Jesus of Nazareth. Jesus answered, I told you that I am he. So if you seek me, let these go away; that the word might be fulfilled which he had spoken: Of those whom you have given me I have not lost one." "If you seek me," he says, "let these go away." He sees enemies, and they do what he commands: they let those go away whom he does not want to perish. But were they not going to die afterwards? Why, then, if they had died at that time, would he have lost them, unless because they did not yet believe in him in the way that all believe who do not perish? ### Scripture references - John 18:7–9: quotation, high confidence - John 17:12: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 112.4 (PL 35:1931; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-4). ## Tractates on the Gospel of John 112.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-5 - Source: PL 35:1931 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter cuts off Malchus's ear; Augustine reads the healed ear as hearing renewed by Christ and notes that Christ himself chose the cup the Father gave. ### Latin text Simon ergo Petrus habens gladium, eduxit eum, et percussit servum principis sacerdotum, et abscidit ejus auriculam dexteram. Erat autem nomen servo Malchus. Solus hic evangelista etiam nomen hujus servi expres­ sit: sicut Lucas solus, quod ejus auriculam Dominus tetigerit, et sanaverit eum. Malchus autem interpretatur Regnaturus. Quid ergo auris pro Domino amputata et a Domino sanata significat, nisi auditum amputata vetustate renovatum, ut sit in no­ vitate spiritus, et non in vetustate litteræ? Quod cui praestitum fuerit a Christo, quis dubitet regnaturum esse cum Christo? Quod autem servus inventus est, et hoc ad illam pertinet vetustatem quæ in servitutem generat, quod est Agar. Sed cum accessit sanitas, figurata est et libertas, Fa­ ctum tamen Petri Dominus improbavit, et progredi ultra prohibuit dicens: Mitte gladium in vaginam. Ca­ licem quem dedit mihi Pater, non bibam illum? In suo quippe facto ille discipulus magistrum defendere vo­ luit, non quod significandum est cogitavit. Et ille igitur ad patientiam commonendus fuit, et hoc ad intel. ligentiam conscribendum. Quod autem a Patre sibi dicit datum calicem passionis, profecto illud est quod ait Apostolus: Si Deus pronobis, quis contra nos? Qui Filio proprio non pepercit, sed pro nobis omnibus tra­ didit eum. Verum auctor calicis hujus est etiam ipse qui bibit. Unde idem apostolus item dicit: Christus dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem suavita­ tis. ### English translation (Claude) "Simon Peter, then, having a sword, drew it, and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus." This evangelist alone gave also the name of this servant, just as Luke alone tells that the Lord touched his ear and healed him. Now Malchus is interpreted "one who will reign". What, then, does the ear cut off for the Lord and healed by the Lord signify, but hearing renewed when its oldness is cut away, so that it may be in newness of spirit and not in oldness of the letter? Who would doubt that the one to whom Christ grants this will reign with Christ? And that he was found to be a servant also belongs to that oldness which bears children for slavery, which is Hagar. But when healing came, freedom too was prefigured. Yet the Lord disapproved of Peter's deed and forbade him to go further, saying, "Put the sword into its sheath. The cup which the Father has given me, shall I not drink it?" For in his deed that disciple wished to defend his master, not considering what was to be signified. So he had to be admonished to patience, and this had to be written down for our understanding. As for his saying that the cup of the passion was given him by the Father, that is surely what the apostle says: "If God is for us, who is against us? He who did not spare his own Son, but delivered him up for us all." But the author of this cup is also he himself who drinks it. That is why the same apostle also says: "Christ loved us and gave himself up for us, an offering and a sacrifice to God for a fragrant aroma." ### Scripture references - John 18:10–11: quotation, high confidence - Luke 22:51: allusion, high confidence - Rom 7:6: allusion, high confidence - Gal 4:24: allusion, high confidence - Rom 8:31–32: quotation, high confidence - Eph 5:2: quotation, high confidence ### Translation notes - The meaning "one who will reign" for Malchus reflects the Hebrew root mlk ("king"). ### Citation (SBL) Augustine, Tract. Ev. Jo. 112.5 (PL 35:1931; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-5). ## Tractates on the Gospel of John 112.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-6 - Source: PL 35:1931 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who seized and bound Jesus did not truly approach him, though some of them may later have been set free by him. ### Latin text Cohors autem et tribunus et ministri Judæorum comprehenderunt Jesum, et ligaverunt eum. Comprehenderunt ad quem non accesserunt: quoniam dies ille, illi vero tenebrae permanserunt; nec audierunt, Accedite ad eum et illuminamini. Si enim sic accederent, non eum manibus occidendum, sed recipiendum corde comprehenderent. Nunc autem quando eum illo modo comprehenderunt, tunc ab illo longius recesserunt: et ligaverunt eum a quo solvi potius velle debuerunt. Et erant fortassis in eis qui tunc imposuerunt Christo vincula sua, atque ab eo postea liberati dixerunt, Disrupisti vincula mea. Haec hodie satis sint; tractabuntur, Deo volente, sermone alio quae sequuntur. ### English translation (Claude) "Then the cohort and the tribune and the officers of the Jews seized Jesus and bound him." They seized him whom they did not approach: for he was the day, but they remained darkness; nor did they hear, "Approach him and be enlightened." For if they had approached in that way, they would have seized him not with their hands to kill him, but with the heart to receive him. But now, when they seized him in that way, they withdrew further from him; and they bound him by whom they ought rather to have wished to be loosed. And perhaps there were among them some who then put their bonds on Christ, and afterwards, set free by him, said, "You have broken my bonds." Let this suffice for today; what follows will be treated, God willing, in another sermon. ### Scripture references - John 18:12: quotation, high confidence - Ps 34:5 (33:6 LXX): quotation, high confidence - Ps 116:16 (115:7 LXX): quotation, high confidence ### Translation notes - "Approach him and be enlightened": Ps 34:5 (33:6 LXX/Vulg.). "You have broken my bonds": Ps 116:16 (115:7 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 112.6 (PL 35:1931; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/111-1/#p-112-6). ## Tractates on the Gospel of John 113.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-1 - Source: PL 35:1931 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus is taken first to Annas, the father-in-law of the high priest Caiaphas, apparently at Caiaphas's wish. ### Latin text Posteaquam persecutores tradente Juda compre­ hensum Dominum ligaverunt, qui dilexit nos et tra­ didit semetipsum pro nobis, et cui Pater non pepercit, sed pro nobis omnibus tradidit eum; ut intelligatur Judas, non laudabilis utilitate traditionis hujus, sed sceleris voluntate da­ mnabilis: Adduxerunt eum, sicut Joannes evangelista narrat, ad Annam primum. Nec tacet causam cur ita fa­ ctum sit: Erat enim, inquit, socer Caiphae, qui erat pontifex anni illius. Erat autem, inquit, Caipha, qui consilium dedit Judæis, Quia expedit unum hominem mori pro populo. Merito et Matthaeus cum id brevius narrare voluisset, eum ad Caipham ductum fuisse commemorat; quia et ad Annam prius ideo ductus est, quod socer ejus fuerit: ubi intelli­ gendum est hoc eumdem Caipham fieri voluisse. ### English translation (Claude) After the persecutors, with Judas betraying him, had seized and bound the Lord, who "loved us and gave himself up for us", and whom the Father "did not spare, but delivered him up for us all" (so that Judas may be understood to be not praiseworthy for the usefulness of this handing over but damnable for the will of his crime), "they led him," as John the evangelist tells, "first to Annas." Nor is he silent about why this was done: "For he was," he says, "the father-in-law of Caiaphas, who was high priest that year. Now it was Caiaphas," he says, "who had given the Jews the counsel that it was expedient that one man should die for the people." Matthew, wishing to tell it more briefly, rightly records that he was led to Caiaphas; for he was taken first to Annas only because Annas was his father-in-law; from which it is to be understood that this same Caiaphas wished it to be done. ### Scripture references - Eph 5:2: quotation, high confidence - Rom 8:32: quotation, high confidence - John 18:13–14: quotation, high confidence - Matt 26:57: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 113.1 (PL 35:1931; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-1). ## Tractates on the Gospel of John 113.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-2 - Source: PL 35:1931–1933 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter, brought into the courtyard by another disciple, denies that he is Jesus's disciple, which Augustine treats as denying that he is a Christian. ### Latin text Sequebatur autem, inquit, Jesum Simon Petrus, et alius discipulus. Quisnam iste sit discipulus, non temere affirmandum est, quia tacetur. Solet autem se idem Joannes ita significare, et addere, quem di­ tigebat Jesus. Fortassis ergo et hic ipse est: quisquis tamen sit, sequentia videamus. « Discipulus autem ille, » inquit, « erat notus pontifici, et introivit cum Jesu in atrium pontificis: Petrus autem stabat ad ostium foris. Exiit ergo alius discipulus qui erat notus pontifici, et dixit ostiariæ, et introduxit Petrum. Dicit ergo Petro ancilla ostiaria: Numquid et tu ex discipulis es hominis istius? Dicit ille: Non sum. » Ecce columna firmissima ad unius auræ impulsum tota contremuit. Ubi est illa promit­ tentis audacia, et de se plurimum præfidentis? Ubi sunt verba illa, quando ait, Quare non possum te sequi modo? animam meam pro te ponam? Hoc­ cine est sequi magistrum, se negare discipulum? sic­ cine pro Domino anima ponitur, ut ne hoc det, vox ancillæ formidetur? Sed quid mirum si Deus vera præ­ dixit, homo autem falsa praesumpsit? Sane in ista quæ jam coepta est negatione apostoli Petri, debemus ad­ vertere non solum ab eo negari Christum, qui dicit eum non esse Christum; sed ab illo etiam qui cum sit, negat se esse christianum. Dominus enim non ait Petro, Discipulum meum te negabis; sed, me negabis. Negavit ergo ipsum, cum se negavit ejus esse discipulum. Quid autem aliud isto modo quam se negavit esse Christianum? Quamvis enim di­ scipuli Christi nondum appellarentur hoc nomine: post ascensionem quippe ejus in Antiochia primum coeperunt appellari discipuli Christiani: jam tamen erat res ipsa illo postea vocabulo nuncu­ panda, jam erant discipuli qui postea appellati sunt Christiani; et hoc commune nomen, sicut communem fidem, etiam ad posteros transmiserunt. Qui ergo se Christi negavit esse discipulum, ipsam rem negavit, cujus nomen est vocari christianum. Quam multi postea, non dico senes et anus, in quibus hujus vitæ satietas facilius potuit mortem pro Christi confessione contemnere; nec solum juventus utriusque sexus, de qua aetate convenienter videtur exigi fortitudo; sed etiam pueri puellæque potuerunt, et innumerabilis societas sanctorum martyrum in regnum cœlorum for­ titer et violenter intravit, quod tunc iste non potuit, qui claves regni ejus accepit? Ecce unde dictum est, Sinite hos abire, quando se pro nobis tradidit, qui suo sanguine nos redemit; ut impleretur sermo quem dixit, Quia quos dedisti mihi, non perdidi ex eis quemquam. Utique enim Petrus si negato Chri­ sto hinc iret, quid aliud quam periret? ### English translation (Claude) "And Simon Peter followed Jesus," he says, "and another disciple." Who this disciple is ought not to be rashly asserted, since it is not said. This same John, however, is accustomed to indicate himself in this way, adding "whom Jesus loved". Perhaps, then, it is he here too; but whoever he is, let us look at what follows. "Now that disciple," he says, "was known to the high priest, and went in with Jesus into the high priest's courtyard; but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper and brought Peter in. Then the maid who kept the door said to Peter, Are you not also one of this man's disciples? He said, I am not." See, the firmest pillar trembled entirely at the push of a single breath of air. Where is that boldness of the one who promised, and who trusted so much in himself? Where are those words of his when he said, "Why can I not follow you now? I will lay down my life for you"? Is this following the master, to deny being a disciple? Is this how one lays down one's life for the Lord, to fear the voice of a maidservant lest one have to lay it down? But what wonder if God foretold what was true and man presumed what was false? Indeed, in this denial of the apostle Peter which has now begun, we ought to notice that Christ is denied not only by one who says that he is not the Christ, but also by one who, being a Christian, denies that he is a Christian. For the Lord did not say to Peter, "You will deny that you are my disciple", but "You will deny me." So he denied him when he denied that he was his disciple. And what else was this but denying that he was a Christian? For although the disciples of Christ were not yet called by that name (it was after his ascension, at Antioch, that the disciples first began to be called Christians), yet the thing itself that was afterwards to be called by that name already existed; there were already disciples who were afterwards called Christians, and they handed on this common name, like the common faith, to those who came after. So whoever denied that he was a disciple of Christ denied the very thing whose name is "Christian". How many afterwards, not only old men and old women, in whom weariness of this life could more easily despise death for confessing Christ, and not only the youth of both sexes, of which age courage seems fittingly to be required, but even boys and girls were able to do, and a countless company of holy martyrs, entering the kingdom of heaven bravely and by force, did what he could not do then, he who received the keys of his kingdom! See why it was said, "Let these go away", when he who redeemed us with his blood gave himself up for us, "that the word might be fulfilled which he had spoken: Of those whom you have given me I have not lost one." For certainly, if Peter had departed from this life after denying Christ, what else would he have done but perish? ### Scripture references - John 18:15–17: quotation, high confidence - John 13:23: allusion, medium confidence - John 13:37: quotation, high confidence - John 13:38: allusion, high confidence - Acts 11:26: allusion, high confidence - Matt 16:19: allusion, high confidence - Matt 11:12: echo, medium confidence - John 18:8–9: quotation, high confidence ### Translation notes - Peter as the one who "received the keys" of the kingdom: Matt 16:19. "Entered the kingdom of heaven ... by force" echoes Matt 11:12. ### Citation (SBL) Augustine, Tract. Ev. Jo. 113.2 (PL 35:1931–1933; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-2). ## Tractates on the Gospel of John 113.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-3 - Source: PL 35:1933 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine explains how Jesus could say he taught openly and said nothing in secret, though he spoke in figures and explained parables privately. ### Latin text Stabant autem servi et ministri ad prunas, quia fri­ gus erat, et calefaciebant se. Non hiems erat, sed tamen frigus erat: quod solet etiam aequinoctio verno ali­ quando contingere. < Erat autem cum eis et Petrus stans, et calefaciens se. Pontifex ergo interrogavit Jesum de discipulis ejus, et de doctrina ejus. Respon­ dit ei Jesus: Ego palam locutus sum mundo, ego sem­ per docui in synagoga et in templo, quo omnes Ju­ dæi conveniunt, et in occulto locutus sum nihil: quid me interrogas? Interroga eos qui audierunt quid locu­ tus sum ipsis: ecce hi sciunt quæ dixerim ego. > Non praetereunda nascitur quæstio, quomodo dixerit Do­ minus Jesus, Ego palam locutus sum mundo; et maxi­ me illud quod ait, In occulto locutus sum nihil. Nonne in hoc ipso recentiore sermone, quem post cœnam discipulis est locutus, ait illis: Hæc in proverbiis lo­ cutus sum vobis: venit hora cum jam non in proverbiis loquar vobis, sed palam de Patre meo annuntiabo vobis? Si ergo ipsis conjunctioribus discipu­ lis suis non loquebatur palam, sed horam promittebat quando palam erat locuturus, quomodo palam locu­ tus est mundo? Deinde illis ipsis suis, sicut aliorum quoque evangelistarum testatur auctoritas, in eorum comparatione qui discipuli ejus non erant, multo uti­ que manifestius loquebatur, quando cum solis erat, remotus a turbis: tunc enim eis et parabolas aperie­ bat, quas clausas proferebat ad alios. Quid est ergo, In occulto locutus sum nihil? Sed intelligendum est ita eum dixisse, Palam locutus sum mundo; ac si dixisset, Multi me audierunt. Ipsum autem palam modo quo­ dam erat palam, modo autem quodam non erat palam. Palam quippe erat, quia multi audiebant; et rursum non erat palam, quia non intelligebant. Et quod se­ orsum discipulis loquebatur, non in occulto utique loquebatur. Quis namque in occulto loquitur, qui coram tot hominibus loquitur; cum scriptum sit, In ore duorum vel trium testium stabit omne verbum: praesertim si hoc loquitur paucis, quod per eos velit innotescere multis; sicut ipse Dominus ait illis, quos adhuc paucos habebat, Quod dico vobis in tene­ bris, dicite in lumine; et quod in aure auditis, prædicate super tecta? Ergo et hoc ipsum quod ab ipso dici videbatur occulte, quodammodo non diceba­ tur in occulto: quia non ita dicebatur, ut ab eis qui­ bus dictum fuerat, taceretur; sed ita potius, ut usque­ quaque prædicaretur. Sic ergo dici potest aliquid et palam simul et non palam, vel in occulto simul et non in occulto, quomodo dictum est, Ut videntes vi­ deant, et non videant. Quomodo enim videant, nisi quia palam, non in occulto; et quomodo idem ipsi rursus non videant, nisi quia non palam, sed in occulto? Ea tamen ipsa quæ audierant et non intel­ lexerant, talia erant, ut non possent juste ac veraci­ ter criminari: et quotiescumque interrogando tenta­ runt, ut invenirent unde accusarent eum, sic eis re­ spondit, ut omnes eorum retunderentur doli, et calumniæ frustrarentur. Ideo dicebat, Quid me interrogas? Interroga eos qui audierunt quid locutus sum ipsis: ecce hi sciunt quæ dixerim ego. ### English translation (Claude) "Now the servants and officers were standing by a charcoal fire, because it was cold, and were warming themselves." It was not winter, yet it was cold, as sometimes happens even at the spring equinox. "And Peter too was with them, standing and warming himself. The high priest then asked Jesus about his disciples and about his teaching. Jesus answered him, I have spoken openly to the world; I have always taught in the synagogue and in the temple, where all the Jews gather, and I have said nothing in secret. Why do you ask me? Ask those who have heard what I said to them: see, they know what I have said." A question arises here that must not be passed over: how the Lord Jesus said, "I have spoken openly to the world", and above all what he said, "I have said nothing in secret". Did he not, in that very recent discourse which he spoke to the disciples after supper, say to them, "I have said these things to you in figures; the hour is coming when I will no longer speak to you in figures, but will tell you plainly of my Father"? If, then, he did not speak openly even to his closest disciples, but promised an hour when he would speak openly, how did he speak openly to the world? Again, to those very disciples of his, as the authority of the other evangelists too testifies, he certainly spoke much more plainly, compared with those who were not his disciples, when he was alone with them, apart from the crowds; for then he opened to them the parables which he put forth closed to others. What, then, does "I have said nothing in secret" mean? But it must be understood that he said, "I have spoken openly to the world", as if he had said, "Many have heard me." And that very "openly" was in one way open and in another way not open. It was open because many heard; and again it was not open because they did not understand. And what he spoke to the disciples apart, he certainly did not speak in secret. For who speaks in secret when he speaks in the presence of so many people, since it is written, "In the mouth of two or three witnesses every word shall stand", especially if he says to a few what he wants to be made known through them to many? As the Lord himself said to those whom he still had as a few: "What I tell you in the darkness, say in the light; and what you hear in the ear, proclaim on the housetops." So even what seemed to be said by him in secret was in a sense not said in secret, because it was not said so that those to whom it was said should keep silent about it, but rather so that it should be proclaimed everywhere. So something can be said both openly and not openly at the same time, or in secret and not in secret at the same time, as it was said, "that seeing they may see and not see." For how do they see, unless because it is open, not in secret? And how do the same people in turn not see, unless because it is not open but in secret? Yet the very things which they had heard and not understood were such that they could not justly and truthfully be made a charge against him; and as often as they tested him by questioning, to find something to accuse him of, he answered them in such a way that all their tricks were blunted and their slanders frustrated. That is why he said, "Why do you ask me? Ask those who have heard what I said to them: see, they know what I have said." ### Scripture references - John 18:18–21: quotation, high confidence - John 16:25: quotation, high confidence - Mark 4:34: allusion, medium confidence - Deut 19:15: quotation, high confidence - Matt 18:16: allusion, medium confidence - Matt 10:27: quotation, high confidence - Mark 4:12: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 113.3 (PL 35:1933; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-3). ## Tractates on the Gospel of John 113.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-4 - Source: PL 35:1933–1935 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Struck by an officer, Jesus answers truly and gently, showing that the command to turn the other cheek concerns the readiness of the heart. ### Latin text Hæc autem cum dixisset, unus assistens ministrorum dedit alapam Jesu, dicens: Sic respondes ponti­ fici? Respondit ei Jesus: Si male locutus sum, testimonium perhibe de malo; si autem bene, quid me cædis? Quid ista responsione verius, mansuetius, justius? Ejus est enim de quo prophetica vox praeces­ serat, Intende, et prospere procede, et regna; propter veritatem, et mansuetudinem, et justitiam. Si cogitemus quis acceperit alapam, nonne velle­ mus eum qui percussit, aut coelesti igne consumi, aut terra dehiscente sorberi, aut correptum dæmo­ nio volutari, aut aliqua hujusmodi qualibet pœna, vel etiam graviore puniri? Quid enim horum per poten­ tiam jubere non potuisset per quem factus est mun­ dus, nisi patientiam nos docere maluisset qua vinci tur mundus? Hic dicet aliquis Cur non fecit quod ipse praecepit? percutienti enim non sic respondere, sed maxillam debuit alteram præ­ bere. Quid quod et veraciter, mansuete, justeque respondit, et non solum alteram maxillam iterum percussuro, sed totum corpus figendum præparavit in ligno? Et hinc potius demonstravit, quod demon­ strandum fuit, sua scilicet magna illa præcepta pa­ tientiae non ostentatione corporis, sed cordis præparatione facienda. Fieri enim potest ut alteram maxillam visibiliter præbeat homo et iratus. Quanto ergo melius et respondet vera placatus, et ad per­ ferenda graviora tranquillo animo fit paratus? Bea­ tus est enim qui in omnibus quæ injuste pro justitia patitur, potest veraciter dicere, Paratum cor meum, Deus, paratum cor meum: hinc fit quippe quod sequi­ tur, Cantabo et psallam; quod Paulus et Barnabas etiam in vinculis durissimis facere po­ tuerunt. ### English translation (Claude) "When he had said these things, one of the officers standing by struck Jesus with his hand, saying, Is that how you answer the high priest? Jesus answered him, If I have spoken wrongly, bear witness to the wrong; but if rightly, why do you strike me?" What could be truer, gentler, more just than this answer? For it belongs to him of whom the prophetic voice had gone before: "Set out, and proceed prosperously, and reign, because of truth and gentleness and justice." If we consider who received the blow, would we not wish the one who struck him to be consumed by fire from heaven, or swallowed up by the earth opening, or seized by a demon and rolled about, or punished with some other penalty of this kind, or an even heavier one? For which of these could he not have commanded by his power, through whom the world was made, had he not preferred to teach us the patience by which the world is overcome? Here someone will say: why did he not do what he himself commanded? For he ought not to have answered the one who struck him in this way, but to have offered the other cheek. What of the fact that he both answered truly, gently, and justly, and prepared not only his other cheek for the one who would strike again, but his whole body to be nailed to the wood? And by this he rather showed what had to be shown: that those great precepts of patience are to be carried out not by a display of the body but by the preparation of the heart. For it can happen that a man offers the other cheek visibly and yet is angry. How much better, then, is it that he both answers the truth calmly and is made ready, with a tranquil mind, to bear heavier things? For blessed is he who, in all that he suffers unjustly for the sake of justice, can truly say, "My heart is ready, O God, my heart is ready." For from this comes what follows: "I will sing and make melody", which Paul and Barnabas were able to do even in the hardest chains. ### Scripture references - John 18:22–23: quotation, high confidence - Ps 45:4 (44:5 LXX): quotation, high confidence - John 1:10: allusion, medium confidence - Matt 5:39: allusion, high confidence - Ps 57:7 (56:8 LXX): quotation, high confidence - Acts 16:25: allusion, high confidence ### Translation notes - "Set out, and proceed prosperously, and reign": Ps 45:4 (44:5 LXX/Vulg.). "My heart is ready": Ps 57:7 (56:8 LXX/Vulg.). The singing in chains was by Paul and Silas (Acts 16:25); the text names Barnabas, as printed. ### Citation (SBL) Augustine, Tract. Ev. Jo. 113.4 (PL 35:1933–1935; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-4). ## Tractates on the Gospel of John 113.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-5 - Source: PL 35:1935 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine harmonizes Matthew and John, suggesting that Annas and Caiaphas held the high priesthood in alternate years. ### Latin text Sed ad narrationis evangelicæ sequentiam redea­ mus. Et misit eum Annas ligatum ad Caipham ponti­ ficem. Ad illum, sicut Matthæus dicit, ab initio duce­ batur, quoniam ipse erat illius anni princeps sacerdo­ tum. Alternos quippe intelligendi sunt agere solere annos ambo pontifices, id est principes sacerdotum, qui erant illo tempore Annas et Caiphas, quos Lucas evangelista commemorat, narrans quo tempore cœpe­ rit Domini præcursor Joannes prædicare regnum caelorum, et congregare discipulos. Sic enim dicit: Sub principibus sacerdotum Anna et Caipha, factum est verbum Domini super Joannem Zachariæ filium in deserto, et cætera. Proinde isti ambo pontifices vicissim suos annos agebant: et erat annus Caiphae quando passus est Christus. Ideo secundum Matthæum cum comprehensus esset, ad eum ductus est: sed prius ad Annam secundum Joannem venerunt cum illo; non quia collega, sed quia socer ejus erat. Et credendum est secundum voluntatem Caiphæ id esse factum, vel etiam domos eorum ita fuisse positas, ut non deberet Annas a transeuntibus prae­ teriri. ### English translation (Claude) But let us return to the sequence of the Gospel narrative. "And Annas sent him bound to Caiaphas the high priest." He was being led to him from the beginning, as Matthew says, since he was the chief priest of that year. For it is to be understood that the two high priests, that is, chief priests, who were at that time Annas and Caiaphas, were accustomed to serve in alternate years. Luke the evangelist records them when he tells at what time John, the Lord's forerunner, began to preach the kingdom of heaven and to gather disciples. For he says: "Under the chief priests Annas and Caiaphas, the word of the Lord came to John the son of Zechariah in the wilderness," and so on. Accordingly, these two high priests held their years in turn, and it was the year of Caiaphas when Christ suffered. That is why, according to Matthew, when he was seized he was led to him; but according to John they came with him first to Annas, not because he was his colleague but because he was his father-in-law. And we should believe that this was done in accordance with the will of Caiaphas, or else that their houses were so placed that Annas could not be passed by those going past. ### Scripture references - John 18:24: quotation, high confidence - Matt 26:57: allusion, high confidence - Luke 3:2: quotation, high confidence ### Translation notes - The view that Annas and Caiaphas served in alternate years is Augustine's own harmonizing suggestion. ### Citation (SBL) Augustine, Tract. Ev. Jo. 113.5 (PL 35:1935; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-5). ## Tractates on the Gospel of John 113.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-6 - Source: PL 35:1935 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter denies Jesus a second and third time and the cock crows, as Jesus had foretold. ### Latin text Sed cum dixisset Evangelista quod eum ligatum miserit Annas ad Caipham, reversus est ad locum nar­ rationis, ubi reliquerat Petrum, ut explicaret quod in domo Annæ de trina ejus negatione contigerat. Erat autem, inquit, Simon Petrus stans et calefaciens se. Hoc recapitulat quod ante jam dixerat: deinde quæ secuta sunt jungit. Dixerunt ergo ei: Numquid et tu ex discipulis ejus es? Negavit ille, et dixit: Non sum. Jam semel negaverat; ecce iterum. Deinde ut tertia negatio compleatur, Dicit unus ex servis pontifi­ cis, cognatus ejus cujus abscidit Petrus auriculam: Nonne ego te vidi in horto cum illo? Iterum ergo nega­ vit Petrus, et statim gallus cantavit. Ecce medici com­ pleta est praedictio, aegroti convicta præsumptio. Non enim factum est quod iste dixerat, Animam meam pro te ponam; sed factum est quod ille praedixerat, Ter me negabis. Sed trina Petri negatione completa, jam et iste sermo compleatur, ut deinceps quæ de Domino apud Pontum Pilatum præsidem gesta sunt, ab alio consideremus exordio. ### English translation (Claude) But when the evangelist had said that Annas sent him bound to Caiaphas, he returned to the point in the narrative where he had left Peter, to explain what had happened in the house of Annas concerning his threefold denial. "Now Simon Peter," he says, "was standing and warming himself." He repeats what he had already said before; then he adds what followed. "So they said to him, Are you not also one of his disciples? He denied it and said, I am not." He had already denied once; see, now a second time. Then, that the third denial may be completed, "one of the high priest's servants, a relative of the man whose ear Peter had cut off, said, Did I not see you in the garden with him? Again, then, Peter denied, and at once the cock crowed." See, the physician's prediction is fulfilled, the sick man's presumption is exposed. For what this one had said did not happen, "I will lay down my life for you"; but what that one had foretold happened, "You will deny me three times." But now that Peter's threefold denial is complete, let this sermon too be completed, so that we may consider from another beginning what was done concerning the Lord before Pontius Pilate the governor. ### Scripture references - John 18:25–27: quotation, high confidence - John 13:37–38: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 113.6 (PL 35:1935; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-113-6). ## Tractates on the Gospel of John 114.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-1 - Source: PL 35:1935 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John resumes the narrative with Jesus led to Caiaphas into the praetorium, which Augustine explains as the governor's residence. ### Latin text Quæ cum Domino vel de Domino nostro Jesu Christo apud Pontium Pilatum præsidem gesta sint, quantum Joannes evangelista indicat, deinde videa­ mus. Redit enim ad locum narrationis suae ubi eam reliquerat, ut explicaret Petri negationem. Jam quippe dixerat, Et misit eum Annas ligatum ad Caipham pon­ tificem: atque inde regressus ubi di­ miserat Petrum calefacientem se ad ignem in atrio, postea quam totam ejus negationem, quæ ter facta est, terminavit, Adducunt ergo Jesum, inquit, ad Caipham in prætorium. Ad Caipham quippe ab Anna collega et socero ejus dixerat missum. Sed si ad Caipham, cur in prætorium? Quod nihil aliud vult intelligi, quam ubi praeses Pilatus habitabat. Aut igitur aliqua urgente causa de domo Annae, quo ad audiendum Jesum ambo convenerant, Caiphas perrexerat ad prætorium praesidis, et socero suo Jesum reliquerat audiendum: aut in domo Caiphas prætorium Pilatus acceperat, et tanta domus erat, ut seor­ sum habitantem dominum suum, seorsum judicem ferret. ### English translation (Claude) Let us next see what was done with our Lord Jesus Christ, or concerning him, before Pontius Pilate the governor, as far as John the evangelist indicates. For he returns to the point in his narrative where he had left it in order to explain Peter's denial. He had already said, "And Annas sent him bound to Caiaphas the high priest"; and having gone back from there to where he had left Peter warming himself at the fire in the courtyard, after he had finished the whole of his denial, which was made three times, he says, "So they led Jesus to Caiaphas, into the praetorium." For he had said that he was sent to Caiaphas by Annas, his colleague and father-in-law. But if to Caiaphas, why into the praetorium? This means nothing other than the place where Pilate the governor lived. So either Caiaphas, for some pressing reason, had gone from the house of Annas, where both had come together to hear Jesus, to the governor's praetorium, and had left Jesus to his father-in-law to be heard; or else Pilate had taken his praetorium in the house of Caiaphas, and the house was so large that it held its owner living in one part and the judge in another. ### Scripture references - John 18:24: quotation, high confidence - John 18:28: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 114.1 (PL 35:1935; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-1). ## Tractates on the Gospel of John 114.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-2 - Source: PL 35:1935 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those leading Jesus avoid the governor's residence to keep ritual purity for the Passover, while not fearing to shed innocent blood. ### Latin text Erat autem mane, et ipsi, id est qui ducebant Jesum: non introierunt in prætorium, hoc est in eam partem domus quam Pilatus tenebat, si ipsa erat domus Caiphæ. Cur autem non introierunt in praeto­ rium, exponens causam, Ut non contaminarentur, in­ quit, sed ut manducarent Pascha. Dies enim agere coeperant azymorum: quibus diebus contaminatio illis erat in alienigenae habitaculum intrare. O impia caecitas! Habitaculo videlicet contaminarentur alieno, et non contaminarentur scelere proprio? Alienigenæ judicis praetorio contaminari timebant, et fratris in­ nocentis sanguine non timebant: ut hoc solum in­ terim dicam, ubi rea malorum conscientia tenebatur. Nam quod etiam Dominus erat, qui eorum impietate ducebatur ad mortem, et vitae dator occidebatur; non eorum conscientie, sed ignorantiae deputetur. ### English translation (Claude) "Now it was early morning; and they themselves," that is, those who were leading Jesus, "did not enter the praetorium", that is, into that part of the house which Pilate occupied, if it was the house of Caiaphas. And explaining why they did not enter the praetorium, he says, "so that they might not be defiled, but might eat the Passover." For they had begun to keep the days of unleavened bread, during which it was defilement for them to enter the dwelling of a foreigner. O ungodly blindness! Would they be defiled, forsooth, by another's dwelling, and not defiled by their own crime? They feared to be defiled by the praetorium of a foreign judge, and did not fear to be defiled by the blood of an innocent brother: to say only this for the present, as far as their guilty conscience of evil was concerned. For that he who was being led to death by their ungodliness was also the Lord, and that the giver of life was being killed, let that be put down not to their conscience but to their ignorance. ### Scripture references - John 18:28: quotation, high confidence - 1 Cor 2:8: echo, medium confidence - Acts 3:15: echo, medium confidence ### Translation notes - Augustine's rebuke of "the Jews" here follows the Gospel narrative and is translated as written; he ascribes their killing of the Lord to ignorance (cf. 1 Cor 2:8). ### Citation (SBL) Augustine, Tract. Ev. Jo. 114.2 (PL 35:1935; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-2). ## Tractates on the Gospel of John 114.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-3 - Source: PL 35:1935–1937 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The accusers call Jesus an evildoer, though all whom he healed and raised could testify otherwise. ### Latin text Exivit ergo Pilatus ad eos foras, et dixit: Quam accusationem affertis adversus hominem hunc? Respon­ derunt, et dixerunt ei: Si non esset hic malefactor, non tibi tradidissemus eum. Interrogentur atque respon­ deant ab immundis spiritibus liberati, languidi sanati, leprosi mundati, surdi audientes, muti loquentes, caeci videntes, mortui resurgentes, et quod omnia superat, stulti sapientes, utrum sit malefactor Jesus. Sed ista dicebant, de quibus per prophetam jam ipse praedixe­ rat, Retribuebant mihi mala pro bonis. ### English translation (Claude) "So Pilate went outside to them and said, What accusation do you bring against this man? They answered and said to him, If this man were not an evildoer, we would not have handed him over to you." Let them be asked and let them answer, those freed from unclean spirits, the sick healed, the lepers cleansed, the deaf hearing, the dumb speaking, the blind seeing, the dead rising, and, what surpasses all, the foolish made wise: whether Jesus is an evildoer. But they were saying these things, of whom he himself had already foretold through the prophet: "They repaid me evil for good." ### Scripture references - John 18:29–30: quotation, high confidence - Matt 11:5: allusion, medium confidence - Ps 35:12 (34:12 LXX): quotation, high confidence ### Translation notes - "They repaid me evil for good": Ps 35:12 (34:12 LXX/Vulg.); also Ps 109:5. ### Citation (SBL) Augustine, Tract. Ev. Jo. 114.3 (PL 35:1935–1937; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-3). ## Tractates on the Gospel of John 114.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-4 - Source: PL 35:1937 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The accusers' claim that they may not put anyone to death does not clear them, for by their demand they killed Christ through Pilate. ### Latin text Dixit ergo cis Pilatus: Accipite eum vos, et secun­ dnm Legem vestram judicate eum. Dixerunt ergo ei Ju­ dæi: Nobis non licet interficere quemquam. Quid est quod loquitur insana crudelitas? An non interficiebant, quem interficiendum offerebant? An forte crux non interficit? Sic desipiunt, qui non sectantur, sed inse­ ctantur sapientiam. Quid est autem, Nobis non licet inter ficere quemquam? Si malefactor est, cur non li­ cet? Nonne Lex eis præcepit, ne malefactoribus, præ­ sertim (qualem istum putabant) a suo Deo seductori­ bus parcant? Sed intelligendum est eos dixisse non sibi licere interficere quemquam, propter diei festi sanctitatem, quem celebrare jam coeperant; propter quem de ingressu etiam prætorii contaminari metuebant. Itane obduruistis, falsi Israelita? itane omnem sensum nimia malitia perdidistis, ut ideo vos a sanguine innocentis impollutos esse credatis, quia eum fundendum alteri tradidistis? Numquid et Pilatus illum, qui potestati ejus a vobis ingeritur occidendus, suis est manibus occisurus? Si non eum voluistis oc­ cidi, si non insidiati estis, si non vobis tradendum pecunia comparastis, si non comprehendistis, vinxi­ slis, adduxistis; si non occidendum manibus obtulistis, vocibus poposcistis, non eum a vobis interfectum esse jactate. Si autem illis omnibus vestris præcedentibus factis, aliam Crucifige, crucifige, clamastis; audite quod contra vos etiam propheta clamat: Filii hominum, dentes eorum arma et sagittæ, et lingua eorum machæra acuta. Ecce quibus ar­ mis, quibus sagittis, qua machaera justum interfeci­ stis, quando vobis interficere quemquam non licere dixistis. Hinc est quod ad comprehendendum Jesum, cum sacerdotum non venissent principes, sed misis­ sent; Lucas tamen evangelista in eodem narrationis suæ loco ait: Dixit autem, inquit, Jesus ad eos qui ve­ nerant ad se, principes sacerdotum, et magistratus tem­ pli, et seniores: Quasi ad latronem existis, et cætera. Sicut ergo principes sacerdotum non per seipsos, sed per eos quos miserant ad comprehcn­ dendum Jesum, quid aliud quam ipsi in suæ jussionis potestate venerunt? sic omnes qui crucifigendum Chri­ stum impiis vocibus clamaverunt, non quidem per seipsos eum, sed tamen ipsi per illum qui eorum clamore ad hoc nefas impulsus est, occiderunt. ### English translation (Claude) "So Pilate said to them, Take him yourselves and judge him according to your law. The Jews then said to him, It is not lawful for us to put anyone to death." What is this that insane cruelty is saying? Were they not putting to death the one whom they were offering to be put to death? Or perhaps the cross does not kill? So those grow foolish who do not follow wisdom but persecute it. But what does "It is not lawful for us to put anyone to death" mean? If he is an evildoer, why is it not lawful? Did not the law command them not to spare evildoers, especially (and such they thought him) those who lead people away from their God? But it must be understood that they said it was not lawful for them to put anyone to death because of the holiness of the feast day, which they had already begun to celebrate, on account of which they were also afraid of being defiled by entering the praetorium. Have you grown so hard, you false Israelites? Have you so lost all sense through excessive malice, that you believe yourselves unpolluted by the blood of the innocent because you have handed him over to another to shed it? Is Pilate too going to kill with his own hands the one who is thrust upon his authority by you to be killed? If you did not want him killed, if you did not lay ambushes for him, if you did not buy his betrayal to you with money, if you did not seize him, bind him, lead him off; if you did not offer him with your hands to be killed and demand it with your voices, then boast that he was not killed by you. But if, besides all those earlier deeds of yours, you also shouted, "Crucify, crucify", hear what the prophet too cries out against you: "The sons of men, their teeth are weapons and arrows, and their tongue a sharp sword." See with what weapons, with what arrows, with what sword you have killed the righteous one, when you said that it was not lawful for you to put anyone to death. That is why, although the chief priests had not come to seize Jesus but had sent others, Luke the evangelist nevertheless says at the same point in his narrative: "And Jesus said to those who had come to him, the chief priests and the officers of the temple and the elders, Have you come out as against a robber", and so on. So, just as the chief priests came, not in person but through those whom they had sent to seize Jesus, and yet what else did they do but come themselves in the power of their command? so all who shouted with ungodly voices for Christ to be crucified killed him, not indeed in person, but yet themselves, through him who was driven to this crime by their shouting. ### Scripture references - John 18:31: quotation, high confidence - Deut 13:5: allusion, medium confidence - Luke 23:21: allusion, high confidence - Ps 57:4 (56:5 LXX): quotation, high confidence - Luke 22:52: quotation, high confidence ### Translation notes - This passage follows the Gospel narrative's "the Jews" and addresses Christ's accusers in polemical terms; it is translated as written. The law against those who lead people away from God: Deut 13:1–11. - "Their teeth are weapons and arrows": Ps 57:4 (56:5 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 114.4 (PL 35:1937; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-4). ## Tractates on the Gospel of John 114.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-5 - Source: PL 35:1937 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The fulfilled saying about Christ's death refers to his being handed over by the Jews to the Gentiles, not specifically to crucifixion. ### Latin text Quod vero Joannes evangelista subjungit, Ut sermo Jesu impleretur quem dixit, significans qua morte esset moriturus: si mortem crucis hic velimus acci­ pere, tanquam ideo dixerint Judæi, Nobis non licet in­ terficere quemquam, quia interfici aliud est, aliud cru­ cifigi; non video quomodo id possit consequenter intelligi, cum hoc ad Pilati verba responderint, qui­ bus eis dixerat, Accipite eum vos, et secundum Legem vestram judicate eum. Numquid ergo eum non poterant accipere, et ipsi eum crucifigere, si per tale genus supplicii interfectionem cujusquam vitare cupiebant? Quis autem non videat quam sit absurdum eis licere quemquam crucifigere, quibus non licet quemquam interficere? Quid quod ipse Dominus eamdem mor­ tem suam, id est mortem crucis, etiam interfectionem vocat, sicut legimus apud Marcum, ubi ait: « Ecce ascendimus Jerosolymam, et Filius hominis tradetur principibus sacerdotum et Scribis, et damnabunt eum morte, et tradent eum Gentibus; et illudent ei, et conspuent eum, et flagellabunt eum, et interficient eum, et tertia die resurget? Nimi­ rum ergo ista dicendo significavit Dominus qua esset morte moriturus: non quod hic mortem crucis vellet intelligi, sed quod eum Judaei fuissent Gentibus tra­ dituri, hoc est Romanis. Nam Pilatus Romanus erat, eumque in Judæam Romani præsidem miserant. Ut ergo iste sermo Jesu impleretur, id est, ut eum sibi traditum Gentes interficerent, quod Jesus futurum esse prædixerat; ideo Pilatus qui judex Romanus erat, cum vellet eum reddere Judaeis, ut secundum Legem suam judicarent eum, noluerunt eum accipere dicentes, Nobis non licet interficere quemquam. Ac sic impletus est sermo Jesu, quem de sua morte praedixit, ut eum a Judaeis traditum interficerent Gentes; mi­ nore scelere quam Judæi, qui se isto modo ab ejus interfectione velut alienos facere voluerunt, non ut eorum innocentia, sed ut dementia monstraretur. ### English translation (Claude) As for what John the evangelist adds, "that the word of Jesus might be fulfilled which he spoke, signifying by what death he was going to die": if we wish to take this here as the death of the cross, as though the Jews said, "It is not lawful for us to put anyone to death", because to be put to death is one thing and to be crucified another, I do not see how this can be understood consistently, since they gave this answer to the words of Pilate in which he had said to them, "Take him yourselves and judge him according to your law." Could they not, then, have taken him and crucified him themselves, if they wished to avoid putting anyone to death by such a kind of punishment? And who does not see how absurd it is that it should be lawful for them to crucify anyone, when it is not lawful for them to put anyone to death? And what of the fact that the Lord himself calls this same death of his, that is, the death of the cross, a putting to death, as we read in Mark, where he says: "See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles; and they will mock him and spit on him and scourge him and kill him, and on the third day he will rise again"? Clearly, then, by saying these things the Lord signified by what death he was going to die: not that he wished the death of the cross to be understood here, but that the Jews were going to hand him over to the Gentiles, that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judea. So, in order that this word of Jesus might be fulfilled, that is, that the Gentiles might kill him when he was handed over to them, as Jesus had foretold would happen, when Pilate, who was a Roman judge, wished to give him back to the Jews so that they might judge him according to their law, they refused to take him, saying, "It is not lawful for us to put anyone to death." And so the word of Jesus which he foretold about his death was fulfilled, that the Gentiles should kill him when handed over by the Jews; with less guilt than the Jews, who in this way wished to make themselves strangers, as it were, to his killing, so that not their innocence but their madness might be shown. ### Scripture references - John 18:32: quotation, high confidence - John 18:31: quotation, high confidence - Mark 10:33–34: quotation, high confidence ### Translation notes - Augustine's judgment that the Gentiles' guilt was less than that of the Jewish leaders is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 114.5 (PL 35:1937; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-114-5). ## Tractates on the Gospel of John 115.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-1 - Source: PL 35:1937–1939 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate asks Jesus whether he is king of the Jews, and Jesus answers that his kingdom is not of this world, removing both Jewish and Gentile fears. ### Latin text Quid Pilatus dixerit Christo, quidve Pilato ille responderit, isto sermone considerandum atque tractandum est. Cum enim dictum esset Judaeis, < Acci­ pite eum vos, et secundum Legem vestram judicate eum » atque illi respondissent, c Nobis non licet oc­ cidere quemquam; introivit iterum in prætorium Pi­ latus, et vocavit Jesum, et dixit ei: Tu es rex Ju­ dæorum? Et respondit Jesus: A temetipso hoc dicis, an alii tibi dixerunt de me? i Sciebat utique Dominus et quod ipse interrogavit, et quod ille responsurus fuit; sed tamen dici voluit, non ut ipse sciret, sed ut scriberetur quod nos voluit ut sciremus. < Respondit. Pilatus: Numquid ego Judæus sum? Gens tua et pon­ tifices tradiderunt te mihi: quid fecisti? Respondit Jesus: Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent, ut non traderer Judæis: nunc autem rc­ gnum meum non est hinc. i Hoc est quod bonus ma­ gister scire nos voluit: sed prius nobis demonstranda fuerat vana hominum de regno ejus opinio, sive Gen­ tium, sive Judæorum, a quibus id Pilatus audierat; quasi propterea morte fuisset plectendus, quod illici­ tum affectaverit regnum; vel quoniam solent regna­ turis invidere regnantes, et videlicet cavendum erat ne ejus regnum sive Romanis, sive Judæis esset ad­ versum. Poterat autem Dominus quod ait, Regnum meum non est de hoc mundo, ele., ad primam interro­ gationem praesidis respondere, ubi ei dixit, Tu es rex Judæorum? sed eum vicissim interrogans utrum hoc a semetipso diceret, an audisset ab aliis, illo respon­ dente ostendere voluit hoc sibi apud illum fuisse a Judæis velut crimen objectum: patefaciens nobis co­ gitationes hominum, quas ipse noverat, quoniam vanæ sunt; eisque post responsionem Pi­ lati, jam Judæis et Gentibus opportunius aptiusque respondens, Regnum meum non est de hoc mundo. Quod si interroganti Pilato continuo respondisset; non etiam Judæis, sed solis Gentibus hoc de se opi-, nantibus respondisse videretur. Nunc vero quoniam respondit Pilatus, Numquid ego Judæus sum? Gens tua et pontifices tradiderunt te mihi; abstulit a se suspicio­ nem, qua posset putari a semetipso dixisse quod Je­ sum regem dixerat esse Judæorum, id se a Judæis au­ disse demonstrans. Deinde dicendo, Quid fecisti? satis ostendit illud ei pro crimine objectum: tanquam diceret, Si regem te negas, quid fecisti ut tradereris mihi? Quasi mirum non esset si puniendus judici tra­ deretur, qui se diceret regem: si autem hoc non di­ ceret, quærendum ab illo esset quid aliud forte fecis­ set, unde tradi judici dignus esset. ### English translation (Claude) What Pilate said to Christ, and what he answered Pilate, is to be considered and treated in this sermon. For when it had been said to the Jews, "Take him yourselves and judge him according to your law", and they had answered, "It is not lawful for us to put anyone to death", "Pilate entered the praetorium again, and called Jesus, and said to him, Are you the king of the Jews? And Jesus answered, Do you say this of yourself, or did others tell you about me?" The Lord certainly knew both what he himself asked and what the other would answer; yet he wished it to be said, not that he himself might know, but that what he wished us to know might be written. "Pilate answered, Am I a Jew? Your own nation and the chief priests have handed you over to me: what have you done? Jesus answered, My kingdom is not of this world. If my kingdom were of this world, my servants would certainly fight, so that I would not be handed over to the Jews; but now my kingdom is not from here." This is what the good master wished us to know; but first men's empty opinion about his kingdom had to be shown to us, whether of the Gentiles or of the Jews, from whom Pilate had heard it: as though he deserved to be punished with death because he had aimed at an unlawful kingdom; or since those who reign are wont to envy those who are going to reign, and it was evidently to be guarded against that his kingdom might be hostile either to the Romans or to the Jews. The Lord could have given his answer, "My kingdom is not of this world", and the rest, to the governor's first question, when he said to him, "Are you the king of the Jews?" But by asking him in turn whether he said this of himself or had heard it from others, he wished, through Pilate's answer, to show that this had been laid against him before Pilate by the Jews as a crime; laying open to us the thoughts of men, which he himself knew to be vain; and after Pilate's answer, replying now more opportunely and fittingly to Jews and Gentiles alike, "My kingdom is not of this world." But if he had answered Pilate at once when he asked, he would have seemed to answer not the Jews as well but only the Gentiles, as holding this opinion of him. But now, since Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed you over to me", he removed from himself the suspicion that he might be thought to have said of himself that Jesus was king of the Jews, showing that he had heard it from the Jews. Then, by saying, "What have you done?", he showed clearly enough that this had been laid against him as a crime; as though he were saying, "If you deny you are a king, what have you done to be handed over to me?" As if it were no wonder that one who called himself a king should be handed over to a judge for punishment; but if he did not say this, it had to be asked of him what else he had perhaps done for which he deserved to be handed over to a judge. ### Scripture references - John 18:31: quotation, high confidence - John 18:33–36: quotation, high confidence - Ps 94:11 (93:11 LXX): allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 115.1 (PL 35:1937–1939; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-1). ## Tractates on the Gospel of John 115.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-2 - Source: PL 35:1939 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's kingdom, made up of those reborn in him, is in the world until the end but not from the world, so earthly rulers need not fear it. ### Latin text Audite ergo, Judæi et Gentes; audi, circumci­ sio; audi, præputium; audite, omnia regna terrena: Non impedio dominationem vestram in hoc mundo, Regnum meum non est de hoc mundo. Nolite metuere metu vanissimo quo Herodes ille major, cum Christus natus nuntiaretur, expavit, et tot infantes ut ad eum mors perveniret, occidit, timendo magis quam irascendo crudelior, Regnum, inquit, meum non est de hoc mundo. Quid vultis amplius? Venite ad regnum quod non est de hoc mundo; venite credendo, et nolite saevire metuendo. Dicit quidem in prophetia de Deo Patre, Ego autem constitutus sum rex ab eo super Sion montem sanctum ejus; sed Sion illa et mons ille non est de hoc mundo. Quod est enim ejus regnum nisi credentes in eum, quibus dicit, De mundo non estis, sicut et ego non sum de mundo? Quamvis eos esse vellet in mundo: pro­ pter quod de illis dixit ad Patrem, Non rogo ut tollas eos de mundo, sed ut serves eos ex malo. Unde et hic non ait, Regnum meum non est in hoc mundo; sed, non est de hoc mundo. Et cum hoc probaret dicens, Si ex hoc mundo esset regnum meum, ministri mei utique decertarent, ut non traderer Judaeis: non ait, Nunc autem regnum meum non est hic; sed, non est hinc. Hic est enim regnum ejus usque in finem saeculi, habens inter se commixta zizania usque ad messem; messis enim finis est sæculi, quando mes­ sores venient, id est Angeli, et colligent de regno ejus omnia scandala; quod utique non fieret, si regnum ejus non esset hic. Sed tamen non est hinc; quia peregrinatur in mundo: regno suo quippe dicit, De mundo non estis, sed ego vos elegi de mundo. Erant ergo de mundo, quando regnum ejus non erant, sed ad mundi principem per­ tinebant. De mundo est ergo quidquid hominum a vero quidem Deo creatum, sed ex Adam vitiata atque damnata stirpe generatum est: factum est autem re­ gnum non jam de mundo, quidquid inde in Christo regeneratum est. Sic enim nos Deus eruit de pote­ state tenebrarum, et transtulit in regnum Filii chari­ tatis suæ: de quo regno dicit, Regnum meum non est de hoc mundo; vel, Regnum meum non est hinc. ### English translation (Claude) Hear, then, Jews and Gentiles; hear, circumcision; hear, uncircumcision; hear, all earthly kingdoms: "I do not hinder your rule in this world: my kingdom is not of this world." Do not fear with that utterly empty fear with which the elder Herod was terrified when Christ's birth was announced, and killed so many infants so that death might reach him, more cruel from fear than from anger. "My kingdom," he says, "is not of this world." What more do you want? Come to the kingdom which is not of this world; come by believing, and do not rage from fear. He does indeed say in prophecy concerning God the Father, "But I have been established by him as king over Zion, his holy mountain"; but that Zion and that mountain are not of this world. For what is his kingdom but those who believe in him, to whom he says, "You are not of the world, just as I too am not of the world"? Although he willed them to be in the world; which is why he said of them to the Father, "I do not ask that you take them out of the world, but that you keep them from evil." So here too he does not say, "My kingdom is not in this world", but "is not of this world". And when he proved this by saying, "If my kingdom were of this world, my servants would certainly fight, so that I would not be handed over to the Jews", he did not say, "But now my kingdom is not here", but "is not from here". For his kingdom is here until the end of the age, having weeds mixed within it until the harvest; for the harvest is the end of the age, when the reapers will come, that is, the angels, and gather out of his kingdom all causes of stumbling; which certainly would not happen if his kingdom were not here. But yet it is not from here, because it is a pilgrim in the world; for he says to his kingdom, "You are not of the world, but I chose you out of the world." So they were of the world when they were not his kingdom but belonged to the prince of the world. Whatever of mankind, then, was created indeed by the true God, but was begotten of the stock of Adam, corrupted and condemned, is of the world; but whatever has been reborn from it in Christ has become a kingdom no longer of the world. For thus God "rescued us from the power of darkness and transferred us into the kingdom of the Son of his love": of which kingdom he says, "My kingdom is not of this world", or, "My kingdom is not from here." ### Scripture references - John 18:36: quotation, high confidence - Matt 2:16: allusion, high confidence - Ps 2:6: quotation, high confidence - John 17:14: quotation, high confidence - John 17:15: quotation, high confidence - Matt 13:30: allusion, high confidence - Matt 13:39–41: allusion, high confidence - John 15:19: quotation, high confidence - John 12:31: allusion, medium confidence - Col 1:13: quotation, high confidence ### Translation notes - "I have been established by him as king over Zion": Ps 2:6 in the Old Latin (LXX) form. ### Citation (SBL) Augustine, Tract. Ev. Jo. 115.2 (PL 35:1939; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-2). ## Tractates on the Gospel of John 115.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-3 - Source: PL 35:1939 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus's answer 'You say that I am a king' neither denies his kingship nor accepts Pilate's worldly idea of it. ### Latin text Dixit itaque ei Pilatus: Ergo rex es tu? Respon­ dit Jesus: Tu dicis quia rex sum ego. Non quia regem se timuit confiteri; sed Tu dicis ita libratum est, ut neque se regem neget (rex est enim cujus regnum non est de hoc mundo), neque regem talem se esse fatea­ tur, cujus regnum putetur esse de hoc mundo. Ta­ lem quippe ille sentiebat qui dixerat, Ergo rex es tu? cui responsum est, Tu dicis quia rex sum ego. Dictum est enim, Tu dicis, ac si dictum esset, carnalis carna­ liter dicis. ### English translation (Claude) "So Pilate said to him, So you are a king? Jesus answered, You say that I am a king." Not because he was afraid to confess that he was a king; but "You say" is so balanced that he neither denies that he is a king (for he is a king whose kingdom is not of this world), nor confesses that he is the kind of king whose kingdom is thought to be of this world. For that is the kind the one had in mind who had said, "So you are a king?", to whom the answer was, "You say that I am a king." For "You say" was said as though it had been said, "Being carnal, you speak carnally." ### Scripture references - John 18:37: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 115.3 (PL 35:1939; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-3). ## Tractates on the Gospel of John 115.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-4 - Source: PL 35:1939–1941 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ was born in time to bear witness to the truth, and those who are 'of the truth' hear him because grace has given them to believe, not by prior merit. ### Latin text Deinde subjungit: Ego in hoc natus sum, et ad hoc veni in munduM, ut testimonium perhibeam veritati. Non est producenda hujus pronominis syllaba, quod, ait, In hoc natus sum, tanquam dixerit, In hac re na­ tus sum: sed corripienda, tanquam dixerit, Ad hanc rem natus sum, vel ad hoc natus sum; sicut ait, Ad hoc veni in mundum. In græco namque Evangelio ni­ hil est hujus locutionis ambiguum. Unde manife­ stum est eum temporalem nativitatem suam hic com­ memorasse, qua incarnatus venit in mundum; non illam sine initio qua Deus erat, per quem Pater con­ didit mundum. In hoc ergo se dixit natum, id est propter hoc natum, et ad hoc venisse in mundum, utique nascendo de Virgine, ut testimonium perhi­ beat veritati. Sed quia non omnium est fides, adjunxit, atque ait: Omnis qui est ex veritate, audit meam vocem. Audit utique interioribus auribus, id est, obaudit meæ voci: quod tantumdem valeret si diceret, Credit mihi. Cum itaque Christus testimonium perhibet veritati, profecto testimonium perhibet sibi: ejus quippe vox est, Ego sum veritas: et dixit alio quoque loco. Ego testi­ monium perhibeo de me. Quod vero ait, Omnis qui eat ex veritate, audit vocem meam, gratiam commendavit qua secundum propositum vocat. De quo proposito dicit Apostolus, Scimus quia diligenti­ bus Deum omnia cooperantur in bonum, his qui secun­ dum propositum Dei vocati sunt; pro­ positum scilicet vocantis, non vocatorum: quod alibi apertius ita positum est, Collabora Evangelio secundum virtutem Dei, salvos nos facientis et vocantis vocatione sua sancta; non secundum opera nostra, sed secundum suum propositum et gratiam. Nam si naturam cogitemus in qua creati sumus, cum omnes veritas creaverit, quis non est ex veritate? Sed non omnes sunt quibus ut audiant veritatem, hoc est ut obaudiant veritati, et credant in veritatem, ex ipsa veritate præstatur; nullis procul dubio præcedenti­ bus meritis, ne gratia non sit gratia. Si enim dixis­ set, Omnis qui audit meam vocem, ex veritate est: ideo dictus ex veritate putaretur, quia obtemperat veritati: non autem hoc ait; sed ait, Omnis qui eat ex veritate, audit meam vocem. Ac per hoc non ideo est ex veritate, quia ejus audit vocem; sed ideo an­ dit, quia ex veritate est, id est, quia hoc illi donum ex veritate collatum est. Quod quid est aliud, quam donante Christo credit in Christum? ### English translation (Claude) Then he adds: "For this I was born, and for this I came into the world, to bear witness to the truth." The syllable of this pronoun, where he says "In hoc natus sum", is not to be lengthened, as though he said, "I was born in this thing", but shortened, as though he said, "I was born for this thing", or "for this I was born", as he says, "for this I came into the world." For in the Greek Gospel there is nothing ambiguous about this expression. From this it is clear that he is here recalling his temporal birth, by which, incarnate, he came into the world, not that birth without beginning by which he was God, through whom the Father founded the world. So he said that he was born for this, that is, born on account of this, and that he came into the world for this, namely by being born of the Virgin, to bear witness to the truth. But since not all have faith, he added and said: "Everyone who is of the truth hears my voice." He hears, of course, with the inner ears, that is, he obeys my voice; which would mean as much as if he said, "He believes me." So when Christ bears witness to the truth, he surely bears witness to himself; for his is the voice, "I am the truth"; and he also said in another place, "I bear witness about myself." But when he says, "Everyone who is of the truth hears my voice", he commends the grace by which he calls according to his purpose. Of this purpose the apostle says, "We know that for those who love God all things work together for good, for those who are called according to the purpose of God": the purpose, that is, of him who calls, not of those called; which is put more plainly elsewhere thus: "Labour with the gospel according to the power of God, who saves us and calls us with his holy calling, not according to our works but according to his own purpose and grace." For if we consider the nature in which we were created, since the truth created all, who is not of the truth? But not all are those to whom it is granted by the truth itself to hear the truth, that is, to obey the truth and believe in the truth; without doubt with no merits going before, lest grace be no longer grace. For if he had said, "Everyone who hears my voice is of the truth", he would be thought to be called "of the truth" because he obeys the truth. But he did not say this; he said, "Everyone who is of the truth hears my voice." And so he is not of the truth because he hears its voice, but he hears because he is of the truth, that is, because this gift has been bestowed on him by the truth. And what is this but that, by Christ's gift, he believes in Christ? ### Scripture references - John 18:37: quotation, high confidence - John 14:6: quotation, high confidence - John 8:14: quotation, high confidence - Rom 8:28: quotation, high confidence - 2 Tim 1:8–9: quotation, high confidence - Rom 11:6: allusion, high confidence ### Translation notes - Augustine distinguishes the Latin ablative in hoc ("in this", long vowel) from the accusative ad hoc ("for this", short vowel), noting that the Greek (eis touto) is unambiguous. - "Labour with the gospel": 2 Tim 1:8–9 in Augustine's Latin. ### Citation (SBL) Augustine, Tract. Ev. Jo. 115.4 (PL 35:1939–1941; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-4). ## Tractates on the Gospel of John 115.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-5 - Source: PL 35:1941 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate asks 'What is truth?' and offers to release Jesus, but the crowd chooses Barabbas; through this the true Passover is fulfilled. ### Latin text Dixit ei Pilatus: Quid est veritas? Nec exspectavit audire responsum; sed cum hoc dixisset, iterum exivit ad Judæos, et dixit eis: Ego nullam invenio in eo cau­ sam. Est autem consuetudo vobis ut unum dimittam vo­ bis in Pascha; vultis ergo dimittam vobis regem Ju­ dæorum? Credo cum dixisset Pilatus, Quid est veritas? in mentem illi venisse continuo consuetudinem Ju­ daeorum, qua solebat eis dimitti unus in Pascha: et ideo non exspectavit ut responderet ei Jesus quid est veritas, ne mora fieret, cum recoluisset morem quo posset eis per Pascha dimitti; quod eum valde vo­ luisse manifestum est. Avelli tamen ex ejus corde non potuit Jesum regem esse Judæorum, tanquam hoc ibi, sicut in titulo, ipsa veritas fixerit, de qua quid esset interrogavit. Sed hoc audito, Clamaverunt rursum omnes dicentes: Non hunc, sed Barabbam. Erat autem Barabbas latro. Non reprehendimus, o Judæi, quod per Pascha liberatis nocentem, sed quod occiditis innocentem: quod tamen nisi fieret, verum Pascha non fieret. Sed umbra veritatis a Judæis er­ rantibus tenebatur, et mirabili dispensatione divinæ sapientiæ per homines fallaces ejusdem umbræ veri­ tas implebatur; quia ut verum Pascha fieret, Christus velut ovis immolabatur. Hinc ea sequuntur quae in­ juriosa Christo Pilatus et cohors ejus ingessit; sed alia disputatione tractanda sunt. ### English translation (Claude) "Pilate said to him, What is truth?" Nor did he wait to hear the answer; but "when he had said this, he went out again to the Jews and said to them, I find no case against him. But you have a custom that I should release one man for you at the Passover; do you want me, then, to release for you the king of the Jews?" I believe that when Pilate had said, "What is truth?", the custom of the Jews at once came to his mind, by which one man was usually released to them at the Passover; and so he did not wait for Jesus to answer him what truth is, so that there should be no delay, once he had remembered the custom by which Jesus could be released to them at the Passover; which it is plain he greatly wished. Yet it could not be torn out of his heart that Jesus was king of the Jews, as though the very truth about which he had asked what it was had fixed this there, as on the title. But when this was heard, "they all cried out again, saying, Not this man, but Barabbas. Now Barabbas was a robber." We do not blame you, O Jews, for releasing a guilty man at the Passover, but for killing an innocent one; and yet, if this were not done, the true Passover would not take place. But the shadow of the truth was held by the erring Jews, and by a wonderful arrangement of divine wisdom the truth of that same shadow was being fulfilled through deceived men; because, that the true Passover might take place, Christ was being sacrificed like a sheep. From here follow the insults which Pilate and his cohort heaped on Christ; but they are to be treated in another discourse. ### Scripture references - John 18:38–40: quotation, high confidence - John 19:19: allusion, high confidence - Col 2:17: allusion, medium confidence - 1 Cor 5:7: allusion, high confidence - Isa 53:7: allusion, medium confidence ### Translation notes - The "title" is the inscription on the cross (John 19:19). The address to the Jews is Augustine's own and is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 115.5 (PL 35:1941; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/113-1/#p-115-5). ## Tractates on the Gospel of John 116.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-1 - Source: PL 35:1941 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate has Jesus scourged and the soldiers mock him, by which Christ teaches the martyrs patience and conquers the world through suffering. ### Latin text Cum Judæi clamassent, non Jesum sibi a Pilato dimitti velle per Pascha, sed Barabbam latronem; non salvatorem, sed interfectorem; non datorem vitæ, sed ademptorem: Tunc apprehendit Pilatus Je­ sum, et flagellavit. Hoc Pilatus non ob aliud fecisse credendus est, nisi ut ejus injuriis Judæi satiati suf­ ficere sibi existimarent, et usque ad ejus mortem sævire desisterent. Ad hoc pertinet quod idem præses cohortem suam etiam permisit facere quæ sequuntur; aut fortassis et jussit, quamvis hoc Evangelista ta­ cucrit. Dixit enim quid deinde fecerint milites; Pila­ tum tamen id jussisse non dixit. Et milites, inquit, plectentes coronam de spinis imposuerunt capiti ejus, et veste purpurea circumdederunt eum. Et veniebant ad eum et dicebant: Ave, rex Judæorum. Et dabant ei alapas. Sic implebantur quæ de se praedixerat Chri­ stus: sic martyres informabantur ad omnia quæ per­ secutores libuisset facere, perferenda; sic paulisper occultata tremenda potentia, commendabatur prius imitanda patientia; sic regnum quod de hoc mundo non erat, superbum mundum non atrocitate pugnandi, sed patiendi humilitate vincebat; sic illud granum multiplicandum seminabatur horribili contumelia, ut mirabili pullularet in gloria. ### English translation (Claude) When the Jews had shouted that they wanted Pilate to release to them at the Passover not Jesus but Barabbas the robber (not the Saviour but the murderer, not the giver of life but the taker of it), "then Pilate took Jesus and scourged him." Pilate must be believed to have done this for no other reason than that the Jews, sated with the injuries done to him, might think it enough and stop raging as far as his death. To this belongs the fact that the same governor also allowed his cohort to do what follows; or perhaps even ordered it, though the evangelist is silent about this. For he said what the soldiers did next; but he did not say that Pilate ordered it. "And the soldiers," he says, "plaiting a crown of thorns, put it on his head, and clothed him in a purple robe. And they came to him and said, Hail, King of the Jews! And they struck him with their hands." So were fulfilled the things which Christ had foretold about himself; so were the martyrs trained to bear whatever the persecutors might please to do; so, with his dread power hidden for a little while, the patience to be imitated was first commended; so the kingdom which was not of this world conquered the proud world not by ferocity in fighting but by humility in suffering; so that grain which was to be multiplied was sown in horrible insult, that it might spring up in wonderful glory. ### Scripture references - John 19:1–3: quotation, high confidence - Matt 20:19: allusion, medium confidence - John 18:36: allusion, medium confidence - John 12:24: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.1 (PL 35:1941; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-1). ## Tractates on the Gospel of John 116.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-2 - Source: PL 35:1941 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate shows the scourged and mocked Jesus to the crowd, hoping to satisfy their hatred, but it only grows. ### Latin text Exiit iterum Pilatus foras, et dicit eis: Ecce ad­ duco eum foras, ut cognoscatis quia in eo nullam cau­ sam invenio. Exiit ergo Jesus portans spineam coronam et purpureum vestimentum. Et dicit eis: Ecce homo. Hinc apparet non ignorante Pilato hæc a militibus facta, sive jusserit ea, sive permiserit; illa scilicet causa, quam supra diximus, ut hæc ejus ludibria inimici libentissime biberent, et ulterius sanguinem non sitirent. Egreditur ad eos Jesus portans spineam coronam et purpureum vestimentum, non clarus im­ perio, sed plenus opprobrio; et dicitur eis, Ecce homo: si regi invidetis, jam parcite, quia dejectum videtis; flagellatus est, spinis coronatus est, ludibriosa veste amictus est, amaris conviciis illusus est, alapis cæsus est; fervet ignominia, frigescat invidia. Sed non frigescit, inardescit potius et increscit. ### English translation (Claude) "Pilate went out again and said to them, See, I am bringing him out to you, so that you may know that I find no case against him. So Jesus came out, wearing the crown of thorns and the purple garment. And he said to them, Behold the man." From this it appears that these things were not done by the soldiers without Pilate's knowledge, whether he ordered or permitted them; for the reason, namely, that we gave above, that his enemies might very gladly drink in these mockeries of him and thirst no further for his blood. Jesus comes out to them wearing the crown of thorns and the purple garment, not illustrious in command but full of reproach; and it is said to them, "Behold the man": if you envy the king, spare him now, for you see him cast down; he has been scourged, crowned with thorns, clothed in a garment of mockery, mocked with bitter insults, beaten with blows; his disgrace is at boiling point, let your envy cool. But it does not cool; rather it flares up and grows. ### Scripture references - John 19:4–5: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.2 (PL 35:1941; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-2). ## Tractates on the Gospel of John 116.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-3 - Source: PL 35:1941 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The accusers add the charge that Jesus made himself the Son of God; both this and his kingship are true, but he chooses patience. ### Latin text Cum ergo vidissent eum pontifices et ministri, clamabant dicentes: Crucifige, crucifige eum. Dicit eis Pilatus: Accipite eum vos, et crucifigite; ego enim non invenio in eo causam. Responderunt ei Ju­ dæi: Nos Legem habemus, et secundum Legem de­ bet mori, quia Filium Dei se fecit. Ecce altera ma­ jor invidia. Parva quippe illa videbatur, velut affe­ ctatæ illicito ausu, regiae potestatis: et tamen neutrum sibi Jesus mendaciter usurpavit; sed utrumque verum est, et unigenitus est Dei Filius, et rex ab eo consti­ tutus super Sion montem sanctum ejus: et utrumque nunc demonstraretur, nisi quanto erat potentior, tanto mallet esse patientior. ### English translation (Claude) "So when the chief priests and the officers saw him, they cried out, saying, Crucify, crucify him. Pilate said to them, Take him yourselves and crucify him; for I find no case against him. The Jews answered him, We have a law, and according to the law he ought to die, because he made himself the Son of God." See, another and greater envy. For that one seemed small, as though of royal power aimed at with unlawful daring; and yet Jesus claimed neither of these for himself falsely, but both are true: he is the only-begotten Son of God, and he has been established by him as king over Zion, his holy mountain; and both would be shown now, except that the more powerful he was, the more patient he preferred to be. ### Scripture references - John 19:6–7: quotation, high confidence - Ps 2:6: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.3 (PL 35:1941; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-3). ## Tractates on the Gospel of John 116.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-4 - Source: PL 35:1941 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus's silence before his judges fulfils the prophecy of the silent lamb, showing him innocent and sacrificed for others' sins. ### Latin text Cum ergo audisset Pilatus hoc verbum, magis timuit; et ingressus est praetorium iterum, et dicit ad Jesum: Unde es tu? Jesus autem responsum non dedit ei. Hoc silentium Domini nostri Jesu Christi non se­ mel factum, collatis omnium Evangelistarum narra­ tionibus reperitur, et apud principes sacerdotum, et apud Herodem, quo eum, sicut Lucas indicat, miserat Pilatus audiendum, et apud ipsum Pilatum: ut non frustra de illo prophetia præcesserit, Sicut agnus coram tondente se fuit sine voce, sic non aperuit os suum; tunc uti­ que quando interrogantibus non respondit. Quamvis enim quibusdam interrogationibus sæpe responderit; tamen propter illa in quibus noluit respondere, ad hoc data est de agno similitudo, ut in suo silentio non reus, sed innocens haberetur. Cum ergo judicaretur, ubicumque non aperuit os suum, sicut agnus non aperuit; id est, non sicut male sibi conscius qui de peccatis convincebatur suis, sed sicut mansuetus qui pro peccatis immolabatur alienis. ### English translation (Claude) "When Pilate heard this word, he was the more afraid; and he went into the praetorium again and said to Jesus, Where are you from? But Jesus gave him no answer." This silence of our Lord Jesus Christ is found, when the narratives of all the evangelists are compared, to have occurred more than once: before the chief priests, before Herod, to whom, as Luke indicates, Pilate had sent him to be heard, and before Pilate himself; so that not in vain had the prophecy gone before concerning him: "As a lamb before its shearer was without voice, so he did not open his mouth"; at those times, certainly, when he did not answer those who questioned him. For although he often answered some questions, yet because of those in which he would not answer, the likeness of the lamb was given for this purpose, that in his silence he might be held not guilty but innocent. So when he was being judged, wherever he did not open his mouth, he did not open it as a lamb; that is, not as one conscious of wrongdoing who was being convicted of his own sins, but as the meek one who was being sacrificed for the sins of others. ### Scripture references - John 19:8–9: quotation, high confidence - Matt 26:63: allusion, high confidence - Matt 27:14: allusion, high confidence - Mark 14:61: allusion, high confidence - Mark 15:5: allusion, high confidence - Luke 23:7–9: allusion, high confidence - Isa 53:7: quotation, high confidence ### Translation notes - Migne's inline list of Gospel references to Jesus's silence is removed from the text and given as Scripture tags. ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.4 (PL 35:1941; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-4). ## Tractates on the Gospel of John 116.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-5 - Source: PL 35:1941–1943 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus tells Pilate that his power is given from above and that the one who handed him over out of envy has the greater sin, though Pilate too sins. ### Latin text Dicit ergo ei Pilatus: Mihi non loqueris? Nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te? Respondit Jesus: Non haberes adversum me potestatem ullam, nisi tibi datum esset desuper: propterea qui me tradidit tibi, majus peccatum habet. Ecce respondit, et tamen ubicumque non respondit, non sicut reus sive dolosus, sed sicut agnus, hoc est, sicut simplex atque innocens non aperuit os suum. Proinde ubi non respondebat, sicut ovis silebat; ubi respondebat, sicut pastor docebat. Discamus ergo quod dixit, quod et per Apostolum docuit, quia non est potestas nisi a Deo; et quia plus peccat qui potestati innocentem occidendum livore tradit, quam potestas ipsa si eum timore alterius majoris potestatis occidit. Talem quippe Pilato Deus dederat potestatem, ut etiam esset sub Cæsaris potestate. Quapropter non haberes, inquit, adversum me potesta­ tem ullam, id est, quantulamcumque habes, nisi hoc ipsum quidquid est, tibi esset datum desuper. Sed quo­ niam scio quantum sit; non enim tantum est, ut tibi omni modo liberum sit: propterea qui tradidit me tibi, majus peccatum habet. Ille quippe me tuæ pote­ stati tradidit invidendo, tu vero eamdem potestatem in me exserturus es metuendo. Nec timendo quidem, præsertim innocentem, homo hominem debet occi­ dere: sed tamen id zelando facere multo magis Ina­ lum est, quam timendo. Et ideo non ait verax ma­ gister, Qui me tradidit tibi, ipse habet peccatum; tanquam ille non haberet: sed ait, majus habet pec­ catum; ut etiam se habere intelligeret. Neque enim propterea illud nullum est, quia hoc majus est. ### English translation (Claude) "So Pilate said to him, Will you not speak to me? Do you not know that I have power to crucify you, and power to release you? Jesus answered, You would have no power against me at all, unless it had been given you from above; therefore he who handed me over to you has the greater sin." See, he answered; and yet wherever he did not answer, it was not as one guilty or crafty, but as a lamb, that is, as one simple and innocent, that he did not open his mouth. So where he did not answer, he was silent as a sheep; where he answered, he taught as a shepherd. Let us learn, then, what he said, which he also taught through the apostle: that there is no power except from God; and that he sins more who out of envy hands over an innocent man to a power to be killed, than the power itself if it kills him out of fear of another, greater power. For God had given Pilate such power that he was also under the power of Caesar. Therefore, "You would have no power against me," he says, that is, the little you have, "unless this very thing, whatever it is, had been given you from above. But since I know how much it is (for it is not so great that it is wholly free for you), therefore he who handed me over to you has the greater sin." For he handed me over to your power out of envy, but you are about to exercise that same power on me out of fear. Not even out of fear, indeed, ought a man to kill a man, especially an innocent one; but still, to do it out of jealousy is much worse than to do it out of fear. And so the truthful master did not say, "He who handed me over to you has sin", as though the other had none; but he said, "has the greater sin", so that Pilate might understand that he too had sin. For the one is not nothing because the other is greater. ### Scripture references - John 19:10–11: quotation, high confidence - Isa 53:7: allusion, high confidence - Rom 13:1: quotation, high confidence ### Translation notes - "There is no power except from God": Rom 13:1. "The one who handed me over" is understood by Augustine of the Jewish leaders (cf. 116.6), not only of Judas. ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.5 (PL 35:1941–1943; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-5). ## Tractates on the Gospel of John 116.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-6 - Source: PL 35:1943 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate sought to release Jesus from the start, so as not to sin by killing an innocent man. ### Latin text Exinde quærebat Pilatus dimittere eum. Quid est hoc quod dictum est, exinde, quasi antea non quære­ bat? Lege superiora, et invenies jamdudum eum quæ­ rere dimittere Jesum. Exinde itaque intelligendum est, Propter hoc, id est, ex hac causa, ne haberet peccatum occidendo innocentem sibi traditum, quam­ vis minus peccans quam Judæi, qui eum illi tradide­ rant occidendum. Exinde ergo, id est, ideo ne hoc peccatum faceret, non nunc primum, sed ab initio quærebat eum dimittere. ### English translation (Claude) "From then on Pilate sought to release him." What does what is said, "from then on", mean, as though he had not been seeking it before? Read what comes earlier, and you will find that he had long been seeking to release Jesus. So "from then on" is to be understood as "because of this", that is, for this reason: so as not to incur sin by killing an innocent man handed over to him, though sinning less than the Jews who had handed him over to him to be killed. "From then on", then, that is, so as not to commit this sin, he sought to release him, not now for the first time but from the beginning. ### Scripture references - John 19:12: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.6 (PL 35:1943; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-6). ## Tractates on the Gospel of John 116.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-7 - Source: PL 35:1943 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The accusers threaten Pilate with Caesar's displeasure, a fear stronger than their appeal to their own law. ### Latin text Judæi autem clamabant dicentes: Si hunc dimit­ tis, non es amicus Cæsaris. Omnis enim qui se regem facit, contradicit Cæsari. Majorem timorem se inge­ rere putaverunt Pilato, terrendo de Cæsare, ut occi­ deret Christum, quam superius ubi dixerunt, Nos Legem habemus, et secundum Legem debet mori, quia Filium Dei se fecit. Eorum Legem quippe ille non ti­ muit, ut occideret: sed magis Filium Dei timuit, ne occideret. Nunc vero non sic potuit contemnere Cæ­ sarem auctorem potestatis suæ, quemadmodum Legem gentis alienæ. ### English translation (Claude) "But the Jews cried out, saying, If you release this man, you are not Caesar's friend. For everyone who makes himself a king opposes Caesar." They thought they were striking greater fear into Pilate, by frightening him about Caesar so that he would kill Christ, than earlier when they said, "We have a law, and according to the law he ought to die, because he made himself the Son of God." For he did not fear their law so as to kill him; but he rather feared the Son of God, so as not to kill him. But now he could not despise Caesar, the source of his power, as he did the law of a foreign nation. ### Scripture references - John 19:12: quotation, high confidence - John 19:7: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.7 (PL 35:1943; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-7). ## Tractates on the Gospel of John 116.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-8 - Source: PL 35:1943 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate sits in judgment and presents Jesus as their king, trying to shame the accusers, but fear soon overcomes him. ### Latin text Adhuc tamen Evangelista sequitur, et dicit: Pilatus autem cum audisset hos sermones, adduxit fo­ ras Jesum, et sedit pro tribunali, in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. Erat autem parasceve Paschæ, hora quasi sexta. Qua hora sit Do­ minus crucifixus, propter evangelistæ alterius testi­ monium qui dixit, Erat autem hora tertia, et crucifixerunt eum, quoniam magna disceptatio so­ let oboriri; cum ad ipsum locum ubi crucifixus nar­ ratur ventum fuerit, ut potuerimus, si Dominus vo­ luerit, disseremus. Cum ergo pro tribunali sedis­ set Pilatus, Dicit Judæis: Ecce rex vester. Illi autem clamabant: Tolle, tolle, crucifige eum. Dixit eis Pila­ tus: Regem vestrum crucifigam? Adhuc terrorem quem de Cæsare ingesserant, superare conatur, de ignominia eorum volens eos frangere dicendo, Regem vestrum crucifigam? quos de ignominia Christi miti­ gare non potuit: sed timore mox vincitur. ### English translation (Claude) The evangelist still continues and says: "When Pilate heard these words, he brought Jesus outside and sat down on the judgment seat, at a place called the Pavement, in Hebrew Gabbatha. Now it was the day of preparation of the Passover, about the sixth hour." At what hour the Lord was crucified (since a great dispute usually arises because of the testimony of another evangelist, who said, "It was the third hour, and they crucified him") we shall discuss as well as we can, if the Lord wills, when we come to the very place where his crucifixion is narrated. When, then, Pilate had sat down on the judgment seat, "he said to the Jews, Behold your king! But they cried out, Away with him, away with him, crucify him! Pilate said to them, Shall I crucify your king?" He still tries to overcome the terror they had thrust on him about Caesar, wishing to break them by their own disgrace in saying, "Shall I crucify your king?", since he had not been able to soften them by Christ's disgrace; but he is soon overcome by fear. ### Scripture references - John 19:13–15: quotation, high confidence - Mark 15:25: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.8 (PL 35:1943; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-8). ## Tractates on the Gospel of John 116.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-9 - Source: PL 35:1943 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate hands Jesus over 'to be crucified' by his own authority, yet the evangelist rightly holds the accusers implicated in the deed. ### Latin text Responderunt enim pontifices: Non habemus re­ gem nisi Caesarem. Tunc ergo tradidit eis illum ut cru­ cifigeretur. Apertissime quippe contra Caesarem venire videretur, si regem se non habere nisi Caesarem profi­ tentibus, alium regem vellet ingerere dimittendo impunitum, quem propter hos ausus ei tradiderant occidendum. Tradidit ergo eis illum ut crucifigeretur. Sed numquid aliud et ante cupiebat quando dicebat, Accipite eum vos, et crucifigite; vel etiam superius, Accipite eum vos, et secundum Legem vestram judicate eum? Cur autem illi tantopere noluerunt, dicentes, Nobis non licet interficere quemquam; et omni modo instantes, ut non ab eis, sed a præside occideretur, et ideo eum occidendum accipere recu­ santes, si nunc eum accipiunt occidendum? Aut si hoc non fit, cur dictum est, Tunc ergo tradidit eis il­ lum ut crucifigeretur? An aliquid interest? Plane inter­ est. Non est enim dictum, Tunc ergo tradidit eis illum ut crucifigerent eum; sed, ut crucifigeretur, id est, ut judicio ac potestate præsidis crucifigeretur. Sed ideo illis traditum dixit Evangelista, ut eos crimini impli­ catos, a quo alieni esse conabantur, ostenderet: non enim faceret hoc Pilatus, nisi ut id quod eos cupere cernebat, impleret. Quod autem sequitur, Suscepe­ runt autem Jesum, et eduxerunt, potest ad milites jam referri apparitores præsidis. Nam postea evidentius dicitur, Milites ergo cum crucifixissent eum: quamvis evangelista etiamsi totum Judæis tribuit, merito facit; ipsi enim susceperunt quod avi­ dissime flagitaverunt, et ipsi fecerunt quidquid ut fieret extorserunt. Sed hæc sequentia alio sermone tractanda sunt. ### English translation (Claude) "The chief priests answered, We have no king but Caesar. Then therefore he handed him over to them to be crucified." For he would have seemed to act most openly against Caesar if, when they professed to have no king but Caesar, he had wished to impose another king on them by releasing unpunished the one whom they had handed over to him to be killed for such daring. "So he handed him over to them to be crucified." But did he want anything else before, when he said, "Take him yourselves and crucify him", or even earlier, "Take him yourselves and judge him according to your law"? Why, then, were they so very unwilling, saying, "It is not lawful for us to put anyone to death", and pressing in every way that he should be killed not by them but by the governor, and therefore refusing to take him to be killed, if now they take him to be killed? Or, if this is not what happens, why is it said, "Then therefore he handed him over to them to be crucified"? Or is there some difference? Clearly there is. For it is not said, "Then therefore he handed him over to them that they might crucify him", but "to be crucified", that is, to be crucified by the judgment and power of the governor. But the evangelist said that he was handed over to them in order to show them implicated in the crime from which they were trying to keep themselves apart; for Pilate would not have done this except to carry out what he saw they desired. As for what follows, "And they took Jesus and led him away", this can now be referred to the soldiers, the governor's attendants. For afterwards it is said more plainly, "So the soldiers, when they had crucified him"; although even if the evangelist attributes the whole to the Jews, he does so rightly; for they themselves received what they had most eagerly demanded, and they themselves did whatever they extorted to have done. But what follows is to be treated in another sermon. ### Scripture references - John 19:15–16: quotation, high confidence - John 19:6: quotation, high confidence - John 18:31: quotation, high confidence - John 19:23: quotation, high confidence ### Translation notes - As elsewhere in the Gospel narrative, "the Jews" here are Christ's accusers; Augustine's assignment of guilt is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 116.9 (PL 35:1943; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-116-9). ## Tractates on the Gospel of John 117.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-1 - Source: PL 35:1943–1945 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine reconciles Mark's 'third hour' with John's 'sixth hour': Christ was crucified by the accusers' tongues at the third hour and by the soldiers' hands at the sixth. ### Latin text Judicante atque damnante Pilato pro tribunali, Dominum Jesum Christum hora quasi sexta suscepe­ runt, et eduxerunt. Et bajulans sibi crucem, exiit in eum qui dicitur Calvariæ locum, hebraice Golgotha, ubi crucifixerunt eum. Quid est ergo quod Marcus evange­ lista dicit, Erat autem hora tertia, et crucifixerunt eum; nisi quia hora tertia crucifixus est Do­ minus linguis Judæorum, hora sexta manibus militum? Ut intelligamus horam quintam jam fuisse trans­ actam, et aliquid de sexta coeptum quando sedit pro tribunali Pilatus, quæ dicta est a Joanne hora quasi sexta: et cum duceretur, et ligno cum duobus latro­ nibus configeretur, et juxta ejus crucem gererentur quae gesta narrantur, hora sexta integra compleretur; ex qua hora usque ad nonam sole obscurato, tene­ bras factas trium evangelistarum, Matthæi, Marci et Lucae contestatur auctoritas. Sed quoniam Judæi faci­ nus interfecti Christi a se in Romanos, id est, in Pilatum et ejus milites transferre conati sunt; pro­ pterea Marcus suppressa ea hora qua Christus a mili­ tibus crucifixus est, quae agi sexta jam coeperat, ter­ tiam potius horam recordatus expressit, qua hora in­ telliguntur apud Pilatum clamare potuisse, Crucifige, crucifige: ut non illi tantum reperian­ tur crucifixisse Jesum, id est, milites qui eum ligno sexta hora suspenderunt; verum etiam Judaei, qui ut crucifigeretur, hora tertia clamaverunt. ### English translation (Claude) When Pilate had judged and condemned him from the judgment seat, "they took" the Lord Jesus Christ about the sixth hour "and led him away. And carrying his cross for himself, he went out to the place called Calvary, in Hebrew Golgotha, where they crucified him." What, then, does it mean that Mark the evangelist says, "It was the third hour, and they crucified him", unless that at the third hour the Lord was crucified by the tongues of the Jews, at the sixth by the hands of the soldiers? So we may understand that the fifth hour had already passed, and something of the sixth had begun, when Pilate sat on the judgment seat, which John called "about the sixth hour"; and while he was being led out, and nailed to the wood with two robbers, and the things that are narrated were done beside his cross, the whole sixth hour was completed; and from that hour until the ninth, with the sun darkened, the authority of three evangelists, Matthew, Mark, and Luke, attests that there was darkness. But since the Jews tried to shift the crime of killing Christ from themselves onto the Romans, that is, onto Pilate and his soldiers, Mark therefore passed over the hour at which Christ was crucified by the soldiers, which had already begun to be the sixth, and chose to record the third hour, at which they are understood to have been able to cry out before Pilate, "Crucify, crucify"; so that not only those should be found to have crucified Jesus, that is, the soldiers who hung him on the wood at the sixth hour, but also the Jews, who cried out at the third hour that he should be crucified. ### Scripture references - John 19:16–17: quotation, high confidence - Mark 15:25: quotation, high confidence - John 19:14: allusion, high confidence - Matt 27:45: allusion, high confidence - Mark 15:33: allusion, high confidence - Luke 23:44: allusion, high confidence - Luke 23:21: allusion, medium confidence ### Translation notes - This is the first of Augustine's two harmonizations of Mark 15:25 and John 19:14; the second follows in 117.2. ### Citation (SBL) Augustine, Tract. Ev. Jo. 117.1 (PL 35:1943–1945; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-1). ## Tractates on the Gospel of John 117.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-2 - Source: PL 35:1945 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine offers a second solution: John's 'sixth hour' counts from the start of the 'preparation' of Christ's sacrifice in the night, not from daybreak. ### Latin text Est et alia hujus solutio quæstionis, ut non hic acci­ piatur hora sexta diei, quia nec Joannes ait, Erat autem hora diei quasi sexta, aut hora quasi sexta; sed ait, Erat autem parasceve Paschæ, hora quasi sexta. Pa­ rasceve autem latine Præparatio est: sed isto verbo graeco libentius utuntur Judaei in hujusmodi observa­ tionibus, etiam qui magis latine quam græce loquun­ tur. Erat ergo præparatio Paschae. Pascha vero no­ strum, sicut dicit Apostolus, immolatus est Christus: cujus Paschæ præparationem si ab hora noctis nona computemus ( tunc enim videntur principes sacerdotum pronuntiasse immolationem Do­ mini, dicentes, Reus est mortis; cum adhuc in domo pontificis audiretur: unde congruen­ ter accipitur inde coepisse praeparationem veri Pa­ schæ, cujus umbra erat Pascha Judaeorum, id est, im­ molationis Christi, ex quo a sacerdotibus pronuntia­ tus est immolandus), profecto ab ea noctis hora, quæ tunc nona fuisse conjicitur, usque ad horam diei ter­ tiam qua crucifixum esse Christum Marcus evangeli­ sta testatur, sex horæ sunt, tres nocturnæ et tres diurnae. Unde in hac parasceve Paschæ, id est pra­ paratione immolationis Christi, quæ ab hora noctis nona coeperat, quasi sexta agebatur hora; id est, peracta quinta jam sexta currere coeperat, quando Pilatus tribunal ascendit: adhuc enim erat ipsa præ­ paratio, quae ab hora noctis nona cœperat, donec fie­ ret quæ præparabatur Christi immolatio: quæ facta est hora tertia secundum Marcum, non præparatio­ nis, sed diei; eademque sexta non diei, sed præpara­ tionis, sed utique horis a noctis nona usque ad diei tcr­ tiam computatis. Harum duarum solutionum istius dit­ ficilis quæstionis, eligat quisque quam volet. Melius autem quid eligat judicabit, qui de Consensu Evange­ listarum quæ operosissime disputata sunt, legerit. Quod si et aliæ solutiones ejus potuerint inveniri, cu­ mulatius evangelicæ veritatis constantia defendetur adversus calumnias infidelis atque impiae vanitatis. Nunc ad narrationem Joannis evangelistæ post ista breviter tractata redeamus. ### English translation (Claude) There is also another solution of this question: that the sixth hour of the day is not meant here, since John does not say, "It was about the sixth hour of the day", or "about the sixth hour", but says, "It was the preparation of the Passover, about the sixth hour." Parasceve in Latin is "preparation"; but the Jews prefer to use this Greek word in such observances, even those who speak Latin rather than Greek. So it was the preparation of the Passover. But our Passover, as the apostle says, Christ, has been sacrificed; and if we reckon the preparation of this Passover from the ninth hour of the night (for it was then, it seems, that the chief priests pronounced the sacrifice of the Lord, saying, "He is guilty of death", while he was still being heard in the high priest's house; so that it is fittingly taken that the preparation of the true Passover, of which the Passover of the Jews was the shadow, that is, the preparation of the sacrifice of Christ, began from the time when he was pronounced by the priests to be sacrificed), then indeed from that hour of the night, which is conjectured to have been then the ninth, to the third hour of the day, at which Mark the evangelist testifies that Christ was crucified, there are six hours, three of the night and three of the day. Hence on this preparation of the Passover, that is, the preparation of the sacrifice of Christ, which had begun from the ninth hour of the night, it was about the sixth hour; that is, the fifth being finished, the sixth had begun to run, when Pilate ascended the tribunal. For it was still that same preparation which had begun from the ninth hour of the night, until the sacrifice of Christ which was being prepared should take place; and this took place at the third hour according to Mark, the third not of the preparation but of the day; and this same hour was the sixth, not of the day but of the preparation, the hours, of course, being reckoned from the ninth of the night to the third of the day. Of these two solutions of this difficult question, let each choose which he will. But he will judge better which to choose who has read what has been argued most laboriously in The Harmony of the Evangelists. And if other solutions of it can also be found, the consistency of the Gospel truth will be defended the more abundantly against the slanders of unbelieving and ungodly vanity. Now, having briefly treated these matters, let us return to the narrative of John the evangelist. ### Scripture references - John 19:14: quotation, high confidence - 1 Cor 5:7: quotation, high confidence - Matt 26:66: quotation, high confidence - Mark 15:25: allusion, high confidence ### Translation notes - The Harmony of the Evangelists (De consensu evangelistarum) is Augustine's own work; it treats this question at 3.13.40–50. ### Citation (SBL) Augustine, Tract. Ev. Jo. 117.2 (PL 35:1945; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-2). ## Tractates on the Gospel of John 117.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-3 - Source: PL 35:1945 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ carries his cross, a mockery to the ungodly but a mystery to the godly, and is crucified between two robbers as prophesied. ### Latin text Susceperunt autem, inquit, Jesum, et eduxerunt: et bajulans sibi crucem, exiit in eum qui dicitur Calvariœ locum, hebraice Golgotha, ubi crucifixerunt eum. Ibat ergo ad locum ubi fuerat crucifigendus, portans cru­ cem suam Jesus. Grande spectaculum: sed si spe­ ctet impietas, grande ludibrium; si pietas, grande mysterium: si spectet impietas, grande ignominiae documentum; si pietas, grande fidei munimentum: si spectet impietas, ridet regem pro virga regni li­ gnum sui portare supplicii; si pietas, videt regem bajulantem lignum ad semetipsum figendum, quod fixurus fuerat etiam in frontibus regum: in eo sper­ nendus oculis impiorum, in quo erant gloriatura corda sanctorum. Dicturo enim Paulo, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, ipsam crucem suam suo gestans hu­ mero commendabat; et lucernae arsuræ quæ sub mo­ dio ponenda non erat, candelabrum ferebat. Bajulans ergo sibi crucem, exiit in eum qui dicitur Calvariae locum, hebraice Golgotha: ubi eum crucifixerunt; et cum eo alios duos hinc et hinc, me­ dium autem Jesum. Isti duo latrones erant, sicut alio­ rum evangelistarum narratione didicimus, cum qui­ bus crucifixus et inter quos fixus est Christus: de quo præmissa dixerat prophetia, Et inter iniquos deputa­ tus est. ### English translation (Claude) "And they took Jesus," he says, "and led him away; and carrying his cross for himself, he went out to the place called Calvary, in Hebrew Golgotha, where they crucified him." So Jesus was going to the place where he was to be crucified, carrying his cross. A great spectacle: but if ungodliness looks on, a great mockery; if godliness, a great mystery. If ungodliness looks on, a great proof of disgrace; if godliness, a great bulwark of faith. If ungodliness looks on, it laughs at a king carrying, instead of the sceptre of his kingdom, the wood of his punishment; if godliness, it sees a king carrying the wood on which he himself was to be nailed, which he was to fix even on the foreheads of kings: to be despised by the eyes of the ungodly in that very thing in which the hearts of the saints would glory. For to Paul, who was to say, "But far be it from me to glory except in the cross of our Lord Jesus Christ", he was commending that very cross by carrying it on his own shoulder; and he was carrying the lampstand for the lamp that was to burn, which was not to be put under a bushel. So, "carrying his cross for himself, he went out to the place called Calvary, in Hebrew Golgotha, where they crucified him, and with him two others, one on either side, and Jesus in the middle." These two were robbers, as we have learned from the narrative of the other evangelists, with whom Christ was crucified and between whom he was fixed; of whom the prophecy had said beforehand, "And he was reckoned among the lawless." ### Scripture references - John 19:17–18: quotation, high confidence - Gal 6:14: quotation, high confidence - Matt 5:15: allusion, high confidence - Matt 27:38: allusion, high confidence - Isa 53:12: quotation, high confidence - Mark 15:28: allusion, medium confidence ### Translation notes - "Fix even on the foreheads of kings" refers to the sign of the cross traced on the forehead. ### Citation (SBL) Augustine, Tract. Ev. Jo. 117.3 (PL 35:1945; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-3). ## Tractates on the Gospel of John 117.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-4 - Source: PL 35:1945 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate's title on the cross is written in Hebrew, Greek, and Latin, the three leading languages of the place. ### Latin text < Scripsit autem et titulum Pilatus, et posuit super crucem: erat autem scriptum, Jesus Nazarenus Rex Judaeorum. Hunc ergo titulum multi legerunt Judaeorum, quia prope civitatem erat locus ubi cruci­ fixus est Jesus. Et erat scriptum hebraice, græce et latine: Rex Judaeorum. > Hæ quippe tres linguæ ibi præ cæteris eminebant: hebræa, propter Judæos in Dei Lege gloriantes; graeca, propter Gentium sapien­ tes; latina, propter Romanos multis ac pene omnibus jam tunc gentibus imperantes. ### English translation (Claude) "Pilate also wrote a title and put it on the cross; and it was written: Jesus of Nazareth, the King of the Jews. Many of the Jews read this title, because the place where Jesus was crucified was near the city. And it was written in Hebrew, Greek, and Latin: King of the Jews." For these three languages were prominent there above the rest: Hebrew because of the Jews, who glory in the law of God; Greek because of the wise men of the Gentiles; Latin because of the Romans, who were already then ruling over many and almost all nations. ### Scripture references - John 19:19–20: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 117.4 (PL 35:1945; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-4). ## Tractates on the Gospel of John 117.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-5 - Source: PL 35:1945–1947 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate refuses to change the title, and Augustine explains that Christ is king of the true Jews, the children of the promise, Gentiles included. ### Latin text Dicebant ergo Pilato pontifices Judæorum: Noli scribere, Rex Judæorum; sed quia ipse dixit, Rex sum Judæorum. Respondit Pilatus: Quod scripsi, scripsi. O ineffabilem vim divinae operationis, etiam in cor­ dibus ignorantium! Nonne occulta vox quædam Pi­ lato intus quodam, si dici potest, clamoso silentio personabat, quod tanto ante in Psalmorum litteris prophetatum est, Ne corrumpas tituli inscriptionem? Ecce tituli inscriptionem non corrumpit; quod scripsit, scripsit. Sed etiam pontifi­ ces qui hoc corrumpi volebant, quid dicebant? Noli scribere, inquiunt, Rex Judœorum; sed quia ipse dixit, Rex sum Judæorum. Quid loquimini, insani? Quid fieri contradicitis, quod mutare nullo pacto potestis? Numquid enim propterea non erit verum, quia Jesus ait, Rex sum Judæorum? Si corrumpi non potest quod Pilatus scripsit, corrumpi potest quod veritas dixit? Sed Judæorum tantum rex est Christus, an et Gentium? Imo et Gentium. Cum enim dixisset in prophetia, Ego autem constitutus sum rex ab eo super Sion mon­ tem sanctum ejus, praedicans præceptum Domini; ne propter montem Sion solis Judæis eum regem qnis­ quam diceret constitutum, continuo subjecit, Domi­ nus dixit ad me, Filius meus es tu, ego hodie genui te: postula a me, et dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terræ. Unde et ipse jam per os proprium loquens apud Judaeos: Habeo, inquit, alias oves quae non sunt de hoc ovili: oportet me et ipsas adducere, et vocem meam audient, et erit unus grex et unus pastor. Cur ergo magnum volumus intelligi in hoc titulo sacramentum, in quo scriptum erat, Rex Judaeorum, si rex est Chri­ stus et Gentium? Quia scilicet oleaster factus est particeps pinguedinis oleae, non olea particeps facta est amaritudinis oleastri. Nam in eo quod de Christo veraciter scriptus est titulus, Rex Judæo­ rum, qui sunt intelligendi Judæi, nisi semen Abrahæ, filii promissionis, qui sunt etiam filii Dei? Quoniam non qui filii carnis, ait Apostolus, hi filii Dei; sed qui filii promissionis, deputantur in semine. Et Gentes erant quibus dicebat, Si autem vos Christi, ergo Abrahæ semen estis, secundum promissionem hœ­ redes. Rex ergo Judaeorum Christus, sed Judaeorum circumcisione cordis, spiritu, non lit­ tera; quorum laus non ex hominibus, sed ex Deo est; pertinentium ad Jerusalem liberam matrem nostram æternam in caelis, Saram spiritua­ lem, ancillam et filios ejus de domo libertatis eji­ cientem. Ideo enim Pilatus quod scripsit, scripsit; quia Dominus quod dixit, dixit. ### English translation (Claude) "So the chief priests of the Jews said to Pilate, Do not write, The King of the Jews, but that he said, I am King of the Jews. Pilate answered, What I have written, I have written." O the ineffable power of divine working, even in the hearts of the ignorant! Was there not some hidden voice sounding within Pilate, in a kind of, if one may say so, clamorous silence, what was prophesied so long before in the writings of the Psalms: "Do not corrupt the inscription of the title"? See, he does not corrupt the inscription of the title; what he has written, he has written. But what did the chief priests say, who wanted it corrupted? "Do not write," they say, "The King of the Jews, but that he said, I am King of the Jews." What are you saying, madmen? Why do you oppose the doing of what you can by no means change? Will it be any less true because Jesus said, "I am King of the Jews"? If what Pilate wrote cannot be corrupted, can what the Truth said be corrupted? But is Christ king of the Jews only, or of the Gentiles too? Of the Gentiles too, indeed. For when he had said in prophecy, "But I have been established by him as king over Zion, his holy mountain, proclaiming the decree of the Lord", lest anyone should say, because of Mount Zion, that he was established king for the Jews alone, he at once added, "The Lord said to me, You are my Son, today I have begotten you; ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." Hence he himself too, speaking now with his own mouth among the Jews, says, "I have other sheep which are not of this fold; I must bring them also, and they will hear my voice, and there will be one flock and one shepherd." Why, then, do we wish a great mystery to be understood in this title, in which was written "King of the Jews", if Christ is king of the Gentiles too? Because, namely, the wild olive was made a sharer in the richness of the olive, not the olive a sharer in the bitterness of the wild olive. For since the title "King of the Jews" was truly written about Christ, who are to be understood as Jews but the seed of Abraham, the children of the promise, who are also children of God? For "it is not the children of the flesh," says the apostle, "who are children of God, but the children of the promise are counted as seed." And they were Gentiles to whom he said, "But if you are Christ's, then you are Abraham's seed, heirs according to the promise." So Christ is king of the Jews, but of Jews by circumcision of the heart, in the spirit, not in the letter, "whose praise is not from men but from God"; of those who belong to the free Jerusalem, our eternal mother in the heavens, the spiritual Sarah, who casts the slave woman and her children out of the house of freedom. For Pilate wrote what he wrote because the Lord said what he said. ### Scripture references - John 19:21–22: quotation, high confidence - Ps 57:1 (56:1 LXX): allusion, medium confidence - Ps 2:6–8: quotation, high confidence - John 10:16: quotation, high confidence - Rom 11:17: allusion, high confidence - Rom 9:8: quotation, high confidence - Gal 3:29: quotation, high confidence - Rom 2:29: quotation, high confidence - Gal 4:26: allusion, high confidence - Gal 4:30: allusion, high confidence ### Translation notes - "Do not corrupt the inscription of the title" combines the Old Latin superscriptions of Pss 57–59 (56–58 LXX/Vulg.), "do not destroy" and "for an inscription of a title". Migne's inline reference to these Psalm titles is removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 117.5 (PL 35:1945–1947; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-117-5). ## Tractates on the Gospel of John 118.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-1 - Source: PL 35:1947 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The soldiers divide Christ's garments; Augustine holds that the accusers, by their plotting and shouting, are more truly the ones who crucified him. ### Latin text Ea quae gesta sunt juxta crucem Domini, cum jam crucifixus esset, isto, quantum adjuvat, ser­ mone tractemus. c Milites ergo cum crucifixissent eum, acceperunt vestimenta ejus, et fecerunt qua­ tuor partes; unicuique militi partem, et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum: dixerunt ergo ad invicem, Non scindamus eam, sed sortiamur de illa cujus sit. Ut Scriptura im­ pleretur dicens, Partiti sunt vestimenta mea sibi, et in vestem meam miserunt sortem. » Factum est quod voluerunt Judæi: non ipsi, sed milites qui parebant Pilato, judicante ipso, crucifixerunt Jesum; et ta­ men si voluntates, si insidias, si operam, si tradi­ tionem, postremo si extorquentes clamores eorum cogitemus, magis utique Judaei crucifixerunt Jesum. ### English translation (Claude) Let us treat in this sermon, as far as he helps us, the things that were done beside the Lord's cross when he had already been crucified. "So the soldiers, when they had crucified him, took his garments and made four parts, a part for each soldier, and the tunic. Now the tunic was without seam, woven from the top throughout. So they said to one another, Let us not tear it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled which says, They divided my garments among them, and for my clothing they cast lots." What the Jews wanted was done: not they themselves, but the soldiers who obeyed Pilate crucified Jesus, Pilate himself passing judgment; and yet, if we consider their wishes, their plots, their efforts, their betrayal, and finally their extorting shouts, it was surely the Jews rather who crucified Jesus. ### Scripture references - John 19:23–24: quotation, high confidence - Ps 22:18 (21:19 LXX): quotation, high confidence ### Translation notes - "They divided my garments": Ps 22:18 (21:19 LXX/Vulg.). Augustine's assignment of guilt to "the Jews" (the Gospel's term for Christ's accusers) is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 118.1 (PL 35:1947; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-1). ## Tractates on the Gospel of John 118.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-2 - Source: PL 35:1947 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John alone explains that the soldiers divided the other garments into four equal parts and cast lots only for the seamless tunic, as the psalm foretold. ### Latin text Sed de partitione et sortitione vestimentorum ejus non est prætereunter loquendum. Quamvis enim omnes Evangelistae quatuor hujus rei meminerint, caeteri tamen brevius quam Joannes: et clause illi, iste vero apertissime. Nam Matthaeus ait: Postquam autem crucifixerunt eum, diviserunt vestimenta ejus, sortem mittentes. Marcus: Et cru­ cifigentes eum, diviserunt vestimenta ejus, mittentes sortem super eis, quis quid tolleret. Lu­ cas: Dividentes vero vestimenta ejus, miserunt sortes. Joannes autem et quot partes de ve­ stimentis ejus fecerint, dixit, id est, quatuor, ut singulas tollerent. Unde apparet quatuor fuisse mi­ lites qui in eo crucifigendo praesidi paruerunt. Mani­ feste quippe ait, Milites ergo cum crucifixissent eum, acceperunt vestimenta ejus, et fecerunt quatuor partes, unicuique militi partem, et tunicam; subaudiendum est, acceperunt: ut iste sit sensus, Acceperunt ve­ stimenta ejus, et fecerunt quatuor partes, unicuique militi partem; acceperunt et tunicam. Et sic locutus est, ut de cæteris vestimentis nullam sortem mis­ sam esse videamus; sed de tunica quam simul cum caeteris acceperunt, sed non similiter diviserunt. De hac enim sequitur exponens, Erat autem tunica inconsutilis, desuper contexta per totum. Cur autem de illa sortem miserunt narrans: Dixerunt ergo, inquit, ad invicem, Non scindamus eam, sed sortiamur de illa cujus sit. Apparet itaque in aliis vestibus aequales eos habuisse partes, ut sortiri necesse non fuerit: in illa vero una non eos habere potuisse singulas partes, nisi scinderetur, ut pannos ejus inutiliter tollerent; quod ne facerent, ad unum eam pervenire sortitione maluerunt. Hujus evangelistæ narrationi consonat etiam propheticum testimonium, quod et ipse conti­ nuo subjungens, Ut Scriptura, inquit, impleretur di­ cens, Partiti sunt vestimenta mea sibi, et super vestem meam miserunt sortem. Non enim, ait, sortiti; sed, partiti: nec ait, sortientes partiti sunt; sed in caete­ ris vestimentis sortem omnino non nominans, postea dixit, et in vestem meam miserunt sortem, propter il­ lam reliquam tunicam. De qua re dicam quod ipse donaverit, cum prius eam quæ oboriri potest, tan­ quam Evangelistæ inter se discrepent, calumniam propulsavero, demonstrans nullius caeterorum verba narrationi Joannis esse contraria. ### English translation (Claude) But the dividing of his garments and the casting of lots for them must not be spoken of in passing. For although all four evangelists mention this, the others do so more briefly than John, and obscurely, but he most plainly. For Matthew says: "And when they had crucified him, they divided his garments, casting a lot." Mark: "And crucifying him, they divided his garments, casting a lot upon them, who should take what." Luke: "And dividing his garments, they cast lots." But John also told how many parts they made of his garments, namely four, so that each might take one. From this it appears that there were four soldiers who obeyed the governor in crucifying him. For he says plainly, "So the soldiers, when they had crucified him, took his garments and made four parts, a part for each soldier, and the tunic": "they took" is to be understood, so that the sense is: they took his garments and made four parts, a part for each soldier; they took the tunic too. And he spoke in such a way that we see no lot was cast for the other garments, but for the tunic, which they took together with the others but did not divide in the same way. For he goes on to explain about it: "Now the tunic was without seam, woven from the top throughout." And telling why they cast lots for it: "So they said," he says, "to one another, Let us not tear it, but cast lots for it, whose it shall be." It appears, then, that in the other garments they had equal parts, so that there was no need to cast lots; but in that one they could not each have a part unless it were torn, so that they would carry off useless pieces of it; and so as not to do this, they preferred that it should go to one by lot. The prophetic testimony too agrees with this evangelist's narrative, which he himself adds at once: "That the Scripture might be fulfilled," he says, "which says, They divided my garments among them, and upon my clothing they cast a lot." For it does not say "they allotted" but "they divided"; nor does it say "casting lots they divided"; but, not mentioning a lot at all for the other garments, it afterwards said, "and upon my clothing they cast a lot", because of that remaining tunic. About this I shall say what he grants, after I have first repelled the slander that may arise, as though the evangelists disagreed among themselves, by showing that the words of none of the others are contrary to John's narrative. ### Scripture references - Matt 27:35: quotation, high confidence - Mark 15:24: quotation, high confidence - Luke 23:34: quotation, high confidence - John 19:23–24: quotation, high confidence - Ps 22:18 (21:19 LXX): quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 118.2 (PL 35:1947; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-2). ## Tractates on the Gospel of John 118.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-3 - Source: PL 35:1947–1949 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine shows that Matthew, Luke, and Mark agree with John about the casting of lots for the tunic. ### Latin text Matthæus enim dicendo, Diviserunt vestimenta ejus, sortem mittentes, ad totam divisionem vestimen­ torum voluit intelligi etiam tunicam pertinere, de qua sortem miserunt; quia utique omnes vestes divi­ dendo, in quibus et illa fuit, de ipsa sortiti sunt. Tale est etiam quod ait Lucas, Dividentes vestimenta ejus, miserunt sortes: dividentes enim venerunt ad tunicam, de qua facta est sortitio, ut inter eos universa vesti­ mentorum ejus divisio compleretur. Quid autem inter­ est utrum dicatur, Dividentes miserunt sortes, quod ait Lucas; an, Diviserunt, sortem mittentes, quod ait Matthæus: nisi quod Lucas dicendo sortes, pluralem pro singulari numero posuit; quae locutio Scripturis sanctis insolita non est: quamvis nonnulli codices sortem reperiantur habere, non sortes. Marcus itaque solus videtur aliquam intulisse quaestionem: dicendo enim, Mittentes sortem super eis, quis quid tolleret, tanquam super omnibus vestimentis, non super sola tunica sors missa sit, locutus videtur. Sed etiam hic brevitas obscuritatem facit: sic enim dictum est, Mittentes sortem super eis, ac si diceretur, Mit­ tentes sortem cum dividerentur: quod et factum est. Omnium quippe vestimentorum ejus divisio completa non esset, nisi sorte claruisset quis etiam illam tuni­ cam tolleret, ut sic contentio dividentium finiretur, vel nulla potius oriretur. Quod ergo ait, Quis quid tolleret, quandoquidem hoc sorti deputatur, non ad omnia quae divisa sunt vestimenta referendum est; sors enim missa est, quis illam tunicam tolleret: de qua quoniam narrare praetermisit qualis fuerit, et quemadmodum aequalibus factis partibus sola reman­ serit, quae ne conscinderetur, veniret in sortem; propterea positum est quod ait, Quis quid tolleret, id est, quis eam tolleret: tanquam si totum ita diceretur, Diviserunt vestimenta ejus, mittentes sortem super eis, quis tunicam quæ partibus æqualibus su­ perfuerat, tolleret. ### English translation (Claude) For Matthew, by saying, "They divided his garments, casting a lot", wished it to be understood that the tunic too, for which they cast a lot, belonged to the whole division of the garments; because in dividing all the clothes, among which that one also was, they cast a lot for it. Such too is what Luke says, "Dividing his garments, they cast lots": for in dividing them they came to the tunic, for which the lot was cast, so that the whole division of his garments among them might be completed. And what difference does it make whether it is said, "Dividing, they cast lots", as Luke says, or "They divided, casting a lot", as Matthew says? except that Luke, by saying "lots", put the plural for the singular, an expression not unusual in the Holy Scriptures; although some manuscripts are found to have "a lot", not "lots". Mark alone, then, seems to have raised some question; for by saying, "casting a lot upon them, who should take what", he seems to have spoken as though the lot were cast upon all the garments, not upon the tunic alone. But here too brevity causes obscurity: for "casting a lot upon them" was said as if it were said, "casting a lot when they were being divided"; which indeed was done. For the division of all his garments would not have been complete unless it had been made clear by lot who should take that tunic too, so that the dispute of those dividing might be ended, or rather that none might arise. So what he says, "who should take what", since this is assigned to the lot, is not to be referred to all the garments that were divided; for the lot was cast as to who should take that tunic; and since he passed over telling what kind of tunic it was, and how, when equal parts had been made, it alone remained and came to the lot so as not to be torn, he therefore put what he says, "who should take what", that is, who should take it; as though the whole were said thus: "They divided his garments, casting a lot upon them, who should take the tunic which was left over from the equal parts." ### Scripture references - Matt 27:35: quotation, high confidence - Luke 23:34: quotation, high confidence - Mark 15:24: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 118.3 (PL 35:1947–1949; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-3). ## Tractates on the Gospel of John 118.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-4 - Source: PL 35:1949 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The four parts of Christ's garments figure the Church spread through the world, and the seamless tunic its unity in love, as Peter answered and received the keys in the name of all. ### Latin text Quærat forte aliquis, quid significet in tot partes vestimentorum facta divisio, et de tunica illa sortitio. Quadripartita vestis Domini Jesu Christi, quadripar­ titam figuravit ejus Ecclesiam, toto scilicet, qui qua­ tuor partibus constat, terrarum orbe diffusam, et omnibus eisdem partibus æqualiter, id est concorditer distributam. Propter quod alibi dicit missurum se An­ gelos suos, ut colligant electos ejus a quatuor ventis: quod quid est, nisi a quatuor par­ tibus mundi, Oriente, Occidente, Aquilone et Me­ ridie? Tunica vero illa sortita, omnium partium signi­ ficat unitatem, quae charitatis vinculo continetur. De charitate autem locuturus Apostolus, Supereminen­ tem, inquit, viam vobis demonstro: et alio loco ait, Cognoscere etiam supereminentem scientiæ charitatem Christi; itemque alibi, Su­ per omnia autem hæc charitatem, quæ est vinculum per­ fectionis. Si ergo charitas et supere­ minentiorem habet viam, et supereminet scientiæ, et super omnia præcepta est; merito vestis qua signifi­ catur, desuper contexta perhibetur. Inconsutilis au­ tem, ne aliquando dissuatur: et ad unum pervenit, quia in unum omnes colligit. Sicut in Apostolis cum esset etiam ipse numerus duodenarius, id est quadri­ partitus in ternos, et omnes essent interrogati, solus Petrus respondit, Tu es Christus Filius Dei vivi; et ei dicitur, Tibi dabo claves regni cælorum, tanquam ligandi et solvendi solus acce­ perit potestatem: cum et illud unus pro omnibus dixerit, et hoc cum omnibus tanquam personam ge­ rens ipsius unitatis acceperit: ideo unus pro omni­ bus, quia unitas est in omnibus. Unde et hic cum dixisset, desuper contexta; addidit, per totum. Quod si referamus ad id quod significat, nemo ejus est ex­ pers qui pertinere invenitur ad totum: a quo toto, sicut graeca indicat lingua, catholica vocatur Eccle­ sia. In sorte autem quid, nisi Dei gratia commen­ data est? Sic quippe in uno ad omnes pervenit, cum sors omnibus placuit, quia et Dei gratia in unitate ad omnes pervenit: et cum sors mittitur, non personae cujusque vel meritis, sed occulto judicio Dei ceditur. ### English translation (Claude) Perhaps someone may ask what is signified by the division of the garments into so many parts, and by the casting of lots for that tunic. The fourfold garment of the Lord Jesus Christ figured his fourfold Church, spread, that is, throughout the whole world, which consists of four parts, and distributed equally, that is, in concord, in all those same parts. That is why he says elsewhere that he will send his angels to gather his elect from the four winds; and what is that but from the four parts of the world, east, west, north, and south? But that tunic, for which lots were cast, signifies the unity of all the parts, which is held together by the bond of love. And the apostle, when about to speak of love, says, "I show you a way that surpasses all"; and in another place he says, "to know also the love of Christ that surpasses knowledge"; and again elsewhere, "But above all these things, love, which is the bond of perfection." If, then, love both has the more surpassing way, and surpasses knowledge, and is commanded above all things, rightly is the garment by which it is signified said to be woven from the top. And it is without seam, so that it may never be unstitched; and it comes to one, because it gathers all into one. So among the apostles, since their number too was twelve, that is, divided into four threes, and all were asked, Peter alone answered, "You are the Christ, the Son of the living God"; and to him it is said, "To you I will give the keys of the kingdom of heaven", as if he alone received the power of binding and loosing; whereas he both said the former as one for all, and received the latter together with all, as bearing the person of unity itself: therefore one for all, because unity is in all. Hence here too, when he had said "woven from the top", he added "throughout". And if we refer this to what it signifies, no one is without a share in it who is found to belong to the whole; and from this whole, as the Greek language indicates, the Church is called catholic. And in the lot, what is commended but the grace of God? For thus in one it came to all, since the lot pleased all; because the grace of God too comes to all in unity; and when a lot is cast, the decision is left not to the person or merits of each, but to the hidden judgment of God. ### Scripture references - John 19:23: allusion, high confidence - Matt 24:31: quotation, high confidence - 1 Cor 12:31: quotation, high confidence - Eph 3:19: quotation, high confidence - Col 3:14: quotation, high confidence - Matt 16:16: quotation, high confidence - Matt 16:19: quotation, high confidence ### Translation notes - Augustine reads Peter's confession and reception of the keys (Matt 16:16–19) as made on behalf of all the apostles, Peter bearing the person of the Church's unity; translated as written. - "Catholic" is from the Greek kath' holou, "according to the whole". ### Citation (SBL) Augustine, Tract. Ev. Jo. 118.4 (PL 35:1949; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-4). ## Tractates on the Gospel of John 118.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-5 - Source: PL 35:1949 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Things done by evil men can signify good, as the cross does: its four dimensions figure love, perseverance, hope, and grace, and its sign is used in all the sacraments. ### Latin text Nec ideo ista non aliquid boni significasse quis dixerit, quia per malos facta sunt, non scilicet per eos qui Christum secuti, sed qui sunt persecuti. Quid enim de ipsa cruce dicturi sumus, quae certe similiter ab inimicis atque impiis Christo facta et impacta est? Et tamen ea significari recte intelligitur quod ait Apostolus, Quæ sit latitudo, et longitudo, et altitudo, et profundum. Lata est quippe in transverso ligno, quo extenduntur pendentis manus; et significat opera bona, in latitudine charitatis: longa est a transverso ligno usque ad terram, ubi dorsum pedesque figuntur; et significat perseveran­ tiam in longitudine temporis usque in finem: alta est in cacumine, quo transversum lignum sursum versus exceditur; et significat supernum finem, quo cuncta opera referuntur; quoniam cuncta quae latitudine ac longitudine bene ac perseveranter fiunt, propter alti­ tudinem divinorum facienda sunt præmiorum: pro­ funda est in ea parte qua in terra figitur; ibi quippe et occulta est, nec videri potest, sed cuncta ejus ap­ parentia et eminentia inde consurgunt; sicut bona nostra de profunditate gratiae Dei, quæ comprehendi ac dijudicari non potest, universa procedunt. Sed etsi crux Christi hoc solum significet quod ait Aposto­ lus, Qui autem Jesu Christi sunt, carnem suam cruci­ fixerunt cum passionibus et concupiscentiis, quam magnum bonum est? Nec tamen facit hoc, nisi concupiscens adversus carnem spiritus bonus, cum illam crucem Christi fecerit inimicus, id est spi­ ritus malus. Postremo quid est, quod omnes noverunt, Signum Christi, nisi crux Christi? Quod signum nisi adhibeatur sive frontibus credentium, sive ipsi aquae ex qua regenerantur, sive oleo quo chrismate ungun­ tur, sive sacrificio quo aluntur, nihil eorum rite per­ ficitur. Quomodo ergo per id quod mali faciunt, nihil boni significatur; quando per crucem Christi, quam fecerunt mali, in celebratione Sacramentorum ejus bonum nobis omne signatur? Sed hæc hactenus: quæ autem sequuntur, alias, ut Deus opitulabitur, disse­ rendo videbimus. ### English translation (Claude) Nor let anyone say that these things did not signify something good because they were done by evil men, that is, not by those who followed Christ but by those who persecuted him. For what are we to say about the cross itself, which certainly was likewise made and thrust upon Christ by enemies and ungodly men? And yet it is rightly understood to signify what the apostle says: "what is the breadth and length and height and depth." For it is broad in the crossbeam, on which the hands of the one hanging are stretched out, and it signifies good works, in the breadth of love; it is long from the crossbeam down to the ground, where the back and feet are fixed, and it signifies perseverance through the length of time to the end; it is high at the top, where it rises upward above the crossbeam, and it signifies the end above, to which all works are referred, since all that is done well and perseveringly in breadth and length is to be done for the sake of the height of the divine rewards; it is deep in the part by which it is fixed in the ground; for there it is hidden and cannot be seen, but all of it that appears and stands out rises from there; just as all our good things proceed from the depth of the grace of God, which cannot be comprehended or judged. But even if the cross of Christ signified only what the apostle says, "And those who are Jesus Christ's have crucified their flesh with its passions and desires", how great a good that is! Yet only the good spirit, desiring against the flesh, does this, though it was the enemy, that is, the evil spirit, who made that cross of Christ. Finally, what is the sign of Christ, which all know, but the cross of Christ? Unless this sign is applied, whether to the foreheads of believers, or to the very water by which they are regenerated, or to the oil with which they are anointed with chrism, or to the sacrifice by which they are nourished, none of these is duly performed. How, then, is nothing good signified by what evil men do, when by the cross of Christ, which evil men made, every good is sealed for us in the celebration of his sacraments? But enough of this; what follows we shall see, God helping, in discussing it another time. ### Scripture references - Eph 3:18: quotation, high confidence - Gal 5:24: quotation, high confidence - Gal 5:17: allusion, high confidence ### Translation notes - The "breadth and length and height and depth": Eph 3:18. Augustine mentions the sign of the cross in baptism, chrismation, and the eucharistic "sacrifice". ### Citation (SBL) Augustine, Tract. Ev. Jo. 118.5 (PL 35:1949; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/116-1/#p-118-5). ## Tractates on the Gospel of John 119.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-1 - Source: PL 35:1949 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: From the cross Jesus entrusts his mother to the beloved disciple; this is the 'hour' he spoke of at Cana. ### Latin text Crucifixo Domino, posteaquam divisio vestimen­ torum ejus etiam sorte missa completa est, quae deinde narret Joannes evangelista videamus. < Et milites quidem, inquit, « haec fecerunt. Stabant au­ tem juxta crucem Jesu, mater ejus, et soror matris ejus Maria Cleophae, et Maria Magdalene. Cum vidis­ set ergo Jesus matrem et discipulum stantem quem diligebat, dicit matri suae, Mulier, ecce filius tuus: deinde dicit discipulo, Ecce mater tua. Et ex illa hora accepit eam discipulus in sua. > Haec nimirum est illa hora de qua Jesus aquam conversurus in vinum, dixerat matri, Quid mihi et tibi est, mulier? non­ dum venit hora mea. Hanc itaque horam prædixerat quae tunc nondum venerat, in qua debe­ ret agnoscere moriturus, de qua fuerat mortaliter natus. Tunc ergo divina facturus, non divinitatis, sed infirmitatis matrem velut incognitam repellebat: nunc autem humana jam patiens, ex qua fuerat factus homo, affectu commendabat humano. Tunc enim qui Mariam creaverat, innotescebat virtute: nunc vero quod Maria pepererat, pendebat in cruce. ### English translation (Claude) The Lord being crucified, and the division of his garments, the lot too having been cast, being completed, let us see what John the evangelist narrates next. "And the soldiers indeed," he says, "did these things. But there stood by the cross of Jesus his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by whom he loved, he said to his mother, Woman, behold your son. Then he said to the disciple, Behold your mother. And from that hour the disciple took her to his own." This, surely, is that hour of which Jesus, when about to turn water into wine, had said to his mother, "Woman, what have I to do with you? My hour has not yet come." So he had foretold this hour, which then had not yet come, in which, as he was dying, he would acknowledge her of whom he had been born mortal. At that time, then, when he was about to do divine things, he repelled as though unknown the mother not of his divinity but of his weakness; but now, already suffering human things, he commended with human affection her of whom he had been made man. For then he who had created Mary was making himself known by power; but now what Mary had borne was hanging on the cross. ### Scripture references - John 19:24–27: quotation, high confidence - John 2:4: quotation, high confidence ### Translation notes - Augustine relates this scene to Jesus's words at Cana (John 2:4), which he reads as refusing Mary as mother of his divinity, not of his humanity. ### Citation (SBL) Augustine, Tract. Ev. Jo. 119.1 (PL 35:1949; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-1). ## Tractates on the Gospel of John 119.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-2 - Source: PL 35:1949–1951 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: By providing for his mother from the cross, Christ teaches children to care for their parents. ### Latin text Moralis igitur insinuatur locus. Facit quod fa­ ciendum admonet, et exemplo suo suos instruxit præceptor bonus, ut a filiis piis impendatur cura pa­ rentibus: tanquam lignum illud ubi erant fixa mem­ bra morientis, etiam cathedra fuerit magistri docen­ tis. Ex hac sana doctrina didicerat Paulus apostolus quod docebat, quando dicebat: Si quis autem suis, et maxime domesticis non providet, fidem negavit, et est infi­ deli deterior. Quid autem tam cuique dome­ sticum quam parentes filiis, aut parentibus filii? Hujus itaque saluberrimi præcepti ipse magister sanctorum de seipso constituebat exemplum, quando non ut famulæ Deus quam creaverat et regebat, sed ut matri homo de qua creatus fuerat et quam relinquebat, alterum pro se quodammodo filium providebat. Nam cur hoc fecerit, quod sequitur indicat: ait enim Evangelista, Et ex illa hora accepit eam discipulus in sua, de seipso dicens. Sic quippe commemorare se solet, quod eum diligebat Jesus: qui utique omnes, sed ipsum præ cæteris et familiarius diligebat, ita ut in convivio super pectus suum discumbere faceret; credo ut istius Evangelii, quod per eum fuerat prædicaturus, divinam excellentiam hoc modo altius commendaret. ### English translation (Claude) A moral lesson, then, is introduced. He does what he admonishes us to do; and as a good teacher he instructed his own by his example, that dutiful children should take care of their parents; as though that wood on which the limbs of the dying one were fixed were also the chair of the master teaching. From this sound teaching the apostle Paul had learned what he taught when he said: "But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever." And who are so much of one's household as parents to children or children to parents? So the very master of the saints set an example from himself of this most wholesome precept, when, not as God for a handmaid whom he had created and ruled, but as a man for the mother of whom he had been created and whom he was leaving, he provided another son, as it were, in his own place. For why he did this, what follows shows; for the evangelist says, "And from that hour the disciple took her to his own", speaking of himself. For so he is accustomed to mention himself, as the one whom Jesus loved; who surely loved all, but him beyond the rest and more intimately, so that at supper he made him recline on his breast; in order, I believe, to commend more highly in this way the divine excellence of this Gospel, which he was to proclaim through him. ### Scripture references - 1 Tim 5:8: quotation, high confidence - John 19:27: quotation, high confidence - John 13:23: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 119.2 (PL 35:1949–1951; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-2). ## Tractates on the Gospel of John 119.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-3 - Source: PL 35:1951 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John, who owned nothing, received Mary 'into his own' care, providing for her from what the community shared. ### Latin text Sed in quæ sua Joannes matrem Domini acce­ pit? Neque enim non ex eis erat qui dixerunt ei, Ecce nos dimisimus omnia, et secuti sumus te. Sed ibi quo­ que audierat, Quicumque ista dimiserit propter me, accipiet in hoc sæculo centies tantum. Habebat ergo ille discipulus centupliciter plura quam dimiserat, in quæ susciperet ejus matrem qui illa donaverat. Sed in ea societate beatus Joannes receperat centuplum, ubi nemo dicebat aliquid suum, sed erant illis omnia communia; sicut in Apostolo­ rum Actibus scriptum est. Sic enim Apostoli erant, quasi nihil habentes, et omnia possidentes. Quomodo ergo matrem magistri et Domini sui discipulus et famulus accepit in sua, ubi aliquid suum nemo dicebat? An quia paulo post in eodem libro legitur, Quotquot enim possessores prædiorum vel do­ morum erant, vendentes afferebant pretia eorum, et po­ nebant ad pedes Apostolorum: distribuebatur autem uni­ cuique prout opus erat, intelligendum est sic distributum fuisse huic discipulo quod opus erat, ut illic etiam beatæ Mariae tanquam matris ejus portio poneretur; magisque sic debemus accipere quod dictum est, Ex illa hora suscepit eam discipulus in sua, ut ad ejus curam quidquid ei esset necessarium pertineret? Suscepit ergo eam in sua, non praedia, quæ nulla propria possidebat; sed officia, quae propria dispensatione exsequenda curabat. ### English translation (Claude) But into what "his own" did John receive the mother of the Lord? For he too was one of those who said to him, "See, we have left everything and followed you." But there he had also heard, "Whoever leaves these things for my sake will receive in this age a hundred times as much." So that disciple had a hundredfold more than he had left, into which to receive the mother of him who had given him those things. But blessed John had received the hundredfold in that fellowship where no one called anything his own, but they had all things in common, as is written in the Acts of the Apostles. For so the apostles were, "as having nothing and possessing all things." How, then, did the disciple and servant receive the mother of his master and Lord into his own, where no one called anything his own? Or, since we read a little later in the same book, "For as many as were owners of lands or houses sold them and brought the prices of them, and laid them at the apostles' feet; and it was distributed to each as anyone had need", is it to be understood that what was needed was so distributed to this disciple that the portion of blessed Mary too was put there, as of his mother; and should we rather take what is said, "From that hour the disciple received her into his own", to mean that whatever was necessary for her belonged to his care? So he received her into his own: not lands, for he possessed none of his own, but duties, which he took care to carry out by his own stewardship. ### Scripture references - Matt 19:27: quotation, high confidence - Matt 19:29: quotation, high confidence - Acts 4:32: allusion, high confidence - 2 Cor 6:10: quotation, high confidence - Acts 4:34–35: quotation, high confidence - John 19:27: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 119.3 (PL 35:1951; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-3). ## Tractates on the Gospel of John 119.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-4 - Source: PL 35:1951 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ arranges even his sufferings, saying 'I thirst' to fulfil Scripture; the vinegar, sponge, and hyssop are given figurative meanings. ### Latin text Deinde subjungit: « Postea sciens Jesus quia omnia consummata sunt, ut consummaretur Scriptura, dicit: Sitio. Vas ergo positum erat aceto plenum; illi autem spongiam plenam aceto hyssopo circumpo­ nentes, obtulerunt ori ejus. Cum ergo accepisset Jesus acetum, dixit: Consummatum est. Et inclinato ca­ pite, tradidit spiritum. » Quis potest quae facit, ita disponere, quomodo disposuit homo iste quæ passus est? Sed homo mediator Dei et hominum; homo de quo praedictum legitur, Et homo est, et quis agnoscet eum? quoniam homines per quos hæc fiebant, non agnoscebant hominem Deum. Homo namque appare­ bat qui Deus latebat; patiebatur hæc omnia qui appa­ rebat, et idem ipse disponebat hæc omnia qui latebat. Vidit ergo quia consummata sunt omnia quæ oporte­ bat ut fierent antequam acciperet acetum et traderet spiritum; atque ut hoc etiam consummaretur quod Scriptura praedixerat, Et in siti mea potaverunt me aceto, Sitio, inquit: tanquam di­ ceret, Hoc minus fecistis, date quod estis. Judæi quippe ipsi erant acetum, degenerantes a vino Pa­ triarcharum et Prophetarum; et tanquam de pleno vase, de iniquitate mundi hujus impleti, cor haben­ tes velut spongiam, cavernosis quodammodo atque tortuosis latibulis fraudulentum. Hyssopum autem cui circumposuerunt spongiam aceto plenam, quoniam herba est humilis, et pectus purgat, ipsius Christi humilitatem congruenter accipimus: quam circumde­ derunt, et se circumvenisse putaverunt. Unde est illud in psalmo, Asperget me hyssopo, et mundabor. Christi namque humilitate mundamur; quia nisi humiliasset semetipsum, factus obediens usque ad mortem crucis, non utique sanguis ejus in peccatorum remissionem, hoc est in nostram mundationem fuisset effusus. ### English translation (Claude) Then he adds: "After this, Jesus, knowing that all things were now finished, that the Scripture might be fulfilled, said, I thirst. Now a vessel full of vinegar stood there; and they put a sponge full of vinegar around hyssop and held it to his mouth. When therefore Jesus had received the vinegar, he said, It is finished. And bowing his head, he gave up his spirit." Who can arrange what he does as this man arranged what he suffered? But this is the man who is mediator between God and men; the man of whom we read that it was foretold, "And he is a man, and who will know him?", since the men through whom these things were done did not know the man to be God. For he who appeared was man, he who lay hidden was God; he who appeared suffered all these things, and the very same, he who lay hidden, arranged all these things. So he saw that all things were finished that had to be done before he received the vinegar and gave up his spirit; and in order that this too might be fulfilled which the Scripture had foretold, "And in my thirst they gave me vinegar to drink", he says, "I thirst"; as though he were saying, "This much you have still left undone: give what you are." For the Jews themselves were vinegar, degenerate from the wine of the patriarchs and prophets; and, filled as from a full vessel with the iniquity of this world, they had a heart like a sponge, deceitful with hiding-places, so to speak, full of hollows and twists. But the hyssop round which they put the sponge full of vinegar, since it is a lowly herb and cleanses the chest, we fittingly take as the humility of Christ himself, which they surrounded and thought they had got round. Hence the saying in the psalm, "You will sprinkle me with hyssop, and I shall be cleansed." For we are cleansed by the humility of Christ; because had he not humbled himself, becoming obedient to the death of the cross, his blood would certainly not have been shed for the remission of sins, that is, for our cleansing. ### Scripture references - John 19:28–30: quotation, high confidence - 1 Tim 2:5: quotation, high confidence - Jer 17:9: quotation, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - Ps 51:7 (50:9 LXX): quotation, high confidence - Phil 2:8: quotation, high confidence - Matt 26:28: allusion, medium confidence ### Translation notes - "And he is a man, and who will know him?": Jer 17:9 in the Old Latin (LXX) form. "In my thirst they gave me vinegar": Ps 69:21 (68:22 LXX/Vulg.). "Sprinkle me with hyssop": Ps 51:7 (50:9 LXX/Vulg.). - Augustine's figurative reading of "the Jews" as degenerate vinegar is polemical and is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 119.4 (PL 35:1951; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-4). ## Tractates on the Gospel of John 119.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-5 - Source: PL 35:1951 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The sponge was raised on a reed, which figures the Scripture being fulfilled; Christ knowingly made good come from evil deeds. ### Latin text Nec moveat quomodo spongia ori ejus potuerit admoveri, qui in cruce fuerat exaltatus a terra. Sicut enim apud alios evangelistas legitur, quod hic prae­ termisit, in arundine est factum, ut in spongia talis potus ad crucis sublimia le­ varetur. Per arundinem vero Scriptura significabatur quæ implebatur hoc facto. Sicut enim lingua dicitur vel græca vel latina, vel alia quælibet sonum significans, qui lingua promitur; sic arundo dici potest littera, quæ arundine scribitur. Sed sonos significantes vocis humanæ usitatissime dicimus linguas: Scripturam vero arundinem dici, quo minus est usitatum, eo ma­ gis est mystice figuratum. Faciebat ista populus im­ pius, patiebatur ista misericors Christus. Qui facie­bat, quid faceret nesciebat: qui patiebatur autem, non solum quid fieret et cur fieret sciebat, verum etiam de male facientibus bene ipse faciebat. ### English translation (Claude) Nor let anyone be troubled how the sponge could be brought to the mouth of one who had been lifted up from the earth on the cross. For, as we read in the other evangelists (which this one passed over), it was done with a reed, so that such a drink in the sponge might be raised to the height of the cross. And by the reed the Scripture was signified, which was being fulfilled by this deed. For just as we speak of the Greek or Latin or any other tongue, meaning the sound which is uttered by the tongue, so the letter, which is written with a reed, can be called a reed. But we very commonly call the significant sounds of the human voice tongues; whereas to call Scripture a reed is the more mystically figurative the less usual it is. An ungodly people was doing these things; the merciful Christ was suffering them. He who was doing them did not know what he was doing; but he who was suffering them not only knew what was being done and why it was being done, but also himself did good out of those who did evil. ### Scripture references - Matt 27:48: allusion, high confidence - Mark 15:36: allusion, high confidence - John 12:32: echo, medium confidence - Luke 23:34: echo, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 119.5 (PL 35:1951; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-5). ## Tractates on the Gospel of John 119.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-6 - Source: PL 35:1951 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Having fulfilled all that was foretold, Christ dies by his own will, showing a power that makes his coming judgment to be hoped for or feared. ### Latin text Cum ergo accepisset Jesus acetum, dixit: Consum­ matum est. Quid, nisi quod prophetia tanto ante prae­ dixerat? Deinde quia nihil remanserat quod antequam moreretur fieri adhuc oporteret, tanquam ille qui po­ testatem habebat ponendi animam suam, et iterum sumendi eam, peractis omnibus quæ ut peragerentur exspectabat, Inclinato capite tradidit spiritum. Quis ita dormit quando voluerit, sicut Jesus mortuus est quando voluit? Quis ita vestem ponit quando voluerit, sicut se carne exuit quando voluit? Quis ita cum voluerit abit, quomodo cum voluit obiit? Quanta speranda vel timenda potestas est judicantis, si apparuit tanta morientis? ### English translation (Claude) "When therefore Jesus had received the vinegar, he said, It is finished." What, but what prophecy had foretold so long before? Then, since nothing remained that still had to be done before he died, as one who had power to lay down his life and to take it up again, when all things had been accomplished which he was waiting to see accomplished, "bowing his head, he gave up his spirit." Who falls asleep when he wishes as Jesus died when he wished? Who lays aside a garment when he wishes as he put off the flesh when he wished? Who goes away when he wishes as he died when he wished? How great must be the power of the judge, to be hoped for or feared, if so great appeared the power of the dying man? ### Scripture references - John 19:30: quotation, high confidence - John 10:18: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 119.6 (PL 35:1951; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-119-6). ## Tractates on the Gospel of John 120.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-1 - Source: PL 35:1951–1953 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The accusers ask Pilate to have the legs of the crucified broken so that the bodies can be removed before the feast. ### Latin text Posteaquam Dominus Jesus, peractis omnibus quæ ante suam mortem peragi oportere præsciebat, quando voluit tradidit spiritum, quæ deinde secuta sunt, Evangelista narrante videamus. « Judæi ergo, inquit, quoniam parasceve erat, ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati), rogaverunt Pilatum ut frangerentur eorum crura, et tollerentur. > Non crura tollerentur, sed hi quibus ideo frangebantur ut morerentur, et auferren­ tur ex ligno; ne pendentes in crucibus magnum diem festum sui diurni cruciatus horrore fœdarent ### English translation (Claude) After the Lord Jesus, having accomplished all that he foreknew must be accomplished before his death, gave up his spirit when he willed, let us see, as the evangelist narrates, what followed. "The Jews therefore," he says, "since it was the day of preparation, so that the bodies should not remain on the cross on the sabbath (for that sabbath day was a great day), asked Pilate that their legs might be broken and they might be taken away." Not that the legs might be taken away, but those whose legs were being broken in order that they might die and be taken down from the wood; lest by hanging on crosses they should defile the great feast day with the horror of their daylong torment. ### Scripture references - John 19:31: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.1 (PL 35:1951–1953; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-1). ## Tractates on the Gospel of John 120.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-2 - Source: PL 35:1953 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The soldier 'opened' Christ's side, from which flowed blood and water, the sacraments of the Church, as Eve was formed from the side of the sleeping Adam. ### Latin text < Venerunt ergo milites, et primi quidem frege­ runt crura, et alterius qui crucifixus est cum eo. Ad Jesum autem cum venissent, ut viderunt eum jam mortuum, non fregerunt ejus crura: sed unus mili­ tum lancea latus ejus aperuit, et continuo exivit san­ guis et aqua. » Vigilanti verbo Evangelista usus est, ut non diceret, Latus ejus percussit, aut vulneravit, aut quid aliud; sed, aperuit: ut illic quodammodo vitae ostium panderetur, unde Sacramenta Ecclesiæ mana­ verunt, sine quibus ad vitam quæ vera vita est, non intratur. Ille sanguis in remissionem fusus est pecca­ torum: aqua illa salutare temperat poculum; hæc et lavacrum præstat, et potum. Hoc prænuntiabat quod Noe in latere arcae ostium facere jussus est, qua intrarent animalia quæ non erant diluvio peritura, quibus praefigurabatur Ecclesia. Propter hoc prima mulier facta est de latere viri dormientis, et appellata est vita materque vivorum. Magnum quippe significavit bonum, ante magnum prævaricationis malum. Hic secundus Adam inclinato capite in cruce dormivit, ut inde formare­ tur ei conjux, quod de latere dormientis effluxit. O mors unde mortui reviviscunt! Quid isto sanguine mundius? quid vulnere isto salubrius? ### English translation (Claude) "So the soldiers came, and broke the legs of the first, and of the other who was crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs; but one of the soldiers opened his side with a spear, and at once there came out blood and water." The evangelist used a watchful word: he did not say, "pierced his side", or "wounded it", or anything else, but "opened", so that there, in a sense, the door of life might be thrown open, from which the sacraments of the Church flowed, without which there is no entering into the life which is true life. That blood was shed for the remission of sins; that water tempers the saving cup; it provides both washing and drink. This was foretold when Noah was commanded to make a door in the side of the ark, by which the animals were to enter that were not to perish in the flood, by which the Church was prefigured. Because of this the first woman was made from the side of the man as he slept, and was called life and the mother of the living. For she signified a great good before the great evil of the transgression. Here the second Adam, bowing his head, slept on the cross, so that a wife might be formed for him from what flowed from the side of the sleeper. O death, by which the dead come to life again! What is purer than this blood? What is more healing than this wound? ### Scripture references - John 19:32–34: quotation, high confidence - Gen 6:16: allusion, high confidence - Gen 2:21–22: allusion, high confidence - Gen 3:20: allusion, high confidence - 1 Cor 15:45: allusion, medium confidence - Matt 26:28: allusion, medium confidence ### Translation notes - The water that "tempers the saving cup" refers to the water mixed with the wine of the Eucharist; the "washing" is baptism. ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.2 (PL 35:1953; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-2). ## Tractates on the Gospel of John 120.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-3 - Source: PL 35:1953 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's witness invites belief, and two Scriptures are fulfilled: no bone of the Passover lamb broken, and the pierced one to be looked upon at his coming. ### Latin text Et qui vidit, inquit, testimonium perhibuit, et verum est testimonium ejus: et ille scit quia vera dicit, ut et vos credatis. Non dixit, ut et vos sciatis; sed ut credatis: scit enim qui vidit, cujus credat testimonio qui non vidit. Magis autem ad fidem credere pertinet quam videre. Nam quid est aliud credere, quam fidem accommodare? Facta sunt enim hæc, inquit, ut Scriptura impleretur. Os non comminuetis ex eo. Et iterum alia Scriptura dicit, Videbunt in quem confixerunt. Duo testimonia de Scripturis reddidit singulis rebus quas factas fuisse narravit. Nam quia dixerat, Ad Jesum autem cum venissent, ut viderunt eum jam mor­ tuum, non fregerunt ejus crura, ad hoc pertinet testi­ monium, Os non comminuetis ex eo: quod præceptum est eis qui celebrare Pascha jussi sunt ovis immola­ tione in veteri Lege, quae Dominicæ passionis umbra praecesserat. Unde Pascha nostrum immolatus est Chri­ stus: de quo et Isaias propheta prædixe­ rat, Sicut ovis ad immolandum ductus est. Item quia subjunxerat dicens, Sed unus militum lan­ cea latus ejus aperuit; ad hoc pertinet alterum testimonium, Videbunt in quem confixerunt: ubi promissus est Christus, in ea qua crucifixus est carne venturus. ### English translation (Claude) "And he who saw it," he says, "has borne witness, and his witness is true; and he knows that he tells the truth, that you too may believe." He did not say, "that you too may know", but "that you may believe"; for he who saw knows, so that he who did not see may believe his witness. And believing belongs to faith more than seeing does. For what else is believing but giving faith? "For these things were done," he says, "that the Scripture might be fulfilled, You shall not break a bone of him. And again another Scripture says, They shall look on him whom they pierced." He gave two testimonies from the Scriptures for the two things which he had narrated as done. For since he had said, "But when they came to Jesus and saw that he was already dead, they did not break his legs", to this belongs the testimony, "You shall not break a bone of him"; which was commanded to those who were ordered to celebrate the Passover by sacrificing a sheep in the old law, which had gone before as the shadow of the Lord's passion. Hence "Christ our Passover has been sacrificed", of whom the prophet Isaiah too had foretold, "Like a sheep he was led to the slaughter." Likewise, since he had added, "But one of the soldiers opened his side with a spear", to this belongs the other testimony, "They shall look on him whom they pierced", in which Christ is promised as coming in the flesh in which he was crucified. ### Scripture references - John 19:35–37: quotation, high confidence - Exod 12:46: quotation, high confidence - 1 Cor 5:7: quotation, high confidence - Isa 53:7: quotation, high confidence - Zech 12:10: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.3 (PL 35:1953; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-3). ## Tractates on the Gospel of John 120.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-4 - Source: PL 35:1953 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Joseph of Arimathea and Nicodemus bury Jesus according to Jewish custom; Augustine notes that Nicodemus became a disciple. ### Latin text « Post hæc autem rogavit Pilatum Joseph ab Arimathia (eo quod esset discipulus Jesu, occultus autem propter metum Judæorum), ut tolleret corpus Jesu: et permisit Pilatus. Venit ergo, et tulit corpus Jesu. Venit autem Nicodemus, qui venerat ad Jesum nocte primum, ferens mixturam myrrhæ et aloes quasi libras centum. > Non ita distinguendum est, ut dicamus, primum ferens mixturam myrrhæ; sed ut quod dictum est, primum, ad superiorem sensum per­ tineat. Venerat enim Nicodemus ad Jesum nocte pri­ mum, quod idem Joannes narravit in prioribus Evan­ gelii sui partibus. Hic ergo intelli­ gendum est ad Jesum, non tunc solum, sed tunc pri­ mum venisse Nicodemum; ventitasse autem postea ut fieret audiendo discipulus: quod certe modo in reve­ latione corporis beatissimi Stephani fere omnibus gen­ tibus declaratur. Acceperunt ergo corpus Jesu, et ligaverunt illud linteis cum aromatibus, sicut mos est Judæis sepelire. Non mihi videtur Evangelista frustra dicere voluisse, sicut mos est Judæis sepelire; ita quippe, nisi fallor, admonuit in hujusmodi officiis quae mortuis exhibentur, morem cujusque gentis esse servandum. ### English translation (Claude) "After these things Joseph of Arimathea, because he was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave permission. So he came and took away the body of Jesus. And Nicodemus also came, who had first come to Jesus by night, bringing a mixture of myrrh and aloes, about a hundred pounds." The words are not to be divided so that we say "first bringing a mixture of myrrh", but so that "first" belongs to the preceding clause. For Nicodemus had first come to Jesus by night, as the same John narrated in the earlier parts of his Gospel. Here, then, it is to be understood that Nicodemus came to Jesus not only then, but then for the first time; and that afterwards he kept coming, so as to become a disciple by listening; which is now indeed being made known to almost all nations through the revelation of the body of most blessed Stephen. "So they took the body of Jesus and bound it in linen cloths with the spices, as is the custom of the Jews in burying." It seems to me that the evangelist did not wish to say "as is the custom of the Jews in burying" to no purpose; for in this way, unless I am mistaken, he admonished that in such services as are paid to the dead, the custom of each nation should be kept. ### Scripture references - John 19:38–40: quotation, high confidence - John 3:2: allusion, high confidence ### Translation notes - The "revelation of the body of Stephen" is the discovery of Stephen's relics near Jerusalem in 415, in the account of which Nicodemus was also said to have been buried there. ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.4 (PL 35:1953; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-4). ## Tractates on the Gospel of John 120.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-5 - Source: PL 35:1953 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus is laid in a new tomb near the place of crucifixion, in haste before the day of preparation ended. ### Latin text Erat autem in loco ubi crucifixus est, hortus, et in horto monumentum novum, in quo nondum quisquam positus erat. Sicut in Mariæ virginis utero nemo ante illum, nemo post illum conceptus est; ita in hoc mo­ numento nemo ante illum, nemo post illum sepultus est. « Ibi ergo propter parasceven Judæorum, quia juxta erat monumentum; posuerunt Jesum. Accele­ ratam vult intelligi sepulturam, ne advesperasceret; quando jam propter parasceven, quam coenam puram Judaei latine usitatius apud nos vocant, facere tale ali­ quid non licebat. ### English translation (Claude) "Now in the place where he was crucified there was a garden, and in the garden a new tomb, in which no one had yet been laid." As in the womb of the Virgin Mary no one was conceived before him and no one after him, so in this tomb no one was buried before him and no one after him. "There, then, because of the Jews' day of preparation, since the tomb was near, they laid Jesus." He wishes the burial to be understood as hastened, so that evening might not come on, when, because of the day of preparation (which among us the Jews more commonly call in Latin cena pura), it was no longer lawful to do any such thing. ### Scripture references - John 19:41–42: quotation, high confidence ### Translation notes - Cena pura ("pure supper") was the Latin name used by Jews in Augustine's Africa for the day of preparation. The comparison with Mary's womb reflects Augustine's belief that Mary bore no other children. ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.5 (PL 35:1953; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-5). ## Tractates on the Gospel of John 120.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-6 - Source: PL 35:1953 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Mary Magdalene finds the tomb open on the first day of the week, now called the Lord's day, and tells Peter and the beloved disciple. ### Latin text Una autem sabbati Maria Magdalene venit mane, cum adhuc tenebræ essent, ad monumentum; et vidit pidem sublatum a monumento. Una sabbati est, quem jam diem dominicum propter Domini resurrectionem mos Christianus appellat: quem Matthaeus solus in Evangelistis primam sabbati nominavit. Cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum quem amabat Jesus; et dicit eis: Tu­ lerunt Dominum de monumento, et nescimus ubi posuerunt eum. Nonnulli codices etiam græci habent, Tulerunt Dominum meum, quod videri dictum potest propensiore charitatis vel famulatus affectu; sed hoc in pluribus codicibus quos in promptu habuimus, non invenimus. ### English translation (Claude) "Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw the stone taken away from the tomb." The first day of the week is the day which Christian custom now calls the Lord's day, because of the Lord's resurrection; Matthew alone among the evangelists named it "the first of the sabbath". "So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, They have taken the Lord out of the tomb, and we do not know where they have laid him." Some manuscripts, Greek ones too, have, "They have taken my Lord", which may seem to have been said from a more ardent affection of love or of service; but we have not found this in most of the manuscripts we had at hand. ### Scripture references - John 20:1–2: quotation, high confidence - Matt 28:1: allusion, high confidence ### Translation notes - "The first of the sabbath" (Matt 28:1) renders the Greek idiom for the first day of the week. ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.6 (PL 35:1953; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-6). ## Tractates on the Gospel of John 120.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-7 - Source: PL 35:1953–1955 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter and the beloved disciple run to the tomb; John, speaking of himself as of another, tells that he arrived first. ### Latin text Exiit ergo Petrus et ille alius discipulus, et vene­ runt ad monumentum. Currebant autem duo simul, et ille alius discipulus præcucurrit citius Petro, et venit primus ad monumentum. Advertenda hic et commen­ danda est recapitulatio, quomodo reditum est ad id quod fuerat prætermissum; et tamen quasi hoc se­ queretur adjunctum est. Cum enim jam dixisset, ve­ nerunt ad monumentum, regressus est ut narraret quo­ modo venerunt; atque ait, currebant autem duo simul, etc. Ubi ostendit quod præcurrens ad monumentum prior venerit alius ille discipulus, quem seipsum si­ gnificat, sed tanquam de alio cuncta narrat. ### English translation (Claude) "So Peter went out, and that other disciple, and they came to the tomb. And the two were running together, and that other disciple outran Peter and came first to the tomb." Here the recapitulation is to be noticed and commended: how he goes back to what had been passed over, and yet it is added as though it came next. For when he had already said, "they came to the tomb", he went back to tell how they came, and says, "And the two were running together", and so on. There he shows that that other disciple, outrunning Peter, came first to the tomb; by him he means himself, but he narrates everything as though about another. ### Scripture references - John 20:3–4: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.7 (PL 35:1953–1955; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-7). ## Tractates on the Gospel of John 120.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-8 - Source: PL 35:1955 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples see the grave cloths; Augustine believes they have meaning but passes on for lack of time. ### Latin text « Et cum se inclinasset, inquit, vidit posita lin­ teamina, non tamen introivit. Venit ergo Simon Pe­ trus sequens eum, et introivit in monumentum; et vidit linteamina posita, et sudarium quod fuerat super caput ejus, non cum linteaminibus positum, sed se­ paratim involutum in unum locum. » Putamusne nihil ista significant? Nequaquam hoc putaverim. Sed ad alia festinamus, in quibus immorari quæstionis vel obscuritatis alicujus necessitate compellimur. Nam ista quae per seipsa manifesta sunt, quid singula etiam significent, quærere sanctae quidem deliciæ sunt, sed otiosorum, quod non sumus nos. ### English translation (Claude) "And stooping down," he says, "he saw the linen cloths lying there, yet he did not go in. Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying, and the cloth which had been on his head, not lying with the linen cloths, but rolled up in a place by itself." Do we suppose that these things signify nothing? I would by no means suppose so. But we are hurrying on to other matters, on which we are compelled to linger by the need of some question or obscurity. For to inquire what even the single details signify in things that are plain in themselves is indeed a holy delight, but for those with leisure, which we are not. ### Scripture references - John 20:5–7: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.8 (PL 35:1955; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-8). ## Tractates on the Gospel of John 120.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-9 - Source: PL 35:1955 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The beloved disciple 'saw and believed' Mary's report that the body had been taken, not yet the resurrection, which they did not yet understand. ### Latin text Tunc ergo introiit, et ille discipulus qui venerat primus ad monumentum. Prior venit, et posterior in­ travit. Neque hoc utique vacat, sed mihi ad ista non vacat. Et vidit, inquit, et credidit. Hic nonnulli parum attendentes, putant hoc Joannem credidisse, quod Jesus resurrexit; sed quod sequitur, hoc non indicat. Quid sibi enim vult quod statim adjunxit, Nondum enim sciebant Scripturam, quia oportet eum a mortuis resurgere? Non ergo eum credidit resurrexisse, quem nesciebat oportere resurgere. Quid ergo vidit? quid credidit? Vidit scilicet inane monumentum, et credi­ dit quod dixerat mulier, eum de monumento esse sublatum. Nondum enim sciebant Scripturam, quia oporteret eum a mortuis resurgere. Et ideo quando id ab ipso Domino audiebant, quamvis apertissime di­ ceretur; consuetudine audiendi ab illo parabolas, non intelligebant, et aliquid aliud eum significare credebant. Sed ea quæ sequuntur in sermonem alium differamus. ### English translation (Claude) "Then that disciple too went in, who had come first to the tomb." He came first and went in last. This too is surely not without meaning, but I have no leisure for such things. "And he saw," he says, "and believed." Here some, not paying enough attention, think that John believed that Jesus had risen; but what follows does not indicate this. For what does he mean by adding at once, "For as yet they did not know the Scripture, that he must rise from the dead"? So he did not believe that he had risen, when he did not know that he must rise. What, then, did he see? What did he believe? He saw, of course, that the tomb was empty, and he believed what the woman had said, that he had been taken from the tomb. "For as yet they did not know the Scripture, that he must rise from the dead." And so, when they heard it from the Lord himself, though it was said most plainly, they did not understand, from their habit of hearing parables from him, and believed that he meant something else. But let us put off what follows to another sermon. ### Scripture references - John 20:8–9: quotation, high confidence ### Translation notes - Augustine reads "believed" in John 20:8 as believing Mary's report of the empty tomb, not the resurrection; translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 120.9 (PL 35:1955; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-120-9). ## Tractates on the Gospel of John 121.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-1 - Source: PL 35:1955 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Mary stays weeping at the tomb and sees two angels, who in forbidding her tears announce the joy to come. ### Latin text Sublatum esse Dominum de monumento, disci­ pulis ejus Petro et Joanni nuntiaverat Maria Magda­ lene: quo illi venientes, invenerunt sola linteamina, quibus corpus fuerat involutum; et quid aliud cre­ dere potuerunt, nisi quod dixerat, quod etiam ipsa crediderat? Abierunt ergo iterum ad semetipsos disci­ puli: id est, ubi habitabant, et unde ad monumen­ tum cucurrerant. Maria autem stabat ad monumentum foris plorans. Viris enim redeuntibus, infirmiorem sexum in eodem loco fortior figebat affectus. Et oculi, qui Dominum quaesierant et non invenerant, lacry­ mis jam vacabant, amplius dolentes quod fuerat de monumento ablatus, quam quod fuerat in ligno occi­ sus; quoniam magistri tanti, cujus eis vita subtracta fuerat, nec memoria remanebat. Tenebat itaque ad monumentum jam dolor iste mulierem. Cum ergo fleret, inclinavit se et prospexit in monumentum. Cur hoc fecerit nescio. Non enim nesciebat non ibi esse jam quem quærebat; quandoquidem inde sublatum et discipulis ipsa nuntiaverat; et illi ad monumen­ tum venerant, et non solum intuendo, sed etiam in­ trando corpus Domini quæsierant, nec invenerant. Quid sibi ergo vult quod ista cum fleret, rursum in monumentum inclinata prospexit? Utrum quod nimium dolebat, nec suis nec illorum oculis facile pu­ tabat esse credendum? An potius divino instinctu in animo ejus effectum est ut prospiceret? Prospexit enim, Et vidit duos angelos in albis, sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat corpus Jesu. Quid est quod unus ad caput, et ad pedes alter sedebat? An, quoniam qui græce Angeli dicuntur, latine sunt nuntii, isto modo Christi Evangelium velut a capite usque ad pedes, ab initio usque in finem significabant esse nuntiandum? Dicunt ei illi: Mulier, quid ploras? Dicit eis: Quia tulerunt Dominum meum, et nescio ubi posuerunt eum. Angeli lacrymas prohi­ bebant: ubi quid aliud quam futurum quodammodo gaudium nuntiabant? Ita enim dixerunt, Quid ploras? ac si dicerent, Noli plorare. At illa eos putans inter­ rogasse nescientes, causas prodit lacrymarum. Quia tulerunt, inquit, Dominum meum: Dominum suum vocans corpus exanime Domini sui, a toto partem significans; sicut omnes confitemur Jesum Christum Filium Dei unicum Dominum nostrum, quod utique simul est et Verbum et anima et caro, crucifixum ta­ men et sepultum, cum sola ejus sepulta sit caro. Et nescio, inquit, ubi posuerunt eum. Hæc erat causa ma­ jor doloris, quia nesciebat quo iret ad consolandum dolorem. Sed hora jam venerat qua id quod nuntia­ tum quodammodo fuerat ab angelis flere prohibenti­ bus, gaudium succederet fletibus. ### English translation (Claude) Mary Magdalene had announced to his disciples Peter and John that the Lord had been taken from the tomb; and when they came there they found only the linen cloths in which the body had been wrapped; and what else could they believe but what she had said, and what she herself had believed? "So the disciples went away again to their own homes", that is, where they were staying, and from where they had run to the tomb. "But Mary stood outside at the tomb, weeping." For while the men went back, a stronger affection held the weaker sex fast in the same place. And her eyes, which had sought the Lord and had not found him, were now given up to tears, grieving more that he had been taken from the tomb than that he had been killed on the wood; since of so great a master, whose life had been taken from them, not even a memorial remained. So this grief now kept the woman at the tomb. "So as she wept, she stooped and looked into the tomb." Why she did this I do not know. For she was not unaware that the one she was seeking was no longer there, since she herself had announced to the disciples that he had been taken from there; and they had come to the tomb and had sought the Lord's body, not only by looking but also by going in, and had not found it. What, then, does it mean that she, weeping, stooped again and looked into the tomb? Was it that she grieved too much, and thought that neither her own eyes nor theirs could easily be believed? Or was it rather by divine prompting that it came about in her mind that she should look in? For she looked in, "and saw two angels in white, sitting, one at the head and one at the feet, where the body of Jesus had been laid." What does it mean that one was sitting at the head and the other at the feet? Since those who in Greek are called angels are in Latin messengers, were they signifying in this way that the Gospel of Christ was to be announced, as it were, from head to feet, from the beginning to the end? "They said to her, Woman, why are you weeping? She said to them, Because they have taken away my Lord, and I do not know where they have laid him." The angels were forbidding tears: in this, what else were they announcing but, in a way, the joy to come? For they said, "Why are you weeping?", as if they said, "Do not weep." But she, thinking they had asked in ignorance, tells the cause of her tears. "Because they have taken away my Lord," she says, calling the lifeless body of her Lord her Lord, signifying the part by the whole; just as we all confess that Jesus Christ, the only Son of God, our Lord, who is of course at once Word and soul and flesh, was nevertheless crucified and buried, though only his flesh was buried. "And I do not know," she says, "where they have laid him." This was the greater cause of grief, that she did not know where to go to console her grief. But the hour had now come when, as had in a way been announced by the angels who forbade her to weep, joy would follow tears. ### Scripture references - John 20:10–13: quotation, high confidence ### Translation notes - The confession that Christ "was crucified and buried" is from the Creed; Augustine notes that what is said of the whole Christ is true of the flesh alone in the burial. ### Citation (SBL) Augustine, Tract. Ev. Jo. 121.1 (PL 35:1955; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-1). ## Tractates on the Gospel of John 121.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-2 - Source: PL 35:1955–1957 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Mary takes Jesus for the gardener until he calls her by name; turning in heart, she recognises him as Teacher. ### Latin text Denique « haec cum dixisset, conversa est re­ trorsum, et vidit Jesum stantem, et non sciebat quia Jesus est. Dicit ei Jesus: Mulier, quid ploras? Quem quaeris? Illa existimans quia hortulanus esset, dicit ei: Domine, si tu sustulisti eum, dicito mihi ubi po­ suisti eum, et ego eum tollam. Dicit ei Jesus: Maria. Conversa illa dicit ei, Rabboni; quod dicitur Magi­ ster. » Nemo calumnietur mulieri quod hortulanum dixerit dominum, et Jesum Magistrum. Ibi enim ro­ gabat, hic agnoscebat: ibi honorabat hominem a quo beneficium postulabat; hic recolebat doctorem a quo discernere humana et divina discebat. Appellabat do­ minum cujus ancilla non erat, ut per eum perve­ niret ad Dominum cujus erat. Aliter ergo Dominum dixit, Sustulerunt Dominum meum; aliter autem, Domine, si tu sustulisti eum. Nam et Prophetæ ap­ pellaverunt dominos eos qui homines erant; sed aliter illum de quo scriptum est, Dominus nomen ei. Sed ista mulier quæ jam fuerat con­ versa retrorsum ut videret Jesum, quando eum puta­ vit esse hortulanum, et cum illo utique loquebatur, quomodo rursus conversa dicitur, ut ei diceret, Rab­ boni, nisi quia tunc conversa corpore, quod non erat, putavit, nunc corde conversa, quod erat agnovit? ### English translation (Claude) Then, "when she had said this, she turned round and saw Jesus standing, and did not know that it was Jesus. Jesus said to her, Woman, why are you weeping? Whom are you seeking? She, thinking that he was the gardener, said to him, Sir, if you have carried him off, tell me where you have laid him, and I will take him away. Jesus said to her, Mary. She turned and said to him, Rabboni, which means Teacher." Let no one find fault with the woman for calling the gardener "lord" and Jesus "Teacher". For there she was asking, here she was recognising; there she was honouring a man from whom she was asking a favour, here she was recalling the teacher from whom she was learning to distinguish human things from divine. She was calling "lord" one whose handmaid she was not, in order to come through him to the Lord whose handmaid she was. So she said "Lord" in one sense, "They have taken away my Lord", and in another, "Sir, if you have carried him off." For the prophets too called men "lords"; but in another sense him of whom it is written, "The Lord is his name." But how is this woman, who had already turned round to see Jesus, when she thought he was the gardener, and was certainly talking with him, said to have turned again in order to say to him "Rabboni", unless because then, having turned in body, she thought him what he was not, and now, having turned in heart, she recognised what he was? ### Scripture references - John 20:14–16: quotation, high confidence - Exod 15:3: quotation, medium confidence ### Translation notes - Latin dominus means both "sir" and "Lord", which is the basis of Augustine's point. "The Lord is his name": e.g. Exod 15:3; Ps 68:4 (67:5 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 121.2 (PL 35:1955–1957; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-2). ## Tractates on the Gospel of John 121.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-3 - Source: PL 35:1957 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: 'Do not touch me' teaches Mary to believe in Christ as equal to the Father; God is his Father by nature and ours by grace. ### Latin text « Dicit ei Jesus: Noli me tangere, nondum enim ascendi ad Patrem meum: vade autem ad fratres meos, et dic eis, Ascendo ad Patrem meum et Patrem vestrum, Deum meum et Deum vestrum. > Est in his verbis quod breviter quidem, sed tamen attentius pertractare debemus. Jesus quippe mulierem quae illum magistrum agnovit et appellavit, cum haec ei responderet, fidem docebat: et hortulanus ille in ejus corde, tanquam in horto suo granum sinapis seminabat. Quid est ergo, Noli me tangere? Et tan­ quam hujus prohibitionis causa quæreretur, adjunxit, nondum enim ascendi ad Patrem meum. Quid est hoc? Si stans in terra non tangitur, sedens in caelo quo­ modo ab hominibus tangeretur? Qui certe antequam ascenderet, discipulis se tangendum obtulit dicens, sicut Lucas evangelista testatur, Palpate, et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere: vel quando dixit discipulo Tho­ mæ, Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum. Quis autem tam sit absurdus, ut dicat eum a discipulis quidem antequam ad Patrem ascendisset, voluisse se tangi; a mulieribus autem noluisse, nisi cum ascendisset ad Patrem? Sed nec sic, qui vellet, desipere sineretur. Leguntur enim etiam feminae post resurrectionem antequam ad Patrem ascenderet, tetigisse Jesum, in quibus erat etiam ipsa Maria Magdalene, narrante Matthæo quod occurrerit illis Jesus dicens, Avete. Illæ autem accesserunt, inquit, et tenuerunt pedes ejus et adoraverunt eum. Hoc a Joanne prætermissum est, sed a Matthæo verum dictum. Re­ stat ergo ut aliquod in his verbis lateat sacramentum; quod sive inveniamus, sive invenire minime valea­ mus, inesse tamen nullo modo dubitare debemus. Aut ergo sic dictum est, Noli me tangere, nondum enim ascendi ad Patrem meum, ut in illa femina figu­ raretur Ecclesia de Gentibus, quæ in Christum non credidit, nisi cum ascendisset ad Patrem: aut sic in se credi voluit Jesus, hoc est, sic se spiritualiter tangi, quod ipse et Pater unum sint. Ejus quippe in­ timis sensibus quodammodo ascendit ad Patrem, qui sic in eo profecerit ut Patri agnoscat æqualem: aliter non recte tangitur, id est, aliter non recte in eum creditur. Poterat autem sic credere Maria, ut eum putaret imparem Patri, quod utique prohibetur cum ei dicitur, Noli me tangere: id est, Noli in me sic credere, quemadmodum adhuc sapis; noli tuum sen­ sum huc usque pertendere quod pro te factus sum, nec transire ad illud per quod facta es. Quomodo enim non carnaliter adhuc in eum credebat, quem sicut hominem flebat? Nondum enim ascendi, inquit, ad Patrem meum: ibi me tanges, quando me credideris Patri non imparem Deum. Vade autem ad fratres meos, et dic eis, Ascendo ad Patrem meum et Patrem vestrum. Non ait, Patrem nostrum: aliter ergo meum, aliter vestrum; natura meum, gratia vestrum. Et Deum meum, et Deum vestrum. Neque hic dixit, Deum nostrum: ergo et hic aliter meum, aliter vestrum; Deum meum sub quo et ego homo sum, Deum ve­ strum inter quos et ipsum mediator sum. ### English translation (Claude) "Jesus said to her, Do not touch me, for I have not yet ascended to my Father; but go to my brothers and say to them, I am ascending to my Father and your Father, to my God and your God." There is something in these words which we must treat briefly, yet more attentively. For Jesus was teaching faith to the woman who had recognised him and called him Teacher, when he answered her thus; and that gardener was sowing a grain of mustard seed in her heart as in his garden. What, then, does "Do not touch me" mean? And as though the reason for this prohibition were being sought, he added, "for I have not yet ascended to my Father." What is this? If he is not touched while standing on earth, how could he be touched by men while sitting in heaven? He who certainly, before he ascended, offered himself to his disciples to be touched, saying, as Luke the evangelist testifies, "Handle me and see, for a spirit does not have flesh and bones, as you see that I have"; or when he said to the disciple Thomas, "Put your finger here, and see my hands; and bring your hand and put it into my side." Who would be so absurd as to say that he willed to be touched by the disciples before he ascended to the Father, but not by women until he had ascended to the Father? But not even one who wished it would be allowed to talk such nonsense. For we also read that women touched Jesus after the resurrection, before he ascended to the Father, among them Mary Magdalene herself, since Matthew narrates that Jesus met them, saying, "Hail." "And they came," he says, "and took hold of his feet, and worshipped him." John passed over this, but Matthew told it truly. It remains, then, that some mystery lies hidden in these words; and whether we find it or are quite unable to find it, we ought by no means to doubt that it is there. So either "Do not touch me, for I have not yet ascended to my Father" was said so that in that woman the Church of the Gentiles might be figured, which did not believe in Christ until he had ascended to the Father; or Jesus wished to be believed in, that is, to be touched spiritually, in this way: that he and the Father are one. For in a sense he has ascended to the Father in the inmost understanding of one who has so progressed in him as to recognise him as equal to the Father; otherwise he is not rightly touched, that is, otherwise he is not rightly believed in. But Mary could have believed in such a way as to think him unequal to the Father; and this is certainly forbidden when it is said to her, "Do not touch me"; that is, "Do not believe in me in the way you still think; do not stretch your understanding only as far as what I was made for you, without passing on to that through which you were made." For how was she not still believing in him carnally, when she was weeping for him as a man? "For I have not yet ascended," he says, "to my Father": there you will touch me, when you believe me to be God, not unequal to the Father. "But go to my brothers and say to them, I am ascending to my Father and your Father." He does not say "our Father": so "mine" in one sense, "yours" in another; mine by nature, yours by grace. "To my God and your God." Nor here did he say "our God": so here too "mine" in one sense, "yours" in another: my God, under whom I too am man; your God, between whom and you I am mediator. ### Scripture references - John 20:17: quotation, high confidence - Matt 13:31: allusion, medium confidence - Luke 24:39: quotation, high confidence - John 20:27: quotation, high confidence - Matt 28:9: quotation, high confidence - John 10:30: allusion, high confidence - 1 Tim 2:5: allusion, medium confidence ### Translation notes - Augustine offers two readings of "Do not touch me": a figure of the Gentile Church believing only after the ascension, and a call to believe in Christ as equal to the Father. ### Citation (SBL) Augustine, Tract. Ev. Jo. 121.3 (PL 35:1957; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-3). ## Tractates on the Gospel of John 121.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-4 - Source: PL 35:1957 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The risen Christ comes through closed doors, shows his wounds, breathes the Holy Spirit on the disciples, and gives the power to forgive and retain sins, which Augustine relates to the Church's love. ### Latin text « Venit Maria Magdalene annuntians discipulis, Quia vidi Dominum, et hæc dixit mihi. Cum esset ergo sero die illa una sabbatorum, et fores essent clausæ, ubi erant discipuli congregati propter metum Judæorum, venit Jesus, et stetit in medio, et dicit eis: Pax vobis. Et cum hoc dixisset, ostendit eis manus et latus. » Clavi enim manus fixerant, lancea latus ejus aperuerat: ubi ad dubitantium corda sa­ nanda, vulnerum sunt servata vestigia. Moli autem corporis ubi divinitas erat, ostia clausa non obstite­ runt. Ille quippe non eis apertis intrare potuit, quo nascente virginitas matris inviolata permansit. Gavisi sunt ergo discipuli, viso Domino. Dixit ergo eis iterum: Pax vobis. Iteratio confirmatio est; ipse quippe dat per prophetam promissam pacem super pacem. Sicut misit me Pater, inquit, et ego mitto vos. Æqualem Patri Filium novimus, sed hic verba Me­ diatoris agnoscimus. Medium quippe se ostendit di­ cendo, Ille me, et ego vos. Hoc cum dixisset, insuf­ flavit, et dixit eis: Accipite Spiritum sanctum. Insuf­ flando significavit Spiritum sanctum non Patris solius esse Spiritum, sed et suum. Quorum remiseritis, in­ quit, peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Ecclesiae charitas quae per Spiritum san­ ctum diffunditur in cordibus nostris, participum suo­ rum peccata dimittit: eorum autem qui non sunt ejus participes, tenet. Ideo posteaquam dixit, Acci­ pite Spiritum sanctum; hoc continuo de peccatorum remissione ac detentione subjecit. ### English translation (Claude) "Mary Magdalene came and told the disciples, I have seen the Lord, and he said these things to me. So when it was evening on that day, the first day of the week, and the doors were shut where the disciples were gathered for fear of the Jews, Jesus came and stood in the midst and said to them, Peace be with you. And when he had said this, he showed them his hands and his side." For nails had pierced his hands, a spear had opened his side; there the marks of the wounds were kept to heal the hearts of the doubting. But closed doors did not stand in the way of the bulk of a body in which divinity was. For he could enter without their being opened, at whose birth his mother's virginity remained inviolate. "So the disciples were glad when they saw the Lord. He said to them again, Peace be with you." The repetition is a confirmation; for he himself, through the prophet, gives promised peace upon peace. "As the Father has sent me," he says, "so I send you." We know the Son to be equal to the Father, but here we recognise the words of the Mediator. For he shows himself to be in the middle by saying, "He sent me, and I send you." "When he had said this, he breathed on them and said to them, Receive the Holy Spirit." By breathing on them he signified that the Holy Spirit is not the Spirit of the Father alone, but his own too. "Whose sins you forgive," he says, "they are forgiven them; and whose sins you retain, they are retained." The love of the Church, which is poured out in our hearts through the Holy Spirit, forgives the sins of those who share in it, but retains the sins of those who do not share in it. That is why, after he said, "Receive the Holy Spirit", he at once added this about the forgiveness and retaining of sins. ### Scripture references - John 20:18–23: quotation, high confidence - Isa 26:3: allusion, medium confidence - Isa 57:19: allusion, medium confidence - Rom 5:5: allusion, high confidence ### Translation notes - "Peace upon peace": Isa 26:3 and 57:19 in the Old Latin (LXX) form. Augustine ties the forgiveness of sins to the love of the Church poured out by the Spirit (Rom 5:5); translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 121.4 (PL 35:1957; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-4). ## Tractates on the Gospel of John 121.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-5 - Source: PL 35:1957–1959 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Thomas sees the risen man and confesses him as God; Christ blesses those who believe without seeing, which points to the faith of the Gentiles. ### Latin text « Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Jesus: Dixe­ runt ergo ei alii discipuli: Vidimus Dominum. Ille autem dixit eis: Nisi videro in manibus ejus fixuram clavorum, et mittam digitum meum in locum clavo­ rum, et mittam manum meam in latus ejus, non credam. Et post dies octo iterum erant discipuli ejus intus, et Thomas cum eis. Venit Jesus januis clausis, et stetit in medio, et dixit: Pax vobis. Deinde dicit Thomae: Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum; et noli esse incredulus, sed fidelis. Respondit Thomas et dixit ei: Dominus meus et Deus meus. > Videbat tangebatque hominem, et confitebatur Deum quem non videbat neque tangebat; sed per hoc quod vide­ bat atque tangebat, illud jam remota dubitatione cre­ debat. Dicit ei Jesus: Quia vidisti me, credidisti. Non ait, tetigisti me; sed, vidisti me: quoniam generalis quodammodo sensus est visus. Nam et per alios qua­ tuor sensus nominari solet: velut cum dicimus, Audi et vide quam bene sonet, olfac et vide quam bene oleat, gusta et vide quam bene sapiat, tange et vide quam bene caleat. Ubique sonuit, Vide, cum visus proprie non negetur ad oculos pertinere. Unde et hic ipse Dominus, Infer, inquit, digitum tuum huc, et vide manus meas: quid aliud ait quam, Tange et vide? Nec tamen oculos ille habebat in digito. Ergo sive intuendo, sive etiam tangendo, Quia vidisti me, in­ quit, credidisti. Quamvis dici possit non ausum fuisse discipulum tangere, cum se offerret ille tangendum: non enim scriptum est, Et tetigit Thomas. Sed sive aspiciendo tantum, sive etiam tangendo viderit et crediderit, illud quod sequitur, magis gentium fidem prædicat atque commendat, Beati qui non viderunt, et crediderunt. Præteriti temporis usus est verbis, tan­ quam ille qui quod erat futurum, in sua noverat præ­ destinatione jam factum. Sed jam sermo iste a pro­ lixitate cohibendus est: donabit Dominus ut de his quæ restant alias disputemus. ### English translation (Claude) "But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. So the other disciples said to him, We have seen the Lord. But he said to them, Unless I see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. And after eight days his disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst and said, Peace be with you. Then he said to Thomas, Put your finger here, and see my hands; and bring your hand and put it into my side; and do not be unbelieving, but believing. Thomas answered and said to him, My Lord and my God." He saw and touched the man, and confessed the God whom he neither saw nor touched; but through what he saw and touched he now believed that, all doubt removed. "Jesus said to him, Because you have seen me, you have believed." He does not say "you have touched me" but "you have seen me", since sight is in a way a general sense. For it is commonly named for the other four senses too: as when we say, "Listen and see how well it sounds; smell and see how well it smells; taste and see how good it tastes; touch and see how warm it is." Everywhere "see" is said, though sight is not denied to belong properly to the eyes. Hence here too the Lord himself says, "Put your finger here, and see my hands"; what else does he say but "Touch and see"? And yet he did not have eyes in his finger. So, whether by looking or by touching too, "Because you have seen me," he says, "you have believed." Although it could be said that the disciple did not dare to touch when he offered himself to be touched; for it is not written, "And Thomas touched him." But whether he saw and believed by looking only or by touching too, what follows proclaims and commends rather the faith of the Gentiles: "Blessed are those who have not seen and have believed." He used verbs of past time, as one who knew that what was to come was already done in his predestination. But this sermon must now be kept from running too long; the Lord will grant that we discuss what remains another time. ### Scripture references - John 20:24–29: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 121.5 (PL 35:1957–1959; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/119-1/#p-121-5). ## Tractates on the Gospel of John 122.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-1 - Source: PL 35:1959 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John's apparent conclusion serves as a preface to the appearance by the sea of Tiberias, whose catch of fish figures the Church at the last resurrection. ### Latin text Post narrationem rei gestæ, in qua Thomas discipulus oblatis sibi tangendis in Christi carne vul­ nerum locis, vidit quod credere nolebat et credidit; interponit hæc evangelista Joannes, et dicit: < Multa quidem et alia signa fecit Jesus in conspectu discipu­ lorum suorum, quæ non sunt scripta in libro hoc. Hæc autem scripta sunt, ut credatis quia Jesus est Christus Filius Dei; et ut credentes, vitam habeatis in nomine ejus. > Hoc capitulum velut libri hujus indi­ cat finem: sed narratur hic deinde quemadmodum se manifestaverit Dominus ad mare Tiberiadis, et in captura piscium commendaverit Ecclesiae sacramen­ tum, qualis futura est ultima resurrectione mortuo­ rum. Ad hoc itaque commendandum valere arbi­ tror, quod tanquam finis interpositus est libri, quod esset etiam secuturæ narrationis quasi proœmium, quod ei quodammodo faceret eminentiorem locum, quæ narratio incipit ita: < Postea manifestavit se iterum Jesus ad mare Tiberiadis; manifestavit autem sic: Erant simul Simon Petrus et Thomas qui dicitur Didymus, et Nathanael qui erat a Cana Galilææ, et filii Zebedæi, et alii ex discipulis ejus duo. Dicit eis Simon Petrus: Vado piscari. Dicunt ei: Venimus et nos tecum. » ### English translation (Claude) After narrating the event in which the disciple Thomas, when the places of the wounds in Christ's flesh were offered him to touch, saw what he had been unwilling to believe and believed, John the evangelist inserts this and says: "Jesus did many other signs too in the presence of his disciples, which are not written in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name." This paragraph indicates, as it were, the end of this book; but there is narrated after it how the Lord manifested himself at the sea of Tiberias, and in the catch of fish commended the mystery of the Church, such as it will be at the last resurrection of the dead. I think it serves to commend this, that what was inserted as though it were the end of the book should also be a kind of preface to the narrative that was to follow, to give it in a way a more prominent place. That narrative begins thus: "After this Jesus manifested himself again at the sea of Tiberias; and he manifested himself in this way. There were together Simon Peter, and Thomas who is called Didymus, and Nathanael, who was from Cana of Galilee, and the sons of Zebedee, and two others of his disciples. Simon Peter said to them, I am going fishing. They said to him, We are coming with you too." ### Scripture references - John 20:30–31: quotation, high confidence - John 21:1–3: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.1 (PL 35:1959; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-1). ## Tractates on the Gospel of John 122.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-2 - Source: PL 35:1959 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine asks why the apostles returned to fishing after the resurrection and the gift of the Spirit, when they had left everything to follow Christ. ### Latin text Quæri solet de hac piscatione discipulorum, cur redierint Petrus et filii Zebedaei ad id quod fue­ runt priusquam a Domino vocarentur: erant enim piscatores quando eis dixit, Venite post me, et faciam vos piscatores hominum. Tunc eum quippe illi secuti sunt, ut magisterio ejus relictis omni­ bus adhærerent: in tantum ut cum ab eo dives ille tristis abscederet, cui dixerat, Vade, vende quæ ha­ bes, et da pauperibus, et habebis thesaurum in cælo; et veni, sequere me, diceret ei Petrus, Ecce nos dimi­ simus omnia, et secuti sumus te. Quid est ergo quod nunc quasi Apostolatu relicto fiunt quod fuerunt, et quod dimiserant repetunt, tanquam obliti quod audierant, Nemo ponens manum super aratrum, et respiciens retro, aptus est regno caelorum? Quod si fecissent defuncto Jesu, priusquam resurrexisset a mortuis: quod quidem non poterant, quoniam dies quo crucifixus est, totos eos tenebat attentos, usque ad ejus sepulturam, quæ ante vesperam facta est; sequens autem dies erat sabbati, quando eis morem patrium servantibus, operari uti. que non licebat; tertio vero die Dominus resurrexit, eosque revocavit ad spem quam de illo non habere jam coeperant: tamen si tunc fecissent, putaremus eos illa quae animos eorum occupaverat, desperatione fecisse. Nunc vero post eum sibi de sepulcro reddi­ tum vivum, post oblatam suis oculis et manibus, non solum videndam, verum etiam tangendam atque pal­ pandam redivivae carnis evidentissimam veritatem; post inspecta vulnerum loca, usque ad apostoli Thomæ confessionem, qui se aliter crediturum non esse prædixerat; post acceptum ejus insuflatione Spiritum sanctum, post verba in suas aures ejus ore prolata, Sicut misit me Pater, et ego mitto vos: quo­ rum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt: subito fiunt sicut fuerant, non hominum, sed piscium piscatores. ### English translation (Claude) People usually ask about this fishing of the disciples why Peter and the sons of Zebedee went back to what they had been before they were called by the Lord; for they were fishermen when he said to them, "Come after me, and I will make you fishers of men." For then they followed him so as to cling to his teaching, leaving everything; so much so that when that rich man went away sad from him, to whom he had said, "Go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow me", Peter said to him, "See, we have left everything and followed you." What, then, does it mean that now, as though their apostleship had been abandoned, they become what they had been and take up again what they had left, as though forgetting what they had heard: "No one who puts his hand to the plough and looks back is fit for the kingdom of heaven"? Suppose they had done this when Jesus was dead, before he rose from the dead. This indeed they could not do, since the day on which he was crucified kept them all intent until his burial, which took place before evening; and the following day was the sabbath, when, keeping the custom of their fathers, they were certainly not allowed to work; and on the third day the Lord rose again and called them back to the hope which they had already begun to lose concerning him. Yet if they had done it then, we would think they had done it from the despair which had taken hold of their minds. But now, after he had been given back to them alive from the tomb; after the most evident reality of his living flesh had been offered to their eyes and hands, not only to be seen but also to be touched and handled; after the places of the wounds had been inspected, to the point of the confession of the apostle Thomas, who had declared that he would not believe otherwise; after they had received the Holy Spirit by his breathing on them; after the words spoken by his mouth into their ears, "As the Father has sent me, so I send you; whose sins you forgive, they are forgiven them; and whose sins you retain, they are retained"; suddenly they become what they had been, fishers not of men but of fish. ### Scripture references - Matt 4:19: quotation, high confidence - Matt 19:21: quotation, high confidence - Matt 19:27: quotation, high confidence - Luke 9:62: quotation, high confidence - Luke 24:39: allusion, medium confidence - John 20:22–23: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.2 (PL 35:1959; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-2). ## Tractates on the Gospel of John 122.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-3 - Source: PL 35:1959–1961 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The apostles were free to earn their living by their trade, as Paul did, since living from the Gospel was a right and not a command. ### Latin text His ergo quos hoe movet respondendum est, non eos fuisse prohibitos arte sua, licita scilicet at­ que concessa, victum necessarium quærere, sui Apostolatus integritate servata, si quando unde vive­ rent aliud non haberent. Nisi forte quispiam putare audebit aut dicere, apostolum Paulum non pertinuisse ad eorum perfectionem qui relictis omnibus Christum secuti sunt, quoniam ne quemquam eorum gravaret quibus Evangelium prædicabat, suum victum suis manibus transigebat: ubi magis im­ pletum est quod ait, Plus omnibus illis laboravi; et adjunxit, Non autem ego, sed gratia Dei mecum: ut hoc quoque appareat Dei gratiæ de­ putandum, quod et animo et corpore poterat usque adeo plus illis omnibus laborare, ut neque cessaret ab Evangelio praedicando, neque tamen ex Evange­ lio, sicut illi, sustentaret hanc vitam; cum id per tot gentes in quibus Christi nomen non fuerat propheta­ tum, multo latius atque fertilius seminaret. Ubi ostendit ex Evangelio vivendi, hoc est victum ha­ bendi, non necessitatem Apostolis impositam, sed potestatem datam. Quam potestatem commemorat idem apostolus dicens: < Si nos vobis spiritualia se­ minavimus, magnum est si vestra carnalia metamus? Si alii potestatis vestræ participant, non magis nos? Sed non sumus, > inquit, < usi hac potestate. > Et paulo post: < Qui altari serviunt, > inquit, < altari com­ partiuntur; sic et Dominus ordinavit his qui Evange­ lium annuntiant, de Evangelio vivere: ego autem nullo horum usus sum. > Satis igitur apertum est, non ian­ peratum, sed in potestate Apostolis positum, ut aliunde non viverent nisi ex Evangelio, et ab eis quibus Evange­ lium predicando spiritualia seminabant, carnalia mete­ rent; hoc est, carnis hujus sustentaculum sumerent, et tanquam milites Christi stipendium debitum acciperent, sicut a provincialibus Christi. Unde idem ipse miles egregius paulo superius de hac re dixerat, Quis militat suis stipendiis unquam? Quod tamen ipse faciebat, quia plus illis omnibus la­ borabat. Si ergo beatus Paulus ut ea potestate, quam profecto cum cæteris Evangelii prædicatoribus habe­ bat, non cum cæteris uteretur, sed suo stipendio militaret, ne gentes a nomine Christi penitus alienas doctrina ejus quasi venalis offenderet, aliter educa­ lus, artem quam non noverat didicit, ut dum suis manibus transigitur doctor, nullus gravaretur audi­ tor; quanto magis beatus Petrus, qui jam piscator fuerat, quod noverat fecit, si ad praesens illud tem­ pus, aliud unde viveret, non invenit? ### English translation (Claude) To those who are troubled by this it must be answered that they were not forbidden to seek their necessary livelihood by their own trade, which was of course lawful and permitted, while keeping their apostleship intact, if at any time they had nothing else to live on. Unless perhaps someone will dare to think or say that the apostle Paul did not attain the perfection of those who left everything and followed Christ, because, so as not to be a burden to any of those to whom he preached the Gospel, he earned his living with his own hands. In this, rather, was fulfilled what he says, "I laboured more than all of them"; and he added, "yet not I, but the grace of God with me"; so that this too may be seen to be ascribed to the grace of God, that he could labour in mind and body so much more than all of them that he neither ceased from preaching the Gospel nor yet, like them, sustained this life from the Gospel; while he sowed the Gospel much more widely and fruitfully through so many nations in which the name of Christ had not been proclaimed. In this he shows that living from the Gospel, that is, having one's living from it, was not a necessity imposed on the apostles but a right given to them. This right the same apostle mentions when he says: "If we have sown spiritual things among you, is it a great thing if we reap your material things? If others share this right over you, do not we still more? But we have not made use of this right." And a little later: "Those who serve at the altar share in the altar; so too the Lord has ordained that those who proclaim the Gospel should live from the Gospel. But I have made use of none of these." It is clear enough, then, that it was not commanded but put within the apostles' right that they should live from nothing else but the Gospel, and that from those among whom they were sowing spiritual things by preaching the Gospel they should reap material things, that is, receive the support of this flesh, and, as soldiers of Christ, receive the pay due to them, as from the provinces of Christ. That is why the same excellent soldier had said a little earlier on this matter, "Who ever serves as a soldier at his own expense?" Yet he himself did this, because he laboured more than all of them. If, then, blessed Paul, so as not to use, as the others did, the right which he certainly had with the other preachers of the Gospel, but to serve at his own expense, lest his teaching should offend as though it were for sale the nations wholly strangers to the name of Christ, learned a trade which he had not known, having been brought up otherwise, so that while the teacher was supported by his own hands no hearer should be burdened; how much more did blessed Peter, who had already been a fisherman, do what he knew, if for that present time he found nothing else to live on? ### Scripture references - 1 Cor 15:10: quotation, high confidence - 1 Thess 2:9: allusion, medium confidence - Rom 15:20: allusion, medium confidence - 1 Cor 9:11–12: quotation, high confidence - 1 Cor 9:13–15: quotation, high confidence - 1 Cor 9:7: quotation, high confidence - Acts 18:3: allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.3 (PL 35:1959–1961; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-3). ## Tractates on the Gospel of John 122.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-4 - Source: PL 35:1961 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ himself provided the catch, letting want drive the disciples to fish so that he might feed them and reveal a mystery. ### Latin text Sed respondebit quispiam: Et cur non invenit, cum Dominus promiserit dicens, Quærite primum re­ gnum et justitiam Dei, et hæc omnia apponentur vobis? Prorsus etiam sic Dominus quod promisit implevit. Nam quis alius pisces qui caperen­ tur apposuit? qui non ob aliud credendus est eis in­ gessisse penuriam qua compellerentur ire piscatum, nisi dispositum volens exhibere miraculum: ut simul et prædicatores Evangelii sui pasceret, et ipsum Evangelium tanto sacramento quod erat de numero piscium commendaturus augeret. De qua re etiam nos quod ipse apposuerit, dicere jam debemus. ### English translation (Claude) But someone will answer: And why did he not find it, since the Lord promised, saying, "Seek first the kingdom and the righteousness of God, and all these things will be added to you"? Even so the Lord fulfilled entirely what he promised. For who else added the fish that were to be caught? He must be believed to have brought on them the want which drove them to go fishing for no other reason than that he wished to show a miracle he had planned; so that he might at the same time feed the preachers of his Gospel and enrich the Gospel itself with so great a mystery, which he was going to commend through the number of the fish. Of this we too must now say what he himself adds. ### Scripture references - Matt 6:33: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.4 (PL 35:1961; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-4). ## Tractates on the Gospel of John 122.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-5 - Source: PL 35:1961 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Gospel text of the miraculous catch of a hundred and fifty-three fish. ### Latin text Dicit ergo Simon Petrus: Vado piscari. Dicunt ei qui cum illo erant: Venimus et nos tecum. Et exie­ runt et ascenderunt in navem: et illa nocte nihil appre­ henderunt. Mane autem jam facto stetit Jesus in littore; non tamen cognoverunt discipuli quia Jesus est. Dicit ergo eis Jesus: Pueri, numquid pulmentarium habetis? Responderunt ei: Non. Dicit eis: Mittite in dexteram navigii rete, et invenietis. Miserunt ergo, et jam non va­ lebant illud trahere a multitudine piscium. Dicit ergo discipulus ille quem diligebat Jesus, Petro: Dominus est. Simon Petrus cum audisset quia Dominus est, tu­ nica succinxit se, erat enim nudus, et misit se in mare. Alii autem discipuli navigio venerunt (non enim longe erant a terra, sed quasi cubitis ducentis, trahentes rete piscium. Ut ergo descenderunt in terram, viderunt pru­ nas positas, et piscem superpositum, et panem. Dicit eis Jesus: Afferte de piscibus quos apprehendistis nunc. Ascendit Simon Petrus, et traxit rete in terram plenum magnis piscibus centum quinquaginta tribus. Et cum tanti essent, non est scissum rete. ### English translation (Claude) "Simon Peter said, I am going fishing. Those who were with him said to him, We are coming with you too. And they went out and got into the boat; and that night they caught nothing. But when morning had come, Jesus stood on the shore; yet the disciples did not know that it was Jesus. Jesus said to them, Children, do you have anything to eat? They answered him, No. He said to them, Cast the net on the right side of the boat, and you will find. So they cast it, and now they were not able to haul it in because of the great number of fish. So that disciple whom Jesus loved said to Peter, It is the Lord. When Simon Peter heard that it was the Lord, he girded his tunic about him, for he was naked, and threw himself into the sea. But the other disciples came in the boat (for they were not far from land, but about two hundred cubits off), dragging the net full of fish. When they got out on land, they saw a charcoal fire laid, and fish laid on it, and bread. Jesus said to them, Bring some of the fish that you have now caught. Simon Peter went aboard and hauled the net to land, full of large fish, a hundred and fifty-three. And although there were so many, the net was not torn." ### Scripture references - John 21:3–11: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.5 (PL 35:1961; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-5). ## Tractates on the Gospel of John 122.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-6 - Source: PL 35:1961 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The seven disciples and the shore signify the end of the age, as the parable of the net shows. ### Latin text Hoc est magnum sacramentum in magno Joannis Evangelio; et ut vehementius commendaretur, loco ultimo scriptum. Quod ergo septem discipuli fuerunt in ista piscatione, Petrus, et Thomas, et Nathanael, et duo filii Zebedæi, et alii duo quorum nomina ta­ centur, isti suo septenario numero finem significant temporis. Universum quippe septem diebus volvitur tempus. Ad hoc pertinet quod mane facto Jesus stetit in littore; quia etiam littus finis est maris, et ideo finem significat saeculi. Eumdem finem sæculi ostendit et quod Petrus rete extraxit in terram, hoc est in littus. Quod ipse Dominus aperuit, ubi alio quodam loco de sagena in mare missa similitudinem dedit: Et eam trahunt, inquit, ad littus. Quod littus quid esset expo­ nens, ait: Sic erit in consummatione sæculi. ### English translation (Claude) This is a great mystery in the great Gospel of John; and, that it might be commended more forcibly, it was written in the last place. That there were seven disciples in this fishing, Peter, and Thomas, and Nathanael, and the two sons of Zebedee, and two others whose names are not given, signifies by their number seven the end of time. For all time revolves in seven days. To this belongs the fact that when morning had come Jesus stood on the shore; because the shore too is the end of the sea, and so it signifies the end of the age. That Peter drew the net onto the land, that is, onto the shore, also shows the same end of the age. The Lord himself made this plain where, in another place, he gave a parable about a net cast into the sea: "And they draw it," he says, "to the shore." And explaining what the shore was, he says: "So it will be at the end of the age." ### Scripture references - Matt 13:47–49: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.6 (PL 35:1961; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-6). ## Tractates on the Gospel of John 122.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-7 - Source: PL 35:1961–1963 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The earlier catch (Luke 5) figures the present Church of good and bad, this one the Church of the good alone at the end of the age, in a fixed number. ### Latin text Sed illa verbi est, non rei gestæ parabola: re autem gesta, sicut hoc loco qualiter in sæculi fine fu­ tura sit, ita Dominus alia piscatione significavit Ec­ clesiam qualiter nunc sit. Quod autem illud fecit in initio prædicationis suæ, hoc vero post resurrectio­ nem suam, hinc ostendit illam capturam piscium, bonos et malos significare, quos nunc habet Ecclesia; istam vero tantummodo bonos, quos habebit in aeter­ num, completa in fine hujus sæculi resurrectione mortuorum. Denique ibi Jesus non sicut hic in littore stabat, quando jussit pisces capi; sed ascendens in unam navim quæ erat Simonis, rogavit eum ut a terra reduceret pusillum; et in ea sedens docebat turbas. Ut cessavit autem loqui, dixit ad Simonem: Duc in altum, et laxate retia vestra in capturam. Et illic quod captum est piscium in naviculis fuit, non sicut hic rete ex­ traxerunt in terram. His signis et si qua alia potuerint reperiri, ibi Ecclesia in hoc sæculo, hic vero in fine sæculi figurata est: ideo illud ante, hoc autem post resurrectionem Domini factum est; quia ibi nos Chri­ stus significavit vocatos, hic resuscitatos. Ibi retia non mittuntur in dexteram, ne solos significent bonos, nec in sinistram, ne solos malos; sed indifferenter, Laxate, inquit, retia vestra in capturam, ut permixtos intelligamus bonos et malos: hic autem, inquit, Mit­ tite in dexteram navigii rete, ut significaret eos qui sta­ bant ad dexteram, solos bonos. Ibi rete propter signi­ ficanda schismata rumpebatur: hic vero quoniam tunc jam in illa summa pace sanctorum nulla erunt schismata, pertinuit ad Evangelistam dicere, Et cum tanti essent, id est, tam magni, non est scissum rete; tanquam illud respiceret ubi scissum est, et in illius mali comparatione commendaret hoc bonum. Ibi ca­ pta est multitudo piscium tanta, ut impleta duo navi­ gia mergerentur, id est, in submersio­ nem premerentur: non enim mersa sunt, sed tamen periclitata. Unde enim existunt in Ecclesia, tanta quæ gemimus; nisi cum tantæ multitudini obsisti non po­ test, quæ ad submergendam propemodum disciplinam intrat cum moribus suis a sanctorum itinere penitus alienis? Hic autem miserunt rete in dexteram par­ tem, et jam non valebant illud trahere a multitudine pi­ scium. Quid est, jam non valebant illud trahere, nisi quia illi qui pertinent ad resurrectionem vitæ, id est ad dexteram, et intra christiani nominis retia defun­ guntur, nonnisi in littore, id est in fine sæculi cum resurrexerint, apparebunt? Ideo non valuerunt sic trahere retia, ut in navem refunderent quos ceperant pisces; sicut de illis omnibus factum est, quibus rete disruptum, et naviculæ pressæ sunt. Habet autem istos dextros Ecclesia post finem vitæ hujus in somno pacis, velut in profundo latentes, donec ad littus rete veniat quo trahebatur, quasi a cubitis ducentis. Quod autem illic duabus naviculis, propter circumci­ sionem et præputium; hoc isto loco ducentis cubitis existimo figuratum, propter utriusque generis electos, et circumcisionis et præputii, tanquam centum et centum; quia in summa centenarii numerus ad dexte­ ram transit. Postremo in illa piscatione numerus pi­ scium non exprimitur, tanquam illud ibi fiat quod prædictum est per prophetam, Annuntiavi et locutus sum; multiplicati sunt super numerum: hic vero non sunt aliqui super numerum, sed cer­ tus est numerus centum quinquaginta tres; cujus nu­ meri ratio Domino adjuvante reddenda est. ### English translation (Claude) But that is a parable in words, not in a deed done; whereas by a deed done, just as in this place he signified how the Church will be at the end of the age, so by another fishing the Lord signified the Church as it is now. And that he did the one at the beginning of his preaching, but this one after his resurrection, shows that that catch of fish signifies the good and the bad whom the Church has now, but this one only the good, whom it will have for ever, when the resurrection of the dead is completed at the end of this age. Moreover, there Jesus was not standing on the shore, as here, when he ordered the fish to be caught; but getting into one of the boats, which was Simon's, he asked him to put out a little from the land, and sitting in it he taught the crowds. And when he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch." And there, what was caught of fish was in the boats; they did not, as here, drag the net to land. By these signs, and any others that can be found, there the Church in this age is figured, but here the Church at the end of the age; that is why the one was done before and this one after the Lord's resurrection, because there Christ signified us as called, here as raised. There the nets are not cast to the right, lest they signify the good only, nor to the left, lest they signify the bad only; but without distinction: "Let down your nets," he says, "for a catch", so that we may understand the good and the bad mixed together. But here he says, "Cast the net on the right side of the boat", to signify those who stand at the right hand, the good only. There the net was breaking, to signify schisms; but here, since in that supreme peace of the saints there will then be no schisms, it was fitting for the evangelist to say, "And although there were so many", that is, so large, "the net was not torn"; as though he were looking back to that time when it was torn, and commending this good by comparison with that evil. There such a great number of fish was caught that the two boats were filled and began to sink, that is, were pressed down toward sinking; for they did not sink, but were in danger. For where do the great evils that we groan over in the Church come from, unless from the fact that so great a multitude cannot be resisted, which comes in with its ways wholly foreign to the path of the saints, almost to the point of sinking discipline? But here "they cast the net on the right side, and now they were not able to haul it in because of the great number of fish." What does "now they were not able to haul it in" mean, unless that those who belong to the resurrection of life, that is, to the right hand, and who end their lives within the nets of the Christian name, will appear only on the shore, that is, at the end of the age, when they have risen? That is why they were not able to haul in the nets so as to pour out into the boat the fish they had caught, as was done with all those for whom the net broke and the boats were weighed down. But the Church holds these right-hand ones after the end of this life in the sleep of peace, lying hidden as it were in the deep, until the net comes to the shore, toward which it was being dragged from about two hundred cubits. And what was figured there by two boats, because of the circumcision and the uncircumcision, I think is figured in this place by the two hundred cubits, because of the elect of both kinds, of the circumcision and of the uncircumcision, as a hundred and a hundred; because in reckoning, the number one hundred passes over to the right hand. Finally, in that fishing the number of fish is not stated, as though what was foretold through the prophet were fulfilled there: "I have announced and spoken; they are multiplied beyond number"; but here there are none beyond number, but the number is fixed, a hundred and fifty-three; and the reason for this number must be given, with the Lord's help. ### Scripture references - Matt 13:47–49: allusion, high confidence - Luke 5:3–7: quotation, high confidence - John 21:6: quotation, high confidence - John 21:11: quotation, high confidence - John 5:29: allusion, medium confidence - John 21:8: allusion, high confidence - Ps 40:5 (39:6 LXX): quotation, high confidence ### Translation notes - The earlier catch is Luke 5:1–7. "The number one hundred passes over to the right hand" refers to the ancient practice of finger-counting, in which numbers below a hundred were shown on the left hand and hundreds on the right. - "They are multiplied beyond number": Ps 40:5 (39:6 LXX/Vulg.); Migne's inline reference is removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.7 (PL 35:1961–1963; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-7). ## Tractates on the Gospel of John 122.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-8 - Source: PL 35:1963 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The number 153 is the sum of the numbers from one to seventeen, and seventeen is ten (the law) plus seven (the Spirit), so the fish signify all who belong to the grace of the Spirit. ### Latin text Si enim numerum constituamus qui Legem significet, quid erunt nisi decem? Decalogum quippe Legis, id est, decem notissima illa præcepta digito Dei duabus lapideis tabulis primum fuisse conscripta certissimum nobis est. Sed Lex quando non adjuvat gratia, prævaricatores facit, et tantum­ modo in littera est: propter hoc enim maxime ait Apostolus, Littera occidit, spiritus autem vivificat. Accedat ergo ad litteram spiritus, ne oc­ cidat littera quem non vivificat spiritus; sed ut opere­ mur præcepta Legis, non viribus nostris, sed munere Salvatoris. Cum autem accedit ad Legem gratia, id est, ad litteram spiritus, quodammodo denario nu­ mero additur septenarius. Isto quippe numero, id est septenario, significari Spiritum sanctum, advertenda Litterarum sacrarum documenta testantur. Nempe enim sanctitas vel sanctificatio ad sanctum proprie pertinet Spiritum: unde cum et Pater spiritus sit, et Filius spiritus sit, quoniam Deus spiritus est; et Pater sanctus, et Filius sanctus sit: pro­ prio tamen nomine amborum Spiritus vocatur Spiri­ tus sanctus. Ubi ergo primum in Lege sonuit sanctifi­ catio, nisi in die septimo? Non enim sanctificavit Deus diem primum, in quo fecit lucem; aut secun­ dum, in quo firmamentum; aut tertium, in quo dis­ crevit mare a terra, et terra herbam lignumque produxit; aut quartum, in quo sidera sunt creata; aut quintum, in quo animalia quæ in aquis vivunt et in aere volitant; aut sextum, in quo terrestris anima viva et ipse homo: sed sanctificavit diem septimum, in quo requievit ab operibus suis. Convenienter igitur septenario numero significatur Spiritus sanctus. Isaias etiam propheta, Requiescet, inquit, in eo Spiritus Dei: eumque deinceps commen­ dans opere vel munere septenario, Spiritus, inquit, sapientiæ et intellectus, spiritus consilii et fortitudinis, spiritus scientiæ et pietatis, et implebit illum spiritus ti­ moris Dei. Quid in Apocalypsi? nonne septem spiritus Dei dicuntur, cum sit unus atque idem Spiritus, dividens propria unicuique prout vult? Sed operatio septenaria unius Spiritus sic appellata est ab eodem Spiritu, qui scribenti adfuit, ut septem spiritus dicerentur. Cum itaque Legis denario Spiritus sanctus per septenarium numerum accedit, fiunt decem et septem: qui nume­ rus ab uno usque ad seipsum computatis omnibus crescens, ad centum quinquaginta tres pervenit. Ad unum enim si adjicias duo, fiunt utique tres; his si adjicias tres et quatuor, fiunt omnes decem; deinde si adjicias omnes numeros qui sequuntur usque ad decem et septem, ad supradictum numerum summa perducitur; id est, si ad decem, quo ab uno usque ad quatuor perveneras, addas quinque, fiunt quindecim: his addas sex, et fiunt viginti unum; his addas septem, et fiunt viginti octo; his addas octo et novem et decem, et fiunt quinquaginta quinque; his addas undecim et duodecim et tredecim, et fiunt nonaginta unum; his rursum quatuordecim et quindecim et sexdecim, et fiunt centum triginta sex: huic numero adde illum qui restat de quo agitur, id est decem et septem, et piscium numerus ille complebitur. Non ergo tantummodo centum quinquaginta tres sancti ad vitam resurrecturi significantur æternam, sed millia sanctorum ad gratiam Spiritus pertinentium: qua gratia cum Lege Dei tanquam cum adversario con­ cordatur; ut vivificante Spiritu littera non occidat, sed quod per litteram jubetur, Spiritu adjuvante com­ pleatur, et si quid minus fit, remittatur. Omnes ergo ad istam gratiam pertinentes, hoc numero figurantur, hoc est figurate significantur. Qui numerus ter habet etiam quinquagenarium numerum, et insuper ipsa tria propter mysterium Trinitatis: quinquagenarius autem multiplicatis septem per septem, et unius ad­ jectione completur; nam septies septem fiunt quadraginta novem. Unus autem additur, ut eo significetur unum esse qui per septem propter operationem se­ ptenariam demonstratur: et novimus Spiritum san­ ctum post ascensionem Domini quinquagesimo die missum, quem discipuli jussi sunt exspectare promis­ sum. ### English translation (Claude) For if we set up a number to signify the law, what will it be but ten? For we know most certainly that the Decalogue of the law, that is, those ten well-known commandments, was first written by the finger of God on two tablets of stone. But the law, when grace does not help, makes transgressors, and is only in the letter; for that is above all why the apostle says, "The letter kills, but the Spirit gives life." Let the Spirit, then, be joined to the letter, lest the letter kill the one whom the Spirit does not make alive; but so that we may fulfil the commandments of the law, not by our own strength but by the gift of the Saviour. And when grace is joined to the law, that is, the Spirit to the letter, in a way the number seven is added to the number ten. For that the Holy Spirit is signified by this number, that is, seven, the evidence of the sacred writings, when attended to, testifies. For holiness or sanctification belongs properly to the Holy Spirit; hence, although the Father is spirit and the Son is spirit, since God is spirit, and the Father is holy and the Son is holy, yet the Spirit of both is called by a proper name the Holy Spirit. Where, then, did sanctification first sound in the law but on the seventh day? For God did not sanctify the first day, on which he made light; or the second, on which he made the firmament; or the third, on which he separated the sea from the land and the land brought forth plants and trees; or the fourth, on which the stars were created; or the fifth, on which he made the animals that live in the waters and fly in the air; or the sixth, on which he made the living creature of the earth and man himself; but he sanctified the seventh day, on which he rested from his works. Fittingly, then, the Holy Spirit is signified by the number seven. The prophet Isaiah too says, "The Spirit of God will rest upon him"; and then, commending him by his sevenfold working or gift, he says, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness, and the spirit of the fear of God will fill him." What of the Apocalypse? Are not seven spirits of God spoken of there, though there is one and the same Spirit, distributing to each as he wills? But the sevenfold working of the one Spirit was so named by the same Spirit, who was present to the writer, that they were called seven spirits. So when the Holy Spirit, through the number seven, is added to the ten of the law, it makes seventeen; and this number, when all the numbers from one up to itself are added together, grows to a hundred and fifty-three. For if you add two to one, it makes three; if you add three and four to these, they make ten in all; then if you add all the numbers that follow up to seventeen, the total is brought to the number mentioned. That is, if to ten, which you reached from one to four, you add five, it makes fifteen; add six to these, and it makes twenty-one; add seven to these, and it makes twenty-eight; add eight and nine and ten to these, and it makes fifty-five; add eleven and twelve and thirteen to these, and it makes ninety-one; add again fourteen and fifteen and sixteen, and it makes a hundred and thirty-six; to this number add the one that remains, the one we are dealing with, namely seventeen, and that number of fish will be complete. So it is not only a hundred and fifty-three saints that are signified as rising to eternal life, but thousands of saints who belong to the grace of the Spirit; by which grace agreement is made with the law of God, as with an adversary, so that, as the Spirit gives life, the letter does not kill, but what is commanded through the letter is fulfilled with the Spirit's help, and if anything falls short, it is forgiven. All, then, who belong to this grace are figured by this number, that is, signified in a figure. This number also contains three times the number fifty, and three more besides, because of the mystery of the Trinity; and fifty is made by multiplying seven by seven and adding one; for seven times seven makes forty-nine. And one is added to signify that he is one who is shown through seven because of his sevenfold working; and we know that the Holy Spirit was sent on the fiftieth day after the Lord's ascension, the Spirit whom the disciples had been commanded to await as promised. ### Scripture references - Exod 31:18: allusion, high confidence - Rom 4:15: allusion, medium confidence - 2 Cor 3:6: quotation, high confidence - John 4:24: quotation, high confidence - Gen 1:3–31: allusion, high confidence - Gen 2:3: allusion, high confidence - Isa 11:2–3: quotation, high confidence - Rev 1:4: allusion, high confidence - 1 Cor 12:11: quotation, high confidence - Matt 5:25: allusion, medium confidence - Acts 1:4: allusion, high confidence - Acts 2:1–4: allusion, high confidence ### Translation notes - 153 is the "triangular" sum 1+2+…+17. "The Spirit of God will rest upon him" and the sevenfold Spirit: Isa 11:2–3 in the Old Latin (LXX) form. "Agreement ... as with an adversary" alludes to Matt 5:25. - The text says the Spirit was sent on the fiftieth day "after the Lord's ascension"; Pentecost fell on the fiftieth day after the resurrection (cf. Acts 1:3; 2:1). Translated as printed. Migne's inline reference to 2 Cor 3:6 is removed from the text. ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.8 (PL 35:1963; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-8). ## Tractates on the Gospel of John 122.9 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-9 - Source: PL 35:1963–1965 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The large fish are those who do what they teach; those who teach but do not do will not enter the kingdom at the end. ### Latin text Non igitur frustra dicti sunt hi pisces et tot et tanti, id est et centum quinquaginta tres et magni. Sic enim scriptum est: Et traxit rete in terram plenum magnis piscibus centum quinquaginta tribus. Cum enim dixisset Dominus, Non veni solvere Legem, sed implere, daturus utique Spiritum per quem Lex posset imple­ ri, tanquam septem additurus ad decem; paucissimis verbis interpositis ait, Qui ergo solverit unum de man­ datis istis minimis, et docuerit sic homines, minimus vocabitur in regno cælorum: qui autem fecerit et docuerit, magnus vocabitur in regno cœlorum. Iste ergo poterit pertinere ad numerum piscium magnorum. Minimus autem ille qui solvit factis quod docet verbis, in tali Ec­ clesia potest esse, qualem significat piscium prima illa captura, habentem bonos et malos, quia et ipsa dicitur regnum cœlorum: propter quod ait, Simile est regnum cœlorum sagenæ missæ in mare, et ex omni genere con­ greganti. Ubi vult intelligi etiam bonos et malos; quos dicit in littore, id est, in fine sæculi separandos. Denique ut ostenderet istos minimos repro­ bos esse, qui docent bona loquendo, quae solvunt male vivendo, nec quasi minimos in vita æterna futuros, sed omnino ibi non futuros: cum dixisset, Minimus vocabi­ tur in regno cœlorum, continuo subjecit, Dico enim vobis, quia nisi abundaverit justitia vestra plus quam Scriba­ rum et Pharisœorum, non intrabitis in regnum cælorum. Illi sunt certe, Scribæ et Pharisæi, qui cathedram Moysi sedent, et de quibus ait, Quæ dicunt facite; quæ autem faciunt, facere nolite: dicunt enim et non faciunt: docent scr­ monibus, quod solvunt moribus. Consequens est ergo, ut qui minimus est in regno cœlorum, qualis nunc est Ecclesia, non intret in regnum cœlorum, qualis tunc erit Ecclesia; quoniam docendo quod solvit, ad eorum societatem qui faciunt quod docent, non pertinebit: et ideo non erit in numero piscium magnorum; quo­ niam qui fecerit et docuerit, magnus vocabitur in regno cœlorum. Et quia hic magnus erit, ideo ibi erit, ubi minimus ille non erit. Usque adeo quippe ibi magni erunt, ut qui minor ibi est, major sit eo quo hic ne­ mo major est. Sed tamen qui hic magni sunt, id est, qui in regno coelorum, ubi sagena con­ gregat bonos et malos, faciunt bona quæ docent, ipsi erunt in illa regni cœlorum æternitate majores, quos isti ad dexteram et resurrectionem vitæ pertinentes indicant pisces. Sequitur de prandio Domini cum istis septem discipulis, et de his quae post prandium locu­ tus est, ac de ipsius Evangelii termino, ut Deus quod donaverit disseramus: sed hoc non est isto sermone coarctandum. ### English translation (Claude) Not in vain, then, were these fish said to be both so many and so large, that is, both a hundred and fifty-three and large. For so it is written: "And he hauled the net to land, full of large fish, a hundred and fifty-three." For when the Lord had said, "I have not come to abolish the law but to fulfil it", being about to give, of course, the Spirit through whom the law could be fulfilled, as though about to add seven to ten, after a very few words in between he says, "Whoever, then, breaks one of the least of these commandments, and teaches men so, will be called least in the kingdom of heaven; but whoever does and teaches them will be called great in the kingdom of heaven." This one, then, can belong to the number of the large fish. But that least one, who breaks by his deeds what he teaches by his words, can be in a Church of the kind signified by that first catch of fish, which has good and bad, because it too is called the kingdom of heaven; which is why he says, "The kingdom of heaven is like a net cast into the sea and gathering of every kind." There he wants both good and bad to be understood, which he says are to be separated on the shore, that is, at the end of the age. Then, to show that these least ones are reprobate, who teach good things by speaking and break them by living badly, and that they will not be in eternal life as least ones, but will not be there at all, when he had said, "He will be called least in the kingdom of heaven", he at once added, "For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven." These are certainly the scribes and Pharisees who sit on the seat of Moses, and of whom he says, "Do what they say, but do not do what they do; for they say and do not do": they teach by their words what they break by their conduct. It follows, then, that one who is least in the kingdom of heaven, such as the Church now is, will not enter the kingdom of heaven, such as the Church will then be; since by teaching what he breaks he will not belong to the company of those who do what they teach; and therefore he will not be in the number of the large fish, since "whoever does and teaches will be called great in the kingdom of heaven." And because he will be great here, therefore he will be there, where that least one will not be. For there they will be so great that he who is less there is greater than he than whom no one is greater here. But yet those who are great here, that is, who in the kingdom of heaven where the net gathers good and bad do the good things they teach, will themselves be greater in that eternity of the kingdom of heaven; and they are the ones whom these fish, belonging to the right hand and the resurrection of life, indicate. There follows the Lord's breakfast with these seven disciples, and what he said after the breakfast, and the end of the Gospel itself, which, as God grants, we shall discuss; but this is not to be crammed into this sermon. ### Scripture references - John 21:11: quotation, high confidence - Matt 5:17: quotation, high confidence - Matt 5:19: quotation, high confidence - Matt 13:47: quotation, high confidence - Matt 13:49: allusion, high confidence - Matt 5:20: quotation, high confidence - Matt 23:2–3: quotation, high confidence - Matt 11:11: allusion, medium confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 122.9 (PL 35:1963–1965; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/122-1/#p-122-9). ## Tractates on the Gospel of John 123.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-1 - Source: PL 35:1965 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: At the breakfast none of the disciples dared to ask who Jesus was, because the evidence was so clear that no one could doubt. ### Latin text In eo quod tertio Dominus post resurrectionem manifestavit se discipulis suis, beati Joannis apostoli Evangelium terminatur: in quo jam pertractavimus, ut valuimus, partem priorem, usque ad eum locum ubi narratum est captos fuisse pisces centum quin­ quaginta tres a discipulis quibus se demonstravit, et cum magni essent, retia non esse disrupta. Deinde quæ sequuntur consideranda sunt, et quantum adju­ vat Dominus, sicut res postulare videbitur, disseren­ da. Peracta quippe illa piscatione, Dicit eis Jesus: Venite, prandete. Et nemo audebat discumbentium inter­ rogare eum, Tu quis es? scientes quia Dominus est. Si ergo sciebant, quid opus erat ut interrogarent? si autem non opus erat, quare dictum est, non audebant; quasi opus esset, sed timore aliquo non auderent? Sensus ergo hic est: tanta erat evidentia veritatis, qua Jesus illis disci­ pulis apparebat, ut eorum non solum negare, sed nec dubitare quidem ullus auderet; quoniam si quisquam dubitaret, utique interrogare deberet. Sic ergo dictum est, Nemo audebat eum interrogare, Tu quis es? ac si diceretur, Nemo audebat dubitare quod ipse esset. ### English translation (Claude) The Gospel of the blessed apostle John ends with the Lord's manifesting himself to his disciples for the third time after the resurrection. We have already treated, as well as we could, the earlier part of it, up to the place where it is told that a hundred and fifty-three fish were caught by the disciples to whom he showed himself, and that, though they were large, the nets were not broken. Next, what follows must be considered and, as far as the Lord helps us, discussed as the matter seems to require. For when that fishing was finished, "Jesus said to them, Come and have breakfast. And none of those reclining dared ask him, Who are you? knowing that it was the Lord." If, then, they knew, what need was there for them to ask? And if there was no need, why is it said "they did not dare", as though there were need, but they did not dare from some fear? The sense, then, is this: so great was the evidence of the truth with which Jesus appeared to those disciples that none of them dared not only to deny it but even to doubt it; since if anyone doubted, he would certainly have had to ask. So "No one dared ask him, Who are you?" was said as if it were said, "No one dared to doubt that it was he." ### Scripture references - John 21:14: allusion, high confidence - John 21:12: quotation, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 123.1 (PL 35:1965; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-1). ## Tractates on the Gospel of John 123.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-2 - Source: PL 35:1965 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The breakfast of roasted fish and bread figures Christ who suffered and the bread from heaven, to whom the Church is joined in everlasting blessedness. ### Latin text Et venit Jesus, et accipit panem, et dat eis, et pi­ scem similiter. Ecce dictum est etiam quid pranderent: de quo prandio aliquid suave ac salubre dicemus et nos, si pascat et nos. Superius narratum est quod isti discipuli, quando descenderunt in terram, viderunt prunas positas, et piscem superpositum, et panem. Ubi non est intelligendum etiam superpositum panem fuisse prunis, sed tantum subaudiendum, Viderunt. Quod verbum si repetamus eo loco ubi subaudiendum est, ita totum dici potest: Viderunt prunas positas, et piscem superpositum, et panem viderunt. Vel ita potius: Viderunt prunas positas, et piscem superpo­ situm, viderunt et panem. Jubente etiam Domino at­. tulerunt et de piscibus quos ipsi ceperant: quod eos fecisse quamvis a narrante non esset expressum, tamen Dominum jussisse non tacitum est. Ait enim: Afferte de piscibus quos apprehendistis nunc. Et utique jubente illo eos non fecisse quis cre­ dat? Hinc ergo fecit prandium Dominus illis septem discipulis suis, de pisce scilicet quem prunis superpo­ situm viderant, huic adjungens ex illis quos ceperant, et de pane quem nihilominus eos vidisse narratum est. Piscis assus, Christus est passus. Ipse est et panis qui de cœlo descendit. Huic incorporatur Ecclesia ad participandam beatitudinem sempiternam. Propter quod dictum est, Afferte de piscibus quos ap­ prehendistis nunc; ut omnes qui hanc spem gerimus, per illum septenarium numerum discipulorum, per quem potest hoc loco nostra universitas intelligi figu­ rata, tanto Sacramento nos communicare nossemus, et eidem beatitudini sociari. Hoc Domini prandium est cum discipulis suis, ad quod Joannes Evangelium suum, cum haberet de Christo alia multa quae diceret, magna, ut existimo, et rerum magnarum contempla­ tione concludit. Hic enim Ecclesia qualis in solis bo­ nis futura est, significatur per capturam centum quinquaginta trium piscium; et eis qui hæc cre­ dunt, sperant, diligunt, participatio tantae beatitu­ dinis per hoc prandium demonstratur. ### English translation (Claude) "And Jesus came and took the bread and gave it to them, and the fish likewise." See, it is also told what they had for breakfast; and about this breakfast we too shall say something sweet and wholesome, if he feeds us too. It was told above that these disciples, when they got out on land, saw a charcoal fire laid, and fish laid on it, and bread. There it is not to be understood that the bread too was laid on the coals, but only "they saw" is to be supplied. If we repeat this verb in the place where it is to be supplied, the whole can be put thus: "They saw a charcoal fire laid, and fish laid on it, and they saw bread." Or rather thus: "They saw a charcoal fire laid, and fish laid on it; they saw bread too." At the Lord's command they also brought some of the fish that they themselves had caught; and although the narrator did not state that they did it, he did not keep silent that the Lord ordered it. For he says, "Bring some of the fish that you have now caught." And who would believe that they did not do it when he commanded? From this, then, the Lord made a breakfast for those seven disciples of his: from the fish, namely, which they had seen laid on the coals, adding to it some of those they had caught, and from the bread which they likewise are said to have seen. The roasted fish is Christ who suffered. He is also the bread that came down from heaven. To him the Church is incorporated, to share in everlasting blessedness. That is why it was said, "Bring some of the fish that you have now caught", so that all of us who carry this hope might know that through that sevenfold number of disciples, by which our whole company can be understood as figured in this place, we share in so great a sacrament and are made partners in the same blessedness. This is the Lord's breakfast with his disciples, with which John concludes his Gospel, though he had many other things to say about Christ, and, I think, great things, in contemplation of great realities. For here the Church as it will be, made up of the good alone, is signified by the catch of a hundred and fifty-three fish; and to those who believe, hope, and love these things, the sharing in so great a blessedness is shown through this breakfast. ### Scripture references - John 21:13: quotation, high confidence - John 21:9–10: quotation, high confidence - John 6:41: allusion, high confidence - John 21:25: allusion, medium confidence ### Translation notes - "Piscis assus, Christus est passus" ("the roasted fish is Christ who suffered") is a play on words in the Latin. ### Citation (SBL) Augustine, Tract. Ev. Jo. 123.2 (PL 35:1965; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-2). ## Tractates on the Gospel of John 123.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-3 - Source: PL 35:1965 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: This is the 'third' appearance counted by days: the day of the resurrection, eight days later, and this day. ### Latin text Hoc jam tertio, inquit, manifestatus est Jesus discipulis suis, cum resurrexisset a mortuis. Quod non ad ipsas demonstrationes, sed ad dies referre debe­ mus (id est primo die, cum surrexit; et post dies octo, quando discipulus Thomas vidit et credidit, et hodie quando hoc de piscibus fecit; post quot autem dies id fecerit, dictum non est): nam ipso primo die non semel visus est, sicut Evangelistarum omnium testimonia collata demonstrant: sed, sicut dictum est, secundum dies numerandæ sunt manifestationes ejus, ut ista sit tertia; prima quippe habenda sit, eademque una propter unum diem, quotiescumque se et quibuscumque, die illo quo resurrexit, ostendit; secunda post dies octo, et hæc tertia, et deinde quo­ ties voluit usque ad diem quadragesimum, quo ascendit in cœlum, quamvis non scripta sint omnia. ### English translation (Claude) "This was now the third time," he says, "that Jesus was manifested to his disciples after he had risen from the dead." We ought to refer this not to the appearances themselves but to the days: that is, on the first day, when he rose; and after eight days, when the disciple Thomas saw and believed; and on this day, when he did this with the fish (but after how many days he did it is not said). For on that first day he was seen more than once, as the testimonies of all the evangelists, when compared, show. But, as has been said, his manifestations are to be counted by days, so that this is the third: for the first is to be reckoned, and reckoned as one because of the one day, however often and to whomever he showed himself on the day on which he rose; the second after eight days; and this the third; and afterwards as often as he willed, up to the fortieth day, on which he ascended into heaven, although not all are written. ### Scripture references - John 21:14: quotation, high confidence - John 20:26: allusion, high confidence - Acts 1:3: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 123.3 (PL 35:1965; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-3). ## Tractates on the Gospel of John 123.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-4 - Source: PL 35:1965–1967 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ asks Peter three times whether he loves him, gives him his sheep to feed, and foretells his martyrdom, by which Peter fulfils his earlier rash promise. ### Latin text « Cum ergo prandissent, dicit Simoni Petro. Simon Joannis, diligis me plus his? Dicit ei: Etiam, Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos. Dicit ei iterum: Simon Joannis, diligis me? Ait illi: Etiam, Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos. Dicit ei tertio: Simon Joan­ nis, amas me? Constristatus est Petrus, quia dixit ei tertio, Amas me? et dicit ei: Domine, tu omnia scis, tu scis quia amo te. Dicit ei: Pasce oves meas. Amen, amen dico tibi; cum esses junior, cingebas te, et ambulabas ubi volebas: cum autem senueris, ex­ tendes manus tuas, et alius te cinget, et ducet quo tu non vis. Hoc autem dixit, significans qua morte clarifi­ caturus esset Deum. » Hunc invenit exitum ille negator, et amator; præsumendo elatus, negando prostratus, flendo purgatus, confitendo probatus, patiendo coro­ natus: hunc invenit exitum, ut pro ejus nomine perfecta dilectione moreretur, cum quo se moriturum perversa festinatione promiserat. Faciat ejus resur­ rectione firmatus, quod immature pollicebatur infir­ mus. Hoc enim oportebat, ut prius Christus pro Petri salute, deinde Petrus pro Christi prædicatione moreretur. Præposterum fuit quod audere coeperat humana temeritas, cum istum disposuisset ordinem veritas. Animam suam se positurum pro Christo Pe­ trus putabat, pro liberatore liberan­ dus; cum Christus venisset animam suam positurus pro suis omnibus, in quibus erat et Petrus; quod ecce jam factum est. Nunc jam firmitas cordis ad suscipiendam mortem pro nomine Domini vera ipso donante sumatur, non falsa nobis errantibus præsu­ matur. Nunc est ut vitæ hujus non metuamus inter­ itum; quia resurgente Domino vitae alterius præcessit exemplum. Nunc est, Petre, ut mortem non timeas; quia vivit quem mortuum dolebas, et quem pro nobis mori carnali amore prohibebas. Ausus es prævenire ductorem, formidasti ejus perse­ cutorem: jam pretio pro te fuso, nunc est ut sequaris emptorem, et sequaris omnino usque ad mortem crucis. Verba ejus audisti, quem jam veracem pro­ basti; passurum te ipse prædixit, qui te prædixerat negaturum. ### English translation (Claude) "So when they had had breakfast, he said to Simon Peter, Simon son of John, do you love me more than these? He said to him, Yes, Lord, you know that I love you. He said to him, Feed my lambs. He said to him again, Simon son of John, do you love me? He said to him, Yes, Lord, you know that I love you. He said to him, Feed my lambs. He said to him the third time, Simon son of John, do you love me? Peter was grieved because he said to him the third time, Do you love me? And he said to him, Lord, you know all things; you know that I love you. He said to him, Feed my sheep. Truly, truly, I say to you, when you were younger, you used to gird yourself and walk where you wished; but when you are old, you will stretch out your hands, and another will gird you and lead you where you do not wish. Now he said this to signify by what death he was to glorify God." This was the end that the denier and lover found: lifted up by presuming, laid low by denying, cleansed by weeping, proved by confessing, crowned by suffering. This end he found: to die with perfected love for the name of him with whom, in perverse haste, he had promised to die. Strengthened by his resurrection, let him do what in his weakness he promised before the time. For it had to be thus: first Christ should die for Peter's salvation, then Peter for the preaching of Christ. What human rashness had begun to dare was out of order, when the Truth had arranged this order. Peter thought he would lay down his life for Christ, the one to be set free for the liberator; whereas Christ had come to lay down his life for all his own, among whom was Peter too; and see, this has now been done. Now let firmness of heart to undergo death for the name of the Lord be taken up, true, by his gift, not presumed, false, by our error. Now is the time for us not to fear the end of this life, because by the Lord's rising the example of the other life has gone before. Now is the time, Peter, for you not to fear death, because he lives whom you mourned as dead, and whom, out of carnal love, you tried to keep from dying for us. You dared to go ahead of your leader; you feared his persecutor. Now that the price has been paid for you, now is the time for you to follow the one who bought you, and to follow him all the way, even to the death of the cross. You have heard the words of him whom you have now proved truthful: he who had foretold that you would deny him has himself foretold that you will suffer. ### Scripture references - John 21:15–19: quotation, high confidence - John 13:37: allusion, high confidence - Matt 16:22: allusion, medium confidence - Matt 26:33–35: allusion, medium confidence - 1 Cor 6:20: echo, medium confidence - Phil 2:8: allusion, medium confidence ### Translation notes - The Latin uses diligis ("love") in the first two questions and amas ("love") in the third, following the Greek agapao and phileo; all are rendered "love", and Augustine says in 123.5 that the two words mean the same. The "death" foretold is Peter's crucifixion. ### Citation (SBL) Augustine, Tract. Ev. Jo. 123.4 (PL 35:1965–1967; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-4). ## Tractates on the Gospel of John 123.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-5 - Source: PL 35:1967–1969 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Feeding Christ's sheep is the duty of love for him, not of self-love; pastors must seek Christ's interests and, like Peter, be ready to die for the flock. ### Latin text Sed prius Dominus quod sciebat interrogat, nec semel, sed iterum ac tertio, utrum Petrus eum dili­ gat; nec aliud toties audit a Petro, quam se diligi; nec aliud toties commendat Petro, quam suas oves pasci. Redditur negationi trinæ trina confessio, ne minus amori lingua serviat quam timori, et plus vocis elicuisse videatur mors imminens, quam vita praesens. Sit amoris officium, pascere dominicum gregem; si fuit timoris indicium, negare pastorem. Qui hoc animo pascunt oves Christi, ut suas velint esse non Christi, se convincuntur amare, non Christum; vel gloriandi, vel dominandi, vel acquirendi cupiditate, non obe­ diendi et subveniendi et Deo placendi charitate. Contra hos ergo vigilat toties inculcata ista vox Christi, quos Apostolus gemuit sua quærere, non quæ Jesu Christi. Nam quid est aliud, Diligis me? pasce oves meas, quam si diceretur, Si me diligis, non te pascere cogita: sed oves meas, sicut meas pasce, non sicut tuas; gloriam meam in eis quære, non tuam; dominium meum, non tuum; lucra mea, non tua; ne sis in eorum societate qui pertinent ad tempora periculosa, seipsos amantes, et cætera quæ huic malorum initio connectuntur? Cum enim dixisset Apostolus, « Erunt enim homines seipsos amantes; » secutus adjunxit, < Amatores pecuniæ, elati, superbi, blasphemi, parentibus non obedientes, ingrati, sce­ lesti, irreligiosi, sine affectione, detractores, inconti­ nentes, immites, sine benignitate, proditores, pro­ caces, caecati, voluptatum amatores magis quam Dei; habentes speciem pietatis, virtutem autem ejus abne­ gantes ». Hæc omnia mala ab eo velut fonte manant, quod primum posuit, seipsos amantes. Merito dicitur Petro, Diligis me? et respondet, Amo te; eique refertur, Pasce agnos meos: et hoc iterum, hoc tertio. Ubi etiam demonstratur unum atque idem esse amorem et dilectionem: nam etiam Dominus novis­ sime non ait, Diligis me; sed, Amas me? Non ergo nos, sed ipsum amemus; et in pascendis ovibus ejus ea quæ sunt ejus, non ea quæ sunt nostra quaeramus. Nescio quo enim inexplicabili modo, quisquis seipsum, non Deum amat, non se amat; et quisquis Deum, non seipsum amat, ipse se amat. Qui enim non potest vivere de se, moritur utique amando se: non ergo se amat, qui ne vivat se amat. Cum vero ille diligitur de quo vivitur, non se diligendo magis diligit, qui propterea non se diligit, ut eum diligat de quo vivit. Non sint ergo seipsos amantes qui pascunt oves Christi, ne tan­ quam suas, sed tanquam ipsius eas pascant; et velint ex illis sua lucra conquirere, sicut amatores pecuniæ; vel eis dominari, sicut elati; vel gloriari de honori­ bus quos ab eis sumunt, sicut superbi; vel in tantum progredi ut etiam hæreses faciant, sicut blasphemi: nec cedant sanctis patribus, sicut parentibus non obe­ dientes; et eis qui illos corrigere volunt quia perire nolunt, mala pro bonis reddant, sicut ingrati: inter­ ficiant animas et suas et alienas, sicut scelesti; ma­ terna Ecclesiae viscera dissipent, sicut irreligiosi; non compatiantur infirmis, sicut sine affectione; famam sanctorum maculare conentur, sicut detractores; cupi­ ditates pessimas non refrenent, sicut incontinentes; exerceant lites, sicut immites; nesciant subvenire, sicut sine benignitate; indicent inimicis piorum quae occultanda cognoverint, sicut proditores; humanam verecundiam inverecunda exagitatione perturbent, sicut procaces; non intelligant neque quæ loquuntur, neque de quibus affirmant, sicut cæcati; lætitias carnales spiritualibus gaudiis anteponant, sicut voluptatum amatores magis quam Dei. Hæc enim atque hujusmodi vitia, sive uni homini accidant om­ nia, sive his alia, illis alia dominentur, ex illa radice quodammodo pullulant, cum sunt homines seipsos amantes. Quod vitium maxime cavendum est eis qui pascunt oves Christi, ne sua quærant, non quæ Jesu Christi; et in usus cupiditatum suarum conferant, pro quibus sanguis fusus est Christi. Cujus amor in eo qui pascit oves ejus, in tam magnum debet spiri­ tualem crescere ardorem, ut vincat etiam mortis natu­ ralem timorem, quo mori nolumus, et quando cum Christo vivere volumus. Nam et apostolus Paulus dicit se habere concupiscentiam dissolvi et esse cum Christo: ingemiscit tamen gravatus, et non vult exspoliari, sed supervestiri, ut absorbeatur mortale a vita. Et huic Dominus dilectori suo, Cum senueris, inquit, extendes manus tuas, et alius te cinget, et ducet quo tu non vis. Hoc enim ei dixit, significans qua morte clarificaturus erat Deum. Extendes, inquit, manus tuas, hoc est crucifi­ geris. Ad hoc autem ut venias, alius te cinget, et ducet, non quo vis, sed quo non vis. Prius dixit quod fieret, et deinde quomodo fieret. Non enim crucifixus, sed utique crucifigendus quo nollet est ductus: nam cru­ cifixus non quo nolebat abiit, sed potius quo volebat. Solutus quippe a corpore volebat esse cum Christo, sed si fieri posset, præter mortis molestiam vitam concupiscebat æternam: ad quam molestiam nolens ductus est, sed ab ea volens eductus est: nolens ad eam venit, sed volens eam vicit; et reliquit hunc in­ firmitatis affectum quo nemo vult mori, usque adeo naturalem, ut eum beato Petro nec senectus auferre potuerit, cui dictum est, Cum senueris, duceris quo non vis. Propter nos consolandos hunc etiam in se transfiguravit ipse Salvator, dicens, Pater, si fieri potest, transeat a me calix iste: qui utique mori venerat, nec habebat mortis necessitatem, sed voluntatem, potestate positurus animam suam, et rursus eam potestate sumpturus. Sed molestia quantacumque sit mortis, debet eam vincere vis amoris, quo amatur ille qui cum sit vita nostra, etiam mortem voluit perferre pro nobis. Nam si nulla esset mortis vel parva molestia, non esset tam magna martyrum gloria. Sed si pastor bonus qui posuit animam suam pro ovibus suis, ex ipsis ovibus tam multos sibi martyres fecit; quanto magis debent usque ad mortem pro veritate certare, et usque ad sangui­ nem adversus peccatum, quibus oves ipsas pascendas, hoc est, docendas regendasque committit? Ac per hoc præcedente passionis ejus exemplo, quis non videat magis debere imitando pastori hærere pastores, si eum multae etiam imitatæ sunt oves, sub quo pastore uno in grege uno, et pastores ipsi sunt oves? Omnes quippe fecit suas oves, pro quibus est omnibus passus; quia et ipse ut pro omnibus pateretur, ovis est factus. ### English translation (Claude) But first the Lord asks what he knew, and not once but a second and a third time, whether Peter loves him; and so many times he hears nothing else from Peter than that he is loved; and so many times he commends nothing else to Peter than that his sheep be fed. A threefold confession is given back for the threefold denial, so that the tongue might not serve love less than it served fear, and imminent death might not seem to have drawn more from his voice than present life did. Let it be the office of love to feed the Lord's flock, if it was the mark of fear to deny the shepherd. Those who feed Christ's sheep with the intention of wanting them to be their own and not Christ's are convicted of loving themselves, not Christ, from the desire of glory or of domination or of gain, not from the love of obeying and helping and pleasing God. Against these, then, keeps watch this word of Christ, pressed home so many times: those whom the apostle laments as seeking their own interests, not those of Jesus Christ. For what else is "Do you love me? Feed my sheep" than if it were said, "If you love me, do not think of feeding yourself, but feed my sheep as mine, not as yours; seek my glory in them, not yours; my dominion, not yours; my gain, not yours; lest you be in the company of those who belong to the perilous times, lovers of themselves, and the rest that is joined to this beginning of evils"? For when the apostle had said, "For men will be lovers of themselves", he went on to add, "lovers of money, conceited, proud, blasphemers, disobedient to parents, ungrateful, wicked, irreligious, without affection, slanderers, without self-control, savage, without kindness, traitors, reckless, blinded, lovers of pleasure rather than lovers of God, having the appearance of godliness but denying its power." All these evils flow, as from a fountain, from the one he put first, "lovers of themselves". Rightly, then, it is said to Peter, "Do you love me?", and he answers, "I love you", and he is told, "Feed my lambs"; and this a second time, and this a third. Here it is also shown that love (amor) and love (dilectio) are one and the same; for the Lord too, the last time, did not say "Diligis me?" but "Amas me?" So let us love not ourselves but him; and in feeding his sheep let us seek the things that are his, not the things that are ours. For in some inexplicable way, whoever loves himself and not God does not love himself; and whoever loves God and not himself does love himself. For one who cannot live from himself certainly dies by loving himself; so he does not love himself who loves himself so as not to live. But when he is loved from whom one lives, one loves oneself the more by not loving oneself, not loving oneself precisely in order to love him from whom one lives. Let those, then, who feed Christ's sheep not be lovers of themselves, so that they feed them not as their own but as his; and not wish to acquire their own gains from them, as lovers of money; or to dominate them, as the conceited; or to glory in the honours they receive from them, as the proud; or to go so far as even to make heresies, as blasphemers; and let them not refuse to yield to the holy fathers, as those disobedient to parents; nor return evil for good to those who wish to correct them because they do not want them to perish, as the ungrateful; nor kill souls, both their own and others', as the wicked; nor tear apart the motherly womb of the Church, as the irreligious; nor fail to have compassion on the weak, as those without affection; nor try to stain the reputation of the saints, as slanderers; nor fail to restrain their worst desires, as those without self-control; nor carry on lawsuits, as the savage; nor be ignorant of how to help, as those without kindness; nor reveal to the enemies of the godly what they know should be kept hidden, as traitors; nor disturb human modesty with shameless harassment, as the reckless; nor fail to understand either what they say or what they affirm, as the blinded; nor put carnal pleasures before spiritual joys, as lovers of pleasure rather than of God. For these and suchlike vices, whether they all happen to one man, or some rule over some men and others over others, spring in a way from that root, when men are lovers of themselves. This vice must be guarded against above all by those who feed Christ's sheep, lest they seek their own interests, not those of Jesus Christ, and turn to the uses of their own desires those for whom the blood of Christ was shed. Love for him, in one who feeds his sheep, ought to grow into so great a spiritual ardour that it overcomes even the natural fear of death, by which we do not want to die even when we want to live with Christ. For the apostle Paul too says that he has the desire to depart and be with Christ; yet he groans, being burdened, and does not wish to be unclothed but to be further clothed, so that what is mortal may be swallowed up by life. And to this lover of his the Lord said, "When you are old, you will stretch out your hands, and another will gird you and lead you where you do not wish." For he said this to him to signify by what death he was to glorify God. "You will stretch out your hands," he says, that is, you will be crucified. But to come to this, "another will gird you and lead you", not where you wish but where you do not wish. First he said what would happen, and then how it would happen. For it was not when crucified, but when about to be crucified, that he was led where he did not wish; for once crucified he went not where he did not wish but rather where he wished. For, released from the body, he wished to be with Christ; but, if it could be, he desired eternal life without the distress of death. To that distress he was led unwilling, but from it he was led out willing; unwilling he came to it, but willing he overcame it; and he left behind this feeling of weakness by which no one wants to die, a feeling so natural that not even old age could take it from blessed Peter, to whom it was said, "When you are old, you will be led where you do not wish." For our comfort the Saviour himself transfigured this too into himself, saying, "Father, if it is possible, let this cup pass from me"; he who certainly had come to die, and had not the necessity of death but the will, being about to lay down his life by his power and to take it up again by his power. But however great the distress of death, the force of love ought to overcome it, the love with which he is loved who, though he is our life, willed even to endure death for us. For if there were no distress in death, or little, the glory of the martyrs would not be so great. But if the good shepherd, who laid down his life for his sheep, made so many martyrs for himself out of those very sheep, how much more ought those to strive for the truth even to death, and against sin even to blood, to whom he entrusts those sheep to be fed, that is, to be taught and ruled? And so, with the example of his passion going before, who does not see that shepherds ought to cling the more to the shepherd by imitating him, when many sheep too have imitated him, under whom, the one shepherd in one flock, the shepherds themselves too are sheep? For he made all those his sheep for all of whom he suffered; since he himself too, in order to suffer for all, became a sheep. ### Scripture references - John 21:15–17: allusion, high confidence - Phil 2:21: quotation, high confidence - 2 Tim 3:1–5: quotation, high confidence - Phil 1:23: quotation, high confidence - 2 Cor 5:4: quotation, high confidence - John 21:18–19: quotation, high confidence - Matt 26:39: quotation, high confidence - John 10:18: allusion, high confidence - John 10:11: allusion, high confidence - Heb 12:4: allusion, high confidence - John 10:16: allusion, high confidence - Isa 53:7: echo, medium confidence ### Translation notes - The list of vices is 2 Tim 3:2–5 in Augustine's Latin. Augustine's equation of amor and dilectio answers those who distinguished the two verbs in John 21:15–17. ### Citation (SBL) Augustine, Tract. Ev. Jo. 123.5 (PL 35:1967–1969; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/123-1/#p-123-5). ## Tractates on the Gospel of John 124.1 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-1 - Source: PL 35:1969 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine asks why Peter is told 'Follow me' while John is to 'remain until I come', noting that John himself denies that Jesus said he would not die. ### Latin text Non parva quæstio est, cur apostolo Petro, quando se tertio manifestavit discipulis, dixerit Dominus, Sequere me; de apostolo autem Joanne, Sic eum volo manere donec veniam; quid ad te? Huic quæ­ stioni, quantum Dominus ipse donaverit, sive per­ tractandæ, sive solvendae sermonem novissimum hu­ jus operis impendimus. Cum ergo prænuntiasset Dominus Petro, qua morte clarificaturus esset Deum, dicit ei: Sequere me. Conversus Petrus vidit illum disci­ pulum quem diligebat Jesus, sequentem: qui et recubuit in cæna super pectus ejus, et dixit, Domine, quis est qui tradet te? Hunc ergo cum vidisset Petrus, dicit Jesu; Domine, hic autem quid? Dicit ei Jesus: Sic eum volo manere donec veniam; quid ad te? Tu me sequere. Exiit ergo sermo iste inter fratres, quia discipulus ille non moritur. Et non dixit ei Jesus, Non moritur; sed, Sic eum volo manere donec veniam; quid ad te? Ecce quousque in hoc Evangelio extenditur quæstio, quæ sua profunditate non mediocriter mentem scrutantis exercet. Cur enim dicitur Petro, Sequere me, nec dicitur caeteris qui simul aderant? Et profecto eum sicut magistrum discipuli sequebantur. Sed si ad passionem intelligendum est, numquid solus pro chri­ stiana veritate passus est Petrus? Nonne ibi erat in illis septem alius filius Zebedaei frater Joannis, qui post ejus ascensionem, ab Herode manifestatur occi­ sus? Verum aliquis dixerit, quoniam Ja­ cobus non est crucifixus, merito dictum esse Petro, Sequere me, qui non solum mortem, sed etiam mor­ tem crucis, sicut Christus, expertus est. Sit hoc, si nihil aliud quod sit convenientius potuerit inveniri. Cur ergo de Joanne dictum est, Sic eum volo manere donec veniam; quid ad te? et repetitum est, Tu me se­ quere; tanquam ille ideo non sequeretur, quoniam eum manere voluit donec veniat? Quis facile aliud dictum esse credat, quam quod fratres crediderant qui tunc erant, eo quod scilicet non esset discipulus ille moriturus, sed donec Jesus veniret, ista maneret in vita? Sed hanc opinionem Joannes ipse abstulit, non hoc dixisse Dominum aperta contradictione de­ clarans. Cur enim subjungeret, Non dixit Jesus, Non moritur, nisi ne hominum cordibus quod falsum fue­ rat inhæreret? ### English translation (Claude) It is no small question why, when he manifested himself to the disciples for the third time, the Lord said to the apostle Peter, "Follow me", but of the apostle John, "So I will him to remain until I come; what is that to you?" To this question, whether it is to be treated or solved, we devote the last sermon of this work, as far as the Lord himself grants. When, then, the Lord had foretold to Peter by what death he would glorify God, he said to him, "Follow me. Peter turned and saw the disciple whom Jesus loved following, who also had reclined on his breast at the supper and said, Lord, who is it that will betray you? So when Peter saw him, he said to Jesus, Lord, and what about this man? Jesus said to him, So I will him to remain until I come; what is that to you? You follow me. So this saying went out among the brothers, that that disciple would not die. Yet Jesus did not say to him, He will not die, but, So I will him to remain until I come; what is that to you?" See how far the question extends in this Gospel, a question which by its depth exercises not a little the mind of one who searches into it. For why is it said to Peter, "Follow me", and not said to the others who were there with him? And certainly the disciples were following him as their master. But if it is to be understood of suffering, was Peter the only one who suffered for the Christian truth? Was not the other son of Zebedee, John's brother, there among those seven, he who after his ascension is shown to have been killed by Herod? But someone may say that, since James was not crucified, "Follow me" was rightly said to Peter, who underwent not only death but, like Christ, the death of the cross. Let it be so, if nothing else more fitting can be found. Why, then, was it said of John, "So I will him to remain until I come; what is that to you?", and repeated, "You follow me", as though he would not follow for the reason that he willed him to remain until he came? Who would easily believe that anything else was said than what the brothers who were then living believed, namely, that that disciple would not die, but would remain in this life until Jesus came? But John himself removed this opinion, declaring by plain contradiction that the Lord had not said this. For why should he add, "Jesus did not say, He will not die", unless so that what was false should not cling to men's hearts? ### Scripture references - John 21:19–23: quotation, high confidence - John 13:23–25: allusion, high confidence - Acts 12:2: allusion, high confidence ### Translation notes - In Augustine's Latin, "Sic eum volo manere donec veniam" ("So I will him to remain until I come"); the Greek has "If I will". ### Citation (SBL) Augustine, Tract. Ev. Jo. 124.1 (PL 35:1969; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-1). ## Tractates on the Gospel of John 124.2 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-2 - Source: PL 35:1969–1971 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine reports the belief that John sleeps alive in his tomb at Ephesus, where the earth seems to breathe, and declines to argue against it. ### Latin text Sed cui placet, adhuc resistat; et dicat verum esse quod ait Joannes, non dixisse Dominum quod discipulus ille non moritur, sed hoc tamen significa­ tum esse talibus verbis, qualia eum dixisse narravit; et asserat apostolum Joannem vivere, atque in illo sepulcro ejus quod est apud Ephesum, dormire eum potius quam mortuum jacere contendat. Assumat in argumentum, quod illic terra sensim scatere, et quasi ebullire perhibetur; atque hoc ejus anhelitu fieri, sive constanter sive pertinaciter asseveret. Non enim pos­ sunt deesse qui credant, si non desunt qui etiam Moysen asserant vivere: quia scriptum est ejus se­ pulcrum non inveniri, et apparuit cum Domino in monte, ubi et Elias fuit, quem mortuum legimus non esse, sed raptum. Quasi Moysi corpus non potuerit alicubi sic abscondi, ut prorsus homines lateret ubi esset, atque inde ad horam divinitus excitari, quando cum Christo Elias et ipse sunt visi: sicut ad horam multa sanctorum corpora surrexerunt, quando passus est Christus, et post ejus resurrectionem apparuerunt multis in sancta, sicut scriptum est, civitate. Sed tamen, ut dicere coeperam, si quidam Moysen mortuum negant, quem Scriptura ipsa, ubi sepulcrum ejus nusquam inveniri legimus, mortuum tamen esse sine ulla ambiguitate testatur; quanto magis Joannes ex istorum occasione verbo­ rum ubi Dominus ait, Sic eum volo manere donec venio, creditur vivus dormire sub terra? Quem tra­ dunt etiam (quod in quibusdam Scripturis quamvis apocryphis reperitur), quando sibi fieri jussit sepul­ crum, incolumem fuisse præsentem; eoque effosso et diligentissime præparato, ibi se tanquam in lectulo collocasse, statimque eum esse defunctum: ut autem isti putant, qui hæc verba Domini sic intelligunt, non defunctum, sed defuncto similem cubuisse; et cum mortuus putaretur, sepultum fuisse dormientem; et donec Christus veniat sic manere, suamque vitam scaturigine pulveris indicare: qui pulvis creditur, ut ab imo ad superficiem tumuli ascendat, flatu quie­ scentis impelli. Huic opinioni supervacaneum existi­ mo reluctari. Viderint enim qui locum sciunt, utrum hoc ibi faciat vel patiatur terra quod dicitur; quia et revera non a levibus hominibus id audivimus. ### English translation (Claude) But let anyone who likes still resist, and say that what John says is true, that the Lord did not say that that disciple would not die, but that this was nevertheless signified by such words as he related that he said; and let him assert that the apostle John is alive, and contend that in that tomb of his which is at Ephesus he is sleeping rather than lying dead. Let him take as proof that the earth there is reported to well up little by little and, as it were, to bubble; and let him assert, whether steadfastly or stubbornly, that this is caused by his breathing. For there cannot fail to be some who believe this, if there are not lacking those who assert that Moses too is alive, because it is written that his tomb is not found, and he appeared with the Lord on the mountain, where Elijah also was, of whom we read that he did not die but was taken up. As though the body of Moses could not have been so hidden somewhere that where it was was entirely concealed from men, and raised from there by God for the hour when he and Elijah were seen with Christ; just as for the hour many bodies of the saints rose when Christ suffered, and after his resurrection appeared to many in the holy city, as it is written. But yet, as I had begun to say, if some deny that Moses died, whom Scripture itself, where we read that his tomb was nowhere found, nevertheless testifies without any ambiguity to have died, how much more is John, on the occasion of these words in which the Lord says, "So I will him to remain until I come", believed to be sleeping alive under the earth? They even relate (and this is found in certain writings, though apocryphal) that when he ordered a tomb to be made for himself, he was present in good health; and when it had been dug and very carefully prepared, he laid himself in it as on a bed, and at once died; but, as those think who understand these words of the Lord in this way, he did not die, but lay down like one dead; and when he was thought to be dead, he was buried sleeping; and he remains so until Christ comes, and shows that he is alive by the bubbling up of the dust; which dust is believed to be driven by the breath of the one resting there, so that it rises from the bottom to the surface of the grave. I think it superfluous to contend against this opinion. Let those who know the place see whether the earth there does or undergoes what is said; for indeed we have heard it from men who are not frivolous. ### Scripture references - Deut 34:5–6: allusion, high confidence - Matt 17:3: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - Matt 27:52–53: allusion, high confidence - John 21:22: quotation, high confidence ### Extrabiblical texts - Acts John (Acts of John): allusion, medium confidence ### Translation notes - The "apocryphal writings" are the Acts of John, which narrate John's lying down in a grave he had dug. Moses' unknown grave: Deut 34:5–6; Elijah taken up: 2 Kgs 2:11. ### Citation (SBL) Augustine, Tract. Ev. Jo. 124.2 (PL 35:1969–1971; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-2). ## Tractates on the Gospel of John 124.3 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-3 - Source: PL 35:1971 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Even if the story about John's tomb were true it would not solve the question, and more probably John died like others; the question of Christ's words remains. ### Latin text Interim cedamus opinioni, quam certis docu­ mentis refellere non valemus, ne rursus aliud quod a nobis quæratur exsurgat, Cur super humatum mor­ tuum ipsa humus quodammodo vivere ac spirare vi­ deatur. Sed numquid hinc tanta ista solvitur quaestio, si magno miraculo, qualia potest facere Omnipotens, tamdiu vivum corpus in sopore sub terra est, donec veniat terminus sæculi? Quin imo fit amplior et diffi­ cilior, cur discipulo Jesus, quem diligebat præ cae­ teris, in tantum ut super pectus ejus discumbere mereretur, pro magno munere longum in corpore do­ taverit somnum: cum beatum Petrum per ingentem martyrii gloriam, ab onere ipsius corporis solverit, eique concesserit quod apostolus Paulus se concu­ pisse dixit, et scripsit, Dissolvi et esse cum Christo. Si autem quod magis creditur, ideo sanctus Joannes ait, non dixisse Dominum, Non mo­ ritur, ne illis verbis quæ dixit, hoc voluisse intelligi putaretur; corpusque ejus in sepulcro ejus exanime sicut aliorum mortuorum jacet: restat ut si vere ibi fit quod sparsit fama de terra, quae subinde ablata succrescit, aut ideo fiat ut eo modo commendetur pretiosa mors ejus, quoniam non eam commendat martyrium (non enim eum pro fide Christi persecutor occidit), aut propter aliquid aliud quod nos latet. Manet tamen quæstio cur dixerit Dominus de homine morituro, Sic eum volo manere donec veniam. ### English translation (Claude) Meanwhile let us give way to an opinion which we cannot refute by sure evidence, lest another question again be raised and put to us: why the very soil over a buried dead man should seem in a way to live and breathe. But is so great a question solved by this, if by a great miracle, such as the Almighty can work, a living body lies in sleep under the earth for so long, until the end of the age comes? On the contrary, it becomes larger and more difficult: why Jesus should have endowed the disciple whom he loved beyond the rest, so much that he was worthy to recline on his breast, with a long sleep in the body as a great gift, when he released blessed Peter from the burden of that very body through the great glory of martyrdom, and granted him what the apostle Paul said and wrote that he desired: "to depart and be with Christ." But if, as is more widely believed, holy John said that the Lord did not say, "He will not die", so that he should not be thought to have meant this by the words he did say, and his body lies lifeless in his tomb like those of other dead men, it remains that, if what rumour has spread about the earth there is really true, that it grows again whenever it is taken away, either this happens so that his precious death may be commended in this way, since martyrdom does not commend it (for no persecutor killed him for the faith of Christ), or for some other reason hidden from us. Yet the question remains why the Lord said of a man who was going to die, "So I will him to remain until I come." ### Scripture references - John 13:23: allusion, high confidence - Phil 1:23: quotation, high confidence - Ps 116:15 (115:6 LXX): echo, medium confidence - John 21:22: quotation, high confidence ### Translation notes - "His precious death" echoes Ps 116:15 (115:15 Vulg.), "Precious in the sight of the Lord is the death of his saints." ### Citation (SBL) Augustine, Tract. Ev. Jo. 124.3 (PL 35:1971; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-3). ## Tractates on the Gospel of John 124.4 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-4 - Source: PL 35:1971 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Augustine poses the puzzle that Peter loved Christ more, while Christ loved John more. ### Latin text Illud etiam in his duobus apostolis Petro et Joanne quem non moveat ad quærendum, cur Joan­ nem plus dilexerit Dominus, cum ipsum Dominum plus dilexerit Petrus? Ubicumque enim se comme­ morat Joannes, ut nomine suo tacito ipse possit intel­ ligi, hoc addit quod eum diligebat Jesus, quasi solum diligeret, ut hoc signo discerneretur a cæteris, quos utique omnes diligebat: quid ergo, nisi amplius se dilectum, cum hoc diceret, volebat intelligi? quod absit ut mendaciter diceret. Quod autem majus dare potuit Jesus majoris erga eum suae dilectionis indicium, quam ut homo cum cæteris condiscipulis suis socius tantæ salutis, solus tamen discubuerit super pectus ipsius Salvatoris? Porro quod apostolus Petrus plus aliis dilexit Christum, possunt quidem docu­ menta multa proferri: sed ut longe in alia non ea­ mus, ipsius tertiæ manifestationis Domini paulo supe­ riore lectione, quæ istam præcedit, satis evidenter apparet, ubi interrogans eum, dixit, Diligis me plus his? Quod utique sciebat, et tamen interrogabat, ut etiam nos qui legimus Evangelium, amorem Petri erga Dominum, et illo interrogante et isto respon­ dente nossemus. Quod autem in eo quod respondit Petrus, Amo te, non addidit, plus his, hoc respondit quod de seipso sciebat. Non enim quantum ab alio quolibet diligeretur scire poterat, qui cor alterius videre non poterat. Sed tamen superioribus verbis dicendo, Etiam, Domine, tu scis, satis et ipse declaravit, scientem Dominum interro­ gasse quod interrogavit. Sciebat igitur Dominus non solum quod diligeret, verum etiam quod plus illis eum diligeret Petrus. Et tamen si proponamus quae­ rentes, quis duorum sit melior, utrum qui plus, an qui minus diligit Christum; quis dubitabit respondere, eum qui plus diligit esse meliorem? Item si propo­ namus quis duorum sit melior, utrum quem minus, an quem plus diligit Christus; eum qui plus diligitur a Christo, meliorem procul dubio respondebimus. In illa ergo comparatione quam prius posui, Petrus Joanni; in hac vero altera, Joannes anteponitur Pe­ tro. Proinde tertiam sic proponimus: quis est duo­ rum discipulorum melior, qui minus quam condisci­ pulus ejus diligit Christum, et plus quam condisci­ pulus ejus diligitur a Christo? an ille quem minus quam condiscipulum ejus diligit Christus, cum plus ipse quam suus condiscipulus diligat Christum? Hic plane cunctatur responsio, et augetur quæstio. Quan­ tum autem ipse sapio, meliorem qui plus diligit Chri­ stum, feliciorem vero quem plus diligit Christus, facile responderem; si justitiam Liberatoris nostri minus eum diligentis a quo plus diligitur, et eum plus a quo minus diligitur, quemadmodum defenderem, pervi­ derem. ### English translation (Claude) Who, too, would not be moved to ask concerning these two apostles, Peter and John, why the Lord loved John more, when Peter loved the Lord himself more? For wherever John mentions himself, so that he may be understood without his name being given, he adds that Jesus loved him, as though he loved him alone, so that he might be distinguished by this mark from the others, all of whom he certainly loved. What, then, did he wish to be understood when he said this, but that he was loved more? Far be it that he should say it falsely. And what greater sign of his greater love toward him could Jesus give than that a man, a companion with his other fellow disciples in so great a salvation, should alone recline on the breast of the Saviour himself? Many proofs can indeed be brought forward that the apostle Peter loved Christ more than the others; but, not to wander far into other passages, it appears plainly enough from the lesson of the Lord's third manifestation a little earlier, which precedes this one, where, asking him, he said, "Do you love me more than these?" He certainly knew this, and yet he asked, so that we too who read the Gospel might know Peter's love toward the Lord, through the one asking and the other answering. And when Peter, in answering, said, "I love you", and did not add "more than these", he answered what he knew of himself. For he could not know how much the Lord was loved by anyone else, since he could not see another's heart. But by saying in the earlier words, "Yes, Lord, you know", he himself declared clearly enough that the Lord knew what he asked when he asked it. So the Lord knew not only that Peter loved him but also that he loved him more than they did. And yet, if we put the question which of two is better, the one who loves Christ more or the one who loves him less, who will hesitate to answer that the one who loves more is better? Likewise, if we put the question which of two is better, the one whom Christ loves less or the one whom he loves more, we shall answer without doubt that the one who is loved more by Christ is better. So in the first comparison that I set out, Peter is preferred to John, but in this second one John to Peter. Accordingly we put a third question thus: which of two disciples is better, the one who loves Christ less than his fellow disciple does and is loved by Christ more than his fellow disciple is, or the one whom Christ loves less than his fellow disciple, though he himself loves Christ more than his fellow disciple does? Here plainly the answer hesitates and the question grows. As far as I myself understand, I would readily answer that the one who loves Christ more is better, but the one whom Christ loves more is happier, if I could see how to defend the justice of our Liberator in loving less the one by whom he is loved more, and loving more the one by whom he is loved less. ### Scripture references - John 13:23: allusion, high confidence - John 21:15: quotation, high confidence - John 21:17: allusion, high confidence ### Citation (SBL) Augustine, Tract. Ev. Jo. 124.4 (PL 35:1971; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-4). ## Tractates on the Gospel of John 124.5 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-5 - Source: PL 35:1971–1975 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter, who bore the person of the Church, figures the present life of faith, action, and suffering, which follows Christ; John figures the future life of contemplation, which waits for his coming. ### Latin text Aggrediar igitur in ejus manifesta misericordia, cujus est occulta justitia, de solvenda quaestione tam ingenti, pro viribus quas ipse donaverit, disputare: hucusque enim proposita est, non exposita. Expo­ nendæ vero ejus hoc sit exordium; ut meminerimus in hoc corruptibili corpore quod aggravat animam, vitam nos miseram vivere. Sed qui jam redempti per Mediatorem sumus, et Spiritum sanctum pignus accepimus, beatam vitam in spe ha­ bemus, etsi re ipsa nondum tenemus. Spes autem quæ videtur, non est spes: quod enim videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus. In malis autem quæ quisque patitur, non in bonis quibus fruitur, opus est patientia. Hanc itaque vitam de qua scriptum est, Numquid non tentatio est vita humana super terram? in qua quotidie clamamus ad Dominum, Libera nos a malo, co­ gitur homo tolerare etiam remissis peccatis: quamvis ut in eam veniret miseriam, primum fuerit causa pec­ catum. Productior est enim poena quam culpa; ne parva putaretur culpa, si cum illa finiretur et pœna. Ac per hoc vel ad demonstrationem debitæ miseriæ, vel ad emendationem labilis vitæ, vel ad exercitatio­ nem necessariæ patientiæ, temporaliter hominem de­ tinet pœna, et quem jam ad damnationem sempiter­ nam reum non detinet culpa. Hæc est istorum dierum, quos in hac mortalitate agimus malos, quamvis in ea diligamus videre dies bonos, nenda quidem, sed non reprehendenda conditio. Venit enim de ira Dei justa, de qua Scriptura loquens, Homo, inquit, natus ex muliere, brevis vitœ, et plenus iræ: cum ira Dei non sit ut hominis, id est perturbatio concitati animi, sed tranquilla justi supplicii constitu­ tio. In hac ira sua Deus non continens, sicut scriptum est, miserationes suas, præter alia solatia miserorum quæ generi humano præbere non cessat, in plenitudine temporis, quo ipse sciebat hoc esse faciendum, misit Filium suum unigenitum, per quem creavit universa, ut manens Deus fieret homo, et esset mediator Dei et hominum homo Christus Jesus: in quem credentes, per lavacrum regenerationis soluto reatu omnium pecca­ torum, et originalis videlicet quod generatio trahit, contra quam maxime regeneratio est instituta, et cæ­ terorum quæ male agendo contracta sunt, liberaren­ tur a damnatione perpetua, et viverent in fide et spe et charitate, peregrinantes in hoc sæculo, atque in ejus tentationibus laboriosis et periculosis, consola­ tionibus autem Dei et corporalibus et spiritualibus am­ bularent ad conspectum ejus, viam tenentes, quod eis factus est Christus. Et quia in ipso quoque ambu­ lantes non sunt sine peccatis, quæ de hujus vitæ in­ firmitate subrepunt, dedit eleemosynarum remedia salutaria, quibus eorum adjuvaretur oratio, ubi eos dicere docuit, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Hoc agit Ecclesia spe beata in hac vita ærumnosa: cujus Ec­ clesiæ Petrus apostolus, propter Apostolatus sui pri­ matum, gerebat figurata generalitate personam. Quod enim ad ipsum proprie pertinet, natura unus homo erat, gratia unus christianus, abundantiore gratia unus idemque primus apostolus: sed quando ei di­ ctum est, Tibi dabo claves regni cælorum, et quod­ cumque ligaveris super terram, erit ligatum et in cœlis; et quodcumque solveris super terram, erit solutum et in cœlis, universam significabat Ecclesiam, quæ in hoc sæculo diversis tentationibus velut imbribus, flumi­ nibus, tempestatibus quatitur, et non cadit, quoniam fundata est super petram, unde Petrus nomen acce­ pit. Non enim a Petro petra, sed Petrus a petra; sicut non Christus a christiano, sed christianus a Christo vocatur. Ideo quippe ait Dominus, Super hanc petram ædificabo Ecclesiam meam, quia dixerat Petrus, Tu es Christus Filius Dei vivi. Super hanc ergo, inquit, petram quam confessus es, ædificabo Ecclesiam meam. Petra enim erat Christus: super quod fundamentum etiam ipse ædificatus est Petrus. Fundamentum quippe aliud nemo potest ponere præter id quod positum est, quod est Christus Jesus. Ecclesia ergo quæ fundatur in Christo, claves ab eo regni coelorum accepit in Petro, id est potestatem ligandi solvendique peccata. Quod est enim per proprietatem in Christo Ecclesia, hoc est per significationem Petrus in petra; qua significa­ tione intelligitur Christus petra, Petrus Ecclesia. Hæc igitur Ecclesia quam significabat Petrus, quamdiu de­ git in malis, amando et sequendo Christum liberatur a malis. Magis autem sequitur in eis qui certant pro veritate usque ad mortem. Sed universitati dicitur, Sequere me, pro qua universitate passus est Christus: de quo dicit idem Petrus, Christus pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia ejus. Ecce propter quod ei dictum est, Sequere me. Est autem alia vita immortalis, quæ non est in malis: ibi facie ad faciem videbimus, quod hic per speculum et in ænigmate videtur, quando multum in conspicienda veritate proficitur. Duas itaque vitas sibi divinitus prædicatas et com­ mendatas norit Ecclesia, quarum est una in fide, altera in specie; una in tempore peregrinationis, altera in æternitate mansionis; una in labore, altera in re­ quie; una in via, altera in patria; una in opere ac­ tionis, altera in mercede contemplationis; una declinat a malo et facit bonum, altera nullum habet a quo declinet malum, et magnum habet quo fruatur bonum; una cum hoste pugnat, altera sine hoste regnat; una fortis est in adversis, altera nihil sentit adversi; una carnales libidines frenat, altera spiritua­ libus delectationibus vacat; una est vincendi cura sol­ licita, altera victoriæ pace secura; una in tentationibus adjuvatur, altera sine ulla tentatione in ipso ad­ jutore lætatur; una subvenit indigenti, altera ibi est ubi nullum invenit indigentem; una aliena peccata ut sua sibi ignoscantur ignoscit, altera nec patitur quod ignoscat, nec facit quod sibi poscat ignosci; una fla­ gellatur malis, ne extollatur in bonis, altera tanta plenitudine gratiæ caret omni malo, ut sine ulla ten­ tatione superbiæ cohæreat summo bono; una bona et mala discernit, altera quæ sola bona sunt cernit: ergo una bona est, sed adhuc misera; altera melior et beata. Ista significata est per apostolum Petrum, illa per Joannem. Tota hic agitur ista usque in hujus sæ­ culi finem, et illic invenit finem: differtur illa com­ plenda post hujus sæculi finem, sed in futuro sæculo non habet finem. Ideo dicitur huic, Sequere me: de illo autem, Sic eum volo manere donec veniam; quid ad te? Tu me sequere. Quid enim est hoc? Quantum sapio, quantum capio, quid est hoc, nisi, Tu me se­ quere per imitationem perferendi temporalia mala; ille maneat donec sempiterna venio redditurus bona? Quod apertius ita dici potest: Perfecta me sequatur actio, informata meæ passionis exemplo; inchoata vero contemplatio maneat donec venio, perficienda cum venero. Sequitur enim Christum, perveniens usque ad mortem pia plenitudo patientiæ: manet au­ tem donec veniat Christus, tunc manifestanda pleni­ tudo scientiæ. Hic quippe tolerantur mala hujus mundi in terra morientium, ibi videbuntur bona Domini in terra viventium. Quod enim ait, Volo eum manere donec veniam, non sic intelligendum est quasi dixerit, remanere vel permanere; sed, exspectare: quoniam quod per eum significatur, non utique nunc, sed cum venerit Christus, implebitur. Quod autem per hunc significatur, cui dictum est, Tu me sequere, nisi nunc agatur, non pervenietur ad illud quod exspectatur. In hac autem activa vita quanto magis Christum diligi­ mus, tanto facilius liberamur a malo. At ipse nos mi­ nus diligit quales nunc sumus; et hinc ideo liberat, ne semper tales simus. Ibi vero amplius nos diligit; quoniam quod ei displiceat, et quod a nobis auferat, non habebimus: nec ob aliud nos hic diligit, nisi ut sanet et transferat ab his quæ non diligit. Hic ergo minus, ubi non vult remaneamus: ibi amplius, quo vult transeamus, et unde non vult pereamus. Amet ergo eum Petrus, ut ab ista mortalitate liberemur: ametur ab eo Joannes, ut in illa immortalitate servemur. ### English translation (Claude) I shall undertake, then, trusting in the open mercy of him whose justice is hidden, to discuss the solution of so great a question, with the strength that he himself grants; for so far it has been set out, not explained. Let this be the beginning of its explanation: that we remember that in this corruptible body, which weighs down the soul, we live a wretched life. But we who have already been redeemed through the Mediator, and have received the Holy Spirit as a pledge, have the blessed life in hope, though we do not yet hold it in reality. But "hope that is seen is not hope; for who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience." And patience is needed in the evils that each one suffers, not in the good things that he enjoys. So this life, of which it is written, "Is not human life on earth a trial?", in which we cry every day to the Lord, "Deliver us from evil", a man is compelled to endure even when his sins have been forgiven, although the first cause of his coming into that wretchedness was sin. For the punishment lasts longer than the guilt, lest the guilt be thought small if the punishment ended with it. And for this reason, whether to show the misery that is deserved, or to amend this frail life, or to exercise the patience that is needed, the punishment holds a man in time even when the guilt no longer holds him liable to eternal damnation. This is the condition of these days which we spend as evil in this mortality, though in it we love to see good days: a condition to be lamented indeed, but not to be blamed. For it comes from the just wrath of God, of which Scripture says, "Man born of woman is of short life and full of wrath"; though the wrath of God is not like man's, that is, a disturbance of an agitated mind, but the calm appointment of just punishment. In this his wrath God, not withholding his mercies, as it is written, besides the other comforts for the wretched which he does not cease to give the human race, in the fullness of time, when he knew that this was to be done, sent his only-begotten Son, through whom he created all things, so that, remaining God, he might become man, and the man Christ Jesus might be the mediator between God and men; so that those who believe in him, the guilt of all their sins being loosed through the washing of regeneration (both of original sin, namely, which generation draws after it, and against which above all regeneration was instituted, and of the other sins which have been contracted by doing evil), might be set free from perpetual damnation, and might live in faith and hope and love, as pilgrims in this age, and amid its laborious and dangerous temptations, but with the consolations of God, both bodily and spiritual, might walk toward his sight, keeping to the way, which Christ has become for them. And since, even walking in him, they are not without sins, which creep in from the weakness of this life, he gave the saving remedies of almsgiving, by which their prayer might be helped, where he taught them to say, "Forgive us our debts, as we also forgive our debtors." This the Church does, blessed in hope, in this life of hardship; and of this Church the apostle Peter, because of the primacy of his apostleship, bore the person in a figure representing the whole. For as regards what belongs to him properly, by nature he was one man, by grace one Christian, by more abundant grace one and the same the first apostle; but when it was said to him, "To you I will give the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven too, and whatever you loose on earth will be loosed in heaven too", he signified the whole Church, which in this age is shaken by various temptations, as by rains, floods, and storms, and does not fall, because it is founded on the rock (petra), from which Peter received his name. For the rock is not named from Peter, but Peter from the rock; just as Christ is not named from Christian, but Christian from Christ. For the Lord said, "On this rock I will build my Church", because Peter had said, "You are the Christ, the Son of the living God." "On this rock, then," he says, "which you have confessed, I will build my Church." For the rock was Christ; and on this foundation Peter himself too was built. For no one can lay any other foundation than that which is laid, which is Christ Jesus. So the Church, which is founded on Christ, received from him in Peter the keys of the kingdom of heaven, that is, the power of binding and loosing sins. For what the Church is properly in Christ, Peter is by signification in the rock; and by this signification Christ is understood as the rock, Peter as the Church. This Church, then, which Peter signified, as long as it lives among evils, is set free from evils by loving and following Christ. But it follows him more in those who strive for the truth even to death. But it is to the whole that "Follow me" is said, the whole for which Christ suffered; of whom the same Peter says, "Christ suffered for us, leaving us an example, that we should follow in his steps." See why it was said to him, "Follow me." But there is another life, an immortal one, which is not among evils: there we shall see face to face what here is seen through a mirror and in an enigma, even when much progress is made in beholding the truth. So the Church knows two lives, preached and commended to it by God: one in faith, the other in sight; one in the time of pilgrimage, the other in the eternity of abiding; one in labour, the other in rest; one on the way, the other in the homeland; one in the work of action, the other in the reward of contemplation; one turns aside from evil and does good, the other has no evil to turn aside from and has a great good to enjoy; one fights with the enemy, the other reigns without an enemy; one is brave in adversity, the other feels no adversity; one bridles carnal lusts, the other is free for spiritual delights; one is anxious with the care of conquering, the other secure in the peace of victory; one is helped in temptations, the other, without any temptation, rejoices in the helper himself; one aids the needy, the other is where it finds no one in need; one forgives the sins of others so that its own may be forgiven, the other neither suffers anything to forgive nor does anything for which it asks to be forgiven; one is scourged with evils lest it be lifted up by good things, the other, through so great a fullness of grace, is free of all evil, so that it cleaves to the highest good without any temptation of pride; one discerns good and evil, the other sees only what is good. So the one is good, but still wretched; the other is better, and blessed. The former was signified by the apostle Peter, the latter by John. The former is carried on wholly here until the end of this age, and there finds its end; the latter is deferred, to be completed after the end of this age, but in the age to come it has no end. That is why it is said to the one, "Follow me", but of the other, "So I will him to remain until I come; what is that to you? You follow me." For what is this? As far as I understand, as far as I grasp, what is it but: "You follow me by imitating me in enduring temporal evils; let him remain until I come to give back everlasting good things"? This can be said more plainly thus: "Let perfected action, formed by the example of my passion, follow me; but let contemplation, only begun, remain until I come, to be perfected when I come." For the godly fullness of patience, reaching even to death, follows Christ; but the fullness of knowledge remains until Christ comes, to be made manifest then. For here the evils of this world are endured in the land of the dying; there the good things of the Lord will be seen in the land of the living. For what he says, "I will him to remain until I come", is not to be understood as if he had said "to stay behind" or "to continue", but "to wait"; since what is signified by him will be fulfilled, of course, not now but when Christ comes. But what is signified by the one to whom it was said, "You follow me", unless it is done now, will not attain to what is awaited. And in this active life, the more we love Christ, the more easily are we set free from evil. But he loves us less such as we are now; and so he sets us free from this state, so that we may not always be such. But there he loves us more, since we shall have nothing that displeases him and that he must take away from us; nor does he love us here for any other reason than to heal us and carry us over from the things he does not love. So here he loves us less, where he does not want us to remain; there more, where he wants us to pass over to, and from where he does not want us to perish. Let Peter, then, love him, that we may be set free from this mortality; let John be loved by him, that we may be kept in that immortality. ### Scripture references - 1 Tim 2:5: quotation, high confidence - 2 Cor 1:22: allusion, high confidence - Rom 8:24–25: quotation, high confidence - Job 7:1: quotation, high confidence - Matt 6:13: quotation, high confidence - Ps 34:12 (33:13 LXX): allusion, medium confidence - Job 14:1: quotation, high confidence - Ps 77:9 (76:10 LXX): allusion, medium confidence - Gal 4:4: allusion, high confidence - John 1:3: allusion, medium confidence - Titus 3:5: allusion, high confidence - John 14:6: allusion, medium confidence - Matt 6:12: quotation, high confidence - Matt 16:19: quotation, high confidence - Matt 7:24–25: allusion, high confidence - Matt 16:18: quotation, high confidence - Matt 16:16: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - 1 Cor 3:11: quotation, high confidence - 1 Pet 2:21: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - 2 Cor 5:7: allusion, medium confidence - Ps 34:14 (33:15 LXX): allusion, medium confidence - Ps 27:13 (26:13 LXX): allusion, medium confidence - John 21:22: quotation, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Augustine holds that Peter, by the primacy of his apostleship, represented the whole Church in receiving the keys, and that the rock of Matt 16:18 is Christ, confessed by Peter; translated as written. - "Weighs down the soul": Wis 9:15. "Not withholding his mercies": Ps 77:9 (76:10 LXX/Vulg.). Migne's inline references to Job 7:1 and 14:1 are removed from the text. - In "a condition to be lamented indeed" the digital text reads "nenda", evidently the end of a longer word (such as lugenda, "to be lamented"); translated by sense. ### Citation (SBL) Augustine, Tract. Ev. Jo. 124.5 (PL 35:1971–1975; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-5). ## Tractates on the Gospel of John 124.6 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-6 - Source: PL 35:1975 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter, loving more, figures our present love for God's mercy in our misery; John, loved more, figures the future contemplation of truth, which makes us blessed and for which we wait. ### Latin text Sed ista ratione illud ostenditur, cur amplius Joannem quam Petrum amaverit Christus, non cur amplius Petrus quam Joannes amaverit Christum. Neque enim, si plus nos diligit Christus in futuro sæ­ culo, ubi cum illo sine fine vivemus, quam in isto unde eruimur, ut illic semper simus, propterea nos tunc eum minus dilecturi sumus quando meliores eri­ mus; cum meliores utique nisi amplius eum diligendo, nullo modo esse possimus. Cur ergo Joannes minus eum diligebat quam Petrus, si eam vitam significa­ bat, in qua est multo amplius diligendus, nisi quia propterea dictum est, Volo eum manere, id est exspe­ ctare, donec veniam, quoniam et ipsum amorem qui tunc multo amplior erit, nondum habemus, sed fu­ turum exspectamus, ut cum ipse venerit, habeamus? Nam sicut in Epistola sua idem dicit apostolus, Non­ dum apparuit quod erimus; scimus quoniam cum appa­ ruerit, similes ei erimus, quoniam videbimus eum sicuti est. Tunc ergo amplius quod videbi­ mus, diligemus. Ipse autem Dominus illam quæ fu­ tura est vitam nostram, qualis in nobis futura sit sciens, prædestinatione plus amat, ut ad eam nos amando perducat. Quocirca quoniam universæ viæ Domini misericordia et veritas, mi­ seriam nostram praesentem novimus, quia sentimus; et ideo misericordiam Domini, quam nobis de miseria liberandis exhiberi volumus, plus amamus, eamque quotidie maxime pro peccatorum remissione posci­ mus et habemus: hoc per Petrum significatum est plus amantem, sed minus amatum; quia minus nos amat Christus miseros quam beatos. Veritatis autem contemplationem qualis tunc futura est, minus ama­ mus, quia nondum novimus nec habemus: hæc per Joannem significata est minus amantem, atque ideo et ad ipsam, et ad ejus in nobis amorem, qualis ei debetur, implendum, donec veniat Dominus exspe­ ctantem sed plus amatum, quia id quod per illum fi­ guratum est, hoc efficit beatum. ### English translation (Claude) But by this reasoning it is shown why Christ loved John more than Peter, not why Peter loved Christ more than John did. For if Christ loves us more in the age to come, where we shall live with him without end, than in this one, from which we are rescued so that we may be there for ever, it does not follow that we shall love him less then, when we shall be better; since we can by no means be better except by loving him more. Why, then, did John love him less than Peter did, if he signified that life in which he is to be loved much more, unless because "I will him to remain", that is, to wait, "until I come" was said for this reason: that we do not yet have that very love which will then be much greater, but await it as future, so that we may have it when he comes? For as the same apostle says in his epistle, "It has not yet appeared what we shall be; we know that when he appears we shall be like him, because we shall see him as he is." Then, therefore, we shall love more what we shall see. But the Lord himself, knowing what our future life will be in us, loves it more by predestination, so as to lead us to it by loving us. Therefore, since "all the ways of the Lord are mercy and truth", we know our present misery, because we feel it; and so we love more the mercy of the Lord, which we wish to be shown to us to set us free from misery, and every day we ask for it and have it, above all for the forgiveness of sins: this was signified by Peter, loving more but loved less, because Christ loves us less when wretched than when blessed. But the contemplation of the truth, such as it will then be, we love less, because we do not yet know or have it: this was signified by John, loving less, and therefore waiting until the Lord comes, both for that contemplation and for the fulfilment in us of love for it, such as is due to it; but loved more, because what was figured by him is what makes one blessed. ### Scripture references - John 21:22: quotation, high confidence - 1 John 3:2: quotation, high confidence - Ps 25:10 (24:10 LXX): quotation, high confidence ### Translation notes - Migne's inline reference to 1 John 3:2 is removed from the text. "All the ways of the Lord": Ps 25:10 (24:10 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 124.6 (PL 35:1975; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-6). ## Tractates on the Gospel of John 124.7 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-7 - Source: PL 35:1975 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter and John are not to be separated: the whole Church binds and looses sins and drinks the Gospel; John's virginity, held by some, fits the life without marriage that he signifies. ### Latin text Nemo tamen istos insignes apostolos separet. Et in eo quod significabat Petrus, ambo erant; et in eo quod significabat Joannes, ambo futuri erant. Si­ gnificando sequebatur iste, manebat ille: credendo autem ambo mala præsentia hujus miseriae tolera­ bant, ambo futura bona illius beatitudinis exspectabant. Nec ipsi soli, sed universa hoc facit sancta Ecclesia sponsa Christi, ab istis tentationibus eruenda, in illa felicitate servanda. Quas duas vitas Petrus et Joannes figuraverunt, singuli singulas: verum et in hac tem­ poraliter ambulaverunt ambo per fidem, et illa in æternum fruentur ambo per speciem. Omnibus igi­ tur sanctis ad Christi corpus inseparabiliter pertinen­ tibus, propter hujus vitae procellosissimæ gubernacu­ lum, ad liganda et solvenda peccata claves regni cœ­ lorum primus Apostolorum Petrus accepit: eisdemque omnibus sanctis propter vitae illius secretissimæ quie­ tissimum sinum, super pectus Christi Joannes evan­ gelista discubuit. Quoniam nec iste solus, sed universa Ecclesia ligat solvitque peccata: nec ille in principio Verbum Deum apud Deum, et caetera de Christi divinitate, et de totius divinitatis trinitate atque unitate sublimia, quae in illo regno facie ad faciem contem­ planda, nunc autem donec veniat Dominus, in speculo atque in aenigmate contuenda sunt, quæ prædicando ructaret, de fonte Dominici pectoris solus bibit; sed ipse Dominus ipsum Evangelium pro sua cujusque ca­ pacitate omnibus suis bibendum toto terrarum orbe diffudit. Sunt qui senserint, et hi quidem non contem­ ptibiles sacri eloquii tractatores, a Christo Joannem apostolum propterea plus amatum, quod neque uxo­ rem duxerit, et ab ineunte pueritia castissimus vixe­ rit. Hoc quidem in Scripturis canonicis non evidenter apparet: verumta­ men id quoque multum adjuvat congruentiam hujusce sententiae, quod illa vita per eum significata est, ubi non erunt nuptiæ. ### English translation (Claude) Yet let no one separate these distinguished apostles. Both were in what Peter signified, and both were to be in what John signified. In signifying, the one followed, the other remained; but by believing, both endured the present evils of this misery, and both awaited the future good things of that blessedness. And not they alone, but the whole holy Church, the bride of Christ, does this, to be rescued from these temptations and to be kept in that happiness. These two lives Peter and John figured, each of them one; but in this one both walked in time by faith, and that one both will enjoy for ever by sight. So for all the saints, who belong inseparably to the body of Christ, Peter, the first of the apostles, received the keys of the kingdom of heaven for binding and loosing sins, for the steering of this most stormy life; and for the same saints, for the most quiet bosom of that most hidden life, John the evangelist reclined on the breast of Christ. For neither does the one alone, but the whole Church, bind and loose sins; nor did the other alone drink from the fountain of the Lord's breast what he poured forth in preaching (that in the beginning the Word was God with God, and the other sublime things concerning the divinity of Christ, and concerning the Trinity and unity of the whole Godhead, which in that kingdom are to be contemplated face to face, but now, until the Lord comes, are to be beheld in a mirror and in an enigma); but the Lord himself spread that very Gospel through the whole world, for all his own to drink, each according to his capacity. There are some, and they not contemptible expounders of the sacred word, who have held that the apostle John was loved more by Christ because he did not marry and lived most chastely from early boyhood. This indeed does not plainly appear in the canonical Scriptures; yet this too greatly helps the fitness of this view, that that life was signified by him in which there will be no marriage. ### Scripture references - Matt 16:19: allusion, high confidence - John 20:23: allusion, medium confidence - John 13:23: allusion, high confidence - John 1:1: allusion, high confidence - 1 Cor 13:12: allusion, high confidence - Matt 22:30: allusion, high confidence - Eph 5:25–27: echo, low confidence ### Extrabiblical texts - Jerome, Jov. 1.26 (Against Jovinian): echo, medium confidence ### Translation notes - The expounders who held that John was loved more for his virginity include Jerome, Against Jovinian 1.26; Migne's inline reference to Jerome is removed from the text. Augustine's statement that "the whole Church" binds and looses is translated as written. ### Citation (SBL) Augustine, Tract. Ev. Jo. 124.7 (PL 35:1975; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-7). ## Tractates on the Gospel of John 124.8 - URL: https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-8 - Source: PL 35:1975 - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The closing words of John's Gospel, that the world could not contain the books, are a hyperbole, a figure found elsewhere in Scripture. ### Latin text Hic est discipulus ille qui testimonium perhibet de his, et scripsit hœc; et scimus quia verum est testimo­ nium ejus. Sunt autem, inquit, et alia multa quæ fecit Jesus, quœ si scribantur per singula, nec ipsum arbitror mundum capere eos qui scribendi sunt libros. Non spa­ tio locorum credendum est mundum capere non posse, quae in eo scribi quomodo possent, si scripta non fer­ ret? sed capacitate legentium comprehendi fortasse non possent: quamvis salva rerum fide, plerumque verba excedere videantur fidem. Quod non fit quando aliquid quod erat obscurum vel dubium, causa et ra­ tione reddita exponitur: sed quando id quod aper­ tum est vel augetur, vel extenuatur, nec tamen a tramite significandæ veritatis erratur; quoniam sic verba rem quæ indicatur excedunt, ut voluntas lo­ quentis nec fallentis appareat, qui novit quousque credatur, a quo ultra quam credendum est vel minuitur loquendo aliquid, vel augetur. Hunc loquendi mo­ dum græco nomine, non solum græcarum, verum etiam latinarum litterarum magistri hyperbolen vo­ cant. Qui modus, sicut hoc loco, ita in nonnullis aliis divinis Litteris invenitur: ut est, Posuerunt in cælum os suum; et, Verticem capilli peram­ bulantium in delictis suis; et multa hujusmodi, quae Scripturis sanctis non desunt, sicut alii tropi, hoc est locutionum modi. De quibus ope­ rosius disputarem, nisi Evangelista terminante Evan­ gelium suum, etiam ipse compellerer meum termi­ nare sermonem. ### English translation (Claude) "This is the disciple who bears witness to these things and has written these things; and we know that his witness is true. But there are also," he says, "many other things that Jesus did, which, if they were written one by one, I think the world itself could not contain the books that would be written." It is not to be believed that the world could not contain them by the extent of its space (for how could they be written in it if, once written, it could not hold them?); but perhaps they could not be grasped by the capacity of the readers. Although, with the truth of the matters kept intact, words often seem to exceed belief. This does not happen when something that was obscure or doubtful is explained by giving its cause and reason, but when what is plain is either enlarged or diminished, and yet there is no straying from the path of signifying the truth; since the words so exceed the thing indicated that the intention of the speaker, who is not deceiving, is evident, he knowing how far he will be believed, when something is diminished or enlarged in speaking beyond what is to be believed. This manner of speaking the teachers not only of Greek but also of Latin letters call by the Greek name hyperbole. This manner is found, as in this place, so also in some other divine writings: as, "They have set their mouth against heaven", and, "the hairy crown of those who go on in their sins", and many things of this kind, which are not lacking in the Holy Scriptures, as also other tropes, that is, figures of speech. I would discuss these at greater length, were it not that, as the evangelist ends his Gospel, I too am compelled to end my sermon. ### Scripture references - John 21:24–25: quotation, high confidence - Ps 73:9 (72:9 LXX): quotation, high confidence - Ps 68:21 (67:22 LXX): quotation, high confidence ### Translation notes - "They have set their mouth against heaven": Ps 73:9 (72:9 LXX/Vulg.). "The hairy crown": Ps 68:21 (67:22 LXX/Vulg.). ### Citation (SBL) Augustine, Tract. Ev. Jo. 124.8 (PL 35:1975; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/124-1/#p-124-8).