# The Harmony of the Gospels - Author: [Augustine of Hippo](https://sophiascriptura.com/fathers/authors/augustine-of-hippo/) - Latin title: *De consensu evangelistarum* - Date: ca. 399–400 (probable) - Source: Franz Weihrich, ed., Sancti Aureli Augustini De consensu evangelistarum libri IIII, CSEL 43 (Vienna: Tempsky; Leipzig: Freytag, 1904) (Latin text: Weihrich, De consensu evangelistarum (CSEL 43), digitized by Open Greek and Latin (csel-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 - Work page: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/ - Passages: 318 ## The Harmony of the Gospels 1.1 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-1 - Source: CSEL 43:1–2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel excels all the holy writings, and of the apostles who preached it, Matthew and John also wrote it down. ### Latin text Inter omnes diuinas auctoritates, quae sanctis litteris continentur, euangelium merito excellit. quod enim lex et prophetae futurum praenuntiauerunt, hoc redditum adque conpletum in euangelio demonstratur. cuius primi praedicatores apostoli fuerunt, qui dominum ipsum et saluatorem nostrum Iesum Christum etiam praesentem in carne uiderunt, cuius non solum ea, quae ex ore eius audita uel ab illo sub oculis suis operata dicta et facta meminerant, uerum etiam quae, priusquam illi per discipulatum adhaeserant, in eius natiuitate uel infantia uel pueritia diuinitus gesta et digna memoria siue ab ipso siue a parentibus eius siue quibuslibet aliis certissimis indiciis et fidelissimis testimoniis requirere et cognoscere potuerunt, inposito sibi euangelizandi munere generi humano adnuntiare curarunt. quorum quidam, hoc est Mattheus et Iohannes, etiam scripta de illo, quae scribenda uisa sunt, libris singulis ediderunt. ### English translation (Claude) Among all the divine authorities contained in the holy writings, the gospel rightly stands out. For what the law and the prophets foretold as future is shown in the gospel as rendered and fulfilled. Its first preachers were the apostles, who saw our Lord and Savior Jesus Christ himself present even in the flesh. They took care to announce to the human race, once the task of preaching the gospel had been laid upon them, not only what they remembered of his words and deeds, heard from his mouth or done by him before their eyes, but also the things worth remembering that had been divinely done at his birth, in his infancy, or in his boyhood, before they joined him as disciples, which they were able to inquire into and learn, whether from him, or from his parents, or from any others, by the surest indications and the most trustworthy testimonies. Some of them, namely Matthew and John, also published writings about him, each in a single book, containing what seemed right to be written. ### Citation (SBL) Augustine, Cons. 1.1 (CSEL 43:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-1). ## The Harmony of the Gospels 1.2 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-2 - Source: CSEL 43:2–3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Providence also gave Mark and Luke, followers of the apostles, authority to write the gospel, while other writers on Christ and the apostles were not received into the canon. ### Latin text Ac ne putaretur, quod adtinet ad percipiendum et praedicandum euangelium, interesse aliquid, utrum illi adnuntient, qui eundem dominum hic in carne apparentem discipulatu famulante secuti sunt, an hi, qui ex illis fideliter conperta crediderunt, diuina prouidentia procuratum est per spiritum sanctum, ut quibusdam etiam ex illis, qui primos apostolos sequebantur, non solum adnuntiandi, uerum etiam scribendi euangelium tribueretur auctoritas. hi sunt Marcus et Lucas. ceteri autem homines, qui de domini uel de apostolorum actibus aliqua scribere conati uel ausi sunt, non tales suis temporibus extiterunt, ut eis fidem haberet ecclesia adque in auctoritatem canonicam sanctorum librorum eorum scripta reciperet, nec solum quia illi non tales erant, quibus narrantibus credi oporteret, sed etiam quia scriptis suis quaedam fallaciter indiderunt, quae catholica adque apostolica regula fidei et sana doctrina condemnat. ### English translation (Claude) And lest it be thought that, as regards receiving and preaching the gospel, it makes any difference whether those announce it who followed the same Lord as disciples in his service when he appeared here in the flesh, or those who faithfully believed what they had learned from them, divine providence arranged through the Holy Spirit that to some even of those who followed the first apostles there should be given the authority not only to announce the gospel but also to write it. These are Mark and Luke. But the other people who attempted or dared to write something about the acts of the Lord or of the apostles were not such men in their own times that the church should put faith in them and receive their writings into the canonical authority of the holy books; and this not only because they were not men whose narratives ought to be believed, but also because they deceitfully put into their writings certain things that the catholic and apostolic rule of faith and sound doctrine condemn. ### Citation (SBL) Augustine, Cons. 1.2 (CSEL 43:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-2). ## The Harmony of the Gospels 1.3 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-3 - Source: CSEL 43:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The four evangelists wrote in the order Matthew, Mark, Luke, John, so that the two who were apostles enclose the two who were not. ### Latin text Isti igitur quattuor euangelistae uniuerso terrarum orbe notissimi, et ob hoc fortasse quattuor, quoniam quattuor sunt partes orbis terrae, per cuius uniuersitatem Christi ecclesiam dilatari ipso sui numeri sacramento quodammodo declararunt, hoc ordine scripsisse perhibentur: primus Mattheus, deinde Marcus, tertio Lucas, ultimo Iohannes. unde alius eis fuit ordo cognoscendi adque praedicandi, alius autem scribendi. ad cognoscendum quippe adque praedicandum primi utique fuerunt qui secuti dominum in carne praesentem dicentem audierunt facientemque uiderunt adque ex eius ore ad euangelizandum missi sunt. sed in conscribendo euangelio, quod diuinitus ordinatum esse credendum est, ex numero eorum, quos ante passionem dominus elegit, primum adque ultimum locum duo tenuerunt, primum Mattheus, ultimum Iohannes, ut reliqui duo, qui ex illo numero non erant, sed tamen Christum in illis loquentem secuti erant, tamquam filii amplectendi ac per hoc in loco medio constituti utroque ab eis latere munirentur. ### English translation (Claude) These four evangelists, then, who are very well known throughout the whole world (and perhaps four because there are four parts of the world, throughout the whole of which they have, so to speak, declared by the very mystery of their number that the church of Christ is spreading), are said to have written in this order: first Matthew, then Mark, third Luke, last John. Hence they had one order in learning and preaching, and another in writing. For in learning and preaching, those were certainly first who followed the Lord present in the flesh, heard him speak and saw him act, and were sent from his own mouth to preach the gospel. But in writing the gospel, which we must believe was divinely ordered, two of the number of those whom the Lord chose before his passion held the first and the last place, Matthew the first and John the last, so that the other two, who were not of that number but had nevertheless followed Christ speaking in those men, might be embraced like sons and, being placed for that reason in the middle, be protected by them on either side. ### Citation (SBL) Augustine, Cons. 1.3 (CSEL 43:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-3). ## The Harmony of the Gospels 1.4 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-4 - Source: CSEL 43:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each evangelist wrote with his own plan, Matthew on Christ's royal line with Mark as his abridger, Luke on his priestly line. ### Latin text Horum sane quattuor solus Mattheus Hebraeo scripsisse perhibetur eloquio, ceteri Graeco. et quamuis singuli suum quendam narrandi ordinem tenuisse uideantur, non tamen unusquisque eorum uelut alterius praecedentis ignarus uoluisse scribere repperitur uel ignorata praetermisisse, quae scripsisse alius inuenitur, sed sicut unicuique inspiratum est non superfluam cooperationem sui laboris adiunxit. nam Mattheus suscepisse intellegitur incarnationem domini secundum stirpem regiam et pleraque secundum hominum praesentem uitam facta et dicta eius. Marcus eum subsecutus tamquam pedisequus et breuiator eius uidetur. cum solo quippe Iohanne nihil dixit, solus ipse perpauca, cum solo Luca pauciora, cum Mattheo uero plurima et multa paene totidem adque ipsis uerbis siue cum solo siue cum ceteris consonante. Lucas autem circa sacerdotalem domini stirpem adque personam magis occupatus apparet. nam et ad ipsum Dauid non regium stemma secutus ascendit, sed per eos, qui reges non fuerunt, exit ad Nathan filium Dauid, qui nec ipse rex fuit. non sicut Mattheus, qui per Salomonem regem descendens ceteros etiam reges ex ordine persecutus est seruans in eis, de quo postea loquemur, mysticum numerum. ### English translation (Claude) Of these four, Matthew alone is said to have written in the Hebrew language, the others in Greek. And although each of them seems to have kept to a certain order of narration of his own, it is not found that any of them wished to write as though ignorant of another who preceded him, or that he left out through ignorance things that another is found to have written; rather, as each was inspired, he added the cooperation of his own labor, not superfluously. For Matthew is understood to have taken up the incarnation of the Lord according to the royal line, and most of his deeds and words as they concern the present life of human beings. Mark follows him and seems to be like his attendant and abridger. For he says nothing together with John alone; by himself alone he says very little; together with Luke alone, still less; but with Matthew a great deal, and many things in almost the same number of words and in the very same words, whether he agrees with Matthew alone or with the others. Luke, on the other hand, appears to be more occupied with the priestly line and character of the Lord. For he too ascends to David himself, not following the royal pedigree but going out through those who were not kings to Nathan the son of David, who was not a king himself either; not like Matthew, who, descending through King Solomon, followed the other kings too in order, keeping among them a mystical number, of which we shall speak later. ### Scripture references - Matt 1:6: allusion, high confidence - Luke 3:31: allusion, high confidence ### Translation notes - On the genealogies see Matt 1:6–16 (through Solomon) and Luke 3:23–31 (through Nathan). Augustine discusses the 'mystical number' of generations in Book 2.4. ### Citation (SBL) Augustine, Cons. 1.4 (CSEL 43:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-4). ## The Harmony of the Gospels 1.5 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-5 - Source: CSEL 43:4–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is both king and priest, as the title on the cross, the psalm on Melchizedek, David's eating the holy bread, and Luke's priestly details show. ### Latin text Dominus enim Iesus Christus, unus uerus rex et unus uerus sacerdos, illud ad regendos nos, illud ad expiandos, has duas personas aput patres singillatim commendatas suam figuram egisse declarauit siue titulo illo, qui cruci eius superfixus erat, rex Iudaeorum, unde arcano instinctu Pilatus respondit: quod scripsi scripsi, praedictum quippe erat in psalmis: ne corrumpas tituli inscriptionem, siue, quod ad personam sacerdotis adtinet, in eo quod nos offerre adque accipere docuit, unde prophetiam de se praemisit dicentem: tu es sacerdos in aeternum secundum ordinem Melchisedech. multisque aliis documentis diuinarum scripturarum rex et sacerdos Christus apparet. hinc et ipse Dauid, cuius non frustra crebrius filius dictus est quam filius Abrahae et quem communiter tenuerunt Mattheus et Lucas, ille a quo per Salomonem descenderet, iste ad quem per Nathan ascenderet, quamquam aperte rex fuit, figurauit tamen et sacerdotis personam, quando panes propositionis manducauit, quos non licebat manducare nisi solis sacerdotibus. huc accedit, quod solus etiam Lucas Mariam commemorat ab angelo manifestatam cognatam fuisse Elisabeth, quae uxor erat Zachariae sacerdotis. de quo idem scripsit, quod eam de filiabus Aaron, hoc est de tribu sacerdotum, habebat uxorem. ### English translation (Claude) For the Lord Jesus Christ, the one true king and the one true priest, the former to rule us, the latter to make atonement for us, showed that he had borne in himself the figure of these two roles, which were commended separately among the fathers. As to the king, this was shown by the inscription fixed above his cross, “King of the Jews,” where Pilate by a hidden prompting replied, “What I have written, I have written,” for it had been foretold in the Psalms, “Do not corrupt the inscription of the title.” As to the role of the priest, it was shown in that he taught us to offer and to receive; for which reason he sent ahead a prophecy about himself that says, “You are a priest forever according to the order of Melchizedek.” And by many other proofs in the divine Scriptures Christ appears as king and priest. Hence David himself too, whose son he is called, not without reason, more often than the son of Abraham, and whom Matthew and Luke both kept (the one so as to descend from him through Solomon, the other so as to ascend to him through Nathan), although he was openly a king, nevertheless also prefigured the role of a priest when he ate the bread of the presence, which it was not lawful to eat except for the priests alone. To this is added that Luke alone mentions that Mary was shown by the angel to be a relative of Elizabeth, who was the wife of Zechariah the priest; and of him the same evangelist wrote that he had her as his wife from the daughters of Aaron, that is, from the tribe of the priests. ### Scripture references - John 19:19: quotation, high confidence - John 19:22: quotation, high confidence - Ps 57:1 (56:1 LXX): allusion, medium confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - 1 Sam 21:6: allusion, high confidence - Matt 12:4: allusion, medium confidence - Luke 1:36: allusion, high confidence - Luke 1:5: allusion, high confidence ### Translation notes - “Do not corrupt the inscription of the title” combines the Old Latin titles of Pss 57–59 (LXX 56–58), “do not destroy” (Hebrew al-tashḥēt) with “for an inscription on a pillar” (Hebrew miktam), which Augustine reads as foretelling Pilate's title. ### Citation (SBL) Augustine, Cons. 1.5 (CSEL 43:4–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-5). ## The Harmony of the Gospels 1.6 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-6 - Source: CSEL 43:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Luke both stress Christ's humanity; Matthew, writing of the king, has Mark as companion, while Luke, writing of the priest who enters alone, has none. ### Latin text Cum ergo Mattheus circa regis, Lucas circa sacerdotis personam gereret intentionem, utique humanitatem Christi maxime commendarunt. secundum hominem quippe Christus et rex et sacerdos effectus est, cui dedit deus sedem Dauid patris sui, ut regni eius non esset finis et esset ad interpellandum pro nobis mediator dei et hominum homo Christus Iesus. non autem habuit tamquam breuiatorem coniunctum Lucas sicut Marcum Mattheus, et hoc forte non sine aliquo sacramento, quia regum est non esse sine comitum obsequio. unde ille, qui regiam personam Christi narrandam susceperat, habuit sibi tamquam comitem adiunctum, qui sua uestigia quodammodo sequeretur, sacerdos autem quoniam in sancta sanctorum solus intrabat, propterea Lucas, cuius circa sacerdotium Christi erat intentio, non habuit tamquam socium subsequentem, qui suam narrationem quodammodo breuiaret. ### English translation (Claude) Since, then, Matthew directed his aim toward the role of the king and Luke toward that of the priest, they certainly commended above all the humanity of Christ. For it was according to his humanity that Christ was made both king and priest, to whom God gave the throne of his father David, so that of his kingdom there should be no end, and so that there should be, to intercede for us, a mediator between God and human beings, the man Christ Jesus. Luke, however, did not have anyone joined to him as an abridger, as Matthew had Mark, and this perhaps not without some mystery, because it belongs to kings not to be without the attendance of companions. Hence he who had undertaken to narrate the royal character of Christ had someone joined to him as a companion, who would in some way follow in his footsteps; but because the priest used to enter the holy of holies alone, Luke, whose aim concerned the priesthood of Christ, did not have a partner following after him who would in some way abridge his narrative. ### Scripture references - Luke 1:32: allusion, high confidence - Luke 1:33: allusion, high confidence - Rom 8:34: allusion, medium confidence - 1 Tim 2:5: quotation, high confidence - Heb 9:7: allusion, high confidence ### Citation (SBL) Augustine, Cons. 1.6 (CSEL 43:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-6). ## The Harmony of the Gospels 1.7 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-7 - Source: CSEL 43:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John, unlike the other three, sets out above all Christ's divinity, equal with the Father, as one who drank it from the Lord's breast. ### Latin text Tres tamen isti euangelistae in his rebus maxime deuersati sunt, quas Christus per humanam carnem temporaliter gessit; porro autem Iohannes ipsam maxime diuinitatem domini, qua patri est aequalis, intendit eamque praecipue suo euangelio, quantum inter homines sufficere credidit, commendare curauit. itaque longe a tribus istis superius fertur, ita ut hos uideas quodammodo in terra cum Christo homine conuersari, illum autem transcendisse nebulam, qua tegitur omnis terra, et peruenisse ad liquidum caelum, unde acie mentis acutissima adque firmissima uideret in principio uerbum deum aput deum, per quod facta sunt omnia, et ipsum agnosceret carnem factum, ut habitaret in nobis, quod acceperit carnem, non quod fuerit mutatus in carnem. nisi enim carnis adsumtio seruata incommutabili diuinitate facta esset, non diceretur: ego et pater unum sumus, neque enim pater et caro unum sunt. et hoc de se ipso domini testimonium solus idem Iohannes commemorauit, et: qui me uidit, uidit et patrem, et: ego in patre et pater in me, et: ut sint unum, sicut et nos unum sumus, et: quaecumque pater facit, haec eadem et filius facit similiter, et si qua alia sunt, quae Christi diuinitatem, in qua aequalis est patri, recte intellegentibus intiment,. paene solus Iohannes in euangelio suo posuit, tamquam de pectore ipsius domini, super quod discumbere in eius conuiuio solitus erat, secretum diuinitatis eius uberius et quodammodo familiarius biberit. ### English translation (Claude) These three evangelists, however, were chiefly occupied with the things that Christ did in time through his human flesh; but John aims above all at the very divinity of the Lord, in which he is equal to the Father, and took care to commend it especially in his Gospel, as far as he believed was sufficient among human beings. So he is borne far higher than these three, so that you see them, as it were, keeping company on earth with Christ the man, while he has passed beyond the cloud by which the whole earth is covered and reached the clear sky, from which with the keenest and steadiest sight of the mind he might see the Word, God with God, in the beginning, through whom all things were made, and recognize that this same Word became flesh to dwell among us: that he took on flesh, not that he was changed into flesh. For if the assumption of the flesh had not been made with the divinity kept unchangeable, it would not be said, “I and the Father are one”; for the Father and flesh are not one. And this testimony of the Lord about himself John alone recorded, as also, “He who has seen me has seen the Father,” and, “I am in the Father and the Father in me,” and, “that they may be one, as we also are one,” and, “Whatever the Father does, the Son also does likewise”; and whatever else there is that would convey to those who understand rightly the divinity of Christ, in which he is equal to the Father, John almost alone put in his Gospel, as though he had drunk more richly, and in a way more intimately, the secret of his divinity from the very breast of the Lord, on which he used to recline at his supper. ### Scripture references - John 1:1: allusion, high confidence - John 1:3: allusion, high confidence - John 1:14: allusion, high confidence - John 10:30: quotation, high confidence - John 14:9: quotation, high confidence - John 14:10: quotation, high confidence - John 17:22: quotation, high confidence - John 5:19: quotation, high confidence - John 13:23: allusion, high confidence ### Citation (SBL) Augustine, Cons. 1.7 (CSEL 43:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-7). ## The Harmony of the Gospels 1.8 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-8 - Source: CSEL 43:7–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The active and contemplative virtues, figured in Leah and Rachel, correspond to the first three evangelists and to John. ### Latin text Proinde cum duae uirtutes propositae sint animae humanae, una actiua, altera contemplatiua, illa qua itur, ista quo peruenitur, illa qua laboratur, ut cor mundetur ad uidendum deum, ista qua uacatur et uidetur deus: illa est in praeceptis exercendae uitae huius temporalis, ista in doctrina uitae illius sempiternae. ac per hoc illa operatur, ista requiescit, quia illa est in purgatione peccatorum; ista in lumine purgatorum. ac per hoc in hac uita mortali illa est in opere bonae conuersationis, ista uero magis in fide et aput perpaucos per speculum in enigmate et ex parte in aliqua uisione incommutabilis ueritatis. hae duae uirtutes in duabus uxoribus Iacob figuratae intelleguntur. de quibus aduersus Faustum Manicheum pro modulo meo, quantum illi operi sufficere uidebatur, disserui. Lia quippe interpretatur laborans, Rachel autem uisum principium. ex quo intellegi datur, si diligenter aduertas, tres euangelistas temporalia facta domini et dicta, quae ad informandos mores uitae praesentis maxime ualerent, copiosius persecutos circa illam actiuam uirtutem fuisse uersatos, Iohannem uero facta domini multo pauciora narrantem, dicta uero eius, ea praesertim, quae trinitatis unitatem et uitae aeternae felicitatem insinuarent, diligentius et uberius conscribentem in uirtute contemplatiua commendanda suam intentionem praedicationemque tenuisse. ### English translation (Claude) Accordingly, since two virtues are set before the human soul, one active and the other contemplative, the one by which we travel, the other where we arrive, the one by which we labor so that the heart may be cleansed to see God, the other in which we are at leisure and God is seen, the former lies in the precepts for living this temporal life, the latter in the teaching about that everlasting life. And so the former works, the latter rests, because the former lies in the cleansing of sins, the latter in the light of the cleansed. And so in this mortal life the former lies in the work of good conduct, while the latter lies rather in faith and, among very few, in some vision of unchangeable truth, through a mirror in an enigma and in part. These two virtues are understood to be prefigured in the two wives of Jacob, about whom I have argued against Faustus the Manichee, according to my small ability, as far as seemed sufficient for that work. For Leah means “laboring” and Rachel “beginning seen.” From this one is given to understand, if one pays careful attention, that the three evangelists, who followed more fully the temporal deeds and sayings of the Lord that were of most value for forming the morals of the present life, were occupied with that active virtue; but that John, who narrates far fewer deeds of the Lord but writes down his sayings more carefully and abundantly, especially those that convey the unity of the Trinity and the happiness of eternal life, kept his aim and preaching on commending the contemplative virtue. ### Scripture references - Matt 5:8: allusion, medium confidence - 1 Cor 13:12: quotation, high confidence - Gen 29:16: allusion, high confidence ### Extrabiblical texts - Augustine, C. Faust. 22.52 (Against Faustus the Manichaean): allusion, high confidence ### Translation notes - The etymologies of Leah and Rachel follow the traditional Latin onomastica, as in Augustine, Against Faustus 22.52–58. ### Citation (SBL) Augustine, Cons. 1.8 (CSEL 43:7–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-8). ## The Harmony of the Gospels 1.9 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-9 - Source: CSEL 43:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine prefers the reading of the four living creatures that assigns the lion to Matthew, the man to Mark, the calf to Luke, and the eagle to John. ### Latin text Vnde mihi uidentur qui ex apocalypsi illa quattuor animalia ad intellegendos quattuor euangelistas interpretati sunt probabilius aliquid adtendisse illi, qui leonem in Mattheo, hominem in Marco, uitulum in Luca, aquilam in Iohanne intellexerunt, quam illi, qui hominem Mattheo, aquilam Marco, leonem Iohanni tribuerunt. de principiis enim librorum quandam coniecturam capere uoluerunt, non de tota intentione euangelistarum, quae magis fuerat perscrutanda. multo enim congruentius ille qui regiam Christi personam maxime commendauit per leonem significatus accipitur. unde et in apocalypsi cum ipsa tribu regia leo commemoratus est, ubi dictum est: uicit leo de tribu Iuda. secundum Mattheum enim et magi narrantur uenisse ab oriente ad regem quaerendum et adorandum, qui eis per stellam natus apparuit, et ipse rex Herodes regem formidat infantem adque, ut eum possit occidere, tot paruulos necat. quod autem per uitulum Lucas significatus sit propter maximam uictimam sacerdotis, neutri dubitauerunt. ibi enim a sacerdote Zacharia incipit sermo narrantis, ibi cognatio Mariae et Elisabeth commemoratur, ibi sacramenta primi sacerdotii in infante Christo impleta narrantur, et quaecumque alia possunt diligenter aduerti, quibus appareat Lucas intentionem circa personam sacerdotis habuisse. Marcus ergo, qui neque stirpem regiam neque sacerdotalem uel cognationem uel consecrationem narrare uoluit et tamen in eis uersatus ostenditur, quae homo Christus operatus est, tantum hominis figura in illis quattuor animalibus significatus uidetur. haec autem animalia tria, siue leo siue homo siue uitulus, in terra gradiuntur, unde isti tres euangelistae in his maxime occupati sunt, quae Christus in carne operatus est et quae praecepta mortalis uitae exercendae carnem portantibus tradidit. at uero Iohannes supra nubila infirmitatis humanae uelut aquila uolat et lucem incommutabilis ueritatis acutissimis adque firmissimis oculis cordis intuetur. ### English translation (Claude) For this reason it seems to me that, among those who interpreted the four living creatures of the Apocalypse as meaning the four evangelists, those who understood the lion as Matthew, the man as Mark, the calf as Luke, and the eagle as John paid attention to something more probable than those who assigned the man to Matthew, the eagle to Mark, and the lion to John. For the latter wanted to form a conjecture from the beginnings of the books, not from the whole aim of the evangelists, which should rather have been examined closely. For it is far more fitting to take him who chiefly commended the royal character of Christ as signified by the lion. Hence in the Apocalypse too the lion is mentioned together with the royal tribe itself, where it is said, “The lion of the tribe of Judah has conquered.” For according to Matthew the magi are related to have come from the east to seek and worship the king, who appeared to them as born by means of a star, and King Herod himself fears the infant king and kills so many little children in order to be able to kill him. That Luke is signified by the calf, because of the supreme sacrificial victim of the priest, neither party doubted. For there the narrator's account begins with Zechariah the priest, there the kinship of Mary and Elizabeth is mentioned, there the sacred rites of the first priesthood are related as fulfilled in the infant Christ, and whatever else can be noticed by careful attention to show that Luke's aim concerned the role of the priest. Mark, then, who wished to narrate neither the royal nor the priestly line, kinship, or consecration, and yet is shown to be occupied with the things that Christ did as a man, seems to be signified only by the figure of the man among those four living creatures. Now these three creatures, the lion, the man, and the calf, walk on the earth; so these three evangelists are chiefly occupied with what Christ did in the flesh and with the precepts for living mortal life that he handed on to those who bear flesh. But John flies like an eagle above the clouds of human weakness and gazes on the light of unchangeable truth with the keenest and steadiest eyes of the heart. ### Scripture references - Rev 4:7: allusion, high confidence - Rev 5:5: quotation, high confidence - Matt 2:1: allusion, high confidence - Matt 2:2: allusion, high confidence - Matt 2:16: allusion, high confidence - Luke 1:5: allusion, high confidence - Luke 1:36: allusion, medium confidence - Luke 2:22: allusion, medium confidence ### Extrabiblical texts - Irenaeus, Haer. 3.11.8 (Against Heresies): echo, medium confidence ### Translation notes - The other assignment (man to Matthew, eagle to Mark, lion to John) is that of Irenaeus, Against Heresies 3.11.8; the one Augustine prefers is not identified by him. ### Citation (SBL) Augustine, Cons. 1.9 (CSEL 43:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-9). ## The Harmony of the Gospels 1.10 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-10 - Source: CSEL 43:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine undertakes to answer those who attack the gospels by alleging that the four evangelists contradict each other. ### Latin text Has domini sanctas quadrigas, quibus per orbem uectus subigit populos leni suo iugo et sarcinae leui, quidam uel impia uanitate uel imperita temeritate calumniis appetunt, ut eis ueracis narrationis derogent fidem, per quos christiana religio disseminata per mundum tanta fertilitate prouenit, ut homines infideles iam inter se ipsos calumnias suas mussitare uix audeant conpressi fide gentium et omnium deuotione populorum. uerum tamen, quia nonnullos adhuc calumniosis disputationibus suis uel retardant a fide, ne credant, uel iam credentes, quantum potuerint, exagitando perturbant, nonnulli autem fratres salua fide nosse desiderant, quid talibus respondeant quaestionibus, uel ad prouectum scientiae suae uel ad illorum uaniloquia refellenda, inspirante adque adiuuante domino deo nostro - quod utinam et ipsorum saluti prosit — hoc opere demonstrare suscepimus errorem uel temeritatem eorum, qui contra euangelii quattuor libros, quos euangelistae quattuor singulos conscripserunt. satis argutas criminationes se proferre arbitrantur. quod ut fiat, quam non sibi aduersentur idem scriptores quattuor, ostendendum est. hoc enim solent quasi palmare suae uanitatis obicere, quod ipsi euangelistae inter se ipsos dissentiant. ### English translation (Claude) This holy four-horse chariot of the Lord, on which he is carried through the world and subdues the peoples to his gentle yoke and light burden, some people attack with slanders, whether from impious vanity or unskilled rashness, in order to take away credibility from the truthful narrative of those through whom the Christian religion, sown throughout the world, has come up with such fruitfulness that unbelievers now scarcely dare to mutter their slanders among themselves, pressed down by the faith of the nations and the devotion of all peoples. Nevertheless, because they still either hold some back from faith by their slanderous arguments, so that they do not believe, or disturb those who already believe by harassing them as much as they can, while some brothers, with their faith intact, want to know what to answer to such questions, whether for the advancement of their own knowledge or to refute the empty talk of those people, we have undertaken in this work, with the inspiration and help of the Lord our God (and may it also benefit their salvation!), to show the error or rashness of those who think they are bringing forward rather clever charges against the four books of the gospel, which four evangelists wrote one each. For this to be done, it must be shown how these same four writers do not contradict one another. For this is what they are accustomed to raise as the prize argument of their vanity, that the evangelists themselves disagree among themselves. ### Scripture references - Matt 11:30: allusion, high confidence ### Citation (SBL) Augustine, Cons. 1.10 (CSEL 43:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-10). ## The Harmony of the Gospels 1.11 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-11 - Source: CSEL 43:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some pagans ask why Christ wrote nothing, and claim that his disciples made him more than the wise man he was. ### Latin text Sed illud prius discutiendum est, quod solet nonnullos mouere, cur ipse dominus nihil scripserit, ut aliis de illo scribentibus necesse sit credere. hoc enim dicunt illi uel maxime pagani, qui dominum ipsum Iesum Christum culpare aut blasphemare non audent eique tribuunt excellentissimam sapientiam, sed tamen tamquam homini, discipulos uero eius dicunt magistro suo amplius tribuisse quam erat, ut eum filium dei dicerent et uerbum dei, per quod facta sunt omnia, et ipsum ac deum patrem unum esse, ac si qua similia sunt in apostolicis litteris, quibus eum cum patre unum deum colendum esse didicimus. honorandum enim tamquam sapientissimum uirum putant, colendum autem tamquam deum negant. ### English translation (Claude) But first we must examine a point that often troubles some people: why the Lord himself wrote nothing, so that one must believe others who wrote about him. For this is what they say, above all those pagans who do not dare to blame or blaspheme the Lord Jesus Christ himself and attribute to him the most excellent wisdom, but as to a man. His disciples, they say, attributed more to their master than he was, so as to call him the Son of God and the Word of God through whom all things were made, and to say that he and God the Father are one, and whatever similar things there are in the apostolic writings by which we have learned that he is to be worshiped with the Father as one God. For they think he is to be honored as a very wise man, but deny that he is to be worshiped as God. ### Scripture references - John 1:3: allusion, medium confidence - John 10:30: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 1.11 (CSEL 43:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-11). ## The Harmony of the Gospels 1.12 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-12 - Source: CSEL 43:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pagans believe what the disciples of Pythagoras and Socrates wrote about masters who wrote nothing; they should likewise believe Christ's disciples. ### Latin text Cum ergo quaerunt, quare ipse non scripserit, uidentur parati fuisse hoc de illo credere, quod de se ipse scripsisset, non quod alii de illo pro suo arbitrio praedicassent. a quibus quaero, cur de quibusdam nobilissimis philosophis suis hoc crediderint, quod de illis eorum discipuli scriptum memoriae reliquerunt, cum de se ipsi nihil scripsissent? nam Pythagoras, quo in illa contemplatiua uirtute nihil tunc habuit Graecia clarius, non tantum de se, sed nec de ulla re aliquid scripsisse perhibetur. Socrates autem, quem rursus in actiua, qua mores informantur, omnibus praetulerunt, ita ut testimonio quoque dei sui Apollinis omnium sapientissimum pronuntiatum esse non taceant, Aesopi fabulas pauculis uersibus persecutus est uerba et numeros suos adhibens rebus alterius, usque adeo nihil scribere uoluit, ut hoc se coactum imperio sui demonis fecisse dixerit, sicut nobilissimus discipulorum eius Plato commemorat, in quo tamen opere maluit alienas quam suas exornare sententias. quid igitur causae est, cur de istis hoc credant, quod de illis discipuli eorum litteris commendarunt, et de Christo nolint credere, quod eius de illo discipuli conscripserunt, praesertim cum ab eo ceteros homines sapientia superatos esse fateantur, quamuis eum fateri deum nolint? an uero illi, quos isto multo inferiores fuisse non dubitant, ueraces de se discipulos facere potuerunt et iste non potuit? quod si absurdissime dicitur, credant de illo, quem sapientem fatentur, non quod ipsi uolunt, sed quod aput eos legunt, qui ea quae scripserunt ab illo sapiente didicerunt. ### English translation (Claude) When, then, they ask why he did not write himself, they seem to have been ready to believe about him what he had written about himself, not what others had preached about him at their own discretion. I ask them why they have believed about certain of their most celebrated philosophers what their disciples left in writing about them, when they themselves had written nothing about themselves. For Pythagoras, than whom Greece then had no one more famous in that contemplative virtue, is said to have written nothing, not only about himself, but about anything at all. And Socrates, whom on the other hand they set above all in the active virtue, by which morals are formed, so that they do not keep silent that he was declared the wisest of all by the testimony of their god Apollo, put a few of Aesop's fables into verses, applying his own words and meters to another's material; and he was so unwilling to write anything that he said he did even this compelled by the command of his daemon, as Plato, the most celebrated of his disciples, records; and yet in that work he preferred to adorn the thoughts of another rather than his own. What reason is there, then, why they believe about these men what their disciples committed to writing about them, and are unwilling to believe about Christ what his disciples wrote about him, especially when they admit that all other men were surpassed by him in wisdom, although they will not admit that he is God? Or were those men, whom they do not doubt were far inferior to him, able to make their disciples truthful about them, while he was not? If this is a most absurd thing to say, let them believe about him whom they admit to be wise, not what they themselves want, but what they read in those who learned what they wrote from that wise man. ### Extrabiblical texts - Plato, Apol. 21a (Plato (works)): allusion, high confidence - Plato, Phaed. 60d (Plato (works)): allusion, high confidence ### Translation notes - Socrates and the oracle: Plato, Apology 21a; his versifying of Aesop at the bidding of a dream: Plato, Phaedo 60d–61b (Augustine speaks of his daemon). ### Citation (SBL) Augustine, Cons. 1.12 (CSEL 43:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-12). ## The Harmony of the Gospels 1.13 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-13 - Source: CSEL 43:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the pagans trust report, the far greater report of the church proclaims Christ as God; and if they have books by Christ, let them produce them. ### Latin text Deinde dicant, unde saltem quod sapientissimus fuerit nosse uel audire potuerunt. si fama disseminante, certiorne de illo nuntia fama est quam discipuli eius, quibus eum praedicantibus ipsa per totum mundum fama fraglauit? postremo famam praeferant famae et ei famae de illo credant, quae maior est. ea quippe fama, quae de catholica ecclesia, quam stupent toto orbe diffusam, mirabili claritate dispergitur, tenues istorum rumores inconparabiliter uincit; ea porro fama tam magna, tam celebris, ut eam timendo isti trepidas et tepidas contradictiunculas in sinu suo rodant iam plus metuentes audiri quam uolentes credi, filium dei unigenitum et deum praedicat Christum, per quem facta sunt omnia. si ergo famam eligunt testem, cur non hanc eligunt, quae tanta claritate praefulget? si scripturam, cur non euangelicam, quae tanta auctoritate praepollet? nos certe haec de dis eorum credimus quae habet et scriptura eorum antiquior et fama celebrior. quae si adoranda sunt, cur ea rident in theatris? si autem ridenda sunt, plus ridendum est, cum adorantur in templis. restat, ut ipsi uelint testes esse de Christo, qui sibi auferunt meritum sciendi quid loquantur loquendo quod nesciunt, aut si aliquos libros habere se dicunt, quos eum scripsisse adserant, prodant eos nobis. profecto enim utilissimi et saluberrimi sunt, quos, ut ipsi fatentur, uir sapientissimus scripsit. si autem timent eos proferre, utique mali sunt; porro si mali sunt, non eos sapientissimus scripsit; sapientissimum autem Christum fatentur: non ergo Christus tale aliquid scripsit. ### English translation (Claude) Next let them say from where they were able to know or hear even that he was very wise. If by the spreading of report, is report a more certain messenger about him than his disciples, through whose preaching of him that very report has blazed through the whole world? Finally, let them prefer one report to another and believe the report about him that is greater. For the report that is spread with wonderful brightness about the catholic church, which they are amazed to see spread throughout the world, incomparably surpasses the slight rumors of these people; and that report, so great and so renowned that these people, fearing it, gnaw their trembling and lukewarm little contradictions in their own bosom, more afraid now of being heard than wishing to be believed, proclaims Christ the only-begotten Son of God and God, through whom all things were made. If, then, they choose report as their witness, why do they not choose this one, which shines out with such brightness? If writing, why not the gospel writing, which prevails with such authority? We, for our part, believe about their gods what both their more ancient writing and their more celebrated report contain. If these things are to be worshiped, why do they laugh at them in the theaters? But if they are to be laughed at, there is more to laugh at when they are worshiped in the temples. It remains that they want to be witnesses about Christ themselves, though they take from themselves the credit of knowing what they say by saying what they do not know; or, if they claim to have some books that they assert he wrote, let them bring them out to us. For they are certainly most useful and wholesome, since, as they themselves admit, a very wise man wrote them. But if they are afraid to bring them out, they are surely evil; and if they are evil, the very wise man did not write them; but they admit that Christ was very wise; therefore Christ did not write anything of the kind. ### Scripture references - John 1:3: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 1.13 (CSEL 43:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-13). ## The Harmony of the Gospels 1.14 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-14 - Source: CSEL 43:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who claim Christ wrote books of magic betray their own desires, and cannot do from such books what they say he did. ### Latin text Ita uero isti desipiunt, ut illis libris, quos eum scripsisse existimant, dicant contineri eas artes, quibus eum putant illa fecisse miracula, quorum fama ubique percrebruit: quod existimando se ipsos produnt quid diligant et quid adfectent: quando quidem Christum propterea sapientissimum putant fuisse, quia nescio quae inlicita nouerat, quae non solum disciplina christiana, sed etiam ipsa terrenae rei publicae administratio iure condemnat. et certe qui tales Christi libros legisse se adfirmant, cur ipsi nulla talia faciunt, qualia illum de libris talibus fecisse mirantur? ### English translation (Claude) But these people are so foolish as to say that those books which they suppose he wrote contain the arts by which they think he did those miracles whose fame has spread everywhere. By supposing this they betray what they love and what they aspire to, since they think Christ was very wise precisely because he knew some unlawful things or other, which not only Christian teaching but even the administration of the earthly commonwealth rightly condemns by law. And certainly, those who affirm that they have read such books of Christ, why do they themselves do none of the things they marvel that he did from such books? ### Citation (SBL) Augustine, Cons. 1.14 (CSEL 43:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-14). ## The Harmony of the Gospels 1.15 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-15 - Source: CSEL 43:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The supposed books of magic were even said to be addressed to Peter and Paul, a forgery that even child readers can laugh at. ### Latin text Quid quod etiam diuino iudicio sic errant quidam eorum, qui talia Christum scripsisse uel credunt uel credi uolunt, ut eosdem libros ad Petrum et Paulum dicant tamquam epistulari titulo praenotatos. et fieri potest, ut siue inimici nominis Christi siue qui eiusmodi execrabilibus artibus de tam glorioso nomine pondus auctoritatis dare se posse putauerunt talia sub Christi et apostolorum nomine scripserint. in qua fallacissima audacia sic excaecati sunt, ut etiam a pueris, qui adhuc pueriliter in gradu lectorum Christianas litteras norunt, merito rideantur. ### English translation (Claude) What of the fact that, by divine judgment, some of those who either believe or want it to be believed that Christ wrote such things go so far astray as to say that those same books were headed as though with a letter's address to Peter and Paul? And it may be that either enemies of the name of Christ, or those who thought they could give the weight of authority to such abominable arts from so glorious a name, wrote such things under the name of Christ and the apostles. In this most deceitful audacity they have been so blinded that they are rightly laughed at even by boys who, still in the rank of readers, know the Christian writings in a boyish way. ### Citation (SBL) Augustine, Cons. 1.15 (CSEL 43:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-15). ## The Harmony of the Gospels 1.16 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-16 - Source: CSEL 43:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The forgers chose Peter and Paul from church paintings, not knowing that Paul became a disciple only after Christ's ascension. ### Latin text Cum enim uellent tale aliquid fingere Christum scripsisse ad discipulos suos, cogitauerunt, ad quos potissimum scribere potuisse facile crederetur, tamquam ad illos, qui ei familiarius adhaesissent, quibus illud quasi secretum digne committeretur, et occurrit eis Petrus et Paulus, credo, quod pluribus locis simul eos cum illo pictos uiderent, quia merita Petri et Pauli etiam propter eundem passionis diem celebrius sollemniter Roma commendat. sic omnino errare meruerunt, qui Christum et apostolos eius non in sanctis codicibus, sed in pictis parietibus quaesierunt, nec mirum, si a pingentibus fingentes decepti sunt. toto enim tempore, quo Christus in carne mortali cum suis discipulis uixit, nondum erat Paulus discipulus eius, quem post passionem suam, post resurrectionem, post ascensionem, post missum de caelis spiritum sanctum, post multorum Iudaeorum conuersionem et mirabilem fidem, post lapidationem Stephani diaconi et martyris, cum adhuc Saulus appellaretur et eos qui in Christum crediderant grauiter persequeretur, de caelo uocauit et suum discipulum adque apostolum fecit. quomodo igitur potuit libros, quos antequam moreretur eum scripsisse putari uolunt, ad discipulos tamquam familiarissimos Petrum et Paulum scribere, cum Paulus nondum fuerit discipulus eius? ### English translation (Claude) For when they wanted to invent something of the kind, that Christ wrote to his disciples, they considered to whom he could most readily be believed to have written, as to those who had clung to him more intimately, to whom that so-called secret might fittingly be entrusted; and Peter and Paul occurred to them, I suppose because they saw them painted together with him in many places, since Rome celebrates the merits of Peter and Paul with special solemnity also because of their sharing the same day of suffering. Those who sought Christ and his apostles not in the holy books but on painted walls fully deserved to go astray in this way; and no wonder if the inventors were deceived by the painters. For during the whole time that Christ lived with his disciples in mortal flesh, Paul was not yet his disciple. It was after his passion, after his resurrection, after his ascension, after the sending of the Holy Spirit from heaven, after the conversion and wonderful faith of many Jews, after the stoning of Stephen the deacon and martyr, when he was still called Saul and was severely persecuting those who had believed in Christ, that Christ called him from heaven and made him his disciple and apostle. How, then, could Christ have written the books, which they want it to be thought he wrote before he died, to Peter and Paul as his most intimate disciples, when Paul was not yet his disciple? ### Scripture references - Acts 2:4: allusion, medium confidence - Acts 7:58: allusion, high confidence - Acts 9:3: allusion, high confidence ### Citation (SBL) Augustine, Cons. 1.16 (CSEL 43:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-16). ## The Harmony of the Gospels 1.17 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-17 - Source: CSEL 43:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ could not have used magic to inspire the prophets who foretold him before his birth, or to make a whole nation prophesy him. ### Latin text Illud quoque adtendant, qui magicis artibus tanta potuisse et nomen suum ad populos in se conuertendos arte ipsa consecrasse delirant, utrum potuerit magicis artibus tantos prophetas diuino spiritu antequam in terra nasceretur implere, qui de illo talia futura praelocuti sunt, qualia iam praeterita in euangelio legimus et qualia in orbe terrarum praesentia nunc uidemus. neque enim, si magicis artibus fecit, ut coleretur et mortuus, magus erat antequam natus, cui prophetando uenturo gens una deputata est, cuius reipublicae tota administratio prophetia esset illius regis uenturi et ciuitatem caelestem ei omnibus gentibus condituri. ### English translation (Claude) Let those who rave that he was able to do such great things by magic arts, and by that same art consecrated his name so as to turn the peoples to himself, also consider this: whether by magic arts he could, before he was born on earth, fill with the divine Spirit so many prophets, who foretold such things about him as future as we now read in the gospel as past, and as we now see present in the world. For even if he brought it about by magic arts that he should be worshiped even when dead, he was not a magician before he was born; yet a whole nation was appointed to prophesy him as coming, a nation whose commonwealth in its whole administration was a prophecy of that king who was to come and to found a heavenly city for him from all nations. ### Citation (SBL) Augustine, Cons. 1.17 (CSEL 43:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-17). ## The Harmony of the Gospels 1.18 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-18 - Source: CSEL 43:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews worshiped the one true God only, and the Romans refused to adopt his rites because he forbade all other gods. ### Latin text Proinde illius Hebraeae gentis ad prophetandum Christum, sicut iam, deputatae nullus alius deus erat nisi deus unus, deus uerus, qui fecit caelum et terram et omnia quae in eis sunt. quo offenso saepe suis hostibus subdebantur, nunc etiam pro grauissimo scelere occisi Christi ex ipsa Hierosolyma, quod erat regni eorum caput, penitus eradicati et Romano imperio subiugati sunt. solebant autem Romani de dis gentium, quas subiugabant, colendos propitiare et eorum sacra suscipere. hoc de deo gentis Hebraeae, cum eam uel obpugnauerunt uel uicerunt, facere noluerunt. credo, quod uidebant, si eius dei sacra reciperent, qui se solum deletis etiam simulacris coli iuberet, dimittenda esse omnia quae prius colenda susceperant, quorum religionibus imperium suum creuisse arbitrabantur. in quo eos plurimum fallacia demonum decipiebat. nam utique intellegere debebant occulta ueri dei uoluntate, penes quem rerum summa potestas est, sibi datum et auctum regnum, non illorum deorum fauore, qui si aliquid in hac re potestatis habuissent, suos potius protexissent, ne a Romanis superarentur, aut ipsos eis Romanos edomitos subiugassent. ### English translation (Claude) Accordingly, that Hebrew nation, appointed, as already said, to prophesy Christ, had no other god but the one God, the true God, who made heaven and earth and all that is in them. When he was offended they were often subjected to their enemies, and now, for the most grievous crime of killing Christ, they have been utterly uprooted from Jerusalem itself, which was the capital of their kingdom, and subjected to the Roman empire. Now the Romans were accustomed to conciliate the gods of the nations they subjugated so as to worship them, and to take up their rites. This they refused to do in regard to the God of the Hebrew nation, whether when they attacked it or when they conquered it. I suppose they saw that if they received the rites of this God, who commanded that he alone be worshiped and that images also be destroyed, they would have to abandon all the gods they had previously taken up to worship, by whose cults they thought their empire had grown. In this the deceit of the demons greatly misled them. For they ought surely to have understood that their kingdom had been given and increased by the hidden will of the true God, in whose power is the supreme authority over all things, and not by the favor of those gods, who, if they had had any power in this matter, would rather have protected their own peoples from being overcome by the Romans, or would have subjugated the Romans themselves, tamed, to them. ### Scripture references - Ps 146:6 (145:6 LXX): echo, medium confidence - Acts 14:15: echo, medium confidence ### Translation notes - Augustine's statement that the Jews were uprooted from Jerusalem for killing Christ is translated as written. ### Citation (SBL) Augustine, Cons. 1.18 (CSEL 43:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-18). ## The Harmony of the Gospels 1.19 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-19 - Source: CSEL 43:18–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods of the conquered nations did not give Rome its empire; the one true God distributes earthly kingdoms by his hidden judgment. ### Latin text Neque enim possunt dicere pietatem ac mores suos a dis gentium, quas uicerunt, dilectos et electos. numquam hoc dicent, si primordia sua recolant, facinorosorum asylum et Romuli fratricidium. neque enim, quando asylum constituerunt Remus et Romulus, ut quisquis cuiuslibet sceleris reus eo confugisset inultum haberet commissum, praecepta paenitentiae dederunt ad saluandas animas miserorum ac non potius collectam timentium manum contra suas ciuitates, quarum leges timebant, mercede inpunitatis armarunt, aut quando Romulus fratrem, qui nihil in eum mali perpetrarat, occidit, iustitiam uindicandi ac non principatum dominandi cogitauit. itane istos mores dilexerunt di hostes suarum ciuitatum fauendo hostibus earum? quin potius nec illas defendendo presserunt nec ad istos transeundo eos aliquid adiuuerunt, quia non habent in potestate regnum dare et auferre, sed deus unus et uerus hoc agit occulto iudicio, non continuo beatos facturus quibus terrenum regnum dederit, nec continuo miseros quibus ademerit, sed beatos uel miseros propter aliud et aliunde faciens temporalia regna adque terrena quibus uoluerit et quamdiu uoluerit secundum praedestinatum ordinem saeculorum uel sinendo uel donando distribuit. ### English translation (Claude) For they cannot say that their piety and morals were loved and chosen by the gods of the nations they conquered. They will never say this if they recall their own beginnings: the asylum for criminals and the fratricide of Romulus. For when Remus and Romulus set up the asylum, so that whoever took refuge there, guilty of any crime whatever, should have what he had committed go unpunished, did they give precepts of repentance to save the souls of the wretched, and not rather arm, with the reward of impunity, a band of frightened men gathered together against their own cities, whose laws they feared? Or when Romulus killed his brother, who had done him no wrong, was he thinking of vindicating justice and not of gaining sole rule? Did the gods, then, love such morals, becoming enemies of their own cities by favoring their enemies? Rather, they neither crushed those cities by ceasing to defend them nor helped these men at all by going over to them, because they do not have it in their power to give and take away kingship. The one true God does this by a hidden judgment. He does not straightway make happy those to whom he has given an earthly kingdom, nor straightway make wretched those from whom he has taken it away; rather, making people happy or wretched for another reason and from another source, he distributes temporal and earthly kingdoms, whether by permitting or by giving, to whom he wills and for as long as he wills, according to the predestined order of the ages. ### Scripture references - Dan 4:17: echo, low confidence ### Citation (SBL) Augustine, Cons. 1.19 (CSEL 43:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-19). ## The Harmony of the Gospels 1.20 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-20 - Source: CSEL 43:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God let the Jews be subjugated for their sins, and the end of their kingdom, temple, priesthood, and anointing showed that these existed to foretell Christ. ### Latin text Vnde nec illud possunt dicere: cur ergo deus Hebraeorum, quem summum et uerum deum dicitis, non solum Romanos eis non subiugauit, sed nec ipsos Hebraeos, ne a Romanis subiugarentur, adiuuit? praecesserunt enim manifesta peccata eorum, propter quae illis hoc uenturum prophetae tanto ante praedixerant, et maxime, quia impio furore Christum occiderunt, in quo peccato aliorum occultorum peccatorum meritis excaecati sunt quod illius passio esset gentibus profutura, eadem prophetica contestatione praedictum est. nec alia re magis claruit illius gentis regnum et templum et sacerdotium et sacrificium et unctionem illam mysticam, quod chrisma Graece dicitur, unde Christi nomen elucet et propter quam reges suos christos ipsa gens appellabat, non fuisse nisi praenuntiando Christo deputatam, quam quod occisi Christi resurrectio postea quam coepit credentibus gentibus praedicari illa omnia cessauerunt nescientibus Romanis, per quorum uictoriam, nescientibus Iudaeis, per quorum subiugationem factum est, ut illa cessarent. ### English translation (Claude) So they cannot say this either: “Why then did the God of the Hebrews, whom you call the supreme and true God, not only fail to subjugate the Romans to them, but not even help the Hebrews themselves not to be subjugated by the Romans?” For their manifest sins came first, on account of which the prophets had foretold so long before that this would come upon them; and above all because in impious fury they killed Christ, a sin in which they were blinded by the deserts of other hidden sins. That his passion would benefit the nations was foretold by the same prophetic witness. And nothing made it clearer that the kingdom of that nation, its temple, priesthood, and sacrifice, and that mystical anointing which in Greek is called chrisma, from which the name of Christ shines forth and on account of which that nation used to call its kings “anointed ones” (christi), were appointed for no other purpose than to foretell Christ, than the fact that, after the resurrection of the slain Christ began to be preached to the believing nations, all those things came to an end, without the knowledge of the Romans, through whose victory, and without the knowledge of the Jews, through whose subjugation, it came about that they ended. ### Scripture references - Isa 49:6: echo, low confidence ### Translation notes - Augustine's statements about the Jews' guilt for Christ's death are translated as written. ### Citation (SBL) Augustine, Cons. 1.20 (CSEL 43:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-20). ## The Harmony of the Gospels 1.21 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-21 - Source: CSEL 43:19–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The God of Israel, though refused by the Romans, is now worshiped everywhere and has through Christ turned the Roman empire to overthrow its idols. ### Latin text Rem sane mirabilem non aduertunt pauci pagani, qui remanserunt, deum Hebraeorum offensum a uictis nec receptum a uictoribus nunc praedicari et coli ab omnibus gentibus. ipse est enim deus Israhel, de quo tanto ante propheta plebem dei sic adlocutus est: et qui eruit te deus Israhel uniuersae terrae uocabitur. hoc factum est per nomen Christi uenientis ad homines ex semine ipsius Israhel, qui nepos fuit Abrahae, a quo gens coepit Hebraeorum; nam et ipsi Israhel dictum est: et in semine tuo benedicentur omnes tribus terrae. hinc ostenditur deus Israhel, deus unus, qui fecit caelum et terram et res humanas iuste ac misericorditer curat, ita ut nec praecludat iustitia misericordiam, nec inpediat misericordia iustitiam, quod non ipse sit uictus in Hebraeo populo suo, quia regnum sacerdotiumque eius Romanis expugnandum delendumque permisit, quando quidem per Christi euangelium, ueri regis et sacerdotis, quod illo regno et sacerdotio futurum praefigurauit, nunc ipse deus Israhel ubique delet idola gentium, quae utique ne delerentur, recipere sacra eius Romani noluerunt, sicut receperunt deorum aliarum gentium, quas uicerunt. ita et regnum sacerdotiumque propheticae gentis abstulit, quia iam qui per ea promittebatur aduenerat, et Romanum imperium, a quo illa gens uicta est, per Christum regem suo nomini subiugauit adque ad euertenda idola, propter quorum honorem sacra eius recepta non erant, christianae fidei robore ac deuotione conuertit ### English translation (Claude) The few pagans who remain do not notice a truly wonderful thing: that the God of the Hebrews, offended by the conquered and not received by the conquerors, is now preached and worshiped by all nations. For he is the God of Israel, of whom the prophet so long before spoke thus to the people of God: “And he who delivered you, the God of Israel, shall be called God of the whole earth.” This has come about through the name of Christ, who came to human beings from the seed of that very Israel who was the grandson of Abraham, with whom the Hebrew nation began; for to Israel himself too it was said, “And in your seed shall all the tribes of the earth be blessed.” Hence it is shown that the God of Israel, the one God, who made heaven and earth and cares for human affairs justly and mercifully, so that justice does not shut out mercy nor mercy hinder justice, was not himself conquered in his Hebrew people when he permitted their kingdom and priesthood to be stormed and destroyed by the Romans. For now through the gospel of Christ, the true king and priest, whom he prefigured as to come by that kingdom and priesthood, this same God of Israel is everywhere destroying the idols of the nations; and it was precisely so that these should not be destroyed that the Romans refused to receive his rites, as they had received those of the gods of other nations they conquered. So he took away the kingdom and priesthood of the prophetic nation, because he who was promised through them had already come; and he subjugated to his name, through Christ the king, the Roman empire by which that nation was conquered, and converted it by the strength and devotion of Christian faith to overturn the idols for whose honor his rites had not been received. ### Scripture references - Isa 54:5: quotation, high confidence - Gen 28:14: quotation, high confidence - Ps 146:6 (145:6 LXX): echo, medium confidence ### Translation notes - The first quotation is Isa 54:5 in an Old Latin form close to the Septuagint. ### Citation (SBL) Augustine, Cons. 1.21 (CSEL 43:19–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-21). ## The Harmony of the Gospels 1.22 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-22 - Source: CSEL 43:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The scattered Jews keep the prophetic books as witness to Christ, and the forging of magical books in his name only shows how great that name is. ### Latin text Puto, quia de se futura ut per tot prophetas et per cuiusdam etiam gentis regnum ac sacerdotium praenuntiarentur, non magicis artibus fecit Christus, antequam esset in hominibus natus. nam et illius iam deleti regni populus ubique dispersus mirabili dei prouidentia, quamuis sine ulla unctione regis sacerdotisque remanserit, in quo chrismate Christi nomen apparet, tenet tamen reliquias quarundam obseruationum suarum, Romana autem sacra illa de idolorum cultu nec uictus ac subiugatus accepit, ut libros propheticos ad testimonium gerat Christi ac sic de inimicorum codicibus probetur ueritas prophetati Christi. quid ergo adhuc miseri Christum male laudando se ipsos indicant? si aliqua magica sub eius nomine scripta sunt, cum uehementer his artibus Christi doctrina inimica sit, hinc potius intellegant, quantum sit illud nomen, quo addito etiam illi qui contra eius praecepta uiuunt suas nefarias artes honorare conantur. sic enim diuersis hominum erroribus multi etiam uarias hereses aduersus ueritatem sub eius nomine condiderunt, ita sentiunt etiam inimici Christi ad suadendum quod proferunt contra doctrinam Christi nullum sibi esse pondus auctoritatis, si non habeat nomen Christi. ### English translation (Claude) I do not think that it was by magic arts that Christ, before he was born among human beings, brought it about that what was to happen concerning him should be foretold by so many prophets and also by the kingdom and priesthood of a certain nation. For the people of that kingdom, now destroyed, scattered everywhere by the wonderful providence of God, although it has remained without any anointing of king and priest (in which chrism the name of Christ appears), still keeps the remnants of some of its observances, and even when conquered and subjugated did not accept those Roman rites of idol worship, so that it carries the prophetic books as a testimony to Christ, and thus the truth of the prophesied Christ is proved from the books of his enemies. Why, then, do these wretched people still expose themselves by praising Christ badly? If some magical writings have been written under his name, although the teaching of Christ is strongly hostile to these arts, let them rather understand from this how great that name is, since by adding it even those who live contrary to his precepts try to give honor to their wicked arts. For just as in the various errors of human beings many have founded various heresies against the truth under his name, so even the enemies of Christ feel that, to persuade people of what they put forward against Christ's teaching, they have no weight of authority unless it has the name of Christ. ### Translation notes - The Jewish people's keeping of the prophetic books as witness to Christ is Augustine's own argument, translated as written. ### Citation (SBL) Augustine, Cons. 1.22 (CSEL 43:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-22). ## The Harmony of the Gospels 1.23 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-23 - Source: CSEL 43:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because Porphyry reports oracles praising Christ, the pagans blaspheme his disciples instead of him. ### Latin text Quid quod isti uani Christi laudatores et christianae religionis obliqui obtrectatores propterea non audent blasphemare Christum, quia quidam philosophi eorum, sicut in libris suis Porphyrius Siculus prodit, consuluerunt deos suos, quid de Christo responderent, illi autem oraculis suis Christum laudare conpulsi sunt? nec mirum, cum et in euangelio legamus eum demones fuisse confessos; scriptum est autem in prophetis nostris: quoniam di gentium demonia. ac per hoc isti, ne contra deorum suorum responsa conentur, continent blasphemias a Christo et eas in discipulos eius effundunt; mihi autem uidetur, quod illi di gentium, quos philosophi paganorum consulere potuerunt, etiam, si de discipulis Christi interrogarentur, ipsos quoque laudare cogerentur. ### English translation (Claude) What of the fact that these empty praisers of Christ and crooked detractors of the Christian religion do not dare to blaspheme Christ because certain of their philosophers, as Porphyry the Sicilian reveals in his books, consulted their gods as to what they would answer about Christ, and the gods were compelled by their own oracles to praise Christ? No wonder, since we also read in the gospel that the demons confessed him, and it is written in our prophets, “For the gods of the nations are demons.” And for this reason, so as not to go against the responses of their gods, these people hold back their blasphemies from Christ and pour them out on his disciples. But it seems to me that those gods of the nations whom the pagan philosophers were able to consult would, if they were asked about the disciples of Christ, be compelled to praise them too. ### Scripture references - Mark 1:24: allusion, medium confidence - Ps 96:5 (95:5 LXX): quotation, high confidence ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): allusion, high confidence ### Translation notes - Porphyry's oracles praising Christ come from his Philosophy from Oracles; compare Augustine, City of God 19.23. ### Citation (SBL) Augustine, Cons. 1.23 (CSEL 43:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-23). ## The Harmony of the Gospels 1.24 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-24 - Source: CSEL 43:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who blame the disciples rather than Christ for the overthrow of idols should read the prophets, who both commanded and foretold it. ### Latin text Verum tamen isti ita disputant, quod haec euersio templorum et damnatio sacrificiorum et confractio simulacrorum non per doctrinam Christi fiat, sed per discipulorum eius, quos aliud quam ab illo didicerunt docuisse contendunt, ita uolentes christianam fidem Christum honorantes laudantesque conuellere, quia utique per discipulos Christi et facta et dicta Christi adnuntiata sunt, quibus constat religio christiana adhuc istis iam paucissimis, nec iam obpugnantibus, sed tamen adhuc mussitantibus, inimica. sed si nolunt credere Christum talia docuisse, prophetas legant, qui non solum superstitiones idolorum euerti praeceperunt, uerum etiam christianis temporibus hanc euersionem futuram praedixerunt. qui si fefellerunt, cur tanta manifestatione conpletur? si uerum dixerunt, cur tantae diuinitati resistitur? ### English translation (Claude) Nevertheless, these people argue that this overturning of temples, condemnation of sacrifices, and breaking of images comes about not through the teaching of Christ but through that of his disciples, who they contend taught something other than what they learned from him. In this way, by honoring and praising Christ, they want to tear down the Christian faith, since it was certainly through Christ's disciples that the deeds and words of Christ were announced, on which the Christian religion rests, a religion still hostile to these people, who are now very few, no longer attacking it but still muttering. But if they do not want to believe that Christ taught such things, let them read the prophets, who not only commanded that the superstitions of idols be overturned but also foretold that this overturning would come about in Christian times. If they lied, why is it fulfilled so manifestly? If they told the truth, why is such divinity resisted? ### Scripture references - Isa 2:18: allusion, low confidence - Zeph 2:11: allusion, low confidence ### Citation (SBL) Augustine, Cons. 1.24 (CSEL 43:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-24). ## The Harmony of the Gospels 1.25 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-25 - Source: CSEL 43:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine presses the pagans on why the God of Israel alone was refused worship, when he has prevailed over all their gods. ### Latin text Verum tamen diligentius ab istis quaerendum est, quemnam putent esse deum Israhel. cur eum colendum non receperunt sicut aliarum gentium deos, quas Romanum subegit imperium, praesertim cum eorum sententia sit omnes deos colendos esse sapienti? cur ergo a numero ceterorum iste reiectus est? si plurimum ualet, cur ab eis solus non colitur? si parum aut nihil ualet, cur contritis eorum simulacris ab omnibus gentibus solus paene iam colitur? numquam huius quaestionis eximi uinculo poterunt, qui cum maiores et minores deos colant, quos deos putant, hunc deum non colunt, qui praeualuit omnibus, quos colunt. si enim magnae uirtutis est, cur existimatus est inprobandus? si paruae nulliusue uirtutis est, cur tantum potuit inprobatus? si bonus est, cur a ceteris bonis solus separatur? si malus est, cur a tot bonis unus non superatur? si uerax est, cur eius praecepta respuuntur? si mendax est, cur eius praedicta conplentur? ### English translation (Claude) Nevertheless, we must ask these people more carefully whom they think the God of Israel to be. Why did they not receive him for worship like the gods of the other nations that the Roman empire subdued, especially since it is their opinion that a wise man should worship all the gods? Why, then, was this one rejected from the number of the others? If he has very great power, why is he alone not worshiped by them? If he has little or none, why, now that their images have been broken, is he almost alone worshiped by all nations? They will never be able to free themselves from the bond of this question, since, while they worship greater and lesser gods, those whom they think gods, they do not worship this God, who has prevailed over all those they worship. For if he is of great power, why was he thought fit to be rejected? If he is of small or no power, why was he able to do so much when rejected? If he is good, why is he alone separated from the other good gods? If he is evil, why is he alone not overcome by so many good ones? If he is truthful, why are his precepts spurned? If he is a liar, why are his predictions fulfilled? ### Citation (SBL) Augustine, Cons. 1.25 (CSEL 43:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-1/#p-1-25). ## The Harmony of the Gospels 1.26 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-26 - Source: CSEL 43:23–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans refused the God of Israel because, as Socrates said each god should be worshiped as he commands, his worship excluded all others. ### Latin text Postremo quod nolunt de illo sentiant. numquid Romani etiam malos deos colendos non putant, qui Pallori et Febri fana fecerunt? qui et agathus demonas inuitandos et cacus demonas placandos monent? quodlibet ergo de illo existiment, cur eum solum sibi nec aduocandum nec propitiandum esse duxerunt? quis est deus iste uel ita ignotus, ut in tam multis dis solus adhuc non inueniatur, uel ita notus, ut a tam multis hominibus iam solus colatur? nihil ergo restat, ut dicant, cur huius dei sacra recipere noluerint, nisi quia solum se coli uoluerit, illos autem deos gentium, quos isti iam colebant, coli prohibuerit. sed hoc ipsum magis ab eis requirendum est, quemnam uel qualem putent esse istum deum, qui noluerit coli deos alios, quibus isti templa et simulacra fecerunt, tantumque potuerit, ut plus ualeret eius uoluntas ad eorum simulacra euertenda quam illorum ad eius sacra non recipienda. certe sententia illius eorum philosophi proditur, quem sapientissimum omnium hominum etiam oraculo fuisse firmarunt. Socratis enim sententia est unumquemque deum sic coli oportere, quomodo se ipse colendum esse praeceperit. proinde istis summa necessitas facta est non colendi deum Hebraeorum, quia, si alio modo eum colere uellent quam se colendum ipse dixisset, non utique illum colerent, sed quod ipsi finxissent. si autem illo modo uellent quo ipse diceret, alios sibi colendos non esse cernebant quos ipse coli prohibebat. ac per hoc respuerunt unius ueri dei cultum, ne multos falsos offenderent, magis arbitrantes sibi obfuturam fuisse istorum iracundiam quam illius beniuolentiam profuturam. ### English translation (Claude) Finally, let them think of him what they like. Do the Romans not think that even evil gods should be worshiped, they who built shrines to Pallor and Fever, and who advise that good demons be invited and evil demons appeased? Whatever, then, they think of him, why did they judge that he alone was neither to be called upon nor propitiated? Who is this God, either so unknown that among so many gods he alone has not yet been found, or so well known that he alone is now worshiped by so many people? Nothing remains for them to say as to why they refused to receive this God's rites, except that he wanted to be worshiped alone and forbade the worship of those gods of the nations whom they were already worshiping. But this itself must be asked of them all the more: whom, or what kind of God, do they think this one to be, who refused to allow the worship of the other gods to whom they made temples and images, and was so powerful that his will to overturn their images prevailed more than their will not to receive his rites? Certainly the opinion of that philosopher of theirs whom they affirmed, even by an oracle, to have been the wisest of all men, makes the matter plain. For it is Socrates' opinion that each god should be worshiped in the way he himself has commanded that he be worshiped. Hence they were under the utmost necessity of not worshiping the God of the Hebrews, because if they wanted to worship him in a way other than he himself had said he was to be worshiped, they would certainly not be worshiping him but what they themselves had invented; but if they wanted to worship him in the way he himself said, they saw that they must not worship the others whom he forbade to be worshiped. And for this reason they rejected the worship of the one true God so as not to offend many false ones, thinking that their anger would harm them more than his goodwill would profit them. ### Extrabiblical texts - Xenophon, Mem. 4.3.16 (Xenophon, Memorabilia): allusion, low confidence ### Translation notes - The temples to Pallor and Febris: compare Augustine, City of God 4.15 and 4.23. The saying ascribed to Socrates is probably from Xenophon, Memorabilia 4.3.16 (worship each god according to the law of the city); Augustine gives it in another form. ### Citation (SBL) Augustine, Cons. 1.26 (CSEL 43:23–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-26). ## The Harmony of the Gospels 1.27 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-27 - Source: CSEL 43:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the pagans call gods those whose seers gave petty answers, the God whose prophets foretold the conversion of all nations is surely God. ### Latin text Sed fuerit ista uana necessitas et ridenda timiditas: nunc quaerimus, quid de isto deo sentiant homines, quibus placet omnes deos colendos esse. si enim iste colendus non est, quomodo coluntur omnes, cum iste non colitur? si autem colendus est, non omnes colendi sunt, quia, nisi solus colatur, iste non colitur. an forte dicturi sunt istum non esse deum, cum illos deos dicant, qui, sicut nos credimus, nihil possunt nisi quod illius iudicio permittuntur, non ut alicui prosint, sed ut nec laedere ualeant nisi eos, quos ita laedendos esse ille iudicat, qui omnia potest? sicut autem ipsi coguntur fateri, minora certe quam ille potuerunt. si enim di sunt, quorum uates consulti ab hominibus ut non dicam fefellerunt, proxima tamen priuatis negotiis responderunt, quomodo non est deus, cuius uates non solum ea, quae ad tempus consulebantur, congrue responderunt, uerum etiam unde non consulebantur de uniuerso genere humano adque omnibus gentibus ea tanto ante praedixerunt, quae nunc et legimus et uidemus? si deum dicunt, quo impleta Sibylla fata cecinit Romanorum, quomodo non est deus, qui et Romanos et omnes nationes in se unum deum per Christi euangelium credituras et omnia patrum suorum simulacra euersuras, sicut praenuntiauit, exhibuit? postremo, si illos deos dicunt, qui numquam ausi sunt per uates suos contra istum deum aliquid dicere, quomodo non est deus, qui per uates suos istorum simulacra non solum euerti iussit, uerum etiam in omnibus gentibus euersum iri praedixit ab eis qui illis desertis se unum deum colere iuberentur et iussi famularentur? ### English translation (Claude) But let that have been an empty necessity and a laughable timidity. Now we ask what people who hold that all the gods should be worshiped think of this God. For if he is not to be worshiped, how are all worshiped when he is not worshiped? But if he is to be worshiped, not all are to be worshiped, because unless he is worshiped alone, he is not worshiped. Or will they perhaps say that he is not God, while they call gods those who, as we believe, can do nothing except what they are permitted by his judgment, not to benefit anyone, but so that they cannot even harm except those whom he who can do all things judges should be harmed in this way? Yet, as they themselves are forced to admit, they have certainly been able to do less than he. For if those are gods whose seers, consulted by human beings, gave answers (I will not say they deceived) on matters close to private affairs, how is he not God whose seers not only answered fittingly what they were consulted about for the time, but also, where they were not consulted, foretold so long before, concerning the whole human race and all nations, the things we now both read and see? If they call him a god by whom the Sibyl was filled when she sang the fates of the Romans, how is he not God who brought about, as he foretold, that both the Romans and all nations would believe in him as the one God through the gospel of Christ and would overturn all the images of their fathers? Finally, if they call those gods who never dared to say anything through their seers against this God, how is he not God who through his seers not only commanded that their images be overturned, but also foretold that they would be overturned in all nations by those who, having abandoned them, would be commanded to worship him as the one God and, being commanded, would serve him? ### Extrabiblical texts - Sib. Or. (Sibylline Oracles): allusion, low confidence ### Translation notes - The god said to inspire the Sibyl is Apollo; compare Virgil, Aeneid 6.77–102. ### Citation (SBL) Augustine, Cons. 1.27 (CSEL 43:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-27). ## The Harmony of the Gospels 1.28 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-28 - Source: CSEL 43:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No pagan seer foretold the triumph of the God of Israel or warned against obeying him, while the prophets foretold the fall of the idols. ### Latin text Aut legant, si possunt, uel aliquam Sibyllarum uel quemlibet aliorum uatum suorum praedixisse hoc futurum, ut deus Hebraeorum deus Israhel ab omnibus gentibus coleretur, et quod eum cultores aliorum deorum recte antea respuissent, futuras etiam litteras prophetarum eius in auctoritate ita sublimi, ut his obtemperans etiam imperium Romanorum iuberet deleri simulacra, monuisse etiam, ne talibus praeceptis obtemperaretur: legant ista, si possunt, ex aliquibus libris uatum suorum. omitto enim dicere, quod ea quae in illorum libris leguntur pro nostra, hoc est christiana religione testimonium dicunt, quod a sanctis angelis et ab ipsis prophetis nostris audire potuerunt, sicut et praesentem in carne Christum etiam demonia coacta sunt confiteri. sed haec omitto, quae cum proferimus a nostris ficta esse contendunt: ipsi omnino, ipsi urgendi sunt, ut proferant a uatibus deorum suorum contra deum Hebraeorum aliquid prophetatum, sicut nos tot et tanta de libris prophetarum nostrorum contra deos eorum et iussa obseruamus et praedicta recitamus et facta monstramus. quae illi iam qui perpauci remanserunt malunt dolere conpleta quam illum deum agnoscere qui potuit praenuntiare conplenda, cum in suis dis falsis, quae sunt uera demonia, nihil aliud pro magno appetant, quam cum aliquid eorum responsis sibi futurum esse didicerint. ### English translation (Claude) Or let them read out, if they can, that any one of the Sibyls or any other of their seers foretold that this would come to pass, that the God of the Hebrews, the God of Israel, would be worshiped by all nations, and that the worshipers of the other gods had been right to spurn him before; that they foretold too that the writings of his prophets would be of such lofty authority that, in obedience to them, even the Roman empire would command images to be destroyed, and that they warned that such precepts should not be obeyed. Let them read this out, if they can, from any books of their seers. I pass over saying that the things read in their books bear witness for our religion, that is, the Christian religion, which they may have heard from the holy angels and from our prophets themselves, just as the demons were compelled to confess Christ when he was present in the flesh. But I pass over these things, which, when we bring them forward, they contend were invented by our people. They themselves, they themselves above all must be pressed to bring forward something prophesied against the God of the Hebrews by the seers of their gods, as we, from the books of our prophets, observe so many great commands against their gods, recite their predictions, and show their fulfillment. The very few of them who now remain prefer to grieve that these things have been fulfilled rather than acknowledge the God who was able to foretell what was to be fulfilled, though in their own false gods, who are really demons, they seek nothing else as a great thing than when they have learned from their responses that something will happen to them. ### Scripture references - Mark 3:11: allusion, medium confidence ### Extrabiblical texts - Sib. Or. (Sibylline Oracles): allusion, low confidence ### Citation (SBL) Augustine, Cons. 1.28 (CSEL 43:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-28). ## The Harmony of the Gospels 1.29 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-29 - Source: CSEL 43:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the God of Israel publicly forbids the other gods while they never forbid him, he is the one to be chosen. ### Latin text Quae cum ita sint, cur non potius miseri intellegunt illum esse deum uerum, quem sic uident a suorum deorum societate seiunctum, ut quem deum fateri coguntur, qui omnes deos colendos esse profitentur, cum ceteris colere non sinantur? cum ergo simul coli non possunt, cur non ille eligitur qui istos coli uetat relictis istis qui illum coli non uetant? aut si uetant, legatur. quid enim magis populis eorum in templis eorum debuit recitari, ubi nihil umquam tale personuit? et utique prohibitio tam multorum contra unum quam unius contra tam multos notior et potentior esse deberet. nam si huius dei cultus est impius, inutiles sunt di, qui homines ab impietate non prohibent: si uero pius est huius cultus, quoniam in illo praecipitur ne isti colantur, impius est cultus illorum. si autem tam fidenter istum coli prohibent, ut plus audiri timeant quam prohibere audeant, hoc ipso quis non sapiat, quia non sentiat illum esse potius eligendum, qui istos coli tam publice prohibet, qui eorum simulacra euerti iussit, praedixit, euertit, quam istos, quos, ut ille non colatur, iussisse nescimus, praedixisse non legimus, ualuisse aliquid non uidemus? rogo, respondeant: quis est deus iste, qui omnes deos gentium sic persequitur, qui omnia eorum sacra sic prodit, sic extinguit? ### English translation (Claude) Since this is so, why do the wretched not rather understand that he is the true God whom they see so separated from the company of their gods that the very people who profess that all gods should be worshiped are not permitted to worship him whom they are forced to confess as God, together with the rest? Since, then, they cannot be worshiped together, why is he not chosen who forbids these to be worshiped, and these abandoned who do not forbid him to be worshiped? Or if they forbid it, let it be read out. For what ought more to have been recited to their peoples in their temples, where nothing of the kind has ever resounded? And surely the prohibition of so many against one ought to be more widely known and more powerful than that of one against so many. For if the worship of this God is impious, the gods who do not keep people from impiety are useless; but if his worship is pious, then, since it commands that these not be worshiped, their worship is impious. But if they forbid his worship so timidly that they fear being heard more than they dare to forbid, who is so lacking in wisdom as not to perceive from this very fact that he is rather to be chosen who forbids their worship so publicly, who commanded, foretold, and accomplished the overturning of their images, rather than these, whom we do not know to have commanded that he not be worshiped, whom we do not read to have foretold it, and whom we do not see to have been able to do anything? I ask, let them answer: who is this God who thus pursues all the gods of the nations, thus exposes all their rites, thus extinguishes them? ### Translation notes - The clause “quis non sapiat, quia non sentiat” is awkward in the digital text; it is translated by sense. ### Citation (SBL) Augustine, Cons. 1.29 (CSEL 43:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-29). ## The Harmony of the Gospels 1.30 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-30 - Source: CSEL 43:28–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some identify the God of the Jews with Saturn or, like Varro, with Jupiter, yet neither of those gods forbade the worship of the other. ### Latin text Quid interrogem homines, qui euanuerunt cogitando, quis iste sit? alii dicunt: Saturnus est, credo propter sabbati sanctificationem, quia isti eum diem Saturno tribuerunt. Varro autem ipsorum, quo doctiorem aput se neminem inueniunt, deum Iudaeorum Iouem putauit nihil interesse censens, quo nomine nuncupetur, dum eadem res intellegatur, credo illius summitate deterritus. nam quia nihil superius solent colere Romani quam Iouem, quod Capitolium eorum satis aperteque testatur, eumque regem omnium deorum arbitrantur, cum animaduerteret Iudaeos summum deum colere, nihil aliud potuit suspicari quam Iouem. sed siue qui Saturnum siue qui Iouem deum Iudaeorum putant, dicant: quando Saturnus prohibere ausus est coli alterum deum, nec ipsum Iouem, qui eum regno expulisse perhibetur, patrem filius? qui si tamquam potentior et uictor placuit cultoribus suis, Saturnum uictum expulsumque non colant. sed neque istum coli Iouis prohibuit, et quem uincere potuit, deum tamen esse permisit. ### English translation (Claude) Why should I ask people who have become futile in their thinking who he is? Some say, “He is Saturn,” I suppose because of the hallowing of the Sabbath, since they have assigned that day to Saturn. But their Varro, than whom they find no one more learned among them, thought the God of the Jews was Jupiter, judging that it makes no difference by what name he is called so long as the same reality is understood; I suppose he was overawed by his supremacy. For since the Romans usually worship nothing higher than Jupiter, as their Capitol testifies clearly and openly, and regard him as king of all the gods, when he noticed that the Jews worship the supreme God, he could suspect nothing else than Jupiter. But whether they think the God of the Jews is Saturn or Jupiter, let them say: when did Saturn dare to forbid the worship of another god, not even Jupiter himself, who is said to have driven him from his kingdom, the son his father? And if Jupiter pleased his worshipers as the more powerful and the victor, let them not worship Saturn, the conquered and expelled. But Jupiter did not forbid him to be worshiped either; and the one he was able to conquer he nevertheless allowed to be a god. ### Scripture references - Rom 1:21: allusion, high confidence ### Extrabiblical texts - Varro (Varro): allusion, high confidence ### Translation notes - Varro's identification of the God of the Jews with Jove: compare Augustine, City of God 4.31. The words “sed neque istum coli Iouis prohibuit” are translated by sense ('Iouis' as subject). ### Citation (SBL) Augustine, Cons. 1.30 (CSEL 43:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-30). ## The Harmony of the Gospels 1.31 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-31 - Source: CSEL 43:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pagans' Jupiter wavers between the philosophers' all-filling spirit, the poets' ether, and the goat-nursed god of the Capitol. ### Latin text Istae, inquiunt, fabulae sunt aut interpretandae a sapientibus aut ridendae; nos autem Iouem colimus, de quo ait Maro: Iouis omnia plena, id est omnia uiuificantem spiritum. merito ergo et Varro Iouem opinatus est coli a Iudaeis, quia dicit per prophetam: caelum et terram ego impleo. quid illud quod idem poeta dicit aethera? quomodo accipiunt? sic enim ait: tum pater omnipotens fecundis imbribus aether coniugis in gremium laetae descendit. aetherem quippe non spiritum, sed corpus esse dicunt sublime, quo caelum super aerem distenditur. an poetae conceditur nunc secundum Platonicos, ut non corpus, sed spiritus, nunc secundum Stoicos loqui, ut corpus sit deus? quid ergo in Capitolio colunt? si spiritum, si denique ipsum caelum corporeum, quid illic facit scutum illud Iouis, quod appellant Aegida? nempe origo nominis huius ita redditur, quia Iouem a matre occultatum capra nutriuit. an et hoc poetae mentiuntur? numquid et Capitolia Romanorum opera sunt poetarum? quid sibi autem uult ista non poetica, sed plane mimica uarietas, deos secundum philosophos in libris quaerere, secundum poetas in templis adorare? ### English translation (Claude) “These,” they say, “are fables, either to be interpreted by the wise or to be laughed at. But we worship the Jupiter of whom Maro says, ‘All things are full of Jove,’ that is, the spirit that gives life to all things.” Rightly, then, did Varro too suppose that Jupiter is worshiped by the Jews, since he says through the prophet, “I fill heaven and earth.” What of what the same poet calls the ether? How do they take it? For he says thus: “Then the almighty father Ether, with fruitful showers, descends into the lap of his joyful spouse.” For they say that the ether is not spirit but a lofty body, by which the sky is stretched out above the air. Or is the poet allowed to speak now according to the Platonists, so that God is not body but spirit, now according to the Stoics, so that he is body? What, then, do they worship in the Capitol? If spirit, or finally the bodily sky itself, what is that shield of Jupiter doing there, which they call the aegis? Surely the origin of this name is explained thus: because a she-goat nursed Jupiter when he was hidden by his mother. Or do the poets lie about this too? Are the Capitols of the Romans also the works of poets? And what is the meaning of this inconsistency, not poetic but plainly fit for a mime, to seek the gods in books according to the philosophers, and to adore them in temples according to the poets? ### Scripture references - Jer 23:24: quotation, high confidence ### Extrabiblical texts - Virgil, Ecl. 3.60 (Virgil): quotation, high confidence - Virgil, Georg. 2.325 (Virgil): quotation, high confidence - Varro (Varro): allusion, medium confidence ### Translation notes - Quotations: Virgil, Eclogues 3.60; Georgics 2.325–326. The Scripture quotation is Jer 23:24. ### Citation (SBL) Augustine, Cons. 1.31 (CSEL 43:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-31). ## The Harmony of the Gospels 1.32 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-32 - Source: CSEL 43:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euhemerus, Cicero, and the deification of Romulus and Caesar show that the pagan gods were dead men whose names were later given to the stars. ### Latin text Sed numquid etiam ille Euhemerus poeta fuit, qui et ipsum Iouem et Saturnum patrem eius et Plutonem adque Neptunum fratres eius ita planissime homines fuisse prodit, ut eorum cultores gratias magis poetis agere debeant, quia non ad eos dehonestandos, sed potius ad exornandos multa finxerunt? quamuis et ipsum Euhemerum ab Ennio poeta in Latinam linguam esse conuersum Cicero commemoret. numquid et ipse Cicero poeta fuit, qui eum, cum quo in Tusculanis disputat, tamquam secretorum conscium admonet dicens: si uero scrutari uetera et ex eis quae scriptores Graeciae prodiderunt eruere coner, ipsi illi maiorum gentium di hinc a nobis profecti in caelum repperientur. quaere, quorum demonstrentur sepulchra in Graecia, reminiscere, quoniam es initiatus, quae tradantur mysteriis, tum denique, quam hoc late pateat, intelleges. hic certe istorum deos homines fuisse satis confitetur, in caelum autem peruenisse beniuole suspicatur. quamquam et hunc honorem opinionis ab hominibus eis esse delatum, non dubitauit publice dicere, cum de Romulo loqueretur: qui hanc, inquit, urbem condidit, Romulum ad deos inmortales beniuolentia famaque sustulimus. quid igitur mirum est, si hoc fecerunt antiquiores homines de Ioue et Saturno et ceteris, quod Romani de Romulo, quod denique iam recentioribus temporibus etiam de Caesare facere uoluerunt? quibus et Vergilius adulationem carminis addidit dicens: ecce Dionaei processit Caesaris astrum. uideant ergo, ne forte historica ueritas sepulchra falsorum deorum ostendat in terra, uanitas autem poetica stellas eorum non figat, sed fingat in caelo. neque enim re uera stella illa Iouis est aut illa Saturni; sed post eorum mortem sideribus ab initio mundi conditis haec nomina inposuerunt homines, qui illos mortuos quasi deos haberi uoluerunt. de quibus quid tantum mali castitas aut quid tantum boni uoluptas conmeruit, ut inter astra, quae cum sole et luna circumeunt, Venus habeat stellam et Minerua non habeat? ### English translation (Claude) But was that Euhemerus too a poet, who reveals so very plainly that Jupiter himself and his father Saturn and his brothers Pluto and Neptune were human beings, that their worshipers ought rather to thank the poets, since they invented many things not to dishonor them but rather to adorn them? Although Cicero records that Euhemerus himself was translated into Latin by the poet Ennius. Was Cicero himself a poet too, who, as though to someone privy to the secrets, admonishes the person with whom he argues in the Tusculan Disputations, saying: “If indeed I were to try to search out ancient things and dig out from them what the writers of Greece have handed down, those very gods of the greater clans will be found to have set out from us to heaven. Ask whose tombs are shown in Greece; recall, since you have been initiated, what is handed down in the mysteries; then at last you will understand how widely this extends.” Here he certainly admits clearly enough that their gods were human beings, though he kindly supposes that they reached heaven. Yet he did not hesitate to say publicly that even this honor of reputation was conferred on them by human beings, when he spoke of Romulus: “Romulus,” he says, “who founded this city, we have raised to the immortal gods by goodwill and report.” What wonder is it, then, if earlier people did with Jupiter and Saturn and the rest what the Romans did with Romulus, and finally, in more recent times, wanted to do also with Caesar? To these Virgil added the flattery of a poem, saying, “Behold, the star of Dionean Caesar has come forth.” Let them see to it, then, that historical truth does not show the tombs of the false gods on earth, while poetic vanity does not fix, but feigns, their stars in heaven. For in truth that star is not Jupiter's nor that one Saturn's; rather, after their death, people who wanted those dead men to be held as gods imposed these names on stars founded from the beginning of the world. As to these, what so great evil did chastity deserve, or what so great good did pleasure, that among the stars that go round with the sun and moon Venus should have a star and Minerva should not? ### Extrabiblical texts - Euhemerus (Euhemerus, Sacred Record): allusion, high confidence - Ennius (Ennius): allusion, medium confidence - Cicero, Tusc. 1.13.29 (Cicero): quotation, high confidence - Cicero, Cat. 3.1.2 (Cicero): quotation, high confidence - Virgil, Ecl. 9.47 (Virgil): quotation, high confidence ### Translation notes - Quotations: Cicero, Tusculan Disputations 1.13.29; Against Catiline 3.1.2; Virgil, Eclogues 9.47. Ennius's translation of Euhemerus: Cicero, On the Nature of the Gods 1.42.119. ### Citation (SBL) Augustine, Cons. 1.32 (CSEL 43:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-32). ## The Harmony of the Gospels 1.33 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-33 - Source: CSEL 43:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Varro and the Egyptian priest Leon also show that the pagan gods were once human beings. ### Latin text Sed fuerit et Cicero Academicus incertior quam poetae, qui sepulchra deorum commemorare ausus est litterisque mandare, quamuis hoc non ei opinione propria praesumserit, sed ex ipsorum sacrorum traditione commemorauerit. numquid et Varro uel tamquam poeta fingit uel tamquam Academicus dubie ponit, quod dicit talium deorum sacra ex cuiusque eorum uita uel morte, qua inter homines uixerunt uel obierunt, esse conposita? numquid et Leon ille sacerdos Aegyptius poeta uel Academicus fuit, qui Macedoni Alexandro diuersam quidem a Graecorum opinione istorum deorum originem uerum tamen ita prodit, ut eos homines fuisse declaret? ### English translation (Claude) But let Cicero, as an Academic, have been more uncertain than the poets, though he dared to mention the tombs of the gods and commit it to writing, even if he did not presume this from his own opinion but recorded it from the tradition of their rites themselves. Is Varro too either inventing as a poet or setting down doubtfully as an Academic when he says that the rites of such gods were composed from the life or death of each of them, in which they lived or died among human beings? Was that Leon, the Egyptian priest, a poet or an Academic, who revealed to Alexander of Macedon an origin of these gods different, indeed, from the opinion of the Greeks, but in such a way as to declare that they had been human beings? ### Extrabiblical texts - Varro (Varro): allusion, high confidence ### Translation notes - Leon of Egypt's account to Alexander is also cited in Augustine, City of God 8.5 and 8.27; no entry for it exists on this site. ### Citation (SBL) Augustine, Cons. 1.33 (CSEL 43:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-33). ## The Harmony of the Gospels 1.34 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-34 - Source: CSEL 43:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Saturn is interpreted as time, the pagans admit that all their gods, his offspring, are temporal. ### Latin text Sed quid ad nos? dicant se Iouem non hominem mortuum colere nec homini mortuo Capitolium dedicasse, sed spiritui uiuificanti omnia, quo mundus impletur, et scutum eius in honorem nutricis eius factum de pelle caprina interpretentur ut uolunt. quid dicunt de Saturno? quem Saturnum colunt? nonne ille est, qui primus ab Olympo uenit arma Iouis fugiens et regnis exsul ademptis, qui genus indocile et dispersum montibus altis conposuit legesque dedit Latiumque uocari maluit, his quoniam latuisset tutus in oris? nonne ipsum eius simulacrum, quod cooperto capite fingitur, quasi latentem indicat? nonne ipse Italis ostendit agriculturam, quod falce demonstrat? non, inquiunt; nam uideris, si fuit ille homo et rex quidam, de quo ista narrantur, nos tamen Saturnum interpretamur uniuersum tempus, quod Graecum etiam uocabulum eius ostendit; uocatur enim Cronos, quod adspiratione addita etiam temporis nomen est, unde et Latine Saturnus appellatur, quasi saturetur annis. quid iam cum istis agendum sit, nescio, qui conantes in melius interpretari nomina et simulacra deorum suorum fatentur maiorem deum suum et patrem ceterorum tempus esse. quid enim aliud indicant quam omnes deos suos temporales esse, quorum patrem ipsum tempus constituunt? ### English translation (Claude) But what is that to us? Let them say that they worship Jupiter not as a dead man and did not dedicate the Capitol to a dead man, but to the spirit that gives life to all things, with which the world is filled; and let them interpret as they will his shield, made from goatskin in honor of his nurse. What do they say of Saturn? Which Saturn do they worship? Is he not the one who “first came from Olympus, fleeing the arms of Jupiter, an exile with his kingdom taken from him, who brought together the unruly race scattered on the high mountains, gave them laws, and chose that it be called Latium, since he had lain hidden safe on these shores”? Does not his very image, which is made with the head covered, show him as one in hiding? Did he not show agriculture to the Italians, as the sickle shows? “No,” they say; “you may see to it whether he was a man and a certain king about whom these things are told; we, however, interpret Saturn as the whole of time, as his Greek name too shows. For he is called Cronos, which, with an aspirate added, is also the name of time; hence too in Latin he is called Saturnus, as though he were sated (saturetur) with years.” I do not know what is to be done any more with these people, who, trying to interpret the names and images of their gods for the better, admit that their greater god and the father of the others is time. For what else do they indicate than that all their gods are temporal, since they make time itself their father? ### Extrabiblical texts - Virgil, Aen. 8.320 (Virgil): quotation, high confidence ### Translation notes - The verses are Virgil, Aeneid 8.320–323. ### Citation (SBL) Augustine, Cons. 1.34 (CSEL 43:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-34). ## The Harmony of the Gospels 1.35 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-35 - Source: CSEL 43:33–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Later Platonists reinterpreted Saturn as 'full mind' and Jupiter as the world-soul; Augustine leaves the world-soul an open question, since wisdom comes only from God's wisdom. ### Latin text Erubuerunt hinc philosophi eorum recentiores Platonici, qui iam christianis temporibus fuerunt, et Saturnum aliter interpretari conati sunt dicentes appellatum Cronon uelut a satietate intellectus eo, quod Graece satietas coros, intellectus autem siue mens nus dicitur. cui uidetur suffragari et Latinum nomen quasi ex prima Latina parte et Graeca posteriore conpositum, ut diceretur Saturnus tamquam satur nus. uiderunt, quam esset absurdum, si filius temporis Iuppiter haberetur, quem deum aeternum uel putabant uel putari uolebant. at uero secundum istam nouellam interpretationem, quam ueteres eorum si habuissent, mirum si Ciceronem Varronemque latuisset, Saturni filium Iouem dicunt tamquam ab illa summa mente profluentem spiritum, quam uolunt esse uelut animam mundi huius omnia caelestia et terrena corpora implentem. unde illud Maronis est, quod paulo ante commemoraui: Iouis is omnia plena. numquid non, si possent, isti sicut ipsam interpretationem ita etiam superstitionem hominum commutarent et aut nulla simulacra aut certe Saturno potius quam Ioui Capitolia constituerent? neque enim ullam animam rationalem sapientem fieri disputant nisi participatione summae illius incommutabilisque sapientiae, non solum cuiusquam hominis animam, sed ipsius etiam mundi, quam dicunt Iouem; nos uero esse quandam summam dei sapientiam, cuius participatione fit sapiens, quaecumque anima fit uere sapiens, non tantum concedimus, uerum etiam maxime praedicamus. utrum autem uniuersa ista corporalis moles, quae mundus appellatur, habeat quandam animam uel quasi animam suam, id est rationalem uitam, qua ita regatur sicut unumquodque animal, magna adque abdita quaestio est, nec adfirmari debet ista opinio nisi conperta, quod uera sit, nec refelli nisi conperta, quod falsa sit. quid autem hoc ad hominem, etiamsi semper eum lateat, quando quidem nulla anima fit sapiens uel beata ex alia quacumque anima, sed ex illa sola summa adque incommutabili dei sapientia? ### English translation (Claude) Their more recent philosophers, the Platonists, who lived in Christian times, were ashamed of this and tried to interpret Saturn otherwise, saying that he was called Cronos as though from the fullness of intellect, because in Greek fullness is called koros and intellect or mind nous. The Latin name too seems to support this, as though compounded of a first, Latin part and a second, Greek part, so that he was called Saturnus as being satur nous, “full mind.” They saw how absurd it would be if Jupiter, whom they either thought or wanted to be thought an eternal god, were held to be the son of time. But according to this novel interpretation (and if their ancients had held it, it would be strange that it escaped Cicero and Varro), they say that Jupiter is the son of Saturn as the spirit flowing forth from that supreme mind, which they want to be as it were the soul of this world, filling all heavenly and earthly bodies. Hence that line of Maro which I quoted a little earlier: “All things are full of Jove.” Would these men not, if they could, change people's superstition just as they changed the interpretation, and either set up no images at all, or at least build Capitols to Saturn rather than to Jupiter? For they argue that no rational soul becomes wise except by participation in that supreme and unchangeable wisdom, not only the soul of any human being but even that of the world itself, which they call Jupiter. We, for our part, not only grant but proclaim most strongly that there is a certain supreme wisdom of God, by participation in which every soul that becomes truly wise becomes wise. But whether this whole bodily mass which is called the world has some soul, or as it were a soul of its own, that is, a rational life by which it is ruled as each animal is, is a great and hidden question; and this opinion ought not to be affirmed unless it is found to be true, nor refuted unless it is found to be false. But what does this matter to a human being, even if it always remains hidden from him, since no soul becomes wise or happy from any other soul whatever, but only from that supreme and unchangeable wisdom of God? ### Extrabiblical texts - Virgil, Ecl. 3.60 (Virgil): quotation, high confidence ### Translation notes - The quotation is Virgil, Eclogues 3.60, cited at 1.31. ### Citation (SBL) Augustine, Cons. 1.35 (CSEL 43:33–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-35). ## The Harmony of the Gospels 1.36 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-36 - Source: CSEL 43:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans did not share the Platonists' exalted Saturn, whom astrologers made a malevolent star and people feared to name. ### Latin text Romani tamen, qui non Saturno, sed Ioui Capitolium condiderunt, uel aliae nationes, quae Iouem praecipue supra ceteros deos colendum esse putauerunt, non hoc quod isti senserunt. qui secundum istam suam nouam opinionem et summas arces, si quicquam in his rebus potestatis habuissent, Saturno potius dedicarent et mathematicos uel genethliacos maxime delerent, qui Saturnum, quem sapientum effectorem isti dicerent, maleficum deum inter alia sidera constituerent. quae opinio tantum contra illos in animis humanis praeualuit, ut nec nominare illum uelint, senem potius quam Saturnum appellantes, tam timida superstitione, ut iam Carthaginienses paene uico suo nomen mutauerint uicum senis crebrius quam uicum Saturni appellantes. ### English translation (Claude) Yet the Romans, who founded the Capitol not to Saturn but to Jupiter, or other nations who thought that Jupiter should be worshiped above the other gods, did not hold what these men held. According to this new opinion of theirs, these men, if they had had any power in such matters, would have dedicated the highest citadels to Saturn instead, and would above all have done away with the astrologers and casters of nativities, who placed Saturn, whom these men would call the maker of the wise, among the other stars as a malevolent god. This opinion has so prevailed against them in human minds that people do not even want to name him, calling him “the Old Man” rather than Saturn, with so fearful a superstition that the Carthaginians have now almost changed the name of their village, calling it more often “the Old Man's village” than “Saturn's village.” ### Citation (SBL) Augustine, Cons. 1.36 (CSEL 43:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-36). ## The Harmony of the Gospels 1.37 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-37 - Source: CSEL 43:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Platonists who worship all gods cannot rightly worship the God of Israel, who through his prophets forbade all others. ### Latin text Notum est ergo, quid colere conuincantur et quid colorare conentur adoratores simulacrorum. uerum et ab istis nouiciis Saturni interpretatoribus requirendum est, quid de deo sentiant Hebraeorum. etiam ipsis enim placuit omnes deos cum gentibus colere, cum eos superbos puderet pro peccatorum remissione humilari sub Christo. quid ergo sentiunt de deo Israhel? quem si non colunt, non omnes deos colunt, si autem colunt, non colunt sicut se coli iussit, quia et alios colunt, quos coli ille prohibuit. per eos enim uates ista prohibuit, per quos haec ipsa, quae nunc a Christianis eorum simulacra patiuntur, futura praedixit. siue enim angeli ad illos prophetas missi sint, qui eis deum omnium creatorem unum uerum deum, cui uniuersa subiecta sunt, et per sensibilium rerum congruam speciem figurate ostenderent et quemadmodum se coli praeciperet indicarent, siue aliquorum in eis mentes per spiritum sanctum ita sublimatae sint, ut eo uisu ea uiderent quo et ipsi angeli uident, constat tamen eos illi deo seruisse, qui alios deos coli prohibuit, seruisse autem fide pietatis in regno et sacerdotio reipublicae suae et Christum uenturum regem ac sacerdotem significantibus sacris. ### English translation (Claude) It is known, then, what the worshipers of images are convicted of worshiping and what they try to color over. But these new interpreters of Saturn too must be asked what they think of the God of the Hebrews. For they too chose to worship all the gods together with the nations, since in their pride they were ashamed to humble themselves under Christ for the forgiveness of sins. What, then, do they think of the God of Israel? If they do not worship him, they do not worship all the gods; but if they worship him, they do not worship him as he commanded himself to be worshiped, because they also worship others whom he forbade to be worshiped. For he forbade these things through those seers through whom he foretold the very things that their images are now suffering from the Christians. For whether angels were sent to those prophets to show them, figuratively and through a fitting appearance of things perceptible to the senses, the one true God, the creator of all, to whom all things are subject, and to indicate how he commanded that he be worshiped, or whether the minds of some among them were so raised up by the Holy Spirit that they saw these things with that sight with which the angels themselves see, it is nevertheless certain that they served the God who forbade other gods to be worshiped, and served him with the faithfulness of piety in the kingdom and priesthood of their commonwealth and in sacred rites that signified Christ, who was to come as king and priest. ### Citation (SBL) Augustine, Cons. 1.37 (CSEL 43:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-37). ## The Harmony of the Gospels 1.38 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-38 - Source: CSEL 43:36–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No pagan god forbids the worship of another, however shameful, while the God of Israel forbids them all and has overthrown them. ### Latin text Porro autem in dis gentium, quos isti dum colere nolunt illum qui cum istis coli non potest colere nolunt, dicant, quid causae est, ut nullus eorum inueniatur qui alterum coli prohibeat, cum eos in diuersis officiis muneribusque constituant et rebus ad quemque proprie pertinentibus praesides uelint. si enim Iuppiter non prohibet Saturnum coli, quia non est ille homo, qui illum hominem patrem de regno expulit, sed aut caeli corpus aut spiritus implens caelum et terram, et ideo non potest prohibere coli mentem supernam, ex qua dicitur emanasse, si ea ratione nec Saturnus Iouem coli prohibet, quia non ab eo rebellante superatus est sicut ille a Ioue nescio quo, cuius arma fugiens uenit in Italiam, sed fauet prima mens animae a se genitae, saltem Vulcanus prohiberet coli Martem uxoris adulterum, Hercules Iunonem persecutricem suam. quae ista inter eos est tam foeda consensio, ut nec Diana uirgo casta coli prohibeat non dicam Venerem sed Priapum? nam si unus homo et uenator et agricola esse uoluerit, seruus erit amborum, quibus tamen uel uicina templa fabricare erubescit. sed interpretentur Dianam uirtutem quam uolunt, interpretentur et Priapum fecunditatis deum, ita sane ut in fetandis feminis pudeat Iunonem talem habere adiutorem, dicant quod placet, interpretentur quod sapiunt, dum tamen omnia eorum argumenta perturbet deus Israhel. qui cum illos omnes coli prohibuerit et a nullo eorum coli prohibitus sit eorumque simulacris et sacris euersionem praeceperit, praedixerit, fecerit, satis ostendit illos falsos adque fallaces et se esse uerum ac ueracem deum. ### English translation (Claude) Furthermore, as to the gods of the nations, whom these men will not give up worshiping and for whose sake they will not worship him who cannot be worshiped together with them, let them say why none of them is found who forbids another to be worshiped, though they place them in different offices and functions and want them to preside over the matters that belong properly to each. For if Jupiter does not forbid Saturn to be worshiped, because he is not the man who drove that man, his father, from his kingdom, but either the body of the sky or the spirit that fills heaven and earth, and therefore cannot forbid the worship of the supreme mind from which he is said to have flowed; if for that reason Saturn too does not forbid the worship of Jupiter, because he was not overcome by him in rebellion, as that other Saturn was by some Jupiter or other whose arms he fled when he came to Italy, but the first mind favors the soul begotten from itself: at least Vulcan should forbid the worship of Mars, the adulterer with his wife, and Hercules that of Juno, his persecutor. What is this so shameful agreement among them, that not even Diana, the chaste virgin, forbids the worship, I will not say of Venus, but of Priapus? For if one man wanted to be both a hunter and a farmer, he would be the servant of both, yet he would blush even to build their temples next to each other. But let them interpret Diana as whatever virtue they like; let them interpret Priapus too as the god of fertility, though surely Juno would be ashamed to have such a helper in making women fruitful; let them say what they please, let them interpret as they see fit, so long as the God of Israel throws all their arguments into confusion. Since he has forbidden all of them to be worshiped and has been forbidden to be worshiped by none of them, and has commanded, foretold, and accomplished the overthrow of their images and rites, he has shown clearly enough that they are false and deceiving, and that he is the true and truthful God. ### Citation (SBL) Augustine, Cons. 1.38 (CSEL 43:36–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-38). ## The Harmony of the Gospels 1.39 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-39 - Source: CSEL 43:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pagans cannot deny the God of Israel, whose promise to Abraham, Isaac, and Jacob that all nations would be blessed in their seed is now being fulfilled in Christ. ### Latin text Istos autem iam paucos deorum multorum falsorumque cultores quis non miretur nolle obtemperare illi, de quo cum ab eis quaeritur quisnam deus sit, quodlibet opinando respondeant, deum tamen esse negare non audent, quia si negent, operibus eius et praedictis adque conpletis facillime conuincuntur? neque enim ea dico, quae liberum sibi putant esse non credere, quia ipse in principio fecit caelum et terram et omnia quae in eis sunt, neque illa nimis antiqua, quod Enoch transtulit; quod impios diluuio deleuit, quod Noe iustum domumque eius per lignum inde liberauit ab Abraham in hominibus facta eius exordior. huic enim facta est per angelicum oraculum manifesta promissio, quam nunc uidemus impleri. huic quippe dictum est: in semine tuo benedicentur omnes gentes, ex cuius semine populus Israhel, unde uirgo Maria, quae peperit Christum, in quo benedici omnes gentes audeant iam negare, si possunt. haec promissio facta est etiam ad Isaac filium Abrahae, haec et ad Iacob nepotem Abrahae, qui etiam Israhel appellatus est, ex quo uniuersus populus et propagatus et nominatus est, ut huius populi deus appellaretur deus Israhel, non quod ipse non sit deus omnium gentium siue nescientium siue iam scientium, sed quia in isto populo uoluit manifestius apparere uirtutem promissorum suorum. ille enim populus primo in Aegypto multiplicatus et de illa seruitute per Moysen in multis signis portentisque liberatus debellatis plurimis gentibus terram etiam promissionis accepit, in qua regnauit per reges suos de tribu Iuda exortos. qui Iudas unus fuit ex duodecim filiis Israhel nepotis Abrahae. adque inde Iudaei cognominati multa ipso deo adiuuante fecerunt, multa pro peccatis suis ipso flagellante perpessi sunt, donec ueniret semen, cui promissum est, in quo benedicerentur omnes gentes et patrum suorum simulacra sponte confringerent. ### English translation (Claude) And who would not wonder that these now few worshipers of many false gods are unwilling to obey him? When they are asked what God he is, they may answer whatever they think, yet they do not dare to deny that he is God, because if they denied it, they would very easily be refuted by his works and by his predictions and their fulfillment. For I do not mean the things which they think they are free not to believe, that he himself in the beginning made heaven and earth and all that is in them, nor those very ancient things, that he translated Enoch, that he destroyed the ungodly by the flood, that he delivered righteous Noah and his household from it by means of wood. I begin his deeds among human beings with Abraham. For to him a clear promise was made through an angelic oracle, which we now see being fulfilled. For to him it was said, “In your seed shall all the nations be blessed.” From his seed came the people of Israel, and from it the Virgin Mary, who gave birth to Christ, in whom let them now dare to deny, if they can, that all nations are blessed. This promise was also made to Isaac, Abraham's son, and to Jacob, Abraham's grandson, who was also called Israel, from whom the whole people both descended and took its name, so that the God of this people was called the God of Israel; not that he is not the God of all nations, whether they know him or already know him, but because he willed that the power of his promises should appear more clearly in this people. For that people, first multiplied in Egypt and delivered from that slavery through Moses with many signs and wonders, after many nations had been defeated, received also the land of promise, in which it reigned through its kings, sprung from the tribe of Judah. This Judah was one of the twelve sons of Israel, the grandson of Abraham. And from him they were called Jews, and with the help of this same God they did many things, and suffered many things under his scourge for their sins, until the seed should come to whom the promise was made, in whom all nations would be blessed and would of their own accord break the images of their fathers. ### Scripture references - Gen 1:1: allusion, medium confidence - Gen 5:24: allusion, high confidence - Gen 7:23: allusion, high confidence - Gen 22:18: quotation, high confidence - Gen 26:4: allusion, high confidence - Gen 28:14: allusion, high confidence - Gen 32:28: allusion, high confidence - Exod 1:7: allusion, high confidence - Exod 7:3: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 1.39 (CSEL 43:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-39). ## The Harmony of the Gospels 1.40 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-40 - Source: CSEL 43:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets, whose books the Jews themselves carry everywhere, foretold that the nations would abandon their idols, so the disciples did not invent this teaching. ### Latin text Neque enim temporibus christianis, sed tanto ante praedictum est quod per Christianos impletur. ipsi Iudaei qui remanserunt inimici nominis Christi, de quorum etiam futura perfidia in illis propheticis litteris tacitum non est, ipsi habent et legunt prophetam dicentem: domine deus meus et refugium meum in die malorum, ad te gentes uenient ab extremo terrae et dicent: uere mendacia coluerunt patres nostri simulacra et non est in illis utilitas. ecce nunc fit, ecce nunc gentes ab extremo terrae ueniunt ad Christum ista dicentes et simulacra frangentes. et hoc enim magnum est, quod deus praestitit ecclesiae suae ubique diffusae, ut gens Iudaea merito debellata et dispersa per terras, ne a nobis haec conposita putarentur, codices prophetarum nostrorum ubique portaret et inimica fidei nostrae testis fieret ueritatis nostrae. quomodo ergo discipuli Christi docuerunt quod a Christo non didicerunt, sicut stulti desipiendo iactitant, ut deorum gentilium et simulacrorum superstitio deleretur? numquid et illas prophetias, quae nunc leguntur in codicibus inimicorum Christi, possunt dici finxisse discipuli Christi? ### English translation (Claude) For what is being fulfilled through the Christians was foretold not in Christian times but so long before. The Jews themselves who have remained enemies of the name of Christ, whose future unbelief too is not passed over in silence in those prophetic writings, they themselves have and read the prophet who says, “O Lord my God and my refuge in the day of evils, to you shall the nations come from the end of the earth and say, ‘Truly our fathers worshiped lying images, and there is no profit in them.’” See, now it is happening; see, now the nations are coming from the end of the earth to Christ, saying this and breaking images. And this too is a great thing that God has granted to his church spread everywhere: that the Jewish nation, deservedly defeated and scattered throughout the lands, should carry everywhere the books of our prophets, so that these should not be thought to have been composed by us, and, though hostile to our faith, should become a witness to our truth. How, then, did the disciples of Christ teach what they did not learn from Christ, as fools in their folly keep boasting, namely that the superstition of the gentile gods and images should be destroyed? Can it be said that the disciples of Christ also invented those prophecies which are now read in the books of the enemies of Christ? ### Scripture references - Jer 16:19: quotation, high confidence ### Translation notes - The quotation is Jer 16:19 in an Old Latin form close to the Septuagint. Augustine's statements about the Jews are translated as written. ### Citation (SBL) Augustine, Cons. 1.40 (CSEL 43:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-40). ## The Harmony of the Gospels 1.41 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-41 - Source: CSEL 43:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The God of Israel, who forbade idols through Moses and promised blessing to all nations in Abraham's seed, has overthrown idolatry through Christ. ### Latin text Quis enim haec euertit nisi deus Israhel? ipsi enim populo dictum est per diuinas uoces factas ad Moysen: audi Israhel, dominus deus tuus dominus unus est. non facies tibi idolum neque cuius quam similitudinem, neque quae in caelo sursum neque quae in terra deorsum. ut autem etiam euertat ista, ubi potestatem acceperit, sic ei praecipitur: non adorabis deos illorum, sed neque seruies eis: non facies secundum opera ipsorum, sed deponendo depones et confringendo confringes simulacra eorum. quis autem dicat Christum adque Christianos non pertinere ad Israhel, cum Israhel nepos fuerit Abrahae, cui primo et deinde Isaac filio eius et deinde ipsi Israhel nepoti eius dictum est quod iam commemoraui: in semine tuo benedicentur omnes gentes? quod fieri iam uidemus in Christo, cum inde exorta sit illa uirgo, de qua propheta populi Israhel et dei Israhel cecinit dicens: ecce uirgo concipiet et pariet filium, et uocabunt nomen eius Emmanuhel. interpretatur autem Emmanuhel nobiscum deus. deus ergo Israhel, qui prohibuit alios deos coli, qui prohibuit idola fabricari, qui praecepit euerti, qui per prophetam praedixit gentes ab extremo terrae dicturas: uere mendacia coluerunt patres nostri simulacra, in quibus non est utilitas, ipse per Christi nomen et Christianorum fidem istarum omnium superstitionum euersionem iussit, promisit, exhibuit. frustra ergo miseri, quia blasphemare Christum etiam a dis suis, hoc est demonibus, nomen Christi metuentibus prohibiti sunt, uolunt ab eo doctrinam istam facere alienam, qua Christiani contra idola disputant easque omnes falsas religiones, ubi potuerint, eradicant. ### English translation (Claude) For who overthrows these things but the God of Israel? For to that people it was said through the divine utterances made to Moses: “Hear, O Israel, the Lord your God is one Lord. You shall not make for yourself an idol, nor the likeness of anything, neither of what is in heaven above nor of what is on the earth beneath.” And so that it would also overthrow these things where it received power, it is commanded thus: “You shall not worship their gods nor serve them; you shall not do according to their works, but you shall utterly throw down and utterly break their images.” And who would say that Christ and the Christians do not belong to Israel, since Israel was the grandson of Abraham, to whom first, then to his son Isaac, and then to his grandson Israel himself, was said what I have already recalled: “In your seed shall all nations be blessed”? We now see this happening in Christ, since from that line arose the virgin of whom the prophet of the people of Israel and of the God of Israel sang, saying, “Behold, a virgin shall conceive and bear a son, and they shall call his name Emmanuel,” and Emmanuel means “God with us.” The God of Israel, then, who forbade other gods to be worshiped, who forbade idols to be made, who commanded that they be overthrown, who foretold through the prophet that the nations would say from the end of the earth, “Truly our fathers worshiped lying images, in which there is no profit,” he himself, through the name of Christ and the faith of the Christians, commanded, promised, and accomplished the overthrow of all these superstitions. In vain, then, do the wretches, since they have been forbidden to blaspheme Christ even by their own gods, that is, demons who fear the name of Christ, want to make foreign to him that teaching by which Christians argue against idols and, where they can, uproot all those false religions. ### Scripture references - Deut 6:4: quotation, high confidence - Exod 20:4: quotation, high confidence - Exod 23:24: quotation, high confidence - Gen 22:18: quotation, high confidence - Isa 7:14: quotation, high confidence - Matt 1:23: quotation, high confidence - Jer 16:19: quotation, high confidence ### Translation notes - The prohibition of idols is quoted from Deut 6:4 and Exod 20:4 (compare Deut 5:8); the command to destroy images is Exod 23:24. ### Citation (SBL) Augustine, Cons. 1.41 (CSEL 43:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-41). ## The Harmony of the Gospels 1.42 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-42 - Source: CSEL 43:41–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether the pagans identify the God of Israel with Jupiter or Saturn, they do not obey him, though he has now subjected kings to Christ and made the idolaters hide. ### Latin text De deo Israhel respondeant, quem docere ista et iubere non tantum Christianorum, sed etiam Iudaeorum libri testantur, de ipso consulant deos suos, qui Christum blasphemari prohibuerunt, de deo Israhel, si audeant aliqua contumeliosa, respondeant. sed quos consulant? aut ubi iam consulant? libros suorum legant. si deum Israhel Iouem putant, sicut Varro scripsit, interim ut secundum eorum opinionem loquar, cur ergo Ioui non credunt idola esse delenda? si Saturnum putant, cur eum non colunt? aut cur non sic colunt, quemadmodum se coli per eos uates praecepit, per quos ea quae praedixit impleuit? cur ei non credunt simulacra euertenda esse et alios deos colendos non esse? si nec Iouis nec Saturnus est — quia, si unus eorum esset, contra sacra Iouis et Saturni eorum tanta non diceret —, quis ergo est, qui propter deos alios solus ab istis non colitur et euersis dis aliis tam euidenter efficit, ut solus colatur, humilata omni superba altitudine, quae se aduersus Christum erexerat pro idolis persequens interficiensque Christianos? nunc certe quaerunt, ubi se abscondant, cum sacrificare uolunt, uel ubi deos ipsos suos recludant, ne a Christianis inueniantur adque frangantur. unde hoc nisi a timore legum adque regum, per quos deus Israhel suam exserit potestatem iam subditos Christi nomini, sicut longe ante promisit dicens per prophetam: et adorabunt eum omnes reges terrae, omnes gentes seruient illi? ### English translation (Claude) Let them answer about the God of Israel, whom not only the books of the Christians but also those of the Jews testify teaches and commands these things. Let them consult their gods about him, those gods who forbade Christ to be blasphemed; let them give some insulting answer about the God of Israel, if they dare. But whom are they to consult? Or where can they consult now? Let them read the books of their own people. If they think the God of Israel is Jupiter, as Varro wrote (to speak for the moment according to their opinion), why then do they not believe Jupiter that idols are to be destroyed? If they think he is Saturn, why do they not worship him? Or why do they not worship him in the way he commanded that he be worshiped through those seers through whom he fulfilled what he foretold? Why do they not believe him that images are to be overturned and other gods are not to be worshiped? If he is neither Jupiter nor Saturn (for if he were one of them, he would not say such things against the rites of their Jupiter and Saturn), who then is he who alone is not worshiped by them for the sake of other gods, and yet, with the other gods overturned, so evidently brings it about that he alone is worshiped, with every proud height humbled which had raised itself against Christ, persecuting and killing Christians for the sake of idols? Now certainly they look for places to hide when they want to sacrifice, or where to shut up their very gods so that they are not found and broken by the Christians. From where does this come, if not from fear of the laws and of the kings through whom the God of Israel shows his power, kings now subject to the name of Christ, as he promised long before, saying through the prophet, “And all the kings of the earth shall worship him; all nations shall serve him”? ### Scripture references - Ps 72:11 (71:11 LXX): quotation, high confidence ### Extrabiblical texts - Varro (Varro): allusion, high confidence ### Citation (SBL) Augustine, Cons. 1.42 (CSEL 43:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-42). ## The Harmony of the Gospels 1.43 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-43 - Source: CSEL 43:42–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine introduces Isaiah's prophecy that the Lord alone would be exalted and idols cast away in fear. ### Latin text Nempe iam impletur quod per prophetam identidem canitur, quod remissurus esset impiam plebem suam — non quidem totam, quia multi ex Israhelitis crediderunt in Christum; nam inde erant et apostoli eius —, et humilaturus omnem superbum adque iniuriosum, ut ipse solus exaltaretur, id est solus altus et potens hominibus manifestaretur, donec proicerentur a credentibus idola et a non credentibus absconderentur, cum eius timore terra confringitur, id est terreni homines timore franguntur, timendo legem uel ipsius uel eorum qui credentes in eum gentibusque regnantes talia sacrilegia prohiberent. ### English translation (Claude) Surely what is repeatedly sung through the prophet is now being fulfilled: that he would cast off his ungodly people (not, indeed, the whole of it, for many of the Israelites believed in Christ; his apostles too were from them), and would humble everything proud and insolent, so that he alone would be exalted, that is, so that he alone would be made manifest to human beings as high and powerful, until idols were cast away by believers and hidden by unbelievers, when the earth is shattered by the fear of him, that is, when earthly people are broken by fear, fearing the law either of God himself or of those who, believing in him and reigning over the nations, would forbid such sacrileges. ### Scripture references - Isa 2:6: allusion, high confidence - Isa 2:11: allusion, high confidence - Isa 2:19: allusion, high confidence ### Citation (SBL) Augustine, Cons. 1.43 (CSEL 43:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-43). ## The Harmony of the Gospels 1.44 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-44 - Source: CSEL 43:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine quotes Isaiah 2:5–21 on the Lord alone being exalted and idols being hidden and cast away. ### Latin text Haec enim, quae ut facilius intellegerentur breuiter praelocutus sum, propheta sic dicit: Et nunc tu, domus Iacob, uenite, ambulemus in lucem domini. remisit enim plebem suam, domum Israhel, quoniam repleta est sicut ab initio regio eorum auguriis sicut alienigenarum, et filii multi alienigenae nati sunt illis. repleta est enim regio eorum argento et auro, nec erat numerus thensaurorum illorum. et repleta est terra equis, nec erat numerus currum illorum. et repleta est terra abominationibus operum manuum ipsorum, et adorauerunt ea quae fecerunt digiti eorum. et inclinauit se homo et humilauit se uir, et non remittam illis. "et nunc intrate in petras et abscondite uos in terra a facie timoris domini et a maiestate uirtutis eius, cum surrexerit confringere terram. "oculi enim domini excelsi, homo autem humilis. et humilabitur altitudo hominum, et exaltabitur dominus solus in illa die. "Dies enim domini sabaoth in omnem iniuriosum et superbum et supra omnem altum et elatum, qui humilabuntur, "et super omnem cedrum Libani excelsorum et elatorum et super omnem arborem balani Basan, et super omnem montem et super omnem collem altum, et super omnem nauem maris et super omne spectaculum nauium decoris. "et humilabitur et cadet contumelia hominum, et exaltabitur dominus solus in illa die. "Et manibus fabricata omnia abscondent in speluncis et in scissuris petrarum et in cauernis terrae a facie timoris domini et a maiestate uirtutis eius, cum exsurrexerit confringere terram. illa enim die proiciet homo abominationes aureas et argenteas, quae fecerunt ut adorarent superuacuanea et noxia, ut intrent in foramina solidae petrae et in scissuras petrarum, a facie timoris domini et a maiestate uirtutis eius, cum exsurrexerit comminuere terram. ### English translation (Claude) For what I have said briefly beforehand, so that it might be understood more easily, the prophet says thus: “And now you, house of Jacob, come, let us walk in the light of the Lord. For he has cast off his people, the house of Israel, because their land is filled, as from the beginning, with auguries like that of foreigners, and many foreign children have been born to them. For their land is filled with silver and gold, and there was no number of their treasures. And the land is filled with horses, and there was no number of their chariots. And the land is filled with the abominations of the works of their hands, and they have worshiped what their fingers have made. And man has bowed down and man has humbled himself, and I will not forgive them. And now enter into the rocks and hide yourselves in the earth from the face of the fear of the Lord and from the majesty of his power, when he rises to shatter the earth. For the eyes of the Lord are lofty, but man is lowly; and the height of men shall be humbled, and the Lord alone shall be exalted on that day. For the day of the Lord of hosts shall be upon everyone insolent and proud, and upon everyone lofty and lifted up, and they shall be humbled; and upon every cedar of Lebanon of the lofty and lifted up, and upon every oak of Bashan, and upon every mountain and upon every high hill, and upon every ship of the sea, and upon every sight of the beauty of ships. And the insolence of men shall be humbled and shall fall, and the Lord alone shall be exalted on that day. And all things made by hands they shall hide in caves and in clefts of the rocks and in hollows of the earth, from the face of the fear of the Lord and from the majesty of his power, when he rises to shatter the earth. For on that day a man shall cast away the abominations of gold and silver which they made to worship, vain and harmful things, so as to enter the holes of the solid rock and the clefts of the rocks, from the face of the fear of the Lord and from the majesty of his power, when he rises to crush the earth.” ### Scripture references - Isa 2:5: quotation, high confidence - Isa 2:6: quotation, high confidence - Isa 2:8: quotation, high confidence - Isa 2:10: quotation, high confidence - Isa 2:11: quotation, high confidence - Isa 2:12: quotation, high confidence - Isa 2:17: quotation, high confidence - Isa 2:18: quotation, high confidence - Isa 2:19: quotation, high confidence - Isa 2:20: quotation, high confidence - Isa 2:21: quotation, high confidence ### Translation notes - The quotation is Isa 2:5–21 in an Old Latin form close to the Septuagint. ### Citation (SBL) Augustine, Cons. 1.44 (CSEL 43:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-26/#p-1-44). ## The Harmony of the Gospels 1.45 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-45 - Source: CSEL 43:44–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if the God of Israel is only the ruler of the elements, as one philosopher said, he outranks all the gods of parts and should be worshiped alone. ### Latin text Quid dicunt de isto deo sabaoth, quod interpretatur deus uirtutum uel exercituum, quia illi seruiunt uirtutes et exercitus angelorum? quid dicunt de isto deo Israhel, quia deus est illius populi, de quo uenit semen, in quo benedicerentur omnes gentes? cur solum non colunt, qui omnes deos colendos esse contendunt? cur ei non credunt, qui alios deos falsos et ostendit et euertit? audiui quendam eorum dicere se legisse aput nescio quem philosophum, quod ex his quae Iudaei in suis sacramentis agerent intellexisset, quem deum colerent: praepositum, inquit, istorum elementorum, quibus iste uisibilis et corporeus mundus extructus est, cum scripturis sanctis prophetarum eius aperte ostendatur illum deum colendum praeceptum esse populo Israhel, qui fecit caelum et terram et a quo est omnis uera sapientia. sed quid opus est hinc diutius disputare, cum ad id quod ago sufficiat quod illi qualibet praesumtione opinantur de illo deo, quem deum esse negare non possunt? si enim praepositus est elementorum, quibus mundus iste consistit, cur non potius solus ipse colitur quam Neptunus, qui solius maris praepositus est, quam denique Siluanus, qui solorum agrorum adque siluarum, quam Sol, qui solius diei uel etiam uniuersi caelestis caloris, quam Luna, quae solius noctis uel etiam humoris potestate praefulget, quam Iuno, quae solum aerem tenere perhibetur? certe enim isti partium praepositi, quicumque sunt, necesse est, ut sub illo sint qui omnium elementorum et uniuersae huius molis praeposituram gerit. at iste illos omnes coli prohibet. cur ergo isti contra praeceptum maioris illorum non solum eos colere uolunt, sed propter istos illum nolunt? adhuc non inueniunt, quid de isto deo Israhel constanter liquidoque pronuntient, nec umquam inuenient, donec eum inueniant deum solum uerum, a quo creata sunt omnia. ### English translation (Claude) What do they say of this God Sabaoth, which means God of powers or of armies, because the powers and armies of angels serve him? What do they say of this God of Israel, so called because he is the God of that people from which came the seed in which all nations would be blessed? Why do they who maintain that all gods should be worshiped not worship him alone? Why do they not believe him who has both exposed and overturned the other false gods? I heard one of them say that he had read in some philosopher or other that, from what the Jews did in their sacred rites, the philosopher had understood what God they worshiped: “the one,” he said, “who is set over those elements of which this visible and bodily world is built.” Yet the holy Scriptures of his prophets show plainly that the people of Israel were commanded to worship the God who made heaven and earth and from whom is all true wisdom. But what need is there to argue this at greater length, when it is enough for my purpose that they hold some opinion or other, with whatever presumption, about the God whom they cannot deny to be God? For if he is set over the elements of which this world consists, why is he not worshiped alone, rather than Neptune, who is set over the sea alone; rather than, finally, Silvanus, who is set over the fields and woods alone; rather than the Sun, who shines with power over the day alone, or also over all the heat of the sky; rather than the Moon, who shines with power over the night alone, or also over moisture; rather than Juno, who is said to hold the air alone? Certainly these rulers of parts, whoever they are, must be under him who holds rule over all the elements and this whole mass. But he forbids them all to be worshiped. Why, then, do these people, against the command of their superior, not only want to worship them, but for their sake refuse to worship him? They still find nothing firm and clear to declare about this God of Israel, nor will they ever find it until they find him to be the only true God, by whom all things were created. ### Scripture references - Gen 22:18: allusion, medium confidence - Ps 146:6 (145:6 LXX): echo, medium confidence ### Translation notes - The philosopher is not named; unidentified. ### Citation (SBL) Augustine, Cons. 1.45 (CSEL 43:44–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-45). ## The Harmony of the Gospels 1.46 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-46 - Source: CSEL 43:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lucan called the Jews' God 'uncertain,' but Psalm 19 now shows him certain, as the apostles' preaching has gone out to all the earth. ### Latin text Proinde quidam Lucanus magnus eorum in carmine declamator, credo et ipse diu quaerens siue per suas cogitationes siue per suorum libros, quisnam esset Iudaeorum deus, et, quia non pie quaerebat, non inueniens, maluit tamen incertum deum, quem non inueniebat, quam nullum deum dicere, cuius tam magna documenta sentiebat. ait enim: et dedita sacris incerti Iudaea dei. et nondum deus iste sanctus et uerus deus Israhel, nondum per Christi nomen tanta in omnibus gentibus fecerat, quanta usque in hodiernum diem post Lucani tempora consecuta sunt. nunc uero quis tam durus non flectatur? quis tam torpidus non ignescat, cum impletur quod scriptum est, quia non est qui se abscondat a calore eius? quando iam clarissima luce manifestantur quae in eodem psalmo, unde uersiculum istum commemoraui, tanto ante praedicta sunt? caelorum enim nomine apostoli Christi significati sunt, quod in eis deus praesideret, ut euangelium nuntiarent. iam ergo caeli enarrauerunt gloriam dei, et opera manuum eius adnuntiauit firmamentum. dies diei eructuauit uerbum, et nox nocti adnuntiauit scientiam. iam non sunt loquellae neque sermones, quorum non audiantur uoces eorum. iam in omnem terram exiit sonus eorum et in fines orbis terrae uerba eorum. iam in sole, hoc est in manifestatione, posuit tabernaculum suum, quod est ecclesia ipsius, quia, ut hoc faceret, ipse, sicut ibi sequitur, tamquam sponsus processit de thalamo suo, id est: coniugatum uerbum carni humanae processit de utero uirginali, iam exultauit ut gigans et cucurrit uiam, iam a summo caeli facta est egressio eius et recursus eius usque ad summum caeli. et ideo rectissime sequitur uersus, quem paulo ante commemoraui: et non est qui se abscondat a calore eius. et adhuc isti fragiles contradictiunculas garrientes eligunt isto igne sicut stipula in cinerem uerti quam sicut aurum a sorde purgari, cum et deorum falsorum iam fallacia monumenta frustrata sint et illius incerti dei ueracia promissa certa iam facta sint! ### English translation (Claude) So a certain Lucan, a great declaimer of theirs in verse, himself, I suppose, long seeking, whether by his own thoughts or from the books of his people, who the God of the Jews was, and, because he did not seek piously, not finding him, nevertheless preferred to call him an uncertain God, whom he did not find, rather than no God, of whom he perceived such great proofs. For he says, “and Judea, given over to the rites of an uncertain God.” And at that time this holy and true God of Israel had not yet done, through the name of Christ, such great things among all nations as have followed after Lucan's times up to the present day. But now who is so hard as not to be bent? Who so sluggish as not to catch fire, when what is written is fulfilled, “for there is none who can hide himself from his heat”? When the things foretold so long before in the same psalm from which I quoted that little verse are made manifest in the clearest light? For by the name of the heavens the apostles of Christ are signified, because God presided in them so that they might announce the gospel. Now, then, “the heavens have told the glory of God, and the firmament has announced the works of his hands. Day to day has poured forth the word, and night to night has announced knowledge.” Now “there are no speeches nor words whose voices are not heard.” Now “their sound has gone out into all the earth, and their words to the ends of the world.” Now “in the sun,” that is, in open manifestation, “he has set his tabernacle,” which is his church; because, to do this, he himself, as follows there, “like a bridegroom came forth from his chamber,” that is, the Word, wedded to human flesh, came forth from the virgin's womb. Now “he has rejoiced like a giant to run his course”; now “his going forth is from the height of heaven, and his return to the height of heaven.” And therefore the verse I quoted a little before follows most fittingly: “And there is none who can hide himself from his heat.” And still these frail people, chattering their little contradictions, choose to be turned to ashes like stubble by this fire rather than to be purged of dross like gold, though the deceitful monuments of the false gods have now been frustrated and the truthful promises of that “uncertain God” have now become certain! ### Scripture references - Ps 19:1 (18:2 LXX): quotation, high confidence - Ps 19:2 (18:3 LXX): quotation, high confidence - Ps 19:3 (18:4 LXX): quotation, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - Ps 19:5 (18:6 LXX): quotation, high confidence - Ps 19:6 (18:7 LXX): quotation, high confidence - Rom 10:18: echo, medium confidence - Mal 3:3: echo, low confidence - 1 Cor 3:12: echo, low confidence ### Extrabiblical texts - Lucan, 2.593 (Lucan, Civil War): quotation, high confidence ### Translation notes - The line is Lucan, Civil War 2.593. Psalm 19:1–6 (LXX 18:2–7) is quoted in an Old Latin form close to the Septuagint and applied to the apostles, the church, and the incarnation. ### Citation (SBL) Augustine, Cons. 1.46 (CSEL 43:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-46). ## The Harmony of the Gospels 1.47 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-47 - Source: CSEL 43:47–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah 52:13–54:5, quoted in full, foretells Christ's humility and passion and the church from all nations, whose God is called God of the whole earth. ### Latin text Desinant ergo dicere mali laudatores Christi, qui nolunt esse Christiani, quod Christus non docuerit deos eorum deseri et simulacra confringi. deus enim Israhel, de quo praedictum est quod deus uniuersae terrae uocabitur, et deus uniuersae terrae iam uocatur, hoc per prophetas futurum praedixit, hoc per Christum congruo tempore impleuit. certe enim si iam deus Israhel deus uniuersae terrae uocatur, necesse est, ut fiat, quod iussit, quando qui iussit innotuit. quia uero per Christum et in Christo innotuit, ut ecclesia eius per orbem diffunderetur et per ipsam deus Israhel uniuersae terrae uocaretur, paulo superius aput eundem prophetam legant qui uolunt, immo et a me commemoretur. neque enim ita longum est, ut oporteat praetermitti. dicuntur enim multa de praesentia et humilitate et passione Christi et corpore eius, cui caput est, id est ecclesia eius, cum appellatur tamquam sterilis, quae non pariebat. per multos enim annos ecclesia, quae futura erat in omnibus gentibus in filiis suis, hoc est in sanctis suis, non apparuit nondum Christo adnuntiato per euangelistas eis, quibus non est adnuntiatus per prophetas, et dicitur plures filios desertae futuros quam eius, quae habet uirum, cum uiri nomine significata est lex uel rex, quem accepit primus populus Israhel, nec acceperant gentes legem eo tempore, quo propheta loquebatur, neque rex Christianorum apparuerat adhuc, ex quibus tamen gentibus longe fertilior et numerosior sanctorum multitudo prouenit. ita ergo dicit Esaias incipiens ab humilitate Christi et se postea conuertens ad adloquendam ecclesiam usque ad eum uersum, quem commemorauimus, ubi ait: et qui eruit te ipse deus Israhel uniuersae terrae uocabitur: "Ecce, inquit, in intellectu erit puer meus et exaltabitur et honorificabitur uehementer. "quomodo multi mirabuntur super te, sic tamen et inhonesta uidebitur ab hominibus species tua et honor tuus ab hominibus. "ita enim mirabuntur gentes multae super eum et continebunt reges os suum, quoniam quibus non est nuntiatum de illo uidebunt et qui non audierunt intellegent. Domine, quis credidit auditui nostro? et bracchium domini cui reuelatum est? nuntiauimus coram illo ut puer, ut radix in terra sitienti; non est species illi neque honor. et uidimus illum, et non habuit speciem neque decorem; sed uultus eius abiectus et deformis positio eius ab omnibus hominibus. homo in plaga et qui sciat ferre infirmitates, propter quod et auertit se facies eius, iniuriata est nec magni aestimata est. Hic infirmitates nostras portat et pro nobis in doloribus est. et nos existimauimus illum in doloribus esse et in plaga et in poena. ipse autem uulneratus est propter peccata nostra et infirmatus est propter iniquitates nostras. eruditio pacis nostrae in eum, liuore eius sanati sumus. "omnes ut oues errauimus et dominus tradidit illum pro peccatis nostris. et ipse quoniam male tractatus est, non aperuit os; ut ouis ad immolandum ductus est, et ut agnus ante eum qui se tonderet fuit sine uoce, sic non aperuit os suum. In humilitate sublatum est iudicium eius. generationem eius quis enarrabit? quoniam tolletur de terra uita eius. ab iniquitatibus populi mei ductus est ad mortem. sepulturam ergo malos propter sepulturam eius et diuites propter mortem eius, ob hoc quod iniquitatem non fecerit nec dolum in ore suo. dominus uult purgare illum de plaga. si dederitis uos ob delicta uestra animam uestram, uidebitis semen longissimae uitae. et uult dominus auferre a doloribus animam eius, "ostendere illi lucem et figurare per sensum, iustificare iustum bene seruientem pluribus, et peccata illorum ipse sustinebit. "propterea ipse hereditabit complures et fortium partietur spolia, propter quod tradita est ad mortem anima eius et inter iniquos aestimata est, et ipse peccata multorum sustineuit et propter iniquitates eorum traditus est. Delectare sterilia, quae non paris, exsulta et clama, quae non parturis, quoniam multi filii desertae magis quam eius quae habet uirum. dixit enim dominus. dilata locum tabernaculi tui et aulas tuas confige; non est, quod parcas. porrige longius funiculos et palos ualidos constitue. etiam adque etiam in dextram adque sinistram partem extende. semen enim tuum hereditabit gentes, et ciuitates quae desertae erant inhabitabis. non est, quod metuas, praeualebis enim, nec erubescas, quod detestabilis fueris. confusionem enim in perpetuum obliuisceris. ignominiae uiduitatis tuae non eris memor, quoniam ego sum dominus qui facio te, dominus nomen ei, et qui eruit te ipse deus Israhel uniuersae terrae uocabitur. ### English translation (Claude) Let the bad praisers of Christ, who do not want to be Christians, stop saying, then, that Christ did not teach that their gods should be forsaken and their images broken. For the God of Israel, of whom it was foretold that he would be called the God of the whole earth, and who is now called the God of the whole earth, foretold through the prophets that this would happen, and fulfilled it through Christ at the fitting time. Certainly, if the God of Israel is now called the God of the whole earth, what he commanded must come about, now that he who commanded it has become known. And that he has become known through Christ and in Christ, so that his church would spread through the world and through it the God of Israel would be called the God of the whole earth, let those who wish read a little earlier in the same prophet; or rather, let me quote it, for it is not so long that it ought to be passed over. For many things are said about the presence, humility, and passion of Christ, and about his body, of which he is the head, that is, his church, when it is called barren, as one who did not bear. For for many years the church, which was to be in all nations in its children, that is, in its saints, did not appear, since Christ had not yet been announced through the evangelists to those to whom he had not been announced through the prophets. And it is said that the deserted woman would have more children than she who has a husband, where by the name of husband is signified the law or the king which the first people, Israel, received; for the nations had not received the law at the time when the prophet spoke, nor had the king of the Christians yet appeared, yet from those nations a far more fertile and numerous multitude of saints has come. So, then, Isaiah speaks, beginning from the humility of Christ and afterward turning to address the church, up to the verse we have quoted, where he says, “And he who delivered you, the God of Israel himself, shall be called God of the whole earth”: “Behold,” he says, “my servant shall understand, and shall be exalted and greatly glorified. As many shall be amazed at you, so shall your appearance be without honor among men, and your glory among men. So shall many nations marvel at him, and kings shall shut their mouths; for those to whom it was not announced concerning him shall see, and those who have not heard shall understand. Lord, who has believed our report? And to whom has the arm of the Lord been revealed? We announced before him as a child, as a root in thirsty ground; he has no form nor honor. And we saw him, and he had no form nor beauty; but his face was despised, and his bearing disfigured beyond all men. A man under the stroke, and one who knows how to bear infirmities, because his face was turned away; he was wronged and not esteemed. He bears our infirmities and is in sorrows for us. And we considered him to be in sorrows, under the stroke and in punishment. But he was wounded for our sins and weakened for our iniquities. The chastisement of our peace was upon him; by his bruise we are healed. All we like sheep have gone astray, and the Lord gave him up for our sins. And because he was ill treated, he did not open his mouth. He was led like a sheep to the slaughter, and like a lamb before the one who shears it he was without voice; so he did not open his mouth. In his humiliation his judgment was taken away. Who will tell his generation? For his life shall be taken away from the earth. Because of the iniquities of my people he was led to death. I will give the wicked for his burial and the rich for his death, because he did no iniquity nor was there deceit in his mouth. The Lord wills to cleanse him from the stroke. If you give your soul for your offenses, you shall see a seed of very long life. And the Lord wills to take away his soul from sorrows, to show him light and to form him with understanding, to justify the righteous one who serves many well; and he himself shall bear their sins. Therefore he shall inherit many, and shall divide the spoils of the strong, because his soul was delivered to death and he was counted among the wicked; and he bore the sins of many and was delivered up for their iniquities. Rejoice, you barren one who do not bear; exult and cry out, you who are not in labor, for many are the children of the deserted woman, more than of her who has a husband. For the Lord has said: Enlarge the place of your tent and fix your courts; there is no reason to spare. Stretch out your cords farther and set strong stakes. Spread out again and again to the right and to the left. For your seed shall inherit the nations, and you shall inhabit the cities that were deserted. There is no reason to fear, for you shall prevail; nor be ashamed that you were detestable. For you shall forget your shame forever; you shall not remember the disgrace of your widowhood. For I am the Lord who makes you, the Lord is his name; and he who delivered you, the God of Israel himself, shall be called God of the whole earth.” ### Scripture references - Isa 52:13: quotation, high confidence - Isa 52:14: quotation, high confidence - Isa 52:15: quotation, high confidence - Isa 53:1: quotation, high confidence - Isa 53:2: quotation, high confidence - Isa 53:3: quotation, high confidence - Isa 53:4: quotation, high confidence - Isa 53:5: quotation, high confidence - Isa 53:6: quotation, high confidence - Isa 53:7: quotation, high confidence - Isa 53:8: quotation, high confidence - Isa 53:9: quotation, high confidence - Isa 53:10: quotation, high confidence - Isa 53:11: quotation, high confidence - Isa 53:12: quotation, high confidence - Isa 54:1: quotation, high confidence - Isa 54:2: quotation, high confidence - Isa 54:3: quotation, high confidence - Isa 54:4: quotation, high confidence - Isa 54:5: quotation, high confidence - Col 1:18: allusion, medium confidence - Gal 4:27: echo, medium confidence ### Translation notes - The quotation is Isa 52:13–54:5 in an Old Latin form close to the Septuagint. In 53:9 the digital text reads “sepulturam ergo malos”; the sense follows the Septuagint (“I will give the wicked for his burial”). ### Citation (SBL) Augustine, Cons. 1.47 (CSEL 43:47–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-47). ## The Harmony of the Gospels 1.48 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-48 - Source: CSEL 43:51–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even pagans who accept Christ's passion must see that Isaiah's prophecy of the suffering servant is now fulfilled in his exaltation among the nations. ### Latin text Quid contra hanc euidentiam expressionemque rerum et praedictarum et impletarum dici potest? si de Christi diuinitate discipulos eius putant esse mentitos, numquid de Christi passione dubitabunt? resurrexisse non solent credere; at illa omnia ab hominibus humana perpessum etiam libenter credunt, quia hominem tantummodo credi uolunt. ille itaque sicut ouis ad immolandum ductus, ille inter iniquos deputatus, ille uulneratus propter peccata nostra, cuius liuore sanati sumus, cuius facies iniuriata est nec magni aestimata, palmis caesa et sputis inlita, cuius deformis in cruce positio, ille ab iniquitatibus populi Israhel ductus ad mortem, ille qui non habebat speciem neque decorem, quando colaphis percutiebatur, quando spinis coronabatur, quando pendens inridebatur, ille qui, sicut agnus coram tondente non habet uocem, sic non aperuit os suum, cum ei diceretur ab insultantibus: prophetiza nobis, Christe. nempe iam exaltatus est, iam honorificatus est uehementer. nempe iam mirantur gentes multae super eum. iam continuerunt reges os suum, quo aduersus Christianos leges saeuissimas promulgabant. nempe quibus non est nuntiatum de illo, iam uident, et qui non audierunt, iam intellegunt. quoniam gentes, quibus non nuntiarunt prophetae, magis ipsae uident, quam uera nuntiata sint per prophetas. et qui non audierunt ipsum Esaiam loquentem, iam in litteris eius, de quo ista sit locutus, intellegunt. nam in ipsa gente Iudaeorum quis credidit auditui prophetarum, aut bracchium domini, quod est ipse Christus, qui per eos adnuntiabatur, cui reuelatum est, quando manibus suis ea scelera in Christo admittebant, quae futura praedixerant prophetae quos habebant? nempe iam hereditate possidet multos et fortium partitur spolia, cum ea quae diabolus et demones possidebant per ecclesiarum suarum fabricas et quoslibet necessarios usus illis expulsis proditisque distribuit. ### English translation (Claude) What can be said against this evidence and clear expression of things both foretold and fulfilled? If they think his disciples lied about the divinity of Christ, will they doubt the passion of Christ? They are not accustomed to believe that he rose again; but they gladly believe that he suffered all those human things at the hands of human beings, because they want him to be believed to be only a man. So he who was led like a sheep to the slaughter, he who was counted among the wicked, he who was wounded for our sins, by whose bruise we are healed, whose face was wronged and not esteemed, struck with palms and smeared with spittle, whose bearing on the cross was disfigured, he who was led to death by the iniquities of the people of Israel, he who had no form or beauty when he was struck with fists, when he was crowned with thorns, when he was mocked as he hung, he who, as a lamb before its shearer has no voice, so did not open his mouth when those insulting him said, “Prophesy to us, Christ”: surely he is now exalted, now he is greatly glorified. Surely now many nations marvel at him. Now kings have shut their mouths, with which they used to promulgate most savage laws against the Christians. Surely those to whom it was not announced concerning him now see, and those who have not heard now understand. For the nations, to whom the prophets did not announce it, themselves see better how true were the things announced through the prophets; and those who did not hear Isaiah himself speaking now understand in his writings him of whom he said these things. For in the Jewish nation itself, who believed the report of the prophets, or to whom was the arm of the Lord revealed (which is Christ himself, who was announced through them), when with their own hands they were committing against Christ those crimes which the prophets they had foretold would come? Surely he now possesses many as his inheritance and divides the spoils of the strong, when he distributes what the devil and the demons used to possess for the building of his churches and for whatever necessary uses, after driving them out and exposing them. ### Scripture references - Isa 53:7: allusion, high confidence - Isa 53:12: allusion, high confidence - Isa 53:5: allusion, high confidence - Isa 53:3: allusion, high confidence - Isa 53:2: allusion, high confidence - Isa 53:8: allusion, high confidence - Matt 26:67: allusion, high confidence - Matt 26:68: quotation, high confidence - Matt 27:29: allusion, high confidence - Isa 52:13: allusion, high confidence - Isa 52:15: allusion, high confidence - Isa 53:1: allusion, high confidence ### Translation notes - Augustine's statement that the crimes against Christ were committed by the people of Israel is translated as written. ### Citation (SBL) Augustine, Cons. 1.48 (CSEL 43:51–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-48). ## The Harmony of the Gospels 1.49 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-49 - Source: CSEL 43:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither magic nor the disciples' invention can explain the prophecies of the church's worldwide spread, which are now fulfilled. ### Latin text Quid ergo ad haec dicunt peruersi laudatores Christi et Christianorum obtrectatores? numquid, ut ista per prophetas tanto ante praedicerentur, Christus magicis artibus fecit aut discipuli eius ista finxerunt? numquid, ut delectetur ecclesia diffusa per gentes quondam sterilis, nunc in pluribus filiis quam illa synagoga, quae legem siue regem tamquam uirum acceperat, numquid, ut sic dilatet locum tabernaculi sui omnes nationes et linguas occupans, ut longius, quam Romani imperii iura tenduntur, usque in Persas et Indos aliasque barbaras gentes funiculos porrigat, ut in dextram per ueros Christianos et in sinistram per fictos Christianos in tam multis populis nomen eius extendatur, ut semen eius hereditet gentes, ut ciuitates, quae a uero dei cultu et a uera religione desertae fuerant, iam nunc inhabitet, ut non timuerit hominum minas et furias, quando in sanguine martyrum tamquam honore purpureo uestiebatur, ut praeualeret tam multis tamque uehementibus et potentibus persecutoribus suis, ut non erubesceret quod detestabilis fuerit, quando magnum erat crimen fieri uel esse Christianum, ut confusionem in perpetuum obliuiscatur, quia, ubi abundauerat peccatum, superabundauit gratia, ut ignominiae uiduitatis suae memor non sit, quia paululum derelicta et obprobriis obiecta tam eminenti gloria reflorescit? numquid postremo, ut dominus, qui fecit eam et a dominatu diaboli et demonum eruit eam, ipse deus Israhel uniuersae terrae iam uocetur, discipuli Christi finxerunt, quod prophetae, quorum libri nunc in manibus inimicorum Christi habentur, tam longe ante quam Christus filius hominis fieret praedixerunt? ### English translation (Claude) What, then, do the perverse praisers of Christ and detractors of Christians say to these things? Did Christ by magic arts bring it about that these things should be foretold by the prophets so long before, or did his disciples invent them? Did they invent that the church spread through the nations, once barren, should now rejoice in more children than that synagogue which had received the law or the king as a husband? That she should so enlarge the place of her tent, occupying all nations and languages, as to stretch out her cords farther than the jurisdiction of the Roman empire extends, as far as the Persians and Indians and other barbarian nations? That her name should be extended among so many peoples to the right through true Christians and to the left through false Christians? That her seed should inherit the nations? That she should now inhabit the cities that had been deserted by the true worship of God and the true religion? That she should not fear the threats and fury of human beings when she was clothed in the blood of the martyrs as in a purple robe of honor? That she should prevail over so many, so violent, and so powerful persecutors? That she should not blush at having been detestable, when it was a great crime to become or to be a Christian? That she should forget her shame forever, because where sin abounded, grace has abounded all the more? That she should not remember the disgrace of her widowhood, because, after being abandoned for a little while and exposed to reproaches, she flourishes again with such eminent glory? Finally, did the disciples of Christ invent that the Lord who made her and delivered her from the dominion of the devil and the demons, the God of Israel himself, should now be called the God of the whole earth, something the prophets, whose books are now held in the hands of the enemies of Christ, foretold so long before Christ became the Son of Man? ### Scripture references - Isa 54:1: allusion, high confidence - Isa 54:2: allusion, high confidence - Isa 54:3: allusion, high confidence - Isa 54:4: allusion, high confidence - Isa 54:5: allusion, high confidence - Rom 5:20: quotation, high confidence ### Citation (SBL) Augustine, Cons. 1.49 (CSEL 43:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-49). ## The Harmony of the Gospels 1.50 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-50 - Source: CSEL 43:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pagans can produce no prophecy from their own seers against the God of Israel or the Christians, which shows their complaint of decline to be baseless. ### Latin text Hinc ergo intellegant, quod ne tardissimis quidem adque obtunsissimis obscurum dubiumue relinquitur, hinc, inquam, intellegant Christi peruersi laudatores et christianae religionis exsecratores etiam Christi discipulos contra deos eorum ea didicisse adque docuisse quae doctrina continet Christi, quia deus Israhel, qui haec omnia, quae isti colere uolunt, abominanda adque euertenda in libris prophetarum praecepisse inuenitur, ipse deus uniuersae terrae, sicut tanto ante promisit, per Christum et Christi ecclesiam iam uocatur. si enim Christum mira dementia suspicantur deos eorum coluisse ac per hos eum tanta potuisse, numquid et deus Israhel deos eorum coluit, qui de se per omnes gentes colendo et de illis abominandis adque euertendis per Christum quod promisit impleuit? ubi sunt di eorum? ubi uaticinia fanaticorum et diuinationes pythonum? ubi auguria uel auspicia uel haruspicia uel oracula demonum? cur non profertur ex huius modi antiquis libris admonitum aliquid et praedictum contra christianam fidem et contra prophetarum nostrorum expressam iam in omnibus gentibus tam perspicuam ueritatem? offendimus, inquiunt, deos nostros et deseruerunt nos, ideo aduersus nos Christiani praeualuerunt et humanarum rerum felicitas defessa ac deminuta dilabitur. hoc sibi certe per Christianos fuisse euenturum legant ex libris uatum suorum, sed ea legant, ubi si non Christus, quia eum deorum suorum uolunt fuisse cultorem, saltem deus Israhel inprobatus et detestatus sit, quem constat istorum euersorem. sed numquam hoc proferent, nisi quod modo forte confinxerint. quod cum protulerint, apparebit eo ipso certe, quod tanta res tam ignota profertur, quae utique debuit, antequam hoc quod praedictum est accidisset, in deorum templis omnium gentium recitari, ut praestruerentur et praemonerentur qui nunc nolunt esse Christiani. ### English translation (Claude) From this, then, let them understand (for it is left neither obscure nor doubtful even to the slowest and dullest), from this, I say, let the perverse praisers of Christ and haters of the Christian religion understand that Christ's disciples too learned and taught against their gods what the teaching of Christ contains. For the God of Israel, who is found in the books of the prophets to have commanded that all these things which these men want to worship are to be abhorred and overturned, is now, as he promised so long before, called the God of the whole earth through Christ and the church of Christ. For if with amazing madness they suspect that Christ worshiped their gods and was able to do such great things through them, did the God of Israel also worship their gods, he who through Christ fulfilled what he promised, both that he would be worshiped throughout all nations and that they would be abhorred and overturned? Where are their gods? Where are the prophecies of the frenzied and the divinations of the pythons? Where are the auguries, auspices, soothsayings, or oracles of demons? Why is nothing brought forward from ancient books of this kind as a warning and prediction against the Christian faith and against the truth of our prophets, now so clearly expressed among all nations? “We have offended our gods,” they say, “and they have deserted us; that is why the Christians have prevailed against us and the happiness of human affairs, worn out and diminished, is slipping away.” Let them read in the books of their seers that this would certainly happen to them through the Christians; but let them read passages where, if not Christ (since they want him to have been a worshiper of their gods), at least the God of Israel, who is clearly the overturner of these gods, was disapproved and detested. But they will never bring this forward, unless perhaps something they have just now invented together. And when they bring it forward, it will certainly be evident by the very fact that so great a thing is brought forward so unknown, though it ought surely to have been recited in the temples of the gods of all nations before what was foretold had happened, so that those who now refuse to be Christians might have been forearmed and forewarned. ### Citation (SBL) Augustine, Cons. 1.50 (CSEL 43:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-50). ## The Harmony of the Gospels 1.51 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-51 - Source: CSEL 43:55–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The supposed decline in Christian times is the loss of shameful luxuries such as theaters and games, which even Cicero and the philosophers condemned. ### Latin text Deinde quod de felicitatis rerum humanarum deminutione per christiana tempora conqueruntur, si libros philosophorum suorum legant ea reprehendentium quae nunc eis etiam recusantibus et murmurantibus subtrahuntur, tum uero magnam laudem repperient temporum christianorum. quid enim eis minuitur felicitatis, nisi quod pessime luxurioseque abutebantur in magnam creatoris iniuriam? nisi forte hinc sunt tempora mala, quia per omnes paene ciuitates cadunt theatra, caueae turpitudinum et publicae professiones flagitiorum, cadunt et fora uel moenia, in quibus demonia colebantur. unde enim cadunt nisi inopia rerum, quarum lasciuo et sacrilego usu constructa sunt? nonne Cicero eorum cum Roscium quendam laudaret histrionem, ita peritum dixit, ut solus esset dignus qui in scaenam deberet intrare, ita uirum bonum, ut solus esset dignus qui eo non deberet accedere? quid aliud apertissime ostendens nisi illam scaenam esse tam turpem, ut tanto minus ibi homo esse debeat, quanto fuerit magis uir bonus? et tamen di eorum tali dedecore placabantur, quale a uiris bonis remouendum esse censebat. est etiam hinc eiusdem ipsius Ciceronis aperta confessio, ubi ait sibi Floram matrem ludorum celebritate placandam. in quibus ludis tanta exhiberi turpitudo consueuit, ut in eorum conparatione ceteri honesti sint, a quibus tamen etiam ipsis agendis uiri boni prohibentur. quae ista est Flora mater, qualis dea est, quam celebrior et habenis effusioribus laxata conciliat et propitiat turpitudo? quanto iam honestius in scaenam Roscius intrabat, quam Cicero deam talem colebat? si deminuta rerum copia, quae in haec celebranda funduntur, di gentium offenduntur, apparet, quales sint qui talibus delectantur. si autem ipsi irati ista minuunt, utilius irascuntur quam placantur. quapropter aut philosophos suos arguant, qui talia in luxuriosis hominibus reprehenderunt, aut deos suos frangant, qui talia de suis cultoribus exegerunt, si tamen iam inueniunt uel quos frangant uel quos abscondant; Christianorum uero temporibus defectum rerum secundarum, quo in turpia et noxia diffluebant, blasphemando inputare desistant, ne magis nos unde amplius Christi potestas laudetur admoneant. ### English translation (Claude) Next, as to their complaint of the decline of the happiness of human affairs in Christian times: if they read the books of their own philosophers, who condemned the very things that are now being taken from them in spite of their refusals and murmurs, they will then find great praise of Christian times. For what is lessened of their happiness, except what they were abusing most wickedly and luxuriously, to the great injury of the Creator? Unless perhaps the times are bad because in almost all cities the theaters are falling, those dens of indecency and public professions of disgraceful acts, and the forums and walls too are falling in which demons were worshiped. For why do they fall, except from lack of the resources by whose lewd and sacrilegious use they were built? Did not their Cicero, when he praised a certain actor, Roscius, call him so skilled that he alone was worthy to go on the stage, and so good a man that he alone was worthy not to go near it? What else is he showing most plainly than that the stage is so shameful that a man ought to be there the less, the better a man he is? And yet their gods were appeased by the very disgrace which he judged should be kept away from good men. There is also an open confession of the same Cicero on this point, where he says that he had to appease Flora the mother by the celebration of games. In these games such indecency is customarily displayed that in comparison with them the others are decent, though good men are forbidden to take part even in these. What is this Flora the mother, what kind of goddess is she, whom indecency, more celebrated and let loose with freer reins, wins over and propitiates? How much more decently did Roscius go on the stage than Cicero worshiped such a goddess! If the gods of the nations are offended by the lessening of the resources poured out to celebrate these things, it is clear what sort of beings delight in such things. But if they themselves in anger lessen these things, they are more useful when angry than when appeased. Therefore let them either convict their philosophers, who condemned such things in luxurious men, or break their gods, who demanded such things of their worshipers, if indeed they still find any to break or to hide. But let them stop blasphemously charging to Christian times the loss of prosperity with which they were flowing away into shameful and harmful things, lest they rather remind us of things for which the power of Christ is praised all the more. ### Extrabiblical texts - Cicero, Quinct. 78 (Cicero): allusion, medium confidence - Cicero, Verr. 2.5.36 (Cicero): allusion, high confidence ### Translation notes - On Roscius, compare Cicero, For Quinctius 78; on the games of Flora, Cicero, Against Verres 2.5.36. Compare Augustine, City of God 2.27. ### Citation (SBL) Augustine, Cons. 1.51 (CSEL 43:55–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-51). ## The Harmony of the Gospels 1.52 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-52 - Source: CSEL 43:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sums up Book 1: the God of Israel, now worshiped everywhere, shows that Christ and his disciples taught the same against the gods. ### Latin text Multa hinc dicerem, nisi me iam librum istum concludere adque ad propositam intentionem redire suscepti operis necessitas cogeret. cum enim euangelicas quaestiones, ubi uidentur quibusdam quattuor euangelistae non inter se constare, soluere adgrederer, ut potui expositis intentionibus singulorum primo mihi discutiendum occurrit, quod nonnulli quaerere solent cur ipsius Christi nulla scripta proferamus. ita enim uolunt et ipsum credi nescio quid aliud scripsisse quod diligunt nihilque sensisse contra deos suos, sed eos potius magico ritu coluisse, et discipulos eius non solum de illo fuisse mentitos dicendo illum deum, per quem facta sunt omnia, cum aliud nihil quam homo fuerit quamuis excellentissimae sapientiae, uerum etiam de dis eorum non hoc docuisse quod ab illo didicissent. unde factum est, ut eos de deo Israhel potius urgeremus, qui per ecclesiam Christianorum ab omnibus gentibus colitur et istorum sacrilegas uanitates ubique iam euertit, sicut per prophetas suos tanto ante praedixit et per Christi nomen, in quo benedici omnes gentes promiserat, ea quae praedixit impleuit. ex quo intellegere debent nec Christum aliud de dis eorum uel nosse uel docere potuisse, quam deus Israhel per prophetas iussit adque praedixit, per quos ipsum Christum promisit et misit, in cuius nomine secundum pollicitationem, quam patribus fecit, cum benedicerentur omnes gentes, factum est, ut et ipse deus Israhel uniuersae terrae uocaretur, nec discipulos eius a sui magistri doctrina deuiasse, cum deos gentium coli prohibuerint, ne uel insensatis simulacris supplicaremus uel societatem cum demoniis haberemus uel creaturae potius quam creatori religionis obsequio seruiremus. ### English translation (Claude) I would say much on this point if the needs of the work I have undertaken did not now compel me to close this book and return to its proposed aim. For when I set about solving the gospel questions where to some the four evangelists seem not to agree with one another, after setting out as well as I could the aims of each, the first thing that occurred to me to discuss was the question some people often ask: why we bring forward no writings of Christ himself. For they want it to be believed that he wrote something else, which they love, and that he held nothing against their gods, but rather worshiped them with magic rites; and that his disciples not only lied about him in calling him God, through whom all things were made, when he was nothing but a man, although of most excellent wisdom, but also did not teach about their gods what they had learned from him. Hence it came about that we pressed them rather about the God of Israel, who is worshiped by all nations through the church of the Christians and has now everywhere overturned their sacrilegious vanities, as he foretold through his prophets so long before, and through the name of Christ, in whom he had promised that all nations would be blessed, has fulfilled what he foretold. From this they ought to understand both that Christ could not know or teach anything else about their gods than what the God of Israel commanded and foretold through the prophets, through whom he promised Christ himself and whom he sent, in whose name, according to the promise he made to the fathers, when all nations were being blessed, it came about that the God of Israel himself was called the God of the whole earth; and that his disciples did not stray from their master's teaching when they forbade the worship of the gods of the nations, so that we should neither pray to senseless images, nor have fellowship with demons, nor serve the creature rather than the Creator with religious homage. ### Scripture references - John 1:3: allusion, medium confidence - Gen 22:18: allusion, high confidence - 1 Cor 10:20: allusion, high confidence - Rom 1:25: allusion, high confidence ### Citation (SBL) Augustine, Cons. 1.52 (CSEL 43:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-52). ## The Harmony of the Gospels 1.53 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-53 - Source: CSEL 43:58–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the wisdom of God, became man so that by faith in temporal things we might be cleansed and reach eternal truth; he is the mediator between God and humanity. ### Latin text Quapropter, cum sit ipse Christus sapientia dei, per quam creata sunt omnia, cumque nullae mentes rationales siue angelorum siue hominum nisi participatione ipsius sapientes fiant, cui per spiritum sanctum, per quem caritas in cordibus nostris diffunditur, inhaeremus, quae trinitas unus deus est, consultum est diuina prouidentia mortalibus, quorum temporalis uita in rebus orientibus et occidentibus occupata tenebatur, ut eadem ipsa dei sapientia ad unitatem personae suae homine adsumto, in quo temporaliter nasceretur, uiueret, moreretur, resurgeret, congrua saluti nostrae dicendo et faciendo, patiendo et sustinendo fieret et deorsum hominibus exemplum redeundi, qui sursum est angelis exemplum manendi. nisi enim et in animae rationalis natura temporaliter aliquid oreretur, id est inciperet esse quod non erat, numquam ex uita pessima et stulta ad sapientem adque optimam perueniret. ac per hoc, cum rebus aeternis contemplantium ueritas perfruatur, rebus autem ortis fides credentium debeatur, purgatur homo per rerum temporalium fidem, ut aeternarum percipiat ueritatem. nam et quidam eorum nobilissimus philosophus Plato in eo libro, quem Timaeum uocant, sic ait: quantum ad id quod ortum est aeternitas ualet, tantum ad fidem ueritas. duo illa sursum sunt, aeternitas et ueritas, duo ista deorsum, quod ortum est et fides. ut ergo ab imis ad summa reuocemur adque id quod ortum est recipiat aeternitatem, per fidem ueniendum est ad ueritatem. et quia omnia quae in contrarium pergunt per aliquid medium redducuntur, ab aeterna iustitia temporalis iniquitas nos alienabat, opus ergo erat media iustitia temporali, quae medietas temporalis esset de imis, iusta de summis, adque ita se nec abrumpens a summis et contemperans imis ima redderet summis. ideo Christus mediator dei et hominum dictus est inter deum inmortalem et hominem mortalem deus et homo, reconcilians hominem deo, manens id quod erat, factus quod non erat. ipse est nobis fides in rebus ortis qui est ueritas in aeternis. ### English translation (Claude) Therefore, since Christ himself is the wisdom of God, through whom all things were created, and since no rational minds, whether of angels or of human beings, become wise except by participation in that wisdom, to which we cleave through the Holy Spirit, through whom love is poured out in our hearts (and this Trinity is one God), divine providence took counsel for mortals, whose temporal life was held occupied in things that arise and pass away: that this same wisdom of God, having taken up a man into the unity of his person, in whom he would be born, live, die, and rise in time, saying and doing, suffering and enduring what befitted our salvation, should become below an example of return for human beings, he who above is an example of remaining for the angels. For unless something also arose in time in the nature of the rational soul, that is, began to be what it was not, it would never come from a most wicked and foolish life to a wise and most excellent one. And so, since the truth of those who contemplate enjoys eternal things, while the faith of believers is owed to things that have arisen, a human being is cleansed through faith in temporal things in order to grasp the truth of eternal ones. For even one of their most celebrated philosophers, Plato, says in the book they call the Timaeus: “As eternity is to what has arisen, so truth is to faith.” Those two are above, eternity and truth; these two below, what has arisen and faith. So that we may be called back from the lowest to the highest, and what has arisen may receive eternity, we must come through faith to truth. And because all things that go to opposite extremes are brought back through some middle term, and temporal iniquity was estranging us from eternal justice, there was need of a middle, temporal justice, which as temporal would be of the lowest and as just would be of the highest, and so, neither breaking itself off from the highest nor failing to temper itself to the lowest, would restore the lowest to the highest. Therefore Christ is called the mediator between God and human beings, God and man between the immortal God and mortal man, reconciling man to God, remaining what he was, made what he was not. He who is truth in eternal things is himself our faith in things that have arisen. ### Scripture references - 1 Cor 1:24: allusion, high confidence - John 1:3: allusion, medium confidence - Rom 5:5: allusion, high confidence - 1 Tim 2:5: quotation, high confidence - 2 Cor 5:19: echo, medium confidence ### Extrabiblical texts - Plato, Tim. 29c (Plato (works)): quotation, high confidence ### Translation notes - The quotation is Plato, Timaeus 29c, in Latin translation. ### Citation (SBL) Augustine, Cons. 1.53 (CSEL 43:58–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-53). ## The Harmony of the Gospels 1.54 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-54 - Source: CSEL 43:60–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the head and the evangelists his members, so what they wrote is as though written by his own hand; Augustine now turns to the alleged contradictions. ### Latin text Hoc magnum et inenarrabile sacramentum, hoc regnum et sacerdotium antiquis per prophetiam reuelabatur, posteris eorum per euangelium praedicatur. oportebat enim, ut aliquando in omnibus gentibus redderetur, quod diu per unam gentem promittebatur. proinde qui prophetas ante descensionem suam praemisit, ipse et apostolos post ascensionem suam misit. omnibus autem discipulis suis per hominem, quem adsumpsit, tamquam membris sui corporis caput est. itaque cum illi scripserunt quae ille ostendit et dixit, nequaquam dicendum est, quod ipse non scripserit, quandoquidem membra eius id operata sunt, quod dictante capite cognouerunt. quidquid enim ille de suis factis et dictis nos legere uoluit, hoc scribendum illis tamquam suis manibus imperauit. hoc unitatis consortium et in diuersis officiis concordium membrorum sub uno capite ministerium quisquis intellexerit, non aliter accipiet quod narrantibus discipulis Christi in euangelio legerit, quam si ipsam manum domini, quam in proprio corpore gestabat, scribentem conspexerit. quamobrem illa potius iam uideamus qualia sint quae putant euangelistas sibimet scripsisse contraria — quod parum intellegentibus uideri potest —, ut his quaestionibus dissolutis ex hoc quoque appareat illius capitis membra non solum idem sentiendo, uerum etiam conuenientia scribendo in corporis ipsius unitate germanam seruasse concordiam. ### English translation (Claude) This great and inexpressible mystery, this kingdom and priesthood, was revealed to the ancients through prophecy and is preached to their descendants through the gospel. For it was fitting that what had long been promised through one nation should at some time be rendered in all nations. Accordingly, he who sent the prophets ahead before his descent also sent the apostles after his ascension. And through the man whom he took up he is the head of all his disciples, as of the members of his body. So when they wrote what he showed and said, it must by no means be said that he did not write it himself, since his members did what they knew at the dictation of the head. For whatever he wanted us to read of his deeds and sayings he commanded them to write as if they were his own hands. Whoever has understood this fellowship of unity and this service of members agreeing in different offices under one head will receive what he reads in the gospel from the narration of Christ's disciples no otherwise than if he saw the very hand of the Lord, which he bore in his own body, writing it. Therefore let us now rather see what kind of things they are that they think the evangelists wrote in contradiction to one another (which can seem so to those who understand too little), so that when these questions are resolved it may appear from this too that the members of that head, not only by thinking the same thing but also by writing things that agree, have kept a true harmony in the unity of that body. ### Scripture references - Col 1:18: allusion, high confidence - 1 Cor 12:12: allusion, medium confidence - Eph 4:15: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 1.54 (CSEL 43:60–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-1-54). ## The Harmony of the Gospels 2.1 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-1 - Source: CSEL 43:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having answered the pagans in Book 1, Augustine turns to showing how the four evangelists agree with themselves and each other. ### Latin text Quoniam sermone non breui et admodum necessario, quem libro uno conplexi sumus, refutauimus eorum uanitatem qui discipulos Christi euangelium conscribentes ideo contemnendos putant, quia ipsius Christi, quem licet non ut deum, tamen ut hominem sapientia longe prae ceteris excellentem honorandum esse non dubitant, nulla scripta proferuntur a nobis, et eum talia scripsisse uideri uolunt, qualia peruersi diligunt, non qualibus lectis et creditis a peruersitate corrigi possunt, nunc iam uideamus ea quae quattuor euangelistae de Christo scripserunt quemadmodum sibi adque inter se congruant, ne quid ei hoc in fide christiana offendiculi patiantur qui curiosiores quam capaciores sunt, quod non utcumque perlectis, sed quasi diligentius perscrutatis euangelicis libris inconuenientia quaedam et repugnantia se deprehendisse existimantes magis ea contentiose obiectanda quam prudenter consideranda esse arbitrantur. ### English translation (Claude) In a discussion neither short nor unnecessary, which we have contained in one book, we have refuted the vanity of those who think the disciples of Christ who wrote the gospel are to be despised because we bring forward no writings of Christ himself, whom they do not doubt is to be honored, if not as God, yet as a man far surpassing others in wisdom; and who want it to seem that he wrote such things as the perverse love, not such as could correct them from their perversity if read and believed. Now, then, let us see how the things the four evangelists wrote about Christ agree with themselves and with one another, so that those who are more curious than capable may not suffer any stumbling block in the Christian faith on this account. For, having read the gospel books not carelessly but, as they suppose, examining them rather carefully, they think they have detected certain inconsistencies and contradictions, and judge that these should be raised contentiously as objections rather than considered prudently. ### Citation (SBL) Augustine, Cons. 2.1 (CSEL 43:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-1). ## The Harmony of the Gospels 2.2 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-2 - Source: CSEL 43:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew traces Christ's human descent to Joseph, who remained Mary's husband and Christ's father though Christ was born of a virgin, an example of marriage kept in continence. ### Latin text Mattheus euangelista sic orsus est: liber generationis Iesu Christi, fili Dauid, fili Abraham. quo exordio suo satis ostendit generationem Christi secundum carnem se suscepisse narrandam. secundum hanc enim Christus filius hominis est, quod etiam se ipse saepissime appellat commendans nobis, quid misericorditer dignatus sit esse pro nobis. nam illa superna et aeterna generatio, secundum quam filius dei unigenitus est ante omnem creaturam, quia omnia per ipsum facta sunt, ita ineffabilis est, ut de illa dictum a propheta intellegatur: generationem eius quis enarrabit? exsequitur ergo humanam generationem Christi Mattheus ab Abraham generatores commemorans, quos perducit ad Ioseph uirum Mariae, de qua natus est Iesus. neque enim fas erat ut eum ob hoc a coniugio Mariae separandum putaret, quod non ex eius concubitu, sed uirgo peperit Christum. hoc enim exemplo magnifice insinuatur fidelibus coniugatis etiam seruata pari consensu continentia posse permanere uocarique coniugium non permixto corporis sexu, sed custodito mentis affectu, praesertim quia nasci eis etiam filius potuit sine ullo conplexu carnali, qui propter solos gignendos filios adhibendus est neque enim propterea non erat appellandus Ioseph pater Christi, quia non eum concumbendo genuerat, quando quidem recte pater esset etiam eius quem non ex sua coniuge procreatum alicunde adoptasset. ### English translation (Claude) The evangelist Matthew begins thus: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” By this opening he shows clearly enough that he has undertaken to narrate the generation of Christ according to the flesh. For according to this Christ is the Son of Man, as he himself also very often calls himself, commending to us what he mercifully deigned to be for us. For that supernal and eternal generation, according to which he is the only-begotten Son of God before every creature, because all things were made through him, is so ineffable that the prophet's words are understood to refer to it: “Who will tell his generation?” Matthew, then, follows out the human generation of Christ, recording his ancestors from Abraham and bringing them down to Joseph, the husband of Mary, of whom Jesus was born. For it was not right that he should think Joseph was to be separated from his marriage with Mary on the ground that she bore Christ not from intercourse with him but as a virgin. For by this example it is splendidly conveyed to married believers that, even when continence is kept by mutual consent, the marriage can remain and be called a marriage, not by the bodily union of the sexes but by the preserved affection of the mind; especially since a son could be born even to them without any carnal embrace, which is to be used only for the begetting of children. Nor was Joseph for that reason not to be called the father of Christ, because he had not begotten him by intercourse, since he would rightly be the father even of one whom he had adopted from elsewhere, not begotten of his own wife. ### Scripture references - Matt 1:1: quotation, high confidence - Col 1:15: allusion, medium confidence - John 1:3: allusion, high confidence - Isa 53:8: quotation, high confidence - Matt 1:16: allusion, high confidence ### Translation notes - Augustine's view that marital intercourse is to be used only for begetting children is translated as written. ### Citation (SBL) Augustine, Cons. 2.2 (CSEL 43:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-2). ## The Harmony of the Gospels 2.3 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-3 - Source: CSEL 43:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke calls Joseph Christ's father and both of them his parents, while noting that only some supposed Jesus to be Joseph's son by nature. ### Latin text Putabatur quidem Christus etiam aliter filius Ioseph, tamquam ex eius omnino carne progenitus, sed ab eis hoc putabatur quos Mariae latebat uirginitas. nam Lucas ait: et ipse Iesus erat incipiens quasi annorum triginta, ut putabatur, filius Ioseph. qui tamen Lucas non eius parentem solam Mariam, sed ambos parentes eius appellare minime dubitauit, ubi ait: puer autem crescebat et confortabatur plenus sapientia, et gratia dei erat in illo. et ibant parentes eius per omnes annos in Hierusalem in die sollemni paschae. sed ne quisquam hic parentes consanguineos potius Mariae cum ipsa matre eius intellegendos putet, quid ad illud respondebit quod ipse item Lucas superius dixit: et erat pater eius et mater mirantes super his quae dicebantur de illo? cum igitur ipse narret non ex concubitu Ioseph, sed ex Maria uirgine natum Christum, unde eum patrem eius appellat, nisi quia et uirum Mariae recte intellegimus sine commixtione carnis ipsa copulatione coniugii et ob hoc etiam Christi patrem multo coniunctius, qui ex eius coniuge natus sit, quam si ei esset aliunde adoptatus? unde manifestum est illud, quod ait: sicut putabatur, filius Ioseph, propter illos dixisse, qui eum ex Ioseph, sicut alii homines nascuntur, natum arbitrabantur. ### English translation (Claude) Christ was indeed also thought to be the son of Joseph in another way, as though begotten entirely from his flesh; but this was thought by those from whom Mary's virginity was hidden. For Luke says, “And Jesus himself was beginning to be about thirty years of age, being, as was supposed, the son of Joseph.” Yet this same Luke did not in the least hesitate to call not Mary alone but both of them his parents, where he says, “And the child grew and became strong, full of wisdom, and the grace of God was upon him. And his parents went every year to Jerusalem on the solemn day of the Passover.” But lest anyone think that here we should understand by “parents” Mary's blood relatives together with his mother herself, what will he answer to what the same Luke said earlier: “And his father and mother were marveling at the things that were said about him”? Since, then, he himself relates that Christ was born not from intercourse with Joseph but from the Virgin Mary, why does he call Joseph his father, unless because we rightly understand him to be Mary's husband, without the mingling of flesh, by the very bond of marriage, and for that reason also Christ's father, far more closely joined to him, since he was born of his wife, than if he had been adopted from elsewhere? Hence it is clear that when he says, “as was supposed, the son of Joseph,” he said it on account of those who thought he was born of Joseph as other human beings are born. ### Scripture references - Luke 3:23: quotation, high confidence - Luke 2:40: quotation, high confidence - Luke 2:41: quotation, high confidence - Luke 2:33: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.3 (CSEL 43:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-3). ## The Harmony of the Gospels 2.4 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-4 - Source: CSEL 43:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the son of David through Joseph's legal fatherhood and also through Mary, who was related to both the royal and the priestly lines. ### Latin text Ac per hoc, etiamsi demonstrare aliquis posset Mariam ex Dauid nullam consanguinitatis originem ducere, sat erat secundum istam rationem accipere Christum filium Dauid, qua ratione etiam Ioseph pater eius recte appellatus est: quanto magis, quia, cum euidenter dicat apostolus Paulus ex semine Dauid secundum carnem Christum, ipsam quoque Mariam de stirpe Dauid aliquam consanguinitatem duxisse dubitare utique non debemus! cuius feminae quoniam nec sacerdotale genus tacetur insinuante Luca, quod cognata eius esset Elisabeth, quam dicit de filiabus Aaron, firmissime tenendum est carnem Christi ex utroque genere propagatam, et regum scilicet et sacerdotum, in quibus personis aput illum populum Hebraeorum etiam mystica unctio figurabatur, id est chrisma, unde Christi nomen elucet tanto ante etiam ista euidentissima significatione praenuntiatum. ### English translation (Claude) And so, even if someone could show that Mary drew no origin of blood from David, it would be enough to take Christ as the son of David on the same principle by which Joseph too was rightly called his father; how much more, then, since the apostle Paul plainly says that Christ was of the seed of David according to the flesh, ought we certainly not to doubt that Mary herself also drew some blood relationship from the stock of David! And since the priestly descent of this woman is not passed over either, as Luke indicates when he says that Elizabeth, whom he says was of the daughters of Aaron, was her relative, we must hold most firmly that the flesh of Christ was propagated from both lines, namely of kings and of priests, in whose persons among that Hebrew people the mystical anointing, that is, the chrism, was also figured, from which the name of Christ shines forth, foretold so long before by this most evident sign as well. ### Scripture references - Rom 1:3: allusion, high confidence - Luke 1:36: allusion, high confidence - Luke 1:5: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.4 (CSEL 43:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-4). ## The Harmony of the Gospels 2.5 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-5 - Source: CSEL 43:84–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph had two fathers, one by birth (in Matthew, who says 'begot') and one by adoption (in Luke), as adoption was an ancient custom in Israel. ### Latin text Quos autem mouet, quod alios progeneratores Mattheus enumerat descendens a Dauid usque ad Ioseph, alios autem Lucas ascendens a Ioseph usque ad Dauid, facile est, ut aduertant duos patres habere potuisse Ioseph, unum a quo genitus, alterum a quo fuerit adoptatus. antiqua est enim consuetudo adoptandi etiam in illo populo dei, ut sibi filios facerent, quos non ipsi genuissent. nam excepto quod filia Pharaonis Moysen adoptauerat — illa quippe alienigena fuit — ipse Iacob nepotes suos ex Ioseph natos uerbis manifestissimis adoptauit dicens: nunc itaque filii tui duo, qui facti sunt tibi, priusquam ad te uenirem, mei sunt, Efrem et Manasse tamquam Ruben et Symeon erunt mihi. natos autem si genueris postea, tibi erunt. unde etiam factum est, ut duodecim tribus essent Israhel excepta tribu Leui, quae templo seruiebat; cum ea quippe tredecim fuerunt, cum duodecim fuissent filii Iacob. unde intellegitur Lucas patrem Ioseph, non a quo genitus, sed a quo fuerat adoptatus, suscepisse in euangelio suo, cuius progenitores sursum uersus commemoraret, donec exiret ad Dauid. cum enim necesse sit utroque euangelista uera narrante, et Mattheo scilicet et Luca, ut unus eorum eius patris originem tenuerit, qui genuerat, alter eius, qui adoptauerat Ioseph, quem probabilius intellegimus adoptantis originem tenuisse quam eum, qui noluit Ioseph genitum dicere ab illo, cuius eum filium esse narrabat? commodius enim filius eius dictus est, a quo fuerat adoptatus, quam diceretur ab illo genitus, cuius carne non erat natus. Mattheus autem dicens: Abraham genuit Isaac, Isaac genuit Iacob, adque ita in hoc uerbo quod est genuit perseuerans, donec in ultimo diceret: Iacob autem genuit Ioseph, satis expressit ad eum patrem se perduxisse ordinem generantium, a quo Ioseph non adoptatus, sed genitus erat. ### English translation (Claude) As for those who are troubled that Matthew lists one set of ancestors, descending from David to Joseph, and Luke another, ascending from Joseph to David, they can easily notice that Joseph could have had two fathers, one by whom he was begotten and another by whom he was adopted. For the custom of adopting, so as to make sons of those whom they had not begotten themselves, is ancient even among that people of God. For apart from the fact that Pharaoh's daughter had adopted Moses (she, indeed, was a foreigner), Jacob himself adopted his grandsons born of Joseph in the plainest words, saying, “Now therefore your two sons, who were born to you before I came to you, are mine; Ephraim and Manasseh shall be mine as Reuben and Simeon. But the children you beget after them shall be yours.” Hence it also came about that there were twelve tribes of Israel apart from the tribe of Levi, which served the temple; for with it there were thirteen, though there had been twelve sons of Jacob. Hence it is understood that Luke took up in his Gospel the father of Joseph, not by whom he had been begotten but by whom he had been adopted, whose ancestors he would record going upward until he reached David. For since, with both evangelists telling the truth, namely Matthew and Luke, it must be that one of them kept to the descent of the father who begot Joseph and the other to that of the father who adopted him, whom do we more probably understand to have kept to the descent of the adopter than the one who would not say that Joseph was begotten by him whose son he related him to be? For it was more fitting to call him the son of the one who had adopted him than to say he was begotten by one from whose flesh he was not born. But Matthew, saying, “Abraham begot Isaac, Isaac begot Jacob,” and persisting in this word “begot” until he said at the last, “And Jacob begot Joseph,” showed clearly enough that he had brought the line of begetters down to that father by whom Joseph had been not adopted but begotten. ### Scripture references - Exod 2:10: allusion, high confidence - Gen 48:5: quotation, high confidence - Gen 48:6: quotation, high confidence - Matt 1:2: quotation, high confidence - Matt 1:16: quotation, high confidence - Luke 3:23: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.5 (CSEL 43:84–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/1-45/#p-2-5). ## The Harmony of the Gospels 2.6 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-6 - Source: CSEL 43:86–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if Luke had said 'begot,' adoption can be called begetting, as believers are 'born of God' by adoption and grace, unlike the only-begotten Son. ### Latin text Quamquam si etiam Lucas genitum diceret Ioseph ab Heli, nec sic nos hoc uerbum perturbare deberet, ut aliud crederemus quam ab uno euangelista gignentem, ab altero adoptantem patrem fuisse commemoratum. neque enim absurde dicitur quisque non carne, sed caritate genuisse, quem filium sibi adoptauerit, aut uero etiam nos, quibus dedit deus potestatem filios eius fieri, de natura adque substantia sua nos genuit sicut unicum filium, sed utique dilectione adoptauit. quo uerbo apostolus saepe uti non ob aliud intellegitur, nisi ad discernendum unigenitum ante omnem creaturam, per quem facta sunt omnia, qui solus de substantia patris natus est, secundum aequalitatem diuinitatis hoc omnino quod pater, quem missum dicit ad suscipiendum carnem ex illo genere, quo et nos secundum naturam nostram sumus, ut illo participante mortalitatem nostram per dilectionem nos efficeret participes diuinitatis suae per adoptionem. ita enim dicit: cum autem uenit plenitudo temporis, misit deus filium suum factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret, ut adoptionem filiorum recipiamus. et tamen dicimur etiam nati ex deo, id est accepta potestate, ut filii eius efficiamur, qui iam homines eramus, efficiamur autem per gratiam, non per naturam. nam si per naturam filii essemus, numquam aliud fuissemus. cum enim dixisset Iohannes: dedit eis potestatem filios dei fieri, his qui credunt in nomine eius, secutus ait: qui non ex sanguinibus neque ex uoluntate carnis neque ex uoluntate uiri, sed ex deo nati sunt. ita quos dixit accepta potestate factos dei filios, quod illa adoptio significat, quam Paulus commemorat, eosdem dixit natos ex deo. adque ut apertius ostenderet, qua gratia factum sit, et uerbum, inquit, caro factum est et habitauit in nobis, tamquam diceret: quid mirum, si filii dei facti sunt, cum caro essent, propter quos unicus caro factus est, cum uerbum esset? hac sane magna distantia, quia nos effecti filii dei mutamur in melius, ille autem filius dei, cum filius hominis factus esset, non est mutatus in deterius, sed adsumsit quod erat inferius. dicit et Iacobus: uoluntarie genuit nos uerbo ueritatis, ut simus initium aliquod creaturae eius. ne scilicet in eo quod ait genuit hoc nos fieri putaremus quod ipse est, ideo principatum quendam in creatura nobis hac adoptione concessum satis ostendit. ### English translation (Claude) Even if Luke too had said that Joseph was begotten by Heli, this word ought not so to disturb us as to make us believe anything other than that one evangelist recorded the begetting father, the other the adopting father. For it is not absurd to say that someone has begotten, not by the flesh but by love, one whom he has adopted as his son. Or indeed, did God beget us too, to whom he has given power to become his sons, from his nature and substance, as he begot his only Son? No, he certainly adopted us by love. The apostle is understood to use this word often for no other reason than to distinguish the only-begotten before every creature, through whom all things were made, who alone was born of the substance of the Father, being according to the equality of divinity entirely what the Father is; whom he says was sent to take up flesh from that race to which we too belong according to our nature, so that by his sharing our mortality through love he might make us sharers of his divinity through adoption. For he says thus: “But when the fullness of time came, 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.” And yet we are also said to be born of God, that is, having received power to be made his sons, we who were already human beings; but we are made so by grace, not by nature. For if we were sons by nature, we would never have been anything else. For when John had said, “He gave them power to become sons of God, to those who believe in his name,” he went on to say, “who were born not of blood nor of the will of the flesh nor of the will of man, but of God.” So those whom he said were made sons of God by receiving power, which is what the adoption that Paul mentions signifies, he said were born of God. And to show more clearly by what grace this was done, he says, “And the Word was made flesh and dwelt among us,” as if to say: What wonder if they were made sons of God though they were flesh, since for their sake the only Son was made flesh though he was the Word? With this great difference indeed, that we, made sons of God, are changed for the better, while he, the Son of God, when he was made the Son of Man, was not changed for the worse, but took up what was lower. James too says, “Of his own will he begot us by the word of truth, that we might be a kind of beginning of his creation.” Lest we should think, because he says “begot,” that we are made what he himself is, he shows clearly enough that a certain primacy in creation is granted us by this adoption. ### Scripture references - Luke 3:23: allusion, high confidence - John 1:12: quotation, high confidence - John 1:13: quotation, high confidence - John 1:14: quotation, high confidence - Col 1:15: allusion, high confidence - John 1:3: allusion, high confidence - Gal 4:4: quotation, high confidence - Gal 4:5: quotation, high confidence - Jas 1:18: quotation, high confidence - 2 Pet 1:4: echo, medium confidence ### Citation (SBL) Augustine, Cons. 2.6 (CSEL 43:86–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-6). ## The Harmony of the Gospels 2.7 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-7 - Source: CSEL 43:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's 'begot' and Luke's 'son of' mark the natural and the adoptive father of Joseph, a solution open to anyone not bent on quarreling. ### Latin text Non ergo alienum esset a ueritate, etiamsi Lucas ab illo esse Ioseph genitum diceret, a quo fuerat adoptatus. etiam sic quippe genuit eum, non ut homo esset, sed ut filius esset, sicut nos genuit deus, ut filii eius simus, quos fecerat, ut homines essemus. unicum autem genuit, non solum ut filius esset, quod pater non est, sed etiam ut deus esset, quod et pater est. sed plane si hoc uerbo etiam Lucas uteretur, omni modo esset ambiguum, quis eorum adoptantem, quis ex propria carne gignentem patrem commemorasset, quomodo, etsi neuter eorum diceret genuit, sed et iste eum filium illius et ille illius diceret, nihilo minus esset ambiguum, quis eorum illum, de quo natus, quis illum, a quo adoptatus erat commemorasset. nunc uero cum alter dicit: Iacob genuit Ioseph, alter: Ioseph, qui fuit filius Heli, etiam ipsa uerborum differentia quid singuli suscepissent eleganter intimauerunt. sed hoc facile sane, ut dixi, posset occurrere homini religioso, qui quodlibet aliud quaerendum potius iudicaret, quam euangelistam crederet esse mentitum, facile, inquam, occurreret, ut uideret, quibus causis homo unus duos patres habere potuerit. hoc et illis calumniosis occurreret, nisi litigare quam considerare maluissent. ### English translation (Claude) It would not, then, be foreign to the truth even if Luke had said that Joseph was begotten by him by whom he had been adopted. For even so he begot him, not to be a man, but to be a son, just as God begot us to be his sons, whom he had made to be human beings. But his only Son he begot not only to be a Son, which the Father is not, but also to be God, which the Father also is. But clearly, if Luke too had used this word, it would be altogether ambiguous which of them had recorded the adopting father and which the father begetting from his own flesh; just as, even if neither of them had said “begot,” but the one had called him the son of one man and the other of another, it would nonetheless be ambiguous which of them had recorded the father from whom he was born and which the father by whom he was adopted. But as it is, since the one says, “Jacob begot Joseph,” and the other, “Joseph, who was the son of Heli,” they have elegantly indicated by the very difference of their words what each had undertaken. But this, as I said, could easily occur to a religious person who would judge that anything else should be sought rather than believe that the evangelist had lied; it would easily occur to him, I say, to see for what reasons one man could have had two fathers. It would have occurred even to those slanderers, had they not preferred quarreling to considering. ### Scripture references - Matt 1:16: quotation, high confidence - Luke 3:23: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.7 (CSEL 43:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-7). ## The Harmony of the Gospels 2.8 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-8 - Source: CSEL 43:88–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew lists forty generations because forty signifies the laborious time in which Christ rules us with a rod of iron in this world. ### Latin text Illud autem quod deinceps insinuandum est, re uera ut aduerti et uideri posset, lectorem adtentissimum et diligentissimum requirebat. acute quippe animaduersum est Mattheum, qui regiam in Christo instituerat insinuare personam, excepto ipso Christo quadraginta homines in generationum serie nominasse. numerus autem iste illud tempus significat, quo in hoc saeculo et in hac terra regi nos oportet a Christo secundum disciplinam laboriosam, qua flagellat deus, ut scriptum est, omnem filium, quem recipit, de qua dicit apostolus per tribulationem nos oportere intrare in regnum dei. quam significat etiam illa uirga ferrea, de qua in psalmo legitur: reges eos in uirga ferrea, cum superius dixisset: ego autem constitutus sum rex ab eo super Sion montem sanctum eius. reguntur enim etiam boni in uirga ferrea, de quibus dicitur: tempus, ut iudicium incipiat a domo domini, et si initium a nobis, qualis finis erit eis qui non credunt dei euangelio? et si iustus uix saluus erit, peccator et impius ubi parebunt? ad quos pertinet quod sequitur: tamquam uas figuli conteres eos. reguntur enim boni per hanc disciplinam, mali comminuuntur, qui tamquam idem ipsi commemorantur propter una adque eadem sacramenta, quae habent communia mali cum bonis. ### English translation (Claude) But the point to be conveyed next really required a most attentive and careful reader for it to be noticed and seen. For it has been acutely observed that Matthew, who had set out to convey the royal character in Christ, named forty men in the series of generations, Christ himself excepted. This number signifies that time in which, in this world and on this earth, we must be ruled by Christ according to the laborious discipline by which God, as it is written, “scourges every son whom he receives,” of which the apostle says that “through tribulation we must enter the kingdom of God.” This is also signified by that rod of iron of which we read in the psalm, “You shall rule them with a rod of iron,” after it had said above, “But I have been set up as king by him on Zion, his holy mountain.” For the good too are ruled with a rod of iron, of whom it is said, “It is time for judgment to begin from the house of the Lord; and if it begins with us, what will be the end for those who do not believe the gospel of God? And if the righteous will scarcely be saved, where will the sinner and the ungodly appear?” To these belongs what follows: “You shall break them like a potter's vessel.” For the good are ruled by this discipline, while the evil are broken to pieces; and they are mentioned as though they were the same people because of the one and the same sacraments which the evil have in common with the good. ### Scripture references - Heb 12:6: quotation, high confidence - Acts 14:22: quotation, high confidence - Ps 2:9: quotation, high confidence - Ps 2:6: quotation, high confidence - 1 Pet 4:17: quotation, high confidence - 1 Pet 4:18: quotation, high confidence ### Translation notes - Augustine reads Ps 2:9 with the Septuagint 'you shall rule (shepherd) them'. ### Citation (SBL) Augustine, Cons. 2.8 (CSEL 43:88–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-8). ## The Harmony of the Gospels 2.9 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-9 - Source: CSEL 43:90–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The forty-day fasts of Moses, Elijah, and Christ, and Christ's forty days after the resurrection, show that forty signifies this life of labor and temptation. ### Latin text Quia ergo numerus iste laboriosi huius temporis sacramentum est, quo sub disciplina regis Christi aduersus diabolum dimicamus, etiam illud declarat, quod quadraginta dierum ieiunium, hoc est humilationem animae, consecrauit et lex et prophetae per Moysen et Helian, qui quadragenis diebus ieiunauerunt, et euangelium per ipsius domini ieiunium, quibus diebus quadraginta etiam temptabatur a diabolo, quid aliud quam per omne huius saeculi tempus temptationem in carne sua, quam de nostra mortalitate adsumere dignatus est, praefigurans? post resurrectionem quoque non amplius quam dies quadraginta cum discipulis in hac terra esse uoluit huic eorum uitae adhuc humana conuersatione commixtus et cum illis alimenta mortalium, quamuis iam non moriturus, accipiens, ut per ipsos quadraginta dies significaret se occulta praesentia, quod promiserat, impleturum, quando ait: ecce ego uobiscum sum usque in consummationem saeculi. cur autem iste numerus hanc temporalem terrenamque significet uitam, illa interim causa de proximo occurrit, quamuis sit alia fortasse secretior, quod et tempora annorum quadripertitis uicibus currunt et mundus ipse quattuor partibus terminatur, quas aliquando uentorum nomine scriptura commemorat, ab oriente et occidente, ab aquilone et meridie. quadraginta autem quater habent decem. porro ipsa decem ab uno usque ad quattuor progrediente numero consummantur. ### English translation (Claude) Because, then, this number is the sacrament of this laborious time in which we fight against the devil under the discipline of Christ the king, this too makes it plain: the law and the prophets consecrated a fast of forty days, that is, a humbling of the soul, through Moses and Elijah, who fasted forty days each; and the gospel did so through the fast of the Lord himself, during which forty days he was also tempted by the devil. What else did he prefigure but temptation through the whole time of this world in his flesh, which he deigned to take from our mortality? After the resurrection too he willed to be on this earth with the disciples no longer than forty days, mingling with this life of theirs still in human companionship, and taking with them the food of mortals, although he was no longer going to die, so that by these forty days he might signify that by a hidden presence he would fulfill what he had promised when he said, “Behold, I am with you until the consummation of the world.” As to why this number signifies this temporal and earthly life, for the moment this reason comes readily to mind, though there may be another more hidden: that the seasons of the years run in fourfold turns, and the world itself is bounded by four parts, which Scripture sometimes mentions by the names of the winds, from east and west, from north and south. And forty contains ten four times; moreover, ten itself is completed by the numbers proceeding from one to four. ### Scripture references - Exod 34:28: allusion, high confidence - 1 Kgs 19:8: allusion, high confidence - Matt 4:2: allusion, high confidence - Luke 4:2: allusion, high confidence - Acts 1:3: allusion, high confidence - Acts 10:41: allusion, medium confidence - Matt 28:20: quotation, high confidence - Luke 13:29: allusion, medium confidence ### Translation notes - Ten is the sum of 1 + 2 + 3 + 4. ### Citation (SBL) Augustine, Cons. 2.9 (CSEL 43:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-9). ## The Harmony of the Gospels 2.10 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-10 - Source: CSEL 43:91–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's three fourteens make forty-one, not forty-two, because Jechoniah is counted twice at the turn to Babylon, a figure of Christ the cornerstone of Jews and Gentiles. ### Latin text Ad hunc igitur mundum et ad istam terrenam mortalemque uitam hominum ad nos regendos in temptatione laborantes uenientem regem Christum Mattheus suscipiens exorsus est ab Abraham et enumerauit quadraginta homines. ipsa enim gente Hebraeorum, quae a ceteris gentibus ut distingueretur, deus de terra sua et de cognatione sua separauit Abraham, Christus uenit in carne, ut et hoc ad eum distinctius prophetandum et praenuntiandum maxime pertineret, quod promittebatur, ex qua esset gente uenturus. cum enim quater denas generationes tribus distinxisset articulis dicens ab Abraham usque ad Dauid generationes esse quattuordecim et a Dauid usque ad transmigrationem Babyloniae alias quattuordecim totidemque alias usque ad natiuitatem Christi, non tamen eas duxit in summam ut diceret: fiunt omnes quadraginta duae. unus quippe in illis progeneratoribus bis numeratur, id est Iechonias, a quo facta est quaedam in extraneas gentes deflexio, quando in Babyloniam transmigratum est. ubi autem ordo a rectitudine flectitur adque, ut eat in diuersum, tamquam angulum facit, illud quod in angulo est bis numeratur, in fine scilicet prioris ordinis et in capite ipsius deflexionis. et hoc ipsum etiam praefigurabat Christum a circumcisione ad praeputium, tamquam ab Hierusalem ad Babyloniam quodammodo migraturum et hinc adque hinc utrisque in se credentibus tamquam lapidem angularem futurum. haec tunc in figura praeparabat deus rebus in ueritate uenturis. nam et ipse Iechonias, ubi angulus iste praefiguratus est, interpretatur praeparatio dei. sic ergo iam non quadraginta duae, quod faciunt ter quattuordecim, sed propter unum bis numeratum quadraginta una generationes fiunt, si et ipsum Christum adnumeremus, qui huic regendae uitae nostrae temporali adque terrenae tamquam numero quadragenario regaliter praesidet. ### English translation (Claude) Taking up, then, Christ the king coming to this world and to this earthly and mortal life of human beings, to rule us as we labor in temptation, Matthew began from Abraham and enumerated forty men. For Christ came in the flesh from that very Hebrew nation, for whose distinction from the other nations God separated Abraham from his land and his kindred, so that this too, the promise of the nation from which he would come, might serve above all to prophesy and foretell him more distinctly. For although he divided the four tens of generations into three sections, saying that there were fourteen generations from Abraham to David, another fourteen from David to the deportation to Babylon, and as many more to the birth of Christ, he did not add them up to say, “They make forty-two in all.” For one among those ancestors is counted twice, namely Jechoniah, with whom there was a certain turning aside toward foreign nations when the deportation to Babylon took place. Now where a line is bent from its straight course and, to go in a different direction, makes as it were a corner, what is at the corner is counted twice, namely at the end of the first line and at the head of the turn itself. And this too prefigured that Christ would in a way pass from the circumcision to the uncircumcision, as from Jerusalem to Babylon, and would become the cornerstone for those of both sides who believe in him. God was then preparing these things in figure for the realities to come. For Jechoniah himself, at whom this corner was prefigured, means “preparation of God.” So, then, there are not forty-two generations, which three times fourteen make, but, because one is counted twice, forty-one generations, if we count Christ himself too, who presides like a king over the ruling of this temporal and earthly life of ours, signified by the number forty. ### Scripture references - Gen 12:1: allusion, high confidence - Matt 1:17: allusion, high confidence - Matt 1:11: allusion, high confidence - Matt 1:12: allusion, high confidence - Ps 118:22 (117:22 LXX): allusion, medium confidence - Eph 2:20: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 2.10 (CSEL 43:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-10). ## The Harmony of the Gospels 2.11 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-11 - Source: CSEL 43:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's descending genealogy shows Christ coming down to our mortality; Luke's ascending one, placed at the baptism and ending in God, shows the priest who takes away sin. ### Latin text Quem ad istam mortalitatem nobiscum participandam quia descendentem uoluit significare Mattheus, ideo et ipsas generationes ab Abraham usque ad Ioseph et usque ad ipsius Christi natiuitatem descendendo commemorauit ab initio euangelii sui. Lucas autem non ab initio, sed a baptismo Christi generationes enarrat, nec descendendo, sed ascendendo. tamquam sacerdotem in expiandis peccatis magis signans, ubi eum uox de caelo declarauit, ubi testimonium Iohannes ipsi perhibuit dicens: ecce qui tollit peccata mundi. ascendendo autem transit et Abraham et peruenit ad deum, cui mundati et expiati reconciliamur. merito et adoptionis originem ipse suscepit, quia per adoptionem efficimur filii dei credendo in filium dei. per carnalem uero generationem filius dei potius propter nos filius hominis factus est. satis autem demonstrauit non se ideo dixisse Ioseph filium Heli, quod de illo genitus, sed quod ab illo fuerit adoptatus, cum et ipsum Adam filium dixit dei, cum sit factus a deo, sed per gratiam quam postea peccando amisit tamquam filius in paradiso constitutus sit. ### English translation (Claude) Because Matthew wished to signify that he was descending to share this mortality with us, he therefore recorded the generations themselves from Abraham to Joseph and to the birth of Christ himself in descending order, at the beginning of his Gospel. Luke, however, recounts the generations not at the beginning but from the baptism of Christ, and not descending but ascending, marking him rather as the priest in the expiation of sins, where the voice from heaven declared him, where John bore witness to him, saying, “Behold him who takes away the sins of the world.” And in ascending he passes beyond Abraham and reaches God, to whom, cleansed and expiated, we are reconciled. Rightly too he took up the line of adoption, because through adoption we are made sons of God by believing in the Son of God, whereas through carnal generation the Son of God was rather made Son of Man for our sake. And he showed clearly enough that he called Joseph the son of Heli not because he was begotten by him but because he had been adopted by him, when he called Adam himself the son of God, since he was made by God, but was established in paradise as a son through grace, which he later lost by sinning. ### Scripture references - Luke 3:22: allusion, high confidence - Luke 3:23: allusion, high confidence - John 1:29: quotation, high confidence - Luke 3:38: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.11 (CSEL 43:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-11). ## The Harmony of the Gospels 2.12 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-12 - Source: CSEL 43:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's genealogy signifies Christ taking up our sins, Luke's their removal, and Luke's seventy-seven names signify the forgiveness of all sins. ### Latin text Quapropter in generationibus Matthei significatur nostrorum susceptio peccatorum a domino Christo, in generationibus autem Lucae significatur abolitio nostrorum peccatorum a domino Christo. ideo eas ille descendens enarrat, iste ascendens. quod enim dicit apostolus: misit deus filium suum in similitudinem carnis peccati, haec est susceptio peccatorum; quod autem addit: ut de peccato damnaret peccatum in carne, haec est expiatio peccatorum. proinde Mattheus ab ipso Dauid per Salomonem descendit, in cuius matre ille peccauit; Lucas uero ad ipsum Dauid per Nathan ascendit, per quem prophetam deus peccatum illius expiauit. ipse quoque numerus, quem Lucas exsequitur, certissime prorsus abolitionem indicat peccatorum. quia enim Christi aliqua iniquitas, qui nullam habuit, non est utique coniuncta iniquitatibus hominum, quas in sua carne suscepit, ideo numerus penes Mattheum excepto Christo est quadragenarius. quia uero iustitiae suae patrisque nos expiatos ab omni peccato purgatosque coniungit, ut fiat quod ait apostolus: qui autem adhaeret domino unus spiritus est, ideo in eo numero, qui est penes Lucam, et ipse Christus, a quo incipit enumeratio, et deus, ad quem peruenit, connumerantur et fit numerus septuaginta septem, quo significatur omnium prorsus remissio et abolitio peccatorum. quam etiam ipse dominus per huius numeri mysterium euidenter expressit dicens remittendum esse peccanti non solum septiens, sed etiam septuagiens septiens. ### English translation (Claude) Therefore in Matthew's generations is signified the Lord Christ's taking up of our sins, while in Luke's is signified the Lord Christ's abolition of our sins. That is why the one recounts them descending and the other ascending. For when the apostle says, “God sent his Son in the likeness of sinful flesh,” this is the taking up of sins; and when he adds, “so that by sin he might condemn sin in the flesh,” this is the expiation of sins. So Matthew descends from David himself through Solomon, in whose mother David sinned; but Luke ascends to David himself through Nathan, the prophet through whom God expiated his sin. The very number that Luke follows out also points most certainly to the abolition of sins. For because no iniquity of Christ, who had none, is joined to the iniquities of human beings, which he took up in his flesh, the number in Matthew, Christ excepted, is forty. But because he joins us, expiated and cleansed from all sin, to his own and his Father's righteousness, so that what the apostle says comes about, “He who cleaves to the Lord is one spirit,” in the number given in Luke both Christ himself, with whom the enumeration begins, and God, with whom it ends, are counted, and the number becomes seventy-seven, by which is signified the remission and abolition of absolutely all sins. This the Lord himself also plainly expressed through the mystery of this number, saying that one who sins is to be forgiven not only seven times but seventy-seven times. ### Scripture references - Rom 8:3: quotation, high confidence - 2 Sam 11:4: allusion, high confidence - 2 Sam 12:13: allusion, high confidence - Luke 3:31: allusion, high confidence - 1 Cor 6:17: quotation, high confidence - Matt 18:22: allusion, high confidence ### Translation notes - Augustine distinguishes Nathan the son of David (Luke 3:31) from Nathan the prophet (2 Sam 12), treating the shared name as significant. ### Citation (SBL) Augustine, Cons. 2.12 (CSEL 43:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-12). ## The Harmony of the Gospels 2.13 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-13 - Source: CSEL 43:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seventy-seven is eleven, the number of transgression of the ten commandments, times seven, and so signifies the full remission of sins. ### Latin text Nec frustra iste numerus ad peccatorum omnium pertinet mundationem, si diligentius inquiratur. denarius quippe tamquam iustitiae numerus in decem praeceptis legis ostenditur. porro peccatum est legis transgressio et utique transgressio denarii numeri congruenter undenario figuratur, unde et uela cilicina iubentur in tabernaculo undecim fieri. quis autem dubitet ad peccati significationem cilicium pertinere? ac per hoc quia uniuersum tempus septenario dierum numero uoluitur, conuenienter undenario septiens multiplicato ad numerum septuagensimum et septimum cuncta peccata perueniunt. in quo numero etiam fit plenaria remissio peccatorum expiante nos carne sacerdotis nostri, a quo nunc iste numerus incipit, et reconciliante nos deo, ad quem nunc iste numerus peruenit per spiritum sanctum, qui columbae specie in hoc baptismo, ubi numerus iste commemoratur, apparuit. ### English translation (Claude) Nor, if one inquires more carefully, is it without reason that this number belongs to the cleansing of all sins. For ten is shown as the number of righteousness in the ten commandments of the law. Moreover, sin is transgression of the law, and the transgression of the number ten is fittingly figured by eleven; hence too eleven curtains of goats' hair are commanded to be made in the tabernacle. And who would doubt that goats' hair belongs to the signification of sin? And so, because all time revolves in a number of seven days, all sins fittingly reach the number seventy-seven when eleven is multiplied seven times. In this number too there comes about the full remission of sins, since the flesh of our priest, with whom this number now begins, expiates us, and he reconciles us to God, with whom this number now ends, through the Holy Spirit, who appeared in the form of a dove at this baptism where this number is recorded. ### Scripture references - Exod 20:3: allusion, medium confidence - 1 John 3:4: quotation, high confidence - Exod 26:7: allusion, high confidence - Luke 3:22: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.13 (CSEL 43:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-13). ## The Harmony of the Gospels 2.14 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-14 - Source: CSEL 43:95–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Luke agree that Mary conceived by the Holy Spirit; Luke tells the annunciation Matthew omits, and Matthew tells Joseph's dream Luke omits. ### Latin text Post enumeratas generationes Mattheus ita sequitur: Christi autem generatio sic erat. cum esset desponsata mater eius Maria Ioseph, antequam conuenirent, inuenta est in utero habens de spiritu sancto. hoc quemadmodum factum sit, quod hic praetermisit, Lucas exposuit post commemoratum conceptum Iohannis ita narrans: in mense autem sexto missus est angelus Gabrihel a domino in ciuitatem Galilaeae, cui nomen Nazareth, ad uirginem desponsatam uiro, cui nomen erat Ioseph, de domo Dauid, et nomen uirginis Maria. et ingressus angelus ad eam dixit: haue, gratia plena, dominus tecum, benedicta tu in mulieribus. quae cum uidisset, turbata est in sermone eius et cogitabat qualis esset ista salutatio. et ait angelus ei: ne timeas, Maria, inuenisti enim gratiam aput deum. ecce concipies in utero et paries filium et uocabis nomen eius Iesum: hic erit magnus et filius altissimi uocabitur, et dabit illi dominus deus sedem Dauid patris eius, et regnabit in domo Iacob in aeternum et regni eius non erit finis. dixit autem Maria ad angelum: quomodo fiet istud, quoniam uirum non cognosco? et respondens angelus dixit ei: spiritus sanctus superueniet in te et uirtus altissimi obumbrabit tibi, ideoque et quod nascetur sanctum uocabitur filius dei, et cetera quae ad id quod nunc agitur non pertinent. hoc ergo Mattheus commemorauit de Maria: inuenta est in utero habens de spiritu sancto, nec contrarium est quia Lucas exposuit id quod Mattheus praetermisit, cum de spiritu sancto Mariam concepisse uterque testetur, sicut non est contrarium quia Mattheus deinceps conectit quod Lucas praetermittit. sequitur enim et dicit Mattheus: Ioseph autem uir eius cum esset iustus et nollet eam traducere, uoluit occulte dimittere eam. haec autem eo cogitante ecce angelus domini in somnis apparuit ei dicens: Ioseph, fili Dauid, noli timere accipere Mariam coniugem tuam; quod enim in ea natum est, de spiritu sancto est. pariet autem filium et uocabis nomen eius Iesum; ipse enim saluum faciet populum suum a peccatis eorum. hoc autem totum factum est, ut adimpleretur quod dictum est a domino per prophetam dicentem: ecce uirgo in utero habebit et pariet filium, et uocabunt nomen eius Emmanuhel, quod est interpretatum nobiscum deus. exsurgens autem Ioseph a somno fecit sicut praecepit ei angelus domini et accepit coniugem suam: et non cognoscebat eam, donec peperit filium suum primogenitum, et uocauit nomen eius Iesum. cum ergo natus esset Iesus in Bethleem Iudaeae in diebus Herodis regis, et cetera. ### English translation (Claude) After listing the generations, Matthew continues thus: “Now the generation of Christ was thus. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit.” How this came about, which he here passed over, Luke set out, after recording the conception of John, narrating thus: “In the sixth month the angel Gabriel was sent from the Lord to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David, and the virgin's name was Mary. And the angel came in to her and said, ‘Hail, full of grace, the Lord is with you; blessed are you among women.’ When she saw him, she was troubled at his word and considered what kind of greeting this might be. And the angel said to her, ‘Do not fear, Mary, for you have found grace with God. Behold, you shall conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High, and the Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.’ And Mary said to the angel, ‘How shall this be, since I do not know a man?’ And the angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the holy one to be born will be called the Son of God,’” and the rest, which does not belong to the present point. This, then, is what Matthew recorded about Mary: “She was found to be with child of the Holy Spirit.” Nor is it contradictory that Luke set out what Matthew passed over, since both testify that Mary conceived of the Holy Spirit; just as it is not contradictory that Matthew next adds what Luke passes over. For Matthew goes on to say: “But Joseph her husband, being righteous and not wanting to expose her, wished to put her away secretly. But while he was thinking this, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not be afraid to take Mary as your wife, for what has been born in her is of the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.’ All this happened so that what was spoken by the Lord through the prophet might be fulfilled, saying, ‘Behold, a virgin shall be with child and shall bear a son, and they shall call his name Emmanuel,’ which is interpreted, God with us. And Joseph, rising from sleep, did as the angel of the Lord commanded him and took his wife; and he did not know her until she bore her firstborn son, and he called his name Jesus. When, then, Jesus was born in Bethlehem of Judea in the days of King Herod,” and so on. ### Scripture references - Matt 1:18: quotation, high confidence - Luke 1:26: quotation, high confidence - Luke 1:27: quotation, high confidence - Luke 1:28: quotation, high confidence - Luke 1:29: quotation, high confidence - Luke 1:30: quotation, high confidence - Luke 1:31: quotation, high confidence - Luke 1:32: quotation, high confidence - Luke 1:33: quotation, high confidence - Luke 1:34: quotation, high confidence - Luke 1:35: quotation, high confidence - Matt 1:19: quotation, high confidence - Matt 1:20: quotation, high confidence - Matt 1:21: quotation, high confidence - Matt 1:22: quotation, high confidence - Matt 1:23: quotation, high confidence - Isa 7:14: quotation, high confidence - Matt 1:24: quotation, high confidence - Matt 1:25: quotation, high confidence - Matt 2:1: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.14 (CSEL 43:95–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-14). ## The Harmony of the Gospels 2.15 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-15 - Source: CSEL 43:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew alone tells of the magi and Luke alone of the manger, shepherds, circumcision, and presentation in the temple. ### Latin text De ciuitate Bethleem Mattheus Lucasque consentiunt; sed quomodo et qua causa ad eam uenerint Ioseph et Maria, Lucas exponit, Mattheus praetermittit. contra de magis ab oriente uenientibus Lucas tacet, Mattheus dicit ita contexens: ecce magi ab oriente uenerunt Hierosolymam dicentes: ubi est qui natus est rex Iudaeorum? uidimus enim stellam eius in oriente et uenimus adorare eum. audiens autem Herodes rex turbatus est, et cetera usque ad eum locum, ubi scriptum est de ipsis magis quod responso accepto in somnis, ne redirent per Herodem, per aliam uiam regressi sunt in regionem suam. hoc totum Lucas praetermisit, sicut Mattheus non narrauit, quod Lucas narrat, in praesepi positum dominum et quod pastoribus eum natum angelus nuntiauerit et quod multitudo militiae caeli facta est cum angelo laudantium deum et quod uenerunt pastores et uiderunt uerum esse quod eis angelus nuntiauerit et quod die circumcisionis suae nomen acceperit, et quae post impletos dies purgationis Mariae idem Lucas narrat, quod attulerit eum ad Hierusalem, et de Symeone uel Anna, quae dixerint de illo in templo, posteaquam cognouerunt eum impleti spiritu sancto. omnia haec tacet Mattheus. ### English translation (Claude) On the city of Bethlehem Matthew and Luke agree; but how and for what reason Joseph and Mary came to it, Luke explains and Matthew passes over. On the other hand, about the magi coming from the east Luke is silent, while Matthew speaks of them, continuing thus: “Behold, magi came from the east to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we have seen his star in the east and have come to worship him.’ When King Herod heard this, he was troubled,” and so on, up to the place where it is written of the magi that, having received an answer in dreams not to return by way of Herod, they went back to their own country by another way. All this Luke passed over, just as Matthew did not narrate what Luke narrates: that the Lord was laid in a manger; that an angel announced his birth to shepherds; that a multitude of the heavenly army was with the angel, praising God; that the shepherds came and saw that what the angel had announced to them was true; that on the day of his circumcision he received his name; and what the same Luke narrates after the days of Mary's purification were completed, that they brought him to Jerusalem; and about Simeon and Anna, what they said of him in the temple after they recognized him, being filled with the Holy Spirit. All these things Matthew passes over in silence. ### Scripture references - Matt 2:1: quotation, high confidence - Matt 2:2: quotation, high confidence - Matt 2:3: quotation, high confidence - Matt 2:12: allusion, high confidence - Luke 2:4: allusion, high confidence - Luke 2:7: allusion, high confidence - Luke 2:9: allusion, high confidence - Luke 2:13: allusion, high confidence - Luke 2:16: allusion, high confidence - Luke 2:21: allusion, high confidence - Luke 2:22: allusion, high confidence - Luke 2:25: allusion, high confidence - Luke 2:36: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.15 (CSEL 43:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-15). ## The Harmony of the Gospels 2.16 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-16 - Source: CSEL 43:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each evangelist joins what he tells so that it seems continuous, leaping over what he omits; so the flight to Egypt fits after the presentation in the temple. ### Latin text Unde merito quaeritur, quando facta sint siue quae Mattheus praetermittit et Lucas dicit siue quae Lucas praetermittit et Mattheus dicit. quando quidem Mattheus regressis in regionem suam magis, qui uenerant ab oriente, sequitur et narrat Ioseph ab angelo admonitum, ut cum infante in Aegyptum fugeret, ne ab Herode necaretur, deinde Herodem illo non inuento a bimatu et infra pueros occidisse, defuncto autem Herode redisse ab Aegypto et audito quod Archelaus in Iudaea regnaret pro Herode patre suo habitasse cum puero in regione Galilaeae ciuitate Nazareth, quae omnia Lucas tacet. nec ideo contrarium uideri potest, quod uel hic dicit, quae ille praetermittit uel ille commemorat quae iste non dicit. sed quaeritur: quando potuerunt fieri quae contexit Mattheus de profectione in Aegyptum adque inde regressione post Herodis mortem, ut iam in ciuitate Nazareth habitarent, quo eos Lucas, posteaquam perfecerunt in templo circa puerum omnia secundum legem domini, reuersos esse commemorat? hic proinde cognoscendum est quod deinceps ad cetera talia ualeat, ne similiter moueant animumque conturbent, sic unumquemque euangelistam contexere narrationem suam, ut tamquam nihil praetermittentis series digesta uideatur; tacitis enim quae non uult dicere sic ea quae uult dicere illis quae dicebat adiungit, ut ipsa continuo sequi uideantur. sed cum alter dicit quae alter tacuit, diligenter ordo consideratus indicat locum, ubi ea potuerit, a quo praetermissa sunt, transilire, ut ea quae dicere intenderat ita superioribus copularet, tamquam ipsa nullis interpositis sequerentur. ac per hoc intellegitur Mattheus, ubi ait somnio admonitos magos, ne redirent per Herodem, et per aliam uiam regressos in regionem suam, illic praetermisisse quae Lucas narrauit gesta circa dominum in templo et dicta a Symeone et Anna, ubi rursus Lucas praetermittens profectionem in Aegyptum, quam narrat Mattheus, tamquam continuam contexuit regressionem ad ciuitatem Nazareth. ### English translation (Claude) Hence it is rightly asked when the things took place that Matthew passes over and Luke tells, or that Luke passes over and Matthew tells. For after the magi who had come from the east returned to their own country, Matthew goes on to narrate that Joseph was warned by an angel to flee with the infant into Egypt so that he would not be killed by Herod; then that Herod, not finding him, killed the boys two years old and under; and that after Herod's death he returned from Egypt and, hearing that Archelaus reigned in Judea in place of his father Herod, lived with the child in the region of Galilee in the city of Nazareth; all of which Luke passes over. Nor can it seem contradictory because one tells what the other passes over or the other records what this one does not say. But it is asked: when could the things Matthew relates have happened, the departure into Egypt and the return from there after Herod's death so that they were then living in the city of Nazareth, to which Luke records that they returned after they had completed everything concerning the child in the temple according to the law of the Lord? Here, then, we must learn something that will hold good from now on for other such cases, so that they may not likewise trouble and disturb the mind: each evangelist so composes his narrative that it seems to be an ordered sequence of one who passes over nothing. For, keeping silent about what he does not want to say, he so joins what he does want to say to what he was saying that these seem to follow immediately. But when one says what the other has passed over, careful consideration of the order shows the place where the one who passed them over could leap across them, so as to join what he intended to say to what went before as though it followed with nothing in between. And by this it is understood that Matthew, where he says that the magi were warned in a dream not to return by way of Herod and returned to their own country by another way, passed over there what Luke narrated as done concerning the Lord in the temple and said by Simeon and Anna; while Luke, in turn, passing over the departure into Egypt that Matthew narrates, joined the return to the city of Nazareth as though it were continuous. ### Scripture references - Matt 2:13: allusion, high confidence - Matt 2:16: allusion, high confidence - Matt 2:19: allusion, high confidence - Matt 2:22: allusion, high confidence - Matt 2:23: allusion, high confidence - Luke 2:39: allusion, high confidence - Matt 2:12: allusion, high confidence - Luke 2:25: allusion, high confidence - Luke 2:36: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.16 (CSEL 43:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-6/#p-2-16). ## The Harmony of the Gospels 2.17 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-17 - Source: CSEL 43:99–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine weaves Luke 1–2 and Matthew 1–2 into one continuous narrative of Christ's birth, infancy, and boyhood. ### Latin text Si quis autem uelit unam narrationem ex omnibus quae de Christi natiuitate et infantia uel pueritia in utriusque narratione ab alterutro seu dicuntur seu praetermittuntur, ordinare sic potest: Christi autem generatio sic erat. fuit in diebus Herodis regis Iuda sacerdos quidam nomine Zacharias de uice Abia et uxor illi de filiabus Aaron et nomen eius Elisabeth. erant autem iusti ambo ante deum, incedentes in omnibus mandatis et iustificationibus domini sine querella. et non erat illis filius eo quod esset Elisabeth sterilis et ambo processissent in diebus suis. factum est autem, cum sacerdotio fungeretur in ordinem uicis suae ante deum, secundum consuetudinem sacerdotii sorte exiit, ut incensum poneret ingressus in templum domini, et omnis multitudo erat populi orans foris hora incensi. apparuit autem illi angelus domini stans a dextris altaris incensi et Zacharias turbatus est uidens et timor inruit super eum. ait autem ad illum angelus: ne timeas, Zacharia, quoniam exaudita est deprecatio tua et uxor tua Elisabeth pariet tibi filium et uocabis nomen eius Iohannem: et erit gaudium tibi et exultatio et multi in natiuitate eius gaudebunt; erit enim magnus coram domino et uinum et siceram non bibet et spiritu sancto replebitur adhuc ex utero matris suae et multos filiorum Israhel conuertet ad dominum deum ipsorum et ipse praecedet ante illum in spiritu et uirtute Heliae, ut conuertat corda patrum in filios et incredulos ad prudentiam iustorum parare domino plebem perfectam. et dixit Zacharias ad angelum: unde hoc sciam? ego enim sum senex et uxor mea processit in diebus suis. et respondens angelus dixit ei: ego sum Gabrihel qui adsisto ante deum et missus sum loqui ad te et haec tibi euangelizare: et ecce eris tacens et non poteris loqui usque in diem, quo haec fiant, pro eo quod non credidisti uerbis meis, quae implebuntur in tempore suo. et erat plebs expectans Zachariam et mirabantur quod tardaret ipse in templo. egressus autem non poterat loqui ad illos et cognouerunt quod uisionem uidisset in templo. et ipse erat innuens illis et permansit mutus. et factum est, ut impleti sunt dies officii eius, abiit in domum suam. post hos autem dies concepit Elisabeth uxor eius et occultabat se mensibus quinque dicens: quia sic mihi fecit dominus in diebus, quibus respexit auferre obprobrium meum inter homines. in mense autem sexto missus est angelus Gabrihel a domino in ciuitatem Galilaeae, cui nomen Nazareth, ad uirginem desponsatam uiro, cui nomen erat Ioseph, de domo Dauid. et nomen uirginis Maria. et ingressus angelus ad eam dixit: haue, gratia plena dominus tecum, benedicta tu inter mulieribus. quae cum uidisset, turbata est in sermone eius et cogitabat, qualis esset ista salutatio. et ait angelus ei: ne timeas, Maria, inuenisti enim gratiam aput deum; ecce concipies in utero et paries filium et uocabis nomen eius Iesum; hic erit magnus et filius altissimi uocabitur et dabit illi dominus deus sedem Dauid patris eius, et regnabit in domo Iacob in aeternum et regni eius non erit finis. dixit autem Maria ad angelum: quomodo fiet istud, quoniam uirum non cognosco? et respondens angelus dixit ei: spiritus sanctus superueniet in te et uirtus altissimi obumbrabit tibi, ideoque et quod nascetur sanctum uocabitur filius dei, et ecce Elisabeth cognata tua et ipsa concepit filium in senectute, sua, et hic mensis est sextus illi quae uocabatur sterilis, quia non erit inpossibile aput deum omne uerbum. dixit autem Maria: ecce ancilla domini, fiat mihi secundum uerbum tuum. et discessit ab illa angelus. exsurgens autem Maria in diebus illis abiit in montana cum festinatione in ciuitatem Iuda et intrauit in domum Zachariae et salutauit Elisabeth. et factum est, ut audiuit salutationem Mariae Elisabeth, exultauit infans in utero eius. et repleta est spiritu sancto Elisabeth et exclamauit uoce magna et dixit: benedicta tu inter mulieres et benedictus fructus uentris tui. et unde hoc mihi, ut ueniat mater domini mei ad me? ecce enim ut facta est uox salutationis tuae in auribus meis, exultauit in gaudio infans in utero meo. et beata quae credidit, quoniam perficientur ea quae dicta sunt ei a domino. et ait Maria: magnificat anima mea dominum, et exultauit spiritus meus in deo salutari meo, quia respexit humilitatem ancillae suae; ecce enim ex hoc beatam me dicunt omnes generationes, quia fecit mihi magna qui potens est. et sanctum nomen eius, et misericordia eius a progenie in progenies timentibus eum. fecit potentiam in brachio suo, dispersit superbos mente cordis sui, deposuit potentes de sede et exaltauit humiles, esurientes impleuit bonis et diuites dimisit inanes. suscepit Israhel puerum suum, memorari misericordiae suae, sicut locutus est ad patres nostros, Abraham et semini eius in saecula. mansit autem Maria cum illa quasi mensibus tribus et reuersa est in domum suam et inuenta est in utero habens de spiritu sancto. Ioseph autem uir eius, cum esset iustus et nollet eam traducere, uoluit occulte dimittere eam. haec autem eo cogitante ecce angelus domini in somnis apparuit ei dicens: Ioseph, fili Dauid, noli timere accipere Mariam coniugem tuam; quod enim in ea natum est de spiritu sancto est. pariet autem filium, et uocabis nomen eius Iesum; ipse enim saluum faciet populum suum a peccatis eorum. hoc autem totum factum est, ut adimpleretur quod dictum est a domino per prophetam dicentem: ecce uirgo in utero habebit et pariet filium, et uocabunt nomen eius Emmanuhel, quod est interpretatum nobiscum deus. exsurgens autem Ioseph a somno fecit, sicut praecepit ei angelus domini, et accepit coniugem suam et non cognoscebat eam. Elisabeth autem impletum est tempus eius pariendi, et peperit filium. et audierunt uicini et cognati eius, quia magnificauit dominus misericordiam suam cum illa, et congratulabantur ei. et factum est in die octauo, uenerunt circumcidere puerum et uocabant eum nomine patris eius Zachariam. et respondens mater eius dixit: non, sed uocabitur Iohannes. et dixerunt ad illam: quia nemo est in cognatione tua qui uocetur hoc nomine. innuebant autem patri eius quem uellet uocari eum. et postulans pugillarem scripsit dicens: Iohannes est nomen eius. et mirati sunt uniuersi. apertum est autem ilico os eius et lingua eius et loquebatur benedicens deum. et factus est timor super omnes uicinos eorum, et super omnia montana Iudaeae diuulgabantur omnia uerba haec. et posuerunt omnes qui audierant in corde suo dicentes: quid putas puer iste erit? etenim manus domini erat cum illo. et Zacharias pater eius impletus est spiritu sancto et prophetauit dicens: benedictus dominus, deus Israhel, quia uisitauit et fecit redemtionem plebis suae. et erexit cornum salutis nobis, in domo Dauid pueri sui, sicut locutus est per os sanctorum, qui a saeculo sunt, prophetarum eius, salutem ex inimicis nostris et de manu omnium qui oderunt nos, ad faciendam misericordiam cum patribus nostris, et memorari testamenti sancti sui, iusiurandum, quod iurauit ad Abraham patrem nostrum, daturum se nobis, ut sine timore de manibus inimicorum nostrorum liberati seruiamus illi in sanctitate et iustitia coram ipso omnibus diebus nostris. et tu, puer, propheta altissimi uocaberis; praeibis enim ante faciem domini praeparare uias eius ad dandam scientiam salutis plebi eius in remissionem peccatorum eorum per uiscera misericordiae dei nostri, in quibus uisitauit nos oriens ex alto, inluminare his qui in tenebris et in umbra mortis sedent ad dirigendos pedes nostros in uiam pacis. puer autem crescebat et confortabatur spiritu et erat in desertis usque in diem ostensionis suae ad Israhel. factum est autem in diebus illis, exiit edictum a Caesare Augusto, ut describeretur uniuersus orbis. haec descriptio prima facta est sub praeside Syriae Quirino. et ibant omnes, ut profiterentur singuli in suam ciuitatem. ascendit autem et Ioseph a Galilaea de ciuitate Nazareth in Iudaeam ciuitatem Dauid, quae uocatur Bethleem, eo quod esset de domo et familia Dauid, ut profiteretur cum Maria desponsata sibi uxore praegnante. factum est autem, cum essent ibi, impleti sunt dies eius ut pareret, et peperit filium suum primogenitum et pannis eum inuoluit et reclinauit in praesepi, quia non erat eis locus in diuersorio. et pastores erant in regione eadem uigilantes et custodientes uigilias noctis super gregem suum. et ecce angelus domini stetit iuxta illos, et claritas dei circum fulsit illos, et timuerunt timore magno. et dixit illis angelus: nolite timere; ecce enim euangelizo uobis gaudium magnum, quod erit omni populo, quia natus est uobis hodie saluator qui est Christus dominus in ciuitate Dauid. et hoc uobis signum: inuenietis infantem pannis inuolutum et positum in praesepi. et subito facta est cum angelo multitudo militiae caelestis laudantium deum et dicentium: gloria in altissimis deo et in terra pax in hominibus bonae uoluntatis. et factum est, ut discesserunt ab eis angeli in caelum, pastores loquebantur ad inuicem: transeamus usque Bethleem et uideamus hoc uerbum, quod factum est, quod dominus ostendit nobis. et uenerunt festinantes et inuenerunt Mariam et Ioseph et infantem positum in praesepi. uidentes autem cognouerunt de uerbo quod dictum erat illis de puero hoc. et omnes qui audierunt mirati sunt et de his quae dicta erant a pastoribus ad ipsos. Maria autem conseruabat omnia uerba haec conferens in corde suo. et reuersi sunt pastores glorificantes et laudantes deum in omnibus quae audierant et uiderant, sicut dictum est ad illos. et posteaquam consummati sunt dies octo, ut circumcideretur, uocatum est nomen eius Iesus, quod uocatum est ab angelo, priusquam in utero conciperetur. ecce magi ab oriente uenerunt Hierosolymam dicentes: ubi est qui natus est rex Iudaeorum? uidimus enim stellam eius in oriente et uenimus adorare eum. audiens autem Herodes rex turbatus est et omnis Hierosolyma cum illo. et congregans omnes principes sacerdotum et scribas populi, sciscitabatur ab eis, ubi Christus nasceretur. at illi dixerunt ei: in Bethleem Iudae; sic enim scriptum est per prophetam: et tu Bethleem terra Iuda, nequaquam minima es in principibus Iuda; ex te enim exiet dux, qui reget populum meum Israhel. tunc Herodes clam uocatis magis diligenter inquisiuit ab eis tempus stellae, quae apparuit eis. et mittens illos in Bethleem dixit: ite et interrogate diligenter de puero, et cum inueneritis, renuntiate mihi, ut et ego ueniens adorem eum. qui cum audissent regem, abierunt. et ecce stella, quam uiderant in oriente, antecedebat eos, usque dum ueniens staret supra ubi erat puer. uidentes autem stellam gauisi sunt gaudio magno ualde. et intrantes domum inuenerunt puerum cum Maria matre eius et procidentes adorauerunt eum et apertis thensauris suis optulerunt ei munera, aurum, thus et murram. et responso accepto in somnis, ne redirent ad Herodem, per aliam uiam regressi sunt in regionem suam. qui cum recessissent, posteaquam impleti sunt dies purgationis eius, secundum legem Moysi tulerunt illum in Hierusalem, ut sisterent eum domino, sicut scriptum est in lege domini: quia omne masculinum adaperiens uuluam sanctum domino uocabitur, et ut darent hostiam secundum quod dictum est in lege domini par turturum aut duos pullos columbarum. et ecce homo erat in Hierusalem, cui nomen Symeon, et homo iste iustus et timoratus expectans consolationem Israhel, et spiritus sanctus erat in eo. et responsum acceperat ab spiritu sancto non uisurum se mortem, nisi prius uideret Christum domini. et uenit in spiritu in templum. et cum inducerent puerum Iesum parentes eius, ut facerent secundum consuetudinem legis pro eo, et ipse accepit eum in amplexus suos et benedixit deum et dixit: nunc dimittis seruum tuum, domine, secundum uerbum tuum in pace, quia uiderunt oculi mei salutare tuum, quod parasti ante faciem omnium populorum, lumen ad reuelationem gentium et gloriam plebis tuae Israhel. et erat pater eius et mater mirantes super his quae dicebantur de illo. et benedixit illos Symeon et dixit ad Mariam matrem eius: ecce positus est hic in ruinam et resurrectionem multorum in Israhel et in signum, cui contradicetur, et tuam ipsius animam pertransiet gladius, ut reuelentur ex multis cordibus cogitationes. et erat Anna prophetissa filia Fanuhel de tribu Aser. haec processerat in diebus multis et uixerat cum uiro suo annis septem a uirginitate sua, et haec uidua usque ad annos octoginta quattuor, quae non discedebat de templo ieiuniis et orationibus seruiens nocte ac die. et haec ipsa hora superueniens confitebatur domino et loquebatur de illo omnibus qui expectabant redemptionem Hierusalem. et ut perfecerunt omnia secundum legem domini, ecce angelus domini apparuit in somnis Ioseph dicens: surge et accipe puerum et matrem eius et fuge in Aegyptum et esto ibi, usque dum dicam tibi; futurum est enim, ut Herodes quaerat puerum ad perdendum eum. qui consurgens accepit puerum et matrem eius nocte et recessit in Aegyptum. et erat ibi usque ad obitum Herodis, ut adimpleretur quod dictum est a domino per prophetam dicentem: ex Aegypto uocaui filium meum. tunc Herodes uidens quoniam inlusus esset a magis iratus est ualde et mittens occidit omnes pueros qui erant in Bethleem et in omnibus finibus eius a bimatu et infra secundum tempus, quod exquisierat a magis. tunc adimpletum est quod dictum est per Hieremian prophetam dicentem: uox in Rama audita est, ploratus et ululatus multus, Rachel plorans filios suos et noluit consolari quia non sunt. defuncto autem Herode ecce apparuit angelus domini in somnis Ioseph in Aegypto dicens: surge et accipe puerum et matrem eius et uade in terram Israhel; defuncti sunt enim qui quaerebant animam pueri. qui surgens accepit puerum et matrem eius et uenit in terram Israhel. audiens autem, quod Archelaus regnaret in Iudaea pro Herode patre suo, timuit illo ire. et admonitus in somnis secessit in partes Galilaeae. et ueniens habitauit in ciuitate quae dicitur Nazareth, ut adimpleretur quod dictum est per prophetas: quoniam Nazareus uocabitur. puer autem crescebat et confortabatur plenus sapientia, et gratia dei erat in illo. et ibant parentes eius per omnes annos in Hierusalem in die sollemni paschae. et cum factus esset annorum duodecim, ascendentibus illis in Hierosolymam secundum consuetudinem diei festi. consummatisque diebus cum redirent, remansit puer Iesus in Hierusalem et non cognouerunt parentes eius. existimantes autem illum esse in comitatu uenerunt iter diei et requirebant eum inter cognatos et notos. et non inuenientes regressi sunt in Hierusalem requirentes eum. et factum est, post triduum inuenerunt illum in templo sedentem in medio doctorum audientem illos et interrogantem illos. stupebant autem omnes qui eum audiebant super prudentia et responsis eius. et uidentes admirati sunt. et dixit mater eius ad illum: fili, quid fecisti nobis sic? ecce pater tuus et ego dolentes quaerebamus te. et ait ad illos: quid est quod me quaerebatis? nesciebatis quia in his quae patris mei sunt oportet me esse? et ipsi non intellexerunt uerbum, quod locutus est ad illos. et descendit cum eis et uenit Nazareth et erat subditus illis. et mater eius conseruabat omnia uerba haec in corde suo. et Iesus proficiebat sapientia, aetate et gratia apud deum et homines. ### English translation (Claude) If anyone wishes to arrange a single narrative out of everything that either of the two says or passes over concerning Christ's birth and infancy or boyhood, he can arrange it thus: “Now the generation of Christ was thus. There was in the days of Herod, king of Judea, a certain priest named Zechariah, of the division of Abijah, and his wife was of the daughters of Aaron, and her name was Elizabeth. They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord. And they had no son, because Elizabeth was barren and both were advanced in their days. Now it happened, while he was serving as priest before God in the order of his division, according to the custom of the priesthood, that the lot fell to him to offer incense when he went into the temple of the Lord; and the whole multitude of the people was praying outside at the hour of incense. And an angel of the Lord appeared to him, standing at the right of the altar of incense; and Zechariah was troubled when he saw him, and fear fell upon him. But the angel said to him, ‘Do not fear, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. And he will be a joy and gladness to you, and many will rejoice at his birth; for he will be great before the Lord, and he will not drink wine or strong drink, and he will be filled with the Holy Spirit even from his mother's womb. And he will turn many of the sons of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children and the unbelieving to the wisdom of the righteous, to make ready for the Lord a perfect people.’ And Zechariah said to the angel, ‘How shall I know this? For I am old, and my wife is advanced in her days.’ And the angel answered and said to him, ‘I am Gabriel, who stand before God, and I was sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day these things happen, because you did not believe my words, which will be fulfilled in their time.’ And the people were waiting for Zechariah, and they wondered that he was delaying in the temple. When he came out he could not speak to them, and they knew that he had seen a vision in the temple; and he kept making signs to them and remained mute. And it happened, when the days of his service were completed, that he went to his house. After these days his wife Elizabeth conceived, and she hid herself for five months, saying, ‘Thus has the Lord done for me in the days when he looked upon me, to take away my reproach among men.’ In the sixth month the angel Gabriel was sent from the Lord to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in to her and said, ‘Hail, full of grace, the Lord is with you; blessed are you among women.’ When she saw him, she was troubled at his word and considered what kind of greeting this might be. And the angel said to her, ‘Do not fear, Mary, for you have found grace with God. Behold, you shall conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High, and the Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.’ And Mary said to the angel, ‘How shall this be, since I do not know a man?’ And the angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the holy one to be born will be called the Son of God. And behold, Elizabeth your relative has also conceived a son in her old age, and this is the sixth month for her who was called barren; for no word will be impossible with God.’ And Mary said, ‘Behold the handmaid of the Lord; let it be to me according to your word.’ And the angel departed from her. In those days Mary arose and went with haste into the hill country, to a city of Judah, and entered the house of Zechariah and greeted Elizabeth. And it happened, when Elizabeth heard Mary's greeting, that the infant leaped in her womb; and Elizabeth was filled with the Holy Spirit and cried out with a loud voice and said, ‘Blessed are you among women, and blessed is the fruit of your womb. And why is this granted to me, that the mother of my Lord should come to me? For behold, when the sound of your greeting came to my ears, the infant in my womb leaped for joy. And blessed is she who believed, for the things spoken to her by the Lord will be fulfilled.’ And Mary said, ‘My soul magnifies the Lord, and my spirit has rejoiced in God my Savior, for he has looked upon the lowliness of his handmaid; for behold, from now on all generations will call me blessed, for he who is mighty has done great things for me, and holy is his name; and his mercy is from generation to generation on those who fear him. He has shown strength with his arm; he has scattered the proud in the thought of their heart; he has put down the mighty from their seat and exalted the lowly; he has filled the hungry with good things and sent the rich away empty. He has helped his servant Israel, remembering his mercy, as he spoke to our fathers, to Abraham and to his seed forever.’ And Mary stayed with her about three months and returned to her home, and she was found to be with child of the Holy Spirit. But Joseph her husband, being righteous and not wanting to expose her, wished to put her away secretly. But while he was thinking this, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not be afraid to take Mary as your wife, for what has been born in her is of the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.’ All this happened so that what was spoken by the Lord through the prophet might be fulfilled, saying, ‘Behold, a virgin shall be with child and shall bear a son, and they shall call his name Emmanuel,’ which is interpreted, God with us. And Joseph, rising from sleep, did as the angel of the Lord commanded him, and took his wife, and did not know her. Now the time was fulfilled for Elizabeth to give birth, and she bore a son. And her neighbors and relatives heard that the Lord had magnified his mercy with her, and they rejoiced with her. And it happened on the eighth day that they came to circumcise the child, and they were calling him by his father's name, Zechariah. And his mother answered and said, ‘No, but he shall be called John.’ And they said to her, ‘There is no one among your relatives who is called by this name.’ And they made signs to his father as to what he wanted him to be called. And asking for a writing tablet, he wrote, saying, ‘John is his name.’ And they all marveled. And immediately his mouth and his tongue were opened, and he spoke, blessing God. And fear came upon all their neighbors, and all these words were spread abroad through all the hill country of Judea; and all who heard laid them up in their heart, saying, ‘What, do you think, will this child be?’ For the hand of the Lord was with him. And Zechariah his father was filled with the Holy Spirit and prophesied, saying, ‘Blessed be the Lord, the God of Israel, for he has visited and wrought redemption for his people, and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets who have been from of old: salvation from our enemies and from the hand of all who hate us, to show mercy to our fathers and to remember his holy covenant, the oath which he swore to Abraham our father, to grant us that, delivered without fear from the hands of our enemies, we might serve him in holiness and righteousness before him all our days. And you, child, will be called the prophet of the Most High; for you will go before the face of the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins, through the tender mercy of our God, in which the dawn from on high has visited us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.’ And the child grew and became strong in spirit, and he was in the deserts until the day of his manifestation to Israel. Now it happened in those days that a decree went out from Caesar Augustus that the whole world should be registered. This first registration took place under Quirinius, governor of Syria. And all were going to be enrolled, each to his own city. And Joseph also went up from Galilee, from the city of Nazareth, into Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, to be enrolled with Mary, his betrothed wife, who was with child. And it happened, while they were there, that the days were completed for her to give birth, and she gave birth to her firstborn son and wrapped him in cloths and laid him in a manger, because there was no place for them in the inn. And there were shepherds in the same region, keeping watch and guarding the watches of the night over their flock. And behold, an angel of the Lord stood beside them, and the brightness of God shone around them, and they feared with great fear. And the angel said to them, ‘Do not fear; for behold, I bring you good news of great joy which will be for all the people: for to you is born today a Savior, who is Christ the Lord, in the city of David. And this will be a sign for you: you will find an infant wrapped in cloths and lying in a manger.’ And suddenly there was with the angel a multitude of the heavenly army, praising God and saying, ‘Glory to God in the highest, and on earth peace among men of good will.’ And it happened, when the angels had departed from them into heaven, that the shepherds said to one another, ‘Let us go over to Bethlehem and see this thing that has happened, which the Lord has shown us.’ And they came in haste and found Mary and Joseph and the infant lying in the manger. And when they saw it, they understood the word that had been spoken to them about this child. And all who heard marveled also at the things spoken to them by the shepherds. But Mary kept all these words, pondering them in her heart. And the shepherds returned, glorifying and praising God for all that they had heard and seen, as it had been told them. And when eight days were completed for him to be circumcised, his name was called Jesus, the name given by the angel before he was conceived in the womb. Behold, magi came from the east to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we have seen his star in the east and have come to worship him.’ When King Herod heard this, he was troubled, and all Jerusalem with him. And gathering all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. And they said to him, ‘In Bethlehem of Judah; for so it is written through the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall come forth a leader who will rule my people Israel.’ Then Herod secretly called the magi and inquired of them carefully the time of the star that had appeared to them. And sending them to Bethlehem, he said, ‘Go and inquire carefully about the child, and when you have found him, report to me, so that I too may come and worship him.’ When they had heard the king, they went away. And behold, the star which they had seen in the east went before them until it came and stood over where the child was. When they saw the star, they rejoiced with exceedingly great joy. And entering the house, they found the child with Mary his mother, and falling down they worshiped him; and opening their treasures they offered him gifts, gold, frankincense, and myrrh. And having received an answer in dreams not to return to Herod, they went back to their own country by another way. After they had departed, when the days of her purification were completed according to the law of Moses, they brought him to Jerusalem to present him to the Lord, as it is written in the law of the Lord, ‘Every male that opens the womb shall be called holy to the Lord,’ and to offer a sacrifice according to what is said in the law of the Lord, a pair of turtledoves or two young pigeons. And behold, there was a man in Jerusalem whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. And he had received an answer from the Holy Spirit that he would not see death before he had seen the Lord's Christ. And he came in the Spirit into the temple. And when his parents brought in the child Jesus to do for him according to the custom of the law, he too took him into his arms and blessed God and said, ‘Now you dismiss your servant, Lord, according to your word, in peace; for my eyes have seen your salvation, which you have prepared before the face of all peoples, a light for revelation to the nations and the glory of your people Israel.’ And his father and mother were marveling at the things that were said about him. And Simeon blessed them and said to Mary his mother, ‘Behold, this child is set for the fall and the rising of many in Israel, and for a sign that will be spoken against; and a sword will pierce through your own soul, that the thoughts of many hearts may be revealed.’ And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher. She was advanced in many days, and had lived with her husband seven years from her virginity, and she was a widow up to eighty-four years; she did not depart from the temple, serving with fasting and prayer night and day. And coming up at that very hour she gave thanks to the Lord and spoke of him to all who were waiting for the redemption of Jerusalem. And when they had completed everything according to the law of the Lord, behold, an angel of the Lord appeared to Joseph in dreams, saying, ‘Rise, take the child and his mother and flee into Egypt, and be there until I tell you; for Herod is going to seek the child to destroy him.’ And he rose and took the child and his mother by night and withdrew into Egypt. And he was there until the death of Herod, so that what was spoken by the Lord through the prophet might be fulfilled, saying, ‘Out of Egypt I called my son.’ Then Herod, seeing that he had been tricked by the magi, was very angry, and sending, he killed all the boys who were in Bethlehem and in all its territory, from two years old and under, according to the time that he had ascertained from the magi. Then was fulfilled what was spoken through Jeremiah the prophet, saying, ‘A voice was heard in Ramah, weeping and much wailing, Rachel weeping for her children, and she would not be consoled, because they are not.’ But when Herod had died, behold, an angel of the Lord appeared in dreams to Joseph in Egypt, saying, ‘Rise, take the child and his mother and go into the land of Israel; for those who sought the child's life are dead.’ And he rose and took the child and his mother and came into the land of Israel. But hearing that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go there; and being warned in dreams, he withdrew into the regions of Galilee. And he came and lived in a city called Nazareth, so that what was spoken through the prophets might be fulfilled: ‘He shall be called a Nazarene.’ And the child grew and became strong, full of wisdom, and the grace of God was upon him. And his parents went every year to Jerusalem on the solemn day of the Passover. And when he was twelve years old, as they went up to Jerusalem according to the custom of the feast, and when the days were completed and they were returning, the boy Jesus remained in Jerusalem, and his parents did not know it. Supposing him to be in the company, they went a day's journey and looked for him among their relatives and acquaintances; and not finding him, they returned to Jerusalem, looking for him. And it happened that after three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers. And when they saw him they were astonished; and his mother said to him, ‘Son, why have you done this to us? Behold, your father and I have been looking for you in sorrow.’ And he said to them, ‘Why is it that you were looking for me? Did you not know that I must be in the things that are my Father's?’ And they did not understand the word that he spoke to them. And he went down with them and came to Nazareth, and was subject to them. And his mother kept all these words in her heart. And Jesus advanced in wisdom, age, and grace with God and men.” ### Scripture references - Luke 1:5: quotation, high confidence - Luke 1:13: quotation, high confidence - Luke 1:17: quotation, high confidence - Luke 1:19: quotation, high confidence - Luke 1:24: quotation, high confidence - Luke 1:26: quotation, high confidence - Luke 1:35: quotation, high confidence - Luke 1:38: quotation, high confidence - Luke 1:39: quotation, high confidence - Luke 1:42: quotation, high confidence - Luke 1:46: quotation, high confidence - Luke 1:55: quotation, high confidence - Luke 1:56: quotation, high confidence - Matt 1:18: quotation, high confidence - Matt 1:19: quotation, high confidence - Matt 1:20: quotation, high confidence - Matt 1:21: quotation, high confidence - Matt 1:23: quotation, high confidence - Isa 7:14: quotation, high confidence - Matt 1:24: quotation, high confidence - Luke 1:57: quotation, high confidence - Luke 1:63: quotation, high confidence - Luke 1:67: quotation, high confidence - Luke 1:68: quotation, high confidence - Luke 1:76: quotation, high confidence - Luke 1:79: quotation, high confidence - Luke 1:80: quotation, high confidence - Luke 2:1: quotation, high confidence - Luke 2:2: quotation, high confidence - Luke 2:7: quotation, high confidence - Luke 2:8: quotation, high confidence - Luke 2:11: quotation, high confidence - Luke 2:14: quotation, high confidence - Luke 2:19: quotation, high confidence - Luke 2:21: quotation, high confidence - Matt 2:1: quotation, high confidence - Matt 2:2: quotation, high confidence - Matt 2:6: quotation, high confidence - Mic 5:2: quotation, high confidence - Matt 2:11: quotation, high confidence - Matt 2:12: quotation, high confidence - Luke 2:22: quotation, high confidence - Luke 2:23: quotation, high confidence - Exod 13:2: quotation, high confidence - Luke 2:24: quotation, high confidence - Lev 12:8: quotation, high confidence - Luke 2:25: quotation, high confidence - Luke 2:29: quotation, high confidence - Luke 2:32: quotation, high confidence - Luke 2:34: quotation, high confidence - Luke 2:35: quotation, high confidence - Luke 2:36: quotation, high confidence - Luke 2:38: quotation, high confidence - Matt 2:13: quotation, high confidence - Matt 2:15: quotation, high confidence - Hos 11:1: quotation, high confidence - Matt 2:16: quotation, high confidence - Matt 2:18: quotation, high confidence - Jer 31:15 (38:15 LXX): quotation, high confidence - Matt 2:19: quotation, high confidence - Matt 2:22: quotation, high confidence - Matt 2:23: quotation, high confidence - Luke 2:40: quotation, high confidence - Luke 2:41: quotation, high confidence - Luke 2:42: quotation, high confidence - Luke 2:46: quotation, high confidence - Luke 2:48: quotation, high confidence - Luke 2:49: quotation, high confidence - Luke 2:51: quotation, high confidence - Luke 2:52: quotation, high confidence ### Translation notes - The harmony quotes Luke 1:5–2:52 and Matt 1:18–2:23 in Old Latin forms. ### Citation (SBL) Augustine, Cons. 2.17 (CSEL 43:99–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-17). ## The Harmony of the Gospels 2.18 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-18 - Source: CSEL 43:113–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All four evangelists begin their accounts of John the Baptist's preaching at this point; the harmony of the infancy narratives serves as a model for other passages. ### Latin text Iam hinc de praedicatione Iohannis narrari incipit, quam omnes quattuor commemorant. nam et Mattheus post illa uerba, quae ultima eius posui, ubi commemorauit ex propheta testimonium: quoniam Nazoreus uocabitur, sequitur et adiungit: in diebus autem illis uenit Iohannes baptista praedicans in deserto Iudaeae, et cetera. et Marcus, qui nihil de natiuitate uel infantia uel pueritia domini narrauit, hinc euangelii sumsit initium, id est a Iohannis praedicatione. sic enim exorsus est: initium euangelii Iesu Christi filii dei, sicut scriptum est in Esaia propheta: ecce mitto angelum meum ante faciem tuam, qui praeparabit uiam tuam. uox clamantis in deserto: parate uiam domini, rectas facite semitas eius. fuit Iohannes in deserto baptizans et praedicans baptismum paenitentiae in remissionem peccatorum, et cetera. et Lucas post uerba, ubi ait: et Iesus proficiebat sapientia, aetate et gratia apud deum et homines, de Iohannis praedicatione iam sequitur dicens: anno autem quinto decimo imperii Tiberii Caesaris procurante Pontio Pilato Iudaeam, tetrarcha autem Galilaeae Herode, Philippo autem fratre eius tetrarcha Itureae et Traconitidis regionis et Lysania Abillianae tetrarcha, sub principibus sacerdotum Anna et Caifa factum est uerbum domini super Iohannem filium Zachariae in deserto, et cetera. Iohannes quoque apostolus in euangelistis quattuor eminentissimus, posteaquam dixit de uerbo dei, qui est ipse filius ante omnia saecula creaturae, quia omnia per ipsum facta sunt, intulit continuo de Iohannis praedicatione ac testimonio dicens: fuit homo missus a deo, cui nomen erat Iohannes. unde iam uidendum est de ipso Iohanne quattuor euangelistarum narrationes quemadmodum non inter se discordent, non ut hoc a nobis per omnia requiratur aut exigatur quod modo fecimus de primordiis nati ex Maria Christi, quemadmodum inter se Mattheus Lucasque consentiant, ut ex utriusque narratione unam faceremus, demonstrantes tardioribus quemlibet eorum commemorando quod alter tacet uel tacendo quod alter commemorat non inpedire intellectum ueracis narrationis alterius, ut hoc exemplo, siue ut a me factum est siue alio modo commodius fieri possit, uideat unusquisque et in ceteris talibus locis fieri posse quod hic factum esse perspexerit. ### English translation (Claude) From here the narrative of John's preaching begins, which all four record. For Matthew too, after those words of his that I placed last, where he recorded the testimony from the prophet, “For he shall be called a Nazarene,” goes on to add: “In those days came John the Baptist, preaching in the desert of Judea,” and so on. And Mark, who narrated nothing about the birth, infancy, or boyhood of the Lord, took the beginning of his Gospel from here, that is, from John's preaching. For he began thus: “The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, ‘Behold, I send my messenger before your face, who will prepare your way. The voice of one crying in the desert: Prepare the way of the Lord, make his paths straight.’ John was in the desert, baptizing and preaching a baptism of repentance for the forgiveness of sins,” and so on. And Luke, after the words where he says, “And Jesus advanced in wisdom, age, and grace with God and men,” now goes on to John's preaching, saying: “In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governing Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, under the high priests Annas and Caiaphas, the word of the Lord came upon John the son of Zechariah in the desert,” and so on. John the apostle too, the most eminent among the four evangelists, after speaking of the Word of God, who is himself the Son before all the ages of creation, because all things were made through him, at once brought in John's preaching and testimony, saying, “There was a man sent from God, whose name was John.” Hence we must now see how the narratives of the four evangelists about John himself do not disagree with one another. Not that we should seek or demand in every case what we have just done concerning the beginnings of Christ born of Mary, how Matthew and Luke agree with each other, so that we made a single narrative from the accounts of both, showing the slower readers that whichever of them records what the other passes over, or passes over what the other records, does not hinder the understanding of the other's truthful narrative. Rather, by this example, whether done as I have done it or in some other, more suitable way, let everyone see that what he has observed done here can be done also in other such places. ### Scripture references - Matt 2:23: quotation, high confidence - Matt 3:1: quotation, high confidence - Mark 1:1: quotation, high confidence - Mark 1:2: quotation, high confidence - Mark 1:3: quotation, high confidence - Mark 1:4: quotation, high confidence - Mal 3:1: quotation, high confidence - Isa 40:3: quotation, high confidence - Luke 2:52: quotation, high confidence - Luke 3:1: quotation, high confidence - Luke 3:2: quotation, high confidence - John 1:1: allusion, high confidence - John 1:3: allusion, high confidence - John 1:6: quotation, high confidence ### Translation notes - Mark 1:2–3 combines Mal 3:1 and Isa 40:3 under the name of Isaiah. ### Citation (SBL) Augustine, Cons. 2.18 (CSEL 43:113–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-18). ## The Harmony of the Gospels 2.19 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-19 - Source: CSEL 43:115–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's 'in those days' covers the whole span from Christ's return from Egypt to John's preaching, which Luke dates by the rulers of the time. ### Latin text Iam ergo, ut dixi, uideamus quattuor euangelistarum de baptista Iohanne consensum. Mattheus ita sequitur: in diebus autem illis uenit Iohannes baptista praedicans in deserto Iudaeae. Marcus non dixit (in illis diebus. quia nullam seriem rerum ante praemiserat, in quarum rerum diebus intellegeretur dicere, si diceret (in illis diebus. Lucas autem per potestates terrenas significantius ipsa tempora expressit praedicationis uel baptismi Iohannis dicens: anno autem quinto decimo imperii Tiberii Caesaris, procurante Pontio Pilato Iudaeam, tetrarcha autem Galilaeae Herode, Philippo autem fratre eius tetrarcha Itureae et Traconitidis regionis et Lysania Abillianae tetrarcha, sub principibus sacerdotum Anna et Caifa, factum est uerbum domini super Iohannem Zachariae filium in deserto. nec tamen intellegere debemus hos dies, id est hoc tempus harum potestatum, significasse Mattheum, cum diceret in illis diebus, sed in multo longioris temporis spatio uoluisse accipi quod ait in illis diebus. mox enim ut narrauit regressum de Aegypto Christum mortuo Herode, quod utique tempore infantiae uel pueritiae eius factum est, ut possit constare quod Lucas de illo, cum duodecim annorum esset, gestum narrauit in templo Hierusalem, cum ergo infantem uel puerum ex Aegypto reuocatum commemorasset, Mattheus continuo intulit: in diebus autem illis uenit Iohannes baptista, non utique tantummodo pueritiae illius dies insinuans, sed omnes dies ab eius natiuitate usque ad tempus, quo praedicare et baptizare coepit Iohannes, quo iam tempore Christi aetas iuuenilis inuenitur, quia coaeui erant ipse et Iohannes et triginta ferme annorum narratur fuisse, cum ab illo baptizatus esset. ### English translation (Claude) Now, then, as I said, let us see the agreement of the four evangelists about John the Baptist. Matthew continues thus: “In those days came John the Baptist, preaching in the desert of Judea.” Mark did not say “in those days,” because he had set out no series of events beforehand, in whose days he could be understood to speak if he said “in those days.” Luke, however, expressed more pointedly, by the earthly authorities, the very times of John's preaching or baptism, saying: “In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governing Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, under the high priests Annas and Caiaphas, the word of the Lord came upon John the son of Zechariah in the desert.” Yet we should not understand that Matthew meant these days, that is, this time of these authorities, when he said “in those days,” but that he wanted “in those days” to be taken over a much longer span of time. For as soon as he had narrated Christ's return from Egypt after Herod's death, which certainly happened in the time of his infancy or boyhood, so that what Luke narrated as done by him in the temple at Jerusalem when he was twelve years old can stand, when, then, Matthew had recorded that he was called back from Egypt as an infant or boy, he immediately added, “In those days came John the Baptist,” certainly not indicating only the days of his boyhood but all the days from his birth to the time when John began to preach and baptize, at which time Christ is found to be of youthful age, since he and John were of the same age, and he is related to have been about thirty years old when he was baptized by him. ### Scripture references - Matt 3:1: quotation, high confidence - Luke 3:1: quotation, high confidence - Luke 3:2: quotation, high confidence - Matt 2:21: allusion, high confidence - Luke 2:42: allusion, high confidence - Luke 3:23: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.19 (CSEL 43:115–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-19). ## The Harmony of the Gospels 2.20 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-20 - Source: CSEL 43:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There were two Herods: the king who sought the infant Christ, and his son Herod the tetrarch, who ruled Galilee in John's time. ### Latin text Sed plane de Herode solet mouere nonnullos, quod Lucas narrauit in diebus baptismi Iohannis Herodem fuisse tetrarchen Galilaeae, quando etiam dominus iuuenis baptizatus est, Mattheus autem mortuo Herode dicit puerum Iesum ab Aegypto remeasse, quod utrumque uerum esse non potest, nisi duo fuisse intellegantur Herodes. quod cum fieri potuisse nemo nesciat, qua caecitate insaniant, qui procliuiores sunt ad calumniandum euangelicae ueritati quam paululum consideratiores, ut duos homines eodem uocabulo appellatos intellegant! cuius rei exemplis plena sunt omnia. nam iste posterior Herodes prioris Herodis filius fuisse perhibetur, sicut Archelaus, quem Mattheus in Iudaeae regnum patri mortuo successisse commemorat, sicut Philippus, quem fratrem tetrarchae Herodis et ipsum Itureae tetrarcham Lucas insinuat. rex enim fuit Herodes ille, qui quaerebat animam pueri Christi, Herodes autem alius, filius eius non rex, sed tetrarcha dictus est, quod nomen Graecum a parte regni quarta inditum resonat. ### English translation (Claude) But clearly something about Herod often troubles some people: that Luke narrated that in the days of John's baptism, when the Lord too was baptized as a young man, Herod was tetrarch of Galilee, while Matthew says that the boy Jesus came back from Egypt after Herod's death. Both cannot be true unless there are understood to have been two Herods. Since no one is unaware that this could be so, with what blindness are they mad who are more inclined to slander the truth of the gospel than to consider a little and understand that two men were called by the same name! Everything is full of examples of this. For this later Herod is said to have been the son of the earlier Herod, as was Archelaus, whom Matthew records succeeded his dead father in the kingdom of Judea, and as was Philip, whom Luke indicates was the brother of Herod the tetrarch and himself tetrarch of Ituraea. For that Herod who sought the life of the child Christ was a king, while the other Herod, his son, was called not king but tetrarch, a Greek name given from the fourth part of a kingdom. ### Scripture references - Luke 3:1: allusion, high confidence - Matt 2:19: allusion, high confidence - Matt 2:20: allusion, high confidence - Matt 2:22: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.20 (CSEL 43:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-20). ## The Harmony of the Gospels 2.21 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-21 - Source: CSEL 43:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Joseph returned, Archelaus reigned as king in Judea; the tetrarchy of Herod in Galilee belongs to the later time of Pilate. ### Latin text Nisi forte hinc rursus quispiam moueatur: cum Mattheus dixerit ideo timuisse Ioseph cum puero redeuntem ire in Iudaeam, quia pro patre suo Herode Archelaus filius eius ibi regnabat, quomodo potuit ire in Galilaeam, ubi alius filius eius Herodes tetrarches erat, sicut Lucas testatur? quasi uero ipsa sint tempora, quibus tunc puero timebatur, quae nunc Lucas commemorauit, quae usque adeo mutata erant, ut in ipsa Iudaea non iam rex esset Archelaus. sed Pontius Pilatus non rex Iudaeorum, sed praeses erat, cuius temporibus agentes sub Tiberio Caesare filii maioris Herodis non regnum habebant, sed tetrarchiam. quod utique nondum factum erat, quando Ioseph timens Archelaum in Iudaea regnantem se in Galilaeam cum puero contulit, ubi et ciuitas eius erat Nazareth. ### English translation (Claude) Unless perhaps someone is troubled by this again: since Matthew said that Joseph, returning with the child, was afraid to go into Judea because Archelaus his son was reigning there in place of his father Herod, how could he go into Galilee, where another son of his, Herod, was tetrarch, as Luke testifies? As if the times in which there was fear for the child then were the same as those Luke has now recorded, which had changed so much that in Judea itself Archelaus was no longer king; rather, Pontius Pilate was not king of the Jews but governor, and in his times the sons of the elder Herod, living under Tiberius Caesar, held not a kingdom but a tetrarchy. This had certainly not yet come about when Joseph, fearing Archelaus reigning in Judea, took himself with the child into Galilee, where his city of Nazareth also was. ### Scripture references - Matt 2:22: allusion, high confidence - Luke 3:1: allusion, high confidence - Luke 2:39: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 2.21 (CSEL 43:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-21). ## The Harmony of the Gospels 2.22 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-22 - Source: CSEL 43:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph first took 'the land of Israel' to mean Judea, or thought he should live in Jerusalem, but fear of Archelaus led him to Galilee, which also belongs to that land. ### Latin text An forte et hoc mouet, quomodo dicat Mattheus propterea cum puero Iesu parentes eius isse in Galilaeam, quia metu Archelai ire in Iudaeam noluerunt, cum propterea magis isse in Galilaeam uideantur, quia ciuitas eorum erat Nazareth Galilaeae, sicut Lucas non tacuit. sed intellegendum est, ubi angelus in somnis in Aegypto dixit ad Ioseph: surge et accipe puerum et matrem eius et uade in terram Israhel, sic intellectum esse primo a Ioseph, ut putaret iussum se esse pergere in Iudaeam — ipsa enim primitus intellegi potuit terra Israhel — porro autem posteaquam conperit illic regnare filium Herodis Archelaum, noluit obicere se illi periculo, cum posset terra Israhel etiam sic intellegi, ut et Galilaea illic deputaretur, quia et ipsam populus Israhel incolebat. quamquam et alio modo solui possit haec quaestio. quia potuit uideri parentibus Christi cum puero, de quo talia per angelica responsa cognouerant, non esse habitandum nisi in Hierusalem, ubi erat templum domini, et propterea redeuntes ex Aegypto illuc eos ituros fuisse et illic habitaturos, nisi Archelai praesentia terrerentur. neque enim diuinitus iubebantur ibi habitare, ut de Archelao quod timebant deberent contemnere. ### English translation (Claude) Or perhaps this too troubles someone: how Matthew can say that Jesus' parents went with the child into Galilee because for fear of Archelaus they did not want to go into Judea, when they seem rather to have gone into Galilee because their city was Nazareth of Galilee, as Luke did not pass over. But it must be understood that when the angel said to Joseph in dreams in Egypt, “Rise, take the child and his mother and go into the land of Israel,” Joseph at first understood it to mean that he was commanded to go into Judea, for that could be understood first as the land of Israel; but afterward, when he learned that Archelaus, the son of Herod, was reigning there, he did not want to expose himself to that danger, since the land of Israel could also be understood in such a way that Galilee too was counted in it, because the people of Israel lived there too. Although this question can also be solved in another way: it could have seemed to Christ's parents that with the child, about whom they had learned such things through angelic responses, they should live nowhere but in Jerusalem, where the temple of the Lord was; and that for this reason, returning from Egypt, they would have gone there and lived there had they not been frightened by the presence of Archelaus. For they were not divinely commanded to live there, so as to be obliged to disregard what they feared from Archelaus. ### Scripture references - Matt 2:20: quotation, high confidence - Matt 2:22: allusion, high confidence - Matt 2:23: allusion, high confidence - Luke 2:39: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.22 (CSEL 43:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-22). ## The Harmony of the Gospels 2.23 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-23 - Source: CSEL 43:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The yearly visits to Jerusalem fit either after Archelaus's reign or as brief, unnoticed visits at the crowded festival. ### Latin text An et hoc aliquis dicit: quomodo ergo, sicut Lucas narrat, ibant parentes eius per omnes annos pueritiae Christi in Hierusalem, si Archelai timore illuc prohibebantur accedere? hoc mihi dissoluere non esset difficile, nec si aliquis euangelistarum expressisset, quamdiu ibi regnaret Archelaus. fieri enim poterat, ut per diem festum inter tam ingentem turbam latenter ascenderent mox reuersuri, ubi tamen aliis diebus habitare metuerent, ut nec sollemnitate praetermissa essent inreligiosi nec continua mansione conspicui. cum uero etiam de regno Archelai, quam fuerit diuturnum, omnes tacuerint, iste quoque intellectus patet, ut quod Lucas dicit per omnes annos eos ascendere solitos in Hierusalem tunc accipiamus factitatum, cum iam non timeretur Archelaus. quod si Archelai regnum aliquanto diuturnius ulla praeter euangelium prodit historia, cui fides habenda uideatur, illud quod superius dixi suffecerit, quod ita timebant parentes pueri habitationem in Hierusalem, ut tamen propter dei timorem festiuitatem sollemnem non praetermitterent, in qua latere facillime possent. neque enim incredibile est captatis temporibus oportunis uel dierum uel horarum accedere homines ad ea loca, in quibus esse formidant. ### English translation (Claude) Or does someone say this too: how, then, as Luke narrates, did his parents go to Jerusalem every year of Christ's boyhood, if they were kept from going there by fear of Archelaus? This would not be difficult for me to resolve even if one of the evangelists had stated how long Archelaus reigned there. For it could happen that during the feast, among so huge a crowd, they went up unnoticed, soon to return, though they feared to live there on other days, so that they would neither be irreligious by passing over the solemnity nor conspicuous by staying continuously. But since all have been silent about how long Archelaus's reign lasted, this interpretation too is open: that we take what Luke says, that they used to go up to Jerusalem every year, as done when Archelaus was no longer feared. And if any history besides the gospel, which seems worthy of belief, shows that Archelaus's reign lasted somewhat longer, what I said above will suffice: that the child's parents feared to live in Jerusalem, yet out of fear of God did not pass over the solemn feast, in which they could very easily remain unnoticed. For it is not incredible that people seize suitable moments of days or hours to go to places where they are afraid to be. ### Scripture references - Luke 2:41: allusion, high confidence ### Translation notes - Archelaus was deposed in AD 6; Augustine does not cite this and leaves the length of his reign open. ### Citation (SBL) Augustine, Cons. 2.23 (CSEL 43:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-23). ## The Harmony of the Gospels 2.24 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-24 - Source: CSEL 43:120–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The presentation in the temple could take place before Herod's search, since Herod may have thought the magi deceived until the words of Simeon and Anna spread. ### Latin text Hinc etiam illa soluitur quaestio, si aliquem mouet, cum iam sollicitus esset ille maior Herodes perculsus magorum nuntio, quod rex Iudaeorum natus fuisset, quomodo potuerint conpletis diebus purgationis matris eius tuto cum illo ascendere in templum, ut fierent circa eum secundum legem domini quae Lucas commemorat. quis enim non uideat etiam illum unum diem regem multis occupatum latere potuisse? si autem illud ueri simile non uidetur, quod Herodes, qui ualde sollicitus expectabat, quid sibi magi de puero renuntiarent, post tam multos dies se sensit inlusum, ut transacto tempore purgationis matris eius et peracta circa infantem sollemnitate primogenitorum in templo Hierusalem, post etiam profectionem eorum in Aegyptum in mentem illi uenerit quaerere animam pueri et necare tot paruulos, si hoc ergo mouet, omitto dicere, quot et quantis occupationibus regia cura distendi potuerit et per plurimos dies ab illa intentione uel auerti omnino uel inpediri. neque enim enumerari possunt causae, quibus hoc potuerit accidere, quas tamen multas et magnas esse potuisse nemo ita rerum humanarum inexpertus est, ut aut neget aut dubitet. cuius enim cogitationi non occurrat, quam multa alia terribiliora regi nuntiari potuerint seu uera seu falsa, ut qui regem infantem post aliquot annos sibi uel filiis suis aduersaturum timuerat aliquorum magis propinquantium periculorum terroribus agitatus ab illa cura mentem abreptam in aliis proxime cauendis potius occuparet? ut ergo haec omittam, illud dico, posteaquam nihil Herodi magi renuntiauerunt, eum credere potuisse illos fallacis stellae uisione deceptos, posteaquam non inuenerunt quem natum putauerant, erubuisse ad se redire adque ita eum timore depulso ab inquirendo ac persequendo puero quieuisse. cum ergo post purgationem matris eius in Hierusalem cum illo uenissent et ea gesta essent in templo quae a Luca narrantur, quia uerba Symeonis et Annae de illo prophetantium, cum coepissent ab eis qui audierant praedicari, ad pristinam intentionem reuocatura erant animum regis, admonitus per somnium Ioseph cum infante et matre eius fugit in Aegyptum. deinde diuulgatis rebus, quae in templo factae dictaeque fuerant, Herodes se a magis sensit inlusum ac deinde ad Christi mortem cupiens peruenire multos infantes, sicut Mattheus narrat, occidit. ### English translation (Claude) Hence that question too is solved, if it troubles anyone: since that elder Herod was already anxious, struck by the magi's news that the king of the Jews had been born, how could they safely go up with him to the temple when the days of his mother's purification were completed, so that the things Luke records might be done concerning him according to the law of the Lord? For who does not see that even that one day could have escaped the notice of a king occupied with many things? But if it does not seem likely that Herod, who was waiting very anxiously for what the magi would report to him about the child, realized he had been tricked only after so many days, so that it occurred to him to seek the child's life and kill so many little ones only after the time of his mother's purification had passed, after the solemnity of the firstborn had been performed for the infant in the temple at Jerusalem, and even after their departure into Egypt; if this troubles anyone, I pass over saying by how many and how great occupations the royal concern could have been distracted and, for very many days, either turned away from that aim altogether or hindered. For the causes by which this could have happened cannot be enumerated; yet no one is so inexperienced in human affairs as to deny or doubt that they could have been many and great. For to whose mind does it not occur how many other, more terrifying things, true or false, could have been reported to the king, so that he who had feared that the infant king would oppose him or his sons after some years, shaken by the terrors of some more pressing dangers, would rather turn his mind, snatched away from that concern, to guarding against other more immediate things? But to pass over these things, I say this: after the magi reported nothing to Herod, he could have believed that they had been deceived by the sight of a false star and, after not finding the one they had thought was born, were ashamed to return to him; and so, his fear dispelled, he gave up inquiring after and pursuing the child. When, then, after his mother's purification they had come to Jerusalem with him, and the things narrated by Luke had been done in the temple, because the words of Simeon and Anna prophesying about him, once they began to be spread abroad by those who had heard them, were going to recall the king's mind to his former aim, Joseph, warned in a dream, fled into Egypt with the infant and his mother. Then, when the things that had been done and said in the temple were spread abroad, Herod realized that he had been tricked by the magi and then, wishing to bring about Christ's death, killed many infants, as Matthew narrates. ### Scripture references - Matt 2:2: allusion, high confidence - Luke 2:22: allusion, high confidence - Luke 2:25: allusion, high confidence - Luke 2:36: allusion, high confidence - Matt 2:12: allusion, high confidence - Matt 2:13: allusion, high confidence - Matt 2:16: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.24 (CSEL 43:120–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-17/#p-2-24). ## The Harmony of the Gospels 2.25 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-25 - Source: CSEL 43:122–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Isaiah testimony may be Matthew's own comment or John the Baptist's words about himself, as the Fourth Gospel reports he applied it to himself. ### Latin text Mattheus ergo de Iohanne ita contexit: in diebus autem illis uenit Iohannes baptista praedicans in deserto Iudaeae et dicens: paenitentiam agite, adpropinquauit enim regnum caelorum. hic est enim qui dictus est per Esaiam prophetam dicentem: uox clamantis in deserto: parate uiam domini, rectas facite semitas eius. Marcus quoque et Lucas consentiunt hoc Esaiae testimonium esse de Iohanne. nam plura uerba etiam consequentia ex eodem propheta Lucas commemorauit, cum de baptista Iohanne narraret. Iohannes autem euangelista ipsum Iohannem baptistam de se ipso idem testimonium Esaiae protulisse commemorat, sicut nunc Mattheus dixit quaedam Iohannis uerba, quae alii non dixerunt. praedicans, inquit, in deserto Iudaeae et dicens: paenitentiam agite, adpropinquauit enim regnum caelorum. haec uerba Iohannis alii praetermiserunt. iam uero quod sequitur Mattheus et adiungit: hic est enim qui dictus est per Esaiam prophetam dicentem: uox clamantis in deserto: parate uiam domini, rectas facite semitas eius, ambigue positum est, nec elucet, utrum ex persona sua idem Mattheus hoc commemorauerit, an adhuc uerba eiusdem Iohannis secutus adiunxerit, ut totum hoc Iohannes dixisse intellegatur: paenitentiam agite, adpropinquauit enim regnum caelorum. hic est enim qui dictus est per Esaiam prophetam, et cetera. neque enim hoc mouere debet, quia non ait (ego sum enim qui dictus sum per Esaiam prophetam, sed ait hic est enim qui dictus est. solet quippe esse talis locutio et ipsorum euangelistarum Matthei et Iohannis. nam et Mattheus dixit: inuenit hominem sedentem in teloneo, nec dixit inuenit me, et Iohannes: hic est, inquit, discipulus, qui testimonium perhibet de his et scripsit haec et scimus quia uerum est testimonium eius, non dixit ego sum aut uerum est testimonium meum. dominus autem ipse saepissime dicit filius hominis aut filius dei, et non dicit ego, et: oportebat, inquit, Christum pati et resurgere tertio die, non ait oportebat me pati. potuit ergo et Iohannes baptista, cum dixisset: agite paenitentiam, adpropinquauit enim regnum caelorum, de se ipso adiungere quae sequuntur hic est enim qui dictus est per Esaiam prophetam, et cetera, ut post uerba eius Mattheus ita narrationem contexat: ipse autem Iohannes habebat uestimentum de pilis camelorum, et cetera. quod si ita est, non mirum si et interrogatus, quid diceret de se ipso, sicut narrat Iohannes euangelista: ego, ait, uox clamantis in deserto, sicut iam dixerat praecipiens, ut agerent paenitentiam. de uestitu uero eius et uictu ita Mattheus sequitur dicens: ipse autem Iohannes habebat uestimentum de pilis camelorum et zonam pelliciam circa lumbos suos. esca autem eius erat lucustae et mel siluestre. hoc et Marcus dicit paene totidem uerbis, ceteri autem duo tacent. ### English translation (Claude) Matthew, then, continues about John thus: “In those days came John the Baptist, preaching in the desert of Judea and saying, ‘Repent, for the kingdom of heaven has drawn near.’ For this is he who was spoken of through Isaiah the prophet, saying, ‘The voice of one crying in the desert: Prepare the way of the Lord, make his paths straight.’” Mark and Luke also agree that this testimony of Isaiah is about John. For Luke recorded several further words from the same prophet when he narrated about John the Baptist. And John the evangelist records that John the Baptist himself brought forward the same testimony of Isaiah about himself, just as Matthew here has given certain words of John that the others did not give: “preaching,” he says, “in the desert of Judea and saying, ‘Repent, for the kingdom of heaven has drawn near.’” These words of John the others passed over. But what Matthew goes on to add, “For this is he who was spoken of through Isaiah the prophet, saying, ‘The voice of one crying in the desert: Prepare the way of the Lord, make his paths straight,’” is placed ambiguously, and it is not clear whether Matthew recorded this in his own person or added it still following the words of John, so that John is understood to have said the whole: “Repent, for the kingdom of heaven has drawn near. For this is he who was spoken of through Isaiah the prophet,” and so on. Nor should it trouble us that he does not say, “For I am he who was spoken of through Isaiah the prophet,” but says, “For this is he who was spoken of.” For such a manner of speaking is usual even with the evangelists Matthew and John themselves. For Matthew said, “He found a man sitting at the tax office,” and did not say, “He found me”; and John says, “This is the disciple who bears witness of these things and wrote these things, and we know that his testimony is true”; he did not say, “I am he,” or, “My testimony is true.” And the Lord himself very often says “the Son of Man” or “the Son of God,” and does not say “I”; and, “Christ had to suffer,” he says, “and rise on the third day,” and not, “I had to suffer.” John the Baptist, then, could also, after saying, “Repent, for the kingdom of heaven has drawn near,” add of himself the words that follow, “For this is he who was spoken of through Isaiah the prophet,” and so on, so that after his words Matthew continues the narrative thus: “And John himself had a garment of camels' hair,” and so on. If this is so, it is no wonder if, when asked what he said of himself, as John the evangelist relates, he said, “I am the voice of one crying in the desert,” as he had already said when he commanded them to repent. Then about his clothing and food Matthew continues, saying, “And John himself had a garment of camels' hair and a leather belt around his loins; and his food was locusts and wild honey.” Mark too says this in almost the same number of words, while the other two are silent. ### Scripture references - Matt 3:1: quotation, high confidence - Matt 3:2: quotation, high confidence - Matt 3:3: quotation, high confidence - Isa 40:3: quotation, high confidence - Mark 1:3: allusion, high confidence - Luke 3:4: allusion, high confidence - Luke 3:5: allusion, high confidence - John 1:23: quotation, high confidence - Matt 9:9: quotation, high confidence - John 21:24: quotation, high confidence - Luke 24:46: quotation, high confidence - Matt 3:4: quotation, high confidence - Mark 1:6: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.25 (CSEL 43:122–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-25). ## The Harmony of the Gospels 2.26 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-26 - Source: CSEL 43:124–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew, Luke, and Mark report John's preaching with variations in wording but the same sense, and John's Gospel shows the Baptist repeating what he had said. ### Latin text Sequitur ergo Mattheus et dicit: tunc exibat ad eum Hierosolyma et omnis Iudaea et omnis regio circa Iordanen et baptizabantur in Iordane ab eo confitentes peccata sua. uidens autem multos Pharisaeorum et Sadducaeorum uenientes ad baptismum suum dixit eis: progenies uiperarum, quis demonstrauit uobis fugere ab ira futura? facite ergo fructum dignum paenitentiae et ne uelitis dicere intra uos: patrem habemus Abraham; dico enim uobis, quia potest deus de lapidibus istis suscitare filios Abrahae. iam enim securis ad radicem arborum posita est; omnis ergo arbor, quae non facit fructum bonum, exciditur et in ignem mittitur. ego quidem uos baptizo in aqua in paenitentiam; qui autem post me uenturus est fortior me est, cuius non sum dignus calciamenta portare; ipse uos baptizabit in spiritu sancto et igni, cuius uentilabrum in manu sua et permundabit aream suam et congregabit triticum suum in horreum, paleas autem conburet igni inextinguibili. haec omnia dicit et Lucas eadem paene uerba Iohannis expromens. et ubi aliquid uarium est in uerbis, ab eadem tamen sententia non receditur, uelut cum dicit Mattheus Iohannem dixisse et ne uelitis dicere intra uos: patrem habemus Abraham, ille autem et ne coeperitis dicere: patrem habemus Abraham, iste ego quidem uos baptizo in aqua in paenitentiam, ille interponit interrogationem turbarum, quid facerent, et eis respondentem Iohannem de bonis operibus tamquam de fructibus paenitentiae, quod Mattheus omisit, deinde in cordibus suis cogitantibus de illo, utrum ipse esset Christus, eum dicit respondisse ego quidem aqua baptizo uos, non dixit (in paenitentiam. deinde Mattheus: qui autem, inquit, post me uenturus est fortior me est, ille uero: uenit autem, inquit, fortior me. item Mattheus: cuius non sum, inquit, dignus calciamenta portare, ille autem: cuius non sum dignus soluere corrigiam calciamentorum eius. quod et Marcus dicit, cum cetera taceat. nam post commemoratum habitum et uictum eius secutus ait: et praedicabat dicens: uenit fortior me post me, cuius non sum dignus procumbens soluere corrigiam calciamentorum eius. ego baptizaui uos aqua, ille uero baptizabit uos spiritu sancto. de calciamentis ergo hoc a Luca distat, quod addidit procumbens, de baptismo autem hoc ab utroque, quia non dixit et igni, sed tantum spiritu sancto. sicut enim Mattheus, ita et Lucas dixit et eodem ordine: ipse uos baptizabit in spiritu et igni, nisi quod Lucas non addidit sancto, sicut Mattheus dixit in spiritu sancto et igni. his tribus adtestatur Iohannes euangelista, cum dicit: Iohannes testimonium perhibet de ipso et clamat dicens: hic erat quem dixi: qui post me uenit ante me factus est, quia prior me erat. sic enim ostendit tunc eum hoc dixisse, quando eum illi dixisse commemorant, repetisse autem et commemorasse quod iam dixisset, cum ait: hic erat quem dixi: qui post me uenit. ### English translation (Claude) Matthew, then, continues and says: “Then Jerusalem and all Judea and all the region around the Jordan went out to him, and they were baptized by him in the Jordan, confessing their sins. But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, ‘Brood of vipers, who showed you how to flee from the wrath to come? Bear, then, fruit worthy of repentance, and do not presume to say within yourselves, “We have Abraham as father”; for I tell you that God is able from these stones to raise up children to Abraham. For already the axe is laid to the root of the trees; every tree, then, that does not bear good fruit is cut down and thrown into the fire. I indeed baptize you in water for repentance; but he who is to come after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you in the Holy Spirit and fire. His winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.’” Luke too says all these things, setting out almost the same words of John. And where there is some variation in the words, there is no departure from the same sense. For example, Matthew says that John said, “And do not presume to say within yourselves, ‘We have Abraham as father,’” while Luke has, “And do not begin to say, ‘We have Abraham as father.’” Matthew has, “I indeed baptize you in water for repentance”; Luke inserts the crowds' question about what they should do, and John's answer to them about good works as fruits of repentance, which Matthew omitted; then, when they were thinking in their hearts about him, whether he himself was the Christ, he says that John answered, “I indeed baptize you with water”; he did not say “for repentance.” Then Matthew says, “But he who is to come after me is mightier than I,” while Luke says, “But one mightier than I is coming.” Again Matthew says, “whose sandals I am not worthy to carry,” while Luke has, “the strap of whose sandals I am not worthy to untie.” Mark too says this, while he is silent about the rest. For after recording his clothing and food he goes on to say, “And he preached, saying, ‘There comes one mightier than I after me, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but he will baptize you with the Holy Spirit.’” About the sandals, then, he differs from Luke in that he added “stoop down”; about the baptism he differs from both in that he did not say “and fire,” but only “with the Holy Spirit.” For like Matthew, Luke too said, and in the same order, “He will baptize you in the Spirit and fire,” except that Luke did not add “Holy,” as Matthew said “in the Holy Spirit and fire.” John the evangelist attests these three when he says, “John bears witness about him and cries out, saying, ‘This was he of whom I said, He who comes after me has been made before me, because he was before me.’” For in this way he shows that John said this at the time when the others record that he said it, but repeated and recalled what he had already said when he says, “This was he of whom I said, He who comes after me.” ### Scripture references - Matt 3:5: quotation, high confidence - Matt 3:6: quotation, high confidence - Matt 3:7: quotation, high confidence - Matt 3:8: quotation, high confidence - Matt 3:9: quotation, high confidence - Matt 3:10: quotation, high confidence - Matt 3:11: quotation, high confidence - Matt 3:12: quotation, high confidence - Luke 3:7: allusion, high confidence - Luke 3:8: quotation, high confidence - Luke 3:10: allusion, high confidence - Luke 3:15: allusion, high confidence - Luke 3:16: quotation, high confidence - Luke 3:17: allusion, high confidence - Mark 1:7: quotation, high confidence - Mark 1:8: quotation, high confidence - John 1:15: quotation, high confidence ### Translation notes - Augustine's Latin texts of Luke 3:16 read 'in the Spirit and fire' without 'Holy'; this follows his own manuscripts. ### Citation (SBL) Augustine, Cons. 2.26 (CSEL 43:124–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-26). ## The Harmony of the Gospels 2.27 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-27 - Source: CSEL 43:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It does not matter whose exact words the Baptist used, since the evangelists convey the same meaning, each as he remembered. ### Latin text Si ergo quaeritur, quae uerba potius Iohannes baptista dixerit, utrum quae Mattheus an quae Lucas eum dixisse commemorat an quae Marcus in ipsis paucis quae illum dixisse posuit tacens cetera, nullo modo hinc laborandum esse iudicat qui prudenter intellegit ipsas sententias esse necessarias cognoscendae ueritati, quibuslibet uerbis fuerint explicatae. quod enim alius alium uerborum ordinem tenet, non est utique contrarium. neque illud contrarium est, si alius dicit quod alius praetermittit. ut enim quisque meminerat et ut cuique cordi erat uel breuius uel prolixius eandem tamen explicare sententiam, ita eos explicasse manifestum est. ### English translation (Claude) If, then, it is asked which words John the Baptist actually said, whether those that Matthew records he said, or those that Luke records, or those that Mark gives in the few he set down as said by him while passing over the rest, anyone who understands wisely judges that there is no need at all to labor over this, since it is the meanings themselves that are necessary for knowing the truth, in whatever words they were set out. For that one keeps one order of words and another another is certainly not a contradiction. Nor is it a contradiction if one says what another passes over. For it is clear that they set out the same meaning as each remembered it and as each had it at heart, whether more briefly or more fully. ### Citation (SBL) Augustine, Cons. 2.27 (CSEL 43:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-27). ## The Harmony of the Gospels 2.28 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-28 - Source: CSEL 43:127–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Differences in wording, order, fullness, or memory among the evangelists are not lies; what matters is the truth of the things and meanings, which they share. ### Latin text Et in hoc satis apparet, quod ad rem maxime pertinet, quoniam ueritas euangelii uerbo dei, quod supra omnem creaturam aeternum adque incommutabile permanet, per creaturam temporalibus signis et linguis hominum dispensato summum culmen auctoritatis optinuit, non nos debere arbitrari mentiri quemquam, si pluribus rem, quam audierunt uel uiderunt, reminiscentibus non eodem modo adque eisdem uerbis eadem tamen res fuerit indicata, aut siue mutetur ordo uerborum, siue alia pro aliis quae tamen idem ualeant uerba proferantur, siue aliquid uel quod recordanti non occurrerit uel quod ex aliis quae dicuntur possit intellegi minus dicatur, siue aliorum quae magis dicere statuit narrandorum gratia, ut congruus temporis modus sufficiat, aliquid sibi non totum explicandum, sed ex parte tangendum quisque suscipiat, siue ad inluminandam declarandamque sententiam nihil quidem rerum, uerborum tamen aliquid addat, cui auctoritas narrandi concessa est, siue rem bene tenens non adsequatur, quamuis id conetur, memoriter etiam uerba, quae audiuit, ad integrum enuntiare. quisquis autem dicit euangelistis certe per spiritus sancti potentiam id debuisse concedi, ut nec in genere uerborum nec in ordine nec in numero discreparent, non intellegit, quanto amplius euangelistarum excellit auctoritas, tanto magis per eos fuisse firmandam ceterorum hominum uera loquentium securitatem, ut pluribus eandem rem forte narrantibus nullo modo quisquam eorum de mendacio recte arguatur, si ab altero ita discrepauerit, ut possit etiam euangelistarum exemplo praecedente defendi. cum enim fas non sit euangelistarum aliquem mentitum fuisse uel existimare uel dicere, sic apparebit nec eum fuisse mentitum, cui recordanti tale aliquid acciderit, quale illis accidisse monstratur. et quanto magis ad mores optimos pertinet cauere mendacium, tanto magis tam eminenti auctoritate regi debebamus, ne putaremus esse mendacia, cum sic inter se uariari aliquorum narrationes inueniremus, ut inter euangelistas uariatae sunt, simul etiam, quod ad doctrinam fidelem maxime pertinet, intellegeremus non tam uerborum quam rerum quaerendam uel amplectendam esse ueritatem, quando eos qui non eadem locutione utuntur, cum rebus sententiisque non discrepant, in eadem ueritate constitisse adprobamus. ### English translation (Claude) And in this it is quite clear, which is most to the point, that since the truth of the gospel, dispensed through the creature by temporal signs and human languages by the Word of God, which remains eternal and unchangeable above every creature, has obtained the highest peak of authority, we ought not to think that anyone is lying if, when several people recall something they have heard or seen, the same thing is not reported in the same way and in the same words. This holds whether the order of the words is changed, or other words that nevertheless mean the same are used in place of others; or whether something is said less fully, either because it did not occur to the one remembering it or because it can be understood from other things that are said; or whether, for the sake of other things he has decided rather to narrate, so that a fitting measure of time may suffice, someone undertakes not to set something out in full but to touch on it in part; or whether, to illuminate and declare the meaning, the one to whom the authority of narrating has been granted adds nothing indeed of the facts but something of the words; or whether, holding the matter well, he does not succeed, though he tries, in repeating from memory in full the words he heard. Whoever says that the evangelists should surely have been granted, through the power of the Holy Spirit, not to differ in the kind, order, or number of words does not understand that the more the authority of the evangelists excels, the more it should have strengthened through them the security of other people who speak the truth. Then, when several happen to narrate the same thing, none of them could rightly be convicted of lying if he differed from another in a way that could be defended by the precedent of the evangelists. For since it is not right either to think or to say that any of the evangelists lied, it will thus appear that he too has not lied to whom, in remembering, some such thing has happened as is shown to have happened to them. And the more it belongs to the best morals to beware of lying, the more we ought to be guided by so eminent an authority, so as not to think things lies when we find people's narratives differing among themselves as the evangelists' narratives differ. At the same time, which belongs above all to faithful teaching, we would understand that it is not so much the truth of words as of things that is to be sought and embraced, since we approve those who do not use the same expressions as having stood in the same truth, when they do not differ in facts and meanings. ### Citation (SBL) Augustine, Cons. 2.28 (CSEL 43:127–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-28). ## The Harmony of the Gospels 2.29 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-29 - Source: CSEL 43:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether John said 'carry' or 'untie' the sandals, he may have said both, or each evangelist conveyed his one intention of humility; what counts is the speaker's meaning. ### Latin text Quid ergo in his quae de narrationibus euangelistarum conlata proposui putandum est esse contrarium? an quod alius dixit cuius non sum dignus calciamenta portare, alii uero corrigiam calciamenti soluere? non enim uerbis aut uerborum ordine aut aliquo genere locutionis, sed etiam re ipsa uidetur aliud esse calciamenta portare, aliud corrigiam calciamenti soluere. merito ergo quaeri potest, quid Iohannes dixerit non se dignum esse, utrum calciamenta portare an corrigiam calciamenti soluere. si enim alterum horum dixit, ille uerum uidetur narrasse qui hoc potuit narrare quod dixit, qui autem aliud, etsi non est mentitus, certe uel oblitus aliud pro alio dixisse putabitur. omnem autem falsitatem abesse ab euangelistis decet, non solum eam quae mentiendo promitur, sed etiam eam quae obliuiscendo. itaque si ad rem pertinet aliquid aliud intellegere ex eo quod dictum est calciamenta portare et aliquid aliud ex eo quod dictum est corrigiam calciamenti soluere, quid aliud accipiendum recte existimaueris nisi Iohannem utrumque dixisse, siue aliud alio tempore siue contextim? potuit enim sic dicere cuius non sum dignus corrigiam calciamenti soluere nec calciamenta portare, ut unus euangelistarum hinc aliud, alii uero aliud, omnes tamen uerum narrauerint. si autem nihil intendit Iohannes, cum de calciamentis domini diceret, nisi excellentiam eius et humilitatem suam, quodlibet horum dixerit, siue de soluenda corrigia calciamentorum siue de portandis calciamentis, eandem tamen sententiam tenuit, quisquis etiam uerbis suis per calciamentorum commemorationem eandem significationem humilitatis expressit, unde ab eadem uoluntate non aberrauit. utilis igitur modus et memoriae maxime commendandus, cum de conuenientia dicimus euangelistarum, non esse mendacium, cum quisque etiam dicens aliquid aliud quod etiam ille non dixit, de quo aliquid narrat, uoluntatem tamen eius hanc explicat, quam etiam ille qui eius uerba commemorat. ita enim salubriter discimus nihil aliud esse quaerendum quam quid uelit qui loquitur. ### English translation (Claude) What, then, in the things I have compared from the narratives of the evangelists, is to be thought contradictory? Is it that one said, “whose sandals I am not worthy to carry,” and the others, “to untie the strap of his sandal”? For here it seems to differ not in words, or the order of words, or any manner of speech, but in the thing itself: to carry sandals is one thing, to untie the strap of a sandal another. It can rightly be asked, then, which John said he was not worthy to do, to carry the sandals or to untie the strap of the sandal. For if he said one of these, the evangelist who was able to narrate what he said seems to have told the truth, while the one who gave the other, even if he did not lie, will certainly be thought to have forgotten and said one thing in place of another. But it befits the evangelists that all falsehood be absent from them, not only that which is put forth by lying but also that which comes by forgetting. So, if it matters that something different is understood from the words “to carry the sandals” and something different from “to untie the strap of the sandal,” what else would you rightly judge is to be taken but that John said both, either at different times or in succession? For he could have said, “whose sandal strap I am not worthy to untie, nor to carry his sandals,” so that one evangelist gave one part, the others the other, and all told the truth. But if John meant nothing, when he spoke of the Lord's sandals, but the Lord's excellence and his own lowliness, then whichever of these he said, whether about untying the strap of the sandals or about carrying the sandals, anyone who, even in his own words, expressed the same meaning of lowliness by mentioning the sandals kept the same sense, and so did not stray from the same intention. This, then, is a useful principle, and one most to be committed to memory when we speak of the agreement of the evangelists: it is not a lie when someone, even saying something other than what the person he is narrating about said, nevertheless sets out that person's intention, the same as does another who records his words. For in this way we learn, to our profit, that nothing else is to be sought but what the speaker means. ### Scripture references - Matt 3:11: quotation, high confidence - Mark 1:7: quotation, high confidence - Luke 3:16: quotation, high confidence - John 1:27: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.29 (CSEL 43:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-29). ## The Harmony of the Gospels 2.30 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-30 - Source: CSEL 43:130–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Matthew records the exchange between John and Jesus before the baptism; the others mention only the baptism. ### Latin text Sequitur ergo Mattheus et dicit: tunc uenit Iesus a Galilaea in Iordanen ad Iohannem, ut baptizaretur ab eo. Iohannes autem prohibebat eum dicens: ego a te debeo baptizari et tu uenis ad me? respondens autem Iesus dixit ei: sine modo, sic enim decet nos implere omnem iustitiam. tunc dimisit eum. adtestantur et ceteri uenisse Iesum ad Iohannem. baptizatum autem tres commemorant, sed tacent quod Mattheus ait dixisse domino Iohannem uel Iohanni dominum respondisse. ### English translation (Claude) Matthew then continues and says: “Then Jesus came from Galilee to the Jordan to John, to be baptized by him. But John tried to prevent him, saying, ‘I ought to be baptized by you, and you come to me?’ But Jesus answered and said to him, ‘Let it be so now, for thus it is fitting for us to fulfill all righteousness.’ Then he let him.” The others also attest that Jesus came to John. Three record that he was baptized, but they are silent about what Matthew says John said to the Lord, or the Lord answered to John. ### Scripture references - Matt 3:13: quotation, high confidence - Matt 3:14: quotation, high confidence - Matt 3:15: quotation, high confidence - Mark 1:9: allusion, high confidence - Luke 3:21: allusion, high confidence - John 1:29: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 2.30 (CSEL 43:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-30). ## The Harmony of the Gospels 2.31 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-31 - Source: CSEL 43:131–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The variations in the words of the heavenly voice at the baptism convey one sense; the reading 'today I have begotten you' in some copies of Luke, if genuine, means both were spoken. ### Latin text Deinde sequitur Mattheus: baptizatus autem confestim ascendit de aqua. et ecce aperti sunt ei caeli et uidit spiritum dei descendentem sicut columbam uenientem super se. et ecce uox de caelis dicens: hic est filius meus dilectus, in quo mihi conplacui. hoc et alii duo, Marcus et Lucas, similiter narrant; sed de uerbis uocis, quae de caelo facta est, uariant locutionem salua tamen sententia. quod enim Mattheus ait dictum hic est filius meus dilectus et alii duo dicunt tu es filius meus dilectus, ad eandem sententiam explicandam ualet, sicut superius tractatum est. uox enim caelestis unum horum dixit, sed euangelista ostendere uoluit ad id ualere quod dictum est hic est filius meus, ut illis potius qui audiebant indicaretur, quod ipse esset filius dei, adque ita dictum referre uoluit tu es filius meus, ac si illis diceretur hic est filius meus. non enim Christo indicabatur quod sciebat, sed audiebant qui aderant, propter quos etiam ipsa uox facta est. iam uero quod alius dicit in quo mihi conplacui, alius in te conplacui, alius in te conplacuit mihi, si quaeris, quid horum in illa uoce sonuerit, quod libet accipiendum, modo intellegas eos qui non eandem locutionem rettulerunt eandem rettulisse sententiam. quae diuersitas locutionum ad hoc etiam utilis est, ne uno modo dictum minus intellegatur et aliter, quam se res habet, interpretetur. quod enim dictum est in quo mihi conplacui, si uelit quis ita intellegere, ut deus in filio sibi conplacuisse uideatur, admonetur ex eo quod dictum est in te conplacui. si rursus ex hoc uno intellegat quisque in filio patrem placuisse hominibus, admonetur ex eo quod dictum est in te conplacuit mihi. ex quo satis apparet, quilibet euangelistarum caelestis uocis etiam uerba tenuerit, alios ad eandem sententiam familiarius explicandam uerba uariasse, ut intellegatur hoc dictum esse ab omnibus, tamquam diceretur (in te placitum meum constitui, hoc est (per te gerere quod mihi placet. illud uero quod nonnulli codices habent secundum Lucam hoc illa uoce sonuisse quod in psalmo scriptum est: filius meus es tu, ego hodie genui te, quamquam in antiquioribus codicibus Graecis non inueniri perhibeatur, tamen si aliquibus fide dignis exemplaribus confirmari possit, quid aliud quam utrumque intellegendum est quolibet uerborum ordine de caelo sonuisse? ### English translation (Claude) Then Matthew continues: “And when he had been baptized, he immediately came up from the water. And behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him. And behold, a voice from the heavens saying, ‘This is my beloved Son, in whom I am well pleased.’” The other two, Mark and Luke, narrate this in a similar way, but as to the words of the voice that came from heaven they vary the expression while keeping the sense. For when Matthew says it was said, “This is my beloved Son,” and the other two say, “You are my beloved Son,” it serves to set out the same sense, as was discussed above. For the heavenly voice said one of these; but the evangelist wanted to show that what was said, “This is my Son,” meant that it was indicated rather to those who heard that he was the Son of God, and so he wanted to report “You are my Son” as though it had been said to them, “This is my Son.” For Christ was not being told what he knew; rather, those present heard, for whose sake the voice itself was made. Again, as to one saying, “in whom I am well pleased,” another, “in you I am well pleased,” and another, “in you it has pleased me”: if you ask which of these sounded in that voice, take whichever you like, provided you understand that those who did not report the same expression reported the same sense. This diversity of expressions is useful also so that something said in one way may not be understood too little and interpreted otherwise than the matter stands. For if anyone wanted to understand “in whom I am well pleased” as though God seemed pleased with himself in the Son, he is reminded by “in you I am well pleased.” If, again, from this alone someone understood that the Father in the Son was pleasing to human beings, he is reminded by “in you it has pleased me.” From this it is clear enough that, whichever of the evangelists kept the very words of the heavenly voice, the others varied the words to set out the same sense in a more familiar way, so that it is understood to have been said by all as though it were said, “In you I have set my good pleasure,” that is, “through you to do what pleases me.” As for what some manuscripts of Luke have, that the voice sounded what is written in the psalm, “You are my Son; today I have begotten you,” although it is said not to be found in the older Greek manuscripts, yet if it could be confirmed by some trustworthy copies, what else is to be understood than that both sounded from heaven, in whatever order of words? ### Scripture references - Matt 3:16: quotation, high confidence - Matt 3:17: quotation, high confidence - Mark 1:10: allusion, high confidence - Mark 1:11: quotation, high confidence - Luke 3:22: quotation, high confidence - Ps 2:7: quotation, high confidence ### Translation notes - The reading of Ps 2:7 in Luke 3:22 is found in Codex Bezae and in several Old Latin manuscripts. ### Citation (SBL) Augustine, Cons. 2.31 (CSEL 43:131–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-31). ## The Harmony of the Gospels 2.32 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-32 - Source: CSEL 43:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John already knew Jesus before the baptism, but learned from the dove that Christ alone, by his own divine power, baptizes in the Holy Spirit. ### Latin text Quod autem secundum Iohannem de columba dicitur non quando factum est narratur, sed uerba Iohannis baptistae referuntur commemorantis, quid uiderit. in quo quaeritur, quemadmodum dictum sit: et ego non noueram eum, sed qui misit me baptizare in aqua, ille mihi dixit: super quem uideris spiritum descendentem et manentem super eum, hic est qui baptizat in spiritu sancto. si enim tunc eum cognouit, cum columbam uidit descendentem super eum, quaerendum est, quomodo dixerit uenienti, ut baptizaretur: ego magis abs te debeo baptizari; hoc enim ei dixit, antequam columba descenderet. ex quo apparet, quamuis eum iam nosset — nam etiam in utero matris exultauit, cum ad Elisabeth Maria uenisset —, aliquid tamen in eo, quod nondum nouerat, columbae descensione didicisse, quod ipse scilicet baptizaret in spiritu sancto propria quadam et diuina potestate, ut nullus homo, qui accepisset a deo baptismum, etiamsi aliquem baptizaret, posset dicere suum esse quod traderet uel a se dari spiritum sanctum. ### English translation (Claude) What is said about the dove according to John does not narrate when it happened; rather, the words of John the Baptist are reported, recalling what he saw. Here it is asked how it was said, “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 on him, this is he who baptizes in the Holy Spirit.’” For if he came to know him then, when he saw the dove descending on him, it must be asked how he said to him as he came to be baptized, “I ought rather to be baptized by you”; for he said this to him before the dove descended. From this it appears that, although he already knew him (for he even leaped in his mother's womb when Mary came to Elizabeth), he nevertheless learned by the descent of the dove something in him that he did not yet know: namely, that he himself would baptize in the Holy Spirit by a certain power of his own, a divine power, so that no human being who had received baptism from God, even if he baptized someone, could say that what he handed on was his own, or that the Holy Spirit was given by him. ### Scripture references - John 1:32: allusion, high confidence - John 1:33: quotation, high confidence - Matt 3:14: quotation, high confidence - Luke 1:41: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.32 (CSEL 43:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-32). ## The Harmony of the Gospels 2.33 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-33 - Source: CSEL 43:133–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Luke narrate the temptation in different orders, Mark only briefly; the order is uncertain but does not matter. ### Latin text Sequitur Mattheus et dicit: tunc Iesus ductus est in desertum ab spiritu, ut temtaretur a diabolo. et cum ieiunasset quadraginta diebus et quadraginta noctibus, postea esuriuit. et accedens temtator dixit ei: si filius dei es, dic, ut lapides isti panes fiant. qui respondens dixit: scriptum est: non in pane solo uiuit homo, sed in omni uerbo, quod procedit de ore dei, et cetera usque ad id quod dictum est: tunc relinquit eum diabolus et ecce angeli accesserunt et ministrabant ei. totum hoc similiter Lucas narrat, etsi non eodem ordine. unde incertum est, quid prius factum sit, utrum regna terrae prius demonstrata sint ei et postea in pinnam templi leuatus sit, an hoc prius et illud postea. nihil tamen ad rem, dum omnia facta fuisse manifestum sit; et quod aliis uerbis easdem sententias Lucas explicat, non semper commendandum est, quam nihil depereat ueritati? Marcus autem adtestatur quidem eum in deserto a diabolo esse temtatum quadraginta diebus et noctibus; sed tacet, quid ei dictum sit quidue responderit. item quod Lucas praetermisit, iste non tacuit, quod angeli ministrabant illi. Iohannes uero totum istum locum praetermisit. ### English translation (Claude) Matthew continues and says: “Then Jesus was led into the desert by the Spirit to be tempted by the devil. And when he had fasted forty days and forty nights, afterward he was hungry. And the tempter came and said to him, ‘If you are the Son of God, say that these stones become bread.’ He answered and said, ‘It is written: Man does not live by bread alone, but by every word that comes from the mouth of God,’” and so on, up to where it is said, “Then the devil left him, and behold, angels came and ministered to him.” Luke narrates all this in a similar way, though not in the same order. So it is uncertain which happened first, whether the kingdoms of the earth were shown to him first and afterward he was lifted onto the pinnacle of the temple, or this first and that afterward. But it makes no difference, so long as it is clear that all of it happened. And that Luke sets out the same meanings in other words need not always be pointed out, since nothing is lost to the truth. Mark, however, attests that he was tempted by the devil in the desert forty days and nights, but is silent about what was said to him and what he answered. Again, what Luke passed over Mark did not pass over, that angels ministered to him. John passed over this whole passage. ### Scripture references - Matt 4:1: quotation, high confidence - Matt 4:2: quotation, high confidence - Matt 4:3: quotation, high confidence - Matt 4:4: quotation, high confidence - Deut 8:3: quotation, high confidence - Matt 4:11: quotation, high confidence - Luke 4:1: allusion, high confidence - Luke 4:5: allusion, high confidence - Luke 4:9: allusion, high confidence - Mark 1:13: allusion, high confidence ### Translation notes - The clause “non semper commendandum est, quam nihil depereat ueritati” is awkward in the digital text and is translated by sense. ### Citation (SBL) Augustine, Cons. 2.33 (CSEL 43:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-33). ## The Harmony of the Gospels 2.34 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-34 - Source: CSEL 43:134–135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's account of the first disciples and the wedding at Cana comes in the days before the return to Galilee that the others report; Peter received his name then, not at Caesarea Philippi. ### Latin text Sequitur narrans Mattheus: cum autem audisset quod Iohannes traditus esset, secessit in Galilaeam. hoc et Marcus dicit, hoc et Lucas; sed Lucas de Iohanne tradito nihil hoc loco dicit. Iohannes autem euangelista, priusquam iret Iesus in Galilaeam, dicit Petrum et Andream mansisse cum illo uno die et tunc Petro nomen inpositum, cum antea Simon uocaretur. sequenti item die iam uolentem exire in Galilaeam inuenisse Philippum et ei dixisse, ut sequeretur eum. inde uentum est, ut etiam de Nathanahele narraret. die autem tertio in Galilaea constitutum fecisse illud in Cana de aquae in uinum conuersione miraculum. quae omnia ceteri euangelistae praetermiserunt id contexentes narrationibus suis, quod Iesus reuersus sit in Galilaeam. unde intellegitur fuisse interpositos aliquot dies, quibus illa de discipulis gesta sunt, quae interponuntur a Iohanne. non est autem contrarium ei loco, ubi Mattheus narrat dominum dixisse Petro: tu es Petrus et super hanc petram aedificabo ecclesiam meam. neque enim hoc nomen tunc accepisse intellegendus est, sed tunc potius, quando ei Iohannes dictum esse commemorat: tu uocaberis Cephas, quod interpretatur Petrus, ut eum hoc nomine appellaret postea dominus dicens tu es Petrus. non enim ait tu uocaberis Petrus, sed tu es Petrus, quod ei iam dictum erat antea tu uocaberis. ### English translation (Claude) Matthew continues his narrative: “But when he had heard that John had been handed over, he withdrew into Galilee.” Mark says this too, and Luke too, though Luke says nothing in this place about John's being handed over. John the evangelist, however, says that before Jesus went into Galilee, Peter and Andrew stayed with him for one day, and that then the name Peter was given to Peter, who had previously been called Simon; that on the next day, when he already wished to go out into Galilee, he found Philip and told him to follow him. From there he goes on to narrate about Nathanael too; and that on the third day, being in Galilee, he did that miracle at Cana of turning water into wine. All these things the other evangelists passed over, joining to their narratives that Jesus returned into Galilee. Hence it is understood that some days were interposed, in which those things concerning the disciples took place that John inserts. Nor is it contrary to the place where Matthew narrates that the Lord said to Peter, “You are Peter, and on this rock I will build my church.” For he is not to be understood to have received this name then, but rather when John records it was said to him, “You shall be called Cephas, which is interpreted Peter,” so that the Lord afterward called him by this name, saying, “You are Peter.” For he did not say, “You shall be called Peter,” but, “You are Peter,” because it had already been said to him before, “You shall be called.” ### Scripture references - Matt 4:12: quotation, high confidence - Mark 1:14: allusion, high confidence - Luke 4:14: allusion, high confidence - John 1:40: allusion, high confidence - John 1:42: quotation, high confidence - John 1:43: allusion, high confidence - John 1:45: allusion, high confidence - John 2:1: allusion, high confidence - John 2:9: allusion, high confidence - Matt 16:18: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.34 (CSEL 43:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-34). ## The Harmony of the Gospels 2.35 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-35 - Source: CSEL 43:135–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark inserts the teaching in the synagogue, the unclean spirit, and Peter's mother-in-law where Matthew goes straight to the Sermon on the Mount. ### Latin text Deinde contexit narrationem Mattheus et dicit: et relicta ciuitate Nazareth uenit et habitauit in Capharnaum maritimam in finibus Zabulon et Neptalin, et cetera, quo usque sermo terminetur, quem habuit in monte. in quo contextu narrationis adtestatur ei Marcus de discipulorum uocatione Petri et Andreae et paulo post Iacobi et Iohannis. sed cum Mattheus continuo coniungeret narrationem prolixi illius sermonis, quem in monte habuit, posteaquam multos curauit et eum multae turbae secutae sunt, Marcus interposuit alia, quia docebat eos in synagoga et stupebant super doctrinam eius. tunc ipse dixit quod et Mattheus post illum prolixum sermonem, quia erat docens eos quasi potestatem habens et non sicut scribae. narrauit etiam de homine, a quo expulsus est spiritus inmundus, deinde de socru Petri — in his autem Lucas ei consentit —, Mattheus uero de isto demonio nihil narrauit; de socru autem Petri non tacuit, sed postea. ### English translation (Claude) Then Matthew continues the narrative and says: “And leaving the city of Nazareth, he came and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali,” and so on, until the sermon he gave on the mountain is finished. In this part of the narrative Mark agrees with him about the calling of the disciples Peter and Andrew, and a little later James and John. But whereas Matthew at once attached the narrative of that long sermon which he gave on the mountain, after he had cured many and great crowds had followed him, Mark inserted other things: that he taught them in the synagogue and they were amazed at his teaching. Then he said what Matthew too says after that long sermon, that he was teaching them as one having authority and not as the scribes. He narrated also about the man from whom an unclean spirit was cast out, then about Peter's mother-in-law (and in these things Luke agrees with him); but Matthew narrated nothing about this demon, and did not pass over Peter's mother-in-law but told of her later. ### Scripture references - Matt 4:13: quotation, high confidence - Mark 1:16: allusion, high confidence - Mark 1:19: allusion, high confidence - Matt 4:24: allusion, high confidence - Matt 4:25: allusion, high confidence - Mark 1:21: allusion, high confidence - Mark 1:22: allusion, high confidence - Matt 7:29: allusion, high confidence - Mark 1:23: allusion, high confidence - Mark 1:30: allusion, high confidence - Luke 4:33: allusion, high confidence - Luke 4:38: allusion, high confidence - Matt 8:14: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.35 (CSEL 43:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-35). ## The Harmony of the Gospels 2.36 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-36 - Source: CSEL 43:136–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's summary of Jesus' tour of Galilee leaves room for the events Mark narrates, some of which Matthew tells later. ### Latin text In hoc autem loco, quem nunc consideramus, idem Mattheus post uocationem discipulorum, quibus piscantibus iussit, ut eum sequerentur, narrat eum circumisse Galilaeam docentem in synagogis et praedicantem euangelium et sanantem omnem languorem et collectis ad illum turbis ascendisse in montem et usum fuisse illo sermone prolixo. dat ergo locum intellegendi tunc facta esse quae Marcus post electionem eorundem discipulorum narrat, cum circumiret Galilaeam et doceret in synagogis eorum, tunc etiam de socru Petri, sed eum postea commemorasse quod praetermiserat, quamuis non omnia praetermissa in narrationem reuocauerit. ### English translation (Claude) In this place, then, which we are now considering, the same Matthew, after the calling of the disciples, whom he commanded to follow him while they were fishing, narrates that he went around Galilee teaching in the synagogues and preaching the gospel and healing every sickness, and that when the crowds had gathered to him he went up the mountain and gave that long sermon. He thus gives room to understand that the things Mark narrates after the choosing of the same disciples happened then, while he was going around Galilee and teaching in their synagogues, and then too the healing of Peter's mother-in-law; but that he recorded later what he had passed over, although he did not bring back into the narrative everything he had passed over. ### Scripture references - Matt 4:18: allusion, high confidence - Matt 4:23: allusion, high confidence - Matt 5:1: allusion, high confidence - Mark 1:21: allusion, high confidence - Mark 1:39: allusion, high confidence - Matt 8:14: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.36 (CSEL 43:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-36). ## The Harmony of the Gospels 2.37 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-37 - Source: CSEL 43:137–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples first met Jesus by the Jordan, as John says, and returned home; they were called to follow him later from their fishing, as the other three relate. ### Latin text Sane potest mouere, quomodo Iohannes dicat non in Galilaea, sed iuxta Iordanen primo Andream secutum fuisse dominum cum alio, cuius nomen tacetur, deinde Petrum ab illo nomen accepisse, tertio Philippum uocatum, ut eum sequeretur. ceteri autem tres euangelistae de piscatione uocatos eos dicunt satis inter se conuenienter, maxime Mattheus et Marcus. nam Lucas Andream non nominat, qui tamen intellegitur in ea naui fuisse secundum Matthei et Marci narrationem, qui breuiter hoc perstringunt, quemadmodum gestum sit, quod Lucas apertius explicauit commemorans ibi etiam miraculum super captura piscium et quod ex ipsa naui dominus prius fuerit locutus ad turbas. hoc etiam uidetur distare quod tantum Petro a domino dictum commemorat ex hoc iam homines eris capiens, quod illi ambobus fratribus dictum esse narrarunt. sed potuit utique prius hoc Petro dici, cum de capta ingenti multitudine piscium miraretur, quod Lucas insinuauit, et ambobus postea, quod illi duo commemorauerunt. illud ergo quod de Iohanne diximus diligenter considerandum est; non enim parua repugnantia putari potest, cum et locorum plurimum intersit et temporis et ipsius uocationis. nam si iuxta Iordanen, antequam Iesus isset in Galilaeam, ad testimonium Iohannis baptistae secuti sunt eum duo, quorum erat unus Andreas, qui fratrem suum Simonem continuo adduxit ad Iesum, quando et nomen ut Petrus uocaretur accepit, quomodo ab aliis euangelistis dicitur, quod eos in Galilaea piscantes inuenerit adque ad discipulatum uocauerit, nisi quia intellegendum est non sic eos uidisse tunc dominum iuxta Iordanen, ut ei iam inseparabiliter cohaererent, sed tantum cognouisse quis esset eumque miratos ad propria remeasse? ### English translation (Claude) It can certainly trouble someone how John says that it was not in Galilee but beside the Jordan that Andrew first followed the Lord with another whose name is not given, then Peter received his name from him, and third Philip was called to follow him; whereas the other three evangelists say they were called from fishing, agreeing quite well among themselves, especially Matthew and Mark. For Luke does not name Andrew, who is nevertheless understood to have been in that boat according to the narrative of Matthew and Mark, who touch briefly on how it happened, which Luke set out more plainly, recording there also the miracle of the catch of fish and that the Lord first spoke to the crowds from the boat. This too seems to differ, that he records it was said by the Lord to Peter alone, “From now on you will be catching men,” which the others narrated was said to both brothers. But this could certainly have been said first to Peter, when he marveled at the huge multitude of fish caught, which Luke indicated, and afterward to both, which those two recorded. What we said about John, then, must be considered carefully; for it can be thought no small contradiction, since there is a great difference of place and time and of the calling itself. For if beside the Jordan, before Jesus had gone into Galilee, at the testimony of John the Baptist two followed him, one of whom was Andrew, who at once brought his brother Simon to Jesus, when he also received the name by which he would be called Peter, how is it said by the other evangelists that he found them fishing in Galilee and called them to discipleship? Unless it is to be understood that they did not then see the Lord beside the Jordan in such a way as to cleave to him inseparably from then on, but only came to know who he was and, having marveled at him, returned to their own affairs. ### Scripture references - John 1:35: allusion, high confidence - John 1:40: allusion, high confidence - John 1:42: allusion, high confidence - John 1:43: allusion, high confidence - Matt 4:18: allusion, high confidence - Mark 1:16: allusion, high confidence - Luke 5:3: allusion, high confidence - Luke 5:6: allusion, high confidence - Luke 5:10: quotation, high confidence - Matt 4:19: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.37 (CSEL 43:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-37). ## The Harmony of the Gospels 2.38 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-38 - Source: CSEL 43:138–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John calls them disciples at Cana by anticipation, as we say the apostle Paul was born in Tarsus. ### Latin text Nam et in Cana Galilaeae cum fecisset de aqua uinum, dicit idem Iohannes, quod crediderint in eum discipuli eius. quod ita narrat: et die tertio nuptiae factae sunt in Cana Galilaeae et erat mater Iesu ibi. uocatus est autem et Iesus et discipuli eius ad nuptias. qui utique si tunc in eum crediderunt, sicut paulo post dicit, nondum erant discipuli, cum ad nuptias uocati sunt. sed illo more locutionis hoc dictum est, quo loquimur, cum dicimus apostolum Paulum in Tarso Ciliciae natum, neque enim tunc iam erat apostolus. ita discipulos Christi inuitatos ad nuptias cum audimus, non iam discipulos, sed qui futuri erant discipuli intellegere debemus. iam enim utique discipuli Christi erant, quando ista narrata adque conscripta sunt, et ideo sic de illis locutus est temporum praeteritorum narrator. ### English translation (Claude) For in Cana of Galilee too, when he had made wine from water, the same John says that his disciples believed in him. He narrates it thus: “And on the third day there was a wedding at Cana of Galilee, and the mother of Jesus was there. And Jesus too and his disciples were invited to the wedding.” If they believed in him then, as he says a little later, they were certainly not yet disciples when they were invited to the wedding. But this was said in the manner of speaking that we use when we say that the apostle Paul was born in Tarsus of Cilicia; for he was not yet an apostle then. So when we hear that Christ's disciples were invited to the wedding, we ought to understand not those already disciples but those who were to be disciples. For they were certainly already Christ's disciples when these things were narrated and written down, and so the narrator of past times spoke of them in this way. ### Scripture references - John 2:1: quotation, high confidence - John 2:2: quotation, high confidence - John 2:11: allusion, high confidence - Acts 22:3: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.38 (CSEL 43:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-38). ## The Harmony of the Gospels 2.39 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-39 - Source: CSEL 43:139–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is uncertain whether the disciples who went with Jesus to Capernaum in John were Peter, Andrew, James, and John, since the evangelists do not record the order of the apostles' calling. ### Latin text Quod autem dicit idem Iohannes: post hoc descendit Capharnaum ipse et mater eius et fratres eius et discipuli eius et ibi manserunt non multis diebus, incertum est, utrum iam illi adhaeserant etiam Petrus et Andreas et filii Zebedaei. Mattheus enim primo narrat, quod uenerit et habitauerit in Capharnaum, et postea, quod eos de nauibus piscantes uocauerit, iste autem, quod cum illo Capharnaum uenerint discipuli eius. an forte Mattheus quod praetermiserat recapitulauit, quia non ait ipse (post hoc ambulans iuxta mare Galilaeae uidit duos fratres, sed sine ulla consequentis temporis differentia: ambulans autem, inquit, iuxta mare Galilaeae uidit duos fratres, et cetera? proinde fieri potest, ut postea narrauerit non quod postea factum erat, sed quod prius praetermiserat, ut cum illo intellegantur uenisse Capharnaum, quo Iohannes dicit et ipsum et matrem et discipulos eius uenisse. an potius alii discipuli fuerunt, sicut eum iam Philippus sequebatur, quem sic uocauerat, ut diceret ei: sequere me? quo enim ordine uocati sint omnes duodecim apostoli, in euangelistarum narrationibus non apparet, quando quidem non tantum ordo uocationis, sed nec ipsa uocatio commemorata est omnium, sed tantum Philippi et Petri et Andreae et filiorum Zebedaei et Matthei publicani, qui etiam Leui uocabatur. singillatim tamen ab eo nomen et primus et solus Petrus accepit. nam filios Zebedaei non singillatim, sed simul ambos appellauit filios tonitrui. ### English translation (Claude) As for what the same John says, “After this he went down to Capernaum, he and his mother and his brothers and his disciples, and they stayed there not many days,” it is uncertain whether Peter and Andrew and the sons of Zebedee had already attached themselves to him. For Matthew first narrates that he came and lived in Capernaum, and afterward that he called them from their boats as they were fishing; but John, that his disciples came with him to Capernaum. Or perhaps Matthew went back to something he had passed over, since he does not say, “After this, walking beside the sea of Galilee, he saw two brothers,” but without any distinction of subsequent time: “And walking beside the sea of Galilee,” he says, “he saw two brothers,” and so on? So it may be that he narrated afterward, not what had happened afterward, but what he had passed over before, so that they are understood to have come with him to Capernaum, where John says that he and his mother and disciples came. Or were they rather other disciples, as Philip was already following him, whom he had called by saying to him, “Follow me”? For in what order all twelve apostles were called does not appear in the narratives of the evangelists, since not only the order of calling but not even the calling itself of all of them is recorded, but only that of Philip, Peter, Andrew, the sons of Zebedee, and Matthew the tax collector, who was also called Levi. Yet Peter was both the first and the only one to receive a name from him individually; for the sons of Zebedee he named not individually but both together, “sons of thunder.” ### Scripture references - John 2:12: quotation, high confidence - Matt 4:13: allusion, high confidence - Matt 4:18: quotation, high confidence - John 1:43: quotation, high confidence - Matt 9:9: allusion, high confidence - Luke 5:27: allusion, high confidence - John 1:42: allusion, high confidence - Mark 3:17: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.39 (CSEL 43:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-39). ## The Harmony of the Gospels 2.40 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-40 - Source: CSEL 43:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls all who learned from Christ his disciples, of whom he chose twelve as apostles. ### Latin text Sane animaduertendum est, quod scriptura euangelica et apostolica non solos illos duodecim appellat discipulos eius, sed omnes qui in eum credentes magisterio eius ad regnum caelorum erudiebantur. ex quorum multitudine elegit duodecim, quos et apostolos nominauit, sicut Lucas commemorat. ipse quippe paulo post ait: et descendens cum illis stetit in loco campestri et turba discipulorum eius et multitudo copiosa plebis. non utique diceret turbam discipulorum homines duodecim. aliis quoque scripturarum locis hoc euidenter apparet discipulos eius omnes appellatos qui ab eo discerent quod ad aeternam uitam pertineret. ### English translation (Claude) It should certainly be noted that the gospel and apostolic Scripture calls his disciples not only those twelve but all who, believing in him, were instructed by his teaching for the kingdom of heaven. From their multitude he chose twelve, whom he also named apostles, as Luke records. For a little later he says, “And coming down with them he stood on a level place, and a crowd of his disciples and a great multitude of the people.” He would certainly not call twelve men a crowd of disciples. In other places of the Scriptures too it plainly appears that all were called his disciples who learned from him what pertained to eternal life. ### Scripture references - Luke 6:13: allusion, high confidence - Luke 6:17: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.40 (CSEL 43:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-40). ## The Harmony of the Gospels 2.41 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-41 - Source: CSEL 43:140–141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's miraculous catch came first, with only a prophecy to Peter; the call of the two pairs of brothers in Matthew and Mark came later, when they returned to fishing. ### Latin text Quaeri autem potest, quomodo binos uocauerit de nauiculis piscatores, primo Petrum et Andream, deinde progressus paululum alios duos filios Zebedaei, sicut narrat Mattheus et Marcus, cum Lucas dicat ambas eorum nauiculas impletas magna illa captura piscium sociosque Petri commemoret Iacobum et Iohannem filios Zebedaei uocatos ad adiuuandum, cum retia extrahere plena non possent, simulque miratos tantam multitudinem piscium, quae capta erat, et cum Petro tantum dixisset: noli timere, ex hoc iam homines eris capiens, simul eum tamen subductis ad terram nauibus secutos fuisse. unde intellegendum est hoc primo esse factum quod Lucas insinuat, nec tunc eos a domino uocatos, sed tantum Petro fuisse praedictum, quod homines esset capturus. quod non ita dictum est, quasi iam pisces numquam esset capturus; nam et post resurrectionem domini legimus eos esse piscatos. dictum est ergo, quod deinceps capturus esset homines; non dictum est, quod iam non esset capturus pisces. unde datur locus intellegere eos ad capturam piscium ex more remeasse, ut postea fieret quod Mattheus et Marcus narrant, quando eos binos uocauit et ipse iussit, ut eum sequerentur, primo duobus Petro et Andreae, deinde aliis duobus filiis Zebedaei. tunc enim non subductis ad terram nauibus tamquam cura redeundi, sed ita eum secuti sunt, tamquam uocantem ac iubentem, ut sequerentur. ### English translation (Claude) It can be asked, however, how he called fishermen from their boats two by two, first Peter and Andrew, then, going on a little, the other two, the sons of Zebedee, as Matthew and Mark narrate, when Luke says that both their boats were filled by that great catch of fish, and records that Peter's partners, James and John, the sons of Zebedee, were called to help when they could not draw in the full nets, and that they were amazed together at the great multitude of fish that had been caught; and that, although he had said only to Peter, “Do not fear; from now on you will be catching men,” they nevertheless all followed him together after drawing their boats to land. Hence it must be understood that what Luke indicates happened first, and that they were not then called by the Lord, but it was only foretold to Peter that he would catch men. This was not said as though he would never again catch fish; for we read that even after the Lord's resurrection they went fishing. It was said, then, that from then on he would catch men; it was not said that he would no longer catch fish. Hence there is room to understand that they returned to catching fish as was their custom, so that what Matthew and Mark narrate happened afterward, when he called them two by two and himself commanded them to follow him, first two, Peter and Andrew, then two others, the sons of Zebedee. For then they followed him, not after drawing their boats to land as if with the thought of returning, but as one who called and commanded them to follow. ### Scripture references - Matt 4:18: allusion, high confidence - Matt 4:21: allusion, high confidence - Mark 1:16: allusion, high confidence - Mark 1:19: allusion, high confidence - Luke 5:6: allusion, high confidence - Luke 5:7: allusion, high confidence - Luke 5:10: quotation, high confidence - Luke 5:11: allusion, high confidence - John 21:3: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.41 (CSEL 43:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-41). ## The Harmony of the Gospels 2.42 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-42 - Source: CSEL 43:141–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first three Gospels pass over Jesus' first visit to Galilee, which John records, and narrate his later return after the Baptist's arrest. ### Latin text Illud etiam requirendum est, quomodo Iohannes euangelista, antequam Iohannes baptista missus esset in carcerem, dicit Iesum isse in Galilaeam - posteaquam enim commemorauit, quod in Cana Galilaeae fecit de aqua uinum et descendit Capharnaum cum matre et discipulis et ibi manserunt non multis diebus, dicit eum deinde ascendisse Hierosolymam propter pascha, post haec uenisse in Iudaeam terram et discipulos eius et illic demoratum cum eis et baptizantem, ubi secutus ait: erat autem et Iohannes baptizans in Aeno iuxta Salim, quia aquae multae erant illic, et adueniebant et baptizabantur: nondum enim missus erat in carcerem Iohannes—, Mattheus autem dicat: cum autem audisset quod Iohannes traditus esset, secessit in Galilaeam. similiter et Marcus: posteaquam autem traditus est, inquit, Iohannes, uenit Iesus in Galilaeam. Lucas etiam nihil quidem dicit de tradito Iohanne, sed tamen et ipse post baptismum et temtationem Christi dicit eum isse in Galilaeam, sicut illi duo. nam ita contexit narrationem suam: et consummata omni temtatione diabolus recessit ab illo usque ad tempus. et egressus est Iesus in uirtute spiritus in Galilaeam et fama exiit per uniuersam regionem de illo. unde intellegitur hos tres euangelistas non Iohanni euangelistae contraria narrasse, sed praetermisisse primum domini aduentum in Galilaeam, posteaquam baptizatus est, quando illic aquam conuertit in uinum — tunc enim nondum erat traditus Iohannes —, eum uero aduentum eius in Galilaeam conexuisse narrationibus suis, qui post Iohannem traditum factus est. de quo eius reditu in Galilaeam etiam ipse Iohannes euangelista sic loquitur: ut ergo cognouit Iesus, quia audierunt Pharisaei, quia Iesus plures discipulos facit et baptizat quam Iohannes, quamquam Iesus non baptizaret, sed discipuli eius, reliquit Iudaeam et abiit iterum in Galilaeam. tunc ergo intellegimus iam fuisse traditum Iohannem, Iudaeos uero audisse, quod plures discipulos faceret et baptizaret, quam fecerat et baptizauerat Iohannes. ### English translation (Claude) This too must be examined: how John the evangelist says that Jesus went into Galilee before John the Baptist was put in prison (for after recording that at Cana of Galilee he made wine from water and went down to Capernaum with his mother and disciples and they stayed there not many days, he says that he then went up to Jerusalem for the Passover, after this came into the land of Judea with his disciples and stayed there with them and baptized; and there he goes on to say, “And John too was baptizing at Aenon near Salim, because there was much water there, and people were coming and being baptized; for John had not yet been put in prison”), while Matthew says, “But when he had heard that John had been handed over, he withdrew into Galilee.” Similarly Mark: “But after John was handed over,” he says, “Jesus came into Galilee.” Luke too says nothing indeed about John's being handed over, yet he too, after Christ's baptism and temptation, says that he went into Galilee, as the other two do. For he continues his narrative thus: “And when every temptation was finished, the devil departed from him until a time. And Jesus went out in the power of the Spirit into Galilee, and a report about him went out through the whole region.” Hence it is understood that these three evangelists did not narrate things contrary to John the evangelist, but passed over the Lord's first coming into Galilee after he was baptized, when he turned water into wine there (for then John had not yet been handed over), and joined to their narratives that coming of his into Galilee which took place after John was handed over. About this return of his to Galilee John the evangelist himself also speaks thus: “When, then, Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but his disciples), he left Judea and went away again into Galilee.” We understand, then, that John had already been handed over at that time, and that the Jews had heard that he was making and baptizing more disciples than John had made and baptized. ### Scripture references - John 2:11: allusion, high confidence - John 2:12: allusion, high confidence - John 2:13: allusion, high confidence - John 3:22: allusion, high confidence - John 3:23: quotation, high confidence - John 3:24: quotation, high confidence - Matt 4:12: quotation, high confidence - Mark 1:14: quotation, high confidence - Luke 4:13: quotation, high confidence - Luke 4:14: quotation, high confidence - John 4:1: quotation, high confidence - John 4:2: quotation, high confidence - John 4:3: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.42 (CSEL 43:141–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-25/#p-2-42). ## The Harmony of the Gospels 2.43 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-43 - Source: CSEL 43:143–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark omits the Sermon on the Mount but leaves room for it in his summary of preaching in Galilee, after which both he and Matthew place the cleansing of the leper. ### Latin text Iam nunc de illo sermone prolixo, quem secundum Mattheum in monte habuit dominus, uideamus, utrum ei ceteri euangelistae nihil aduersari uideantur. Marcus quippe non eum commemorauit omnino nec aliquid eius simile dixit nisi quasdam sententias non contextim, sed sparsim, quas dominus locis aliis repetiuit. reliquit tamen locum in textu narrationis suae, ubi intellegamus hunc dictum esse sermonem, sed ab eo praetermissum: et erat, inquit, praedicans in synagogis eorum et omni Galilaea et demonia eiciens. in hac praedicatione, quam dicit eum habuisse in omni Galilaea, intellegitur etiam sermo iste habitus in monte, cuius commemorationem facit Mattheus. namque idem Marcus ita sequitur: et uenit ad eum leprosus deprecans eum et genu flexo dixit: si uis, potes me mundare, et cetera. de hoc leproso mundato talia conectit, ut ipse intellegatur, quem Mattheus commemorat tunc esse mundatum, quando post illum sermonem dominus de monte descendit. sic enim ait Mattheus: cum autem descendisset de monte, secutae sunt eum turbae multae. et ecce leprosus ueniens adorabat eum dicens: domine, si uis, potes me mundare, et cetera. ### English translation (Claude) Now let us look at that long sermon which, according to Matthew, the Lord gave on the mountain, to see whether the other evangelists seem in no way to conflict with it. Mark did not record it at all, nor did he say anything like it except some sayings, not in sequence but scattered, which the Lord repeated in other places. Yet he left a place in the course of his narrative where we may understand that this sermon was given but passed over by him: “And he was preaching,” he says, “in their synagogues and in all Galilee, and casting out demons.” In this preaching, which he says he carried on in all Galilee, is understood also that sermon given on the mountain which Matthew records. For the same Mark continues thus: “And a leper came to him, begging him, and kneeling down he said, ‘If you will, you can make me clean,’” and so on. He connects such things about this cleansed leper that he is understood to be the one whom Matthew records was cleansed when the Lord came down from the mountain after that sermon. For Matthew says thus: “When he had come down from the mountain, great crowds followed him. And behold, a leper came and worshiped him, saying, ‘Lord, if you will, you can make me clean,’” and so on. ### Scripture references - Mark 1:39: quotation, high confidence - Mark 1:40: quotation, high confidence - Matt 8:1: quotation, high confidence - Matt 8:2: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.43 (CSEL 43:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-43). ## The Harmony of the Gospels 2.44 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-44 - Source: CSEL 43:144–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's long sermon begins and ends like Matthew's Sermon on the Mount, so it might be the same discourse with some sayings omitted or added. ### Latin text Huius leprosi etiam Lucas meminit non sane hoc ordine, sed ut solent praetermissa recordari uel posterius facta praeoccupari, sicut diuinitus suggerebantur quae ante cognita postea recordando conscriberent. uerum tamen idem Lucas sermonem etiam ipse domini prolixum narrauit, ubi etiam sic exorsus est, ut in isto Mattheus. hic enim dixit beati pauperes spiritu, quoniam ipsorum est regnum caelorum, et ille beati pauperes, quia uestrum est regnum dei. deinde multa quae sequuntur etiam in Lucae narratione similia sunt. et ad extremum sermonis ipsa conclusio prorsus eadem repperitur, de homine prudente, qui aedificat super petram, et de stulto, qui aedificat super harenam, nisi quod ibi flumen tantum dicit inlisum domui, non etiam pluuiam et uentos, sicut Mattheus. posset ergo facillime credi eundem etiam ipse domini interposuisse sermonem, aliquas autem praetermisisse sententias, quas Mattheus posuit, item alias posuisse, quas iste non dixit, quasdam etiam non isdem uerbis, custodita tamen ueritatis integritate similiter explicasse. ### English translation (Claude) Luke too mentions this leper, though certainly not in this order, but as things passed over are usually recalled, or things done later are anticipated, as the things they had known before and would later write down from memory were divinely suggested to them. Yet the same Luke also narrated a long sermon of the Lord, and he too began it in the same way as Matthew does here. For Matthew said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” and Luke, “Blessed are the poor, for yours is the kingdom of God.” Then many of the things that follow are similar in Luke's narrative too. And at the end of the sermon the very conclusion is found to be exactly the same, about the wise man who builds on the rock and the foolish man who builds on the sand, except that Luke says only that the river dashed against the house, not also the rain and the winds, as Matthew does. It could very easily be believed, then, that Luke too inserted the same sermon of the Lord, but passed over some sayings that Matthew included, likewise included others that Matthew did not give, and set out some, though not in the same words, in a similar way, with the integrity of the truth preserved. ### Scripture references - Luke 5:12: allusion, high confidence - Matt 5:3: quotation, high confidence - Luke 6:20: quotation, high confidence - Matt 7:24: allusion, high confidence - Matt 7:25: allusion, high confidence - Matt 7:26: allusion, high confidence - Luke 6:48: allusion, high confidence - Luke 6:49: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.44 (CSEL 43:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-44). ## The Harmony of the Gospels 2.45 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-45 - Source: CSEL 43:145–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's sermon was given sitting on the mountain, Luke's standing on a level place; Christ may have given one on the mountain to the disciples and a similar one below to the crowds. ### Latin text Posset hoc, ut dixi, facillime credi, nisi moueret, quod Mattheus in monte dicit hunc habitum esse sermonem a domino sedente, Lucas autem in loco campestri a domino stante. haec itaque diuersitas facit uideri alium fuisse illum, alium istum. quid enim prohiberet Christum alibi quaedam repetere quae antea iam dixerat aut iterum quaedam facere quae ante iam fecerat? non sane istos duos sermones, quorum unum Mattheus, alterum Lucas inseruit, longa temporis distantia separari hinc probabiliter creditur, quod et ante et postea quaedam similia uel eadem ambo narrarunt, ut non absurde sentiatur eorum narrationes haec interponentium in eisdem locis et diebus esse uersatas. nam Mattheus hoc ita dicit: et secutae sunt eum turbae multae a Galilaea et Decapoli et Hierosolymis et Iudaea et de trans Iordanen. uidens autem turbas ascendit in montem, et cum sedisset, accesserunt ad eum discipuli eius. et aperiens os suum docebat eos dicens: beati pauperes spiritu, quoniam ipsorum est regnum caelorum, et cetera. hic potest uideri multas turbas uitare uoluisse et ob hoc ascendisse in montem tamquam secedendo a turbis, ut solis suis discipulis loqueretur. cui rei uidetur adtestari etiam Lucas ita narrans: factum est autem in illis diebus, exiit in montem orare et erat pernoctans in oratione dei. et cum dies factus esset, uocauit discipulos suos et elegit duodecim ex ipsis, quos et apostolos nominauit, Simonem, quem cognominauit Petrum, et Andream fratrem eius, Iacobum et Iohannem, Philippum et Bartholomeum, Mattheum Mattheum, Iacobum Alphei et Simonem, qui uocatur Zelotes, Iudam Iacobi et Iudam Scariotem, qui fuit proditor. et descendens cum illis stetit in loco campestri, et turba discipulorum eius et multitudo copiosa plebis ab omni Iudaea et Hierusalem et maritima Tyri et Sidonis, qui uenerant, ut audirent eum et sanarentur a languoribus suis. et qui uexabantur ab spiritibus inmundis curabantur. et omnis turba quaerebat eum tangere, quia uirtus de illo exiebat et sanabat omnes. et ipse eleuatis oculis in discipulos dicebat: beati pauperes, quia uestrum est regnum dei, et cetera. hic potest intellegi, cum in monte duodecim discipulos elegit ex pluribus, quos apostolos nominauit, quod Mattheus praetermisit, tunc illum habuisse sermonem, quem Mattheus interposuit et Lucas tacuit, hoc est in monte, ac deinde, cum descendisset, in loco campestri habuisse alterum similem, de quo Mattheus tacet et Lucas non tacet, et utrumque sermonem eodem modo esse conclusum. ### English translation (Claude) This could very easily be believed, as I said, were it not troubling that Matthew says this sermon was given by the Lord sitting on the mountain, whereas Luke says it was given by the Lord standing on a level place. This difference makes it seem that the one was a different sermon from the other. For what would prevent Christ from repeating elsewhere some things he had already said before, or from doing again some things he had already done before? It is probably believed that these two sermons, of which Matthew inserted one and Luke the other, are not separated by a long interval of time, because both narrated some similar or identical things before and after, so that it is not absurd to think that the narratives of those who insert these sermons were concerned with the same places and days. For Matthew says thus: “And great crowds followed him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan. And seeing the crowds, he went up the mountain, and when he had sat down, his disciples came to him. And opening his mouth he taught them, saying, ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven,’” and so on. Here it can seem that he wished to avoid the great crowds and for this reason went up the mountain, as if withdrawing from the crowds, so as to speak to his disciples alone. Luke too seems to attest this, narrating thus: “It happened in those days that he went out to the mountain to pray, and he spent the night in prayer to God. And when it was day, he called his disciples and chose twelve of them, whom he also named apostles: Simon, whom he named Peter, and Andrew his brother, James and John, Philip and Bartholomew, Matthew, Thomas, James son of Alphaeus and Simon who is called the Zealot, Judas son of James and Judas Iscariot, who was the traitor. And coming down with them, he stood on a level place, with a crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon, who had come to hear him and to be healed of their diseases. And those who were troubled by unclean spirits were cured. And the whole crowd sought to touch him, because power went out from him and healed them all. And lifting up his eyes on his disciples he said, ‘Blessed are the poor, for yours is the kingdom of God,’” and so on. Here it can be understood that when on the mountain he chose from the larger number twelve disciples, whom he named apostles (which Matthew passed over), he then gave the sermon that Matthew inserted and Luke passed over, that is, on the mountain; and then, when he had come down, he gave another, similar one on the level place, about which Matthew is silent and Luke is not; and that both sermons were concluded in the same way. ### Scripture references - Matt 4:25: quotation, high confidence - Matt 5:1: quotation, high confidence - Matt 5:2: quotation, high confidence - Matt 5:3: quotation, high confidence - Luke 6:12: quotation, high confidence - Luke 6:13: quotation, high confidence - Luke 6:14: quotation, high confidence - Luke 6:16: quotation, high confidence - Luke 6:17: quotation, high confidence - Luke 6:18: quotation, high confidence - Luke 6:19: quotation, high confidence - Luke 6:20: quotation, high confidence ### Translation notes - The digital text reads “Mattheum Mattheum” where Luke 6:15 lists Matthew and Thomas; translated according to Luke's list. ### Citation (SBL) Augustine, Cons. 2.45 (CSEL 43:145–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-45). ## The Harmony of the Gospels 2.46 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-46 - Source: CSEL 43:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cleansing of the leper may have come after both sermons, since Matthew does not say how long after the descent it happened. ### Latin text Quod autem Mattheus isto sermone terminato sequitur et dicit: et factum est, cum consummasset Iesus uerba haec, admirabantur turbae super doctrinam eius, potest uideri discipulorum turbas dixisse, ex quibus illos duodecim elegerat. quod uero mox ait: cum autem descendisset de monte, secutae sunt eum turbae multae, et ecce leprosus ueniens adorabat eum, potest intellegi post utrumque sermonem factum fuisse, non solum quem Mattheus, uerum etiam quem Lucas interponit. neque enim apparet post descensionem de monte quantum temporis fuerit interpositum, sed hoc solum uoluit significare Mattheus post illam descensionem multas turbas fuisse cum domino, quando leprosum mundauit, non quantum temporis interfuerit, praesertim cum eundem leprosum Lucas iam in ciuitate posito domino dicat esse mundatum, quod Mattheus dicere non curauit. ### English translation (Claude) As for what Matthew goes on to say when this sermon is ended, “And it happened, when Jesus had finished these words, the crowds were amazed at his teaching,” he can seem to have meant the crowds of disciples from whom he had chosen those twelve. And what he says next, “When he had come down from the mountain, great crowds followed him, and behold, a leper came and worshiped him,” can be understood to have happened after both sermons, not only the one Matthew inserts but also the one Luke inserts. For it does not appear how much time intervened after the descent from the mountain; Matthew wanted to signify only that after that descent there were great crowds with the Lord when he cleansed the leper, not how much time intervened; especially since Luke says that this same leper was cleansed when the Lord was already in a city, which Matthew did not trouble to say. ### Scripture references - Matt 7:28: quotation, high confidence - Matt 8:1: quotation, high confidence - Matt 8:2: quotation, high confidence - Luke 5:12: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.46 (CSEL 43:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-46). ## The Harmony of the Gospels 2.47 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-47 - Source: CSEL 43:147–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alternatively, there was one sermon, given on a level place on the mountainside after Christ came down from its height. ### Latin text Quamquam etiam illud possit occurrere, in aliqua excelsiore parte montis primo cum solis discipulis dominum fuisse, quando ex eis illos duodecim elegit, deinde cum eis descendisse, non de monte, sed de ipsa montis celsitudine in campestrem locum, id est in aliquam aequalitatem, quae in latere montis erat et multas turbas capere poterat, adque ibi stetisse, donec ad eum turbae congregarentur, ac postea cum sedisset, accessisse propinquius discipulos eius adque ita illis ceterisque turbis praesentibus unum habuisse sermonem, quem Mattheus Lucasque narrarunt diuerso narrandi modo, sed eadem ueritate rerum et sententiarum, quas ambo dixerunt. iam enim praemonuimus, quod et nullo praemonente unicuique sponte uidendum fuit, si quis praetermittat aliquid quod alius dicat, non esse contrarium, nec si alius alio modo aliquid dicat, dum eadem rerum sententiarumque ueritas explicetur, ut quod Mattheus ait cum autem descendisset de monte, simul etiam de illo campestri loco, qui in latere montis esse potuit, intellegatur. deinde Mattheus de leproso mundato narrat, quod etiam Marcus et Lucas similiter. ### English translation (Claude) Although this too could occur to one: that the Lord was first with the disciples alone on some higher part of the mountain, when he chose those twelve from among them; then came down with them, not from the mountain but from the very height of the mountain to a level place, that is, to some flat ground on the side of the mountain that could hold great crowds, and stood there until the crowds gathered to him; and afterward, when he had sat down, his disciples came nearer to him, and so, with them and the rest of the crowds present, he gave one sermon, which Matthew and Luke narrated in different manners of narration but with the same truth of the things and meanings that both told. For we have already given warning (and everyone should have seen it of his own accord even without warning) that if someone passes over something that another says, it is not a contradiction; nor if one says something in a different way from another, so long as the same truth of things and meanings is set out. So what Matthew says, “When he had come down from the mountain,” may be understood to include that level place too, which could have been on the side of the mountain. Then Matthew narrates the cleansing of the leper, as Mark and Luke do similarly. ### Scripture references - Matt 5:1: allusion, high confidence - Luke 6:17: allusion, high confidence - Matt 8:1: quotation, high confidence - Mark 1:40: allusion, high confidence - Luke 5:12: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.47 (CSEL 43:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-47). ## The Harmony of the Gospels 2.48 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-48 - Source: CSEL 43:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke places the centurion's servant after his sermon and Matthew after the leper; the leper was cleansed in the unspecified interval before Christ entered Capernaum. ### Latin text Post haec Mattheus sequitur et dicit: cum autem introisset Capharnaum, accessit ad illum centurio rogans eum et dicens: domine, puer meus iacet in domo paralyticus et male torquetur, et cetera usque ad eum locum, ubi ait: et sanatus est puer ex hora illa. hoc de puero centurionis etiam Lucas commemorat, non sicut iste post leprosum mundatum, quem ille postea recordatus commemorauit, sed post finem illius prolixioris sermonis, quod ita coniungit: cum autem implesset omnia uerba sua in aures plebis, intrauit Capharnaum. centurionis autem cuiusdam seruus male habens erat moriturus, qui illi erat pretiosus, et cetera usque in eum locum, quo sanatus est. hic intellegendum est, cum implesset quidem omnia uerba sua in aures plebis, intrasse Christum Capharnaum, hoc est, quia non, antequam haec uerba terminasset, intrauit, sed non esse expressum, post quantum temporis interuallum, cum istos sermones terminasset, intrauerit Capharnaum. ipso quippe interuallo leprosus ille mundatus est, quem loco suo Mattheus interponit, iste autem postea recordatur. ### English translation (Claude) After this Matthew continues and says: “And when he had entered Capernaum, a centurion came to him, asking him and saying, ‘Lord, my servant lies at home paralyzed and is grievously tormented,’” and so on, up to where he says, “And the servant was healed in that hour.” Luke too records this about the centurion's servant, not, as Matthew does, after the cleansing of the leper, whom Luke recalled and recorded later, but after the end of that longer sermon, which he joins thus: “When he had completed all his words in the hearing of the people, he entered Capernaum. And a certain centurion's slave, who was dear to him, was sick and about to die,” and so on, up to where he was healed. Here it must be understood that Christ entered Capernaum when he had indeed completed all his words in the hearing of the people, that is, that he did not enter before he had finished these words; but it is not stated after how long an interval of time, after he had finished these sermons, he entered Capernaum. In that interval that leper was cleansed, whom Matthew inserts in his place, while Luke recalls him later. ### Scripture references - Matt 8:5: quotation, high confidence - Matt 8:6: quotation, high confidence - Matt 8:13: quotation, high confidence - Luke 7:1: quotation, high confidence - Luke 7:2: quotation, high confidence - Luke 7:10: allusion, high confidence - Luke 5:12: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.48 (CSEL 43:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-48). ## The Harmony of the Gospels 2.49 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-49 - Source: CSEL 43:149–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew says the centurion came to Jesus though Luke says he sent elders and friends, because in ordinary speech one approaches or reaches a person through others. ### Latin text Iam ergo uideamus, utrum sibi de hoc seruo centurionis Mattheus Lucasque consentiant Mattheus enim dicit: accessit ad eum centurio rogans eum et dicens: puer meus iacet in domo paralyticus. cui uidetur repugnare quod ait Lucas: et cum audisset de Iesu, misit ad eum seniores Iudaeorum rogans eum, ut ueniret et saluaret seruum eius. at illi cum uenissent ad Iesum, rogabant eum sollicite dicentes ei: quia dignus est, ut hoc illi praestes; diligit enim gentem nostram et synagogam ipse aedificauit nobis. Iesus autem ibat cum illis. et cum iam non longe esset a domo, misit ad eum centurio amicos dicens: domine, noli uexari; non enim dignus sum, ut sub tectum meum intres, propter quod et me ipsum non sum dignum arbitratus, ut uenirem ad te; sed dic uerbo et sanabitur puer meus. si enim hoc ita gestum est, quomodo erit uerum quod Mattheus narrat accessit ad eum quidam centurio, cum ipse non accesserit, sed amicos miserit, nisi diligenter aduertentes intellegamus Mattheum non omni modo deseruisse usitatum morem loquendi? non solum enim dicere solemus accessisse aliquid, etiam antequam perueniat illuc quo dicitur accessisse — unde etiam dicimus parum accessit uel multum accessit eo quo appetit peruenire —, uerum etiam ipsam peruentionem, cuius adipiscendi causa acceditur, dicimus plerumque factam, etsi eum ad quem peruenit non uideat ille qui peruenit, cum per amicum peruenit ad aliquem, cuius ei fauor est necessarius. quod ita tenuit consuetudo, ut iam etiam uulgo peruentores appellentur qui potentium quorumlibet tamquam inaccessibiles animos per conuenientium personarum interpositionem ambitionis arte pertingunt. si ergo ipsa peruentio usitate dicitur per alios fieri, quanto magis accessus per alios fieri potest, qui plerumque infra peruentionem remanet, quando potuerit quisque plurimum quidem accedere, sed tamen non potuerit peruenire! non ergo absurde Mattheus etiam quod uulgo possit intellegi per alios facto accessu centurionis ad dominum conpendio dicere uoluit accessit ad eum centurio. ### English translation (Claude) Now let us see whether Matthew and Luke agree with each other about this centurion's servant. For Matthew says, “A centurion came to him, asking him and saying, ‘My servant lies at home paralyzed.’” This seems to conflict with what Luke says: “And when he heard about Jesus, he sent elders of the Jews to him, asking him to come and save his slave. And when they came to Jesus, they begged him earnestly, saying to him, ‘He is worthy that you should do this for him, for he loves our nation and himself built our synagogue for us.’ And Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying, ‘Lord, do not trouble yourself, for I am not worthy that you should enter under my roof; for this reason I did not think myself worthy to come to you; but say the word, and my servant will be healed.’” If it happened this way, how will what Matthew narrates be true, “A certain centurion came to him,” since he did not come himself but sent friends? Unless, paying careful attention, we understand that Matthew did not entirely abandon the usual manner of speaking. For we are accustomed to say not only that someone has approached, even before he reaches the place he is said to approach (hence we also say that he has approached a little or approached a great deal toward what he seeks to reach), but we also often say that the reaching itself, for the sake of which one approaches, has taken place, even if the one who reaches does not see the person he reaches, when he reaches someone whose favor he needs through a friend. Custom has held this so firmly that now even in common speech those are called “reachers” who, by the art of ambition, through the intervention of suitable persons, get through to the minds of any powerful people, minds as it were inaccessible. If, then, the reaching itself is commonly said to be done through others, how much more can approaching be done through others, which often falls short of reaching, when someone has been able to approach very near and yet has not been able to reach! It is not absurd, then, that Matthew, even in a way that could be commonly understood, wished to say briefly, of the centurion's approach to the Lord made through others, “A centurion came to him.” ### Scripture references - Matt 8:5: quotation, high confidence - Matt 8:6: quotation, high confidence - Luke 7:3: quotation, high confidence - Luke 7:4: quotation, high confidence - Luke 7:5: quotation, high confidence - Luke 7:6: quotation, high confidence - Luke 7:7: quotation, high confidence ### Translation notes - The Latin plays on accedere (approach) and peruenire (reach), and on peruentores, people who gain access to the powerful through intermediaries. ### Citation (SBL) Augustine, Cons. 2.49 (CSEL 43:149–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-49). ## The Harmony of the Gospels 2.50 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-50 - Source: CSEL 43:151–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew also speaks mystically: by his faith the centurion truly approached Christ, as the woman with the flow of blood touched him by faith more than the pressing crowd. ### Latin text Verum tamen non neglegenter intuenda est etiam sancti euangelistae altitudo mysticae locutionis, secundum quam scriptum est in psalmo: accedite ad eum et inluminamini. proinde quia fidem centurionis, qua uere acceditur ad Iesum, ipse ita laudauit, ut diceret non inueni tantam fidem in Israhel, ipsum potius accessisse ad Christum dicere uoluit prudens euangelista quam illos per quos uerba sua miserat. porro autem Lucas ideo totum quemadmodum gestum esset aperuit, ut ex hoc intellegere cogeremur, quemadmodum eum accessisse dixerit alius qui mentiri non potuit. sic enim et illa mulier, quae fluxum sanguinis patiebatur, quamuis fimbriam uestimenti eius tenuerit, magis tamen tetigit dominum quam illae turbae, a quibus premebatur. ut enim haec, quo magis credidit, eo magis tetigit dominum, ita et centurio, quo magis credidit, eo magis accessit ad dominum. iam cetera in hoc capitulo quae alter dicit et alter praetermittit superfluo pertractantur, cum ex illa regula primitus commendata nihil inueniantur habere contrarium. ### English translation (Claude) Nevertheless, we must not carelessly overlook the depth of the holy evangelist's mystical manner of speech, according to which it is written in the psalm, “Approach him and be enlightened.” Accordingly, because the Lord himself so praised the centurion's faith, by which one truly approaches Jesus, as to say, “I have not found such faith in Israel,” the wise evangelist wanted to say that he himself approached Christ, rather than those through whom he had sent his words. Luke, on the other hand, laid open the whole of how it was done, so that from this we would be compelled to understand how another, who could not lie, said that he approached. For so too that woman who suffered from a flow of blood, although she held the fringe of his garment, nevertheless touched the Lord more than those crowds by whom he was being pressed. For as she touched the Lord the more, the more she believed, so too the centurion approached the Lord the more, the more he believed. The rest of the things in this chapter that one says and the other passes over it would be superfluous to treat, since by that rule laid down at the start they are found to contain nothing contradictory. ### Scripture references - Ps 34:5 (33:6 LXX): quotation, high confidence - Matt 8:10: quotation, high confidence - Luke 7:9: allusion, high confidence - Luke 8:44: allusion, high confidence - Luke 8:45: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.50 (CSEL 43:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-50). ## The Harmony of the Gospels 2.51 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-51 - Source: CSEL 43:152–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew tells of Peter's mother-in-law out of order; each evangelist narrated in the order in which God brought things to his memory, where order does not affect the truth. ### Latin text Sequitur Mattheus et dicit: et cum uenisset Iesus in domum Petri, uidit socrum eius iacentem et febricitantem. et tetigit manum eius, et dimisit eam febris, et surrexit et ministrabat eis. hoc quando factum sit, id est post quid uel ante quid, non expressit Mattheus. non enim post quod narratur, post hoc etiam factum necesse est intellegatur. nimirum tamen iste hoc recoluisse intellegitur quod prius omiserat. nam id Marcus narrat, antequam illud de leproso mundato commemoret, quod post sermonem in monte habitum, de quo ipse tacuit, uidetur interposuisse. itaque et Lucas post hoc factum narrat de socru Petri, post quod et Marcus, ante sermonem etiam ipse, quem prolixum interposuit, qui potest idem uideri quem dicit habitum in monte Mattheus. quid autem interest, quis quo loco ponat siue quod ex ordine inserit siue quod omissum recolit siue quod postea factum ante praeoccupat, dum tamen non aduersentur eadem uel alia narranti nec sibi nec alteri? quia enim nullius in potestate est, quamuis optime fideliterque res cognitas quo quisque ordine recordetur — quid enim prius posteriusue homini ueniat in mentem, non est ut uolumus, sed ut datur —, satis probabile est quod unusquisque euangelistarum eo se ordine credidit debuisse narrare, quo uoluisset deus ea ipsa quae narrabat eius recordationi suggerere in eis dumtaxat rebus, quarum ordo, siue ille siue ille sit, nihil minuit auctoritati ueritatique euangelicae. ### English translation (Claude) Matthew continues and says: “And when Jesus had come into Peter's house, he saw his mother-in-law lying sick with a fever. And he touched her hand, and the fever left her, and she rose and served them.” When this happened, that is, after what or before what, Matthew did not state. For it is not necessary that what is narrated after something be understood to have happened after it too. Clearly, however, he is understood to have recalled here what he had earlier omitted. For Mark narrates this before he records the cleansing of the leper, which he seems to have inserted after the sermon given on the mountain, about which he was silent. So Luke too narrates the incident of Peter's mother-in-law after the same event after which Mark does, and he too before the long sermon he inserted, which can seem to be the same one Matthew says was given on the mountain. But what does it matter who puts what in which place, whether he inserts something in order, or recalls something omitted, or anticipates something that happened later, so long as he does not contradict either himself or another narrating the same or other things? For since it is in no one's power, however well and faithfully he knows the facts, to choose the order in which he recalls them (for what comes to a person's mind first or later is not as we wish but as it is given), it is quite probable that each of the evangelists believed he ought to narrate in the order in which God had willed to suggest to his memory the very things he was narrating, at least in those matters whose order, whether this or that, takes nothing away from the authority and truth of the gospel. ### Scripture references - Matt 8:14: quotation, high confidence - Matt 8:15: quotation, high confidence - Mark 1:30: allusion, high confidence - Mark 1:40: allusion, high confidence - Luke 4:38: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.51 (CSEL 43:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-51). ## The Harmony of the Gospels 2.52 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-52 - Source: CSEL 43:153–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Holy Spirit guided the evangelists' memory and allowed different orders; this work seeks only to show that they do not contradict each other where chronological order is clear. ### Latin text Cur autem spiritus sanctus diuidens propria unicuique prout uult et ideo mentes quoque sanctorum propter libros in tanto auctoritatis culmine conlocandos in recolendo quae scriberent sine dubio gubernans et regens alium sic, alium uero sic narrationem suam ordinare permiserit, quisquis pia diligentia quaesierit, diuinitus adiutus poterit inuenire. hoc tamen non est huius operis munus, quod nunc suscepimus, tantum ut demonstremus euangelistas neque sibi neque inter se repugnare, quolibet ordine uel easdem res uel alias factorum dictorumque Christi unusquisque eorum potuerit uolueritue narrare. quapropter ubi ordo temporum non apparet, nihil nostra interesse debet, quem narrandi ordinem quilibet eorum tenuerit, ubi autem apparet, si quid mouerit, quod sibi aut alteri repugnare uideatur, utique considerandum et enodandum est. ### English translation (Claude) Why the Holy Spirit, who distributes to each as he wills, and who therefore undoubtedly governed and ruled the minds of the saints as well in recalling what they would write, because their books were to be placed at so high a summit of authority, permitted one to arrange his narrative in one way and another in another, anyone who seeks with pious diligence will be able, with divine help, to discover. This, however, is not the task of the present work we have undertaken, which is only to show that the evangelists contradict neither themselves nor one another, in whatever order each of them could or would narrate either the same things or other deeds and sayings of Christ. Therefore, where the order of times does not appear, it should not concern us what order of narration any of them kept; but where it does appear, if anything troubles us as seeming to contradict itself or another, it must certainly be considered and untangled. ### Scripture references - 1 Cor 12:11: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.52 (CSEL 43:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-52). ## The Harmony of the Gospels 2.53 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-53 - Source: CSEL 43:154–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark and Luke keep the order of evening healings and the next morning's departure; Matthew instead inserts another occasion, the command to cross the sea. ### Latin text Sequitur ergo Mattheus dicens: uespere autem facto optulerunt ei multos demonia habentes et eiciebat spiritus uerbo et omnes male habentes curauit, ut adimpleretur quod dictum est per Esaiam prophetam dicentem: ipse infirmitates nostras accepit et aegrotationes portauit. hoc ad eiusdem diei tempus pertinere satis indicat, cum coniungit uespere autem facto. sic et Marcus, cum de ipsa socru Petri sanata dixisset et ministrabat eis, hoc idem subiecit: uespere autem facto cum occidisset sol, afferebant ad eum omnes male habentes et demonia habentes, et erat omnis ciuitas congregata ad ianuam. et curauit multos qui uexabantur uariis languoribus et demonia multa eiciebat et non sinebat ea loqui, quoniam sciebant eum et diluculo ualde surgens egressus abiit in desertum locum. uidetur hic ordinem tenuisse Marcus, ut post illud quod dictum est uespere autem facto deinde diceret et diluculo ualde surgens. quamuis nec illud necesse sit, ubi dicitur uespere facto, eiusdem diei uesperum accipere, nec ubi dicitur diluculo, eiusdem noctis diluculum, tamen utcumque uideri potest hic rerum gestarum ordo seruatus propter digestum ordinem temporum. Lucas quoque, cum de socru Petri narrasset, non ait ipse uespere autem facto, sed tamen quod idem significaret adiunxit dicens: cum sol autem occidisset, omnes qui habebant infirmos uariis languoribus ducebant illos ad eum: at ille singulis manum inponens curabat eos. exiebant etiam demonia a multis clamantia et dicentia: quia tu es filius dei. et increpans non sinebat ea loqui, quia sciebant ipsum esse Christum. facta autem die egressus ibat in desertum locum. et hic uidemus eundem prorsus ordinem temporum custoditum, quem conperimus aput Marcum. Mattheus autem, qui uidetur non ordine, quo gestum est, sed quo praetermissum recolit, hoc de socru Petri commemorasse, posteaquam narrauit, quid ipso die facto etiam uespere gestum sit, iam non subiungit diluculum, sed ita narrat: uidens autem Iesus turbas multas circum se iussit ire trans fretum. iam hoc aliud est, non illud quod Marcus et Lucas contexunt, qui post uesperum diluculum ponunt. quod ergo hic dictum est uidens autem Iesus turbas multas circum se iussit ire trans fretum, aliud eum recordatum interposuisse debemus accipere, quod die quodam, cum uidisset Iesus turbas multas circum se, iussit ire trans fretum. ### English translation (Claude) Matthew, then, continues, saying: “And when evening had come, they brought to him many who had demons, and he cast out the spirits with a word, and he cured all who were sick, so that what was spoken through Isaiah the prophet might be fulfilled, saying, ‘He himself took our infirmities and bore our diseases.’” That this belongs to the time of the same day he indicates clearly enough when he adds, “And when evening had come.” So too Mark, after saying of Peter's mother-in-law, when she was healed, “and she served them,” added this same thing: “And when evening had come, when the sun had set, they brought to him all who were sick and who had demons, and the whole city was gathered at the door. And he cured many who were troubled with various diseases, and cast out many demons, and he did not allow them to speak, because they knew him. And rising very early in the morning, he went out and departed to a desert place.” Mark seems here to have kept to the order, so that after saying, “And when evening had come,” he then said, “And rising very early in the morning.” Although it is not necessary, where it says “when evening had come,” to take it as the evening of the same day, nor, where it says “early in the morning,” the morning of the same night, still in any case the order of events can seem to have been kept here because of the orderly arrangement of times. Luke too, after narrating about Peter's mother-in-law, does not say “when evening had come,” yet he added something that means the same, saying: “And when the sun had set, all who had sick with various diseases brought them to him; and he, laying his hand on each of them, cured them. Demons too came out of many, crying out and saying, ‘You are the Son of God.’ And rebuking them, he did not allow them to speak, because they knew that he was the Christ. And when it was day he went out and went to a desert place.” Here too we see exactly the same order of times kept that we found in Mark. But Matthew, who seems to have recorded the incident of Peter's mother-in-law not in the order in which it happened but in the order in which he recalls what he passed over, after narrating what was done on that day when evening came, does not add the morning, but narrates thus: “And Jesus, seeing great crowds around him, commanded them to go across the sea.” This is now something else, not what Mark and Luke join on, who put the morning after the evening. So what is said here, “And Jesus, seeing great crowds around him, commanded them to go across the sea,” we must take as something else that he recalled and inserted: that on a certain day, when Jesus had seen great crowds around him, he commanded them to go across the sea. ### Scripture references - Matt 8:16: quotation, high confidence - Matt 8:17: quotation, high confidence - Isa 53:4: quotation, high confidence - Mark 1:31: quotation, high confidence - Mark 1:32: quotation, high confidence - Mark 1:33: quotation, high confidence - Mark 1:34: quotation, high confidence - Mark 1:35: quotation, high confidence - Luke 4:40: quotation, high confidence - Luke 4:41: quotation, high confidence - Luke 4:42: quotation, high confidence - Matt 8:18: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.53 (CSEL 43:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-53). ## The Harmony of the Gospels 2.54 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-54 - Source: CSEL 43:155–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke tells of the would-be followers at another point and without fixing the time, so there is no conflict with Matthew, who still keeps chronological order here. ### Latin text Deinde quod subiungit: et accedens unus scriba ait illi: magister, sequar te, quocumque ieris, usque ad illud ubi ait: dimitte mortuos sepelire mortuos suos, hoc similiter narrat et Lucas. sed ille post plura nec ipse sane expresso ordine temporum, sed recordantis modo, utrum quod prius omisit an quod posterius etiam factum quam sunt ea quae sequuntur praeoccupauit, incertum est. ita enim dicit: factum est autem ambulantibus illis in uia, dixit quidam ad illum: sequar te, quocumque ieris. et respondit ei prorsus eadem quae Mattheus commemorat. quod autem Mattheus dicit tunc istud gestum esse, quando iussit, ut irent trans fretum, Lucas uero ambulantibus illis in uia, non est contrarium, quia in uia utique ambulabant, ut uenirent ad fretum. et de illo qui petit primo sepelire patrem suum Mattheus et Lucas omnino consentiunt. quod enim Mattheus primo eiusdem uerba posuit hoc propter patrem suum petentis et deinde domini dicentis sequere me, Lucas autem primo domini dicentis sequere me et deinde illius hoc petentis, ad sententiam nihil interest commemorauit Lucas et alium dixisse: sequar te, domine, sed primum permitte mihi renuntiare his qui domi sunt, de quo tacet Mattheus. inde iam Lucas in aliud perrexit, non in illud quod ordine temporis sequebatur. post haec autem, inquit, designauit dominus et alios septuaginta duo. post haec quidem manifeste, sed quanto temporis interuallo post haec fecerit illud dominus, non apparet. in ipso tamen interuallo fit quod deinceps Mattheus subiungit. nam idem Mattheus ordinem temporum adhuc tenet ita narrans: ### English translation (Claude) Then what he adds, “And a scribe came and said to him, ‘Teacher, I will follow you wherever you go,’” up to where he says, “Let the dead bury their own dead,” Luke narrates similarly. But he does so after many other things, and he too without stating the order of time, but in the manner of one recalling, so that it is uncertain whether he recalled something he had omitted earlier or anticipated something that happened even later than the things that follow. For he says thus: “And it happened, as they were walking on the road, someone said to him, ‘I will follow you wherever you go.’” And the Lord answered him exactly what Matthew records. As for Matthew saying that this happened when he commanded them to go across the sea, and Luke, “as they were walking on the road,” it is not contradictory, because they were certainly walking on the road to come to the sea. And about the one who asked first to bury his father, Matthew and Luke agree completely. For that Matthew first put the words of the man making this request on account of his father and then the Lord saying, “Follow me,” while Luke put first the Lord saying, “Follow me,” and then the man making this request, makes no difference to the sense. Luke recorded that another also said, “I will follow you, Lord, but first let me say farewell to those at home,” about whom Matthew is silent. From there Luke went on to something else, not to what followed in the order of time: “After these things,” he says, “the Lord appointed seventy-two others as well.” “After these things,” clearly; but after how long an interval of time the Lord did this does not appear. In that very interval, however, takes place what Matthew next adds. For the same Matthew still keeps the order of times, narrating thus: ### Scripture references - Matt 8:19: quotation, high confidence - Matt 8:20: allusion, high confidence - Matt 8:21: allusion, high confidence - Matt 8:22: quotation, high confidence - Luke 9:57: quotation, high confidence - Luke 9:59: allusion, high confidence - Luke 9:60: allusion, high confidence - Luke 9:61: quotation, high confidence - Luke 10:1: quotation, high confidence ### Translation notes - The section ends mid-sentence; Augustine's quotation continues in 2.55. Augustine's Latin text of Luke 10:1 reads 'seventy-two'. ### Citation (SBL) Augustine, Cons. 2.54 (CSEL 43:155–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-54). ## The Harmony of the Gospels 2.55 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-55 - Source: CSEL 43:157–158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the calming of the storm the evangelists word the disciples' cry and Jesus' rebuke differently, but the meaning is one, and several of the words may all have been spoken. ### Latin text Et ascendente eo in nauiculam secuti sunt eum discipuli eius. et ecce motus magnus factus est in mari, usque ad illud ubi ait: et uenit in ciuitatem suam. ista duo facta continuatim quae narrat Mattheus de tranquillato mari, posteaquam uentis imperauit Iesus a somno excitatus, et de illis qui habebant saeuum demonium ruptisque uinculis agebantur in desertum similiter narrant Marcus et Lucas. uerbis aliis dictae sunt ab alio adque alio quaedam sententiae, non tamen aliae, uelut illud quod eum dicit dixisse Mattheus: quid timidi estis, modicae fidei? Marcus ita dicit: quid timidi estis? necdum habetis fidem? id est illam perfectam uelut granum sinapis. hoc ergo et ille ait: modicae fidei. Lucas autem: ubi est fides uestra? et totum quidem dici potuit: quid timidi estis? ubi est fides uestra? modicae fidei. unde aliud hic, aliud ille commemorat. et illud quod excitantes eum dixerunt Mattheus sic: domine, salua nos, perimus, Marcus: magister, non ad te pertinet, quia perimus? Lucas: praeceptor, perimus, una eademque sententia est excitantium dominum uolentiumque saluari, nec opus est quaerere, quid horum potius Christo dictum sit. siue enim aliquid horum trium dixerint, siue alia uerba quae nullus euangelistarum commemorauit, tantundem tamen ualentia ad eandem sententiae ueritatem, quid ad rem interest? quamquam et hoc fieri potuit, ut pluribus eum simul excitantibus omnia haec, aliud ab alio, dicerentur. item quod sedata tempestate dixerunt secundum Mattheum: qualis est hic, quia uenti et mare oboediunt ei? secundum Marcum: quis putas est iste, quia uentus et mare oboediunt ei? secundum Lucam: quis putas hic est, quia et uentis imperat et mari et oboediunt ei? quis non uideat unam esse sententiam? tantundem enim prorsus ualet quis putas est? et qualis est hic? et ubi non est dictum imperat, utique consequenter intellegitur, quia imperanti oboeditur. ### English translation (Claude) “And when he got into the boat, his disciples followed him. And behold, a great storm arose on the sea,” up to where he says, “And he came into his own city.” These two events that Matthew narrates in succession, about the calming of the sea after Jesus, roused from sleep, commanded the winds, and about those who had a fierce demon and, breaking their chains, were driven into the desert, Mark and Luke narrate similarly. Certain meanings are expressed in different words by one and another, yet they are not different meanings. For example, what Matthew says he said, “Why are you fearful, you of little faith?” Mark says thus: “Why are you fearful? Do you not yet have faith?” that is, that perfect faith which is like a grain of mustard seed. This, then, is what Matthew too says: “of little faith.” Luke, however: “Where is your faith?” And the whole could have been said: “Why are you fearful? Where is your faith? You of little faith!” Hence one records one part and another another. And what they said when they woke him, Matthew gives thus: “Lord, save us, we are perishing”; Mark: “Teacher, does it not concern you that we are perishing?”; Luke: “Master, we are perishing.” It is one and the same meaning of those waking the Lord and wishing to be saved; and there is no need to ask which of these was rather said to Christ. For whether they said one of these three, or other words that none of the evangelists recorded but which had just the same force for the same true meaning, what difference does it make? Although it could also have happened that, with several waking him at once, all these things were said, one by one and another by another. Likewise, as to what they said when the storm was calmed, according to Matthew, “What kind of man is this, that the winds and the sea obey him?”; according to Mark, “Who, do you think, is this, that the wind and the sea obey him?”; according to Luke, “Who, do you think, is this, that he commands both the winds and the sea, and they obey him?”: who does not see that the meaning is one? For “Who, do you think, is this?” has exactly the same force as “What kind of man is this?” And where “he commands” is not said, it is certainly understood by consequence, since one who commands is obeyed. ### Scripture references - Matt 8:23: quotation, high confidence - Matt 8:24: quotation, high confidence - Matt 8:26: quotation, high confidence - Matt 8:28: allusion, high confidence - Matt 9:1: quotation, high confidence - Mark 4:40: quotation, high confidence - Matt 17:20: allusion, medium confidence - Luke 8:25: quotation, high confidence - Matt 8:25: quotation, high confidence - Mark 4:38: quotation, high confidence - Luke 8:24: quotation, high confidence - Matt 8:27: quotation, high confidence - Mark 4:41: quotation, high confidence - Mark 5:4: allusion, medium confidence - Luke 8:29: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.55 (CSEL 43:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-55). ## The Harmony of the Gospels 2.56 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-56 - Source: CSEL 43:158–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's two demoniacs and the others' one are reconciled by supposing one was more famous; the other differences in the story are not contradictions. ### Latin text Quod uero Mattheus duos dicit fuisse, qui legionem illam demonum patiebantur, quae in porcos ire permissa est, Marcus autem et Lucas unum commemorant, intellegas unum eorum fuisse personae alicuius clarioris et famosioris, quem regio illa maxime dolebat et pro cuius salute plurimum satagebat. hoc uolentes significare duo euangelistae solum commemorandum iudicauerunt, de quo facti huius fama latius praeclariusque fraglauerat. nec quod uerba demonum diuerse ab euangelistis dicta sunt, habet aliquid scrupuli, cum uel ad unam redigi sententiam uel omnia dicta possint intellegi. nec quia pluraliter aput Mattheum, aput illos autem singulariter loquitur, cum et ipsi narrent, quod interrogatus quid uocaretur legionem se esse respondit eo quod multa essent demonia, nec quod Marcus circa montem fuisse gregem porcorum, Lucas autem in monte, quicquam repugnat. grex enim porcorum tam magnus fuit, ut aliquid eius esset in monte, aliquid circa montem. erant enim duo milia porcorum, sicut Marcus expressit. ### English translation (Claude) As for Matthew saying that there were two who were suffering from that legion of demons that was permitted to go into the pigs, while Mark and Luke record one, you may understand that one of them was a person of some note and fame, for whom that region grieved most and for whose recovery it was most concerned. Wishing to signify this, the two evangelists judged that only he should be recorded, about whom the report of this deed had spread more widely and more famously. Nor does it raise any scruple that the words of the demons are given differently by the evangelists, since they can either be reduced to one meaning or all be understood as spoken. Nor that in Matthew it speaks in the plural, while in the others in the singular, since they too narrate that when asked what he was called he answered that he was Legion, because the demons were many. Nor is there any conflict in Mark saying that the herd of pigs was around the mountain, while Luke says on the mountain. For the herd of pigs was so large that part of it was on the mountain and part around the mountain; for there were two thousand pigs, as Mark stated. ### Scripture references - Matt 8:28: allusion, high confidence - Matt 8:29: allusion, high confidence - Matt 8:32: allusion, high confidence - Mark 5:2: allusion, high confidence - Mark 5:9: allusion, high confidence - Mark 5:11: allusion, high confidence - Mark 5:13: allusion, high confidence - Luke 8:27: allusion, high confidence - Luke 8:30: allusion, high confidence - Luke 8:32: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.56 (CSEL 43:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-56). ## The Harmony of the Gospels 2.57 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-57 - Source: CSEL 43:159–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the healing of the paralytic, Matthew's 'son' and Luke's 'man' both fit, and both words may have been spoken. ### Latin text Hinc ergo sequitur Mattheus adhuc temporum ordinem seruans adque ita narrationem contexit: et ascendens in nauiculam transfretauit et uenit in ciuitatem suam. et ecce offerebant ei paralyticum iacentem in lecto, et cetera usque ad illud quod ait: uidentes autem turbae timuerunt et glorificauerunt deum qui dedit potestatem talem hominibus. de hoc paralytico dixerunt etiam Marcus et Lucas. quod ergo Mattheus dicit dominum dixisse: confide, fili, dimittuntur tibi peccata tua, Lucas autem non dixit fili, sed homo, ad sententiam domini expressius insinuandam ualet, quia homini dimittebantur peccata, qui hoc ipso quod homo erat non posset dicere non peccaui, simul etiam ut ille qui homini dimittebat intellegeretur deus. Marcus uero hoc dixit, quod et Mattheus, sed non dixit confide. potuit quidem et ita dici confide, homo, dimittuntur tibi peccata, fili, aut (confide, fili, dimittuntur tibi peccata, homo, aut quolibet uerborum ordine congruenti. ### English translation (Claude) From here, then, Matthew continues, still keeping the order of times, and composes his narrative thus: “And getting into a boat he crossed over and came into his own city. And behold, they brought to him a paralytic lying on a bed,” and so on, up to where he says, “When the crowds saw it, they were afraid and glorified God, who had given such authority to men.” Mark and Luke too spoke of this paralytic. As for Matthew saying that the Lord said, “Take courage, son, your sins are forgiven you,” while Luke said not “son” but “man,” this serves to convey the Lord's meaning more expressly, because the sins were being forgiven to a man, who by the very fact that he was a man could not say, “I have not sinned,” and also so that he who forgave the man might be understood to be God. Mark said what Matthew did, but did not say “Take courage.” It could indeed have been said thus: “Take courage, man, your sins are forgiven you, son,” or, “Take courage, son, your sins are forgiven you, man,” or in any other suitable order of words. ### Scripture references - Matt 9:1: quotation, high confidence - Matt 9:2: quotation, high confidence - Matt 9:8: quotation, high confidence - Mark 2:5: allusion, high confidence - Luke 5:20: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.57 (CSEL 43:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-57). ## The Harmony of the Gospels 2.58 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-58 - Source: CSEL 43:160–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's 'his own city' can mean Galilee or Capernaum, its chief town, where Mark places the healing; or Matthew has passed over events in between. ### Latin text Illud sane potest mouere quod de isto paralytico Mattheus ita narrat: et ascendens in nauiculam transfretauit et uenit in ciuitatem suam. et ecce offerebant ei paralyticum iacentem in lecto, Marcus autem non hoc in eius ciuitate factum dicit, quae utique Nazareth uocatur, sed Capharnaum, quod ita narrat: et iterum intrauit in Capharnaum post dies, et auditum est quod in domo esset et conuenerunt multi, ita ut non caperet neque ad ianuam, et loquebatur eis uerbum. et uenerunt ferentes ad eum paralyticum, qui a quattuor portabatur. et cum non possent offerre eum illi prae turba, nudauerunt tectum ubi erat et patefacientes summiserunt grabatum, in quo paralyticus iacebat. cum uidisset autem Iesus fidem illorum, et cetera, Lucas autem non commemorat, quo in loco factum sit, sed ita dicit: et factum est in una dierum et ipse sedebat docens, et erant Pharisaei sedentes et legis doctores, qui uenerant ex omni castello Galilaeae et Iudaeae et Hierusalem, et uirtus erat domini ad sanandos eos. et ecce uiri portantes in lecto hominem, qui erat paralyticus, et quaerebant eum inferre et ponere ante eum. et non inuenientes qua parte illum inferrent prae turba ascenderunt supra tectum et per tegulas summiserunt illum cum lecto in medium ante Iesum. quorum fidem ut uidit, dixit: homo, dimittuntur tibi peccata tua, et cetera. remanet igitur quaestio inter Marcum et Mattheum, quod Mattheus ita scribit, tamquam in ciuitate domini factum sit, Marcus autem in Capharnaum. quae difficilius solueretur, si Mattheus etiam Nazareth nominaret. nunc uero cum potuerit ipsa Galilaea dici ciuitas Christi, quia in Galilaea erat Nazareth, sicut uniuersum regnum in tot ciuitatibus constitutum dicitur Romana ciuitas, cumque in tot gentibus constituta sit ciuitas, de qua scriptum est: gloriosissima dicta sunt de te, ciuitas dei, et cum prior ipse populus dei in tot ciuitatibus habitans etiam una domus dictus sit domus Israhel, quis dubitauerit in ciuitate sua hoc fecisse Iesum, cum hoc fecerit in ciuitate Capharnaum, ciuitate Galilaeae, quo transfretando redierat de regione Gerasenorum, ut ueniens in Galilaeam recte diceretur uenisse in ciuitatem suam, in quocumque oppido esset Galilaeae, praesertim quia et ipsa Capharnaum ita excellebat in Galilaea, ut tamquam metropolis haberetur? quod si prorsus non liceret accipere ciuitatem Christi uel ipsam Galilaeam, in qua erat Nazareth, uel ipsam Capharnaum, quae sicut caput Galilaeae ciuitatibus eminebat, diceremus Mattheum praetermisisse quae gesta sunt, posteaquam uenit Iesus in ciuitatem suam, donec ueniret et Capharnaum, et hoc adiunxisse de sanato paralytico, sicut in multis ita faciunt praetermittentes media, tamquam hoc continuo sequatur quod sine ulla praetermissionis suae significatione subiungunt. ### English translation (Claude) What can certainly trouble someone is that Matthew narrates thus about this paralytic: “And getting into a boat he crossed over and came into his own city. And behold, they brought to him a paralytic lying on a bed,” while Mark says this happened not in his city, which is called Nazareth, but in Capernaum, narrating thus: “And again he entered Capernaum after some days, and it was heard that he was in the house, and many gathered, so that there was no room even at the door; and he was speaking the word to them. And they came bringing to him a paralytic, carried by four. And when they could not bring him to him because of the crowd, they uncovered the roof where he was and, opening it, let down the pallet on which the paralytic lay. And when Jesus saw their faith,” and so on. Luke, however, does not record in what place it happened, but says thus: “And it happened on one of the days that he was sitting teaching, and there were Pharisees sitting and teachers of the law, who had come from every village of Galilee and Judea and Jerusalem; and the power of the Lord was there to heal them. And behold, men carrying on a bed a man who was paralyzed, and they sought to bring him in and lay him before him. And not finding where to bring him in because of the crowd, they went up on the roof and let him down through the tiles with the bed into the middle before Jesus. When he saw their faith, he said, ‘Man, your sins are forgiven you,’” and so on. The question therefore remains between Mark and Matthew, that Matthew writes as though it happened in the Lord's own city, while Mark says Capernaum. This would be harder to solve if Matthew also named Nazareth. But as it is, Galilee itself could be called Christ's city, because Nazareth was in Galilee, just as the whole empire, made up of so many cities, is called the Roman city; and since there is a city, set among so many nations, of which it is written, “Glorious things are spoken of you, city of God”; and since the earlier people of God itself, living in so many cities, was also called one house, the house of Israel: who would doubt that Jesus did this in his own city when he did it in the city of Capernaum, a city of Galilee, to which he had returned by crossing over from the region of the Gerasenes, so that, coming into Galilee, he was rightly said to have come into his own city, in whatever town of Galilee he was? Especially since Capernaum itself was so eminent in Galilee that it was held as a kind of metropolis. But if it were entirely impermissible to take as Christ's city either Galilee itself, in which Nazareth was, or Capernaum itself, which stood out among the cities as the head of Galilee, we would say that Matthew passed over what was done after Jesus came into his own city until he came to Capernaum, and added this about the healed paralytic, as they do in many places, passing over what is in between, as if what they add without any sign of their omission followed immediately. ### Scripture references - Matt 9:1: quotation, high confidence - Matt 9:2: quotation, high confidence - Mark 2:1: quotation, high confidence - Mark 2:2: quotation, high confidence - Mark 2:3: quotation, high confidence - Mark 2:4: quotation, high confidence - Mark 2:5: quotation, high confidence - Luke 5:17: quotation, high confidence - Luke 5:18: quotation, high confidence - Luke 5:19: quotation, high confidence - Luke 5:20: quotation, high confidence - Ps 87:3 (86:3 LXX): quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.58 (CSEL 43:160–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-58). ## The Harmony of the Gospels 2.59 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-59 - Source: CSEL 43:162–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Levi are the same man; Matthew recalls his own call out of order, since he must have been called before the twelve were chosen on the mountain. ### Latin text Hinc ergo sequitur Mattheus dicens: et cum transiret inde Iesus, uidit hominem sedentem in telonio, Mattheum nomine, et ait illi: sequere me. et surgens secutus est eum. hoc Marcus ita narrat eundem etiam ipse ordinem tenens post illius paralytici sanitatem: et egressus est, inquit, ad mare omnisque turba ueniebat ad eum et docebat eos. et cum praeteriret, uidit Leuin Alphei sedentem ad telonium et ait illi: sequere me. et surgens secutus est eum. nihil hic repugnat; ipse est enim Mattheus qui et Leui. Lucas etiam hoc post eundem paralyticum sanatum ita subiungit: et post haec exiit et uidit publicanum nomine Leui sedentem ad telonium et ait illi: sequere me. et relictis omnibus surgens secutus est eum. hinc autem probabilius uidetur, quod haec praetermissa recordando Mattheus commemorat, quia utique ante illum sermonem habitum in monte credendum uocatum esse Mattheum. in eo quippe monte tunc Lucas commemorat omnes duodecim ex plurimis discipulis electos, quos et apostolos nominauit. ### English translation (Claude) From here Matthew continues, saying: “And as Jesus passed on from there, he saw a man sitting at the tax office, named Matthew, and said to him, ‘Follow me.’ And he rose and followed him.” Mark narrates this thus, himself too keeping the same order, after the healing of that paralytic: “And he went out,” he says, “to the sea, and the whole crowd came to him, and he taught them. And as he passed by, he saw Levi the son of Alphaeus sitting at the tax office and said to him, ‘Follow me.’ And he rose and followed him.” Nothing conflicts here, for Matthew is the same as Levi. Luke too adds this after the healing of the same paralytic thus: “And after this he went out and saw a tax collector named Levi sitting at the tax office and said to him, ‘Follow me.’ And leaving everything, he rose and followed him.” From this, however, it seems more probable that Matthew records these things, which he had passed over, by recollection, because it must certainly be believed that Matthew was called before that sermon given on the mountain. For on that mountain Luke records that all twelve were then chosen from the many disciples, whom he also named apostles. ### Scripture references - Matt 9:9: quotation, high confidence - Mark 2:13: quotation, high confidence - Mark 2:14: quotation, high confidence - Luke 5:27: quotation, high confidence - Luke 5:28: quotation, high confidence - Luke 6:13: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.59 (CSEL 43:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-59). ## The Harmony of the Gospels 2.60 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-60 - Source: CSEL 43:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark and Luke show that the meal with tax collectors, which Matthew does not locate, took place in Levi's, that is, Matthew's, house. ### Latin text Sequitur itaque Mattheus et dicit: et factum est discumbente eo in domo, ecce multi publicani et peccatores uenientes discumbebant cum Iesu et discipulis eius, et cetera usque ad illud ubi ait: sed uinum nouum in utres nouos mittunt et ambo conseruantur. hic Mattheus non expressit, in cuius domo discumbebat Iesus cum publicanis et peccatoribus. unde posset uideri non hoc ex ordine subiunxisse, sed quod alio tempore factum est recordatus interposuisse, nisi Marcus et Lucas, qui hoc omnino similiter narrant, manifestarent in domo Leui, hoc est Matthei, discubuisse Iesum et dicta illa omnia quae sequuntur. ita enim Marcus hoc idem dicit eundem ordinem seruans: et factum est, cum accumberet in domo illius, multi publicani et peccatores simul discumbebant cum Iesu. cum ergo dicit in domo illius, exprimit utique illum, de quo superius loquebatur, id est Leui. sic et Lucas cum dixisset: ait illi: sequere me, et relictis omnibus surgens secutus est eum, continuo subiecit: et fecit ei Leui conuiuium magnum in domo sua, et erat turba multa publicanorum et aliorum qui cum illis erant discumbentes. manifestum est itaque, in cuius domo ista gerebantur. ### English translation (Claude) Matthew, then, continues and says: “And it happened, as he reclined at table in the house, behold, many tax collectors and sinners came and reclined with Jesus and his disciples,” and so on, up to where he says, “But they put new wine into new wineskins, and both are preserved.” Here Matthew did not state in whose house Jesus reclined with tax collectors and sinners. So it could seem that he did not add this in order, but recalled and inserted something that happened at another time, were it not that Mark and Luke, who narrate this in an entirely similar way, make clear that Jesus reclined in the house of Levi, that is, Matthew, and that all the sayings that follow were said there. For Mark says the same thing thus, keeping the same order: “And it happened, as he reclined in his house, many tax collectors and sinners reclined together with Jesus.” When he says “in his house,” then, he certainly indicates the one he was speaking of above, that is, Levi. So too Luke, after saying, “He said to him, ‘Follow me,’ and leaving everything he rose and followed him,” immediately added, “And Levi made a great feast for him in his house, and there was a great crowd of tax collectors and others who were reclining with them.” It is clear, then, in whose house these things were done. ### Scripture references - Matt 9:10: quotation, high confidence - Matt 9:17: quotation, high confidence - Mark 2:15: quotation, high confidence - Luke 5:27: quotation, high confidence - Luke 5:28: quotation, high confidence - Luke 5:29: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.60 (CSEL 43:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-43/#p-2-60). ## The Harmony of the Gospels 2.61 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-61 - Source: CSEL 43:164–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The variations in the Pharisees' objection and Christ's answer at Levi's feast convey one sense; Luke's 'to repentance' explains why Christ calls sinners. ### Latin text Iam ipsa uerba uideamus, uel quae domino dicta uel quae ab illo responsa omnes isti tres euangelistae posuerunt. Mattheus: et uidentes, inquit, Pharisaei dicebant discipulis eius: quare cum publicanis et peccatoribus manducat magister uester? totidem paene uerbis hoc ait et Marcus: quare cum publicanis et peccatoribus manducat et bibit magister uester? praetermissum est ergo a Mattheo quod iste addidit bibit. sed quid ad rem, cum plena sit sententia insinuans pariter conuiuantes? Lucas autem aliquanto differentius hoc uidetur commemorasse. et murmurabant, inquit, Pharisaei et scribae eorum dicentes ad discipulos eius: quare cum publicanis et peccatoribus manducatis et bibitis? non utique magistrum eorum nolens illic intellegi, sed simul omnibus, et ipsi et discipulis eius, hoc obiectum insinuans, non tamen ei dictum, sed illis, quod et de ipso et de illis acciperetur. nam utique et ipse Lucas ita dicit dominum respondisse: non ueni uocare iustos, sed peccatores in paenitentiam. quod non eis respondisset, nisi quod dixerant manducatis et bibitis ad ipsum maxime pertineret. propterea etiam Mattheus et Marcus de illo discipulis eius hoc obiectum esse narrarunt, quia, cum et de discipulis dicebatur, magistro magis obiciebatur, quem sectando imitabantur. una ergo sententia est, et tanto melius insinuata, quanto quibusdam uerbis manente ueritate uariata. item quod Mattheus refert dominum respondisse: non est opus ualentibus medicus, sed male habentibus. euntes autem discite, quid est: misericordiam uolo et non sacrificium. non enim ueni uocare iustos, sed peccatores, Marcus quoque et Lucas eisdem paene uerbis eandem sententiam tenuerunt, nisi quod ambo non interponunt illud ex propheta testimonium: misericordiam uolo quam sacrificium. Lucas autem cum dixisset: non ueni uocare iustos, sed peccatores, addidit in paenitentiam, quod ad explanandam sententiam ualet, ne quisquam peccatores ob hoc ipsum quod peccatores sunt diligi arbitretur a Christo, cum et illa similitudo de aegrotis bene intimet, quid uelit deus uocando peccatores tamquam medicus aegros, utique ut ab iniquitate tamquam ab aegritudine salui fiant, quod fit per paenitentiam. ### English translation (Claude) Now let us look at the words themselves that all three of these evangelists set down, whether those said to the Lord or those answered by him. Matthew: “And seeing this,” he says, “the Pharisees said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’” Mark says this too in almost the same number of words: “Why does your teacher eat and drink with tax collectors and sinners?” Matthew, then, passed over the “drink” that Mark added. But what does it matter, since the sense is complete in conveying that they were dining together? Luke, however, seems to have recorded this somewhat differently. “And the Pharisees and their scribes murmured,” he says, “saying to his disciples, ‘Why do you eat and drink with tax collectors and sinners?’” Certainly he did not mean that their teacher should not be understood there, but indicated that this objection was made to all together, both to him and to his disciples, though it was said not to him but to them, so as to be taken of both him and them. For Luke himself certainly says that the Lord answered, “I have not come to call the righteous but sinners to repentance,” which he would not have answered them unless what they had said, “you eat and drink,” applied above all to him. That is why Matthew and Mark too narrated that this objection was made to his disciples about him, because, while it was said of the disciples, it was the master more who was being reproached, whom they imitated by following him. The sense, then, is one, and conveyed all the better for being varied in certain words while the truth remains. Likewise, as to what Matthew reports that the Lord answered, “It is not the healthy who need a physician, but those who are sick. But go and learn what this means: I desire mercy and not sacrifice. For I have not come to call the righteous but sinners,” Mark and Luke too kept the same sense in almost the same words, except that both do not insert that testimony from the prophet, “I desire mercy rather than sacrifice.” Luke, however, when he had said, “I have not come to call the righteous but sinners,” added “to repentance,” which serves to explain the sense, lest anyone think that sinners are loved by Christ precisely because they are sinners; since the comparison of the sick too conveys well what God intends in calling sinners, like a physician calling the sick: namely, that they may be made whole from iniquity as from sickness, which comes about through repentance. ### Scripture references - Matt 9:11: quotation, high confidence - Mark 2:16: quotation, high confidence - Luke 5:30: quotation, high confidence - Luke 5:32: quotation, high confidence - Matt 9:12: quotation, high confidence - Matt 9:13: quotation, high confidence - Hos 6:6: quotation, high confidence - Mark 2:17: allusion, high confidence - Luke 5:31: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.61 (CSEL 43:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-61). ## The Harmony of the Gospels 2.62 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-62 - Source: CSEL 43:165–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The question about fasting was raised by several people at once, including John's disciples, which explains the different speakers in the three Gospels. ### Latin text Item quod dicit Mattheus: tunc accesserunt ad eum discipuli Iohannis dicentes: quare nos et Pharisaei ieiunamus frequenter? Marcus similiter intulit dicens: et erant discipuli Iohannis et Pharisaei ieiunantes, et ueniunt et dicunt illi: cur discipuli Iohannis et Pharisaeorum ieiunant? nisi quod iste putari potest addidisse Pharisaeos, quod simul cum discipulis Iohannis hoc dixerint, cum Mattheus tantum discipulos Iohannis hoc dixisse perhibeat. sed uerba ipsa, quae illos dixisse aput Marcum legitur, magis indicant alios hoc dixisse de aliis, id est conuiuas qui aderant uenisse ad Iesum, quia ieiunabant discipuli Iohannis et Pharisaei, et hoc ei de illis dixisse, ut quod ait ueniunt non de ipsis dixerit, de quibus interposuerat: et erant discipuli Iohannis et Pharisaei ieiunantes, sed cum isti essent ieiunantes, ueniunt illi quos hoc mouit et dicunt illi: cur discipuli Iohannis et Pharisaeorum ieiunant, tui autem non ieiunant? quod Lucas euidentius expressit ita hoc idem intimans, cum dixisset, quid eis responderit dominus de uocatione peccatorum tamquam aegrotorum: at illi, inquit, dixerunt ad eum: quare discipuli Iohannis ieiunant frequenter et obsecrationes faciunt, similiter et Pharisaeorum, tui autem edunt et bibunt? ergo et hic sicut Marcus alios de aliis hoc dixisse narrauit. unde ergo Mattheus: tunc accesserunt ad eum discipuli Iohannis dicentes: quare nos et Pharisaei ieiunamus? nisi quia et ipsi aderant et omnes certatim, ut quisque poterat, hoc obiecerunt, quorum sententia diuerso loquendi modo, sed tamen a ueritate non alieno, a tribus euangelistis insinuata est. ### English translation (Claude) Likewise, as to what Matthew says, “Then John's disciples came to him, saying, ‘Why do we and the Pharisees fast often?’” Mark brought it in similarly, saying, “And John's disciples and the Pharisees were fasting, and they come and say to him, ‘Why do John's disciples and those of the Pharisees fast?’” except that Mark may be thought to have added the Pharisees as saying this together with John's disciples, whereas Matthew reports that only John's disciples said it. But the very words that are read in Mark as said by them indicate rather that some said this about others, that is, that the guests who were present came to Jesus because John's disciples and the Pharisees were fasting, and said this to him about them; so that when he says “they come,” he did not say it of those of whom he had inserted, “And John's disciples and the Pharisees were fasting,” but that, while these were fasting, those who were troubled by this come and say to him, “Why do John's disciples and those of the Pharisees fast, but yours do not fast?” Luke expressed this more plainly, conveying the same thing thus, after he had said what the Lord answered them about calling sinners as if they were sick: “But they said to him,” he says, “‘Why do John's disciples fast often and make prayers, and likewise those of the Pharisees, but yours eat and drink?’” So here too, like Mark, he narrated that some said this about others. Why, then, does Matthew say, “Then John's disciples came to him, saying, ‘Why do we and the Pharisees fast?’” unless because they too were present and all of them eagerly, each as he could, raised this objection; and their meaning is conveyed by the three evangelists in different manners of speaking, yet not foreign to the truth. ### Scripture references - Matt 9:14: quotation, high confidence - Mark 2:18: quotation, high confidence - Luke 5:33: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.62 (CSEL 43:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-62). ## The Harmony of the Gospels 2.63 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-63 - Source: CSEL 43:166–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sayings about the bridegroom's sons, mourning and fasting, and the new cloth and wine agree in sense, distinguishing a fast of sorrow from a fast of spiritual joy. ### Latin text Item illud de sponsi filiis, quia non ieiunabunt, quamdiu cum eis est sponsus, similiter interposuerunt Mattheus et Marcus, nisi quod Marcus filios nuptiarum appellauit quos ille sponsi, quod ad rem nihil interest. filios quippe nuptiarum non tantum sponsi, sed etiam sponsae intellegimus. eadem ergo est aperta sententia, non altera aduersa. Lucas autem non ait numquid possunt filii sponsi ieiunare? sed ait: numquid potestis filios sponsi, quamdiu cum illis est sponsus, facere ieiunare? in quo et ipse ad aliud quiddam insinuandum eandem sententiam eleganter aperuit. sic enim intellegitur eosdem ipsos qui loquebantur fuisse facturos, ut lugentes ieiunarent filii sponsi, quoniam ipsi essent sponsum occisuri. quod autem dixit Mattheus lugere, hoc Marcus et Lucas ieiunare, quia et ille postea tunc ieiunabunt ait, non tunc lugebunt. uerum illo uerbo significauit de tali ieiunio dominum locutum, quod pertinet ad humilitatem tribulationis, ut illud alterum, quod pertinet ad gaudium mentis in spiritalia suspensae adque ob hoc alienatae quodammodo a corporalibus cibis, posterioribus similitudinibus dominus significasse intellegitur de panno nouo et uino nouo id ostendens, quod animalibus adque carnalibus circa corpus occupatis et ob hoc ueterem adhuc sensum trahentibus hoc genus ieiunii non congruat. quas similitudines et alii duo similiter explicarunt. iam enim satis in promtu est nihil esse contrarium, si quid alius dicit quod alius praetermittit seu uerbi seu rei, dum uel ab eadem sententia non recedatur uel quae forte alia ponitur aliae non aduersetur. ### English translation (Claude) Likewise Matthew and Mark similarly inserted the saying about the sons of the bridegroom, that they will not fast as long as the bridegroom is with them, except that Mark called “sons of the wedding” those whom Matthew calls “sons of the bridegroom,” which makes no difference to the matter. For by sons of the wedding we understand not only those of the bridegroom but also those of the bride. It is the same plain meaning, then, not another, contrary one. Luke, however, does not say, “Can the sons of the bridegroom fast?” but says, “Can you make the sons of the bridegroom fast while the bridegroom is with them?” In this he too elegantly opened the same meaning so as to convey something further. For so it is understood that the very people who were speaking would be the ones to bring it about that the sons of the bridegroom would fast in mourning, since they themselves would kill the bridegroom. As for Matthew saying “mourn,” where Mark and Luke say “fast,” this is because Matthew too afterward says, “then they will fast,” not “then they will mourn.” But by that word he signified that the Lord spoke of the kind of fast that belongs to the humiliation of tribulation; while the other kind, which belongs to the joy of a mind lifted up toward spiritual things and therefore in a way estranged from bodily food, the Lord is understood to have signified by the later comparisons of the new cloth and the new wine, showing that this kind of fasting does not suit those who are natural and carnal, occupied with the body and for that reason still dragging along the old way of thinking. These comparisons the other two set out similarly. For it is now quite obvious that it is not a contradiction if one says what another passes over, whether of words or of facts, so long as there is no departure from the same meaning, or whatever different thing is perhaps set down does not conflict with the other. ### Scripture references - Matt 9:15: quotation, high confidence - Mark 2:19: quotation, high confidence - Luke 5:34: quotation, high confidence - Luke 5:35: allusion, high confidence - Matt 9:16: allusion, high confidence - Matt 9:17: allusion, high confidence - Mark 2:21: allusion, high confidence - Luke 5:36: allusion, high confidence - 1 Cor 2:14: echo, medium confidence ### Citation (SBL) Augustine, Cons. 2.63 (CSEL 43:166–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-63). ## The Harmony of the Gospels 2.64 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-64 - Source: CSEL 43:168–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew places Jairus's request right after the feast in his house, while Mark and Luke place it after the return from the Gerasenes; the feast fits in the interval they leave open. ### Latin text Sequitur deinde Mattheus adhuc temporum ordinem seruans: haec illo loquente ad eos ecce princeps unus accessit et adorabat eum dicens: filia mea modo defuncta est, sed ueni, inpone manum tuam super eam, et uiuet, et cetera usque ad illud ubi ait: et surrexit puella. et exiit fama haec in uniuersam terram illam. dicunt hoc et alii duo, Marcus et Lucas, sed ab isto ordine iam recedunt. alibi enim hoc recordantur adque inserunt, id est eo loco, ubi redit transfretando a regione Gerasenorum post expulsa adque in porcos dimissa demonia. nam hoc Marcus ita coniungit post illud aput Gerasenos factum: et cum transcendisset, inquit, Iesus in naui rursus trans fretum, conuenit turba multa ad illum, et erat circa mare. et uenit quidam de archisynagogis, nomine Iahirus, et uidens eum procidit ad pedes eius, et cetera. ac per hoc intellegendum est hoc quidem de archisynagogi filia factum esse, cum transcendisset Iesus in naui rursus trans fretum, sed quanto post, non apparet. nisi enim fuisset interuallum, non esset quando fieret quod modo narrauit Mattheus in conuiuio domus suae; tamquam de alio quippe narrauit more euangelistarum quod de se ac domi suae gestum erat, post quod factum nihil aliud continuo sequitur quam hoc de archisynagogi filia. sic enim ipse contexit, ut ipse transitus aperte indicet hoc consequenter narrari quod et consequenter factum est, quando quidem cum superius commemorasset quae de panno nouo et de uino nouo Iesus dixerit, continuo subiecit: haec illo loquente ad eos ecce princeps unus accessit. ac per hoc si haec illo loquente accessit, nihil aliud factorum dictorumque eius interpositum est. in narratione autem Marci patet locus, ubi interponi alia potuerint, sicut iam ostendimus. similiter et Lucas, cum post narratum aput Gerasenos miraculum transit ad narrandum de archisynagogi filia, non sic transit, ut renitatur Mattheo, qui post illas de panno et uino similitudines hoc gestum esse demonstrat dicendo haec illo loquente. iste quippe, cum terminasset quod aput Gerasenos factum narrauerat, hoc modo transit in aliud: factum est autem, inquit, cum redisset Iesus, excepit illum turba: erant enim omnes exspectantes eum. et ecce uir, cui nomen Iahirus, et ipse princeps synagogae erat et cecidit ad pedes Iesu, et cetera. sic intellegitur, quod turba quidem illa continuo exceperit dominum, quippe quem rediturum exspectabat; quod uero adiunxit: et ecce uir, cui nomen erat Iahirus, non continuo factum accipiendum est, sed prius illud de conuiuio publicanorum, sicut narrat Mattheus, cui rei sic coniungit hoc, ut non possit aliud factum consequenter intellegi. ### English translation (Claude) Then Matthew continues, still keeping the order of times: “While he was saying these things to them, behold, a ruler came and worshiped him, saying, ‘My daughter has just died; but come, lay your hand on her, and she will live,’” and so on, up to where he says, “And the girl arose. And this report went out into all that land.” The other two, Mark and Luke, tell this too, but they now depart from this order. For they recall and insert it elsewhere, namely at the place where he returns by crossing over from the region of the Gerasenes after the demons were cast out and sent into the pigs. For Mark joins it thus after that event among the Gerasenes: “And when Jesus had crossed over again in the boat to the other side,” he says, “a great crowd gathered to him, and he was by the sea. And one of the rulers of the synagogue, named Jairus, came, and seeing him fell at his feet,” and so on. And so it must be understood that this concerning the daughter of the ruler of the synagogue did indeed happen after Jesus had crossed over again in the boat to the other side, but how long after does not appear. For if there had not been an interval, there would have been no time for what Matthew has just narrated, at the feast in his own house. He narrated, as if of someone else, in the manner of the evangelists, what was done concerning himself and in his own house, after which event nothing else immediately follows but this concerning the daughter of the ruler of the synagogue. For he so links it that the transition itself plainly indicates that what is narrated next also happened next, since, having recorded above what Jesus said about the new cloth and the new wine, he immediately added, “While he was saying these things to them, behold, a ruler came.” And so, if he came while he was saying these things, nothing else of his deeds and sayings was inserted in between. In Mark's narrative, however, there is an open place where other things could have been inserted, as we have already shown. Likewise Luke, when after narrating the miracle among the Gerasenes he passes on to narrate about the daughter of the ruler of the synagogue, does not pass on in such a way as to resist Matthew, who shows that this happened after those comparisons of the cloth and wine by saying, “while he was saying these things.” For Luke, when he had finished narrating what happened among the Gerasenes, passes on to something else in this way: “And it happened, when Jesus returned, the crowd welcomed him, for they were all waiting for him. And behold, a man whose name was Jairus, and he was a ruler of the synagogue, fell at Jesus' feet,” and so on. So it is understood that the crowd did indeed welcome the Lord immediately, since it was waiting for him to return; but what he added, “And behold, a man whose name was Jairus,” is not to be taken as happening immediately, but first that feast with the tax collectors, as Matthew narrates, to which he so joins this that no other event can be understood to have come between. ### Scripture references - Matt 9:18: quotation, high confidence - Matt 9:25: quotation, high confidence - Matt 9:26: quotation, high confidence - Mark 5:21: quotation, high confidence - Mark 5:22: quotation, high confidence - Luke 8:40: quotation, high confidence - Luke 8:41: quotation, high confidence - Matt 9:10: allusion, high confidence - Matt 9:16: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.64 (CSEL 43:168–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-64). ## The Harmony of the Gospels 2.65 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-65 - Source: CSEL 43:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three agree about the woman with the flow of blood; 'touched my garments' and 'touched me' mean the same. ### Latin text In hac ergo narratione, quam nunc considerandam suscepimus, de illa quidem quae fluxum sanguinis patiebatur omnes isti tres euangelistae sine ulla quaestione concordant. neque enim interest ad rei ueritatem, quod ab alio aliquid tacitum ab alio dicitur, nec quod Marcus dicit: quis tetigit uestimenta mea? et Lucas: quis me tetigit? alter enim dixit usitate, alter proprie, eandem tamen uterque sententiam. nam usitatius dicimus conscindis me quam conscindis uestimenta mea, cum tamen in aperto sit, quid uelimus intellegi. ### English translation (Claude) In this narrative, then, which we have now undertaken to consider, all three of these evangelists agree without any question about the woman who suffered from a flow of blood. For it makes no difference to the truth of the matter that something passed over by one is told by another, nor that Mark says, “Who touched my garments?” and Luke, “Who touched me?” For the one spoke in the usual way, the other literally, but both expressed the same meaning. For we say more usually, “You are tearing me,” than, “You are tearing my clothes,” though it is plain what we want to be understood. ### Scripture references - Mark 5:30: quotation, high confidence - Luke 8:45: quotation, high confidence - Matt 9:20: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.65 (CSEL 43:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-65). ## The Harmony of the Gospels 2.66 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-66 - Source: CSEL 43:170–171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew gives the father's real wish, that his dead daughter be raised, while Mark and Luke give his words when she was still dying; both are true. ### Latin text At uero cum Mattheus archisynagogum non morituram uel morientem uel in extremo uitae positam filiam suam narrat domino nuntiasse, sed omnino defunctam, illi autem duo morti iam proximam, nondum tamen mortuam, usque adeo, ut dicant uenisse postea qui mortuam nuntiarent et ob hoc iam non debere uexari magistrum, tamquam sic ueniret, ut manum inponendo mori non sineret, non ut qui posset mortuam suscitare, considerandum est, ne repugnare uideatur, et intellegendum breuitatis causa Mattheum hoc potius dicere uoluisse rogatum esse dominum, ut faceret quod eum fecisse manifestum est, ut scilicet mortuam suscitaret; adtendit enim non uerba patris de filia sua, sed, quod est potissimum, uoluntatem, et talia uerba posuit, qualis uoluntas erat. ita enim desperauerat, ut potius eam uellet reuiuescere, non credens uiuam posse inueniri quam morientem reliquerat. duo itaque posuerunt, quid dixerit Iahirus, Mattheus autem, quid uoluerit adque cogitauerit. utrumque ergo petitum est a domino, ut uel morientem saluam faceret uel mortuam suscitaret; sed cum instituisset Mattheus totum breuiter dicere, hoc insinuauit patrem rogantem dixisse quod et ipsum certum est uoluisse et Christum fecisse. sane si illi duo uel quisquam eorum patrem ipsum commemorasset dixisse quod sui de domo uenientes dixerant, ut iam non conuexaretur Iesus, quod puella mortua fuisset, repugnarent eius cogitationi uerba, quae posuit Mattheus. nunc uero et illud suis nuntiantibus et prohibentibus, ne iam magister ueniret, non legitur, quod ille consenserit. ac per hoc et illud quod ei dominus ait: noli timere, crede tantum et salua erit, non diffidentem reprehendit, sed credentem robustius confirmauit. talis quippe in illo fides erat, qualis et in illo qui ait: credo, domine; adiuua incredulitatem meam. ### English translation (Claude) But since Matthew narrates that the ruler of the synagogue reported to the Lord that his daughter was not about to die, or dying, or at the point of death, but altogether dead, while the other two say she was near death but not yet dead, so much so that they say that others came afterward to report that she was dead and that therefore the teacher should no longer be troubled, as if he were coming so as to keep her from dying by laying on his hand, not as one who could raise her when dead, we must consider this so that it does not seem to conflict. And it must be understood that for the sake of brevity Matthew preferred to say that the Lord was asked to do what it is clear he did, namely to raise her when dead. For he attends not to the father's words about his daughter but, what matters most, to his will, and set down such words as his will was. For he had so despaired that he rather wanted her to come back to life, not believing that she could be found alive whom he had left dying. So the two set down what Jairus said, and Matthew what he willed and thought. Both, then, were asked of the Lord: either to save her while dying or to raise her when dead. But since Matthew had set out to tell the whole briefly, he indicated that the father in his request said what it is certain he willed and what Christ did. Certainly, if those two, or either of them, had recorded that the father himself said what those coming from his house had said, that Jesus should no longer be troubled because the girl was dead, the words would conflict with his thought as Matthew set it down. But as it is, when his people reported this and tried to keep the teacher from coming any further, it is not read that he agreed. And so too what the Lord said to him, “Do not fear, only believe, and she will be saved,” does not rebuke one who distrusted but strengthened one who believed more firmly. For his faith was such as was in the man who said, “I believe, Lord; help my unbelief.” ### Scripture references - Matt 9:18: allusion, high confidence - Mark 5:23: allusion, high confidence - Mark 5:35: allusion, high confidence - Luke 8:42: allusion, high confidence - Luke 8:49: allusion, high confidence - Luke 8:50: quotation, high confidence - Mark 5:36: allusion, high confidence - Mark 9:24: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.66 (CSEL 43:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-66). ## The Harmony of the Gospels 2.67 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-67 - Source: CSEL 43:171–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From such variations we learn to look for the speaker's intention, not the letter of his words. ### Latin text Quae cum ita sint, per huiusmodi euangelistarum locutiones uarias, sed non contrarias rem plane utilissimam discimus et pernecessariam, nihil in cuiusque uerbis nos debere inspicere nisi uoluntatem, cui debent uerba seruire, nec mentiri quemquam, si aliis uerbis dixerit quid ille uoluerit cuius uerba non dicit, ne miseri aucupes uocum apicibus quodammodo litterarum putent ligandam esse ueritatem, cum utique non in uerbis tantum, sed etiam in ceteris omnibus signis animorum non sit nisi ipse animus inquirendus. ### English translation (Claude) Since this is so, through such varied but not contradictory expressions of the evangelists we learn something plainly most useful and very necessary: that we ought to look in anyone's words for nothing but the will, which the words ought to serve; and that no one lies if he says in other words what someone willed whose words he does not repeat; so that wretched word-catchers may not think that truth must be bound, as it were, to the strokes of letters, since certainly not only in words but in all other signs of minds too nothing is to be sought but the mind itself. ### Citation (SBL) Augustine, Cons. 2.67 (CSEL 43:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-67). ## The Harmony of the Gospels 2.68 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-68 - Source: CSEL 43:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some copies of Matthew call the girl a 'woman,' which in Hebrew usage, as with Eve and Mary, can mean any female, even a virgin. ### Latin text Quod autem nonnulli codices habent secundum Mattheum: non enim mortua est mulier, sed dormit, cum eam Marcus et Lucas duodecim annorum puellam fuisse testentur, intellegas Hebraeo more locutum esse Mattheum. nam et aliis scripturarum locis hoc inuenitur non eas tantum quae uirum passae fuerant, sed omnino feminas etiam intactas adque integras mulieres appellari, sicut de ipsa Eua scriptum est: formauit eam in mulierem, et illud in libro Numerorum ubi iubentur custodiri mulieres, quae nescierunt cubile masculi, id est uirgines, ne interficiantur, qua locutione etiam Paulus ipsum Christum ait factum ex muliere. hoc enim melius intellegimus, quam ut illam duodecim annorum iam nuptam uel uirum expertam fuisse credamus. ### English translation (Claude) As for what some manuscripts of Matthew have, “For the woman is not dead but sleeps,” although Mark and Luke testify that she was a girl of twelve, you may understand that Matthew spoke in the Hebrew manner. For in other places of Scripture too it is found that not only those who have known a husband, but women in general, even untouched and chaste ones, are called women, as it is written of Eve herself, “He formed her into a woman,” and that passage in the book of Numbers where it is commanded that the women who have not known lying with a male, that is, virgins, should be kept alive and not killed; by which manner of speaking Paul too says that Christ himself was made of a woman. For we understand this better than to believe that the girl of twelve was already married or had known a man. ### Scripture references - Matt 9:24: quotation, high confidence - Mark 5:42: allusion, high confidence - Luke 8:42: allusion, high confidence - Gen 2:22: quotation, high confidence - Num 31:18: allusion, high confidence - Gal 4:4: allusion, high confidence ### Translation notes - The reading 'mulier' (woman) for 'puella' (girl) in Matt 9:24 occurs in some Old Latin manuscripts. ### Citation (SBL) Augustine, Cons. 2.68 (CSEL 43:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-68). ## The Harmony of the Gospels 2.69 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-69 - Source: CSEL 43:172–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew alone tells of these two blind men and the mute demoniac; similar events happened more than once, which can solve apparent contradictions. ### Latin text Sequitur Mattheus et dicit: et transeunte inde Iesu secuti sunt eum duo caeci clamantes et dicentes: miserere nostri, fili Dauid, et cetera usque ad illud ubi ait: Pharisaei autem dicebant: in principe demoniorum eicit demones. hoc de duobus caecis et muto demonio solus Mattheus ponit. illi enim duo caeci, de quibus et alii narrant, non sunt isti, sed tamen simile factum est, ita ut, si ipse Mattheus non etiam illius facti meminisset, posset putari hoc quod nunc narrat dictum fuisse etiam ab aliis duobus. quod commendare memoriae diligenter debemus esse quaedam facta similia, quod probatur, cum idem ipse euangelista utrumque commemorat, ut, si quando talia singula aput singulos inuenerimus adque in eis contrarium quod solui non possit, occurrat nobis non hoc esse factum, sed aliud simile uel similiter factum. ### English translation (Claude) Matthew continues and says: “And as Jesus passed on from there, two blind men followed him, crying out and saying, ‘Have mercy on us, son of David,’” and so on, up to where he says, “But the Pharisees said, ‘By the prince of demons he casts out demons.’” Matthew alone sets down this about the two blind men and the mute demoniac. For those two blind men of whom the others also tell are not these; yet a similar thing was done, so that if Matthew himself had not also recorded that other event, it could have been thought that what he narrates now was also told by the other two. We ought carefully to commit to memory that there are some similar events, which is proved when the same evangelist records both, so that if ever we find such events, one in one evangelist and one in another, and something contradictory in them that cannot be solved, it may occur to us that this is not the same event but another similar one, or one done in a similar way. ### Scripture references - Matt 9:27: quotation, high confidence - Matt 9:32: allusion, high confidence - Matt 9:34: quotation, high confidence - Matt 20:30: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.69 (CSEL 43:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-69). ## The Harmony of the Gospels 2.70 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-70 - Source: CSEL 43:173–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The order of the mission of the twelve is uncertain; Luke's Judas son of James is Matthew's Thaddaeus or Lebbaeus, one man with several names. ### Latin text Sane deinceps non apparet ordo rerum gestarum. nam post haec duo facta de caecis et muto demonio ita sequitur: et circuibat Iesus ciuitates omnes et castella docens in synagogis eorum et praedicans euangelium regni et curans omnem languorem et omnem infirmitatem. uidens autem turbas misertus est eis, quia erant uexati et iacentes sicut oues non habentes pastorem. tunc dicit discipulis suis: messis quidem multa, operarii autem pauci; rogate ergo dominum messis, ut eiciat operarios in messem suam. et conuocatis duodecim discipulis suis dedit illis potestatem spirituum inmundorum, et cetera usque ad illud ubi ait: amen dico uobis, non perdet mercedem suam. in hoc toto loco, quem nunc commemorauimus, multa monuit discipulos suos, sed utrum ex ordine Mattheus subiunxerit, an ei ordo narrandi recordatio sua fuerit, sicut dictum est, non apparet. hunc locum breuiter uidetur perstrinxisse Marcus et eum sic ingressus est dicens: et circuibat castella in circuitu docens. et conuocauit duodecim et coepit eos mittere binos, et dabat illis potestatem spirituum inmundorum, et cetera usque ad illud ubi ait: excutite puluerem de pedibus uestris in testimonium illis. sed antequam hoc narraret Marcus, prius post resuscitatam filiam archisynagogi illud narrauit ubi dominum in patria sua mirabantur, unde illi esset tanta sapientia et uirtutes, cum eius cognationem nossent, quod Mattheus post admonitionem istam discipulorum et post alia multa commemorat. itaque incertum est, utrum hoc, quod agitur in eius patria, Mattheus omissum reuocauerit, an Marcus recordatum anteceperit, quisnam eorum ordinem rei gestae et quis recordationis suae tenuerit. Lucas autem continuo post resurrectionem filiae Iahiri subiungit hunc locum de potestate et admonitione discipulorum. tam breuiter sane quam Marcus, neque ipse ita, ut hoc sequi etiam in rerum gestarum ordine appareat. in nominibus ergo discipulorum Lucas, qui eos alio nomine nominat, cum prius eliguntur in monte, a Mattheo non discrepat nisi in nomine Iudae Iacobi, quem Mattheus Thaddeum appellat, nonnulli autem codices habent Lebdeum. quis autem umquam prohibuerit duobus uel tribus nominibus hominem unum uocari? ### English translation (Claude) From here on, certainly, the order of events does not appear. For after these two events about the blind men and the mute demoniac Matthew continues thus: “And Jesus went around all the cities and villages, teaching in their synagogues and preaching the gospel of the kingdom and curing every disease and every infirmity. And seeing the crowds, he had compassion on them, because they were harassed and lying like sheep without a shepherd. Then he says to his disciples, ‘The harvest is great, but the laborers are few; ask, then, the Lord of the harvest to send out laborers into his harvest.’ And calling together his twelve disciples, he gave them authority over unclean spirits,” and so on, up to where he says, “Truly I say to you, he will not lose his reward.” In this whole passage that we have now recalled, he gave his disciples many instructions; but whether Matthew added it in order, or his own recollection was his order of narrating, as has been said, does not appear. Mark seems to have touched on this passage briefly, and entered on it thus: “And he went around the villages in the circuit, teaching. And he called the twelve and began to send them out two by two, and gave them authority over unclean spirits,” and so on, up to where he says, “Shake off the dust from your feet as a testimony to them.” But before narrating this, Mark first narrated, after the raising of the daughter of the ruler of the synagogue, the event in which they marveled at the Lord in his own country, where he got such wisdom and mighty works, since they knew his kindred; which Matthew records after this instruction of the disciples and after many other things. So it is uncertain whether Matthew recalled this event in his own country after omitting it, or Mark recalled and anticipated it; which of them kept the order of the event and which that of his own recollection. Luke, however, immediately after the raising of Jairus's daughter adds this passage about the authority given to the disciples and their instruction, as briefly as Mark, and he too not in such a way that it appears to follow also in the order of events. As for the names of the disciples, Luke, who names them by another name when they are first chosen on the mountain, does not differ from Matthew except in the name of Judas son of James, whom Matthew calls Thaddaeus, though some manuscripts have Lebbaeus. But who would ever forbid one man to be called by two or three names? ### Scripture references - Matt 9:35: quotation, high confidence - Matt 9:36: quotation, high confidence - Matt 9:37: quotation, high confidence - Matt 9:38: quotation, high confidence - Matt 10:1: quotation, high confidence - Matt 10:42: quotation, high confidence - Mark 6:6: quotation, high confidence - Mark 6:7: quotation, high confidence - Mark 6:11: quotation, high confidence - Mark 6:1: allusion, high confidence - Mark 6:2: allusion, high confidence - Matt 13:54: allusion, high confidence - Luke 9:1: allusion, high confidence - Luke 6:16: allusion, high confidence - Matt 10:3: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.70 (CSEL 43:173–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-70). ## The Harmony of the Gospels 2.71 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-71 - Source: CSEL 43:175–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The staff that Mark permits and Matthew and Luke forbid is meant in two different senses, as 'temptation' and 'judgment' are in Scripture. ### Latin text Solet item quaeri, quomodo Mattheus et Lucas commemorauerint dixisse dominum discipulis, ut nec uirgam ferrent, cum dicat Marcus: et praecepit eis, ne quid tollerent in uia nisi uirgam tantum, et sequatur etiam ipse: non peram, non panem, neque in zona aes, ut ostendat in eodem loco uersari narrationem suam, in quo et illorum qui dixerunt nec uirgam ferendam. quod ita soluitur, ut intellegamus sub alia significatione dictam uirgam, quae secundum Marcum ferenda est, et sub alia illam, quae secundum Mattheum et Lucam non est ferenda, sicut sub alia significatione intellegitur temtatio, de qua dictum est: deus neminem temtat, et sub alia, de qua dictum est: temtat uos dominus deus uester, ut sciat, si diligitis eum. illa seductionis est, haec probationis, sicut iudicium aliter accipitur, de quo dictum est: qui bene fecerunt, in resurrectionem uitae; qui male fecerunt, in resurrectionem iudicii, et aliter, de quo dictum est: iudica me, deus, et discerne causam meam de gente non sancta. illud enim iudicium damnationis est, hoc discretionis. ### English translation (Claude) It is also often asked how Matthew and Luke recorded that the Lord told the disciples not to carry even a staff, when Mark says, “And he commanded them to take nothing for the journey except a staff only,” and he too goes on, “no bag, no bread, no money in the belt,” showing that his narrative is concerned with the same place as that of those who said that not even a staff was to be carried. This is solved by understanding that the staff which according to Mark is to be carried is meant in one sense, and the one which according to Matthew and Luke is not to be carried in another; just as temptation is understood in one sense where it is said, “God tempts no one,” and in another where it is said, “The Lord your God tempts you, to know whether you love him.” The former is the temptation of seduction, the latter of proving. So too judgment is taken in one way where it is said, “Those who have done good, to the resurrection of life; those who have done evil, to the resurrection of judgment,” and in another where it is said, “Judge me, O God, and distinguish my cause from an unholy nation.” For the former is the judgment of condemnation, the latter of discernment. ### Scripture references - Mark 6:8: quotation, high confidence - Matt 10:10: allusion, high confidence - Luke 9:3: allusion, high confidence - Jas 1:13: quotation, high confidence - Deut 13:3: quotation, high confidence - John 5:29: quotation, high confidence - Ps 43:1 (42:1 LXX): quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.71 (CSEL 43:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-71). ## The Harmony of the Gospels 2.72 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-72 - Source: CSEL 43:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many words have more than one sense, as Paul's 'burden' in Galatians 6 and 'rod' show, and so does the staff of the mission charge. ### Latin text Et multa alia sunt uerba, quae non habent unam significationem, sed diuersis locis congruenter posita diuerso modo intelleguntur et aliquando cum expositione dicuntur, ut est illud: nolite pueri effici sensibus, sed malitia paruuli estote, ut sensibus perfecti sitis. hoc enim breuiter clausa sententia dici potuit nolite esse pueri, sed estote pueri. et illud: si quis putat se sapientem esse in uobis in hoc saeculo, stultus fiat, ut sit sapiens. quid enim aliud dixit quam non sit sapiens, ut sit sapiens? aliquando autem clause ita dicuntur, ut exerceant inquirentem, ut est quod ait ad Galatas: inuicem onera uestra portate et sic adimplebitis legem Christi. qui enim putat se esse aliquid, cum nihil sit, se ipsum seducit. opus autem suum probet unusquisque et tunc in semet ipso habebit gloriam et non in altero. unusquisque enim proprium onus portabit. nisi oneris nomen sub diuersis significationibus acceperis, procul dubio putabis eundem sibi in loquendo esse contrarium — et hoc in una sententia tam uicine positis uerbis —, qui cum paulo ante diceret: alter alterius onera portate, postea dixit: unusquisque proprium onus portabit. sed alia sunt onera participandae infirmitatis, alia reddendae rationis deo de actibus nostris; illa cum fratribus sustentanda communicantur, haec propria ab unoquoque portantur. ita et uirga intellegitur spiritaliter, de qua dicebat apostolus: in uirga ueniam ad uos? et corporaliter, qua utimur siue ad equum siue ad aliquid aliud opus fuerit, ut interim omittam et alias huius nominis figuratas significationes. ### English translation (Claude) And there are many other words that do not have a single meaning, but, placed fittingly in different places, are understood in different ways, and are sometimes said with an explanation, as in this: “Do not become children in understanding, but in malice be little ones, so that in understanding you may be mature.” For this could have been said in a brief, compressed sentence: “Do not be children, but be children.” And this: “If anyone among you thinks he is wise in this age, let him become foolish, so that he may be wise.” What else did he say but, “Let him not be wise, so that he may be wise”? But sometimes things are said in a compressed way so as to exercise the inquirer, as in what he says to the Galatians: “Bear one another's burdens, and so you will fulfill the law of Christ. For whoever thinks he is something when he is nothing deceives himself. But let each one test his own work, and then he will have glory in himself and not in another. For each one will carry his own burden.” Unless you take the word “burden” in different senses, you will undoubtedly think that he contradicts himself in speaking, and that in one passage with the words placed so close together, since a little before he said, “Bear one another's burdens,” and afterward said, “Each one will carry his own burden.” But the burdens of sharing in weakness are one thing, the burdens of rendering account to God for our actions another; the former are shared with our brothers to be borne together, the latter are carried by each one as his own. So too a staff is understood spiritually, of which the apostle said, “Shall I come to you with a rod?” and bodily, which we use for a horse or for whatever other purpose there is need, to pass over for now other figurative meanings of this word. ### Scripture references - 1 Cor 14:20: quotation, high confidence - 1 Cor 3:18: quotation, high confidence - Gal 6:2: quotation, high confidence - Gal 6:3: quotation, high confidence - Gal 6:4: quotation, high confidence - Gal 6:5: quotation, high confidence - 1 Cor 4:21: quotation, high confidence ### Translation notes - Latin uirga means both 'staff' and 'rod'. ### Citation (SBL) Augustine, Cons. 2.72 (CSEL 43:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-72). ## The Harmony of the Gospels 2.73 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-73 - Source: CSEL 43:177–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ forbade the apostles to carry provisions because they had a right to support from those they evangelized, a right that Paul, as 1 Corinthians 9 shows, chose not to use. ### Latin text Utrumque ergo accipiendum est a domino apostolis dictum, et ut nec uirgam ferrent et ut nonnisi uirgam ferrent cum enim secundum Mattheum diceret eis: nolite possidere aurum neque argentum neque pecuniam in zonis uestris, non peram in uia neque duas tunicas neque calciamenta neque uirgam, continuo subiecit: dignus est enim operarius cibo suo. unde satis ostendit, cur eos haec possidere ac ferre noluerit, non quod necessaria non sint sustentationi huius uitae, sed quia sic eos mittebat, ut eis haec deberi demonstraret ab illis ipsis quibus euangelium credentibus adnuntiarent, tamquam stipendia militantibus, tamquam fructum uineae plantatoribus, tamquam lac gregis pastoribus. unde Paulus dicit: quis militat suis stipendiis umquam? quis plantat uineam et de fructu eius non edit? quis pascit gregem et de lacte gregis non percipit? hinc enim loquebatur de his quae necessaria sunt praedicatoribus euangelii. unde paulo post dicit: si nos uobis spiritalia seminauimus, magnum est, si uestra carnalia metemus? si alii potestatis uestrae participantur, non multo magis nos? sed non sumus usi hac potestate. unde apparet haec non ita praecepisse dominum, tamquam euangelistae uiuere aliunde non debeant quam eis praebentibus quibus adnuntiant euangelium — alioquin contra hoc praeceptum fecit idem apostolus, qui uictum de manuum suarum laboribus transigebat, ne cuiquam grauis esset —, sed potestatem dedisse, in qua scirent sibi ista deberi. cum autem a domino aliquid imperatur, nisi fiat, inobaudientiae culpa est. cum autem potestas datur, licet cuique non uti et tamquam de suo iure cedere. haec ergo loquens dominus discipulis id agebat, quod ipse apostolus paulo post apertius ita explicat: nescitis, quoniam qui in templo operantur quae de templo sunt edunt? qui altario deseruiunt altario conpartiuntur? sic et dominus ordinauit his qui euangelium adnuntiant de euangelio uiuere. ego autem nullius horum usus sum. cum itaque dicit ita dominum ordinasse, se autem usum non esse, utique ostendit utendi potestatem datam, non inpositam seruiendi necessitatem. ### English translation (Claude) Both, then, must be taken as said by the Lord to the apostles: that they should not carry even a staff, and that they should carry nothing but a staff. For when, according to Matthew, he said to them, “Do not possess gold or silver or money in your belts, no bag for the journey, nor two tunics, nor sandals, nor a staff,” he immediately added, “For the laborer is worthy of his food.” By this he showed clearly enough why he did not want them to possess and carry these things: not because they are not necessary for sustaining this life, but because he was sending them in such a way as to show that these things were owed to them by the very people to whom they announced the gospel, if they believed, like pay to soldiers, like the fruit of the vineyard to those who planted it, like the milk of the flock to the shepherds. Hence Paul says, “Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not get some of the milk of the flock?” For he was speaking here of the things that are necessary for the preachers of the gospel. Hence a little later 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 used this right.” From this it appears that the Lord did not command these things as though the preachers of the gospel ought not to live from any other source than what is provided by those to whom they announce the gospel (otherwise the same apostle acted against this command, since he made his living by the labor of his own hands so as not to be a burden to anyone), but that he gave them a right, by which they might know that these things were owed to them. Now when something is commanded by the Lord, not doing it is the fault of disobedience; but when a right is given, anyone may choose not to use it and, as it were, waive his own entitlement. In saying these things to the disciples, then, the Lord was doing what the apostle himself explains more plainly a little later thus: “Do you not know that those who work in the temple eat what comes from the temple? Those who serve at the altar share with the altar? So too the Lord ordained that those who announce the gospel should live by the gospel. But I have used none of these things.” Since, then, he says that the Lord so ordained but that he himself did not use it, he certainly shows that a right of using was given, not a necessity of compliance imposed. ### Scripture references - Matt 10:9: quotation, high confidence - Matt 10:10: quotation, high confidence - 1 Cor 9:7: quotation, high confidence - 1 Cor 9:11: quotation, high confidence - 1 Cor 9:12: quotation, high confidence - 1 Thess 2:9: allusion, high confidence - 2 Thess 3:8: allusion, high confidence - 1 Cor 9:13: quotation, high confidence - 1 Cor 9:14: quotation, high confidence - 1 Cor 9:15: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.73 (CSEL 43:177–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-73). ## The Harmony of the Gospels 2.74 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-74 - Source: CSEL 43:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 'Not even a staff' means not even the smallest thing, while 'a staff only' signifies the right to support given by the Lord; Christ said both. ### Latin text Hoc ergo ordinans dominus, quod eum ordinasse dicit apostolus qui euangelium adnuntiant de euangelio uiuere, illa apostolis loquebatur, ut securi non possiderent neque portarent huic uitae necessaria nec magna nec minima. ideo posuit nec uirgam ostendens a fidelibus suis omnia deberi ministris suis nulla superflua requirentibus. ac per hoc addendo dignus est enim operarius cibo suo prorsus aperuit et inlustrauit, unde et quare haec omnia loqueretur. hanc ergo potestatem uirgae nomine significauit, cum dixit: ne quid tollerent in uia nisi uirgam tantum. potuit enim etiam sic breuiter dici nihil necessariorum uobiscum feratis nec uirgam nisi uirgam tantum, ut illud quod dictum est nec uirgam intellegatur ne minimas quidem res, quod uero adiunctum est nisi uirgam tantum intellegatur, quia per potestatem a domino acceptam, quae uirgae nomine significata est, etiam quae non portantur non deerunt. utrumque ergo dominus dixit. sed quia non utrumque unus euangelista commemorauit, putatur ille qui uirgam sub alia significatione positam tollendam dixit ei qui rursus uirgam aliud significantem non tollendam dixit esse contrarius; sed iam ratione reddita non putetur. ### English translation (Claude) So when the Lord ordained what the apostle says he ordained, that those who announce the gospel should live by the gospel, he said those things to the apostles so that they might, free from care, neither possess nor carry the necessities of this life, either great or very small. That is why he put “not even a staff,” showing that everything is owed by his faithful to his ministers, who seek nothing superfluous. And so by adding, “For the laborer is worthy of his food,” he made entirely plain and clear where these sayings came from and why. This right, then, he signified by the name of a staff when he said that they should take nothing for the journey except a staff only. For it could also have been said briefly thus: “Take with you none of the necessities, not even a staff, except a staff only”; so that “not even a staff” is understood to mean not even the smallest things, while the added “except a staff only” is understood to mean that, through the right received from the Lord, which is signified by the name of a staff, even what is not carried will not be lacking. The Lord, then, said both. But because no one evangelist recorded both, the one who said that a staff, taken in one sense, was to be taken is thought to contradict the one who said that a staff, meaning something else, was not to be taken. But now that the reason has been given, let it not be thought so. ### Scripture references - 1 Cor 9:14: allusion, high confidence - Matt 10:10: quotation, high confidence - Mark 6:8: quotation, high confidence - Luke 9:3: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.74 (CSEL 43:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-74). ## The Harmony of the Gospels 2.75 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-75 - Source: CSEL 43:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prohibitions of sandals and a second tunic forbid anxious provision; Mark's sandals and single tunic also carry mystical meanings. ### Latin text Sic et calciamenta cum dicit Mattheus in uia non esse portanda, curam prohibet, qua ideo portanda cogitantur, ne desint. hoc et de duabus tunicis intellegendum est, ne quisquam eorum praeter eam quam esset indutus aliam portandam putaret sollicitus, ne opus esset, cum ex illa potestate posset accipere. proinde Marcus dicendo calciari eos sandaliis uel soleis aliquid hoc calciamentum mysticae significationis habere admonet, ut pes neque tectus sit neque nudus ad terram, id est nec occultetur euangelium nec terrenis commodis innitatur. et quod non portari uel haberi duas tunicas, sed expressius indui prohibet dicens: et ne induerentur duabus tunicis, quid eos monet nisi non dupliciter, sed simpliciter ambulare? ### English translation (Claude) So too when Matthew says that sandals are not to be carried on the journey, he forbids the anxiety that makes people think they must carry them so as not to be without. This must also be understood of the two tunics: that none of them should anxiously think he must carry another besides the one he had on, lest he need it, since he could receive it by virtue of that right. Accordingly, Mark, in saying that they were to be shod with sandals or soles, reminds us that this footwear has some mystical meaning: that the foot is neither covered nor bare to the ground, that is, that the gospel is neither hidden nor leaning on earthly advantages. And in forbidding not that two tunics be carried or possessed, but, more expressly, that they be worn, saying, “and that they should not wear two tunics,” what does he warn them of, if not to walk not doubly but simply? ### Scripture references - Matt 10:10: allusion, high confidence - Mark 6:9: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.75 (CSEL 43:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-75). ## The Harmony of the Gospels 2.76 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-76 - Source: CSEL 43:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ said all these things, some literally and some figuratively, as he does elsewhere; the evangelists each recorded part. ### Latin text Ita dominum omnia dixisse nullo modo dubitandum est, partim proprie, partim figurate, sed euangelistas alia illum, alia istum inseruisse scriptis suis, quaedam uero eadem uel duos uel tres eorum quoslibet uel omnes quattuor posuisse, nec sic tamen omnia esse conscripta quae ab illo seu dicta seu facta sunt. quisquis autem putat non potuisse dominum in uno sermone quaedam figurate, quaedam proprie ponere eloquia, cetera eius inspiciat; uidebit, quam hoc temere adque inerudite arbitretur. potest enim iste — ut unum aliquid dicam quod animo interim occurrit —, quoniam monet, ut non sciat sinistra quod facit dextra, et ipsas elemosynas et quidquid illic aliud praecipit figurate accipiendum putare. ### English translation (Claude) It is in no way to be doubted that the Lord said all these things, partly literally, partly figuratively, but that the evangelists put some into their writings and others other things, while two or three of them, any two or three, or all four, set down some of the same things; and that even so not everything that was said or done by him has been written down. Whoever thinks that the Lord could not set down some expressions figuratively and some literally in one discourse, let him look at his other discourses; he will see how rashly and ignorantly he judges this. For such a person (to mention one thing that occurs to my mind for now) might think, since he warns that the left hand should not know what the right hand is doing, that the almsgiving itself and whatever else he commands there must be taken figuratively. ### Scripture references - Matt 6:3: allusion, high confidence - John 21:25: echo, medium confidence ### Citation (SBL) Augustine, Cons. 2.76 (CSEL 43:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-76). ## The Harmony of the Gospels 2.77 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-77 - Source: CSEL 43:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ repeated sayings and deeds in different places, so differences of order are no contradiction. ### Latin text Sane rursus admoneo, quod oportet meminisse lectorem, ne tali admonitione saepissime indigeat, aliis adque aliis sermonum suorum locis dominum iam multa iterasse quae alibi dixerat, ne forte ipsorum locorum ordo cum ex alio euangelista non conuenerit, alicui eorum hinc putet esse contrarium, cum intellegere debeat iterum alibi dici quod iam alibi dictum erat, nec tantum de dictis, uerum etiam de factis obseruari debere. nihil enim prohibet hoc idem iterum factum credere. calumniari autem euangelio, dum non credit iterum factum quod iterum fieri non potuisse nemo conuincit, sacrilegae uanitatis est. ### English translation (Claude) I certainly remind the reader again of something he ought to remember, so that he does not need such a reminder very often: that the Lord repeated in various places in his discourses many things he had said elsewhere, so that, if the order of these places does not agree with that in another evangelist, no one should think this a contradiction in any of them, since he ought to understand that what had already been said in one place is said again in another. And this must be observed not only of sayings but also of deeds. For nothing prevents us from believing that the same thing was done again. But to slander the gospel by refusing to believe that something was done again, when no one proves that it could not have been done again, is a sacrilegious vanity. ### Citation (SBL) Augustine, Cons. 2.77 (CSEL 43:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-77). ## The Harmony of the Gospels 2.78 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-78 - Source: CSEL 43:181–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Luke both tell of John's messengers and Christ's words about John, in different orders. ### Latin text Sequitur Mattheus et dicit: et factum est, cum consummasset Iesus praecipiens duodecim discipulis suis transiit inde, ut doceret et praedicaret in ciuitatibus eorum. Iohannes autem, cum audisset in uinculis opera Christi, mittens duos de discipulis suis ait illi: tu es qui uenturus es an alium expectamus? et cetera usque ad illud ubi ait: et iustificata est sapientia a filiis suis. hunc totum locum de Iohanne baptista, quod miserit ad Iesum et cuiusmodi responsum acceperint illi quos misit et quidquid post eorum abscessum de Iohanne dominus dixit, interponit et Lucas, non quidem ipso ordine, sed quis eorum recordationis suae, quis rerum ipsarum hic ordinem teneat, non apparet. ### English translation (Claude) Matthew continues and says: “And it happened, when Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities. Now when John had heard in prison the works of Christ, sending two of his disciples he said to him, ‘Are you the one who is to come, or do we look for another?’” and so on, up to where he says, “And wisdom is justified by her children.” This whole passage about John the Baptist, that he sent to Jesus, what kind of answer those he sent received, and whatever the Lord said about John after their departure, Luke too inserts, not indeed in the same order; but which of them keeps here the order of his recollection and which the order of the events themselves does not appear. ### Scripture references - Matt 11:1: quotation, high confidence - Matt 11:2: quotation, high confidence - Matt 11:3: quotation, high confidence - Matt 11:19: quotation, high confidence - Luke 7:18: allusion, high confidence - Luke 7:35: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.78 (CSEL 43:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-78). ## The Harmony of the Gospels 2.79 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-79 - Source: CSEL 43:182–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke seems to place the woes on the cities in their original setting; if Matthew's 'then' is exact, Christ said them twice, as Luke himself shows he repeated sayings. ### Latin text Sequitur Mattheus et dicit: tunc coepit exprobrare ciuitatibus, in quibus factae sunt plurimae uirtutes eius, quia non egissent paenitentiam, et cetera usque ad illud ubi ait: terrae Sodomorum remissius erit in die iudicii quam tibi. etiam hoc commemorat Lucas continuato cuidam sermoni domini etiam haec ex ipsius ore coniungens. unde magis uidetur ipse hoc ordine illa commemorare, quo a domino dicta sunt, Mattheus autem suae recordationis ordinem tenuisse. aut si illud quod idem Mattheus ait: tunc coepit exprobrare ciuitatibus, sic accipiendum putatur, ut punctum ipsum temporis uoluisse credatur exprimere in eo quod est tunc, non autem ipsum tempus aliquanto latius quo haec multa gerebantur et dicebantur, quisquis hoc credit, credat etiam hoc esse bis dictum. cum enim et aput unum euangelistam inueniantur quaedam quae bis dixerit dominus, sicut aput eundem Lucam de non tollenda pera in uia et similiter ceteris duobus locis dictum a domino inuenitur, quid mirum si et aliquid aliud bis dictum singillatim a singulis dicitur eodem ordine, quo dictum est, et ideo diuersus ordo apparet in singulis, quia et tunc quando ille et tunc quando iste commemorat dictum est? ### English translation (Claude) Matthew continues and says: “Then he began to reproach the cities in which most of his mighty works had been done, because they had not repented,” and so on, up to where he says, “It will be more tolerable for the land of Sodom on the day of judgment than for you.” Luke too records this, joining these words too from the Lord's own mouth to a continuous discourse of the Lord. Hence he seems rather to record them in the order in which they were spoken by the Lord, while Matthew kept the order of his recollection. Or, if Matthew's words, “Then he began to reproach the cities,” are thought to be taken so that he is believed to have meant by “then” the very point of time, not the somewhat wider time in which these many things were being done and said, whoever believes this, let him believe also that this was said twice. For since even in one evangelist there are found some things the Lord said twice, as in Luke himself about not taking a bag on the journey, which is found said by the Lord in two places, and likewise other things, what wonder if something else too, said twice, is reported singly by each in the order in which it was said, and therefore a different order appears in each, because it was said both at the time when the one records it and at the time when the other does? ### Scripture references - Matt 11:20: quotation, high confidence - Matt 11:24: quotation, high confidence - Luke 10:12: allusion, high confidence - Luke 10:13: allusion, high confidence - Luke 9:3: allusion, high confidence - Luke 10:4: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.79 (CSEL 43:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-79). ## The Harmony of the Gospels 2.80 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-80 - Source: CSEL 43:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's thanksgiving to the Father was said once; Luke records part of it and puts little between it and the woes, so both accounts fit. ### Latin text Sequitur Mattheus: in illo tempore respondens Iesus dixit: confiteor tibi, pater, domine caeli et terrae, quia abscondisti haec a sapientibus et prudentibus, et cetera usque ad illud ubi ait: iugum enim meum suaue est et onus meum leue. huius loci et Lucas meminit, sed ex parte. non dicit enim ipse: uenite ad me omnes qui laboratis, et alia quae sequuntur, semel autem hoc dictum a domino, sed Lucam non totum quod dictum est commemorasse credibile est. Mattheus enim dicit: in illo tempore respondens Iesus dixit, posteaquam exprobrauit ciuitatibus; Lucas autem post illam exprobrationem ciuitatium interponit quaedam, non tamen multa, adque hoc ita subiungit: in ipsa hora exultauit spiritu sancto et dixit. unde etiam si Mattheus non in illo tempore diceret, sed in ipsa hora, tam pauca interponit Lucas in medio, ut etiam eadem hora dictum non absurde uideatur. ### English translation (Claude) Matthew continues: “At that time Jesus answered and said, ‘I confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent,’” and so on, up to where he says, “For my yoke is easy and my burden light.” Luke too mentions this passage, but in part. For he does not say, “Come to me, all you who labor,” and the other things that follow. But it is credible that this was said once by the Lord, and that Luke did not record the whole of what was said. For Matthew says, “At that time Jesus answered and said,” after he reproached the cities; while Luke, after that reproach of the cities, inserts certain things, though not many, and then adds this: “In that very hour he rejoiced in the Holy Spirit and said.” Hence, even if Matthew said not “at that time” but “in that very hour,” Luke inserts so few things in between that it does not seem absurd that it was said even in the same hour. ### Scripture references - Matt 11:25: quotation, high confidence - Matt 11:28: quotation, high confidence - Matt 11:30: quotation, high confidence - Luke 10:21: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.80 (CSEL 43:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-80). ## The Harmony of the Gospels 2.81 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-81 - Source: CSEL 43:183–184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The plucking of grain on the Sabbath is told consistently; Matthew's 'at that time' may keep the order of events, or refer broadly to that period. ### Latin text Sequitur Mattheus et dicit: in illo tempore abiit Iesus sabbato per sata, discipuli autem eius esurientes coeperunt uellere spicas et manducare, et cetera usque ad illud ubi ait: dominus est enim filius hominis etiam sabbati. hoc quoque sine ulla repugnantiae quaestione commemoratur et a Marco et a Luca, sed illi non dicunt in illo tempore. unde fortassis magis Mattheus rei gestae hic ordinem tenuit, illi autem recordationis suae, nisi latius accipitur quod dictum est illo tempore, id est quo haec multa et diuersa gerebantur. ### English translation (Claude) Matthew continues and says: “At that time Jesus went through the grainfields on the Sabbath, and his disciples, being hungry, began to pluck ears of grain and eat,” and so on, up to where he says, “For the Son of Man is Lord even of the Sabbath.” This too is recorded without any question of contradiction by both Mark and Luke; but they do not say “at that time.” So perhaps Matthew kept here the order of the event, while they kept that of their recollection; unless “at that time” is taken more broadly, that is, the time in which these many and varied things were being done. ### Scripture references - Matt 12:1: quotation, high confidence - Matt 12:8: quotation, high confidence - Mark 2:23: allusion, high confidence - Luke 6:1: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.81 (CSEL 43:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-61/#p-2-81). ## The Harmony of the Gospels 2.82 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-82 - Source: CSEL 43:184–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The healing of the withered hand was on another Sabbath; the Pharisees' question, Christ's counter-question, and the comparison of the sheep fit in one sequence. ### Latin text Sequitur ergo Mattheus ita narrans: et cum inde transisset, uenit in synagogam eorum. et ecce homo manum habens aridam, et cetera usque ad illud ubi ait: et restituta est sanitati sicut altera. de isto sanato, qui manum habebat aridam, etiam Marcus et Lucas non tacent. posset autem putari eo die factum et de spicis et de isto sanato, quoniam sabbatum et hic commemoratur, nisi Lucas aperuisset alio sabbato factum fuisse de sanitate aridae manus. proinde quod ait Mattheus: et cum inde transisset, uenit in synagogam eorum, non quidem uenit nisi cum inde transisset, sed post quot dies in synagogam eorum uenerit, posteaquam a segete illa transiit, an recta continuoque illuc ierit, non expressum est. ac per hoc locus datur narrationi Lucae, qui dicit alio sabbato huius manum sanatam. sed potest mouere, quomodo Mattheus dixerit, quod ipsi interrogauerant dominum, si licet sabbato curare, uolentes inuenire accusandi occasionem, ipse uero illis de oue proposuerit similitudinem dicens: quis erit ex uobis homo qui habeat ouem unam, et si ceciderit haec sabbatis in foueam, nonne tenebit et leuabit eam? quanto melior est homo oue? itaque licet sabbatis bene facere, cum Marcus et Lucas illos potius a domino interrogatos esse perhibeant: licet sabbato bene facere an male? animam saluam facere an perdere? itaque intellegendum est quod illi prius interrogauerint dominum, si licet sabbato curare, deinde quod intellegens cogitationes eorum aditum accusandi quaerentium constituerit in medio illum quem fuerat sanaturus et interrogauerit quae Marcus et Lucas eum interrogasse commemorant, ac tunc illis tacentibus proposuisse similitudinem de oue et conclusisse, quod liceat sabbato bene facere, postremo circumspectis eis cum ira, sicut Marcus dicit, contristatum super caecitate cordis eorum dixisse homini: extende manum tuam. Sequitur Mattheus ita contexens narrationem suam: euntes autem Pharisaei consilium faciebant aduersus eum, quomodo eum perderent. ### English translation (Claude) Matthew, then, continues, narrating thus: “And when he had passed on from there, he came into their synagogue. And behold, a man having a withered hand,” and so on, up to where he says, “And it was restored to health like the other.” Mark and Luke are not silent either about this man with the withered hand who was healed. It could be thought that the incident of the grain and this healing happened on the same day, since the Sabbath is mentioned here too, had not Luke made it clear that the healing of the withered hand happened on another Sabbath. Accordingly, as to Matthew saying, “And when he had passed on from there, he came into their synagogue,” he did not come until he had passed on from there; but after how many days he came into their synagogue after passing from that grainfield, or whether he went straight there immediately, is not stated. And so there is room for Luke's narrative, which says this man's hand was healed on another Sabbath. But it can trouble someone how Matthew said that they asked the Lord whether it is lawful to heal on the Sabbath, wishing to find an occasion to accuse him, and that he put to them the comparison of the sheep, saying, “Which of you will be the man who has one sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? How much better is a man than a sheep! So it is lawful to do good on the Sabbath,” whereas Mark and Luke report rather that they were asked by the Lord: “Is it lawful on the Sabbath to do good or evil? To save life or to destroy it?” It must be understood, then, that they first asked the Lord whether it is lawful to heal on the Sabbath; that then, understanding the thoughts of those seeking an opening for accusation, he set in the middle the man he was going to heal and asked what Mark and Luke record that he asked; and that then, when they were silent, he put forward the comparison of the sheep and concluded that it is lawful to do good on the Sabbath; and finally, having looked around at them with anger, as Mark says, grieved at the blindness of their hearts, he said to the man, “Stretch out your hand.” Matthew continues, composing his narrative thus: “But the Pharisees went out and took counsel against him, how they might destroy him.” ### Scripture references - Matt 12:9: quotation, high confidence - Matt 12:10: quotation, high confidence - Matt 12:11: quotation, high confidence - Matt 12:12: quotation, high confidence - Matt 12:13: quotation, high confidence - Matt 12:14: quotation, high confidence - Mark 3:1: allusion, high confidence - Mark 3:4: quotation, high confidence - Mark 3:5: quotation, high confidence - Luke 6:6: allusion, high confidence - Luke 6:9: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.82 (CSEL 43:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-82). ## The Harmony of the Gospels 2.83 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-83 - Source: CSEL 43:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Matthew quotes Isaiah's servant prophecy here; Mark keeps the order of Christ's withdrawal to the sea, and the ascent of the mountain came later. ### Latin text Iesus autem sciens recessit inde et secuti sunt eum multi et curauit eos omnes et praecepit eis, ne manifestum eum facerent, ut adimpleretur quod dictum est per Esaiam prophetam dicentem, et cetera usque ad illud quod ait: et in nomine eius gentes sperabunt. hoc solus iste commemorat, illi duo in alia perrexerunt. ordinem sane rei gestae uidetur Marcus aliquantulum tenuisse, qui dicit Iesum cognita maligna aduersum se dispositione Iudaeorum secessisse ad mare cum discipulis suis et ad eum turbas confluxisse, sanasse eum plurimos. unde autem coeperit in aliud ire, non quod ordine sequeretur, uix apparet, utrum ubi dicit conuenisse ad eum turbas — potuit enim hoc iam et alio tempore — an ubi dicit: ascendit in montem. quod et Lucas uidetur commemorare dicens: factum est autem in illis diebus, exiit in montem orare; dicendo enim in illis diebus satis ostendit non continuo factum. ### English translation (Claude) “But Jesus, knowing it, withdrew from there, and many followed him, and he healed them all, and he ordered them not to make him known, so that what was spoken through Isaiah the prophet might be fulfilled, saying,” and so on, up to where he says, “And in his name the nations will hope.” Matthew alone records this; the other two went on to other things. Mark seems to have kept somewhat to the order of the event, saying that Jesus, knowing the malicious plotting of the Jews against him, withdrew to the sea with his disciples, and the crowds flocked to him, and he healed very many. But where he began to go on to something else, not what followed in order, scarcely appears, whether where he says the crowds gathered to him (for this could have happened at another time too) or where he says, “He went up the mountain.” Luke too seems to record this, saying, “And it happened in those days that he went out to the mountain to pray”; for by saying “in those days” he shows clearly enough that it did not happen immediately. ### Scripture references - Matt 12:15: quotation, high confidence - Matt 12:16: quotation, high confidence - Matt 12:17: quotation, high confidence - Matt 12:21: quotation, high confidence - Isa 42:4: quotation, high confidence - Mark 3:6: allusion, high confidence - Mark 3:7: allusion, high confidence - Mark 3:10: allusion, high confidence - Mark 3:13: quotation, high confidence - Luke 6:12: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.83 (CSEL 43:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-83). ## The Harmony of the Gospels 2.84 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-84 - Source: CSEL 43:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke tells of the same demoniac as Matthew, later and mentioning only that he was mute. ### Latin text Mattheus ergo sequitur et dicit: tunc oblatus est ei demonium habens caecus et mutus et curauit eum ita ut loqueretur et uideret. hoc non isto ordine, sed post alia multa Lucas commemorat et mutum dicit tantum, non etiam caecum. sed non ex eo quod aliquid tacet de alio dicere putandus est, ea enim sequentia etiam ipse contexit quae Mattheus. ### English translation (Claude) Matthew, then, continues and says: “Then a demoniac who was blind and mute was brought to him, and he cured him, so that he spoke and saw.” Luke records this not in this order but after many other things, and says only that he was mute, not also blind. But he is not to be thought to speak of another man because he is silent about something; for he too joins on the same things that follow as Matthew does. ### Scripture references - Matt 12:22: quotation, high confidence - Luke 11:14: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.84 (CSEL 43:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-84). ## The Harmony of the Gospels 2.85 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-85 - Source: CSEL 43:186–187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Beelzebul controversy agrees in all three; Luke's 'finger of God' for Matthew's 'Spirit of God' shows what the finger of God means in Scripture. ### Latin text Sequitur Mattheus dicens: et stupebant omnes turbae et dicebant: numquid hic est filius Dauid? Pharisaei autem audientes dixerunt: hic non eicit demones nisi in Belzebul principe demoniorum. Iesus autem sciens cogitationes eorum dixit eis: omne regnum diuisum contra se desolabitur, et cetera usque ad illud ubi ait: ex uerbis tuis iustificaberis et ex uerbis tuis condemnaberis. Marcus non ex occasione illius muti subicit dictum de Iesu quod in Belzebul eicit demonia, sed post alia quaedam quae solus commemorat hoc quoque subnectit, siue alio loco id recolens et adiungens, siue aliquid praetermittens et deinde ad hunc ordinem rediens. Lucas autem paene totidem uerbis hoc dicit quod Mattheus, et quod digitum dei appellat spiritum dei, ab eadem sententia non recedit, quin potius et aliquid docet, ut nouerimus, quemadmodum intellegamus ubicumque scripturarum legerimus digitum dei. in aliis autem quae non hic dicunt Marcus et Lucas nulla contrauersia est, nec in his quae aliquanto aliter dicunt, quia eadem sententia est. ### English translation (Claude) Matthew continues, saying: “And all the crowds were amazed and said, ‘Can this be the son of David?’ But the Pharisees, hearing it, said, ‘This man casts out demons only by Beelzebul, the prince of demons.’ But Jesus, knowing their thoughts, said to them, ‘Every kingdom divided against itself will be laid waste,’” and so on, up to where he says, “By your words you will be justified, and by your words you will be condemned.” Mark does not add the saying about Jesus casting out demons by Beelzebul on the occasion of that mute man, but joins it on after certain other things that he alone records, either recalling it in another place and attaching it, or passing over something and then returning to this order. Luke, however, says this in almost the same words as Matthew; and in calling the Spirit of God the finger of God he does not depart from the same sense, but rather teaches us something besides, so that we may know how to understand the finger of God wherever we read it in the Scriptures. In the other things that Mark and Luke do not say here there is no controversy, nor in those they say somewhat differently, because the meaning is the same. ### Scripture references - Matt 12:23: quotation, high confidence - Matt 12:24: quotation, high confidence - Matt 12:25: quotation, high confidence - Matt 12:37: quotation, high confidence - Mark 3:22: allusion, high confidence - Luke 11:15: allusion, high confidence - Luke 11:20: allusion, high confidence - Matt 12:28: allusion, high confidence - Exod 8:19: echo, low confidence ### Citation (SBL) Augustine, Cons. 2.85 (CSEL 43:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-85). ## The Harmony of the Gospels 2.86 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-86 - Source: CSEL 43:187–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke arranges the demand for a sign and Christ's reply differently and adds material, but order in reporting a discourse is no matter of truth. ### Latin text Sequitur Mattheus et dicit: tunc responderunt ei quidam de scribis et Pharisaeis dicentes: magister, uolumus a te signum uidere, et cetera usque ad illud ubi ait sic erit et generationi huic pessimae. haec etiam Lucas narrat eo quidem loco, sed aliquanto dispari ordine. nam illud quod petierunt signum a domino de caelo supra commemorauit post illud de muto miraculum et non ibi rettulit, quid eis ad hoc dominus respondisset, sed postea cum turbae concurrissent, dicit hoc fuisse responsum eis quos dat intellegi superius a se commemoratos, quod de caelo signum quaerebant; et hoc adnectit, posteaquam interposuit de muliere, quae dixit domino: beatus uenter, qui te portauit. hanc autem mulierem interponit, cum de sermone domini commemorasset, quod spiritus inmundus exiens ab homine redit et inuenit mundatam domum. post mulierem ergo illam, cum diceret responsum esse turbis de signo, quod de caelo quaerebant, interposita similitudine Ionae prophetae. deinde continuato sermone ipsius domini, commemorat dictum de regina Austri et de Nineuitis. ita aliquid potius commemorauit quod Mattheus tacuit quam aliquid praetermisit eorum quae hoc loco ille narrauit. quis autem non uideat superfluo quaeri, quo illa ordine dominus dixerit, cum et hoc discere debeamus per euangelistarum excellentissimam auctoritatem non esse mendacium, si quisquam non hoc ordine cuiusquam sermonem digesserit quo ille a quo processit, cum ipsius ordinis nihil intersit ad rem, siue ita siue ita sit? et adhuc Lucas productiorem hunc domini sermonem indicat et in eo quaedam commemorat, qualia Mattheus in sermone illo, qui est habitus in monte, quae bis dicta intellegimus, et ibi scilicet et hic. terminato autem isto sermone in aliud pergit Lucas, in quo utrum ordinem rerum gestarum seruarit incertum est. ita enim conectit: et cum loqueretur, rogauit eum quidam Pharisaeus, ut pranderet aput se. non autem ait (cum haec loqueretur, sed cum loqueretur. nam si dixisset (cum haec loqueretur, necessario cogeret intellegere hoc ordine non tantum a se fuisse narrata, uerum et a domino gesta. ### English translation (Claude) Matthew continues and says: “Then some of the scribes and Pharisees answered him, saying, ‘Teacher, we wish to see a sign from you,’” and so on, up to where he says, “So will it be also with this most wicked generation.” Luke too narrates these things, indeed in that place, but in a somewhat different order. For the request for a sign from heaven made to the Lord he recorded above, after that miracle of the mute man, and did not report there what the Lord answered them on this; but afterward, when the crowds had flocked together, he says this answer was given to those whom he gives us to understand he had recorded above, who were seeking a sign from heaven; and he attaches this after inserting the woman who said to the Lord, “Blessed is the womb that bore you.” And he inserts this woman after recording, from the Lord's discourse, that the unclean spirit going out from a man returns and finds the house cleaned. After that woman, then, when he says that the crowds were answered about the sign they sought from heaven, the comparison of Jonah the prophet being inserted, then, continuing the Lord's own discourse, he records what was said of the queen of the South and of the Ninevites. So he recorded something that Matthew passed over rather than passing over any of the things Matthew narrated in this place. And who does not see that it is superfluous to ask in what order the Lord said these things, since by the most excellent authority of the evangelists we ought to learn this too: that it is not a lie if someone does not arrange another's discourse in the order in which it came from the speaker, since the order itself makes no difference to the matter, whether it is this way or that? Moreover, Luke indicates that this discourse of the Lord was longer, and records in it some things like those Matthew gives in that sermon given on the mountain, which we understand were said twice, both there and here. When this discourse is finished, Luke goes on to something else, in which it is uncertain whether he has kept the order of events. For he connects it thus: “And while he was speaking, a Pharisee asked him to dine with him.” He does not say, “while he was saying these things,” but “while he was speaking.” For if he had said “while he was saying these things,” he would necessarily compel us to understand that these things were not only narrated by him in this order but also done by the Lord in it. ### Scripture references - Matt 12:38: quotation, high confidence - Matt 12:45: quotation, high confidence - Luke 11:16: allusion, high confidence - Luke 11:24: allusion, high confidence - Luke 11:27: quotation, high confidence - Luke 11:29: allusion, high confidence - Luke 11:31: allusion, high confidence - Luke 11:32: allusion, high confidence - Luke 11:37: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.86 (CSEL 43:187–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-86). ## The Harmony of the Gospels 2.87 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-87 - Source: CSEL 43:189–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's 'while he was still speaking' fixes the coming of Christ's mother and brothers in sequence; Luke tells it earlier and detached, with no conflict. ### Latin text Sequitur ergo Mattheus et dicit: adhuc eo loquente ad turbas ecce mater eius et fratres stabant foris quaerentes loqui ei, et cetera usque ad illud ubi ait: quicumque enim fecerit uoluntatem patris mei qui in caelis est, ipse meus et frater et soror et mater est. hoc sine dubio consequenter gestum intellegere debemus. praemisit enim, cum ad hoc narrandum transiret, adhuc eo loquente ad turbas. quid est autem adhuc nisi illud quod loquebatur? non enim dixit et eo loquente ad turbas ecce mater eius et fratres, sed adhuc eo loquente cum dicit, cogit intellegi haec loquente quae superius indicabat. nam et Marcus post illud quod de blasphemia spiritus sancti quid dominus dixerit rettulit: et ueniunt, inquit, mater eius et fratres praetermissis quibusdam, quae in eodem textu sermonis domini et Mattheus prolixius Marco et Lucas prolixius Mattheo posuerunt. Lucas autem non huius rei gestae ordinem tenuit, sed praeoccupauit hoc et recordatum ante narrauit. denique hoc sic interposuit, ut solutum appareat a nexu et superiorum et posteriorum. post commemoratas enim quasdam parabolas domini ita hoc de matre et fratribus eius recordatum interposuit: uenerunt autem ad illum, inquit, et mater eius et fratres eius et non poterant adire ad eum prae turba — non expressit, quando ad eum uenerint —, rursus cum et hinc transit, ita loquitur: factum est autem, inquit, in una dierum et ipse ascendit in nauiculam et discipuli eius. et hic utique cum dicit: factum est in una dierum, satis indicat non necesse esse, ut haec dies intellegatur, in qua hoc gestum est, uel illa, quae continuo sequitur. nihil itaque habet repugnantiae cum ceteris duobus quod Mattheus de matre et fratribus domini narrat, neque in uerbis domini, neque in ipso ordine rerum gestarum. ### English translation (Claude) Matthew, then, continues and says: “While he was still speaking to the crowds, behold, his mother and brothers stood outside, seeking to speak to him,” and so on, up to where he says, “For whoever does the will of my Father who is in heaven, he is my brother and sister and mother.” This we must undoubtedly understand as having happened next in sequence. For when he passed on to narrate it, he put first, “While he was still speaking to the crowds.” And what does “still” mean, if not what he was saying? For he did not say, “And while he was speaking to the crowds, behold, his mother and brothers”; but when he says, “while he was still speaking,” he compels us to understand “while he was saying these things” that he had indicated above. For Mark too, after reporting what the Lord said about blasphemy against the Holy Spirit, says, “And his mother and brothers come,” passing over certain things which, in the same course of the Lord's discourse, Matthew gave at greater length than Mark and Luke at greater length than Matthew. Luke, however, did not keep the order of this event, but anticipated it and narrated it earlier as he recalled it. Indeed, he inserted it in such a way that it appears detached from the connection with both what precedes and what follows. For after recording certain parables of the Lord, he inserted this about his mother and brothers, as he recalled it, thus: “And his mother and his brothers came to him,” he says, “and could not reach him because of the crowd”; he did not state when they came to him. And again, when he passes on from there, he speaks thus: “And it happened on one of the days that he got into a boat, and his disciples.” And here certainly, when he says, “It happened on one of the days,” he indicates clearly enough that it need not be understood as this day on which this happened, or the one that immediately followed. So what Matthew narrates about the Lord's mother and brothers has no conflict with the other two, either in the Lord's words or in the very order of events. ### Scripture references - Matt 12:46: quotation, high confidence - Matt 12:50: quotation, high confidence - Mark 3:29: allusion, high confidence - Mark 3:31: quotation, high confidence - Luke 8:19: quotation, high confidence - Luke 8:22: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.87 (CSEL 43:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-87). ## The Harmony of the Gospels 2.88 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-88 - Source: CSEL 43:190–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The parables by the sea followed the visit of Christ's mother and brothers 'on that day,' and the evangelists' accounts and orders do not conflict. ### Latin text Sequitur Mattheus: in illo die exiens Iesus de domo sedebat secus mare. et congregatae sunt ad eum turbae multae, ita ut in nauiculam ascendens sederet, et omnis turba stabat in litore. et locutus est eis multa in parabolis dicens, et cetera usque ad illud ubi ait: ideo omnis scriba doctus in regno caelorum similis est homini patrifamilias, qui profert de thensauro suo noua et uetera. post illud quod narratum est de matre et fratribus domini hoc continuo gestum esse et eum ordinem Mattheum etiam in narrando tenuisse ea res insinuat, quia, cum illic transiret, ita conexuit, ut diceret: in illo die exiens Iesus de domo sedebat secus mare et congregatae sunt ad eum turbae multae. cum enim dicit in illo die — nisi forte dies more scripturarum tempus significet —, satis indicat aut hoc consequenter gestum aut non multa interponi potuisse, maxime quia et Marcus eum ordinem tenet. Lucas autem post illud quod narrat de matre et fratribus domini in aliud transit nec eo transitu conexionem aliquam facit, qua huic ordini repugnare uideatur. omnium ergo horum quae Mattheus dominum locutum esse narrauit, quae cum illo dixerunt Marcus et Lucas, non habent repugnantiae quaestionem; quae autem ipse solus dixit multo magis sine contrauersia sunt. nec in ipso ordine, quamuis aliquanto diuersum alius alium teneat partim gestarum rerum partim recordationis suae, uideo quid uel cui quisque aduersetur. ### English translation (Claude) Matthew continues: “On that day Jesus went out of the house and sat beside the sea. And great crowds gathered to him, so that he got into a boat and sat down, and the whole crowd stood on the shore. And he spoke to them many things in parables, saying,” and so on, up to where he says, “Therefore every scribe instructed in the kingdom of heaven is like a householder who brings out of his treasure things new and old.” That this happened immediately after what was narrated about the Lord's mother and brothers, and that Matthew kept that order in narrating too, the matter itself indicates, because when he passed to it he joined it on so as to say, “On that day Jesus went out of the house and sat beside the sea, and great crowds gathered to him.” For when he says “on that day” (unless perhaps “day,” in the manner of the Scriptures, signifies a time), he indicates clearly enough either that this happened next or that not much could have come in between, especially since Mark too keeps that order. Luke, after what he narrates about the Lord's mother and brothers, passes on to something else and makes no connection in that transition that would seem to conflict with this order. Of all these things, then, that Matthew narrated that the Lord said, those that Mark and Luke reported with him raise no question of conflict; and those that he alone reported are all the more without controversy. Nor in the order itself, although one keeps a somewhat different order from another, partly of the events, partly of his own recollection, do I see what anyone contradicts, or whom. ### Scripture references - Matt 13:1: quotation, high confidence - Matt 13:2: quotation, high confidence - Matt 13:3: quotation, high confidence - Matt 13:52: quotation, high confidence - Mark 4:1: allusion, high confidence - Luke 8:22: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 2.88 (CSEL 43:190–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-88). ## The Harmony of the Gospels 2.89 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-89 - Source: CSEL 43:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's rejection in his own country need not follow the parables directly, since Mark and Luke place the storm and the Gerasene demoniac next. ### Latin text Sequitur ergo Mattheus: et factum est, cum consummasset Iesus parabolas istas, transiit inde. et ueniens in patriam suam docebat eos in synagogis eorum, et cetera usque ad illud ubi ait: et non fecit ibi uirtutes multas propter incredulitatem illorum. a superiore sermone parabolarum sic transit, ut non ostendat consequentis ordinis necessitatem, praesertim quia Marcus ab istis parabolis, non in quod iste, sed in aliud tendens, in quod et Lucas ita conexuit narrationem, ut credibilius ostendatur hoc esse potius consequenter gestum, quod ipsi duo continuanter adiungunt, de naui scilicet, in qua dormiebat Iesus, et de illo miraculo expulsorum demoniorum aput Gerasenos. quae duo Mattheus iam superius recolens interposuit. nunc ergo quae in patria sua dominus dixerit uel ei dicta sint uideamus utrum cum aliis duobus Marco et Luca concordent. nam Iohannes longe in diuersis et dissimilibus narrationis suae locis uel dicta esse domino talia uel eum dixisse commemorat, qualia hoc loco tres ceteri meminerunt. ### English translation (Claude) Matthew, then, continues: “And it happened, when Jesus had finished these parables, he went on from there. And coming into his own country he taught them in their synagogues,” and so on, up to where he says, “And he did not do many mighty works there because of their unbelief.” He passes from the preceding discourse of parables in such a way as not to show that it necessarily followed in order; especially since Mark, going on from these parables not to what Matthew does but to something else, to which Luke too joins his narrative, makes it more credible that what those two attach in sequence happened next: namely, the boat in which Jesus slept, and that miracle of the demons cast out among the Gerasenes, both of which Matthew, recalling them, had already inserted earlier. Now, then, let us see whether what the Lord said in his own country, or what was said to him, agrees with the other two, Mark and Luke. For John records, in widely different and dissimilar places of his narrative, that such things were said to the Lord or that he said such things as the other three recall in this place. ### Scripture references - Matt 13:53: quotation, high confidence - Matt 13:54: quotation, high confidence - Matt 13:58: quotation, high confidence - Mark 4:35: allusion, high confidence - Mark 5:1: allusion, high confidence - Luke 8:22: allusion, high confidence - Luke 8:26: allusion, high confidence - John 6:42: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 2.89 (CSEL 43:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-89). ## The Harmony of the Gospels 2.90 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-90 - Source: CSEL 43:192–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke deliberately anticipates the rejection at Nazareth, since in it Christ refers to deeds at Capernaum that Luke has not yet narrated. ### Latin text Et Marcus quidem eadem prope commemorat hic omnia quae Mattheus, nisi quod dominum fabrum et Mariae filium dicit a ciuibus suis dictum, non, sicut Mattheus, fabri filium. nec mirandum est, cum utrumque dici potuerit; eo enim et fabrum credebant quo fabri filium. Lucas autem eandem rem gestam latius indicat et plura ibi commemorat; nec longe post baptismum et temtationem eius hoc inserit sine dubio praeoccupans quod multis rebus interpositis postea gestum est. unde quisque possit aduertere, quod huic tam magnae quaestioni, quam de consensu euangelistarum enodandam deo adiuuante suscepimus, plurimum necessarium est, non nescientes aliquid eos praetermisisse aut nescientes, quemadmodum se ordo rerum gestarum haberet, alium potius ordinem suae recordationis tenuisse. quod hinc euidentissime intellegi potest, quia Lucas, antequam aliquid narraret dominum fecisse Capharnaum, praeoccupauit hunc locum, quem nunc consideramus, ubi ciues eius et potentiam uirtutis in eo stupebant et ignobilitatem generis contemnebant. nam hoc eum dicit eis dixisse: utique dicetis mihi: medice, cura te ipsum: quanta audiuimus facta in Capharnaum, fac et hic in patria tua, cum secundum ipsius Lucae narrationem nihil adhuc legatur fecisse Capharnaum. quod quia longum non est et facillimum est et pernecessarium, totum inserimus, unde ad hoc narrandum et quomodo uenerit. posteaquam baptizatum et temtatum dominum indicauit, ita sequitur: et consummata omni temtatione diabolus recessit ab eo usque ad tempus. et regressus est Iesus in uirtute spiritus in Galilaeam, et fama exiit per uniuersam regionem de illo. et ipse docebat in synagogis eorum et magnificabatur ab omnibus. et uenit Nazareth, ubi erat nutritus, et intrauit secundum consuetudinem suam die sabbati in synagogam et surrexit legere. et traditus est illi liber prophetae Esaiae. et ut reuoluit librum, inuenit locum, ubi scriptum erat: spiritus domini super me, propter quod unxit me, euangelizare pauperibus misit me, praedicare captiuis remissionem et caecis uisum, dimittere confractos in remissionem, praedicare annum domini acceptum et diem retributionis. et cum plicasset librum, reddidit ministro et sedit. et omnium oculi in synagoga erant intendentes in eum. coepit autem dicere ad illos: quia hodie impleta est haec scriptura in auribus uestris. et omnes testimonium illi dabant et mirabantur in uerbis gratiae, quae procedebant de ore ipsius, et dicebant: nonne hic filius Ioseph? et ait illis: utique dicetis mihi hanc similitudinem: medice, cura te ipsum; quanta audiuimus facta in Capharnaum, fac et hic in patria tua, et cetera, donec peragat totum ipsum narrationis suae locum. quid ergo euidentius quam hoc eum scientem praeoccupasse narrandum, cum utique iam magna ab illo in Capharnaum facta fuisse et ipse nouerit et ipse commemoret quae se nondum narrasse utique scit? neque enim tantum ab eius baptismo progressus est, ut oblitus putetur nondum se aliquid commemorasse de his quae in Capharnaum gesta fuerant; modo enim coepit post baptismum aliquid narrare de domino. ### English translation (Claude) Mark, indeed, records here nearly everything that Matthew does, except that he says the Lord was called by his fellow citizens “the carpenter, the son of Mary,” not, as Matthew has, “the carpenter's son.” Nor is this surprising, since both could have been said; for they believed him a carpenter for the same reason they believed him a carpenter's son. Luke, however, sets out the same event more fully and records more there; and he inserts it not long after his baptism and temptation, undoubtedly anticipating what happened later, after many other things had intervened. From this anyone can notice something that is most necessary for this great question, which with God's help we have undertaken to untangle concerning the agreement of the evangelists: that they kept rather another order, that of their recollection, not because they were ignorant that they had passed something over, or ignorant of how the order of events stood. This can be understood most evidently from this place: before narrating anything the Lord did in Capernaum, Luke anticipated this passage which we are now considering, where his fellow citizens were amazed at the power of his mighty works in him and despised the lowliness of his family. For he says that he said to them, “Surely you will say to me, ‘Physician, heal yourself: what great things we have heard were done in Capernaum, do here too in your own country,’” when according to Luke's own narrative he is not yet read to have done anything in Capernaum. Because it is not long and is very easy and very necessary, we insert the whole, from where and how he came to narrate this. After indicating that the Lord was baptized and tempted, he continues thus: “And when every temptation was finished, the devil departed from him until a time. And Jesus returned in the power of the Spirit into Galilee, and a report about him went out through the whole region. And he taught in their synagogues and was glorified by all. And he came to Nazareth, where he had been brought up, and entered the synagogue on the Sabbath day according to his custom, and stood up to read. And the book of the prophet Isaiah was handed to him. And when he unrolled the book, he found the place where it was written: The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor, to proclaim release to the captives and sight to the blind, to set at liberty the broken, to proclaim the acceptable year of the Lord and the day of recompense. And when he had rolled up the book, he gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, ‘Today this scripture has been fulfilled in your ears.’ And all bore him witness and marveled at the words of grace that came from his mouth, and they said, ‘Is not this the son of Joseph?’ And he said to them, ‘Surely you will say to me this proverb: Physician, heal yourself; what great things we have heard were done in Capernaum, do here too in your own country,’” and so on, until he completes the whole of that passage of his narrative. What, then, is more evident than that he knowingly anticipated this in his narrative, since he himself knew that great things had already been done by him in Capernaum and himself recalls things he certainly knows he has not yet narrated? For he had not gone so far from his baptism that he could be thought to have forgotten that he had not yet recorded anything of what had been done in Capernaum; for he had only just begun, after the baptism, to narrate something about the Lord. ### Scripture references - Mark 6:3: quotation, high confidence - Matt 13:55: quotation, high confidence - Luke 4:13: quotation, high confidence - Luke 4:14: quotation, high confidence - Luke 4:15: quotation, high confidence - Luke 4:16: quotation, high confidence - Luke 4:17: quotation, high confidence - Luke 4:18: quotation, high confidence - Luke 4:19: quotation, high confidence - Isa 61:1: quotation, high confidence - Isa 61:2: quotation, high confidence - Luke 4:20: quotation, high confidence - Luke 4:21: quotation, high confidence - Luke 4:22: quotation, high confidence - Luke 4:23: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.90 (CSEL 43:192–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-90). ## The Harmony of the Gospels 2.91 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-91 - Source: CSEL 43:195–197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Herod's words about John risen from the dead can be read as a conviction he came to after his perplexity, or as a doubting question. ### Latin text Sequitur Mattheus: in illo tempore audiuit Herodes tetrarcha famam Iesu et ait pueris suis: hic est Iohannes baptista; ipse surrexit a mortuis et ideo uirtutes inoperantur in eo. Marcus hoc idem et eodem modo dicit, sed non eodem ordine. nam posteaquam discipulos misit dominus dicens eis, ne quid in uia ferrent nisi uirgam tantum, terminato eo sermone, quantum ab illo commemoratum est, etiam hoc subiecit, nulla tamen facta necessitate, qua hoc etiam consequenter gestum esse intellegere cogeremur. sicut nec Mattheus. in illo enim tempore dixit, non in illo die uel hora, nisi quod Marcus, non quod Herodes dixerit, sed: dicebant, inquit, quia Iohannes baptista resurrexit a mortuis, Mattheus uero de ipso Herode: ait, inquit, pueris suis. Lucas etiam eum narrandi ordinem, quem Marcus, tenens nec ipse sane etiam rerum gestarum eundem ordinem fuisse credi cogens ita hoc idem commemorat: audiuit autem, inquit, Herodes tetrarcha omnia quae fiebant ab eo et haesitabat, eo quod diceretur a quibusdam: quia Iohannes surrexit a mortuis, a quibusdam uero: quia Helias apparuit, ab aliis autem: quia propheta unus de antiquis surrexit. et ait Herodes: Iohannem ego decollaui, quis est autem iste de quo audio ego talia? et quaerebat uidere eum. in his uerbis Lucas quoque Marco adtestatur, ad hoc dumtaxat quod alii dixerint, non Herodes, Iohannem a mortuis resurrexisse. sed quia haesitantem commemorauit Herodem uerbaque eius ita postea posuit dicentis: Iohannem ego decollaui, quis est autem iste de quo audio ego talia? intellegendum est aut post hanc haesitationem confirmasse in animo suo quod ab aliis dicebatur, cum ait pueris suis, sicut Mattheus narrat: et ait pueris suis: hic est Iohannes baptista; ipse surrexit a mortuis et ideo uirtutes inoperantur in eo, aut ita pronuntianda sunt haec uerba, ut haesitantem adhuc indicent. si enim diceret numquidnam hic est? aut numquid forte hic est Iohannes baptista? non opus esset admonere aliquid de pronuntiatione, qua dubitans adque haesitans intellegatur. nunc quia illa uerba desunt, utroque modo pronuntiari potest, ut aut confirmatum eum ex aliorum uerbis credentem dixisse accipiamus, aut adhuc, sicut Lucas commemorat, haesitantem, praesertim quia et Marcus, qui superius dixerat ab aliis fuisse dictum quod Iohannes a mortuis resurrexerit, in extremo tamen ipsum Herodem dixisse non tacet: quem ego decollaui Iohannem, hic a mortuis resurrexit. quae item uerba duobus modis pronuntiari possunt, ut aut confirmantis aut dubitantis intellegantur. cum autem Lucas, posteaquam hoc commemorauit, in aliud transeat, duo isti, Mattheus et Marcus, ex hac occasione narrant, quemadmodum sit ab Herode Iohannes occisus. ### English translation (Claude) Matthew continues: “At that time Herod the tetrarch heard the report about Jesus and said to his servants, ‘This is John the Baptist; he has risen from the dead, and therefore mighty powers are at work in him.’” Mark says the same in the same way, but not in the same order. For after the Lord sent out the disciples, telling them to carry nothing on the journey except a staff only, when that discourse was finished, as far as he recorded it, he added this too, yet without creating any necessity that would compel us to understand that this happened next. Nor does Matthew; for he said “at that time,” not “on that day” or “in that hour.” Except that Mark says not that Herod said it, but, “They were saying,” he says, “that John the Baptist has risen from the dead,” whereas Matthew says of Herod himself, “He said to his servants.” Luke too, keeping the same order of narrating as Mark, and himself certainly not compelling belief that the order of events was the same, records the same thing thus: “Now Herod the tetrarch heard of all that was being done by him and was perplexed, because it was said by some that John had risen from the dead, by some that Elijah had appeared, and by others that one of the old prophets had risen. And Herod said, ‘John I beheaded; but who is this about whom I hear such things?’ And he sought to see him.” In these words Luke too attests Mark's account, at least so far as that others, not Herod, said that John had risen from the dead. But since he recorded Herod as perplexed and afterward set down his words as saying, “John I beheaded; but who is this about whom I hear such things?” it must be understood either that after this perplexity he confirmed in his own mind what was being said by others, when he said to his servants, as Matthew narrates, “This is John the Baptist; he has risen from the dead, and therefore mighty powers are at work in him”; or these words must be pronounced so as to indicate that he was still perplexed. For if he said, “Is this perhaps…?” or, “Can this perhaps be John the Baptist?” there would be no need to say anything about the pronunciation by which he is understood to be doubting and perplexed. But as it is, since those words are lacking, it can be pronounced either way, so that we take it either that he said it confirmed and believing from the words of others, or still perplexed, as Luke records; especially since Mark too, who had said above that it was said by others that John had risen from the dead, nevertheless does not pass over at the end that Herod himself said, “John, whom I beheaded, he has risen from the dead.” These words too can be pronounced in two ways, so as to be understood as either affirming or doubting. And while Luke, after recording this, passes on to something else, the other two, Matthew and Mark, on this occasion narrate how John was killed by Herod. ### Scripture references - Matt 14:1: quotation, high confidence - Matt 14:2: quotation, high confidence - Mark 6:8: allusion, high confidence - Mark 6:14: quotation, high confidence - Mark 6:16: quotation, high confidence - Luke 9:7: quotation, high confidence - Luke 9:8: quotation, high confidence - Luke 9:9: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.91 (CSEL 43:195–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-91). ## The Harmony of the Gospels 2.92 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-92 - Source: CSEL 43:197–199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke anticipates John's imprisonment before narrating the baptism, and Matthew and Mark also tell it later than it happened, prompted by Herod's words. ### Latin text Sequitur ergo Mattheus et dicit: Herodes enim tenuit Iohannem et alligauit eum et posuit in carcere propter Herodiadem, uxorem fratris sui, et cetera usque ad eum locum, ubi ait: et accedentes discipuli eius tulerunt corpus eius et sepelierunt illud et uenientes nuntiauerunt Iesu. Marcus hoc similiter narrat. Lucas autem non eodem ordine id recordatur, sed circa ipsum baptismum, quo dominus baptizatus est. unde hoc praeoccupasse intellegitur et ipse ex occasione, ut ibi narraret quod multo post factum est. cum enim commemorasset Iohannis uerba de domino, quod uentilabrum in manu eius et mundabit aream suam, frumentum recondet in horreum suum, paleas autem conburet igni inextinguibili, continuo subiecit quod non continuo factum esse Iohannes euangelista apertissime exponit, cum commemorat, posteaquam baptizatus est Iesus, isse illum in Galilaeam, quando fecit de aqua uinum, et inde post paucorum dierum in Capharnaum habitationem redisse ad Iudaeam terram et ibi baptizasse multos circa Iordanen, antequam missus esset Iohannes in carcerem. quis autem non putet qui minus in his litteris eruditus est, tamquam post illa uerba de uentilabro et de area mundata continuo sit a Iohanne offensus Herodes et eum in carcerem miserit? non autem hoc ordine ista narrata quo gesta sunt et alibi iam probauimus et hoc ipso loco non quilibet alius sed idem Lucas hoc probat. si enim post uerba illa continuo Iohannes in carcerem missus est, quomodo post ipsam commemorationem Iohannis in carcerem missi baptizatus est Iesus secundum ipsius Lucae narrationem? proinde manifestum est ex occasione recordatum praeoccupasse et ante multa, quae, priusquam Iohanni hoc fieret, gesta narraturus erat, hoc praeoccupatum in sua narratione praemisisse. sed nec illi duo Mattheus et Marcus eo rerum ordine de Iohanne in carcerem misso in sua narratione posuerunt, quo factum apparet etiam in eorum scriptis. nam et ipsi dixerunt tradito Iohanne dominum isse in Galilaeam, et post multa quae fecit in Galilaea ueniunt ad Herodis admonitionem uel haesitationem, quod Iohannes, quem decollauit, a mortuis resurrexit, et ex hac occasione narrant omnia quae de Iohanne contigerunt incluso et occiso. ### English translation (Claude) Matthew, then, continues and says: “For Herod had seized John and bound him and put him in prison on account of Herodias, his brother's wife,” and so on, up to where he says, “And his disciples came and took his body and buried it, and they came and told Jesus.” Mark narrates this similarly. Luke, however, does not recall it in the same order, but around the very baptism with which the Lord was baptized. Hence he too is understood to have anticipated it, taking the occasion to narrate there what happened much later. For when he had recorded John's words about the Lord, that his winnowing fan is in his hand and he will cleanse his threshing floor, store the grain in his barn, but burn the chaff with unquenchable fire, he immediately added what did not happen immediately, as John the evangelist most plainly sets out when he records that after Jesus was baptized he went into Galilee, when he made wine from water, and from there, after a stay of a few days in Capernaum, returned to the land of Judea and baptized many there around the Jordan, before John was put in prison. But who, if less learned in these writings, would not think that Herod was offended by John immediately after those words about the winnowing fan and the cleansed threshing floor and sent him to prison? Yet we have already proved elsewhere that these things were not narrated in the order in which they happened, and in this very place not someone else but Luke himself proves it. For if John was put in prison immediately after those words, how, according to Luke's own narrative, was Jesus baptized after the very record of John's being put in prison? So it is clear that, taking the occasion, he recalled and anticipated it, and set this anticipated event first in his narrative before many things that he was going to narrate as done before this happened to John. But neither did those two, Matthew and Mark, place John's imprisonment in their narrative in the order of events in which it is shown, even in their own writings, to have happened. For they too said that after John was handed over the Lord went into Galilee, and after many things that he did in Galilee they come to Herod's being prompted, or perplexed, that John, whom he beheaded, had risen from the dead; and on this occasion they narrate all that befell John when imprisoned and killed. ### Scripture references - Matt 14:3: quotation, high confidence - Matt 14:12: quotation, high confidence - Mark 6:17: allusion, high confidence - Mark 6:29: allusion, high confidence - Luke 3:17: allusion, high confidence - Luke 3:19: allusion, high confidence - Luke 3:20: allusion, high confidence - Luke 3:21: allusion, high confidence - John 2:1: allusion, high confidence - John 2:12: allusion, high confidence - John 3:22: allusion, high confidence - John 3:24: allusion, high confidence - Matt 4:12: allusion, high confidence - Mark 1:14: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.92 (CSEL 43:197–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-92). ## The Harmony of the Gospels 2.93 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-93 - Source: CSEL 43:199–200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After John's death Christ withdrew to a desert place, where all four Gospels place the feeding of the five thousand. ### Latin text Sequitur ergo Mattheus, cum dixisset nuntiatum esse Christo, quod Iohannes occisus est, et ita narrationem contexit: quod cum audisset, inquit, Iesus, secessit inde in nauicula in locum desertum seorsum. et cum audissent turbae, secutae sunt eum pedestres de ciuitatibus. et exiens uidit turbam multam et misertus est eius et curauit languidos eorum. hoc continuo post Iohannis passionem factum esse commemorat. unde post haec facta sunt illa quae primo narrata sunt, quibus motus Herodes dixit: Iohannem ego decollaui. illa enim posteriora debent intellegi, quae ad Herodem pertulit fama, ut moueretur et haesitaret, quisnam iste esse posset, de quo audiret talia, cum Iohannem ipse occidisset. Marcus autem, posteaquam passionem Iohannis narrauit, commemorat discipulos missos redisse ad Iesum et renuntiasse illi omnia quae egerant et docuerant et dominum eis — quod ipse solus commemorat — dixisse, ut requiescerent pusillum in deserto, et ascendisse cum eis in nauem et isse, et turbas hoc uidentes praeuenisse eos illuc, quarum misertum dominum docuisse multa, et hora iam progrediente factum esse, ut de quinque panibus et duobus piscibus omnes qui aderant pascerentur. quod miraculum omnes quattuor euangelistae commemorauerunt. Lucas etiam, qui iam longe supra de Iohannis passione narrauerat, ex occasione qua diximus nunc, posteaquam commemorauit illam Herodis haesitationem de domino quisnam esset, hoc continuo subiungit quod Marcus, id est redisse ad illum apostolos et narrasse illi quaecumque illi fecerant et adsumtis eis recessisse in locum desertum, adque eo secutas turbas et locutum esse de regno dei et eos qui cura indigebant sanasse. adque inde etiam ipse die declinante commemorat miraculum de quinque panibus factum. ### English translation (Claude) Matthew, then, after saying that it was reported to Christ that John had been killed, continues and composes his narrative thus: “When Jesus heard it,” he says, “he withdrew from there in a boat to a desert place apart. And when the crowds heard it, they followed him on foot from the cities. And going out he saw a great crowd, and he had compassion on it and healed their sick.” He records that this happened immediately after John's passion. Hence the things narrated first, by which Herod was moved to say, “John I beheaded,” happened after these. For those later things must be understood as what report carried to Herod, so that he was moved and perplexed as to who this could be about whom he heard such things, since he himself had killed John. Mark, however, after narrating John's passion, records that the disciples who had been sent returned to Jesus and reported to him all that they had done and taught, and that the Lord (which he alone records) told them to rest a little in the desert, and went up with them into a boat and went, and the crowds, seeing this, got there before them; that the Lord, having compassion on them, taught them many things; and that, as the hour was already advancing, it came about that all who were present were fed from five loaves and two fish. This miracle all four evangelists recorded. Luke too, who had narrated John's passion much earlier, on the occasion we have mentioned, now, after recording that perplexity of Herod as to who the Lord was, immediately adds what Mark does: that the apostles returned to him and told him whatever they had done, and that he took them and withdrew to a desert place, and the crowds followed him there, and he spoke about the kingdom of God and healed those who needed care. And from there he too records, as the day was declining, the miracle done with the five loaves. ### Scripture references - Matt 14:12: allusion, high confidence - Matt 14:13: quotation, high confidence - Matt 14:14: quotation, high confidence - Luke 9:9: allusion, high confidence - Mark 6:30: allusion, high confidence - Mark 6:31: allusion, high confidence - Mark 6:32: allusion, high confidence - Mark 6:34: allusion, high confidence - Mark 6:41: allusion, high confidence - Luke 9:10: allusion, high confidence - Luke 9:11: allusion, high confidence - Luke 9:12: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.93 (CSEL 43:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-93). ## The Harmony of the Gospels 2.94 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-94 - Source: CSEL 43:200–202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John reaches the feeding of the five thousand by another road, through the Samaritan woman, the official's son, and the healing at the pool, and meets the other three there. ### Latin text At uero Iohannes, qui multum ab eis tribus euangelistis eo distat, quia magis in sermonibus, quos dominus habuit, inmoratur quam in factis, quae mirabiliter fecit, posteaquam commemorauit eum relicta Iudaea abisse iterum in Galilaeam. quod tunc intellegitur factum, cum et alii euangelistae dicunt eum Iohanne tradito isse in Galilaeam, posteaquam ergo id commemorauit Iohannes, in transitu eius per Samariam multa quae locutus est ex occasione illius Samaritanae, quam inuenit ad puteum, contexit narrationi suae, et post duos dies dicit eum inde exisse in Galilaeam, deinde uenisse in Canan Galilaeae, ubi fecerat de aqua uinum, et sanasse filium reguli cuiusdam. alia uero quae illum in Galilaea fecisse adque dixisse alii dixerunt Iohannes tacet; sed sane, quod illi tacuerunt, dicit ascendisse eum in die festo Hierosolymis et fecisse ibi miraculum illud de homine, qui triginta octo annos habebat in infirmitate nec habebat hominem, a quo in piscinam deponeretur, in qua uariis ualetudinibus affecti sanabantur, et ex hac occasione multa eum locutum fuisse commemorat. post haec eum dicit abisse trans mare Galilaeae, quod est Tiberiadis, et secutam multitudinem magnam, deinde abisse in montem et ibi sedisse cum discipulis suis proximo pascha die festo Iudaeorum, tunc leuatis oculis et uisa multitudine maxima pauisse eam de panibus quinque et duobus piscibus, quod et ceteri euangelistae dicunt. ac per hoc praetermisisse illum quae illi narrando ad huius miraculi commemorationem uenerunt certum est; uerum tamen tamquam ex alia narrationis uia, cum et illi tacuissent quae iste dixisset, ad hoc miraculum de panibus quinque occurrerunt sibi et illi tres qui paene pariter ambulabant et iste qui sermonum domini alta consectans per alia quae illi tacuerunt circumuolauit quodammodo et eis ad miraculum de quinque panibus pariter commemorandum non multo post ab eis rursus in altiora reuolaturus occurrit. ### English translation (Claude) But John, who differs much from those three evangelists in that he dwells more on the discourses the Lord gave than on the deeds he wonderfully did, after recording that he left Judea and went away again into Galilee (which is understood to have happened at the time when the other evangelists say he went into Galilee after John was handed over), after recording this, then, John joins to his narrative the many things he said on his way through Samaria on the occasion of that Samaritan woman whom he found at the well; and after two days he says that he went out from there into Galilee, then came to Cana of Galilee, where he had made wine from water, and healed the son of a certain official. But the other things that the others said he did and said in Galilee, John passes over; yet he does say, what they passed over, that he went up to Jerusalem at a festival and did there that miracle on the man who had been in his infirmity thirty-eight years and had no one to put him into the pool in which those afflicted with various ailments were healed; and he records that on this occasion he said many things. After this he says he went away across the sea of Galilee, which is that of Tiberias, and a great multitude followed; then he went away to the mountain and sat there with his disciples, when the Passover, the festival of the Jews, was near; then, lifting up his eyes and seeing a very great multitude, he fed it with five loaves and two fish, as the other evangelists also say. And so it is certain that he passed over what they narrated in coming to the record of this miracle; yet, as if by another road of narration, since they too had passed over what he said, those three, who walked almost together, and he, who, pursuing the deep things of the Lord's discourses, had in a way flown around by other things that they passed over, met each other at this miracle of the five loaves, to record it together; and soon afterward he would fly back up again from them into higher things. ### Scripture references - John 4:3: allusion, high confidence - John 4:5: allusion, high confidence - John 4:7: allusion, high confidence - John 4:43: allusion, high confidence - John 4:46: allusion, high confidence - John 4:50: allusion, high confidence - John 5:1: allusion, high confidence - John 5:5: allusion, high confidence - John 5:7: allusion, high confidence - John 6:1: allusion, high confidence - John 6:2: allusion, high confidence - John 6:3: allusion, high confidence - John 6:4: allusion, high confidence - John 6:5: allusion, high confidence - John 6:9: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.94 (CSEL 43:200–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-94). ## The Harmony of the Gospels 2.95 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-95 - Source: CSEL 43:202–203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To examine the feeding of the five thousand, Augustine begins with John's account, which names Philip and Andrew. ### Latin text Sequitur ergo Mattheus et ad ipsum de quinque panibus factum narrationem suam ex ordine ita perducit: uespere autem facto accesserunt ad eum discipuli eius dicentes: desertus est locus et hora iam praeteriit; dimitte turbas, ut euntes in castella emant sibi escas. Iesus autem dixit eis: non habent necesse ire, date illis uos manducare, et cetera usque ad illud ubi ait: manducantium autem fuit numerus quinque milia uirorum exceptis mulieribus et paruulis. hoc ergo miraculum, quod omnes quattuor euangelistae commemorant et putantur inter se aliquid discrepare, considerandum adque tractandum est, ut ex hoc etiam ad cetera similia regulae locutionum discantur, quibus tam diuersis eadem tamen sententia retinetur et eadem rerum ueritas custoditur. et inchoanda quidem est consideratio non a Mattheo secundum ordinem euangelistarum, sed a Iohanne potius, a quo ita expressa est ista narratio, ut etiam nomina discipulorum diceret, cum quibus de hac re locutus est dominus. ita enim dicit: cum subleuasset ergo Iesus oculos et uidisset quia multitudo maxima uenit ad eum, dicit ad Philippum: unde ememus panes, ut manducent hi? hoc autem dicebat temtans eum; ipse enim sciebat, quid esset facturus. respondit ei Philippus: ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat. dicit ei unus ex discipulis eius, Andreas frater Simonis Petri: est puer unus hic, qui habet quinque panes hordiacios et duos pisces; sed haec quid sunt inter tantos? dixit ergo Iesus: facite homines discumbere. erat autem faenum multum in loco. discubuerunt ergo uiri numero quasi quinque milia. accepit ergo panes Iesus, et cum gratias egisset, distribuit discumbentibus. similiter et ex piscibus quantum uolebant. ut autem impleti sunt, dixit discipulis suis: colligite quae superauerunt fragmenta, ne pereant. collegerunt ergo et impleuerunt duodecim cophinos fragmentorum ex quinque panibus hordiaciis, quae superfuerunt his qui manducauerunt. ### English translation (Claude) Matthew, then, continues and brings his narrative in order to the event of the five loaves thus: “When evening had come, his disciples came to him, saying, ‘The place is desert and the hour is already past; send the crowds away, so that they may go into the villages and buy food for themselves.’ But Jesus said to them, ‘They do not need to go; you give them something to eat,’” and so on, up to where he says, “And the number of those who ate was five thousand men, besides women and children.” This miracle, then, which all four evangelists record and in which they are thought to disagree somewhat among themselves, must be considered and examined, so that from it rules of expression may be learned for other similar cases too, by which, in such different expressions, the same meaning is nevertheless kept and the same truth of events preserved. And the consideration should begin not with Matthew, according to the order of the evangelists, but rather with John, by whom this narrative is set out in such a way that he even gives the names of the disciples with whom the Lord spoke about this matter. For he says thus: “When Jesus, then, had lifted up his eyes and seen that a very great multitude was coming to him, he said to Philip, ‘Where shall we buy bread, so that these may eat?’ But he said this to test him; for he himself knew what he was going to do. Philip answered him, ‘Two hundred denarii worth of bread is not enough for them, for each to receive a little.’ One of his disciples, Andrew, Simon Peter's brother, said to him, ‘There is a boy here who has five barley loaves and two fish; but what are these among so many?’ Jesus then said, ‘Make the people recline.’ Now there was much grass in the place. So the men reclined, about five thousand in number. Jesus then took the loaves, and when he had given thanks, he distributed them to those reclining; likewise also of the fish, as much as they wanted. And when they were filled, he said to his disciples, ‘Gather up the fragments left over, so that nothing may be lost.’ So they gathered them and filled twelve baskets with fragments from the five barley loaves, which were left over by those who had eaten.” ### Scripture references - Matt 14:15: quotation, high confidence - Matt 14:16: quotation, high confidence - Matt 14:21: quotation, high confidence - John 6:5: quotation, high confidence - John 6:6: quotation, high confidence - John 6:7: quotation, high confidence - John 6:8: quotation, high confidence - John 6:9: quotation, high confidence - John 6:10: quotation, high confidence - John 6:11: quotation, high confidence - John 6:12: quotation, high confidence - John 6:13: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.95 (CSEL 43:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-82/#p-2-95). ## The Harmony of the Gospels 2.96 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-96 - Source: CSEL 43:203–205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples' request, Jesus' question to Philip, and the answers of Philip and Andrew fit into one sequence; the others assign to 'the disciples' what John assigns to individuals. ### Latin text Non hic quaeritur quod iste dixit, cuiusmodi essent panes; hordiacios enim fuisse non tacuit, quod ceteri tacuerunt. neque hoc quaeritur quod iste non dixit, fuisse ibi etiam praeter quinque milia uirorum mulieres et paruulos, quod dicit Mattheus. et omnino iam certum esse debet et regulariter teneri in talibus quaestionibus neminem moueri oportere, cum ab alio dicitur quod ab alio praetermittitur. sed quaeritur, quomodo ea quae dixerunt uera sint omnia, ne narrationem alterius narrans aliud alter excludat. si enim dominus secundum narrationem Iohannis prospectis turbis quaesiuit a Philippo temtans eum, unde illis escae dari possent, potest mouere, quomodo sit uerum, quod alii narrauerunt, prius dixisse domino discipulos, ut dimitteret turbas, quo possent sibi alimenta emere de proximis locis, quibus ille respondit secundum Mattheum: non habent necesse ire, date eis uos manducare. cui etiam Marcus Lucasque consentiunt tantum hoc praetermittentes quod ait: non habent necesse ire. intellegitur ergo post haec uerba dominum inspexisse multitudinem et dixisse Philippo quod Iohannes commemorat, isti autem praetermiserunt. deinde quod Philippus aput Iohannem respondit, hoc Marcus a discipulis responsum esse commemorat uolens intellegi hoc ex ore ceterorum Philippum respondisse, quamquam et pluralem numerum pro singulari usitatissime ponere potuerunt. quid ergo ait Philippus? ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat, hoc est dicere quod ait Marcus: euntes ememus ducentis denariis panes et dabimus eis manducare. quod autem commemorat idem Marcus dixisse dominum: quot panes habetis? praetermiserunt ceteri. quod autem Andreas aput Iohannem de quinque panibus et duobus piscibus suggessit, hoc ceteri pluralem numerum pro singulari ponentes ex discipulorum persona rettulerunt. et Lucas quidem responsionem Philippi et responsionem Andreae in unam sententiam constrinxit. quod enim ait: non sunt nobis plus quam quinque panes et duo pisces, Andreae rettulit responsionem; quod uero adiunxit: nisi forte nos eamus et emamus in omnem hanc turbam escas, uidetur ad responsionem Philippi pertinere, nisi quod de ducentis denariis tacuit. quamquam et in ipsius Andreae sententia potest hoc intellegi; cum enim dixisset: est puer unus hic, qui habet quinque hordiacios et duos pisces, adiunxit etiam ipse: sed haec quid sunt inter tantos? hoc est dicere: nisi forte nos eamus et emamus in omnem hanc turbam escas. ### English translation (Claude) The question here is not about what John said as to what kind of loaves they were; for he did not pass over that they were barley, which the others passed over. Nor is the question about what he did not say, that there were also women and children there besides the five thousand men, which Matthew says. And it should by now be altogether certain, and held as a rule in such questions, that no one ought to be troubled when something is said by one that is passed over by another. But the question is how all the things they said are true, so that one, in narrating something else, does not exclude the other's narrative. For if, according to John's narrative, the Lord, having looked at the crowds, asked Philip, testing him, where food could be given to them, it can trouble someone how what the others narrated is true: that first the disciples said to the Lord that he should send the crowds away, so that they could buy food for themselves from the nearby places, to whom he answered, according to Matthew, “They do not need to go; you give them something to eat.” Mark and Luke agree with this too, only passing over his words, “They do not need to go.” It is understood, then, that after these words the Lord looked at the multitude and said to Philip what John records and they passed over. Then what Philip answers in John, Mark records was answered by the disciples, wanting it understood that Philip answered this as the mouth of the rest; although they could also very commonly have put the plural for the singular. What, then, did Philip say? “Two hundred denarii worth of bread is not enough for them, for each to receive a little.” This is to say what Mark says: “Shall we go and buy two hundred denarii worth of bread and give them to eat?” But what the same Mark records the Lord said, “How many loaves do you have?” the others passed over. And what Andrew in John suggested about the five loaves and two fish, the others, putting the plural for the singular, reported as said by the disciples. And Luke indeed compressed Philip's answer and Andrew's answer into one statement. For when he says, “We have no more than five loaves and two fish,” he reported Andrew's answer; but what he added, “unless perhaps we go and buy food for all this crowd,” seems to belong to Philip's answer, except that he said nothing about the two hundred denarii. Although this can also be understood in Andrew's own statement: for when he had said, “There is a boy here who has five barley loaves and two fish,” he too added, “but what are these among so many?” That is to say, “unless perhaps we go and buy food for all this crowd.” ### Scripture references - John 6:5: allusion, high confidence - John 6:7: quotation, high confidence - John 6:9: quotation, high confidence - Matt 14:15: allusion, high confidence - Matt 14:16: quotation, high confidence - Matt 14:21: allusion, high confidence - Mark 6:37: quotation, high confidence - Mark 6:38: quotation, high confidence - Luke 9:13: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.96 (CSEL 43:203–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-96). ## The Harmony of the Gospels 2.97 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-97 - Source: CSEL 43:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The variety of words and agreement of meaning teach us to seek in words only the speaker's will. ### Latin text Ex qua uniuersa uarietate uerborum, rerum autem sententiarumque concordia satis apparet salubriter nos doceri nihil quaerendum in uerbis nisi loquentium uoluntatem, cui demonstrandae inuigilare debent omnes ueridici narratores, cum de homine uel de angelo uel de deo aliquid narrant; horum enim uoluntas uerbis promi potest, ne de ipsa inter se aliquid discrepent. ### English translation (Claude) From all this variety of words, and agreement of facts and meanings, it is quite clear that we are taught, to our profit, to seek nothing in words but the will of the speakers, to show which all truthful narrators ought to be watchful when they narrate anything about a man, an angel, or God; for the will of these can be expressed in words, so that they do not disagree among themselves about it. ### Citation (SBL) Augustine, Cons. 2.97 (CSEL 43:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-97). ## The Harmony of the Gospels 2.98 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-98 - Source: CSEL 43:205–206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's fifties and Mark's fifties and hundreds show how one evangelist may give part of what another gives in full. ### Latin text Sane praetermittere non oportet hoc loco intentum et ad cetera quae talia forte occurrerint facere lectorem, quia Lucas dixit quinquagenos iussos esse discumbere, Marcus uero et quinquagenos et centenos. quod hic ideo non mouet, quia unus partem dixit, alter totum. qui enim etiam de centenis rettulit, hoc rettulit quod ille praetermisit; nihil itaque contrarium est. uerum tamen si alius de quinquagenis tantum commemoraret, alius tantum de centenis, ualde uideretur esse contrarium; nec facile dinosceretur utrumque dictum esse, unum autem ab altero, alterum ab altero esse commemoratum: et tamen adtentius consideratum inueniri debuisse quis non fateatur? hoc ideo dixi, quia existunt saepe aliqua eiusmodi, quae parum intendentibus et temere iudicantibus contraria uideantur et non sint. ### English translation (Claude) Certainly we should not fail at this point to make the reader attentive, for any other such things that may happen to come up, to the fact that Luke said they were commanded to recline in fifties, while Mark said in fifties and in hundreds. This does not trouble us here, because one gave a part, the other the whole. For the one who also reported the hundreds reported what the other passed over; so nothing is contradictory. But if one had recorded only the fifties and another only the hundreds, it would seem very contradictory, and it would not easily be discerned that both had been said, but one recorded by one and the other by the other. Yet who would not admit that, on more careful consideration, it ought to have been found out? I have said this because things of this kind often arise that seem contradictory to those who pay too little attention and judge rashly, and are not. ### Scripture references - Luke 9:14: allusion, high confidence - Mark 6:40: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.98 (CSEL 43:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-98). ## The Harmony of the Gospels 2.99 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-99 - Source: CSEL 43:206–207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ walking on the water 'wished to pass by' the disciples so as to draw out their cry, which he then answered. ### Latin text Sequitur Mattheus et dicit: et dimissa turba ascendit in montem solus orare. uespere autem facto solus erat ibi. nauicula autem in medio mari iactabatur fluctibus. erat enim contrarius uentus. quarta autem uigilia noctis uenit ad eos ambulans supra mare. et uidentes eum supra mare ambulantem turbati sunt dicentes: quia phantasma est, et cetera usque ad illud ubi ait: uenerunt et adorauerunt eum dicentes: uere filius dei es. Marcus quoque hoc idem post narratum de panibus quinque miraculum ita sequitur: et cum sero esset, erat nauis in medio mari et ipse solus in terra. et uidens eos laborantes in remigando, erat enim uentus contrarius eis, et cetera. similiter, nisi quod de Petro ambulante super aquas nihil dixit. hoc autem ne moueat praecauendum est quod Marcus dixit de domino, cum ambularet super aquas: et uolebat praeterire eos. quomodo enim hoc intellegere potuerunt, nisi quia in diuersum ibat eos uolens tamquam alienos praeterire, a quibus ita non agnoscebatur, ut phantasma putaretur? quod ad mysticam significationem referri quis usque adeo tardus est, ut nolit aduertere? sed tamen turbatis et exclamantibus subuenit dicens: fidite, ego sum, nolite timere. quomodo ergo eos uolebat praeterire quos pauentes ita confirmat, nisi quia illa uoluntas praetereundi ad eliciendum illum clamorem ualebat, cui subueniri oportebat! ### English translation (Claude) Matthew continues and says: “And having dismissed the crowd, he went up the mountain alone to pray. When evening came, he was there alone. But the boat in the middle of the sea was being tossed by the waves, for the wind was against them. And in the fourth watch of the night he came to them, walking on the sea. And seeing him walking on the sea, they were troubled, saying, ‘It is a phantom,’” and so on, up to where he says, “They came and worshiped him, saying, ‘Truly you are the Son of God.’” Mark too, after narrating the miracle of the five loaves, continues with the same thing thus: “And when it was late, the boat was in the middle of the sea, and he alone on land. And seeing them laboring in rowing, for the wind was against them,” and so on, similarly, except that he said nothing about Peter walking on the waters. But we must take care that it does not trouble anyone that Mark said of the Lord, when he was walking on the waters, “And he wished to pass by them.” For how could they have understood this, unless because he was going in a different direction, wishing to pass them by as if they were strangers, by whom he was so little recognized that he was thought a phantom? Who is so slow as not to be willing to notice that this refers to a mystical meaning? Yet when they were troubled and cried out, he came to their help, saying, “Take courage, it is I; do not be afraid.” How, then, did he wish to pass by those whom he so strengthens when they are afraid, unless because that will to pass by served to draw out that cry, which it was fitting to answer with help! ### Scripture references - Matt 14:23: quotation, high confidence - Matt 14:24: quotation, high confidence - Matt 14:25: quotation, high confidence - Matt 14:26: quotation, high confidence - Matt 14:29: allusion, high confidence - Matt 14:33: quotation, high confidence - Mark 6:47: quotation, high confidence - Mark 6:48: quotation, high confidence - Mark 6:49: allusion, high confidence - Mark 6:50: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.99 (CSEL 43:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-99). ## The Harmony of the Gospels 2.100 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-100 - Source: CSEL 43:207–209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus came down to feed the crowds and went back up the mountain, fleeing those who would make him king and praying; John recapitulates the disciples' embarkation. ### Latin text Iohannes etiam adhuc cum istis aliquantum inmoratur. nam post narratum de quinque panibus miraculum ipse quoque hoc de laborante nauicula et de ambulatione domini super aquas non tacet ita contexens: Iesus ergo cum cognouisset, quia uenturi essent, ut raperent eum et facerent eum regem, fugit iterum in montem ipse solus. ut autem sero factum est, descenderunt discipuli eius ad mare. et cum ascendissent nauem, uenerunt trans mare in Capharnaum. et tenebrae iam factae erant et non uenerat ad eos Iesus. mare autem uento magno flante exsurgebat, et cetera. nihil hic contrarium uideri potest, nisi quod Mattheus dimissis turbis eum dicit ascendisse in montem, ut illic solus oraret, Iohannes autem in monte fuisse, cum easdem turbas de quinque panibus pauit. sed cum et ipse Iohannes dicat post illud miraculum fugisse eum in montem, ne a turbis teneretur, quae eum uolebant regem facere, utique manifestum est, quod de monte in planiora descenderant, quando illi panes turbis ministrati sunt. et ideo non est contrarium, quod ascendit rursus in montem, sicut et Mattheus et Iohannes dicunt, nisi quod Mattheus dixit: ascendit, Iohannes autem: fugit, quod esset contrarium, si fugiens non ascenderet. nec illud repugnat quod Mattheus dixit: ascendit in montem solus orare, Iohannes autem: cum cognouisset, inquit, quia uenturi essent, ut facerent eum regem, fugit iterum in montem ipse solus. neque enim causae orandi contraria est causa fugiendi, quando quidem et hinc dominus transfigurans in se corpus humilitatis nostrae, ut conforme faceret corpori gloriae suae, id quoque doceat hanc esse nobis magnam causam orandi, quando est causa fugiendi. nec illud aduersum est, quod Mattheus prius eum dixit iussisse discipulos ascendere in nauiculam et praecedere eum trans fretum, donec dimitteret turbas, ac deinde dimissis turbis ascendisse in montem solum orare, Iohannes uero prius eum commemorat fugisse solum in montem ac deinde: ut autem sero factum est, inquit, descenderunt discipuli eius ad mare, et cum ascendissent nauem, et cetera. quis enim non uideat hoc recapitulando Iohannem postea dixisse factum a discipulis quod iam Iesus iusserat, antequam fugisset in montem, sicut solet in sermone ad aliquid praetermissum rediri quodammodo? sed quia ipse reditus maxime in breuitate ac puncto temporis factus non commemoratur, putant plerumque qui audiunt hoc etiam postea factum esse quod postea dicitur. sic etiam quos dixerat ascendisse nauem et uenisse trans mare in Capharnaum dicit ad eos in mari laborantes uenisse dominum ambulantem super aquas, quod utique prius in ipsa nauigatione factum est, qua ueniebant Capharnaum. ### English translation (Claude) John too stays with them for a little while yet. For after narrating the miracle of the five loaves, he too does not pass over this about the laboring boat and the Lord's walking on the waters, joining it on thus: “When Jesus, then, knew that they were about to come to seize him and make him king, he fled again to the mountain by himself alone. And when it was evening, his disciples went down to the sea. And when they had got into a boat, they came across the sea to Capernaum. And it was now dark, and Jesus had not come to them. And the sea was rising, as a great wind was blowing,” and so on. Nothing can seem contradictory here, except that Matthew says that, after dismissing the crowds, he went up the mountain to pray alone there, while John says he was on the mountain when he fed those same crowds with the five loaves. But since John himself says that after that miracle he fled to the mountain so as not to be held by the crowds who wanted to make him king, it is certainly clear that they had come down from the mountain to more level ground when those loaves were served to the crowds. And so it is not contradictory that he went up the mountain again, as both Matthew and John say, except that Matthew said “he went up” and John “he fled”; which would be contradictory if in fleeing he did not go up. Nor does it conflict that Matthew said, “He went up the mountain alone to pray,” while John said, “When he knew that they were about to come to make him king, he fled again to the mountain by himself alone.” For the reason for praying is not contrary to the reason for fleeing; since from this too the Lord, transforming in himself the body of our lowliness to make it like the body of his glory, teaches us this as well, that when there is a reason to flee, this is for us a great reason to pray. Nor is it contrary that Matthew said first that he commanded the disciples to get into the boat and go before him across the sea until he dismissed the crowds, and then, when he had dismissed the crowds, went up the mountain alone to pray, while John records first that he fled alone to the mountain and then, “And when it was evening,” he says, “his disciples went down to the sea, and when they had got into a boat,” and so on. For who does not see that John, by way of recapitulation, said afterward that the disciples did what Jesus had already commanded before he fled to the mountain, as in speech one usually returns in a way to something passed over? But because the return itself, done very briefly and in a moment of time, is not mentioned, hearers usually think that what is said afterward also happened afterward. So too, of those whom he had said got into the boat and came across the sea to Capernaum, he says that the Lord came to them, walking on the waters, as they labored on the sea, which certainly happened earlier, during the very voyage by which they were coming to Capernaum. ### Scripture references - John 6:15: quotation, high confidence - John 6:16: quotation, high confidence - John 6:17: quotation, high confidence - John 6:18: quotation, high confidence - John 6:3: allusion, high confidence - John 6:19: allusion, high confidence - Matt 14:22: allusion, high confidence - Matt 14:23: quotation, high confidence - Phil 3:21: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.100 (CSEL 43:207–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-100). ## The Harmony of the Gospels 2.101 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-101 - Source: CSEL 43:209–210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's 'alone praying' with the disciples, when Christ asked who people said he was, is a different occasion from Matthew's prayer alone on the mountain. ### Latin text Lucas autem post narratum de quinque panibus miraculum pergit in aliud et ab ordine isto digreditur. neque enim aliquid de nauicula illa commemorat et de uia domini super aquas. sed cum dixisset: et manducauerunt omnes et saturati sunt et sublatum est quod superfuit illis fragmentorum cophini duodecim, deinde subiunxit: et factum est, cum solus esset orans, erant cum illo et discipuli et interrogauit eos dicens: quem me dicunt esse turbae? iam deinceps aliud narrans, non quod illi tres, qui dominum ambulantem super aquas uenisse ad nauigantes discipulos rettulerunt. nec ideo putari debet in illo monte, quo eum dixit Mattheus ascendisse, ut solus oraret, dixisse discipulis: quem me dicunt turbae? — Lucas enim uidetur in hoc congruere Mattheo, quia dixit: cum solus esset orans, cum ille dixisset: ascendit in montem solus orare — sed omnino alibi, cum solus oraret et essent cum illo discipuli, hoc interrogauit. solum quippe Lucas fuisse dixit, non sine discipulis, sicut Mattheus et Iohannes, quando ab illo discesserunt, ut praecederent eum trans mare. iste namque apertissime adiunxit: erant cum illo et discipuli. proinde solum dixit sine turbis, quae cum illo non habitabant. ### English translation (Claude) Luke, however, after narrating the miracle of the five loaves, goes on to something else and departs from this order. For he records nothing about that boat and the Lord's way on the waters; but when he had said, “And they all ate and were satisfied, and what was left over to them of fragments was taken up, twelve baskets,” he then added, “And it happened, when he was alone praying, the disciples too were with him, and he asked them, saying, ‘Who do the crowds say that I am?’” From here on he narrates something else, not what those three who reported that the Lord, walking on the waters, came to the disciples as they sailed. Nor should it therefore be thought that it was on that mountain which Matthew said he went up to pray alone that he said to the disciples, “Who do the crowds say that I am?” (for Luke seems to agree with Matthew in this, because he said, “when he was alone praying,” while Matthew had said, “he went up the mountain alone to pray”); rather, he asked this somewhere else altogether, when he was praying alone and the disciples were with him. For Luke said that he was alone, not without the disciples, as Matthew and John do, when they left him to go before him across the sea. For Luke very plainly added, “The disciples too were with him.” So he said “alone” meaning without the crowds, who did not live with him. ### Scripture references - Luke 9:17: quotation, high confidence - Luke 9:18: quotation, high confidence - Matt 14:23: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.101 (CSEL 43:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-101). ## The Harmony of the Gospels 2.102 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-102 - Source: CSEL 43:210–211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The healings at Gennesaret and the dispute about unwashed hands fit with John's discourse on the bread of life, since Capernaum lies by the lake of Gennesaret. ### Latin text Sequitur Mattheus dicens: et cum transfretassent, uenerunt in terram Gennesar. et cum cognouissent eum uiri loci illius, miserunt in uniuersam regionem illam et obtulerunt ei omnes male habentes, et rogabant eum, ut uel fimbriam uestimenti eius tangerent. et quicumque tetigerunt salui facti sunt. tunc accesserunt ad eum ab Hierosolymis scribae et Pharisaei dicentes: quare discipuli tui transgrediuntur traditionem seniorum? non enim lauant manus suas, cum panem manducant. et cetera usque ad illud ubi ait: non lotis autem manibus manducare non coinquinat hominem. haec et Marcus commemorat sine aliqua repugnantiae quaestione; quidquid enim diuerso modo ab alio dicitur ab eadem sententia non recedit. Iohannes autem ab illa nauicula, ad quam dominus ambulans supra mare uenit, posteaquam exierunt in terram, more suo in sermonem domini intentus eum ex occasione panis multa praecipueque diuina locutum esse commemorat, postque ipsum sermonem rursus in aliud adque aliud eius narratio sublimiter fertur. nec tamen in eo quod ab istis digreditur aliquid ordini istorum illius in alia transitus aduersatur. quid enim prohibet intellegere et illos esse sanatos a domino, de quibus narrat Mattheus et Marcus, et illis qui eum secuti sunt trans mare haec eum locutum esse quae praedicat Iohannes, quando quidem Capharnaum, quo dicuntur secundum Iohannem transfretasse, iuxta stagnum est Gennesar, ad quam terram secundum Mattheum dicuntur exisse? ### English translation (Claude) Matthew continues, saying: “And when they had crossed over, they came to the land of Gennesaret. And when the men of that place recognized him, they sent into all that region and brought to him all who were sick, and they begged him that they might touch even the fringe of his garment; and as many as touched were made whole. Then scribes and Pharisees from Jerusalem came to him, saying, ‘Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread,’” and so on, up to where he says, “But to eat with unwashed hands does not defile a man.” Mark too records these things without any question of conflict; for whatever is said differently by one does not depart from the same meaning. John, however, from that boat to which the Lord came walking on the sea, after they went out onto land, intent as is his custom on the Lord's discourse, records that he spoke many things, especially divine things, on the occasion of the bread; and after this discourse his narrative is borne aloft again into one thing and another. Yet in departing from them, nothing in his passage into other things conflicts with their order. For what prevents us from understanding both that those were healed by the Lord of whom Matthew and Mark narrate, and that to those who followed him across the sea he said these things that John proclaims, since Capernaum, to which according to John they crossed over, is near the lake of Gennesaret, to whose land according to Matthew they are said to have come out? ### Scripture references - Matt 14:34: quotation, high confidence - Matt 14:35: quotation, high confidence - Matt 14:36: quotation, high confidence - Matt 15:1: quotation, high confidence - Matt 15:2: quotation, high confidence - Matt 15:20: quotation, high confidence - Mark 6:53: allusion, high confidence - Mark 7:1: allusion, high confidence - John 6:21: allusion, high confidence - John 6:24: allusion, high confidence - John 6:26: allusion, high confidence - John 6:59: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.102 (CSEL 43:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-102). ## The Harmony of the Gospels 2.103 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-103 - Source: CSEL 43:211–213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Canaanite woman came to Jesus in a house, as Mark says, and kept crying after him when he left in silence, as Matthew implies. ### Latin text Sequitur itaque Mattheus post illum sermonem domini, ubi de non lotis manibus cum Pharisaeis egit, adque ita conserit narrationem, ordinem, quantum ipse transitus indicat, rerum etiam quae consecutae sunt seruans: et egressus, inquit, inde Iesus secessit in partes Tyri et Sidonis. et ecce mulier Chananaea a finibus illis egressa clamauit dicens ei: miserere mei, domine, fili Dauid, filia mea male a demonio uexatur. qui non respondit ei uerbum, et cetera usque ad illud ubi ait: o mulier, magna est fides tua; fiat tibi sicut uis. et sanata est filia eius ex illa hora. hoc de muliere Chananaea etiam Marcus commemorat eundem rerum gestarum ordinem seruans nec afferens aliquam repugnantiae quaestionem. nisi quod in domo dicit fuisse dominum cum ad illum uenit eadem mulier pro filia sua rogans. Mattheus autem posset quidem facile intellegi de domo tacuisse, eandem tamen rem commemorasse, sed quoniam dicit discipulos domino ita suggessisse: dimitte illam, quia clamat post nos, nihil uidetur aliud significare quam post ambulantem dominum mulierem illam deprecatorias uoces emisisse. quomodo ergo in domo, nisi quia intellegendum est dixisse quidem Marcum quod intrauerit, ubi erat Iesus, cum eum praedixisset fuisse in domo? sed quia Mattheus ait: non respondit ei uerbum, dedit agnoscere, quod ambo tacuerunt in eo, silentio egressum fuisse Iesum de domo illa. adque ita cetera contexuntur, quae iam in nullo discordant. quod enim Marcus commemorat ei dominum respondisse de pane filiorum non mittendo canibus, illis interpositis dictum est quae Mattheus dicta non tacuit, id est quia discipuli rogauerunt eum pro illa et quia respondit non se esse missum nisi ad oues quae perierunt domus Israhel et quia illa uenit, id est consecuta est, et adorauit eum dicens: adiuua me, tunc deinde dictum est quod euangelistae ambo commemorant. ### English translation (Claude) Matthew, then, after that discourse of the Lord in which he dealt with the Pharisees about unwashed hands, continues and composes his narrative, keeping, as far as the transition itself indicates, the order of the events that followed too: “And going out from there,” he says, “Jesus withdrew into the regions of Tyre and Sidon. And behold, a Canaanite woman came out from those borders and cried out, saying to him, ‘Have mercy on me, Lord, son of David; my daughter is badly troubled by a demon.’ But he did not answer her a word,” and so on, up to where he says, “O woman, great is your faith; let it be to you as you wish. And her daughter was healed from that hour.” Mark too records this about the Canaanite woman, keeping the same order of events and bringing up no question of conflict, except that he says the Lord was in a house when this woman came to him asking for her daughter. Matthew could indeed easily be understood to have been silent about the house yet to have recorded the same event; but since he says the disciples suggested to the Lord thus, “Send her away, for she is crying out after us,” he seems to signify nothing else than that the woman uttered her pleading cries after the Lord as he walked. How, then, in a house? Unless it is to be understood that Mark did say she came in where Jesus was, since he had said before that he was in a house; but since Matthew says, “He did not answer her a word,” he let us recognize what both passed over: that in that silence Jesus went out of that house. And so the rest is joined together, in which they now disagree in nothing. For what Mark records that the Lord answered her, about not throwing the children's bread to the dogs, was said after the things in between that Matthew did not pass over: namely, that the disciples asked him on her behalf, and that he answered that he was sent only to the lost sheep of the house of Israel, and that she came, that is, followed, and worshiped him, saying, “Help me”; then afterward was said what both evangelists record. ### Scripture references - Matt 15:21: quotation, high confidence - Matt 15:22: quotation, high confidence - Matt 15:23: quotation, high confidence - Matt 15:24: allusion, high confidence - Matt 15:25: quotation, high confidence - Matt 15:28: quotation, high confidence - Mark 7:24: allusion, high confidence - Mark 7:25: allusion, high confidence - Mark 7:27: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.103 (CSEL 43:211–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-103). ## The Harmony of the Gospels 2.104 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-104 - Source: CSEL 43:213–214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark both tell of the feeding of the four thousand; Mark alone adds the healing of the deaf man with 'Ephphatha.' ### Latin text Sequitur Mattheus ita narrans: et cum transisset inde Iesus, uenit secus mare Galilaeae et ascendens in montem sedebat ibi. et accesserunt ad eum turbae multae habentes secum mutos, caecos, claudos, debiles et alios multos et proiecerunt eos ad pedes eius. et curauit eos, ita ut turbae mirarentur uidentes mutos loquentes, claudos ambulantes, caecos uidentes, et magnificabant deum Israhel. Iesus autem conuocatis discipulis suis dixit: misereor turbae, quia triduum iam perseuerant mecum et non habent quod manducent, et cetera usque ad illud ubi ait: erant autem qui manducauerunt quattuor milia hominum extra paruulos et mulieres. hoc aliud miraculum de septem panibus et paucis piscibus etiam Marcus commemorat eodem paene etiam ordine, nisi quia interponit quod nullus alius dicit de surdo, cui dominus aures aperuit spuens in digitos et dicens: effeta, quod est adaperire. ### English translation (Claude) Matthew continues, narrating thus: “And when Jesus had passed on from there, he came beside the sea of Galilee, and going up the mountain he sat there. And great crowds came to him, having with them the mute, the blind, the lame, the maimed, and many others, and they laid them at his feet, and he cured them, so that the crowds marveled, seeing the mute speaking, the lame walking, the blind seeing; and they glorified the God of Israel. But Jesus, calling his disciples together, said, ‘I have compassion on the crowd, because they have now remained with me three days and have nothing to eat,’” and so on, up to where he says, “And those who ate were four thousand men, besides children and women.” This other miracle of the seven loaves and a few fish Mark also records, in almost the same order too, except that he inserts what no one else says, about the deaf man whose ears the Lord opened, spitting on his fingers and saying, “Ephphatha,” that is, “Be opened.” ### Scripture references - Matt 15:29: quotation, high confidence - Matt 15:30: quotation, high confidence - Matt 15:31: quotation, high confidence - Matt 15:32: quotation, high confidence - Matt 15:38: quotation, high confidence - Mark 8:1: allusion, high confidence - Mark 7:33: allusion, high confidence - Mark 7:34: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.104 (CSEL 43:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-104). ## The Harmony of the Gospels 2.105 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-105 - Source: CSEL 43:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because Matthew and Mark record both feedings, no one confuses them; similar deeds elsewhere may likewise be two events, not contradictions. ### Latin text Hoc sane non ab re fuerit admonere in hoc miraculo de septem panibus quod duo euangelistae Mattheus Marcusque posuerunt, quia si aliquis eorum id dixisset, qui de illis quinque panibus non dixisset, contrarius ceteris putaretur. quis enim non existimaret unum idemque factum esse, non autem integre et ueraciter siue ab illo siue ab aliis siue ab omnibus fuisse narratum, sed aut illum pro quinque panibus septem, dum falleretur, commemorasse aut illos pro septem quinque aut utrosque mentitos uel obliuione deceptos? hoc et de duodecim cophinis et de septem sportis opinaretur quasi contrarium, hoc de quinque milibus et quattuor milibus eorum qui pascerentur. sed quia illi qui miraculum de septem panibus narrauerunt nec illud de quinque tacuerunt, neminem mouet et utrumque factum omnes intellegunt. hoc ideo diximus, ut sicubi simile inuenitur factum a domino, quod in aliquo alteri euangelistae ita repugnare uideatur, ut omnino solui non possit, nihil aliud intellegatur quam utrumque factum esse et aliud ab alio commemoratum, sicut de centenis et quinquagenis discumbentibus commendauimus, quia, si non etiam illud utrumque aput unum inueniremus, contraria singulos dixisse putaremus. ### English translation (Claude) It will certainly not be beside the point to note, regarding this miracle of the seven loaves which two evangelists, Matthew and Mark, set down, that if any of them who had not told of the five loaves had told of this one, he would be thought to contradict the others. For who would not suppose that it was one and the same event, not narrated completely and truthfully either by him or by the others or by all, but that either he, being mistaken, recorded seven loaves instead of five, or they five instead of seven, or both lied or were deceived by forgetfulness? He would suppose the twelve baskets and the seven hampers likewise to be contradictory, and the five thousand and four thousand of those who were fed. But because those who narrated the miracle of the seven loaves did not pass over the one of the five, no one is troubled, and all understand that both happened. We have said this so that, if anywhere a similar deed of the Lord is found which in some respect seems so to conflict with another evangelist that it cannot be solved at all, nothing else should be understood but that both happened and one was recorded by one and the other by the other, as we pointed out about those reclining in hundreds and fifties; because if we did not find both of these in one evangelist, we would think the individual writers said contradictory things. ### Scripture references - Matt 16:9: echo, medium confidence - Matt 16:10: echo, medium confidence - Mark 8:19: echo, medium confidence - Mark 8:20: echo, medium confidence ### Citation (SBL) Augustine, Cons. 2.105 (CSEL 43:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-105). ## The Harmony of the Gospels 2.106 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-106 - Source: CSEL 43:214–215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demand for a sign was answered twice, as Matthew shows; Magadan and Dalmanutha are the same place, and Mark omits the sign of Jonah. ### Latin text Sequitur Mattheus et dicit: et dimissa turba ascendit in nauiculam et uenit in fines Magedan, et cetera usque ad illud ubi ait: generatio mala et adultera signum quaerit et signum non dabitur ei nisi signum Ionae. hoc iam et alibi dixit idem Mattheus. unde etiam adque etiam retinendum est saepius dominum eadem dixisse, ut quod existente contrario solui non potuerit bis dictum intellegatur. hunc sane ordinem etiam Marcus tenens post illud de septem panibus miraculum hoc idem subicit quod Mattheus, nisi quod Dalmanutha, quod in quibusdam codicibus legitur, non dixit Mattheus, sed Magedan. non autem dubitandum est eundem locum esse sub utroque nomine. nam plerique codices non habent etiam secundum Marcum nisi Magedan. nec illud moueat, quod Marcus non dicit responsum esse quaerentibus signum de caelo, idem quod Mattheus de Iona, sed ait dominum respondisse: signum non dabitur ei. intellegendum est enim quale petebant, hoc est de caelo, praetermisit autem dicere de Iona, quod Mattheus commemorauit. ### English translation (Claude) Matthew continues and says: “And having dismissed the crowd, he got into the boat and came to the region of Magadan,” and so on, up to where he says, “An evil and adulterous generation seeks a sign, and no sign will be given to it but the sign of Jonah.” The same Matthew has already said this elsewhere too. Hence it must be kept in mind again and again that the Lord often said the same things, so that what could not be solved as a contradiction is understood to have been said twice. Mark too, keeping this order, after the miracle of the seven loaves adds the same thing as Matthew, except that Matthew did not say Dalmanutha, which is read in some manuscripts, but Magadan. But there is no doubt that it is the same place under both names; for most manuscripts, even according to Mark, have only Magadan. Nor should it trouble anyone that Mark does not say that the same answer about Jonah was given to those seeking a sign from heaven as Matthew does, but says that the Lord answered, “No sign will be given to it.” For it must be understood: such a sign as they were asking for, that is, from heaven; and he passed over saying what Matthew recorded about Jonah. ### Scripture references - Matt 15:39: quotation, high confidence - Matt 16:4: quotation, high confidence - Matt 12:39: allusion, high confidence - Mark 8:10: allusion, high confidence - Mark 8:11: allusion, high confidence - Mark 8:12: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.106 (CSEL 43:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-106). ## The Harmony of the Gospels 2.107 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-107 - Source: CSEL 43:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark both tell, in the same order, of the warning against the leaven of the Pharisees. ### Latin text Sequitur Mattheus: et relictis illis abiit. et cum uenissent discipuli eius trans fretum, obliti sunt panes accipere. qui dixit illis: intuemini et cauete a fermento Pharisaeorum et Sadducaeorum, et cetera usque ad illud ubi ait: tunc intellexerunt, quia non dixerit cauendum a fermento panum, sed a doctrina Pharisaeorum et Sadducaeorum. haec eadem etiam Marcus et eodem ordine digerit. ### English translation (Claude) Matthew continues: “And leaving them, he went away. And when his disciples came across the sea, they had forgotten to take bread. And he said to them, ‘Look out and beware of the leaven of the Pharisees and Sadducees,’” and so on, up to where he says, “Then they understood that he had not said to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.” Mark too arranges these same things, and in the same order. ### Scripture references - Matt 16:4: quotation, high confidence - Matt 16:5: quotation, high confidence - Matt 16:6: quotation, high confidence - Matt 16:12: quotation, high confidence - Mark 8:13: allusion, high confidence - Mark 8:15: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.107 (CSEL 43:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-107). ## The Harmony of the Gospels 2.108 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-108 - Source: CSEL 43:215–216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's confession is in the same order in Matthew and Mark; Luke's 'praying' and Mark's 'on the way' agree, since one can pray while walking. ### Latin text Sequitur Mattheus: uenit autem Iesus in partes Caesareae Philippi et interrogabat discipulos suos dicens: quem me dicunt homines esse filium hominis? at illi dixerunt: alii Iohannem baptistam, alii autem Heliam, alii uero Hieremiam aut unum ex prophetis, et cetera usque ad illud ubi ait: et quodcumque solueris super terram, erit solutum in caelis. hoc eodem paene ordine Marcus narrat, sed interposuit primo de caeco inluminato, quod solus ipse commemorat, de illo qui dixit domino: uideo homines sicut arbores ambulantes. Lucas autem post miraculum illud de quinque panibus hoc recordatur adque inserit, cuius recordationis ordo, sicut supra iam ostendimus, nihil repugnat ordini istorum. sed potest illud mouere quod Lucas dominum interrogasse discipulos suos, quem illum dicerent homines, tunc dixit, cum esset solus orans et adessent etiam ipsi, porro autem Marcus in uia dicit illos hoc ab eodem interrogatos. sed eum mouet qui numquam orauit in uia. ### English translation (Claude) Matthew continues: “Now Jesus came into the region of Caesarea Philippi, and he asked his disciples, saying, ‘Who do people say that I, the Son of Man, am?’ And they said, ‘Some John the Baptist, others Elijah, and others Jeremiah or one of the prophets,’” and so on, up to where he says, “And whatever you loose on earth will be loosed in heaven.” Mark narrates this in almost the same order, but he first inserted the blind man given sight, which he alone records, the one who said to the Lord, “I see men like trees, walking.” Luke, however, recalls and inserts this after that miracle of the five loaves; and the order of his recollection, as we have already shown above, in no way conflicts with their order. But it can trouble someone that Luke said the Lord asked his disciples who people said he was when he was alone praying and they too were present, whereas Mark says they were asked this by him on the way. But this troubles only someone who has never prayed on the way. ### Scripture references - Matt 16:13: quotation, high confidence - Matt 16:14: quotation, high confidence - Matt 16:19: quotation, high confidence - Mark 8:22: allusion, high confidence - Mark 8:24: quotation, high confidence - Mark 8:27: allusion, high confidence - Luke 9:18: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.108 (CSEL 43:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-108). ## The Harmony of the Gospels 2.109 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-109 - Source: CSEL 43:216–217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter received his name when John records it, not at Caesarea Philippi or when Mark lists the twelve. ### Latin text Iam etiam dixisse me recolo, ne quis arbitretur quod hic Petrus nomen accepit, ubi ait illi: tu es Petrus et super hanc petram aedificabo ecclesiam meam. non enim accepit hoc nomen, nisi ubi Iohannes commemorat ei dictum esse: tu uocaberis Cephas, quod interpretatur Petrus. unde nec illo loco, ubi Marcus duodecim discipulos nominatim commemorans dixit appellatos Iacobum et Iohannem filios tonitrui, arbitrandum est nomen accepisse Petrum, quia dixit illic quod inposuerit ei nomen, ut uocaretur Petrus; hoc enim recolendo dixit, non quod tunc factum sit. ### English translation (Claude) I remember having already said this too, lest anyone think that Peter received his name here, where he says to him, “You are Peter, and on this rock I will build my church.” For he did not receive this name except where John records it was said to him, “You shall be called Cephas, which is interpreted Peter.” Hence it is not to be thought that Peter received his name in that place either where Mark, naming the twelve disciples one by one, said that James and John were called sons of thunder, because he said there that he gave him the name, so that he would be called Peter; for he said this by way of recollection, not that it was done then. ### Scripture references - Matt 16:18: quotation, high confidence - John 1:42: quotation, high confidence - Mark 3:16: allusion, high confidence - Mark 3:17: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.109 (CSEL 43:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-109). ## The Harmony of the Gospels 2.110 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-110 - Source: CSEL 43:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first prediction of the passion follows in the same order in all three; Luke omits Peter's rebuke. ### Latin text Sequitur Mattheus et dicit: tunc praecepit discipulis suis, ut nemini dicerent, quia ipse esset Iesus Christus. exinde coepit Iesus ostendere discipulis suis, quia oporteret eum ire Hierosolyma et multa pati a senioribus et scribis, et cetera usque ad illud ubi ait: non sapis ea quae dei sunt, sed ea quae hominum. haec eodem ordine subnectunt Marcus et Lucas; sed Lucas de Petro, quod passioni Christi contradixerit, tacet. ### English translation (Claude) Matthew continues and says: “Then he commanded his disciples to tell no one that he was Jesus the Christ. From then on Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and scribes,” and so on, up to where he says, “You do not savor the things that are of God, but those that are of men.” Mark and Luke attach these things in the same order; but Luke is silent about Peter's contradicting Christ's passion. ### Scripture references - Matt 16:20: quotation, high confidence - Matt 16:21: quotation, high confidence - Matt 16:23: quotation, high confidence - Mark 8:30: allusion, high confidence - Mark 8:31: allusion, high confidence - Luke 9:21: allusion, high confidence - Luke 9:22: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.110 (CSEL 43:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-110). ## The Harmony of the Gospels 2.111 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-111 - Source: CSEL 43:217–218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sayings on taking up the cross and the coming judgment agree in meaning across all three Gospels. ### Latin text Sequitur Mattheus: tunc Iesus dixit discipulis suis: si quis uult post me uenire, abneget semet ipsum et tollat crucem suam et sequatur me, et cetera usque ad illud ubi ait: et tunc reddet unicuique secundum opus eius. hoc et Marcus subiungit eundem ordinem seruans; sed ipse non dicit de filio hominis uenturo cum angelis suis, ut reddat unicuique secundum opus suum. commemorat tamen etiam illud dixisse dominum: qui enim me confusus fuerit et mea uerba in generatione ista adultera et peccatrice, et filius hominis confundetur eum, cum uenerit in gloria sua cum angelis sanctis. quod intellegi potest ad eandem sententiam pertinere, qua dixit Mattheus, ut reddat unicuique secundum opus suum. Lucas quoque eadem eodemque ordine adnectit non multum diuerso uerborum modo, eadem tamen sententiarum ueritate simillimus. ### English translation (Claude) Matthew continues: “Then Jesus said to his disciples, ‘If anyone wishes to come after me, let him deny himself and take up his cross and follow me,’” and so on, up to where he says, “And then he will repay each according to his work.” Mark too adds this, keeping the same order; but he does not speak of the Son of Man coming with his angels to repay each according to his work. Yet he records that the Lord also said, “For whoever is ashamed of me and my words in this adulterous and sinful generation, the Son of Man too will be ashamed of him when he comes in his glory with the holy angels.” This can be understood to belong to the same meaning as Matthew's “to repay each according to his work.” Luke too attaches the same things in the same order, in a manner of words not much different, and very similar in the same truth of meaning. ### Scripture references - Matt 16:24: quotation, high confidence - Matt 16:27: quotation, high confidence - Mark 8:34: allusion, high confidence - Mark 8:38: quotation, high confidence - Luke 9:23: allusion, high confidence - Luke 9:26: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.111 (CSEL 43:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-111). ## The Harmony of the Gospels 2.112 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-112 - Source: CSEL 43:218–219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The transfiguration is told by three evangelists in the same order and with the same meaning. ### Latin text Sequitur Mattheus: amen dico uobis. sunt quidam de hic stantibus, qui non gustabunt mortem, donec uideant filium hominis uenientem in regno suo. et post dies sex assumsit Iesus Petrum et Iacobum et Iohannem fratrem eius, et duxit illos in montem excelsum seorsum, et cetera usque ad illud ubi ait: nemini dixeritis uisionem, nisi filius hominis a mortuis resurgat. haec uisio domini in monte coram tribus discipulis, Petro, Iacobo et Iohanne, ubi etiam de caelo illi testimonium paternae uocis perhibitum est, a tribus euangelistis eodem ordine commemoratur et ad easdem omnino sententias; sed cetera secundum ea genera locutionum diuersa sine ulla sententiarum diuersitate, quae multis locis superius demonstrauimus, uideri a legentibus possunt. ### English translation (Claude) Matthew continues: “Truly I say to you, there are some of those standing here who will not taste death until they see the Son of Man coming in his kingdom. And after six days Jesus took Peter and James and John his brother, and led them up a high mountain apart,” and so on, up to where he says, “Tell no one the vision until the Son of Man rises from the dead.” This vision of the Lord on the mountain before three disciples, Peter, James, and John, where also the testimony of the Father's voice from heaven was given to him, is recorded by three evangelists in the same order and with exactly the same meaning; the rest can be seen by readers as following those different manners of expression without any difference of meaning, which we have shown above in many places. ### Scripture references - Matt 16:28: quotation, high confidence - Matt 17:1: quotation, high confidence - Matt 17:5: allusion, high confidence - Matt 17:9: quotation, high confidence - Mark 9:2: allusion, high confidence - Luke 9:28: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.112 (CSEL 43:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-112). ## The Harmony of the Gospels 2.113 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-113 - Source: CSEL 43:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark's 'six days' count only the days between; Luke's 'eight' counts the first and last days too. ### Latin text Quod autem Marcus post sex dies factum dicit, sicut Mattheus, Lucas autem post octo, non contemnendi sunt, si quos mouet, sed ratione reddita instruendi. dies enim quando enuntiamus dicentes post tot dies, aliquando non adnumeramus eum, in quo loquimur, et eum, quo res ipsa futura est, quam praenuntiamus uel pollicemur, sed medios, post quos re uera plenos adque integros illud futurum est. hoc fecit Mattheus et Marcus, excepto eo die, quo haec loquebatur Iesus, et illo, quo exhibuit memoratam in monte uisionem. medios dies intuentes dixerunt post sex dies, quod ille adnumeratis finalibus, id est primo adque ultimo, dixit post octo dies, eo loquendi modo, quo pars pro toto commemoratur. ### English translation (Claude) As for Mark saying, as Matthew does, that it happened after six days, while Luke says after eight, those who are troubled by this are not to be despised but instructed by giving the reason. For when we state days, saying “after so many days,” we sometimes do not count the day on which we are speaking and the day on which the thing we foretell or promise will happen, but the days in between, after which, full and complete, it will truly happen. This is what Matthew and Mark did. Excluding the day on which Jesus said these things and the day on which he showed the vision on the mountain, they looked at the days in between and said “after six days”; whereas Luke, counting the end days too, that is, the first and the last, said “after eight days,” in that manner of speaking in which a part is put for the whole. ### Scripture references - Mark 9:2: quotation, high confidence - Matt 17:1: quotation, high confidence - Luke 9:28: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.113 (CSEL 43:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-113). ## The Harmony of the Gospels 2.114 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-114 - Source: CSEL 43:219–220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke adds that Peter spoke as Moses and Elijah were departing, and that the voice came as they entered the cloud; the others do not contradict this. ### Latin text Item quod Lucas ait de Moyse et Helia: et factum est, dum discederent ab illo, ait Petrus ad Iesum: praeceptor, bonum est nos hic esse, et cetera, non debet putari contrarium ei quod Mattheus Marcusque ita coniunxerunt Petrum hoc suggessisse, quasi adhuc Moyses et Helias cum domino loquerentur. non enim expresserunt, quod tunc. sed tacuerunt potius, quod iste addidit, illis discedentibus hoc Petrum de tribus tabernaculis faciendis domino suggessisse. addidit etiam Lucas intrantibus illis in nubem factam esse uocem de nube. quod illi non dixerunt, sed nec contra dixerunt. ### English translation (Claude) Likewise, what Luke says of Moses and Elijah, “And it happened, as they were departing from him, Peter said to Jesus, ‘Master, it is good for us to be here,’” and so on, should not be thought contrary to the fact that Matthew and Mark connected it so that Peter made this suggestion as though Moses and Elijah were still speaking with the Lord. For they did not state that it was then; rather, they passed over what Luke added, that Peter made this suggestion to the Lord about making three tents as they were departing. Luke also added that as they entered the cloud a voice came from the cloud. The others did not say this, but neither did they say anything against it. ### Scripture references - Luke 9:33: quotation, high confidence - Luke 9:34: allusion, high confidence - Luke 9:35: allusion, high confidence - Matt 17:4: allusion, high confidence - Mark 9:5: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.114 (CSEL 43:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-114). ## The Harmony of the Gospels 2.115 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-115 - Source: CSEL 43:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark agree on Christ's words about Elijah, and Matthew alone adds that the disciples understood he meant John. ### Latin text Sequitur Mattheus: et interrogauerunt eum discipuli dicentes: quid ergo scribae dicunt quod Heliam oportet primum uenire? at ille respondens ait eis: Helias quidem uenturus est et restituet omnia: dico autem uobis quia Helias iam uenit, et non cognouerunt eum, sed fecerunt in eo quaecumque uoluerunt. sic et filius hominis passurus est ab eis. tunc intellexerunt discipuli, quia de Iohanne baptista dixisset eis. hoc idem Marcus etiam hunc ordinem seruans commemorauit et in nonnulla diuersitate uerborum. nusquam tamen ab eiusdem sententiae ueritate discessit; sed ipse non addidit intellexisse discipulos, quod Iohannem dominus significasset dicendo, quod Helias iam uenerit. ### English translation (Claude) Matthew continues: “And the disciples asked him, saying, ‘Why then do the scribes say that Elijah must come first?’ But he answered and said to them, ‘Elijah is indeed coming and will restore all things; but I say to you that Elijah has already come, and they did not recognize him, but did to him whatever they wished. So too the Son of Man is going to suffer at their hands.’ Then the disciples understood that he had spoken to them of John the Baptist.” Mark too records this same thing, keeping this order, and with some difference of words, yet he nowhere departed from the truth of the same meaning; but he did not add that the disciples understood that the Lord meant John by saying that Elijah had already come. ### Scripture references - Matt 17:10: quotation, high confidence - Matt 17:11: quotation, high confidence - Matt 17:12: quotation, high confidence - Matt 17:13: quotation, high confidence - Mark 9:11: allusion, high confidence - Mark 9:13: allusion, high confidence - Mal 4:5: echo, medium confidence ### Citation (SBL) Augustine, Cons. 2.115 (CSEL 43:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-115). ## The Harmony of the Gospels 2.116 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-116 - Source: CSEL 43:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The healing of the boy with an evil spirit is told by all three in the same order without conflict. ### Latin text Sequitur Mattheus et dicit: et cum uenisset ad turbam, accessit ad eum homo genibus prouolutis ante eum dicens: domine, miserere filii mei, quia lunaticus est et male patitur, et cetera usque ad illud ubi ait: hoc autem genus non eicitur nisi per orationem et ieiunium. hoc et Marcus et Lucas eodem etiam ordine memorant sine ulla repugnantiae quaestione. ### English translation (Claude) Matthew continues and says: “And when he had come to the crowd, a man came to him, kneeling before him and saying, ‘Lord, have mercy on my son, for he is a lunatic and suffers badly,’” and so on, up to where he says, “But this kind is not cast out except by prayer and fasting.” Mark and Luke also recount this, and in the same order, without any question of conflict. ### Scripture references - Matt 17:14: quotation, high confidence - Matt 17:15: quotation, high confidence - Matt 17:21: quotation, high confidence - Mark 9:14: allusion, high confidence - Mark 9:29: allusion, high confidence - Luke 9:37: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.116 (CSEL 43:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-116). ## The Harmony of the Gospels 2.117 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-117 - Source: CSEL 43:220–221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The second prediction of the passion is in the same order in all three. ### Latin text Sequitur Mattheus dicens: conuersantibus autem eis in Galilaea dixit illis Iesus: filius hominis tradendus est in manibus hominum. et occident eum. et tertio die resurget. et contristati sunt uehementer. hoc eodem ordine Marcus Lucasque commemorant. Sequitur Mattheus: et cum uenissent Capharnaum. ### English translation (Claude) Matthew continues, saying: “And as they were staying in Galilee, Jesus said to them, ‘The Son of Man is to be delivered into the hands of men, and they will kill him, and on the third day he will rise again.’ And they were exceedingly sorrowful.” Mark and Luke record this in the same order. Matthew continues: “And when they had come to Capernaum, ### Scripture references - Matt 17:22: quotation, high confidence - Matt 17:23: quotation, high confidence - Matt 17:24: quotation, high confidence - Mark 9:31: allusion, high confidence - Luke 9:44: allusion, high confidence ### Translation notes - The section ends mid-sentence; the quotation continues in 2.118. ### Citation (SBL) Augustine, Cons. 2.117 (CSEL 43:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-117). ## The Harmony of the Gospels 2.118 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-118 - Source: CSEL 43:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Matthew tells of the temple tax and the coin in the fish's mouth. ### Latin text accesserunt qui didragma accipiebant ad Petrum et dixerunt ei: magister uester non soluet didragma ait: etiam, et cetera usque ad illud ubi ait: inuenies staterem, illum sumens da eis pro me et te. hoc solus iste commemorat, quo interposito eundem ordinem sequitur, in quo cum eo etiam Marcus et Lucas pariter ambulant. ### English translation (Claude) those who collected the double drachma came to Peter and said to him, ‘Does your teacher not pay the double drachma?’ He said, ‘Yes,’” and so on, up to where he says, “You will find a stater; take it and give it to them for me and for you.” Matthew alone records this; and having inserted it, he follows the same order in which Mark and Luke walk along with him. ### Scripture references - Matt 17:24: quotation, high confidence - Matt 17:25: quotation, high confidence - Matt 17:27: quotation, high confidence ### Translation notes - The section begins mid-sentence, continuing the quotation from 2.117. ### Citation (SBL) Augustine, Cons. 2.118 (CSEL 43:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-118). ## The Harmony of the Gospels 2.119 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-119 - Source: CSEL 43:221–222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's discourse on greatness and forgiveness is partly paralleled in Mark and Luke; Christ said such things, such as the saying on binding and loosing, on several occasions. ### Latin text Sequitur ergo idem Mattheus et dicit: in illa hora accesserunt discipuli ad Iesum dicentes: quis putas maior est in regno caelorum? et aduocans Iesus paruulum statuit eum in medio eorum et dixit: amen dico uobis, nisi conuersi fueritis et efficiamini sicut paruuli, non intrabitis in regnum caelorum, usque ad illud ubi ait: sic et pater meus caelestis faciet uobis, si non remiseritis unusquisque fratri suo de cordibus uestris. ex isto aliquanto prolixiore domini sermone non omnia, sed quaedam Marcus eundem sequens ordinem posuit, quaedam etiam ipse quae Mattheus non dicit inseruit. totus autem sermo, quousque eum considerandum suscepimus, a Petro solo interpellatur quaerente, quotiens fratri debeat ignosci. talia enim dominus loquebatur, ut satis eluceat etiam hoc quod Petrus interrogauit eique responsum est ad eundem pertinere sermonem. Lucas autem nisi illud de paruulo, quem constituit ante discipulos imitandum, cum de sua magnitudine cogitarent, nihil hoc ordine seruato commemorat. si qua enim alia similiter dixit quae et in isto sermone sunt posita, alibi et ex aliis occasionibus dicta recoluit, sicut Iohannes de remissione peccatorum, quod tenebuntur, si cui tenuerint, et dimittentur, si cui dimiserint, post resurrectionem a domino dictum commemorat, cum Mattheus in hoc sermone dominum hoc dixisse meminerit quod et Petro antea dictum fuisse idem ipse testatur. eadem itaque saepe ac pluribus locis Iesum dixisse, necubi moueamur, si ordo dictorum quibusdam repugnare putabitur, sicut iam totiens commendauimus, meminisse debemus, ne hoc semper admonere necesse sit. ### English translation (Claude) The same Matthew, then, continues and says: “At that hour the disciples came to Jesus, saying, ‘Who, do you think, is greater in the kingdom of heaven?’ And calling a little child, Jesus set him in their midst and said, ‘Truly I say to you, unless you are converted and become like little children, you will not enter the kingdom of heaven,’” up to where he says, “So also my heavenly Father will do to you if you do not forgive each his brother from your hearts.” Of this somewhat longer discourse of the Lord, Mark, following the same order, set down not all but some things, and himself also inserted some things that Matthew does not say. The whole discourse, as far as we have undertaken to consider it, is interrupted only by Peter, asking how often he ought to forgive his brother. For the Lord was saying such things that it is quite clear that what Peter asked and what was answered him belong to the same discourse too. Luke, however, records nothing in this order except that about the little child whom he set before the disciples to imitate when they were thinking about their own greatness. For if he said similarly any other things that are placed in this discourse too, he recalled them as said elsewhere and on other occasions; just as John records that the saying about the forgiveness of sins, that they will be retained if one retains them and forgiven if one forgives them, was said by the Lord after the resurrection, whereas Matthew remembered that the Lord said it in this discourse, and he himself testifies that it had been said to Peter before. So, as we have so often pointed out, we must remember that Jesus said the same things often and in several places, so that we may not be troubled anywhere if the order of the sayings is thought to conflict in some respects; we must remember it so that it is not always necessary to give this warning. ### Scripture references - Matt 18:1: quotation, high confidence - Matt 18:2: quotation, high confidence - Matt 18:3: quotation, high confidence - Matt 18:35: quotation, high confidence - Matt 18:21: allusion, high confidence - Mark 9:33: allusion, high confidence - Mark 9:36: allusion, high confidence - Luke 9:46: allusion, high confidence - Luke 9:47: allusion, high confidence - John 20:23: allusion, high confidence - Matt 18:18: allusion, high confidence - Matt 16:19: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.119 (CSEL 43:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-119). ## The Harmony of the Gospels 2.120 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-120 - Source: CSEL 43:222–223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark both tell of the question on divorce, though in Mark Jesus asks what Moses commanded, while in Matthew the Pharisees raise Moses' bill of divorce in reply. ### Latin text Sequitur Mattheus ita narrans: et factum est, cum consummasset Iesus sermones istos, migrauit a Galilaea et uenit in fines Iudaeae trans Iordanen. et secutae sunt eum turbae multae, et curauit eos ibi. et accesserunt ad eum Pharisaei temtantes eum et dicentes: si licet homini dimittere uxorem suam quacumque ex causa? et cetera usque ad illud ubi ait: qui potest capere capiat. hoc et Marcus commemorat eundem ordinem tenens. sane uidendum est, ne repugnare uideatur quod idem Marcus a domino dicit interrogatos Pharisaeos, quid eis Moyses praeceperit, adque ita illos interroganti respondisse de permisso sibi libello repudii, cum Mattheus dixerit uerbis domini, quibus ostenderat ex lege deum coniunxisse masculum et feminam et propterea non eos debere ab homine separari, rettulisse responsionem: quid ergo Moyses mandauit dari libellum repudii et dimittere? quibus iterum ait: quoniam Moyses ad duritiam cordis uestri permisit uobis dimittere uxores uestras: ab initio autem non sic fuit. nam et Marcus hanc domini responsionem non tacet, sed posteaquam ei responderunt interroganti de libello repudii. ### English translation (Claude) Matthew continues, narrating thus: “And it happened, when Jesus had finished these discourses, he moved from Galilee and came into the region of Judea beyond the Jordan. And great crowds followed him, and he healed them there. And Pharisees came to him, testing him and saying, ‘Is it lawful for a man to put away his wife for any cause whatever?’” and so on, up to where he says, “Let him who can receive it receive it.” Mark also records this, keeping the same order. We must certainly see to it that it does not seem to conflict that the same Mark says the Pharisees were asked by the Lord what Moses had commanded them, and that in answer to his question they spoke of the bill of divorce permitted to them; whereas Matthew said that, after the Lord's words in which he had shown from the law that God joined male and female and that therefore they ought not to be separated by man, they gave the reply, “Why then did Moses command to give a bill of divorce and to put her away?” to whom he said again, “Because of the hardness of your heart Moses permitted you to put away your wives; but from the beginning it was not so.” For Mark too does not pass over this reply of the Lord, but places it after they had answered his question about the bill of divorce. ### Scripture references - Matt 19:1: quotation, high confidence - Matt 19:2: quotation, high confidence - Matt 19:3: quotation, high confidence - Matt 19:12: quotation, high confidence - Mark 10:1: allusion, high confidence - Mark 10:3: allusion, high confidence - Mark 10:4: allusion, high confidence - Mark 10:5: allusion, high confidence - Matt 19:4: allusion, high confidence - Matt 19:6: allusion, high confidence - Matt 19:7: quotation, high confidence - Matt 19:8: quotation, high confidence - Deut 24:1: allusion, high confidence ### Translation notes - The passage concerns divorce and is translated as written; Augustine discusses only the agreement of the two accounts here, not the exception clause. ### Citation (SBL) Augustine, Cons. 2.120 (CSEL 43:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-120). ## The Harmony of the Gospels 2.121 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-121 - Source: CSEL 43:223–224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether the Pharisees raised Moses' bill of divorce unprompted or in reply to Jesus' question, both evangelists show the intentions of the speakers truly. ### Latin text In quo ordine uel modo uerborum hoc intellegere debemus ad rei ueritatem nihil interesse, utrum domino separationem prohibenti et sententiam suam de lege firmanti ipsi intulerint quaestionem de libello repudii per eundem Moysen sibi permisso, per quem et illud scriptum est quod deus coniunxerit masculum et feminam, an hoc idem illi de praecepto Moysi eos interroganti responderint. nam et uoluntas eius ita se habebat, ut non eis redderet rationem, cur illud Moyses permiserit, nisi prius ipsi hoc commemorassent, quae uoluntas eius ea quam Marcus posuit interrogatione significata est, et illorum uoluntas ipsa erat, ut de auctoritate Moysi, quoniam mandauit dari libellum repudii, tamquam concluderent eum separationem sine dubio uetaturum: hoc enim dicturi etiam temtantes accesserant. quae uoluntas eorum sic expressa est per Mattheum, ut non eos esse commemoraret interrogatos, sed ultro intulisse de mandato Moysi, quo uelut conuincerent dominum separationem coniugum prohibentem. cum ergo uoluntas loquentium, cui debent uerba seruire, ab euangelista utroque monstrata sit, nihil interest, quam diuersus inter ambos fuerit narrandi modus, dum ab eadem ueritate neuter abscederet. ### English translation (Claude) In this order or manner of words we ought to understand that it makes no difference to the truth of the matter whether, when the Lord forbade separation and confirmed his judgment from the law, they themselves raised the question of the bill of divorce permitted to them through the same Moses through whom it was also written that God joined male and female; or whether they answered the same thing when he asked them about Moses' command. For his will was such that he would not give them the reason why Moses permitted it unless they had first mentioned it themselves; and this will of his is signified by the question that Mark set down. And their will was precisely to conclude, as it were, from the authority of Moses, because he commanded a bill of divorce to be given, that he would undoubtedly forbid separation; for they had come to say this, testing him. This will of theirs is expressed by Matthew in such a way that he does not record that they were asked, but that of their own accord they brought forward Moses' command, by which, as it were, they might convict the Lord as he forbade the separation of spouses. Since, then, the will of the speakers, which the words ought to serve, has been shown by both evangelists, it makes no difference how different the manner of narrating was between the two, so long as neither departed from the same truth. ### Scripture references - Gen 1:27: allusion, high confidence - Gen 2:24: allusion, high confidence - Deut 24:1: allusion, high confidence - Mark 10:3: allusion, high confidence - Matt 19:7: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.121 (CSEL 43:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-96/#p-2-121). ## The Harmony of the Gospels 2.122 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-122 - Source: CSEL 43:224–225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alternatively, the Pharisees mentioned Moses' permission twice, once in reply to Jesus and once after his appeal to creation, and Mark places Jesus' answer after the first. ### Latin text Potest etiam hoc intellegi, quod, sicut dicit Marcus, prius eos de uxore dimittenda interrogantes dominus uicissim interrogarit, quid eis praeceperit Moyses, qui cum respondissent Moysen permisisse libellum repudii scribere et dimittere, respondit eis de ipsa lege per Moysen data, quomodo deus instituerit coniugium masculi et feminae, dicens ea quae ponit Mattheus, id est: non legistis, quia qui fecit ab initio masculum et feminam fecit eos? et cetera, quibus auditis illi id quod ei primo interroganti responderant repetiuerunt dicentes: quid ergo Moyses mandauit dari libellum repudii et dimittere? tunc Iesum causam ostendisse duritiae cordis ipsorum, quam Marcus breuitatis causa prius ponit, tamquam illi priori, quam Mattheus intermisit, eorum responsioni redditam, nihil deperire iudicans ueritati, quocumque loco eisdem ipsis uerbis quae bis dixerant redderetur, quoniam ipsis uerbis eam reddiderat dominus. ### English translation (Claude) This too can be understood: that, as Mark says, when they first asked about putting away a wife, the Lord asked them in turn what Moses had commanded them; and when they had answered that Moses permitted them to write a bill of divorce and to put her away, he answered them from the very law given through Moses, how God established the marriage of male and female, saying what Matthew sets down, that is, “Have you not read that he who made them from the beginning made them male and female?” and so on; and that when they heard this, they repeated what they had answered him when he first asked, saying, “Why then did Moses command to give a bill of divorce and to put her away?” Then Jesus showed the cause, the hardness of their heart, which Mark for brevity's sake puts earlier, as if it were given to that earlier answer of theirs which Matthew omitted; judging that nothing is lost to the truth, in whatever place the answer was given to the same words which they had said twice, since the Lord had given it in reply to those very words. ### Scripture references - Mark 10:2: allusion, high confidence - Mark 10:3: allusion, high confidence - Mark 10:4: allusion, high confidence - Mark 10:5: allusion, high confidence - Matt 19:4: quotation, high confidence - Matt 19:7: quotation, high confidence - Matt 19:8: allusion, high confidence - Gen 1:27: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.122 (CSEL 43:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-122). ## The Harmony of the Gospels 2.123 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-123 - Source: CSEL 43:225–226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the rich man, Matthew's 'Why do you ask me about the good?' and the others' 'Why do you call me good?' were probably both said. ### Latin text Sequitur Mattheus: tunc oblati sunt ei paruuli, ut manus eis inponeret et oraret. discipuli autem increpabant eis, et cetera usque ad illud ubi ait: multi sunt enim uocati, pauci autem electi. hunc cum Mattheo Marcus ordinem tenuit, sed de conductis operariis ad uineam solus Mattheus interponit. Lucas autem cum commemorasset illud quod eis dixit quaerentibus inter se, quisnam maior esset, adiunxit de illo quem uiderunt eicientem demonia, cum eum non sequeretur; inde iam digreditur ab istis duobus, ubi ait eum firmasse faciem suam, ut iret in Hierusalem, ac post multa interposita occurrit eis rursus ad commemorandum istum diuitem, cui dicitur: uende omnia quae habes, quem nunc isti commemorant ex ordine, quo pariter eunt. nam ibi etiam Lucas de istis paruulis, antequam diuitis faciat mentionem, quemadmodum et isti, non praetermittit. de illo ergo diuite, qui quaerit, quid boni faciat, ut uitam aeternam consequatur, potest uideri distare aliquid, quod secundum Mattheum dicitur: quid me interrogas de bono? secundum illos autem: quid me dicis bonum? nam quid me interrogas de bono? ad illud magis referri potest quod ait ille quaerens: quid boni faciam? ibi enim et bonum nominauit et interrogatio est, magister autem bone nondum est interrogatio. commodissime ergo intellegitur utrumque dictum: quid me dicis bonum et interrogas me de bono? ### English translation (Claude) Matthew continues: “Then little children were brought to him, so that he might lay his hands on them and pray. But the disciples rebuked them,” and so on, up to where he says, “For many are called, but few are chosen.” Mark kept this order with Matthew, but Matthew alone inserts the laborers hired for the vineyard. Luke, however, after recording what he said to them when they were asking among themselves who was the greater, added that about the man whom they saw casting out demons although he did not follow him. From there he departs from these two, where he says that he set his face to go to Jerusalem; and after many things inserted in between, he meets them again in recording this rich man to whom it is said, “Sell all that you have,” whom these two now record in the order in which they go together. For there Luke too does not pass over these little children before mentioning the rich man, just as they do. As to that rich man, then, who asks what good he should do to gain eternal life, something can seem to differ, in that according to Matthew it is said, “Why do you ask me about the good?” but according to the others, “Why do you call me good?” For “Why do you ask me about the good?” can refer rather to his question, “What good shall I do?” For there he both named the good and there is a question; whereas “Good teacher” is not yet a question. It is most fittingly understood, then, that both were said: “Why do you call me good, and ask me about the good?” ### Scripture references - Matt 19:13: quotation, high confidence - Matt 20:1: allusion, high confidence - Matt 20:16: quotation, high confidence - Mark 10:13: allusion, high confidence - Luke 9:46: allusion, high confidence - Luke 9:49: allusion, high confidence - Luke 9:51: allusion, high confidence - Luke 18:15: allusion, high confidence - Luke 18:22: quotation, high confidence - Matt 19:16: quotation, high confidence - Matt 19:17: quotation, high confidence - Mark 10:17: allusion, high confidence - Mark 10:18: quotation, high confidence - Luke 18:18: allusion, high confidence - Luke 18:19: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.123 (CSEL 43:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-123). ## The Harmony of the Gospels 2.124 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-124 - Source: CSEL 43:226–227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark gives the sons of Zebedee's request as their own, Matthew as made through their mother; the saying on serving was spoken twice, as Luke's placement shows. ### Latin text Sequitur Mattheus et dicit: et ascendens Iesus Hierosolyma adsumsit duodecim discipulos secreto et ait illis: ecce ascendimus Hierosolyma, et filius hominis tradetur principibus sacerdotum et scribis, et condemnabunt eum morte et tradent eum gentibus ad deludendum et flagellandum et crucifigendum, et tertia die resurget. tunc accessit ad eum mater filiorum Zebedaei cum filiis suis adorans et petens aliquid ab eo, et cetera usque ad illud ubi ait: sicut filius hominis non uenit ministrari, sed ministrare et dare animam suam redemtionem pro multis. hunc cum illo ordinem etiam Marcus tenet filios Zebedaei perhibens dixisse quod ab eis, non per eos ipsos, sed per matrem dictum esse Mattheus expressit, cum illa eorum uoluntatem attulisset ad dominum. unde magis ipsos quam illam dixisse quod dictum est Marcus breuiter intimauit. denique et dominus et secundum Mattheum et secundum Marcum ipsis potius quam matri respondit. Lucas autem, posteaquam ex eodem ordine commemorauit quae de passione et resurrectione sua duodecim discipulis praedixerit, praetermittit ea quae isti commemorant, post quae interposita occurrerunt ei ad Hierichum. quod autem dixerunt Mattheus et Marcus de principibus gentium, qui dominantur subiectis, non ita futurum inter illos, sed eum qui erit maior etiam seruum aliorum futurum, dicit tale aliquid et Lucas, sed non eo loco, et ordo ipse indicat iterum esse eandem sententiam a domino dictam. ### English translation (Claude) Matthew continues and says: “And going up to Jerusalem, Jesus took the twelve disciples aside and said to them, ‘Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death and deliver him to the Gentiles to be mocked and scourged and crucified, and on the third day he will rise again.’ Then the mother of the sons of Zebedee came to him with her sons, worshiping and asking something of him,” and so on, up to where he says, “just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Mark too keeps this order with him, reporting that the sons of Zebedee said what Matthew stated was said on their behalf, not by them themselves but through their mother, since she brought their wish to the Lord. Hence Mark briefly indicated that they, rather than she, said what was said. Indeed, both according to Matthew and according to Mark, the Lord answered them rather than their mother. Luke, however, after recording in the same order what he foretold to the twelve disciples about his passion and resurrection, passes over what these two record; after those things they meet him again at Jericho. As for what Matthew and Mark said about the rulers of the Gentiles who lord it over their subjects, that it would not be so among them, but that he who would be greater would be the servant of the others, Luke too says something like this, but not in this place; and the order itself shows that the same saying was spoken by the Lord a second time. ### Scripture references - Matt 20:17: quotation, high confidence - Matt 20:18: quotation, high confidence - Matt 20:19: quotation, high confidence - Matt 20:20: quotation, high confidence - Matt 20:28: quotation, high confidence - Mark 10:35: allusion, high confidence - Luke 18:31: allusion, high confidence - Luke 18:35: allusion, high confidence - Matt 20:25: allusion, high confidence - Matt 20:26: allusion, high confidence - Luke 22:25: allusion, high confidence - Luke 22:26: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.124 (CSEL 43:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-124). ## The Harmony of the Gospels 2.125 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-125 - Source: CSEL 43:227–228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's two blind men and Mark's one are reconciled as with the Gerasene demoniacs: Bartimaeus was the famous one, a fallen man of note. ### Latin text Sequitur Mattheus: et egredientibus eis ab Hiericho secuta est turba multa. et ecce duo caeci sedentes secus uiam audierunt, quia Iesus transiret, et clamauerunt dicentes: domine, miserere nostri, fili Dauid, et cetera usque ad illud ubi ait: et confestim uiderunt et secuti sunt eum. hoc et Marcus commemorat, sed de uno caeco factum. quae ita soluitur quaestio, ut illa soluta est de duobus, qui legionem demonum patiebantur in regione Gerasenorum. nam duorum etiam caecorum, quos modo interposuit, unum fuisse notissimum et in illa ciuitate famosissimum ex hoc etiam satis apparet, quod et nomen eius et patris eius Marcus commemorauit, quod in tot superius sanatis a domino non facile occurrit, nisi cum Iahirum archisynagogum etiam nomine expressit, cuius filiam resuscitauit Iesus. in quo etiam magis iste sensus appareat, quia et ille archisynagogus utique in loco illo nobilis fuit. procul dubio itaque Bartimeus iste Timei filius ex aliqua magna felicitate deiectus notissimae et famosissimae miseriae fuit, quod non solum caecus, uerum etiam mendicus sedebat. hinc est ergo quod ipsum solum uoluit commemorare Marcus, cuius inluminatio tam claram famam huic miraculo conparauit, quam erat illius nota calamitas. ### English translation (Claude) Matthew continues: “And as they went out from Jericho, a great crowd followed. And behold, two blind men sitting by the road heard that Jesus was passing by, and they cried out, saying, ‘Lord, have mercy on us, son of David,’” and so on, up to where he says, “And immediately they saw and followed him.” Mark too records this, but as done to one blind man. This question is solved in the same way as that of the two who suffered from a legion of demons in the region of the Gerasenes. For of the two blind men whom he has just inserted, that one was very well known and very famous in that city appears clearly enough from the fact that Mark recorded both his name and his father's name, which is not readily found among so many healed by the Lord earlier, except when he also named Jairus, the ruler of the synagogue, whose daughter Jesus raised; and in that case the same sense appears even more, since that ruler of the synagogue was certainly a man of standing in that place. Without doubt, then, this Bartimaeus, son of Timaeus, had fallen from some great prosperity and was of a very well-known and very famous misery, in that he sat not only blind but also a beggar. This, then, is why Mark wished to record him alone, whose giving of sight won as bright a fame for this miracle as his calamity was well known. ### Scripture references - Matt 20:29: quotation, high confidence - Matt 20:30: quotation, high confidence - Matt 20:34: quotation, high confidence - Mark 10:46: allusion, high confidence - Matt 8:28: allusion, high confidence - Mark 5:22: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.125 (CSEL 43:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-125). ## The Harmony of the Gospels 2.126 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-126 - Source: CSEL 43:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's blind man healed as Jesus approached Jericho is a second, similar miracle, not a contradiction. ### Latin text Lucas uero quamuis omnino eodem modo factum tamen in alio caeco intellegendus est par commemorare miraculum et eiusdem miraculi parem modum. ille quippe hoc factum dicit, cum adpropinquaret Hiericho, at isti, cum egrederetur ab Hiericho. sed nomen ciuitatis et facti similitudo putari suadet semel esse factum, sed euangelistas in hoc sibi aduersari, quod alius dicat, cum adpropinquaret Hiericho, alii, cum egrederetur ab Hiericho, non sane hoc persuadet nisi eis qui procliuius credi uolunt mentiri euangelium quam duo similia similiterque miracula fecisse Iesum. quid autem sit credibilius aut quid potius uerum, et omnis fidelis filius euangelii facillime uidet et omnis contentiosus, saltem cum admonitus fuerit, uel tacendo uel, etiamsi tacere noluerit, cogitando sibi ipse respondet. ### English translation (Claude) Luke, however, though recording a deed done in altogether the same way, must be understood to record a like miracle in another blind man, and a like manner of the same miracle. For he says this was done as he was drawing near to Jericho, whereas they say as he was going out from Jericho. The name of the city and the similarity of the deed incline one to think that it was done once; but that the evangelists contradict one another in this, because one says “as he was drawing near to Jericho” and the others “as he was going out from Jericho,” is certainly persuasive only to those who are more ready to believe that the gospel lies than that Jesus did two similar miracles in a similar way. Which is more credible, or rather which is true, every faithful son of the gospel sees very easily; and every contentious person, at least when he has been reminded, answers himself either by keeping silent or, even if he will not keep silent, in his thoughts. ### Scripture references - Luke 18:35: allusion, high confidence - Matt 20:29: allusion, high confidence - Mark 10:46: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.126 (CSEL 43:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-126). ## The Harmony of the Gospels 2.127 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-127 - Source: CSEL 43:228–230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's she-ass and colt and the others' colt alone do not conflict, since one evangelist gives more than the others. ### Latin text Sequitur Mattheus et dicit: et cum adpropinquasset Hierosolymis et uenissent Bethfage ad montem oliueti, tunc Iesus misit duos discipulos dicens eis: ite in castellum, quod contra uos est, et statim inuenietis asinam alligatam et pullum cum ea, et cetera usque ad eum locum, ubi ait: benedictus qui uenit in nomine domini, osanna in altissimis. hoc etiam Marcus narrat eodem ordine custodito. Lucas autem in Hiericho inmoratur quaedam commemorans quae isti praetermiserunt de Zaccheo principe publicanorum et quaedam in parabolis dicta. post haec et ipse occurrit eis ad huius pulli commemorationem, in quo sedit Iesus. nec moueat quod Mattheus et asinam dicit et pullum, ceteri autem de asina tacent. immo etiam recordanda est illa regula, quam de quinquagenis et centenis discumbentibus, cum quinque panibus turbae pascerentur, supra insinuauimus. qua insinuata non deberet hoc iam permouere lectorem, nec si Mattheus ita de pullo tacuisset, quemadmodum illi de asina tacuerunt, ut maxime contrarium putaretur, quod unus asinam dixit, alii pullum asinae; quanto minus moueri oportet, quia unus ita commemorauit asinam, de qua ceteri tacuerunt, ut tamen pullum non taceret, de quo illi dixerunt! ubi ergo utrumque factum potest intellegi, nulla repugnantia est, nec si alius aliud et aliud alius commemoret, quanto minus, ut alius unum, alius utrumque! ### English translation (Claude) Matthew continues and says: “And when they had drawn near to Jerusalem and come to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, ‘Go into the village that is opposite you, and at once you will find a she-ass tied, and a colt with her,’” and so on, up to the place where he says, “Blessed is he who comes in the name of the Lord; hosanna in the highest.” Mark too narrates this, keeping the same order. Luke, however, lingers at Jericho, recording some things that they passed over, about Zacchaeus, the chief of the tax collectors, and some things said in parables. After these he too meets them in recording this colt on which Jesus sat. Nor should it trouble anyone that Matthew speaks of both the she-ass and the colt, while the others are silent about the she-ass. Rather, we should recall that rule which we pointed out above concerning those reclining in fifties and hundreds when the crowds were fed with five loaves. Once that has been pointed out, this ought no longer to disturb the reader, even if Matthew had been silent about the colt as the others were about the she-ass, so that it would be thought most contradictory that one mentioned the she-ass and the others the she-ass's colt; how much less should one be troubled because one mentioned the she-ass, about which the others were silent, in such a way as not to be silent about the colt, of which they spoke! Where both can be understood to have happened, then, there is no conflict, even if one records one thing and another another; how much less when one records one and another both! ### Scripture references - Matt 21:1: quotation, high confidence - Matt 21:2: quotation, high confidence - Matt 21:9: quotation, high confidence - Mark 11:1: allusion, high confidence - Luke 19:1: allusion, high confidence - Luke 19:2: allusion, high confidence - Luke 19:11: allusion, high confidence - Luke 19:35: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.127 (CSEL 43:228–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-127). ## The Harmony of the Gospels 2.128 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-128 - Source: CSEL 43:230–231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's she-ass in the Zechariah quotation reflects the Hebrew, as the Septuagint's variations from the Hebrew, made by the same Spirit, keep God's meaning in different words. ### Latin text Iohannes quoque, cum taceat, quemadmodum dominus discipulos suos ad haec animalia sibi adducenda miserit, interponit tamen breuiter hoc de pullo cum testimonio etiam prophetae, quod Mattheus adhibet. in quo etiam testimonio prophetico aliquantum diuersa euangelistarum locutio ab ea quidem sententia non recedit; sed potest mouere, quod hoc Mattheus sic adhibet, ut asinam dicat commemorasse prophetam. non autem ita se habet uel quod Iohannes interponit uel codices ecclesiastici interpretationis usitatae. cuius rei causa illa mihi uidetur, quod Mattheus Hebraea lingua perhibetur euangelium conscripsisse. manifestum est autem interpretationem illam, quae dicitur Septuaginta, in nonnullis se aliter habere, quam inueniunt in Hebraeo qui eam linguam nouerunt et qui interpretati sunt singuli eosdem libros Hebraeos. huius item distantiae causa si quaeratur, cur tanta auctoritas interpretationis Septuaginta multis in locis distet ab ea ueritate quae in Hebraeis codicibus inuenitur, nihil occurrere probabilius existimo quam illos Septuaginta eo spiritu interpretatos, quo et illa quae interpretabantur dicta fuerant, quod ex ipsa eorum mirabili quae praedicatur consensione firmatum est. ergo et ipsi nonnulla in eloquio uariando et ab eadem uoluntate dei, cuius illa dicta erant et cui uerba seruire debebant, non recedendo nihil aliud demonstrare uoluerunt quam hoc ipsum quod nunc in euangelistarum quattuor concordi quadam diuersitate miramur, qua nobis ostenditur non esse mendacium, si quisquam ita diuerso modo aliquid narret, ut ab eius uoluntate, cui consonandum et consentiendum est, non recedat. quod nosse et moribus utile est propter cauenda et iudicanda mendacia et ipsi fidei, ne putemus quasi consecratis sonis ita muniri ueritatem, tamquam deus nobis quemadmodum ipsam rem, sic uerba, quae propter illam sunt dicenda, commendet, cum potius ita res, quae discenda est, sermonibus, per quos discenda est, praeferatur, ut istos omnino quaerere non deberemus, si eam sine his nosse possemus, sicut illam nouit deus et in ipso angeli eius. ### English translation (Claude) John too, though silent about how the Lord sent his disciples to bring these animals to him, nevertheless briefly inserts this about the colt, together with the prophet's testimony that Matthew uses. In this prophetic testimony too the evangelists' expression, somewhat different, does not depart from the same meaning; but it can trouble someone that Matthew uses it so as to say that the prophet mentioned a she-ass. This is not so either in what John inserts or in the church manuscripts of the usual translation. The reason for this seems to me to be that Matthew is said to have written his Gospel in the Hebrew language. And it is clear that the translation called the Septuagint is different in some places from what those who know that language find in the Hebrew, and from what those have found who have translated the same Hebrew books individually. If the reason for this difference too is asked, why the translation of the Seventy, of such great authority, differs in many places from the truth found in the Hebrew manuscripts, I think nothing more probable occurs than that those Seventy translated by the same Spirit by whom the things they were translating had been spoken, which is confirmed by their own wonderful agreement that is proclaimed. Therefore they too, by varying certain things in expression and yet not departing from the same will of God, whose words those were and which the words ought to serve, wished to show nothing else than this very thing which we now admire in a certain harmonious diversity of the four evangelists, by which it is shown to us that it is not a lie if anyone narrates something in a different way while not departing from the will of him with whom one must accord and agree. To know this is useful both for morals, for avoiding and judging lies, and for faith itself, so that we do not think truth is fortified by sounds as if consecrated, as though God commended to us the words that must be said for the sake of the thing in the same way as the thing itself; whereas rather the thing to be learned is so preferred to the speech through which it is to be learned that we ought not to seek speech at all if we could know the thing without it, as God knows it, and his angels in him. ### Scripture references - John 12:14: allusion, high confidence - John 12:15: allusion, high confidence - Matt 21:4: allusion, high confidence - Matt 21:5: allusion, high confidence - Zech 9:9: allusion, high confidence ### Extrabiblical texts - Let. Aris. (Letter of Aristeas): echo, low confidence ### Translation notes - Augustine's view of the Septuagint as inspired, based on the legend of the translators' agreement, is translated as written. The quotation in Matt 21:5 is from Zech 9:9 (with Isa 62:11). ### Citation (SBL) Augustine, Cons. 2.128 (CSEL 43:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-128). ## The Harmony of the Gospels 2.129 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-129 - Source: CSEL 43:231–232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ cleansed the temple twice: John records the first time, the other three the last. ### Latin text Sequitur Mattheus et dicit: et cum intrasset Hierosolyma, commota est uniuersa ciuitas dicens: quis est hic? populi autem dicebant: hic est Iesus propheta a Nazareth Galilaeae. et intrauit Iesus in templum dei et eiciebat omnes uendentes et ementes in templo, et cetera usque ad eum locum, ubi ait: uos autem fecistis illam speluncam latronum. hoc de turbis uendentium eiectis e templo omnes commemorant, sed Iohannes longe diuerso ordine. nam post testimonium baptistae Iohannis de Iesu, cum eum commemorasset isse in Galilaeam, quando aquam conuertit in uinum, inde post commemorationem paucorum in Capharnaum dierum dicit eum ascendisse in Hierosolymam, cum esset pascha Iudaeorum, et facto flagello de resticulis expulisse de templo uendentes. unde manifestum est non semel, sed iterum hoc esse a domino factum, sed illud primum commemoratum a Iohanne, hoc ultimum a ceteris tribus. ### English translation (Claude) Matthew continues and says: “And when he had entered Jerusalem, the whole city was stirred, saying, ‘Who is this?’ And the people said, ‘This is Jesus the prophet from Nazareth of Galilee.’ And Jesus entered the temple of God and cast out all who sold and bought in the temple,” and so on, up to the place where he says, “But you have made it a den of robbers.” All record this about the crowds of sellers cast out of the temple, but John in a widely different order. For after the testimony of John the Baptist about Jesus, when he had recorded that he went into Galilee, when he turned water into wine, from there, after recording a few days in Capernaum, he says that he went up to Jerusalem when the Passover of the Jews was near, and, making a whip of cords, drove the sellers out of the temple. Hence it is clear that this was done by the Lord not once but twice; but the first was recorded by John, this last by the other three. ### Scripture references - Matt 21:10: quotation, high confidence - Matt 21:11: quotation, high confidence - Matt 21:12: quotation, high confidence - Matt 21:13: quotation, high confidence - Mark 11:15: allusion, high confidence - Luke 19:45: allusion, high confidence - John 2:13: allusion, high confidence - John 2:15: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.129 (CSEL 43:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-129). ## The Harmony of the Gospels 2.130 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-130 - Source: CSEL 43:232–233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine quotes Matthew's account of the healings in the temple, the children's hosanna, and the cursing of the fig tree. ### Latin text Sequitur Mattheus: et accesserunt ad eum caeci et claudi in templo et sanauit eos. uidentes autem principes sacerdotum et scribae mirabilia quae fecit et pueros clamantes in templo et dicentes: osanna filio Dauid, indignati sunt et dixerunt ei: audis, quid isti dicant? Iesus autem dicit eis: utique. numquam legistis, quia ex ore infantium et lactantium perfecisti laudem? et relictis illis abiit foras extra ciuitatem in Bethaniam ibique mansit. mane autem reuertens in ciuitatem esuriuit; et uidens fici arborem unam secus uiam uenit ad eam et nihil inuenit in ea nisi folia tantum, et ait illi: numquam ex te fructus nascatur in sempiternum; et arefacta est continuo ficulnea. et uidentes discipuli mirati sunt dicentes: quomodo continuo aruit? respondens autem Iesus ait eis: amen dico uobis, si habueritis fidem et non haesitaueritis, non solum de ficulnea facietis, sed et si monti huic dixeritis: tolle te et iacta te in mare, fiet, et omnia, quaecumque petieritis in oratione credentes, accipietis. ### English translation (Claude) Matthew continues: “And the blind and the lame came to him in the temple, and he healed them. But when the chief priests and the scribes saw the wonderful things he did, and the children crying out in the temple and saying, ‘Hosanna to the son of David,’ they were indignant and said to him, ‘Do you hear what these are saying?’ And Jesus said to them, ‘Yes. Have you never read, Out of the mouth of infants and nursing babies you have perfected praise?’ And leaving them, he went out of the city to Bethany and lodged there. And in the morning, returning to the city, he was hungry; and seeing a fig tree by the road, he came to it and found nothing on it but leaves only, and he said to it, ‘May no fruit ever come from you again.’ And the fig tree withered at once. And when the disciples saw it, they marveled, saying, ‘How did it wither at once?’ And Jesus answered and said to them, ‘Truly I say to you, if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, Be taken up and cast into the sea, it will happen; and all things whatever you ask in prayer, believing, you will receive.’” ### Scripture references - Matt 21:14: quotation, high confidence - Matt 21:15: quotation, high confidence - Matt 21:16: quotation, high confidence - Ps 8:2 (8:3 LXX): quotation, high confidence - Matt 21:17: quotation, high confidence - Matt 21:18: quotation, high confidence - Matt 21:19: quotation, high confidence - Matt 21:20: quotation, high confidence - Matt 21:21: quotation, high confidence - Matt 21:22: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.130 (CSEL 43:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-130). ## The Harmony of the Gospels 2.131 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-131 - Source: CSEL 43:233–235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew keeps the order of the temple cleansing, Mark that of the fig tree; Matthew joins the third day's marveling at the withered tree to the second day's curse. ### Latin text Hoc et Marcus consequenter dicit, sed non eundem ordinem tenet. primo enim quod eum in templum Mattheus dixit intrasse et eiecisse uendentes et ementes, non commemorat Marcus, sed circumspectis omnibus, cum iam uespera esset, exisse dicit in Bethaniam cum duodecim, et alia die cum exirent a Bethania esurisse et arbori fici dixisse quod et Mattheus commemorat. et subiungit idem Marcus, quod uenerit Hierosolyma, et cum introisset in templum, eiecit uendentes et ementes. quasi altero die, non primo factum esset. sed quia Mattheus ita conectit: et relictis illis abiit foras extra ciuitatem in Bethaniam, unde mane reuertentem in ciuitatem arbori maledixisse commemorat, probabilius creditur ipse potius tenuisse ordinem temporis de uendentibus et ementibus eiectis de templo. cum enim dicit: et relictis illis abiit foras, quibus relictis intellegi poterit, nisi cum quibus superius loquebatur indignantibus, quod pueri clamarent: osanna filio Dauid? praetermisit ergo Marcus quod primo die factum est, cum intrauit in templum, et recordatum interposuit, cum dixisset, quod non inuenerit aliquid in ficulnea praeter folia, quod secundo die factum est, sicut ambo testantur. miratos autem esse discipulos, quod arbor aruerit, et eis dominum respondisse de fide et de monte in mare transferendo, non ipso secundo die, quo dixit arbori: iam non amplius in aeternum quisquam ex te fructum manducet, sed tertio die dicit. ipso quippe die secundo commemorauit idem Marcus de templo eiectos uendentes, quod primo die factum praetermiserat. ipso ergo secundo die dicit facta uespera egressum de ciuitate, et cum mane transiret, uidisse discipulos ficum aridam factam a radicibus et recordatum Petrum dixisse ei: rabbi, ecce ficus, cui maledixisti, aruit, tunc eum de potentia fidei respondisse, Mattheus autem, tamquam secundo die hoc totum factum sit, id est et dictum arbori: numquam ex te fructus nascatur in sempiternum, et arefactam esse continuo, et uidentibus hoc discipulis adque mirantibus illud de uirtute fidei fuisse responsum. unde intellegitur Marcum quidem secundo die commemorasse quod primo die factum praetermiserat, de templo scilicet eiectos uendentes et ementes, Mattheus uero cum commemorasset quod altero die factum est de arbore maledicta, quando mane reuertebatur a Bethania in ciuitatem, praetermisit ea quae Marcus commemorauit, uenisse illum in ciuitatem et uespere exisse et mane cum transirent discipulos arborem aridam fuisse miratos; et ei quod secundo die gestum erat, quo arbor maledicta est, adiunxit illud quod tertio die gestum est, eius ariditatem miratos esse discipulos et de potentia fidei a domino audisse, sic ea coniungens, ut nisi ex Marci narratione cogamur intendere, ubi et quid Mattheus praetermiserit, non possit agnosci. cum ergo dixisset Mattheus: et relictis illis abiit foras extra ciuitatem in Bethaniam ibique mansit. mane autem reuertens in ciuitatem esuriuit; et uidens fici arborem unam secus uiam uenit ad eam et nihil inuenit nisi folia tantum, et ait illi: numquam abs te fructus nascatur in sempiternum; et arefacta est continuo ficulnea, praetermissis ceteris ad eundem diem pertinentibus adiunxit statim: et uidentes discipuli mirati sunt dicentes: quomodo continuo aruit? quod alio die uiderunt alio die mirati sunt. intellegitur autem non tunc aruisse, quando uiderunt, sed continuo quod maledicta est. neque enim arescentem, sed penitus arefactam uiderunt ac sic eam continuo in uerbo domini aruisse intellexerunt. ### English translation (Claude) Mark too says this in sequence, but does not keep the same order. For first, what Matthew said, that he entered the temple and cast out the sellers and buyers, Mark does not record; but he says that, having looked around at everything, since it was already evening, he went out to Bethany with the twelve, and on the next day, as they were going out from Bethany, he was hungry and said to the fig tree what Matthew too records. And the same Mark adds that he came to Jerusalem, and when he had entered the temple, he cast out the sellers and buyers, as though it had been done on the second day, not the first. But since Matthew connects it thus, “And leaving them, he went out of the city to Bethany,” and records that, returning from there to the city in the morning, he cursed the tree, it is more probably believed that he rather kept the order of time concerning the sellers and buyers cast out of the temple. For when he says, “And leaving them, he went out,” whom can we understand he left, but those with whom he was speaking above, who were indignant that the children were crying, “Hosanna to the son of David”? Mark, then, passed over what was done on the first day, when he entered the temple, and inserted it as he recalled it after saying that he found nothing on the fig tree but leaves, which was done on the second day, as both attest. But he says that the disciples marveled that the tree had withered, and that the Lord answered them about faith and about moving the mountain into the sea, not on that same second day on which he said to the tree, “May no one ever again eat fruit from you,” but on the third day. For on that second day the same Mark recorded the sellers cast out of the temple, which he had passed over as done on the first day. On that second day, then, he says that when evening came he went out of the city, and as they passed by in the morning the disciples saw the fig tree withered from the roots, and Peter, remembering, said to him, “Rabbi, look, the fig tree that you cursed has withered,” and that then he answered about the power of faith. Matthew, however, tells it as though this whole thing happened on the second day, that is, both the saying to the tree, “May no fruit ever come from you again,” and its withering at once, and the answer about the power of faith given to the disciples, who saw this and marveled. Hence it is understood that Mark recorded on the second day what he had passed over as done on the first, namely the sellers and buyers cast out of the temple; while Matthew, when he had recorded what was done on the next day concerning the cursed tree, when he was returning in the morning from Bethany to the city, passed over what Mark recorded, that he came into the city, went out in the evening, and that in the morning, as they passed by, the disciples marveled that the tree was withered; and to what was done on the second day, when the tree was cursed, he added what was done on the third day, that the disciples marveled at its withering and heard from the Lord about the power of faith, joining them so that, unless we are compelled by Mark's narrative to pay attention to where and what Matthew passed over, it could not be recognized. When, then, Matthew had said, “And leaving them, he went out of the city to Bethany and lodged there. And in the morning, returning to the city, he was hungry; and seeing a fig tree by the road, he came to it and found nothing on it but leaves only, and he said to it, ‘May no fruit ever come from you again.’ And the fig tree withered at once,” passing over the other things belonging to the same day, he at once added, “And when the disciples saw it, they marveled, saying, ‘How did it wither at once?’” They saw it on one day and marveled on another. But it is understood that it did not wither when they saw it, but at once when it was cursed. For they did not see it withering but completely withered, and so understood that it had withered at once at the Lord's word. ### Scripture references - Mark 11:11: allusion, high confidence - Mark 11:12: allusion, high confidence - Mark 11:13: allusion, high confidence - Mark 11:14: quotation, high confidence - Mark 11:15: allusion, high confidence - Mark 11:19: allusion, high confidence - Mark 11:20: allusion, high confidence - Mark 11:21: quotation, high confidence - Mark 11:22: allusion, high confidence - Matt 21:17: quotation, high confidence - Matt 21:18: quotation, high confidence - Matt 21:19: quotation, high confidence - Matt 21:20: quotation, high confidence - Matt 21:15: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.131 (CSEL 43:233–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-131). ## The Harmony of the Gospels 2.132 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-132 - Source: CSEL 43:235–236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The question about Christ's authority agrees in all three; Luke's 'one of the days' is the same day the others mean. ### Latin text Sequitur Mattheus et dicit: et cum uenisset in templum, accesserunt ad eum docentem principes sacerdotum et seniores populi dicentes: in qua potestate haec facis et quis tibi dedit hanc potestatem? respondens Iesus dixit illis: interrogo uos et ego unum sermonem; quem si dixeritis mihi, et ego uobis dicam, in qua potestate haec faciam. baptismus Iohannis unde erat? et cetera usque ad illud ubi ait: nec ego dico uobis, in qua potestate haec facio. hoc totum et alii duo Marcus et Lucas totidem paene uerbis explicauerunt. nec in ordine inter se uidentur aliquid discrepare nisi, unde superius locutus sum, quod praetermissis quibusdam Mattheus ad alterum diem pertinentibus ita contexit narrationem, ut, nisi aduertatur, possit putari ipsum in secundo die adhuc uersari, Marcum autem in tertio. Lucas uero non quasi ex ordine dies persequens hoc subiunxit, sed cum commemorasset eiectos de templo ementes et uendentes, praetermisit quod exibat in Bethaniam et regrediebatur in ciuitatem et quod de ficulnea factum est et quod mirantibus discipulis de fidei uirtute responsum est, adque his praetermissis intulit dicens: et erat docens cottidie in templo. principes autem sacerdotum et scribae et principes plebis quaerebant illum perdere et non inueniebant, quid facerent illi. omnis enim populus suspensus erat audiens illum. et factum est in una dierum, docente illo populum in templo et euangelizante conuenerunt principes sacerdotum et scribae cum senioribus et aiunt dicentes ad illum: dic nobis, in qua potestate haec facis? et cetera quae etiam duo illi commemorant. unde apparet nihil eis etiam ipso ordine repugnare, quando id quod dicit factum in una dierum ea dies intellegitur, in qua id gestum illi etiam rettulerunt. ### English translation (Claude) Matthew continues and says: “And when he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, saying, ‘By what authority do you do these things, and who gave you this authority?’ Jesus answered and said to them, ‘I too will ask you one question; if you tell me, I too will tell you by what authority I do these things. The baptism of John, where was it from?’” and so on, up to where he says, “Neither do I tell you by what authority I do these things.” The other two, Mark and Luke, set out all this in almost the same number of words. Nor do they seem to disagree at all among themselves in order, except for the point I spoke of above: that Matthew, passing over certain things belonging to the next day, so composed his narrative that, unless one pays attention, he could be thought to be still dealing with the second day, and Mark with the third. Luke, however, did not add this as if following the days in order; but after recording that the buyers and sellers were cast out of the temple, he passed over that he went out to Bethany and returned to the city, what happened with the fig tree, and the answer about the power of faith given to the marveling disciples; and having passed over these, he brought in, saying: “And he was teaching daily in the temple. But the chief priests and the scribes and the leaders of the people sought to destroy him, and they did not find what to do to him, for all the people hung on his words as they heard him. And it happened on one of the days, as he was teaching the people in the temple and preaching the gospel, the chief priests and scribes with the elders came together and spoke, saying to him, ‘Tell us, by what authority do you do these things?’” and the rest that those two also record. Hence it appears that he does not conflict with them even in order, since the day he says it happened, “on one of the days,” is understood to be the day on which they too reported that it happened. ### Scripture references - Matt 21:23: quotation, high confidence - Matt 21:24: quotation, high confidence - Matt 21:25: quotation, high confidence - Matt 21:27: quotation, high confidence - Mark 11:27: allusion, high confidence - Luke 19:45: allusion, high confidence - Luke 19:47: quotation, high confidence - Luke 19:48: quotation, high confidence - Luke 20:1: quotation, high confidence - Luke 20:2: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.132 (CSEL 43:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-132). ## The Harmony of the Gospels 2.133 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-133 - Source: CSEL 43:236–237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Matthew has the parable of the two sons; all three give the parable of the tenants in the same order. ### Latin text Sequitur Mattheus: quid autem uobis uidetur? homo habebat duos filios et accedens ad primum dixit illi: uade hodie operare in uinea mea. ille autem respondens ait: nolo; postea autem paenitentia motus abiit. accedens autem ad alterum dixit similiter. at ille respondens ait: eo, domine; et non iit, et cetera usque ad illud ubi ait: et qui ceciderit super lapidem istum confringetur; super quem uero ceciderit, conteret eum. Marcus et Lucas non commemorant de duobus istis filiis, quibus imperatum est, ut irent adque operarentur in uinea, sed quod post hoc narrat Mattheus de uinea, quae locata est agricolis, qui persecuti sunt seruos missos ad se et postea dilectum filium occiderunt et eiecerunt extra uineam, etiam illi ambo non tacent eodem ordine custodito, id est posteaquam de baptismo Iohannis interrogati Iudaei se nescire dixerunt et respondit eis: nec ego dico uobis, in qua potestate haec facio. ### English translation (Claude) Matthew continues: “But what do you think? A man had two sons, and going to the first he said to him, ‘Go today and work in my vineyard.’ He answered and said, ‘I will not’; but afterward, moved by repentance, he went. And going to the other, he said the same. And he answered and said, ‘I go, sir’; and he did not go,” and so on, up to where he says, “And whoever falls on this stone will be broken; but on whomever it falls, it will crush him.” Mark and Luke do not record the two sons who were commanded to go and work in the vineyard; but what Matthew narrates after this about the vineyard let out to tenants, who persecuted the servants sent to them and afterward killed the beloved son and cast him out of the vineyard, they too both do not pass over, keeping the same order, that is, after the Jews, asked about John's baptism, said they did not know, and he answered them, “Neither do I tell you by what authority I do these things.” ### Scripture references - Matt 21:28: quotation, high confidence - Matt 21:29: quotation, high confidence - Matt 21:30: quotation, high confidence - Matt 21:44: quotation, high confidence - Matt 21:33: allusion, high confidence - Mark 12:1: allusion, high confidence - Luke 20:9: allusion, high confidence - Matt 21:27: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.133 (CSEL 43:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-133). ## The Harmony of the Gospels 2.134 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-134 - Source: CSEL 43:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew gives the verdict on the tenants to the hearers, Mark to Christ; either their words were added without 'they said,' or the truth they spoke is his. ### Latin text Nullius hic ergo repugnantiae quaestio nascitur, nisi quod Mattheus, cum dixisset quod dominus interrogauerit Iudaeos: cum uenerit dominus uineae, quid faciet agricolis illis? illos respondisse subiungit adque dixisse: malos male perdet et uineam locabit aliis agricolis, qui reddent ei fructum temporibus suis. quod Marcus non ab ipsis responsum esse commemorat, sed dominum hoc consequenter locutum post interrogationem suam ipsum sibi quodammodo respondisse. ita enim dicit: quid ergo faciet dominus uineae? ueniet et perdet colonos et dabit uineam aliis. sed facile potest intellegi uel illorum uocem ita subiunctam, ut non interponeretur illi dixerunt aut illi responderunt, sed tamen intellegeretur aut ideo responsionem istam domino potius adtributam, quia, cum uerum dixerunt, etiam de illis hoc ipse respondit qui ueritas est. ### English translation (Claude) No question of conflict arises here, then, except that Matthew, having said that the Lord asked the Jews, “When the lord of the vineyard comes, what will he do to those tenants?” adds that they answered and said, “He will destroy the wicked wickedly and let out the vineyard to other tenants, who will render him the fruit in their seasons.” Mark records this not as answered by them, but as said by the Lord next, after his own question, as if he answered himself. For he says thus: “What then will the lord of the vineyard do? He will come and destroy the tenants and give the vineyard to others.” But it can easily be understood either that their words were added without inserting “they said” or “they answered,” yet so as to be understood; or that this answer was attributed rather to the Lord because, when they spoke the truth, he who is the Truth also answered this concerning them. ### Scripture references - Matt 21:40: quotation, high confidence - Matt 21:41: quotation, high confidence - Mark 12:9: quotation, high confidence - John 14:6: echo, medium confidence ### Citation (SBL) Augustine, Cons. 2.134 (CSEL 43:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-134). ## The Harmony of the Gospels 2.135 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-135 - Source: CSEL 43:237–239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke reports the hearers' 'Far be it!', which the saying about the rejected stone answers in all three Gospels. ### Latin text Sed illud magis mouet, quod Lucas non solum eos hoc respondisse non dicit haec etiam uerba ipse quoque sicut Marcus domino adtribuens, uerum etiam contrariam rettulisse responsionem dicentes: absit. ita enim narrat: quid ergo faciet illis dominus uineae? ueniet et perdet colonos istos et dabit uineam aliis. quo audito dixerunt illi: absit. ille autem aspiciens eos ait: quid est ergo hoc quod scriptum est: lapidem, quem reprobauerunt aedificantes, hic factus est in caput anguli? quomodo ergo secundum Mattheum illi quibus haec loquebatur dixerunt: malos male perdet et uineam locabit aliis agricolis, qui reddant ei fructum temporibus suis, cum secundum Lucam talibus uerbis contradixerint dicentes: absit? et reuera quod secutus dominus ait de lapide reprobato ab aedificantibus et facto in capite anguli, ita inlatum est, ut hoc testimonio conuincerentur illi parabolae contradicentes. nam et ipse Mattheus hoc sic commemorat dictum tamquam contradicentibus, cum ait: numquam legistis in scripturis: lapidem, quem reprobauerunt aedificantes, hic factus est in caput anguli? quid est enim numquam legistis, nisi quia hoc responderant quod esset contrarium? hoc et Marcus significat, qui haec ipsa uerba ita refert: nec scripturam hanc legistis: lapidem quem reprobauerunt aedificantes, hic factus est in caput anguli? quae sententia secundum Lucam magis apparet loco suo dicta post illorum contradictionem, qua dixerunt: absit. tantundem enim ualet, sicut hoc etiam ipse ponit: quid est ergo hoc quod scriptum est: lapidem, quem reprobauerunt aedificantes, hic factus est in caput anguli? hanc enim sententiae uoluntatem intimat siue numquam legistis siue nec hoc legistis siue quid est ergo hoc quod scriptum est? ### English translation (Claude) But this troubles us more: that Luke not only does not say that they answered this, attributing these words too to the Lord as Mark does, but even reports that they gave a contrary answer, saying, “Far be it!” For he narrates thus: “What then will the lord of the vineyard do to them? He will come and destroy these tenants and give the vineyard to others. When they heard this, they said, ‘Far be it!’ But he looked at them and said, ‘What then is this that is written: The stone which the builders rejected, this has become the head of the corner?’” How, then, according to Matthew, did those to whom he was speaking say, “He will destroy the wicked wickedly and let out the vineyard to other tenants, who will render him the fruit in their seasons,” when according to Luke they contradicted such words, saying, “Far be it!”? And indeed, what the Lord said next about the stone rejected by the builders and made the head of the corner was brought in so that by this testimony those who contradicted the parable would be refuted. For Matthew himself records it as said as if to people contradicting, when he says, “Have you never read in the Scriptures: The stone which the builders rejected, this has become the head of the corner?” For what does “Have you never read” mean, unless that they had answered something contrary? Mark too indicates this, reporting these same words thus: “Have you not read this Scripture: The stone which the builders rejected, this has become the head of the corner?” According to Luke this saying appears more clearly in its place, spoken after their contradiction in which they said, “Far be it!” For it has just the same force as he too puts it: “What then is this that is written: The stone which the builders rejected, this has become the head of the corner?” For this intention of the saying is conveyed whether by “Have you never read,” or “Have you not read this,” or “What then is this that is written?” ### Scripture references - Luke 20:15: quotation, high confidence - Luke 20:16: quotation, high confidence - Luke 20:17: quotation, high confidence - Ps 118:22 (117:22 LXX): quotation, high confidence - Matt 21:41: quotation, high confidence - Matt 21:42: quotation, high confidence - Mark 12:10: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.135 (CSEL 43:237–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-135). ## The Harmony of the Gospels 2.136 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-136 - Source: CSEL 43:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some hearers gave the verdict against the tenants and others said 'Far be it!'; Mark and Luke ascribe the verdict to Christ because truth spoke through them, as through Caiaphas. ### Latin text Restat ergo, ut intellegamus in plebe, quae audiebat, quosdam respondisse quod Mattheus commemorat dicens: aiunt illi: malos male perdet et uineam suam locabit aliis agricolis, quosdam uero illud quod Lucas non tacuit, id est absit. his ergo qui illud domino responderant illi alii responderunt absit, sed illorum responsio quibus isti rettulerunt absit, propterea domino tributa est et a Marco et a Luca, quia, sicut dixi, per eos ueritas ipsa locuta est, siue per nescientes, si mali erant, sicut per Caifan, qui nesciens quid dixerit, cum esset pontifex, prophetauit, siue per scientes ac iam intellegentes adque credentes. ibi enim erat etiam illa multitudo, per quam iam erat impleta prophetia, cum uenienti magna celebritate occurrentes acclamarent: benedictus qui uenit in nomine domini. ### English translation (Claude) It remains, then, for us to understand that among the people who were listening, some answered what Matthew records, saying, “They say to him, ‘He will destroy the wicked wickedly and let out his vineyard to other tenants,’” and some what Luke did not pass over, that is, “Far be it!” To those, then, who had answered the Lord in that way, the others answered, “Far be it!” But the answer of those to whom these replied “Far be it!” was attributed to the Lord by both Mark and Luke, because, as I said, the Truth himself spoke through them: either through those who did not know it, if they were wicked, as through Caiaphas, who, not knowing what he said, prophesied because he was high priest; or through those who knew, already understanding and believing. For that multitude too was there through whom the prophecy had already been fulfilled when, meeting him as he came with great celebration, they cried out, “Blessed is he who comes in the name of the Lord.” ### Scripture references - Matt 21:41: quotation, high confidence - Luke 20:16: quotation, high confidence - John 11:49: allusion, high confidence - John 11:51: allusion, high confidence - Matt 21:9: quotation, high confidence - Ps 118:26 (117:26 LXX): quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.136 (CSEL 43:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-136). ## The Harmony of the Gospels 2.137 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-137 - Source: CSEL 43:239–241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The parable of the tenants was spoken to the whole people, among whom believers could have given the verdict, rightly ascribed to Christ as the voice of his members. ### Latin text Nec moueat, quod idem Mattheus principes sacerdotum et seniores populi dixit accessisse ad dominum et quaesiuisse, in qua potestate haec faceret et quis ei dederit hanc potestatem, quando eos de baptismo Iohannis uicissim interrogauit, unde esset, de caelo an ex hominibus; quibus respondentibus, quod nescirent, ait: nec ego uobis dico, in qua potestate haec facio. inde enim secutus est contextim loquendo et ait: quid autem uobis uidetur? homo habebat duos filios, et cetera sine ulla cuiusquam rei uel personae interpositione secundum Mattheum sermo contexitur usque ad hoc quod de locata agricolis uinea commemoratur. potest enim putari omnia eum principibus sacerdotum et senioribus populi locutum fuisse, a quibus fuerat de sua potestate interrogatus. qui utique si temtantes et inimici quaesierant, non in eis possunt intellegi qui crediderant adque illud clarum ex propheta testimonium domino perhibuerant, qui etiam modo respondere potuissent non nescientes, sed credentes: malos male perdet et uineam locabit aliis agricolis. hoc omnino mouere non debet, ut ideo putemus non fuisse credentes in illa multitudine, quae tunc domini parabolas audiebat. tacuit namque idem Mattheus breuitatis causa quod Lucas non tacet, parabolam istam scilicet non ad eos solos dictam qui de potestate interrogauerant, sed ad plebem. sic enim ait: coepit autem dicere ad plebem parabolam hanc: homo plantauit uineam, et cetera. in hac ergo plebe intellegendum est etiam illos esse potuisse qui sic eum audirent, quomodo cui dixerant: benedictus qui uenit in nomine domini, et ipsos uel ex ipsis fuisse qui responderunt: malos male perdet et uineam locabit aliis agricolis. quorum responsionem non solum propterea domino tribuerunt Marcus et Lucas, quod hoc ipse dixisset, quia ueritas est, quae etiam per malos adque nescientes saepe loquitur occulto quodam instinctu mentem hominis mouens non sanctitatis illius merito, sed iure propriae potestatis, uerum etiam quia tales esse potuerunt, ut non frustra in ipso corpore domini iam sicut membra deputarentur, ut merito eorum uox illi tribueretur cuius membra erant, quia iam baptizauerat plures quam Iohannes et habebat turbas discipulorum, sicut ipsi euangelistae saepe testantur, et unde erant etiam illi quingenti fratres, quibus eum apostolus Paulus post resurrectionem praesentatum esse commemorat, praesertim quia et secundum eundem Mattheum non ita dictum est: aiunt illi: malos male perdet, ut in eo quod positum est illi pluralis numerus accipiendus sit, tamquam eorum fuerit ista responsio qui eum de sua potestate dolose interrogauerant, sed aiunt illi dictum est, id est illi ipsi domino, singulari pronomine, non plurali, quod in codicibus Graecis sine ullo scrupulo ambiguitatis apparet. ### English translation (Claude) Nor should it trouble anyone that the same Matthew said that the chief priests and elders of the people came to the Lord and asked by what authority he did these things and who gave him this authority, when he in turn asked them about John's baptism, where it was from, from heaven or from men; and when they answered that they did not know, he said, “Neither do I tell you by what authority I do these things.” For from there he went on speaking in sequence and said, “But what do you think? A man had two sons,” and so on; and according to Matthew the discourse is continuous, without any thing or person inserted, up to what is recorded about the vineyard let out to tenants. So it can be thought that he said all of it to the chief priests and elders of the people, by whom he had been asked about his authority. And if they had asked as tempters and enemies, they cannot be understood to be among those who had believed and had given the Lord that glorious testimony from the prophet, who might also now have answered, not unknowingly but believing, “He will destroy the wicked wickedly and let out the vineyard to other tenants.” This should not at all make us think that there were no believers in that multitude which was then hearing the Lord's parables. For the same Matthew, for brevity's sake, was silent about what Luke does not pass over, namely that this parable was told not only to those who had asked about his authority but to the people. For he says thus: “And he began to tell the people this parable: A man planted a vineyard,” and so on. In these people, then, it must be understood that there could also have been those who heard him as did those who had said to him, “Blessed is he who comes in the name of the Lord,” and that these, or some of them, were the ones who answered, “He will destroy the wicked wickedly and let out the vineyard to other tenants.” Mark and Luke attributed their answer to the Lord not only because he himself had said it, since he is the Truth, which often speaks even through the wicked and the ignorant, moving a person's mind by a certain hidden prompting, not by the merit of his holiness but by the right of its own power; but also because they could have been such that they were not without reason already counted as members in the very body of the Lord, so that their voice was rightly attributed to him whose members they were. For he had already baptized more than John and had crowds of disciples, as the evangelists themselves often testify; and from these too were those five hundred brothers to whom the apostle Paul records that he showed himself after the resurrection. Especially since even according to the same Matthew it is not said, “They say to them, ‘He will destroy the wicked wickedly,’” so that the plural “to them” would be taken, as if this answer belonged to those who had craftily asked him about his authority; rather, it is said, “They say to him,” that is, to the Lord himself, with a singular pronoun, not a plural, which appears in the Greek manuscripts without any scruple of ambiguity. ### Scripture references - Matt 21:23: allusion, high confidence - Matt 21:25: allusion, high confidence - Matt 21:27: quotation, high confidence - Matt 21:28: quotation, high confidence - Matt 21:41: quotation, high confidence - Luke 20:9: quotation, high confidence - Matt 21:9: quotation, high confidence - John 4:1: allusion, high confidence - 1 Cor 15:6: allusion, high confidence - 1 Cor 12:27: echo, medium confidence ### Translation notes - Augustine's point is that in Matt 21:41 the Greek has the singular 'to him' (αὐτῷ), whereas the Latin 'illi' could be read as plural. ### Citation (SBL) Augustine, Cons. 2.137 (CSEL 43:239–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-137). ## The Harmony of the Gospels 2.138 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-138 - Source: CSEL 43:241–242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As in John 8, where believers and would-be killers stood in one crowd, so here some hearers believed and gave the verdict while others protested. ### Latin text Est quidam sermo domini aput euangelistam Iohannem, ubi hoc quod dico facilius possit intellegi. dicebat ergo, inquit, Iesus ad eos qui crediderunt ei Iudaeos: si uos manseritis in sermone meo, uere discipuli mei eritis, et cognoscetis ueritatem, et ueritas liberabit uos. et responderunt ei: semen Abrahae sumus et nemini seruiuimus umquam. quomodo tu dicis: liberi eritis? respondit eis Iesus: amen amen dico uobis, quia omnis qui facit peccatum seruus est peccati; seruus autem non manet in domo in aeternum. filius autem manet in aeternum; si ergo filius uos liberauerit, uere liberi eritis. scio, quia filii Abrahae estis, sed quaeritis me interficere, quia sermo meus non capit in uobis. non utique illis diceret: quaeritis me interficere, qui in eum iam crediderant, quibus dixerat: si uos manseritis in sermone meo, uere discipuli mei eritis; sed quia hoc ad eos dixerat, qui iam in eum crediderant, ea uero multitudo praesens erat, quae plures habebat inimicos, etiam non exprimente euangelista, qui essent qui responderunt. ex hoc ipso, quod responderunt et quod deinde ab illo audire meruerunt, satis apparet, quae uerba quibus sint tribuenda personis. sicut ergo in hac multitudine secundum Iohannem erant qui iam crediderant in Iesum, erant etiam qui eum occidere quaerebant, sic in illa, de qua nunc loquimur, erant qui dolose dominum interrogauerant, in qua potestate illa faceret, erant etiam qui non dolose, sed fideliter adclamauerant: benedictus qui uenit in nomine domini. ac per hoc erant qui dicerent: perdet illos et uineam suam locabit aliis. quae uox recte etiam ipsius domini fuisse intellegitur siue propter ueritatem siue propter membrorum eius cum suo capite unitatem. erant etiam qui talia respondentibus dicerent: absit, quia intellegebant in se ipsos esse parabolam dictam. ### English translation (Claude) There is a discourse of the Lord in the evangelist John where what I am saying can be understood more easily. “Jesus then said,” he says, “to the Jews who had believed in him, ‘If you abide in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free.’ And they answered him, ‘We are the seed of Abraham and have never been slaves to anyone. How do you say, You will be free?’ Jesus answered them, ‘Truly, truly, I say to you, everyone who commits sin is a slave of sin. But the slave does not remain in the house forever; the son remains forever. If, then, the Son sets you free, you will truly be free. I know that you are sons of Abraham; but you seek to kill me, because my word finds no place in you.’” He would certainly not have said, “You seek to kill me,” to those who had already believed in him, to whom he had said, “If you abide in my word, you will truly be my disciples”; but he had said this to those who had already believed in him, while that multitude was present which had more enemies, even though the evangelist does not state who those were that answered. From the very fact of what they answered and what they then deserved to hear from him, it is clear enough to which persons which words are to be attributed. Just as, then, in this multitude according to John there were those who had already believed in Jesus and there were also those who sought to kill him, so in that one of which we are now speaking there were those who had craftily asked the Lord by what authority he did those things, and there were also those who had cried out, not craftily but faithfully, “Blessed is he who comes in the name of the Lord.” And so there were those who said, “He will destroy them and let out his vineyard to others,” a voice which is rightly understood to have been the Lord's own too, whether because of the truth or because of the unity of his members with their head; and there were also those who said to those answering in this way, “Far be it!” because they understood that the parable had been spoken against themselves. ### Scripture references - John 8:31: quotation, high confidence - John 8:32: quotation, high confidence - John 8:33: quotation, high confidence - John 8:34: quotation, high confidence - John 8:35: quotation, high confidence - John 8:36: quotation, high confidence - John 8:37: quotation, high confidence - Matt 21:9: quotation, high confidence - Matt 21:41: allusion, high confidence - Luke 20:16: allusion, high confidence - Luke 20:19: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.138 (CSEL 43:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-138). ## The Harmony of the Gospels 2.139 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-139 - Source: CSEL 43:242–243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Matthew gives the parable of the wedding feast here; Luke's similar parable is a different one. ### Latin text Sequitur Mattheus: et cum audissent principes sacerdotum et Pharisaei parabolas eius, cognouerunt quod de ipsis diceret et quaerentes eum tenere timuerunt turbas, quoniam sicut prophetam eum habebant. et respondens Iesus dixit iterum in parabolis eis dicens: simile factum est regnum caelorum homini regi, qui fecit nuptias filio suo et misit seruos suos uocare inuitatos ad nuptias, et nolebant uenire, et cetera usque ad illud ubi ait: multi enim sunt uocati, pauci uero electi. parabolam istam de inuitatis ad nuptias solus Mattheus narrat. simile quiddam etiam Lucas commemorat; sed non est hoc, sicut et ordo ipse indicat, quamuis et illud nonnullam similitudinem gerat. quod uero post illam parabolam de uinea et occiso filio patris familias subnectit Mattheus, cognouisse Iudaeos, quod in eos totum dictum fuerit, et insidias coepisse moliri, hoc etiam Marcus Lucasque testantur eundem ordinem retinentes; sed inde ipsi pergunt in aliud ex hoc subiungentes quod et Mattheus post istam quam solus interposuit de nuptiis parabolam ex ordine inseruit. ### English translation (Claude) Matthew continues: “And when the chief priests and Pharisees heard his parables, they knew that he was speaking about them; and seeking to seize him, they feared the crowds, because they held him to be a prophet. And Jesus answered and spoke to them again in parables, saying, ‘The kingdom of heaven has become like a king who made a wedding feast for his son and sent his servants to call those invited to the wedding, and they would not come,’” and so on, up to where he says, “For many are called, but few are chosen.” Matthew alone narrates this parable of those invited to the wedding. Luke records something similar; but it is not the same, as the order itself also indicates, although that one too bears some resemblance. But what Matthew adds after that parable of the vineyard and the slain son of the householder, that the Jews knew it was all said against them and began to plot, Mark and Luke too attest, keeping the same order; but from there they go on to something else, adding from it what Matthew too inserted in order after this parable of the wedding feast, which he alone inserted. ### Scripture references - Matt 21:45: quotation, high confidence - Matt 21:46: quotation, high confidence - Matt 22:1: quotation, high confidence - Matt 22:2: quotation, high confidence - Matt 22:3: quotation, high confidence - Matt 22:14: quotation, high confidence - Luke 14:16: allusion, high confidence - Mark 12:12: allusion, high confidence - Luke 20:19: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.139 (CSEL 43:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-122/#p-2-139). ## The Harmony of the Gospels 2.140 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-140 - Source: CSEL 43:243–244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The questions about tribute to Caesar and the woman with seven husbands follow in the same order in all three. ### Latin text Sequitur ergo Mattheus: tunc abeuntes Pharisaei consilium inierunt, ut caperent eum in sermone. et mittunt ei discipulos suos cum Herodianis dicentes: magister, scimus, quia uerax es et uiam dei in ueritate doces, et non est tibi cura de aliquo; non enim respicis personam hominum: dic ergo nobis, quid tibi uidetur, licet censum dari Caesari an non? et cetera usque ad illud ubi ait: et audientes turbae mirabantur in doctrina eius. haec duo domini responsa, unum de nummo propter tributum reddendum Caesari, alterum de resurrectione propter illam mulierem, quae septem sibimet succedentibus fratribus nupserat, Marcus et Lucas similiter narrant nec in ordine aliquid discrepant. post parabolam quippe illam de conductoribus uineae et de Iudaeis, in quos dicta est, insidias praeparantibus, quae omnes tres commemorauerunt, praetermittunt hi duo Marcus et Lucas parabolam de inuitatis ad nuptias, quam solus Mattheus interposuit, et cum illo iam sequuntur narrantes haec duo, de tributo Caesaris et de muliere septem singillatim uirorum, eodem prorsus ordine sine aliqua repugnantiae quaestione. ### English translation (Claude) Matthew, then, continues: “Then the Pharisees went away and took counsel how to catch him in speech. And they send their disciples to him with the Herodians, saying, ‘Teacher, we know that you are truthful and teach the way of God in truth, and you care for no one; for you do not regard the person of men. Tell us, then, what do you think: is it lawful to pay tax to Caesar or not?’” and so on, up to where he says, “And when the crowds heard it, they were amazed at his teaching.” These two answers of the Lord, one about the coin for paying tribute to Caesar, the other about the resurrection on account of that woman who had married seven brothers in succession, Mark and Luke narrate similarly, and they do not differ at all in order. For after that parable of the tenants of the vineyard and of the Jews against whom it was spoken preparing plots, which all three recorded, these two, Mark and Luke, pass over the parable of those invited to the wedding feast, which Matthew alone inserted, and now follow along with him, narrating these two, about Caesar's tribute and about the woman of seven husbands one after another, in exactly the same order, without any question of conflict. ### Scripture references - Matt 22:15: quotation, high confidence - Matt 22:16: quotation, high confidence - Matt 22:17: quotation, high confidence - Matt 22:33: quotation, high confidence - Matt 22:21: allusion, high confidence - Matt 22:25: allusion, high confidence - Mark 12:13: allusion, high confidence - Mark 12:20: allusion, high confidence - Luke 20:20: allusion, high confidence - Luke 20:29: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.140 (CSEL 43:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-140). ## The Harmony of the Gospels 2.141 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-141 - Source: CSEL 43:244–245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lawyer who 'tested' Jesus in Matthew may have been corrected by his answer, or tested him cautiously rather than maliciously, so Mark's praise of him fits. ### Latin text Sequitur ergo Mattheus et dicit: Pharisaei autem audientes, quod silentium inposuisset Sadducaeis, conuenerunt in unum, et interrogauit eum unus ex eis legis doctor temtans eum: magister, quod est mandatum magnum in lege? ait illi Iesus: diliges dominum deum tuum ex toto corde tuo et in tota anima tua et in tota mente tua. hoc est maximum et primum mandatum. secundum autem simile est huic: diliges proximum tuum sicut te ipsum. in his duobus mandatis uniuersa lex pendet et prophetae. hoc et Marcus commemorat eundem ordinem seruans. nec moueat, quod Mattheus dicit temtantem fuisse illum, a quo dominus interrogatus est, Marcus autem hoc tacet et in fine ita concludit, quod ei dominus sapienter respondenti dixerit: non longe es a regno dei. fieri enim potest, ut, quamuis temtans accesserit, domini tamen responsione correctus sit. aut certe ipsam temtationem non accipiamus malam tamquam decipere uolentis inimicum, sed cautam potius tamquam experiri amplius uolentis ignotum. neque enim frustra scriptum est: qui facile credit leuis corde minorabitur. ### English translation (Claude) Matthew, then, continues and says: “But the Pharisees, hearing that he had silenced the Sadducees, gathered together, and one of them, a teacher of the law, asked him, testing him, ‘Teacher, which is the great commandment in the law?’ Jesus said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the greatest and first commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang the whole law and the prophets.’” Mark also records this, keeping the same order. Nor should it trouble anyone that Matthew says the one by whom the Lord was asked was testing him, while Mark is silent about this and concludes at the end that the Lord said to him, when he answered wisely, “You are not far from the kingdom of God.” For it may be that, though he came testing, he was corrected by the Lord's answer. Or certainly we should not take the testing itself as evil, as of an enemy wanting to deceive, but rather as cautious, as of one wanting to try out further someone unknown. For it is not without reason written, “He who believes easily is light of heart and will be diminished.” ### Scripture references - Matt 22:34: quotation, high confidence - Matt 22:35: quotation, high confidence - Matt 22:36: quotation, high confidence - Matt 22:37: quotation, high confidence - Deut 6:5: quotation, high confidence - Matt 22:38: quotation, high confidence - Matt 22:39: quotation, high confidence - Lev 19:18: quotation, high confidence - Matt 22:40: quotation, high confidence - Mark 12:28: allusion, high confidence - Mark 12:34: quotation, high confidence ### Extrabiblical texts - Sir 19:4 (Sirach): quotation, high confidence ### Translation notes - The closing quotation is Sir 19:4. ### Citation (SBL) Augustine, Cons. 2.141 (CSEL 43:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-141). ## The Harmony of the Gospels 2.142 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-142 - Source: CSEL 43:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's lawyer who prompted the parable of the good Samaritan is probably a different man from the scribe praised in Mark. ### Latin text Lucas autem non hoc ordine, sed longe alibi tale aliquid interponit. utrum autem hoc recordetur, an alius ille sit, cum quo similiter de duobus istis praeceptis dominus egerit, prorsus incertum est. hinc autem etiam recte uidetur alius esse, non solum propter ordinis multam differentiam, sed quia etiam ipse dicitur respondisse domino interroganti et in sua responsione commemorasse duo ista praecepta; et cum ei dixisset dominus: hoc fac, et uiues, ut illud faceret quod magnum esse in lege ipse responderat, secutus euangelista ait: ille autem uolens se iustificare dixit: et quis est mihi proximus? tunc dominus narrauit de illo qui descendebat ab Hierusalem in Hierichum et incidit in latrones. unde quia et temtans praedictus est et duo praecepta ipse respondit et post admonitionem domini dicentis: hoc fac, et uiues, non bonus commendatur, cum dicitur de eo: ille autem uolens se iustificare, iste autem quem pari ordine Mattheus Marcusque commemorant tam bene commendatus est, ut ei diceret dominus: non longe es a regno dei, probabilius creditur hunc alium esse, non illum. ### English translation (Claude) Luke, however, inserts something of the kind not in this order but far elsewhere. But whether he is recalling this, or whether that is another man with whom the Lord dealt similarly about these two commandments, is altogether uncertain. From this, however, he also rightly seems to be another man: not only because of the great difference of order, but also because he is said to have answered the Lord's question himself and to have mentioned these two commandments in his answer; and when the Lord had said to him, “Do this, and you will live,” meaning that he should do what he himself had answered was great in the law, the evangelist goes on to say, “But he, wishing to justify himself, said, ‘And who is my neighbor?’” Then the Lord told of the man who was going down from Jerusalem to Jericho and fell among robbers. Hence, since this man is both said beforehand to have been testing him and himself answered with the two commandments, and after the Lord's admonition, “Do this, and you will live,” is not commended as good, when it is said of him, “But he, wishing to justify himself”; whereas the one whom Matthew and Mark record in the same order is so well commended that the Lord said to him, “You are not far from the kingdom of God”: it is more probably believed that this is another man, not that one. ### Scripture references - Luke 10:25: allusion, high confidence - Luke 10:27: allusion, high confidence - Luke 10:28: quotation, high confidence - Luke 10:29: quotation, high confidence - Luke 10:30: allusion, high confidence - Mark 12:34: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.142 (CSEL 43:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-142). ## The Harmony of the Gospels 2.143 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-143 - Source: CSEL 43:245–247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether or not the Pharisees first answered 'David's,' Christ's question about David's Lord taught the hearers that the Christ is God as well as David's son. ### Latin text Sequitur Mattheus: congregatis autem Pharisaeis interrogauit eos Iesus dicens: quid uobis uidetur de Christo? cuius filius est? dicunt ei: Dauid. ait illis: quomodo ergo Dauid in spiritu uocat eum dominum dicens: dixit dominus domino meo, sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum? si ergo Dauid uocat eum dominum, quomodo filius eius est? et nemo poterat respondere ei uerbum, neque ausus fuit quisquam ex illa die eum amplius interrogare. hoc consequenter et eodem ordine Marcus quoque commemorat. Lucas etiam tantum modo de illo tacet qui interrogauit dominum, quod esset mandatum primum in lege; hoc autem praetermisso eundem etiam ipse ordinem seruat, et hoc de Christo, quomodo sit filius Dauid, quaesisse a Iudaeis dominum pariter narrat. nec interest ad sententiam, quod secundum Mattheum, cum interrogasset Iesus, quid eis uideatur de Christo, cuius esset filius, illi responderunt: Dauid, tum demum intulit, quomodo eum Dauid diceret dominum; secundum illos autem duos, Marcum et Lucam, nec interrogati esse nec respondisse inueniuntur. intellegere enim debemus post eorum responsionem sententiam ipsius domini a duobus euangelistis insinuatam, quomodo ab illo dicta sit, his audientibus quos uolebat suo magisterio utiliter informare et ab scribarum alienare doctrina, qui de Christo illud solum sapiebant, quod secundum carnem factus erat ex semine Dauid, non eum autem intellegebant deum, propter quod erat dominus ipsius Dauid. ideo tamquam de illis errantibus dominus ad istos sermonem faciens quos uolebat ab illorum errore liberari secundum hos duos euangelistas commemoratur, ut quod illis dictum est: quomodo dicitis, sicut Mattheus narrat, sic accipiatur, non tamquam ad illos, sed tamquam de illis ad eos potius dictum sit, quos uolebat instruere. ### English translation (Claude) Matthew continues: “When the Pharisees had gathered together, Jesus asked them, saying, ‘What do you think about the Christ? Whose son is he?’ They say to him, ‘David's.’ He said to 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 calls him Lord, how is he his son?’ And no one could answer him a word, nor did anyone dare from that day to ask him any more questions.” Mark too records this next and in the same order. Luke too is silent only about the man who asked the Lord which was the first commandment in the law; but having passed this over, he too keeps the same order, and likewise narrates that the Lord asked the Jews about the Christ, how he is the son of David. Nor does it make any difference to the sense that according to Matthew, when Jesus had asked what they thought about the Christ, whose son he was, they answered, “David's,” and only then did he bring in how David called him Lord; whereas according to the other two, Mark and Luke, they are not found to have been asked or to have answered. For we must understand that after their answer the Lord's own statement was conveyed by the two evangelists as he spoke it in the hearing of those whom he wanted to instruct profitably by his teaching and to draw away from the doctrine of the scribes, who knew of Christ only that he was made of the seed of David according to the flesh, but did not understand that he was God, for which reason he was David's own Lord. So, according to these two evangelists, the Lord is recorded as speaking about those who were in error to those whom he wanted to free from their error, so that what was said to those men, “How do you say,” as Matthew narrates, is to be taken as said not, as it were, to them but about them, rather to those he wanted to teach. ### Scripture references - Matt 22:41: quotation, high confidence - Matt 22:42: quotation, high confidence - Matt 22:43: quotation, high confidence - Matt 22:44: quotation, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Matt 22:45: quotation, high confidence - Matt 22:46: quotation, high confidence - Mark 12:35: allusion, high confidence - Mark 12:37: allusion, high confidence - Luke 20:41: allusion, high confidence - Rom 1:3: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.143 (CSEL 43:245–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-143). ## The Harmony of the Gospels 2.144 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-144 - Source: CSEL 43:247–248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The woes against the scribes and Pharisees in Matthew (in Jerusalem) and in Luke (at a Pharisee's meal on the way) seem to be two similar discourses. ### Latin text Sequitur Mattheus ita narrationis ordinem tenens: tunc Iesus locutus est ad turbas et discipulos suos dicens: super cathedram Moysi sederunt scribae et Pharisaei; omnia ergo quaecumque dixerint uobis seruate et facite; secundum opera uero eorum nolite facere. dicunt enim et non faciunt, et cetera usque ad illud ubi ait: non me uidebitis amodo, donec dicatis: benedictus qui uenit in nomine domini. similem sermonem habuisse dominum aduersus Pharisaeos et scribas legisque doctores Lucas quoque commemorat, sed in domo cuiusdam Pharisaei, qui eum uocauerat ad conuiuium. quod ut narraret, digressus erat a Mattheo circa illum locum, ubi ambo commemorauerant quod dictum est a domino de signo Ionae trium dierum et noctium et de regina Austri et de Nineuitis et de spiritu inmundo, qui redit et inuenit mundatam domum. post quem sermonem dicit Mattheus: adhuc eo loquente ad turbas ecce mater eius et fratres stabant foris quaerentes loqui ei. Lucas autem in eo sermone domini commemoratis etiam quibusdam quae Mattheus dixisse dominum praetermisit ab ordine, quem cum Mattheo tenuerat, ita digreditur: cum loqueretur, inquit, rogauit illum quidam Pharisaeus, ut pranderet aput se, et ingressus recubuit. Pharisaeus autem coepit intra se reputans dicere, quare non baptizatus esset ante prandium. et ait dominus ad illum: nunc uos Pharisaei quod de foris est calicis et catini mundatis. adque hinc iam cetera in eosdem Pharisaeos et scribas et legis doctores talia dicit qualia Mattheus hoc loco, quem nunc considerandum suscepimus. quamquam ergo ita ista Mattheus commemoret, ut, quamuis domum illius Pharisaei non nominet, non tamen locum exprimat, ubi dicta sint, quo repugnet aliquid illi domui, tamen quia iam uenerat dominus in Hierusalem a Galilaea et post eius aduentum ita superiora usque ad hunc sermonem contexuntur, ut probabiliter accipiantur in Hierusalem gesta, Lucas autem illud narrat, cum adhuc dominus iter ageret in Hierusalem, uidentur mihi similes duo esse sermones, quorum ille alterum, alterum iste narrauit. ### English translation (Claude) Matthew continues, keeping the order of the narrative thus: “Then Jesus spoke to the crowds and to his disciples, saying, ‘The scribes and Pharisees have sat on the seat of Moses; so observe and do whatever they tell you, but do not do according to their works. For they say and do not do,’” and so on, up to where he says, “You will not see me from now on until you say, Blessed is he who comes in the name of the Lord.” Luke too records that the Lord gave a similar discourse against the Pharisees and scribes and teachers of the law, but in the house of a certain Pharisee who had invited him to a meal. To narrate this, he had departed from Matthew around the place where both had recorded what the Lord said about the sign of Jonah of three days and nights, about the queen of the South and the Ninevites, and about the unclean spirit that returns and finds the house cleaned. After this discourse Matthew says, “While he was still speaking to the crowds, behold, his mother and brothers stood outside, seeking to speak to him.” Luke, however, after recording in that discourse of the Lord also some things that Matthew passed over, departs from the order he had kept with Matthew thus: “While he was speaking,” he says, “a certain Pharisee asked him to dine with him, and he went in and reclined. But the Pharisee began to reason within himself and say why he had not been baptized before the meal. And the Lord said to him, ‘Now you Pharisees cleanse the outside of the cup and the dish.’” And from here he says against the same Pharisees, scribes, and teachers of the law the rest, such things as Matthew says in this place we have now undertaken to consider. Although Matthew records these things in such a way that, though he does not name that Pharisee's house, he does not state where they were said in a way that conflicts with that house, nevertheless, because the Lord had already come to Jerusalem from Galilee, and after his coming the preceding events up to this discourse are so connected that they are probably taken as done in Jerusalem, while Luke narrates that discourse when the Lord was still making his journey to Jerusalem, there seem to me to be two similar discourses, of which Matthew narrated one and Luke the other. ### Scripture references - Matt 23:1: quotation, high confidence - Matt 23:2: quotation, high confidence - Matt 23:3: quotation, high confidence - Matt 23:39: quotation, high confidence - Ps 118:26 (117:26 LXX): quotation, high confidence - Luke 11:29: allusion, high confidence - Luke 11:31: allusion, high confidence - Luke 11:24: allusion, high confidence - Matt 12:40: allusion, high confidence - Matt 12:46: quotation, high confidence - Luke 11:37: quotation, high confidence - Luke 11:38: quotation, high confidence - Luke 11:39: quotation, high confidence ### Translation notes - Augustine's Latin text of Luke 11:38 reads 'why he had not been baptized,' a literal rendering of the Greek for washing. ### Citation (SBL) Augustine, Cons. 2.144 (CSEL 43:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-144). ## The Harmony of the Gospels 2.145 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-145 - Source: CSEL 43:248–250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's words 'you will not see me until you say, Blessed is he who comes' refer mystically to his coming in glory; Luke either anticipated them or Christ said them twice. ### Latin text Sane considerandum est, quomodo hic dictum sit: non me uidebitis amodo, donec dicatis: benedictus qui uenit in nomine domini, cum secundum eundem Mattheum iam hoc dixerint. et Lucas enim dicit hoc esse responsum a domino illis qui eum monuerant, ut iret inde, quoniam uellet eum Herodes occidere. ibi etiam aduersus ipsam Hierusalem ea prorsus uerba ab illo esse dicta commemorat, quae hic Mattheus. sic enim narratur secundum Lucam: in ipsa die accesserunt quidam Pharisaeorum dicentes illi: exi et uade hinc, quia Herodes uult te occidere. et ait illis: ite, dicite uulpi illi: ecce eicio demonia et sanitates perficio hodie et cras, et tertia consummor. uerum tamen oportet me hodie et cras et sequenti ambulare, quia non capit prophetam perire extra Hierusalem. Hierusalem Hierusalem, quae occidis prophetas et lapidas eos qui mittuntur ad te, quotiens uolui congregare filios tuos quemadmodum auis nidum suum sub pinnis, et noluisti! ecce relinquetur uobis domus uestra. dico autem uobis, quia non uidebitis me, donec ueniat, cum dicetis: benedictus qui uenit in nomine domini. narrationi quidem huic Lucae non uidetur aduersari, quod turbae dixerunt domino uenienti ad Hierusalem: benedictus qui uenit in nomine domini; secundum quippe Lucae ordinem nondum illuc uenerat et nondum dictum erat. sed quia non dicit, quod inde tunc abscesserit, ut non ueniret nisi eo tempore, quo iam illud diceretur — perseuerat quippe in itinere suo, donec ueniat Hierusalem — adque illud quod ait:ecce eicio demonia et sanitates perficio hodie et cras et tertia consummor, mystice ab illo et figurate dicta intelleguntur — neque enim eo die passus est, qui est ab hoc die tertius, cum continuo dicat: oportet me hodie et cras et sequenti ambulare —, cogit profecto etiam illud mystice intellegi quod ait: non uidebitis me, donec ueniat, cum dicetis: benedictus qui uenit in nomine domini, de illo suo aduentu, quo in claritate uenturus est, hoc significans, ut illud quod ait: eicio demonia et sanitates perficio hodie et cras et tertia consummor, referatur ad corpus eius, quod est ecclesia. expelluntur enim demonia, cum relictis paternis superstitionibus credunt in eum gentes, et perficiuntur sanitates, cum secundum eius praecepta uiuitur, posteaquam fuerit diabolo et huic saeculo renuntiatum, usque in finem resurrectionis, qua tamquam tertia consummabitur, hoc est ad plenitudinem angelicam per corporis etiam inmortalitatem perficietur ecclesia. quapropter ordo iste Matthei nequaquam putandus est in aliud aliquid esse digressus; sed Lucas magis intellegendus est uel praeoccupasse quae gesta sunt in Hierusalem et recordando interposuisse, antequam eius narratio dominum perduceret Hierusalem, aut eidem ciuitati iam propinquantem talia respondisse monentibus ut caueret Herodem, qualia Mattheus eum dicit etiam turbis locutum, cum iam peruenisset in Hierusalem adque illa omnia peracta essent quae supra narrata sunt. ### English translation (Claude) We must certainly consider how it is said here, “You will not see me from now on until you say, Blessed is he who comes in the name of the Lord,” when according to the same Matthew they have already said this. Luke too says that this was the Lord's answer to those who had warned him to go away from there because Herod wanted to kill him. There too he records that exactly the words Matthew gives here were spoken by him against Jerusalem itself. For according to Luke it is narrated thus: “On that very day some of the Pharisees came, saying to him, ‘Get out and go away from here, because Herod wants to kill you.’ And he said to them, ‘Go, tell that fox: Behold, I cast out demons and perform cures today and tomorrow, and on the third day I am finished. Nevertheless I must walk today and tomorrow and the following day, because it cannot be that a prophet perish outside Jerusalem. Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you, how often I wanted to gather your children as a bird gathers its nest under its wings, and you would not! Behold, your house will be left to you. And I say to you, you will not see me until the time comes when you will say, Blessed is he who comes in the name of the Lord.’” This narrative of Luke does not indeed seem to conflict with the fact that the crowds said to the Lord as he came to Jerusalem, “Blessed is he who comes in the name of the Lord”; for according to Luke's order he had not yet come there and it had not yet been said. But since Luke does not say that he went away from there then, so as not to come until the time when that would be said (for he continues on his journey until he comes to Jerusalem), and since what he says, “Behold, I cast out demons and perform cures today and tomorrow, and on the third day I am finished,” is understood as spoken by him mystically and figuratively (for he did not suffer on the day that was the third from that day, since he immediately says, “I must walk today and tomorrow and the following day”), it certainly compels us to understand mystically also what he says, “You will not see me until the time comes when you will say, Blessed is he who comes in the name of the Lord,” signifying by this that coming of his in which he will come in glory; so that what he says, “I cast out demons and perform cures today and tomorrow, and on the third day I am finished,” refers to his body, which is the church. For demons are cast out when the nations, abandoning the superstitions of their fathers, believe in him; and cures are performed when people live according to his precepts, after the devil and this world have been renounced, up to the end, the resurrection, in which, as on the third day, the church will be finished, that is, will be perfected to the fullness of the angels through the immortality of the body too. Therefore this order of Matthew is by no means to be thought to have digressed into something else; rather, Luke is to be understood either to have anticipated what was done in Jerusalem and inserted it by recollection before his narrative brought the Lord to Jerusalem, or that the Lord, already drawing near to that city, gave such an answer to those warning him to beware of Herod as Matthew says he also spoke to the crowds when he had already arrived in Jerusalem and all the things narrated above had been done. ### Scripture references - Matt 23:39: quotation, high confidence - Luke 13:31: quotation, high confidence - Luke 13:32: quotation, high confidence - Luke 13:33: quotation, high confidence - Luke 13:34: quotation, high confidence - Luke 13:35: quotation, high confidence - Matt 23:37: allusion, high confidence - Matt 21:9: allusion, high confidence - Ps 118:26 (117:26 LXX): quotation, high confidence - Col 1:24: echo, medium confidence ### Citation (SBL) Augustine, Cons. 2.145 (CSEL 43:248–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-145). ## The Harmony of the Gospels 2.146 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-146 - Source: CSEL 43:250–251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark and Luke insert the widow's mites before the prophecy of the temple's destruction, otherwise keeping Matthew's order. ### Latin text Sequitur Mattheus et dicit: et egressus Iesus de templo ibat. et accesserunt discipuli eius, ut ostenderent ei aedificationes templi. ipse autem respondens dixit illis: uidetis haec omnia? amen dico uobis, non relinquetur hic lapis super lapidem, qui non destruatur. Marcus etiam commemorat hoc eodem paene ordine post aliquantam digressionem ad hoc factam, ut commemoraret de uidua, quae misit duo minuta in gazophylacio, quod cum eo Lucas solus commemorat. nam etiam secundum Marcum, posteaquam illud dominus egit cum Iudaeis, quomodo acciperent Christum filium Dauid, ea narrantur quae dicit de cauendis Pharisaeis et ypocrisi eorum. quem locum Mattheus latissime persecutus est et plura ibi dicta narrauit. adque ideo post eundem locum, quem breuiter perstrinxit Marcus et copiose digessit Mattheus, nihil amplius Marcus intulit, sicut dixi, quam de illa uidua pauperrima et uberrima ac deinde subiunxit ea quibus Mattheo iterum cohaereret dicens de templi futura euersione. Lucas quoque post illud de Christo, quomodo esset filius Dauid, pauca de cauenda ypocrisi Pharisaeorum commemorat. inde sicut Marcus pergit ad uiduam, quae duo minuta in gazophylacium misit. deinde subiungit de templi futura euersione quod Mattheus et Marcus. ### English translation (Claude) Matthew continues and says: “And Jesus went out of the temple and was going away. And his disciples came to him to show him the buildings of the temple. But he answered and said to them, ‘Do you see all these things? Truly I say to you, there will not be left here stone upon stone that will not be thrown down.’” Mark too records this in almost the same order, after a short digression made in order to record the widow who put two mites into the treasury, which Luke alone records with him. For according to Mark too, after the Lord dealt with the Jews about how they took the Christ to be the son of David, the things he says about beware of the Pharisees and their hypocrisy are narrated. This passage Matthew followed out at great length and narrated more things said there. And so after the same passage, which Mark touched on briefly and Matthew set out in full, Mark added nothing more, as I said, than the very poor and very rich widow, and then added the things by which he again agreed with Matthew, speaking of the future overthrow of the temple. Luke too, after that about the Christ, how he is the son of David, records a few things about beware of the hypocrisy of the Pharisees. From there, like Mark, he goes on to the widow who put two mites into the treasury; then he adds, as Matthew and Mark do, the future overthrow of the temple. ### Scripture references - Matt 24:1: quotation, high confidence - Matt 24:2: quotation, high confidence - Mark 12:38: allusion, high confidence - Mark 12:42: allusion, high confidence - Mark 13:1: allusion, high confidence - Mark 13:2: allusion, high confidence - Luke 20:46: allusion, high confidence - Luke 21:2: allusion, high confidence - Luke 21:6: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.146 (CSEL 43:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-146). ## The Harmony of the Gospels 2.147 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-147 - Source: CSEL 43:251–252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the eschatological discourse, given in one setting by all three, any differences must be shown not to be contradictions; the order of sayings does not matter. ### Latin text Sequitur Mattheus dicens: sedente autem eo super montem oliueti accesserunt ad eum discipuli secreto dicentes: dic nobis, quando haec erunt et quod signum aduentus tui et consummationis saeculi? et respondens Iesus dixit eis: uidete, ne quis uos seducat. multi enim uenient in nomine meo dicentes: ego sum Christus, et multos seducent, et cetera usque ad illud ubi ait: et ibunt hi in supplicium aeternum. iusti autem in uitam aeternam. nunc iam istum prolixum sermonem domini secundum tres euangelistas Mattheum, Marcum et Lucam consideremus. eundem quippe tenentes ordinem pariter ista contexunt. dicunt quidem hic aliqua etiam singuli propria, in quibus nulla est repugnantiae metuenda suspicio; de his autem quae, pariter dicunt necubi sibimet aduersari putentur, uidendum est. neque enim dici potest, si aliquid tale occurrerit, aliud esse adque alibi a domino similiter dictum, quando eodem loco rerum ac temporum omnium trium uersatur narratio. sane quod earundem sententiarum a domino dictarum non eundem omnes ordinem seruant, nihil ad rem pertinet uel intellegendam uel insinuandam, dum ea quae ab illo dicta referuntur non sibimet aduersentur. ### English translation (Claude) Matthew continues, saying: “And as he sat on the Mount of Olives, the disciples came to him privately, saying, ‘Tell us, when will these things be, and what is the sign of your coming and of the end of the age?’ And Jesus answered and said to them, ‘See that no one deceives you. For many will come in my name, saying, I am the Christ, and they will deceive many,’” and so on, up to where he says, “And these will go into eternal punishment, but the righteous into eternal life.” Now let us consider this long discourse of the Lord according to the three evangelists, Matthew, Mark, and Luke. For they compose it together, keeping the same order. Each, indeed, also says some things of his own here, in which no suspicion of conflict need be feared; but as for the things they say in common, we must see to it that they are nowhere thought to contradict one another. For if anything of that kind occurs, it cannot be said that it is something else and said similarly by the Lord elsewhere, since the narrative of all three is concerned with the same place of events and times. Certainly the fact that they do not all keep the same order of the same sayings spoken by the Lord makes no difference either to understanding or to conveying the matter, so long as what is reported as said by him does not contradict itself. ### Scripture references - Matt 24:3: quotation, high confidence - Matt 24:4: quotation, high confidence - Matt 24:5: quotation, high confidence - Matt 25:46: quotation, high confidence - Mark 13:3: allusion, high confidence - Luke 21:7: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.147 (CSEL 43:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-147). ## The Harmony of the Gospels 2.148 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-148 - Source: CSEL 43:252–253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'first' before the end means the same as Matthew's 'and then the end will come.' ### Latin text Quod ergo Mattheus ait: et praedicabitur hoc euangelium regni in uniuerso orbe in testimonium omnibus gentibus, et tunc ueniet consummatio, etiam Marcus eodem ordine ita commemorat: in omnes gentes primum oportet praedicari euangelium. non dixit: et tunc ueniet consummatio, sed hoc significat quod ait primum, id est et in omnes gentes primum oportet praedicari euangelium, quia illi de fine interrogauerant. cum ergo dicit primum in omnes gentes oportet praedicari euangelium, significat utique primum antequam ueniat consummatio. ### English translation (Claude) As for what Matthew says, “And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come,” Mark too records it in the same order thus: “The gospel must first be preached to all nations.” He did not say, “and then the end will come,” but he signifies this by saying “first,” that is, “and the gospel must first be preached to all nations,” because they had asked about the end. When, then, he says, “The gospel must first be preached to all nations,” he certainly means first, before the end comes. ### Scripture references - Matt 24:14: quotation, high confidence - Mark 13:10: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.148 (CSEL 43:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-148). ## The Harmony of the Gospels 2.149 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-149 - Source: CSEL 43:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's 'holy place,' Mark's 'where it ought not,' and Luke's Jerusalem surrounded by armies all describe the abomination of desolation. ### Latin text Item quod Mattheus ait: cum ergo uideritis abominationem desolationis, quae dicta est a Danihele propheta, stantem in loco sancto, qui legit intellegat, hoc Marcus ita dicit: cum autem uideritis abominationem desolationis stantem ubi non debet qui legit intellegat. in qua mutatione uerbi exposuit eandem sententiam; ideo quippe ubi non debet, quia in loco sancto non debet. Lucas autem non ait: cum uideritis abominationem desolationis stantem in loco sancto, aut: ubi non debet, sed ait: cum autem uideritis circumdari ab exercitu Hierusalem, tunc scitote, quia adpropinquauit desolatio eius. tunc ergo erit abominatio desolationis in loco sancto. ### English translation (Claude) Likewise, what Matthew says, “When, then, you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place, let him who reads understand,” Mark says thus: “But when you see the abomination of desolation standing where it ought not, let him who reads understand.” In this change of wording he set out the same meaning; for “where it ought not” is said precisely because it ought not to be in the holy place. Luke, however, does not say, “When you see the abomination of desolation standing in the holy place,” or “where it ought not,” but says, “But when you see Jerusalem surrounded by an army, then know that its desolation has drawn near.” That, then, is when the abomination of desolation will be in the holy place. ### Scripture references - Matt 24:15: quotation, high confidence - Dan 9:27: allusion, high confidence - Mark 13:14: quotation, high confidence - Luke 21:20: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.149 (CSEL 43:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-149). ## The Harmony of the Gospels 2.150 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-150 - Source: CSEL 43:253–255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's 'let those in its midst depart' and the others' 'let him on the housetop not come down' agree when taken spiritually, as warnings not to cling to this life. ### Latin text Quod autem ait Mattheus: tunc qui in Iudaea sunt fugiant in montes, et qui in tecto, non descendat tollere aliquid de domo sua, et qui in agro, non reuertatur tollere tunicam suam, totidem paene uerbis hoc etiam Marcus commemorat. Lucas autem: tunc qui in Iudaea sunt, inquit, fugiant in montes. hoc sicut illi duo, cetera uero aliter. sequitur enim et dicit: qui in medio eius, discedant, et qui in regionibus, non intrent in eam, quia dies ultionis hi sunt, ut impleantur omnia quae scripta sunt. satis diuersum uidetur quod illi dixerunt: et qui super tectum, non descendat tollere aliquid de domo, et quod iste dicit: et qui in medio eius, discedant, nisi forte quia perturbatio magna erit tam magno instante periculo, illi quos inclusisset obsidio, quod significat dicendo: qui in medio eius, in tecto erunt adtoniti et uolentes uidere, quid inpendeat uel qua euadendum sit. sed quomodo ait: discedant, quando supra dixit: cum autem uideritis circumdari ab exercitu Hierusalem? nam illud quod sequitur: qui in regionibus, non intrent in eam, uidetur ad congruam pertinere admonitionem, et potest obseruari, ut qui extra sunt non in eam intrent, qui autem in medio sunt. quomodo discedant ab exercitu iam ciuitate circumdata? an hoc est esse in medio eius, quando iam ita periculum urguebit, ut temporaliter ad praesentem uitam tuendam non possit euadi, et quoniam tunc parata debet esse anima ac libera nec carnalibus desideriis occupata et oppressa, hoc significat quod ab aliis duobus dictum est in tecto uel super tectum, ut quod iste ait discedant, id est non iam huius uitae desiderio capiantur, sed in aliam uitam migrare parati sint, hoc illi duo dixerint: non descendat tollere aliquid de domo, id est nullo affectu inclinetur in carnem tamquam aliquid inde commodi percepturus, et quod iste ait: qui in regionibus, non intrent in eam, id est qui iam bono cordis proposito extra illam facti sunt non eam rursus carnali cupiditate desiderent, hoc illi dixerint: et qui in agro est non reuertatur retro tollere uestimentum suum, tamquam iterum inuolui curis, quibus erat exutus? ### English translation (Claude) As for what Matthew says, “Then let those who are in Judea flee to the mountains, and let him who is on the housetop not come down to take anything out of his house, and let him who is in the field not go back to take his tunic,” Mark too records this in almost the same number of words. Luke, however, says, “Then let those who are in Judea flee to the mountains,” this as the other two do, but the rest differently. For he goes on to say, “Let those who are in its midst depart, and let those who are in the country not enter it, because these are days of vengeance, so that all that is written may be fulfilled.” What they said, “And let him who is on the housetop not come down to take anything from his house,” seems quite different from what he says, “And let those who are in its midst depart”; unless perhaps, because there will be great confusion with so great a danger at hand, those whom the siege had shut in (which he signifies by saying “those who are in its midst”) will be on the housetops, stunned and wanting to see what is threatening or where one can escape. But how does he say “let them depart,” when he said above, “But when you see Jerusalem surrounded by an army”? For what follows, “Let those who are in the country not enter it,” seems to belong to a fitting warning, and can be observed: that those who are outside should not enter it. But those who are in its midst, how are they to depart from the army when the city is already surrounded? Or is this “to be in its midst”: when the danger will already press so hard that one cannot escape in a temporal way to protect the present life; and since then the soul ought to be ready and free, not occupied and weighed down by carnal desires, the other two signify this by “on the housetop” or “upon the housetop”? So that what Luke says, “let them depart,” that is, let them no longer be captured by the desire for this life but be ready to move to another life, the other two said thus: “Let him not come down to take anything from his house,” that is, let him not be inclined by any affection toward the flesh as if to gain some advantage from it; and what Luke says, “Let those who are in the country not enter it,” that is, let those who by a good resolve of heart have already come to be outside it not desire it again with carnal longing, the other two said thus: “And let him who is in the field not go back to take his garment,” as if to be entangled again in the cares of which he had been stripped. ### Scripture references - Matt 24:16: quotation, high confidence - Matt 24:17: quotation, high confidence - Matt 24:18: quotation, high confidence - Mark 13:14: allusion, high confidence - Mark 13:15: allusion, high confidence - Mark 13:16: allusion, high confidence - Luke 21:21: quotation, high confidence - Luke 21:22: quotation, high confidence - Luke 21:20: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.150 (CSEL 43:253–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-150). ## The Harmony of the Gospels 2.151 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-151 - Source: CSEL 43:255–256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's warning against cares and drunkenness explains Matthew's flight 'not in winter or on the Sabbath'; other parallels with Luke reflect anticipation or repetition. ### Latin text Quod uero ait Mattheus: orate autem, ut non fiat fuga uestra hieme uel sabbato, hinc Marcus partem dixit, partem tacuit: orate uero, inquit, ut hieme non fiant. Lucas hoc non dixit, sed tamen dixit aliquid solus, quo mihi uideatur hanc ipsam, quae ab istis obscure posita est, inlustrasse sententiam. ait enim: attendite autem uobis, ne forte grauentur corda uestra in crapula et ebrietate et curis huius uitae, et superueniat in uos repentina dies illa. tamquam laqueus enim superueniet in omnes qui sedent super faciem orbis terrae. uigilate itaque in omni tempore orantes, ut digni habeamini fugere ista omnia quae futura sunt. haec intellegitur fuga, quam Mattheus commemorat, quae non debet fieri hieme uel sabbato. ad hiemem autem pertinent curae huius uitae, quas Lucas aperte posuit, ad sabbatum uero crapula et ebrietas. curae quippe tristes sunt uelut hiems, crapula uero et ebrietas carnali laetitia luxuriaque cor submergit adque obruit, quod malum sabbati nomine propterea significatum est, quia haec erat iam, sicuti et nunc est, Iudaeorum pessima consuetudo illo die deliciis afluere, dum spiritale sabbatum ignorant; aut si aliquid aliud in illis secundum Mattheum et Marcum uerbis intellegendum est, aliquid aliud etiam Lucas dixerit, dum tamen nulla repugnantiae quaestio moueatur. neque enim nunc euangelia exponenda suscepimus, sed a falsitatis uel fallaciae calumniis defendenda. alia uero quae in hoc sermone Mattheus posuit communia cum Marco nihil habent quaestionis, quae autem cum Luca, non in hoc sermone Lucas ea posuit, cuius huic ordo concordat, sed alibi talia uel recordatur adque inserit praeoccupando, ut prius commemoret quae post a domino dicta sunt, uel bis a domino dicta facit intellegi, et nunc secundum Mattheum et tunc secundum ipsum. ### English translation (Claude) As for what Matthew says, “But pray that your flight may not be in winter or on the Sabbath,” Mark gave part of this and was silent about part: “But pray,” he says, “that these things may not happen in winter.” Luke did not say this, yet he alone said something by which he seems to me to have shed light on this very saying, which those two put obscurely. For he says, “But take heed to yourselves, lest perhaps your hearts be weighed down with gluttony and drunkenness and the cares of this life, and that day come upon you suddenly. For it will come like a snare upon all who sit on the face of the whole earth. Watch, then, at all times, praying that you may be counted worthy to escape all these things that are to come.” This is understood to be the flight that Matthew records, which must not happen in winter or on the Sabbath. To winter belong the cares of this life, which Luke plainly put; to the Sabbath, gluttony and drunkenness. For cares are sad, like winter; while gluttony and drunkenness submerge and overwhelm the heart with carnal pleasure and luxury, and this evil is signified by the name of the Sabbath because it was already then, as it is now, the very bad custom of the Jews to abound in delicacies on that day, while they do not know the spiritual Sabbath. Or, if something else is to be understood in those words according to Matthew and Mark, let Luke too have said something else, so long as no question of conflict is raised. For we have not undertaken here to expound the Gospels, but to defend them from charges of falsehood or deception. As for the other things that Matthew put in this discourse, those he has in common with Mark raise no question; and those he has in common with Luke, Luke did not put in this discourse, with which his order agrees, but elsewhere he either recalls and inserts such things by anticipation, recording earlier what was said later by the Lord, or makes us understand that they were said twice by the Lord, now according to Matthew and then according to himself. ### Scripture references - Matt 24:20: quotation, high confidence - Mark 13:18: quotation, high confidence - Luke 21:34: quotation, high confidence - Luke 21:35: quotation, high confidence - Luke 21:36: quotation, high confidence ### Translation notes - The remark about Jewish Sabbath customs is Augustine's own and is translated as written. ### Citation (SBL) Augustine, Cons. 2.151 (CSEL 43:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-151). ## The Harmony of the Gospels 2.152 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-152 - Source: CSEL 43:256–257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All three place the approach of the Passover two days ahead; John mentions its nearness three times, the third at this same time. ### Latin text Sequitur Mattheus: et factum est, cum consummasset Iesus sermones hos omnes, dixit discipulis suis: scitis quia post biduum pascha fiet et filius hominis tradetur, ut crucifigatur. huic adtestantur alii duo Marcus et Lucas ab eodem ordine non recedentes. neque hoc tamquam a domino dictum insinuant; hoc enim intimare praetermiserunt. ex sua tamen persona et Marcus dicit: erat autem pascha et azyma post biduum, et Lucas: adpropinquabat autem dies festus azymorum qui dicitur pascha. sic ergo adpropinquabat, ut esset post biduum, sicut alii duo apertius consonant. Iohannes uero tribus quidem locis commemorauit eiusdem diei festi propinquitatem, cum alia quaedam duobus superioribus locis narraret, tertio autem loco apparet eius narratio circa ipsa uersari tempora, ubi hoc etiam illi tres intimant, id est inpendentis iam dominicae passionis. ### English translation (Claude) Matthew continues: “And it happened, when Jesus had finished all these discourses, he said to his disciples, ‘You know that after two days the Passover will come, and the Son of Man will be delivered up to be crucified.’” The other two, Mark and Luke, attest this, not departing from the same order. But they do not convey it as said by the Lord; for they omitted to indicate this. Yet in their own person Mark too says, “Now the Passover and Unleavened Bread were after two days,” and Luke, “Now the feast of Unleavened Bread, which is called the Passover, was drawing near.” It was drawing near, then, in such a way as to be after two days, as the other two agree more plainly. John, however, recorded the nearness of the same feast in three places: in the first two he was narrating certain other things, but in the third place his narrative clearly deals with the very time that these three also indicate, that is, when the Lord's passion was already imminent. ### Scripture references - Matt 26:1: quotation, high confidence - Matt 26:2: quotation, high confidence - Mark 14:1: quotation, high confidence - Luke 22:1: quotation, high confidence - John 11:55: allusion, high confidence - John 12:1: allusion, high confidence - John 13:1: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.152 (CSEL 43:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-152). ## The Harmony of the Gospels 2.153 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-153 - Source: CSEL 43:257–260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark tell the anointing at Bethany, which John dates six days before the Passover, by recapitulation, inserted between the two-day notice and Judas's betrayal. ### Latin text Sed hoc uideri potest parum diligenter intuentibus esse contrarium, quod Mattheus et Marcus posteaquam dixerunt pascha post biduum futurum, deinde commemorauerunt, quod erat Iesus in Bethania, ubi de unguento illo pretioso dicitur, Iohannes autem ante sex dies paschae dicit Iesum uenisse in Bethaniam de unguento eadem narraturus. quomodo ergo secundum illos duos post biduum futurum erat pascha, cum posteaquam id dixerunt inueniantur cum Iohanne in Bethania illud de unguento quod ipse narrantes, tunc autem ipse dicat post sex dies futurum pascha? sed qui ita mouentur non intellegunt Mattheum et Marcum illud quod in Bethania de unguento factum erat recapitulando posuisse non post illam de biduo praedicationem suam, sed ante iam factum, cum adhuc sex dies essent ad pascha. non enim quisquam eorum, cum dixisset post biduum futurum pascha, sic adiunxit de illo facto in Bethania, ut diceret post haec cum esset Bethaniae, sed Mattheus quidem: cum autem esset, inquit, Iesus in Bethania, Marcus autem: cum esset Bethaniae. quod utique intellegitur et antequam illa dicerentur quae ante biduum paschae dicta sunt. sicut ergo ex Iohannis narratione colligitur, ante sex dies paschae uenit in Bethaniam, ibi factum est illud conuiuium, ubi de unguento pretioso fit commemoratio, inde uenit Hierosolymam sedens super asellum. deinde postea geruntur ea quae narrant post hunc aduentum eius Hierosolymis gesta. ex illo ergo die, quo uenit in Bethaniam adque illud de unguento factum est, usque ad diem, quo ista omnia gesta adque dicta sunt, intellegimus etiam euangelistis non commemorantibus consumtum fuisse quadriduum, ut occurreret dies, quem ante biduum paschae duo definierunt. Lucas autem cum ait: adpropinquabat dies festus azymorum, non expressit biduum, sed hanc propinquitatem, quam commemorauit, in ipso interuallo bidui debemus accipere. Iohannes uero cum dicit: proximum erat pascha Iudaeorum, non hoc biduum uult intellegi, sed sex dies ante pascha. proinde, cum quaedam post hoc dictum commemorasset, tunc iam uolens ostendere quam proximum fuisse pascha dixisset: Iesus ergo ante sex dies, inquit, paschae uenit in Bethaniam, ubi fuerat Lazarus mortuus, quem suscitauit Iesus. fecerunt autem ei cenam ibi. hoc est illud quod commemorant recapitulantes Mattheus et Marcus, cum iam dixissent post biduum futurum pascha. recapitulando ergo ad illum diem redeunt in Bethania, qui erat ante sex dies paschae, et narrant quod Iohannes de cena et unguento, unde uenturus erat Hierosolymam et peractis illic quae narrata sunt peruenturus ad diem, qui erat ante biduum paschae. unde isti digressi sunt, ut recapitulando commemorarent quod ante in Bethania de unguento gestum est, cuius rei peracta narratione illuc iterum redeunt, unde digressi fuerant, id est ut iam sermo domini narretur, quem habuit ante biduum paschae. nam si tollamus de medio quod gestum in Bethania digredientes ab ordine recolendo et recapitulando narrarunt et ipsum ordinem contexamus, ita sermo dirigitur secundum Mattheum dicente domino: scitis, quia post biduum pascha fiet et filius hominis tradetur, ut crucifigatur. tunc congregati sunt principes sacerdotum et seniores populi in atrium principis sacerdotum, qui dicebatur Caifas, et consilium fecerunt, ut Iesum dolo tenerent et occiderent. dicebant autem: non in die festo, ne forte tumultus fieret in populo. tunc abiit unus de duodecim, qui dicitur Iudas Scarioth, ad principes sacerdotum, et cetera. inter illud enim quod dictum est: ne tumultus fieret in populo, et illud quod dictum est: tunc abiit unus de duodecim, qui dicitur Iudas, interpositum est illud de Bethania quod recapitulando dixerunt, quo nos praetermisso contexuimus narrationem, ut insinuaremus non repugnare ordinem temporum. secundum Marcum autem eodem Bethaniae conuiuio, quod recapitulando et ipse interposuit, similiter praetermisso ita se ordo narrationis tenet: erat autem pascha et azyma post biduum, et quaerebant summi sacerdotes et scribae, quomodo eum dolo tenerent et occiderent. dicebant enim: non in die festo, ne forte tumultus fieret populi. et Iudas Scarioth, unus ex duodecim, abiit ad summos sacerdotes, ut proderet eum, et cetera. etiam hic inter illud quod dictum est: ne forte tumultus fieret populi, et illud quod adiunximus: et Iudas Scariothes unus ex duodecim, positum est illud de Bethania quod recapitulando dixerunt. Lucas sane ipsam rem gestam in Bethania praetermisit. haec diximus propter sex dies ante pascha, quod dixit Iohannes, cum in Bethania rem gestam narraret, et biduum ante pascha, quod Mattheus Marcusque dixerunt, cum post hoc a se dictum illud ipsum in Bethania, quod Iohannes, commemorarent. ### English translation (Claude) But to those who look too little carefully, this can seem contradictory: that Matthew and Mark, after saying that the Passover would be after two days, then recorded that Jesus was in Bethany, where the story of the precious ointment is told, while John says that Jesus came to Bethany six days before the Passover, when he is about to narrate the same thing about the ointment. How, then, according to those two, was the Passover to be after two days, when after saying this they are found with John in Bethany, narrating that same thing about the ointment that he narrates, while he says the Passover was to be after six days? But those who are troubled in this way do not understand that Matthew and Mark put what happened in Bethany with the ointment by way of recapitulation, not as happening after that prediction of theirs about the two days, but as already done earlier, when there were still six days to the Passover. For neither of them, after saying that the Passover would be after two days, added the event in Bethany so as to say, “After this, when he was at Bethany”; but Matthew says, “Now when Jesus was in Bethany,” and Mark, “When he was at Bethany.” This is certainly understood to be even before those things were said which were said two days before the Passover. So, as is gathered from John's narrative, six days before the Passover he came to Bethany; there took place that supper where the precious ointment is mentioned; from there he came to Jerusalem sitting on a colt; and after that took place the things they narrate as done in Jerusalem after this coming of his. From that day, then, on which he came to Bethany and that happened with the ointment, to the day on which all these things were done and said, we understand that four days were spent, even though the evangelists do not mention it, so as to arrive at the day which the two defined as two days before the Passover. Luke, when he says, “The feast of Unleavened Bread was drawing near,” did not state the two days; but this nearness which he recorded we ought to take as within that interval of two days. And John, when he says, “The Passover of the Jews was near,” does not mean these two days to be understood, but six days before the Passover. Accordingly, having recorded some things after saying this, then, wishing to show how near the Passover was, he said, “Jesus, then, six days before the Passover, came to Bethany, where Lazarus had died, whom Jesus raised. And they made him a supper there.” This is what Matthew and Mark record by recapitulation, when they had already said that the Passover would be after two days. By recapitulation, then, they go back to that day in Bethany which was six days before the Passover, and narrate what John does about the supper and the ointment, from which he was to come to Jerusalem and, after doing there the things narrated, to arrive at the day which was two days before the Passover. From this point they digressed, to record by recapitulation what had been done earlier in Bethany with the ointment; and when that narrative is finished they return again to where they had digressed, that is, so that the Lord's discourse which he gave two days before the Passover may now be narrated. For if we remove from the middle what they narrated as done in Bethany, departing from the order by recollection and recapitulation, and join the order itself together, the account runs according to Matthew thus, with the Lord saying: “You know that after two days the Passover will come, and the Son of Man will be delivered up to be crucified. Then the chief priests and the elders of the people gathered in the court of the high priest, who was called Caiaphas, and took counsel to seize Jesus by stealth and kill him. But they said, ‘Not on the feast day, lest perhaps there be an uproar among the people.’ Then one of the twelve, who was called Judas Iscariot, went to the chief priests,” and so on. For between what was said, “lest there be an uproar among the people,” and what was said, “Then one of the twelve, who was called Judas, went,” was inserted that about Bethany which they told by recapitulation; omitting it, we have joined the narrative together to show that the order of times does not conflict. According to Mark too, with the same supper at Bethany, which he too inserted by recapitulation, likewise omitted, the order of the narrative holds thus: “Now the Passover and Unleavened Bread were after two days, and the chief priests and scribes were seeking how to seize him by stealth and kill him. For they said, ‘Not on the feast day, lest perhaps there be an uproar of the people.’ And Judas Iscariot, one of the twelve, went away to the chief priests to betray him,” and so on. Here too, between what was said, “lest perhaps there be an uproar of the people,” and what we have joined to it, “And Judas Iscariot, one of the twelve,” was placed that about Bethany which they told by recapitulation. Luke, certainly, passed over the very event done in Bethany. We have said these things on account of the six days before the Passover, which John gave when narrating the event at Bethany, and the two days before the Passover, which Matthew and Mark gave, when after saying this they recorded the same event at Bethany that John records. ### Scripture references - Matt 26:2: quotation, high confidence - Matt 26:3: quotation, high confidence - Matt 26:4: quotation, high confidence - Matt 26:5: quotation, high confidence - Matt 26:6: quotation, high confidence - Matt 26:14: quotation, high confidence - Mark 14:1: quotation, high confidence - Mark 14:2: quotation, high confidence - Mark 14:3: quotation, high confidence - Mark 14:10: quotation, high confidence - John 11:55: quotation, high confidence - John 12:1: quotation, high confidence - John 12:2: quotation, high confidence - John 12:12: allusion, high confidence - John 12:14: allusion, high confidence - Luke 22:1: quotation, high confidence ### Citation (SBL) Augustine, Cons. 2.153 (CSEL 43:257–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-153). ## The Harmony of the Gospels 2.154 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-154 - Source: CSEL 43:260–262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's anointing by a sinful woman at Simon the Pharisee's house was an earlier act by the same Mary, who anointed Jesus again at Bethany, as the other three relate. ### Latin text Sequitur Mattheus ab eo loco, ubi finem feceramus considerandae narrationis, et dicit: tunc congregati sunt principes sacerdotum et seniores populi in atrium principis sacerdotum, qui dicebatur Caifas, et consilium fecerunt, ut Iesum dolo tenerent et occiderent. dicebant autem: non in die festo, ne forte tumultus fieret in populo. cum autem esset Iesus in Bethania in domo Simonis leprosi, accessit ad eum mulier habens alabastrum unguenti pretiosi et effudit super caput ipsius recumbentis, et cetera usque ad illud ubi ait: dicetur et quod haec fecit in memoriam eius. nunc iam de muliere adque unguento pretioso quod in Bethania gestum est consideremus. Lucas enim quamuis simile factum commemoret nomenque conueniat eius, aput quem conuiuabatur dominus — nam et ipsum Simonem dicit —, tamen, quia non est contra naturam uel contra morem hominum, ut, si potest unus homo habere nomina duo, multo magis possint et unum nomen habere homines duo, potius credibile est alium fuisse illum Simonem, non leprosum, in cuius domo hoc in Bethania gerebatur. nam nec Lucas in Bethania rem gestam dicit, quam narrat, et quamuis non commemoret ciuitatem aut castellum, ubi factum sit, tamen non uidetur in eodem loco uersari eius narratio. nihil itaque aliud intellegendum arbitror nisi non quidem aliam fuisse tunc mulierem, quae peccatrix accessit ad pedes Iesu et osculata est et lauit lacrimis et tersit capillis et unxit unguento, cui dominus adhibita similitudine de duobus debitoribus ait dimissa esse peccata multa, quoniam dilexit multum, sed eandem Mariam bis hoc fecisse, semel scilicet, quod Lucas narrauit, cum primo accedens cum illa humilitate et lacrimis meruit peccatorum remissionem. nam hoc et Iohannes, quamuis non sicut Lucas quemadmodum factum esset narrauerit, tamen ipsam Mariam commendans commemorauit, cum iam de Lazaro resuscitando coepisset loqui, antequam ueniret in Bethaniam. quod ita ibi narrat: erat autem quidam, inquit, languens Lazarus a Bethania de castello Mariae et Marthae sororis eius. Maria autem erat, quae unxit dominum unguento et extersit pedes eius capillis suis, cuius frater Lazarus infirmabatur. hoc dicens Iohannes adtestatur Lucae, qui hoc in domo Pharisaei cuiusdam Simonis factum esse narrauit — iam itaque hoc Maria fecerat —, quod autem in Bethania rursus fecit, aliud est, quod ad Lucae narrationem non pertinet, sed pariter narratur a tribus, Iohanne scilicet, Mattheo et Marco. ### English translation (Claude) Matthew continues from the place where we had ended our consideration of the narrative, and says: “Then the chief priests and the elders of the people gathered in the court of the high priest, who was called Caiaphas, and took counsel to seize Jesus by stealth and kill him. But they said, ‘Not on the feast day, lest perhaps there be an uproar among the people.’ Now when Jesus was in Bethany, in the house of Simon the leper, a woman came to him having an alabaster jar of precious ointment, and she poured it on his head as he reclined,” and so on, up to where he says, “What she has done will also be told in memory of her.” Now let us consider the woman and the precious ointment, which happened in Bethany. For although Luke records a similar deed, and the name of the man with whom the Lord was dining agrees (for he too says Simon), nevertheless, since it is not against nature or against human custom that, if one man can have two names, two men can much more have one name, it is more credible that that Simon was another, not the leper in whose house this was done in Bethany. For Luke does not say that the event he narrates happened in Bethany either; and although he does not mention the city or village where it happened, his narrative does not seem to be concerned with the same place. I think, then, that nothing else is to be understood, not indeed that it was another woman then, the sinner who came to Jesus' feet and kissed them and washed them with tears and wiped them with her hair and anointed them with ointment, to whom the Lord, having used the comparison of the two debtors, said that her many sins were forgiven because she loved much; but that the same Mary did this twice: once, namely, what Luke narrated, when, approaching for the first time with that humility and those tears, she obtained the forgiveness of her sins. For John too, although he did not narrate how it was done as Luke did, nevertheless recorded it in commending that same Mary, when he had begun to speak of raising Lazarus, before he came to Bethany. He narrates it there thus: “Now there was a certain man sick, Lazarus of Bethany, of the village of Mary and Martha her sister. And it was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick.” In saying this John attests Luke, who narrated that this was done in the house of a certain Pharisee, Simon; so Mary had already done this. But what she did again in Bethany is something else, which does not belong to Luke's narrative but is narrated alike by three, namely John, Matthew, and Mark. ### Scripture references - Matt 26:3: quotation, high confidence - Matt 26:4: quotation, high confidence - Matt 26:5: quotation, high confidence - Matt 26:6: quotation, high confidence - Matt 26:7: quotation, high confidence - Matt 26:13: quotation, high confidence - Luke 7:36: allusion, high confidence - Luke 7:37: allusion, high confidence - Luke 7:38: allusion, high confidence - Luke 7:40: allusion, high confidence - Luke 7:41: allusion, high confidence - Luke 7:47: allusion, high confidence - John 11:1: quotation, high confidence - John 11:2: quotation, high confidence - John 12:3: allusion, high confidence ### Translation notes - Augustine's identification of the sinful woman of Luke 7 with Mary of Bethany is his own judgment, translated as written. ### Citation (SBL) Augustine, Cons. 2.154 (CSEL 43:260–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-140/#p-2-154). ## The Harmony of the Gospels 2.155 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-2-155 - Source: CSEL 43:262–263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark's anointed head and John's anointed feet are both true; the woman anointed both. ### Latin text Inter istos igitur tres, Mattheum, Marcum et Iohannem, quemadmodum hoc conueniat adtendamus, de quibus non est dubium, quod eandem rem narrent gestam in Bethania, ubi etiam discipuli, quod omnes tres commemorant, murmurauerunt aduersus mulierem tamquam de perditione pretiosissimi unguenti. quod ergo Mattheus et Marcus caput domini unguento illo perfusum dicunt, Iohannes autem pedes, regula illa ostenditur non esse contrarium, quam demonstrauimus, cum de quinque panibus pasceret turbas. ibi enim, quia non defuit qui et quinquagenos et centenos discubuisse commemoraret, cum alius quinquagenos dixerit, non potuit uideri contrarium, potuisset autem, si alius centenos tantum posuisset, sicut alius quinquagenos, et tamen debuit inueniri utrumque factum esse. quo exemplo informari nos oportuit, sicut illic admonui, etiam ubi singula euangelistae commemorant, utrumque factum intellegere. proinde et hic non solum caput, sed et pedes domini accipiamus perfudisse mulierem. nisi forte, quoniam Marcus fracto alabastro perfusum caput commemorat, tam quisque absurdus et calumniosus est, ut aliquid in uase fracto neget remanere potuisse, unde etiam pedes perfunderet. sed cum iste contenderit sic esse fractum, ut nihil ibi residui fieret, nitens aduersus ueritatem euangelii, quanto melius et religiosius contendet alius non esse ita fractum, ut totum effunderet, nitens pro ueritate euangelii! ille autem calumniator si tam pertinaciter caecus est, ut euangelistarum concordiam de alabastro fracto frangere conetur, prius accipiat perfusos pedes, antequam illud fractum esset, ut in integro remaneret, unde etiam caput perfunderetur, ubi fractura illa totum, effunderet. a capite quippe nobis ordinate consuli agnoscimus, sed ordinate etiam nos a pedibus ad caput ascendimus. ### English translation (Claude) Let us consider, then, how this agrees among these three, Matthew, Mark, and John, about whom there is no doubt that they narrate the same event done in Bethany, where also the disciples, as all three record, murmured against the woman as if over the waste of the most precious ointment. As for Matthew and Mark saying that the Lord's head was anointed with that ointment, while John says the feet, that rule shows it not to be contradictory which we demonstrated when he fed the crowds with five loaves. For there, because one was not lacking who recorded that they reclined in fifties and hundreds, while another said fifties, it could not seem contradictory; but it could have, if one had put only hundreds just as another put fifties, and yet it ought to have been found that both happened. By that example we ought to have been taught, as I warned there, to understand that both happened even where the evangelists record one each. So here too let us accept that the woman anointed not only the head but also the feet of the Lord. Unless perhaps, since Mark records that the head was anointed after the alabaster jar was broken, someone is so absurd and slanderous as to deny that anything could have remained in the broken vessel with which she might also anoint the feet. But while such a man contends that it was so broken that nothing was left in it, striving against the truth of the gospel, how much better and more religiously will another contend that it was not so broken as to pour out everything, striving for the truth of the gospel! But if that slanderer is so stubbornly blind as to try to break the agreement of the evangelists over the broken jar, let him accept that the feet were anointed before it was broken, so that enough remained in it whole to anoint the head too, where that breaking would pour out everything. For we acknowledge that the head looks after us in due order; but in due order we too ascend from the feet to the head. ### Scripture references - Matt 26:7: allusion, high confidence - Matt 26:8: allusion, high confidence - Mark 14:3: allusion, high confidence - Mark 14:4: allusion, high confidence - John 12:3: allusion, high confidence - John 12:5: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.155 (CSEL 43:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-2-155). ## The Harmony of the Gospels 2.156 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-2-156 - Source: CSEL 43:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The disciples' murmuring in Matthew and Mark refers to Judas, whom John names, either by the plural for the singular or because others joined him with better motives. ### Latin text Cetera facti huius nullam mihi uidentur habere quaestionem. quod enim alii dicunt discipulos murmurasse de unguenti effusione pretiosi, Iohannes autem Iudam commemorat et ideo, quia fur erat, manifestum puto esse discipulorum nomine eundem Iudam significatum locutione illa, quam de Philippo in quinque panibus insinuauimus, plurali numero pro singulari usurpato. potest etiam intellegi, quod et alii discipuli aut senserint hoc aut dixerint aut eis Iuda dicente persuasum sit adque omnium uoluntatem Mattheus et Marcus etiam uerbis expresserint, sed Iudas propterea dixerit, quia fur erat, ceteri uero propter pauperum curam, Iohannem autem de solo illo id commemorare uoluisse, cuius ex hac occasione furandi consuetudinem credidit intimandam. ### English translation (Claude) The rest of this event seems to me to raise no question. For as to the others saying that the disciples murmured about the pouring out of the precious ointment, while John records Judas, and that because he was a thief, I think it clear that under the name of the disciples the same Judas was signified, by that manner of speaking which we pointed out in the case of Philip and the five loaves, the plural being used for the singular. It can also be understood that the other disciples too either thought this or said it or were persuaded of it when Judas said it, and that Matthew and Mark expressed in words the will of all; but that Judas said it because he was a thief, while the others did so out of care for the poor; and that John chose to record it of him alone, whose habit of stealing he believed should be made known on this occasion. ### Scripture references - Matt 26:8: allusion, high confidence - Mark 14:4: allusion, high confidence - John 12:4: allusion, high confidence - John 12:6: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.156 (CSEL 43:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-2-156). ## The Harmony of the Gospels 2.157 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-2-157 - Source: CSEL 43:263–266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's 'to a certain man' is the evangelist's own brief insertion into Christ's words, referring to the householder whom Mark and Luke identify by the man carrying water. ### Latin text Sequitur Mattheus: tunc abiit unus de duodecim, qui dicitur Iudas Scarioth, ad principes sacerdotum et ait illis: quid uultis mihi dare et ego uobis eum tradam? at illi constituerunt ei triginta argenteos, usque ad illud ubi ait: et fecerunt discipuli sicut constituit illis Iesus et parauerunt pascha. nihil in hoc capitulo contrarium putari potest Marco et Lucae, qui hoc idem similiter narrant. quod enim dicit Mattheus: ite in ciuitatem ad quendam et dicite ei: magister dicit: tempus meum prope est, aput te facio pascha cum discipulis meis, eum significat quem Marcus et Lucas dicunt patrem familias uel dominum domus, in qua eis cenaculum demonstratum est, ubi pararent pascha. quod ergo interposuit Mattheus ad quendam tamquam ex persona sua studio breuitatis illum conpendio uoluit insinuare. si enim diceret dixisse dominum (ite in ciuitatem et dicite ei: magister dicit: tempus meum prope est, aput te facio pascha, tamquam ciuitati dicendum esset, acciperetur. ac per hoc non ex domini, cuius mandatum narrabat, sed ex sua persona interposuit ad quendam iussisse dominum ut irent, ne haberet necesse totum dicere, cum hoc illi ad insinuandam iubentis sententiam sufficere uideretur. nam neminem sic loqui, ut dicat ite ad quendam quis nesciat? si enim diceret ite ad quemcumque aut quemlibet, posset esse integra locutio, sed non esset certus homo, ad quem mitterentur, cum eum certum ostendant quamuis tacito eius nomine Marcus et Lucas. sciebat quippe dominus, ad quem mitteret. et ut eum etiam illi quos mittebat inuenire possent, praemonuit, quod indicium sequerentur, de homine gestante aquae laguenam uel amphoram, ut eum secuti ad domum, quam uolebat, uenirent. cum itaque non hic posset dici ad quemlibet, quod integritas quidem locutionis admittit, sed hoc loco rei huius, quae insinuabatur, ueritas non admittit, quanto minus hic dici potuit ite ad quendam, quod omnino numquam recta locutione dici potest! sed plane discipulos a domino non ad quemlibet, sed ad quendam hominem, id est ad certum aliquem missos esse manifestum est. quod nobis ex persona sua recte potuit euangelista narrare, ut diceret misit eos ad quendam, ut dicerent ei: aput te facio pascha. potuit etiam sic misit eos ad quendam dicens: ite, dicite ei: aput te facio pascha. ac per hoc cum uerba domini posuisset dicentis: ite in ciuitatem, interposuit ipse: ad quendam, non quia hoc dominus dixerit, sed ut ipse nobis insinuaret tacito nomine fuisse quendam in ciuitate, ad quem domini discipuli mittebantur, ut praepararent pascha. ac sic post hanc ex persona sua interpositionem duorum uerborum sequitur ordinem uerborum domini dicentis: et dicite ei: magister dicit. iam enim si quaeras: cui? recte respondetur: illi cuidam homini, ad quem misisse insinuauit euangelista, cum ex persona sua interposuisset: ad quendam. minus quidem usitata locutio, sed tamen sic intellecta integerrima est; aut si habet aliquid proprietatis Hebraea lingua, qua perhibetur scripsisse Mattheus, ut etiam totum ex persona domini dictum locutionis integritate non careat, uiderint qui nouerunt. sane ita posset etiam Latine dici, si diceretur ite in ciuitatem ad quendam, quem uobis demonstrauerit homo, qui uobis occurrerit laguenam aquae portans. hoc modo iubenti sine ambiguitate posset optemperari, uelut etiam, si diceret ite in ciuitatem ad quendam qui manet illo aut illo loco, in tali uel tali domo cum expressione loci et designatione domus posset intellegi, posset fieri. his autem adque huiusmodi ceteris tacitis indiciis qui dicit ite ad quendam et dicite ei ideo non potest audiri, quia certum aliquem uult intellegi, cum dicit (ad quendam et non exprimit, quomodo dinoscatur. quod si ex persona dictum euangelistae illud interpositum acceperimus, erit quidem necessitate breuitatis subobscura locutio, sed tamen integra. quod uero Marcus laguenam dicit, quam Lucas amphoram, ille uasis genus, ille modum significauit, uterque ueritatem sententiae custodiuit. ### English translation (Claude) Matthew continues: “Then one of the twelve, who was called Judas Iscariot, went to the chief priests and said to them, ‘What will you give me, and I will deliver him to you?’ And they set for him thirty pieces of silver,” up to where he says, “And the disciples did as Jesus had directed them and prepared the Passover.” Nothing in this chapter can be thought contrary to Mark and Luke, who narrate the same thing similarly. For when Matthew says, “Go into the city to a certain man and say to him, ‘The Teacher says, My time is near; I am keeping the Passover at your house with my disciples,’” he means the one whom Mark and Luke call the householder or master of the house in which the upper room was shown them where they were to prepare the Passover. As for Matthew inserting “to a certain man,” he wanted, as if in his own person and out of a desire for brevity, to indicate that man concisely. For if he said that the Lord said, “Go into the city and say to him, ‘The Teacher says, My time is near; I am keeping the Passover at your house,’” it would be taken as though it were to be said to the city. And so he inserted, not in the person of the Lord, whose command he was narrating, but in his own person, that the Lord commanded them to go “to a certain man,” so that he would not need to say everything, since this seemed enough to convey the meaning of the one commanding. For who does not know that no one speaks so as to say, “Go to a certain man”? If he said, “Go to anyone at all” or “to whomever you like,” the expression could be complete, but there would be no definite man to whom they were being sent, whereas Mark and Luke show him to be a definite man, though his name is not given. For the Lord knew to whom he was sending; and so that those whom he was sending could also find him, he told them beforehand what sign to follow, a man carrying a jar or pitcher of water, so that following him they would come to the house he wanted. Since, then, it could not be said here, “to anyone at all,” which the completeness of the expression does allow but the truth of the matter being conveyed in this place does not, how much less could it be said here, “Go to a certain man,” which can never be said in correct speech at all! But it is plainly clear that the disciples were sent by the Lord not to anyone at all but to a certain man, that is, to someone definite. This the evangelist could rightly narrate to us in his own person, saying, “He sent them to a certain man, to say to him, ‘I am keeping the Passover at your house.’” He could also say, “He sent them to a certain man, saying, ‘Go, say to him, I am keeping the Passover at your house.’” And so, when he had set down the words of the Lord saying, “Go into the city,” he himself inserted “to a certain man,” not because the Lord said it, but so that he himself might indicate to us, without giving the name, that there was a certain man in the city to whom the Lord's disciples were being sent to prepare the Passover. And so, after this insertion of two words in his own person, he follows the order of the Lord's words: “and say to him, ‘The Teacher says.’” For now if you ask, “To whom?” the right answer is: to that certain man to whom the evangelist indicated he sent them when he inserted in his own person, “to a certain man.” It is a less usual expression, but understood in this way it is perfectly complete. Or, if the Hebrew language, in which Matthew is said to have written, has some idiom such that even the whole, spoken in the person of the Lord, does not lack completeness of expression, let those who know it see to it. Certainly it could also be said thus in Latin, if it were said, “Go into the city to a certain man whom a man will point out to you who meets you carrying a jar of water.” In this way the one commanding could be obeyed without ambiguity; as also if he said, “Go into the city to a certain man who lives in this or that place, in such and such a house,” it could be understood with the place expressed and the house designated, and could be done. But when these and other such indications are withheld, the one who says, “Go to a certain man and say to him,” cannot be listened to, because he wants someone definite to be understood when he says “to a certain man” and does not state how he is to be recognized. But if we take that insertion as spoken in the person of the evangelist, the expression will indeed be somewhat obscure out of the necessity of brevity, but nevertheless complete. As for Mark saying “jar” where Luke says “pitcher,” the one signified the kind of vessel, the other its measure; both preserved the truth of the meaning. ### Scripture references - Matt 26:14: quotation, high confidence - Matt 26:15: quotation, high confidence - Matt 26:18: quotation, high confidence - Matt 26:19: quotation, high confidence - Mark 14:10: allusion, high confidence - Mark 14:13: allusion, high confidence - Mark 14:14: allusion, high confidence - Mark 14:15: allusion, high confidence - Luke 22:10: allusion, high confidence - Luke 22:11: allusion, high confidence - Luke 22:12: allusion, high confidence ### Translation notes - The Latin 'ite ad quendam' is discussed as Latin idiom; the corresponding Greek is ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα. ### Citation (SBL) Augustine, Cons. 2.157 (CSEL 43:263–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-2-157). ## The Harmony of the Gospels 2.158 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-2-158 - Source: CSEL 43:266–267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The announcement of the betrayer at the supper raises no question among the evangelists. ### Latin text Sequitur Mattheus: uespere autem facto discumbebat cum duodecim discipulis et edentibus illis dixit: amen dico uobis. quia unus uestrum me traditurus est. et contristati ualde, coeperunt singuli dicere: numquid ego sum, domine? et cetera usque ad illud ubi ait: respondens autem Iudas, qui tradidit eum, dixit: numquid ego sum, rabbi? ait illi: tu dixisti. in his quae consideranda nunc proposuimus nihil adferunt quaestionis etiam ceteri euangelistae, qui talia commemorant. ### English translation (Claude) Matthew continues: “When evening had come, he reclined with the twelve disciples, and as they were eating he said, ‘Truly I say to you, one of you will betray me.’ And being very sorrowful, they began each to say, ‘Is it I, Lord?’” and so on, up to where he says, “And Judas, who betrayed him, answered and said, ‘Is it I, Rabbi?’ He said to him, ‘You have said it.’” In these things that we have now set out to consider, the other evangelists who record such things raise no question either. ### Scripture references - Matt 26:20: quotation, high confidence - Matt 26:21: quotation, high confidence - Matt 26:22: quotation, high confidence - Matt 26:25: quotation, high confidence - Mark 14:17: allusion, high confidence - Luke 22:14: allusion, high confidence - John 13:21: allusion, high confidence ### Citation (SBL) Augustine, Cons. 2.158 (CSEL 43:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-2-158). ## The Harmony of the Gospels 3.1 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-1 - Source: CSEL 43:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the Last Supper on, Augustine will weave all four accounts into a single narrative to show their agreement. ### Latin text Iam quoniam omnium quattuor narratio in eo uersatur loco, in quo necesse est eos usque in finem pariter ambulare nec multum digredi ab inuicem, sicubi forte alius aliud commemorat quod alius praetermittit, uidetur mihi expeditius nos demonstrare posse omnium euangelistarum conuenientiam, si ab hoc iam loco omnium omnia contexamus et in unam narrationem faciemque digeramus. sic ergo arbitror commodius faciliusque id quod suscepimus explicari, ut adgrediamur narrationem omnia commemorantes cum eorum adtestatione euangelistarum, qui ex his omnibus quisque quod potuit aut quod uoluit commemorauit, ut tamen ab omnibus haec omnia dicerentur, quae demonstrandum est in nullo sibi esse contraria. ### English translation (Claude) Now, since the narrative of all four is concerned with that part where they must walk together to the end and not stray far from one another, if perhaps one records here and there something another passes over, it seems to me that we can show the agreement of all the evangelists more readily if from this point we weave together all the accounts of all of them and arrange them into a single narrative and form. So I think that what we have undertaken will be set out more conveniently and easily if we approach the narrative recording everything, with the attestation of those evangelists who each recorded what he could or would of all these things, so that all these things are said by all of them together; and it must be shown that in nothing do they contradict themselves. ### Citation (SBL) Augustine, Cons. 3.1 (CSEL 43:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-1). ## The Harmony of the Gospels 3.2 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-2 - Source: CSEL 43:268–270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine begins the combined narrative with the institution of the Eucharist and the announcement of the betrayer, drawing on all four Gospels. ### Latin text Hinc igitur incipiamus secundum Mattheum: cenantibus eis accepit Iesus panem et benedixit ac fregit deditque discipulis suis et ait: accipite et comedite, hoc est corpus meum. hoc et Marcus Lucasque commemorant. quod enim Lucas de calice bis commemorauit, prius, antequam panem daret, deinde, posteaquam panem dedit, illud quod superius dixit praeoccupauit, ut solet, illud uero quod ordine suo posuit non commemorauerat superius; utrumque autem coniunctum hanc sententiam facit, quae et illorum est. Iohannes autem de corpore et sanguine domini hoc loco nihil dixit, sed plane alibi multo uberius hinc dominum locutum esse testatur. nunc uero cum dominum a cena surrexisse et pedes discipulorum lauisse commemorasset reddita etiam ratione, cur eis hoc fecerit, in qua dominus adhuc clause significauerat per testimonium scripturae ab eo se tradi qui manducaret eius panem, uenit ad hunc locum, quem tres ceteri pariter insinuant: cum haec dixisset, inquit, Iesus, turbatus est spiritu et protestatus est et dixit: amen, amen dico uobis, quia unus ex uobis tradet me. aspiciebant ergo, sicut idem ipse Iohannes subnectit, ad inuicem discipuli haesitantes, de quo diceret. et contristati, sicut Mattheus et Marcus dicunt. coeperunt ei singillatim dicere: numquid ego? at ipse respondens ait, sicut Mattheus sequitur, qui intingit mecum manum in parapside, hic me tradet. et sequitur idem Mattheus ita subnectens: filius quidem hominis uadit, sicut scriptum est de illo: uae autem homini illi, per quem filius hominis tradetur! bonum erat ei, si natus non fuisset homo ille. in his et Marcus hoc etiam ordine consonat. deinde Mattheus subiungit: respondens autem Iudas, qui tradidit eum, dixit: numquid ego sum, rabbi? ait illi: tu dixisti. etiam hic non expressum est, utrum ipse esset. potest enim adhuc intellegi tamquam non ego dixi, potuit etiam hoc sic dici a Iuda et a domino responderi, ut non omnes aduerterent. ### English translation (Claude) Let us begin here, then, according to Matthew: “As they were eating, Jesus took bread and blessed and broke it and gave it to his disciples and said, ‘Take and eat; this is my body.’” Mark and Luke also record this. As for Luke recording the cup twice, first before he gave the bread and then after he gave the bread, what he said earlier he anticipated, as he usually does, while what he put in its own order he had not recorded earlier; and both together make up this meaning, which is also theirs. John, however, said nothing in this place about the Lord's body and blood, but he plainly testifies elsewhere that the Lord spoke about this much more fully. But now, having recorded that the Lord rose from supper and washed the disciples' feet, giving also the reason why he did this for them, in which the Lord had still covertly indicated, by the testimony of Scripture, that he would be betrayed by the one who ate his bread, he comes to this place which the other three alike convey: “When Jesus had said these things,” he says, “he was troubled in spirit, and testified and said, ‘Truly, truly, I say to you, one of you will betray me.’” “The disciples, then, looked at one another,” as John himself goes on, “uncertain of whom he was speaking.” “And being sorrowful,” as Matthew and Mark say, “they began to say to him one by one, ‘Is it I?’ But he answered and said,” as Matthew continues, “‘He who dips his hand with me in the dish, he will betray me.’” And the same Matthew continues, adding: “‘The Son of Man goes as it is written of him; but woe to that man by whom the Son of Man will be betrayed! It would have been good for that man if he had not been born.’” In these things Mark also agrees, and in this order. Then Matthew adds: “And Judas, who betrayed him, answered and said, ‘Is it I, Rabbi?’ He said to him, ‘You have said it.’” Here too it is not stated whether he was the one. For it can still be understood as, “I did not say it.” This could also have been said by Judas and answered by the Lord in such a way that not all noticed. ### Scripture references - Matt 26:26: quotation, high confidence - Mark 14:22: allusion, high confidence - Luke 22:17: allusion, high confidence - Luke 22:19: allusion, high confidence - Luke 22:20: allusion, high confidence - John 6:53: allusion, medium confidence - John 13:4: allusion, high confidence - John 13:18: allusion, high confidence - Ps 41:9 (40:10 LXX): allusion, high confidence - John 13:21: quotation, high confidence - John 13:22: quotation, high confidence - Matt 26:22: quotation, high confidence - Matt 26:23: quotation, high confidence - Matt 26:24: quotation, high confidence - Matt 26:25: quotation, high confidence - Mark 14:19: allusion, high confidence ### Translation notes - Luke 22:17–20 mentions a cup before and after the bread; Augustine treats the first as an anticipation. ### Citation (SBL) Augustine, Cons. 3.2 (CSEL 43:268–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-2). ## The Harmony of the Gospels 3.3 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-3 - Source: CSEL 43:270–271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the cup Christ spoke again of the betrayer, and John's account of the beloved disciple's question and the morsel follows at this point. ### Latin text Deinde sequitur Mattheus et inserit mysterium corporis et sanguinis a domino discipulis datum sicut et Marcus et Lucas. sed cum tradidisset calicem, rursus de traditore suo locutus est, quod Lucas persequitur dicens: uerum tamen ecce manus tradentis me mecum est in mensa. et quidem filius hominis secundum quod definitum est uadit, uerum tamen uae illi homini, per quem tradetur! hic iam intellegendum est illud consequi, quod Iohannes narrat, isti autem praetermiserunt, sicut Iohannes quaedam praetermisit quae illi dixerunt. cum ergo post traditum calicem dixisset dominus quod a Luca positum est: uerum tamen ecce manus tradentis me mecum est in mensa, et cetera, coniungitur illud secundum Iohannem: erat ergo recumbens unus ex discipulis eius in sinu Iesu, quem diligebat Iesus: innuit ergo huic Simon Petrus et dicit ei: quis est de quo dicit? itaque cum recubuisset ille supra pectus Iesu, dicit ei: domine, quis est? respondit Iesus: ille cui ego intinctum panem porrexero. et cum intinxisset panem, dedit Iudae Simonis Scarioth. et post buccellam tunc introiuit in illum satanas. ### English translation (Claude) Then Matthew continues and inserts the mystery of the body and blood given by the Lord to the disciples, as Mark and Luke also do. But when he had given the cup, he spoke again of his betrayer, which Luke follows out, saying, “But behold, the hand of him who betrays me is with me on the table. And indeed the Son of Man goes as it has been determined; but woe to that man by whom he will be betrayed!” Here we must now understand that there follows what John narrates and they passed over, just as John passed over some things they told. When, then, after giving the cup, the Lord had said what Luke put, “But behold, the hand of him who betrays me is with me on the table,” and so on, there is joined what John says: “Now one of his disciples, whom Jesus loved, was reclining in Jesus' bosom. So Simon Peter beckoned to him and said to him, ‘Who is it of whom he speaks?’ So, leaning back on Jesus' breast, he said to him, ‘Lord, who is it?’ Jesus answered, ‘It is he to whom I shall hand the dipped bread.’ And when he had dipped the bread, he gave it to Judas, son of Simon Iscariot. And after the morsel, then Satan entered into him.” ### Scripture references - Matt 26:26: allusion, high confidence - Matt 26:27: allusion, high confidence - Luke 22:21: quotation, high confidence - Luke 22:22: quotation, high confidence - John 13:23: quotation, high confidence - John 13:24: quotation, high confidence - John 13:25: quotation, high confidence - John 13:26: quotation, high confidence - John 13:27: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.3 (CSEL 43:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-3). ## The Harmony of the Gospels 3.4 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-4 - Source: CSEL 43:271–272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan's entering Judas after the morsel means a fuller possession than his earlier prompting, as the apostles received the Spirit more fully at Pentecost. ### Latin text Hic uidendum est, ne non solum Lucae, qui iam dixerat intrasse satanan in cor Iudae, quando pactus est tunc cum Iudaeis, ut eum accepta pecunia traderet, sed etiam sibi ipsi Iohannes repugnare uideatur, quia iam dixerat superius, antequam istam buccellam acciperet: et cena facta, cum diabolus inmisisset in cor, ut traderet eum Iudas. quomodo enim intrat in cor, nisi inmittendo iniquas persuasiones cogitationibus iniquorum? sed nunc intellegere debemus a diabolo Iudam plenius esse possessum, sicut contra in bono illi qui iam acceperant spiritum sanctum, quando eis post resurrectionem insuflauit dicens: accipite spiritum sanctum, postea eum, cum desuper missus esset die pentecostes, utique plenius acceperunt. post buccellam ergo tunc introiit in eum satanas. et, sicut contextim Iohannes ipse commemorat: dicit ei Iesus: quod facis, fac citius. hoc autem nemo sciuit discumbentium ad quid dixerit ei. quidam enim putabant, quia loculos habebat Iudas, quia dicit ei Iesus: eme ea quae opus sunt nobis ad diem festum, aut egenis ut aliquid daret. cum ergo accepisset ille buccellam, exiit continuo. erat autem nox. cum ergo dixisset, dicit Iesus: nunc clarificatus est filius hominis et deus clarificatus est in eo. et deus clarificabit eum in semet ipso et continuo clarificabit eum. ### English translation (Claude) Here we must see to it that John does not seem to conflict not only with Luke, who had already said that Satan entered Judas's heart when he then made his bargain with the Jews to betray him for money received, but also with himself, since he had already said above, before Judas received this morsel, “And when supper was over, the devil having already put it into the heart of Judas to betray him.” For how does he enter into the heart except by putting wicked persuasions into the thoughts of the wicked? But now we must understand that Judas was more fully possessed by the devil; just as, on the contrary, in the good sense, those who had already received the Holy Spirit when he breathed on them after the resurrection, saying, “Receive the Holy Spirit,” afterward certainly received him more fully when he was sent from above on the day of Pentecost. After the morsel, then, Satan entered into him. And, as John himself records in sequence, “Jesus said to him, ‘What you do, do quickly.’ But no one at table knew why he said this to him. For some thought, because Judas had the money bag, that Jesus was saying to him, ‘Buy what we need for the feast,’ or that he should give something to the poor. So when he had received the morsel, he went out immediately; and it was night. When, then, he had gone out, Jesus said, ‘Now the Son of Man is glorified, and God is glorified in him. And God will glorify him in himself, and will glorify him at once.’ ### Scripture references - Luke 22:3: allusion, high confidence - John 13:2: quotation, high confidence - John 20:22: quotation, high confidence - Acts 2:4: allusion, high confidence - John 13:27: quotation, high confidence - John 13:28: quotation, high confidence - John 13:29: quotation, high confidence - John 13:30: quotation, high confidence - John 13:31: quotation, high confidence - John 13:32: quotation, high confidence ### Translation notes - The quotation of John 13:31–32 continues into 3.5. ### Citation (SBL) Augustine, Cons. 3.4 (CSEL 43:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-4). ## The Harmony of the Gospels 3.5 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-5 - Source: CSEL 43:272–273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prediction of Peter's denial comes at different points in different Gospels, after different sayings, suggesting Peter boasted and was warned three times. ### Latin text Filioli, adhuc modicum uobiscum sum. quaeritis me, et, sicut dixi Iudaeis, quo ego uado, non potestis uenire, et uobis dico modo. mandatum nouum do uobis, ut diligatis inuicem, sicut dilexi uos, et uos diligatis inuicem. in hoc cognoscent omnes, quia mei discipuli estis, si dilectionem habueritis ad inuicem. dicit ei Simon Petrus: domine, quo uadis? respondit Iesus: quo ego uado, non potes me modo sequi; sequeris autem postea. dicit ei Petrus: quare non possum sequi te modo? animam meam pro te ponam. respondit Iesus: animam tuam pro me ponis? amen, amen dico tibi, non cantabit gallus, donec me ter neges. hoc de praedicta negatione sua Petro non solus Iohannes, ex cuius euangelio modo ista interposui, sed et ceteri tres commemorant. non sane omnes ex una eademque occasione sermonis ad eam commemorandam ueniunt. nam Mattheus et Marcus pari prorsus ordine et eodem narrationis suae loco eam subnectunt ambo, posteaquam dominus egressus est ex illa domo, ubi manducauerant pascha, Lucas uero et Iohannes, antequam inde esset egressus. sed facile possemus intellegere aut illos duos eam recapitulando posuisse aut istos praeoccupando, nisi magis moueret, quod tam diuersa non tantum uerba sed etiam sententias domini praemittunt, quibus permotus Petrus illam praesumtionem proferret uel cum domino uel pro domino moriendi, ut magis cogant intellegi ter eum expressisse praesumtionem suam diuersis locis sermonis Christi et ter illi a domino responsum, quod eum esset ante galli cantum ter negaturus. ### English translation (Claude) Little children, I am with you yet a little while. You will seek me, and, as I said to the Jews, ‘Where I am going you cannot come,’ so I say to you now. A new commandment I give you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are my disciples, if you have love for one another.’ Simon Peter said to him, ‘Lord, where are you going?’ Jesus answered, ‘Where I am going you cannot follow me now; but you will follow afterward.’ Peter said to him, ‘Why can I not follow you now? I will lay down my life for you.’ Jesus answered, ‘Will you lay down your life for me? Truly, truly, I say to you, the cock will not crow until you deny me three times.’” This about the denial foretold to Peter is recorded not only by John, from whose Gospel I have just inserted these things, but also by the other three. Certainly they do not all come to record it from one and the same occasion in the discourse. For Matthew and Mark, in exactly the same order and at the same point of their narrative, both attach it after the Lord had gone out of that house where they had eaten the Passover, while Luke and John put it before he had gone out from there. We could easily understand that either the former two put it by recapitulation or the latter by anticipation, were it not more troubling that they put first such different sayings of the Lord, not only in words but also in meaning, by which Peter was moved to express that presumption of dying either with the Lord or for the Lord; so that they rather compel us to understand that he expressed his presumption three times, at different points of Christ's discourse, and three times was answered by the Lord that he would deny him three times before the cock crowed. ### Scripture references - John 13:33: quotation, high confidence - John 13:34: quotation, high confidence - John 13:35: quotation, high confidence - John 13:36: quotation, high confidence - John 13:37: quotation, high confidence - John 13:38: quotation, high confidence - Matt 26:30: allusion, high confidence - Matt 26:34: allusion, high confidence - Mark 14:30: allusion, high confidence - Luke 22:34: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.5 (CSEL 43:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-5). ## The Harmony of the Gospels 3.6 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-6 - Source: CSEL 43:273–275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The occasions of Peter's boast differ in John, Luke, and Matthew–Mark, making it more credible that he boasted and was warned three times. ### Latin text Neque enim incredibile est aliquantum disiunctis interuallis temporis Petrum commotum esse ad praesumendum sicut ad negandum uel ei dominum aliquid ter similiter respondisse, quando quidem etiam contextim nullis aliis interpositis rebus aut uerbis post resurrectionem ter illum interrogat, utrum eum amet, et ei ter hoc idem respondenti etiam ipse mandatum de pascendis ouibus suis unum idemque ter praecipit. hoc autem esse credibilius, quod ter ostenderit praesumtionem suam Petrus et de trina sua negatione ter a domino audierit, ex ipsis euangelistarum uerbis, quae a domino dicta diuerse ac diuersa commemorant, sic probatur. ecce meminerimus quod nunc interposui ex euangelio Iohannis. hoc certe dixerat: filioli, adhuc modicum uobiscum sum. quaeritis me, et, sicut dixi Iudaeis, quo ego uado, non potestis uenire, et uobis dico modo. mandatum nouum do uobis, ut diligatis inuicem, sicut dilexi uos, et uos diligatis inuicem. in hoc cognoscent omnes, quia mei discipuli estis, si dilectionem habueritis ad inuicem. dicit ei Simon Petrus: domine, quo uadis? nempe hic manifestum est ex illis uerbis motum esse Petrum, ut diceret: domine, quo uadis? quia dicentem audierat: quo ego uado, non potestis uenire. respondit Iesus eidem Petro: quo ego uado, non potes me modo sequi; sequeris autem postea. tunc ille: quare non possum, inquit, sequi te modo? animam meam pro te ponam. huic praesumtioni respondit dominus futuram eius negationem. Lucas autem cum commemorasset dixisse dominum: Simon, ecce satanas expetiuit uos, ut cribraret sicut triticum: ego autem rogaui pro te, ut non deficiat fides tua, et tu aliquando conuersus confirma fratres tuos, tunc subiecit Petrum respondisse: domine, tecum paratus sum et in carcerem et in mortem ire. et ille dixit: dico tibi, Petre, non cantabit hodie gallus, donec ter neges nosse me. quam hoc aliud sit, aliud illud unde Petrus ad praesumendum permotus sit, quis non uideat? at uero Mattheus: et ymno dicto, inquit, exierunt in montem oliueti. tunc dicit illis Iesus: omnes uos scandalum patiemini in me in ista nocte. scriptum est enim: percutiam pastorem et dispargentur oues gregis. postquam autem resurrexero, praecedam uos in Galilaeam. sic prorsus et Marcus. quid habent etiam haec uerba uel sententiae simile illis, uel quibus secundum Iohannem uel quibus secundum Lucam Petrus rettulit praesumtionem suam? et hic ergo ita sequitur: respondens autem Petrus ait illi: etsi omnes scandalizati fuerint in te, ego numquam scandalizabor. ait illi Iesus: amen dico tibi, quia in hac nocte, antequam gallus cantet, ter me negabis. ait illi Petrus: etiamsi oportuerit me mori tecum, non te negabo. similiter et omnes discipuli dixerunt. ### English translation (Claude) For it is not incredible that Peter was moved to presume, as to deny, at intervals of time somewhat apart, or that the Lord answered him something similar three times, since even after the resurrection, in sequence and with nothing else, deed or word, in between, he asks him three times whether he loves him, and when he answers the same three times, he too gives one and the same command three times, about feeding his sheep. That it is more credible that Peter showed his presumption three times and heard three times from the Lord about his threefold denial is proved from the very words of the evangelists, who record the Lord's sayings differently and as different. See, let us remember what I have just inserted from John's Gospel. He had certainly said: “Little children, I am with you yet a little while. You will seek me, and, as I said to the Jews, ‘Where I am going you cannot come,’ so I say to you now. A new commandment I give you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are my disciples, if you have love for one another. Simon Peter said to him, ‘Lord, where are you going?’” Clearly it is plain here that Peter was moved by those words to say, “Lord, where are you going?” because he had heard him saying, “Where I am going you cannot come.” Jesus answered the same Peter, “Where I am going you cannot follow me now; but you will follow afterward.” Then he said, “Why can I not follow you now? I will lay down my life for you.” To this presumption the Lord answered with his future denial. Luke, however, having recorded that the Lord said, “Simon, behold, Satan has demanded you, to sift you like wheat; but I have prayed for you, that your faith may not fail, and when you have once turned back, strengthen your brothers,” then added that Peter answered, “Lord, I am ready to go with you both to prison and to death.” And he said, “I tell you, Peter, the cock will not crow today until you deny three times that you know me.” Who does not see how different this is from what moved Peter to presume in John? But Matthew says, “And when they had sung a hymn, they went out to the Mount of Olives. Then Jesus said to them, ‘You will all be scandalized because of me this night. For it is written, I will strike the shepherd, and the sheep of the flock will be scattered. But after I have risen, I will go before you into Galilee.’” Mark has exactly the same. What do these words or meanings have in common with those on which, according to John or according to Luke, Peter put forward his presumption? And here, then, it continues thus: “But Peter answered and said to him, ‘Even if all are scandalized because of you, I will never be scandalized.’ Jesus said to him, ‘Truly I say to you, this night, before the cock crows, you will deny me three times.’ Peter said to him, ‘Even if I must die with you, I will not deny you.’ And all the disciples said the same.” ### Scripture references - John 21:15: allusion, high confidence - John 21:17: allusion, high confidence - John 13:33: quotation, high confidence - John 13:36: quotation, high confidence - John 13:37: quotation, high confidence - Luke 22:31: quotation, high confidence - Luke 22:32: quotation, high confidence - Luke 22:33: quotation, high confidence - Luke 22:34: quotation, high confidence - Matt 26:30: quotation, high confidence - Matt 26:31: quotation, high confidence - Zech 13:7: quotation, high confidence - Matt 26:32: quotation, high confidence - Matt 26:33: quotation, high confidence - Matt 26:34: quotation, high confidence - Matt 26:35: quotation, high confidence - Mark 14:26: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.6 (CSEL 43:273–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-6). ## The Harmony of the Gospels 3.7 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-7 - Source: CSEL 43:275–278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'before the cock crows twice' agrees with the others: the threefold denial began before the first crowing and was completed before the second, and was conceived in Peter's fear beforehand. ### Latin text Haec paene ipsis uerbis etiam Marcus commemorat, nisi quod non generaliter, sed distinctius, quemadmodum futurum esset, expressit dictum a domino: amen dico tibi, quia tu hodie in nocte hac, priusquam bis gallus uocem dederit, ter me es negaturus. cum itaque omnes dicant praedixisse dominum, quod eum Petrus esset negaturus, antequam gallus cantaret, non autem omnes dicant, quotiens gallus cantaret, Marcus hoc solus narrauit expressius. unde nonnullis uidetur non congruere ceteris, quia parum adtendunt et maxime eorum obnubilatur intentio, cum aduersus euangelium animo induuntur hostili. tota enim Petri negatio trina negatio est. in eadem namque permansit trepidatione animi propositoque mendacii, donec admonitus, quid ei praedictum sit, amaro fletu et cordis dolore sanaretur. haec autem tota, id est trina negatio, si post primum galli cantum inciperet, falsum dixisse uiderentur tres, quorum Mattheus dixit: amen dico tibi, quia hac nocte, antequam gallus cantet, ter me negabis, Lucas autem: dico tibi, Petre, non cantabit hodie gallus, donec ter neges nosse me. Iohannes autem: amen amen dico tibi, non cantabit gallus, donec me ter neges diuersis enim uerbis et uerborum ordine eandem explicauerunt sententiam dixisse dominum, quod, antequam gallus cantaret, eum Petrus esset negaturus. rursus si totam trinam negationem ante peregisset, quam cantare gallus inciperet, superfluo dixisse Marcus deprehenderetur ex persona domini: amen dico tibi, quia tu hodie in nocte hac, priusquam gallus bis uocem dederit, ter me negaturus es. quid enim adtinebat dicere priusquam bis, quando, si ante primum galli cantum tota illa trina negatio conpleretur, simul et ante secundum et ante tertium et ante omnes galli cantus eiusdem noctis conpleta inueniretur, quae ante ipsum primum conpleta probaretur? sed quia ante primum galli cantum coepta est illa trina negatio, adtenderunt illi tres, non quando eam conpleturus esset Petrus, sed quanta futura esset et quando coeptura, id est quia trina et quia ante galli cantum, quamquam in animo eius et ante primum galli cantum tota possit intellegi. quamuis enim uerbis negantis ante primum coepta, ante secundum autem galli cantum peracta sit tota illa trina negatio, tamen affectione animi et timore Petri ante primum tota concepta est. nec interest, quantis morarum interuallis trina uoce enuntiata sit, cum cor eius etiam ante primum galli cantum tota possederit, tam magna scilicet formidine inbibita, ut posset dominum non solum semel, sed iterum et tertio interrogatus negare, ut rectius diligentiusque adtendentibus, quomodo iam mulierem moechatus est in corde suo qui eam uiderit ad concupiscendum. sic Petrus quandocumque uerbis ederet timorem, quem tam uehementem animo conceperat, ut perdurare posset usque ad tertiam domini negationem, tota trina negatio ei tempori deputanda est, quando eum trinae negationi sufficiens timor inuasit. ex quo etiam si post primum galli cantum inciperent pulsato interrogationibus pectore uerba illa negationis erumpere, nec sic absurde adque mendaciter ante galli cantum ter negasse diceretur, quando ante galli cantum tantus timor obsederat mentem, qui eam posset usque ad tertiam negationem perducere. multo minus igitur mouere debet, quia trina negatio etiam trinis negantis uocibus ante galli cantum coepta, etsi non ante primum galli cantum peracta est. tamquam si alicui diceretur hac nocte, antequam gallus cantet, ad me scribes epistulam, in qua mihi ter conuiciaberis, non utique, si eam ante omnem galli cantum scribere inciperet et post primum galli cantum finiret, ideo dicendum erat falsum fuisse praedictum. Marcus ergo de ipsarum uocum interuallis planius elocutus est, qui dixit ex persona domini: priusquam bis gallus uocem dederit, ter me es negaturus. ita gestum esse apparebit, cum ad eundem locum narrationis euangelicae uenerimus, ut etiam illic ostendatur euangelistas sibi congruere. ### English translation (Claude) Mark too records these things in almost the very words, except that he expressed what was said by the Lord not in general but more precisely, as it was to happen: “Truly I say to you, you today, this night, before the cock crows twice, will deny me three times.” Since, then, all say that the Lord foretold that Peter would deny him before the cock crowed, but not all say how often the cock would crow, Mark alone narrated this more exactly. Hence to some he seems not to agree with the others, because they pay too little attention, and their attention is especially clouded when they put on a hostile mind against the gospel. For Peter's whole denial is a threefold denial. For he remained in the same fear of mind and resolve of falsehood until, reminded of what had been foretold him, he was healed by bitter weeping and sorrow of heart. Now if this whole, that is, the threefold denial, had begun after the first crowing of the cock, three would seem to have spoken falsely: Matthew, who said, “Truly I say to you, this night, before the cock crows, you will deny me three times”; Luke, “I tell you, Peter, the cock will not crow today until you deny three times that you know me”; and John, “Truly, truly, I say to you, the cock will not crow until you deny me three times.” For in different words and order of words they set out the same meaning, that the Lord said Peter would deny him before the cock crowed. Again, if he had completed the whole threefold denial before the cock began to crow, Mark would be found to have said superfluously in the Lord's person, “Truly I say to you, you today, this night, before the cock crows twice, will deny me three times.” For what point was there in saying “before twice,” when, if the whole threefold denial was completed before the first crowing, it would be found completed at once before the second and before the third and before all the crowings of the same night, since it would be proved completed before the very first? But because that threefold denial was begun before the first crowing of the cock, those three paid attention not to when Peter would complete it but to how great it would be and when it would begin, that is, that it would be threefold and before the cock crowed; although in his mind it can be understood as whole even before the first crowing. For although in the words of the denier it was begun before the first and the whole threefold denial completed before the second crowing, yet in the disposition and fear of Peter it was wholly conceived before the first. Nor does it matter at what intervals of delay it was uttered in three utterances, since it had possessed his whole heart even before the first crowing, so great a fear having been drunk in that he could deny the Lord not only once but a second and a third time when questioned; just as, to those who attend more rightly and carefully, a man has already committed adultery with a woman in his heart who has looked at her to lust after her. So whenever Peter uttered in words the fear he had conceived so violently in his mind that it could last until the third denial of the Lord, the whole threefold denial is to be assigned to that time when a fear sufficient for a threefold denial seized him. From this, even if those words of denial had begun to burst out of his breast, beaten by questions, after the first crowing, he would not even so absurdly and falsely be said to have denied three times before the cock crowed, since before the cock crowed so great a fear had besieged his mind as could bring it to the third denial. Much less, then, should it trouble us that the threefold denial, in the three utterances of the denier too, was begun before the cock crowed, even though not completed before the first crowing. As if someone were told, “This night, before the cock crows, you will write me a letter in which you will insult me three times”: certainly, if he began to write it before any crowing of the cock and finished it after the first crowing, the prediction would not for that reason have to be called false. Mark, then, spoke more plainly about the intervals of the utterances themselves, saying in the Lord's person, “Before the cock crows twice, you will deny me three times.” That it happened so will appear when we come to the same place in the gospel narrative, so that there too it may be shown that the evangelists agree. ### Scripture references - Mark 14:30: quotation, high confidence - Matt 26:34: quotation, high confidence - Luke 22:34: quotation, high confidence - John 13:38: quotation, high confidence - Matt 26:75: allusion, high confidence - Matt 5:28: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.7 (CSEL 43:275–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-7). ## The Harmony of the Gospels 3.8 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-8 - Source: CSEL 43:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether Christ foretold the denial three times or once, there is no conflict among the evangelists. ### Latin text Si autem quaeruntur ipsa omnino uerba, quae Petro dominus dixerit, neque inueniri possunt et superfluo quaeruntur, cum sententia eius, propter quam cognoscendam uerba proferuntur, etiam in diuersis euangelistarum uerbis possit esse notissima. siue ergo diuersis sermonum domini locis commotus Petrus singillatim ter enuntiauerit praesumtionem suam et ter ei dominus suam negationem praedixerit, sicut probabilius indagatur, siue aliquo narrandi ordine possint omnium euangelistarum commemorationes in unum redigi, quibus demonstretur semel dominum praedixisse Petro praesumenti, quod eum negaturus esset, nulla hic euangelistarum repugnantia deprehendi poterit, sicut nulla est. ### English translation (Claude) But if the very words that the Lord said to Peter are sought, they cannot be found, and it is superfluous to seek them, since his meaning, for the knowing of which words are uttered, can be perfectly well known even in the evangelists' different words. Whether, then, Peter, moved at different points in the Lord's discourses, uttered his presumption three times separately and the Lord three times foretold his denial to him, as is more probably found out, or whether the records of all the evangelists can be brought into one by some order of narration showing that the Lord foretold to Peter once, when he presumed, that he would deny him, no conflict of the evangelists can be detected here, as there is none. ### Citation (SBL) Augustine, Cons. 3.8 (CSEL 43:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-8). ## The Harmony of the Gospels 3.9 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-9 - Source: CSEL 43:278–281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine arranges John's farewell discourse, Luke's dispute about greatness, the warning to Peter, the two swords, and the departure to the Mount of Olives in one sequence. ### Latin text Nunc ergo quantum possumus ipsum ex omnibus ordinem iam sequamur. cum itaque secundum Iohannem hoc Petro praedictum esset, sequitur idem Iohannes et conserit domini sermonem dicentis: non turbetur cor uestrum. creditis in deum, et in me credite. in domo patris mei mansiones multae sunt, et cetera sermonis eius praeclara maximeque sublimia diu narrat, donec contextim ueniat ad illum locum, ubi ait dominus: pater iuste, et mundus te non cognouit, ego autem te cognoui, et hi cognouerunt, quia tu me misisti, et notum eis feci nomen tuum et notum faciam, ut dilectio, qua dilexisti me, in ipsis sit et ego in ipsis. cum autem facta esset contentio inter eos, quis eorum uideretur esse maior, sicut Lucas commemorat, dixit eis: reges gentium dominantur eorum, et qui potestatem habent super eos benefici uocantur. uos autem non sic, sed qui maior est in uobis fiat sicut iunior et qui praecessor est sicut ministrator. nam quis maior est, qui recumbit an qui ministrat? nonne qui recumbit? ego autem in medio uestrum sum sicut qui ministrat. uos autem estis qui permansistis mecum in temtationibus meis. et ego dispono uobis, sicut disposuit mihi pater meus regnum, ut edatis et bibatis super mensam meam in regno, et sedeatis super thronos iudicantes duodecim tribus Israhel. ait autem dominus Simoni, sicut Lucas ipse subiungit: ecce satanas expetiuit uos, ut cribraret sicut triticum; ego autem rogaui pro te, ut non deficiat fides tua, et tu aliquando conuersus confirma fratres tuos. qui dixit ei: domine, tecum paratus sum et in carcerem et in mortem ire. et ille dixit: dico tibi, Petre, non cantabit hodie gallus, donec ter abneges nosse me. et dixit eis: quando misi uos sine sacculo et pera et calciamentis, numquid aliquid defuit uobis? at illi dixerunt: nihil. dixit ergo eis: sed nunc qui habet sacculum tollat, similiter et peram. et qui non habet uendat tunicam suam et emat gladium. dico enim uobis, quoniam adhuc hoc quod scriptum est oportet impleri in me: et quod cum iniustis deputatus est. etenim ea quae sunt de me finem habent. at illi dixerunt: domine, ecce gladii duo hic. at ille dixit eis: satis est. et ymno dicto, sicut Mattheus Marcusque commemorant, exierunt in montem oliueti. tunc dicit illis Iesus: omnes uos scandalum patiemini in me in ista nocte. scriptum est enim: percutiam pastorem et dispargentur oues gregis. postquam autem resurrexero, praecedam uos in Galilaeam respondens autem Petrus ait illi: etsi omnes scandalizati fuerint in te, ego numquam scandalizabor. ait illi Iesus: amen dico tibi, quia in hac nocte, antequam gallus cantet, ter me negabis. ait illi Petrus: etiamsi oportuerit me mori tecum, non te negabo. similiter et omnes discipuli dixerunt. haec secundum Mattheum inseruimus; sed et Marci paene ipsa et totidem uerba sunt, nisi quia distat illud quod de galli cantu iam supra enodauimus. ### English translation (Claude) Now, then, let us follow as far as we can the very order drawn from all of them. When, then, according to John, this had been foretold to Peter, the same John continues and weaves in the Lord's discourse, saying, “Let not your heart be troubled. You believe in God; believe also in me. In my Father's house are many dwellings,” and the rest of his discourse, splendid and most sublime, he narrates at length, until he comes in sequence to that place where the Lord says, “Righteous Father, the world has not known you, but I have known you, and these have known that you sent me; and I have made known to them your name and will make it known, so that the love with which you have loved me may be in them, and I in them.” But when a dispute had arisen among them as to which of them seemed to be the greater, as Luke records, he said to them: “The kings of the Gentiles lord it over them, and those who have authority over them are called benefactors. But you not so; but let him who is greater among you become as the younger, and him who leads as one who serves. For who is greater, he who reclines or he who serves? Is it not he who reclines? But I am among you as one who serves. But you are those who have remained with me in my trials. And I appoint to you, as my Father appointed to me, a kingdom, that you may eat and drink at my table in the kingdom, and sit on thrones judging the twelve tribes of Israel.” And the Lord said to Simon, as Luke himself adds: “Behold, Satan has demanded you, to sift you like wheat; but I have prayed for you, that your faith may not fail; and when you have once turned back, strengthen your brothers.” He said to him, “Lord, I am ready to go with you both to prison and to death.” And he said, “I tell you, Peter, the cock will not crow today until you deny three times that you know me.” And he said to them, “When I sent you without purse and bag and sandals, did you lack anything?” And they said, “Nothing.” He said, then, to them, “But now let him who has a purse take it, and likewise a bag. And let him who has none sell his tunic and buy a sword. For I tell you that this which is written must still be fulfilled in me: ‘And he was reckoned with the unrighteous.’ For the things concerning me have their end.” And they said, “Lord, behold, here are two swords.” And he said to them, “It is enough.” “And when they had sung a hymn,” as Matthew and Mark record, “they went out to the Mount of Olives. Then Jesus said to them, ‘You will all be scandalized because of me this night. For it is written, I will strike the shepherd, and the sheep of the flock will be scattered. But after I have risen, I will go before you into Galilee.’ But Peter answered and said to him, ‘Even if all are scandalized because of you, I will never be scandalized.’ Jesus said to him, ‘Truly I say to you, this night, before the cock crows, you will deny me three times.’ Peter said to him, ‘Even if I must die with you, I will not deny you.’ And all the disciples said the same.” These we have inserted according to Matthew; but Mark's are almost the same and as many words, except for the difference about the cock's crowing that we have already untangled above. ### Scripture references - John 14:1: quotation, high confidence - John 14:2: quotation, high confidence - John 17:25: quotation, high confidence - John 17:26: quotation, high confidence - Luke 22:24: allusion, high confidence - Luke 22:25: quotation, high confidence - Luke 22:26: quotation, high confidence - Luke 22:27: quotation, high confidence - Luke 22:28: quotation, high confidence - Luke 22:29: quotation, high confidence - Luke 22:30: quotation, high confidence - Luke 22:31: quotation, high confidence - Luke 22:32: quotation, high confidence - Luke 22:33: quotation, high confidence - Luke 22:34: quotation, high confidence - Luke 22:35: quotation, high confidence - Luke 22:36: quotation, high confidence - Luke 22:37: quotation, high confidence - Isa 53:12: quotation, high confidence - Luke 22:38: quotation, high confidence - Matt 26:30: quotation, high confidence - Matt 26:31: quotation, high confidence - Zech 13:7: quotation, high confidence - Matt 26:35: quotation, high confidence - Mark 14:26: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.9 (CSEL 43:278–281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-9). ## The Harmony of the Gospels 3.10 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-10 - Source: CSEL 43:281–282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gethsemane, the Mount of Olives, and John's garden across the Kidron are the same place; Augustine quotes Matthew's account of the prayer in the garden. ### Latin text Contexit ergo narrationem Mattheus et dicit: tunc uenit Iesus cum illis in uillam, quae dicitur Gethsamani. hoc dicit et Marcus, hoc et Lucas non expresse nominato praedio, cum ait: et egressus ibat secundum consuetudinem in montem oliuarum. secuti sunt autem illum et discipuli. et cum peruenisset ad locum dixit illis: orate, ne intretis in temtationem. iste locus est, cuius nomen illi dixerunt Gethsamani. ibi fuisse intellegimus hortum, quem commemorat Iohannes ita narrans: haec cum dixisset Iesus, egressus est cum discipulis suis trans torrentem Cedron, ubi erat hortus, in quem introiuit ipse et discipuli eius. deinde secundum Mattheum dixit discipulis: sedete hic, donec uadam illuc et orem. et adsumto Petro et duobus filiis Zebedaei coepit contristari et maestus esse. tunc ait illis: tristis est anima mea usque ad mortem; sustinete hic et uigilate mecum. et progressus pusillum procidit in faciem suam orans et dicens: mi pater, si possibile est, transeat a me calix iste; uerum tamen non sicut ego uolo, sed sicut tu. et uenit ad discipulos et inuenit eos dormientes, et dicit Petro: sic non potuistis una hora uigilare mecum? uigilate et orate, ut non intretis in temtationem. spiritus quidem promtus est, caro autem infirma. iterum secundo abiit et orauit dicens: pater mi, si non potest hic calix transire, nisi bibam illum, fiat uoluntas tua. et uenit iterum et inuenit eos dormientes; erant enim oculi eorum grauati. et relictis illis iterum abiit et orauit tertio eundem sermonem dicens. tunc uenit ad discipulos suos et dicit illis: dormite iam et requiescite; ecce adpropinquauit hora et filius hominis tradetur in manus peccatorum. surgite, eamus; ecce adpropinquauit qui me tradet. ### English translation (Claude) Matthew, then, continues the narrative and says, “Then Jesus came with them to a place called Gethsemane.” Mark says this, and Luke too, without naming the estate expressly, when he says, “And going out, he went, as was his custom, to the Mount of Olives; and the disciples also followed him. And when he had come to the place, he said to them, ‘Pray that you may not enter into temptation.’” This is the place whose name the others gave as Gethsemane. We understand that the garden was there which John records, narrating thus: “When Jesus had said these things, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered.” Then, according to Matthew, he said to the disciples, “Sit here while I go over there and pray.” And taking Peter and the two sons of Zebedee, he began to be sorrowful and sad. Then he said to them, “My soul is sorrowful even to death; wait here and watch with me.” And going a little further, he fell on his face, praying and saying, “My Father, if it is possible, let this cup pass from me; yet not as I will, but as you will.” And he came to the disciples and found them sleeping, and he said to Peter, “So you could not watch one hour with me? Watch and pray, that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” Again, a second time, he went away and prayed, saying, “My Father, if this cup cannot pass unless I drink it, your will be done.” And he came again and found them sleeping, for their eyes were heavy. And leaving them, he went away again and prayed a third time, saying the same words. Then he came to his disciples and said to them, “Sleep now and take your rest; behold, the hour has drawn near, and the Son of Man will be delivered into the hands of sinners. Rise, let us go; behold, he who will betray me has drawn near.” ### Scripture references - Matt 26:36: quotation, high confidence - Mark 14:32: allusion, high confidence - Luke 22:39: quotation, high confidence - Luke 22:40: quotation, high confidence - John 18:1: quotation, high confidence - Matt 26:37: quotation, high confidence - Matt 26:38: quotation, high confidence - Matt 26:39: quotation, high confidence - Matt 26:40: quotation, high confidence - Matt 26:41: quotation, high confidence - Matt 26:42: quotation, high confidence - Matt 26:43: quotation, high confidence - Matt 26:44: quotation, high confidence - Matt 26:45: quotation, high confidence - Matt 26:46: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.10 (CSEL 43:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-10). ## The Harmony of the Gospels 3.11 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-11 - Source: CSEL 43:282–283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's 'sleep now and take your rest' was a permission, followed by a silence, then 'it is enough,' as Mark shows, not a reproach. ### Latin text Haec etiam Marcus eoque prorsus modo adque ordine conserit aliquanto breuius quasdam constringens sententias et aliquid magis aperiens. nam uidetur hic sermo secundum Mattheum tamquam sibi ipsi contrarius, quod post tertiam orationem uenit ad discipulos suos et dicit illis: dormite iam et requiescite; ecce adpropinquauit hora et filius hominis tradetur in manus peccatorum. surgite, eamus; ecce adpropinquauit qui me tradet. quomodo enim supra dormite iam et requiescite, cum conectat: ecce adpropinquauit hora, et ideo dicat: surgite, eamus? qua uelut repugnantia commoti qui legunt conantur ita pronuntiare quod dictum est: dormite iam et requiescite, tamquam ab exprobrante, non a permittente sit dictum. quod recte fieret, si esset necesse. cum uero Marcus ita hoc commemorauerit, ut, cum dixisset: dormite iam et requiescite, adiungeret sufficit et deinde inferret uenit hora, ecce tradetur filius hominis, utique intellegitur post illud quod eis dictum est: dormite et requiescite, siluisse dominum aliquantum, ut hoc fieret quod permiserat, et tunc intulisse: ecce adpropinquauit hora. ideo post illa uerba secundum Marcum positum est sufficit, id est (quod requieuistis iam sufficit). sed quia commemorata non est ipsa interpositio silentii domini, propterea coartat intellectum, ut in illis uerbis alia pronuntiatio requiratur. ### English translation (Claude) Mark too weaves in these things, in exactly this manner and order, somewhat more briefly, compressing certain sayings and making something clearer. For this discourse according to Matthew seems as if self-contradictory, in that after the third prayer he comes to his disciples and says to them, “Sleep now and take your rest; behold, the hour has drawn near, and the Son of Man will be delivered into the hands of sinners. Rise, let us go; behold, he who will betray me has drawn near.” For how does he say above, “Sleep now and take your rest,” when he joins on, “Behold, the hour has drawn near,” and therefore says, “Rise, let us go”? Troubled by this seeming contradiction, readers try to pronounce the words “Sleep now and take your rest” as said by one reproaching, not permitting. This would be rightly done if it were necessary. But since Mark recorded it so that, having said, “Sleep now and take your rest,” he added, “It is enough,” and then brought in, “The hour has come; behold, the Son of Man will be betrayed,” it is certainly understood that after what was said to them, “Sleep and take your rest,” the Lord was silent for some while, so that what he had permitted might happen, and then added, “Behold, the hour has drawn near.” That is why after those words in Mark is put “It is enough,” that is, “That you have rested is now enough.” But because the interposed silence of the Lord itself is not recorded, it narrows the understanding, so that another way of pronouncing those words is sought. ### Scripture references - Matt 26:45: quotation, high confidence - Matt 26:46: quotation, high confidence - Mark 14:41: quotation, high confidence - Mark 14:42: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.11 (CSEL 43:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/2-155/#p-3-11). ## The Harmony of the Gospels 3.12 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-12 - Source: CSEL 43:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke adds the angel and the bloody sweat without numbering the prayers; John is silent about the prayer in the garden. ### Latin text Lucas autem praemisit, quotiens orauerit; dixit sane, quod isti tacuerunt, et orantem ab angelo confortatum et prolixius orantis sudorem fuisse sanguineum et guttas decurrentes in terram. cum ergo dicit: et cum surrexisset ab oratione et uenisset ad discipulos suos, non expressit quota oratione; nihilo tamen illis duobus repugnat. Iohannes uero, posteaquam in hortum ingressum dicit cum discipulis suis, non commemorat, quid illic egerit, donec eius traditor cum Iudaeis ad eum conprehendendum ueniret ### English translation (Claude) Luke, however, did not state how many times he prayed; but he did say, what they passed over, that as he prayed he was strengthened by an angel, and that as he prayed more earnestly his sweat became like blood and drops ran down to the ground. When, then, he says, “And when he had risen from prayer and come to his disciples,” he did not state after which prayer; yet he in no way conflicts with those two. John, however, after saying that he entered the garden with his disciples, does not record what he did there until his betrayer came with the Jews to seize him. ### Scripture references - Luke 22:43: allusion, high confidence - Luke 22:44: allusion, high confidence - Luke 22:45: quotation, high confidence - John 18:1: allusion, high confidence - John 18:3: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.12 (CSEL 43:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-12). ## The Harmony of the Gospels 3.13 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-13 - Source: CSEL 43:283–285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 'If it is possible' refers to the Father's will, not his power, as Mark's 'all things are possible to you' and Luke's 'if you will' show. ### Latin text Tres igitur isti eandem rem ita narrauerunt, sicut etiam unus homo ter posset cum aliquanta uarietate, nulla tamen aduersitate. Lucas autem, quantum ab eis progressus, id est auulsus fuerit, ut oraret, manifestius aperuit dicens: quantum iactus est lapidis. porro autem Marcus primo ex uerbis suis idem narrauit rogasse dominum: ut, si fieri posset, transiret ab eo illa hora, id est passionis, quam calicis nomine mox significauit. deinde uerba ipsa domini sic enuntiauit: abba pater, omnia tibi possibilia sunt, transfer calicem hunc a me. quibus uerbis si adiungas quod illi duo dixerunt et quod ipse etiam Marcus ex persona sua pariter supra posuit, ita sententia manifestatur: pater, si fieri potest, omnia enim tibi possibilia sunt, transfer calicem istum a me, ne quis eum putaret patris minuisse potestatem, cum ait: si fieri potest; non enim dixit (si facere potes, sed: si fieri potest; fieri autem potest quod ille uoluerit. sic itaque dictum est si fieri potest, ac si diceretur si uis. manifestauit enim Marcus, quo intellectu accipiendum sit si fieri potest, quando ait: omnia tibi possibilia sunt. et quod commemorauerunt eum dixisse: uerum non quod ego uolo, sed quod tu — quod tantundem ualet, quantum si et ita dicatur: uerum tamen non mea uoluntas, sed tua fiat — satis ostendit non ex possibilitate, sed ex uoluntate patris dictum esse si fieri potest, praesertim quia Lucas et hoc ipsum planius intimauit; non enim ait: si fieri potest, sed: si uis. cui apertiori sententiae apertius iungitur quod Marcus posuit, ut ita dicatur: si uis, omnia enim tibi possibilia sunt, transfer a me calicem istum. ### English translation (Claude) These three, then, narrated the same thing as one man too could narrate it three times with some variety, yet with no contradiction. Luke, however, made clearer how far he went forward from them, that is, withdrew, to pray, saying, “about a stone's throw.” Mark, moreover, first narrated in his own words the same thing, that the Lord asked that, if it were possible, that hour might pass from him, that is, the hour of the passion, which he soon signified by the name of the cup. Then he gave the Lord's own words thus: “Abba, Father, all things are possible to you; remove this cup from me.” If you join to these words what the other two said, and what Mark himself also put above in his own person, the meaning becomes clear thus: “Father, if it is possible, for all things are possible to you, remove this cup from me”; so that no one would think he lessened the Father's power when he said, “if it is possible.” For he did not say, “if you can do it,” but, “if it is possible”; and what he wills is possible. So “if it is possible” was said as though it were said, “if you will.” For Mark made clear in what sense “if it is possible” is to be taken when he said, “All things are possible to you.” And what they recorded he said, “Yet not what I will, but what you will” (which has just the same force as if it were said, “Yet not my will but yours be done”), shows clearly enough that “if it is possible” was said not with reference to the Father's ability but to his will; especially since Luke conveyed this very thing more plainly, for he does not say, “if it is possible,” but, “if you will.” To this plainer statement what Mark put is joined still more plainly, so that it is said: “If you will, for all things are possible to you, remove this cup from me.” ### Scripture references - Luke 22:41: quotation, high confidence - Mark 14:35: allusion, high confidence - Mark 14:36: quotation, high confidence - Matt 26:39: quotation, high confidence - Luke 22:42: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.13 (CSEL 43:283–285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-13). ## The Harmony of the Gospels 3.14 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-14 - Source: CSEL 43:285–286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'Abba, Father' signifies the church from Jews and Gentiles, the others' 'Father' its unity; Christ's sorrow shows martyrs they need not despair. ### Latin text Quod autem ipse Marcus non solum pater sed abba pater eum dixisse commemorat, hoc est abba Hebraeice, quod est Latine pater. et fortasse dominus propter aliquod sacramentum utrumque dixerit uolens ostendere illam se tristitiam in persona sui corporis, id est ecclesiae suscepisse, cui factus est angularis lapis, uenienti ad eum partim ex Hebraeis, ad quos pertinet quod ait abba, partim ex gentibus, ad quas pertinet quod ait pater. etiam Paulus apostolus non praetermittens hoc sacramentum: in quo clamamus, inquit, abba pater, et iterum ait: misit deus spiritum suum in corda nostra clamantem abba pater. oportuit enim ut bonus magister et uerus saluator infirmioribus conpatiens in se ipso demonstraret non debere suos martyres desperare, si qua forte cordibus eorum inreperet sub tempus passionis ex humana fragilitate tristitia, cum eam uincerent uoluntati suae praeponendo uoluntatem dei, quia ille scit, quid expediat quibus consulit. de qua tota re non nunc tempus est, ut uberius disseratur; agitur enim modo de conuenientia euangelistarum, in quorum diuersitate uerborum salubriter discimus non aliud in uerbis ad audiendam ueritatem quam sententiam loquentis esse requirendam. hoc est enim pater quod abba pater, sed ad sacramentum intimandum planius est abba pater, ad unitatem significandam sufficit pater. et dominum quidem abba pater dixisse credendum est; sed tamen non eluceret sententia, nisi aliis dicentibus pater demonstraretur sic esse illas duas ecclesias ex Iudaeis et Graecis, ut etiam una sit. ex illo ergo intellectu dictum est abba pater, quo idem dominus alibi ait: habeo alias oues, quae non sunt ex hoc ouili, gentes utique significans, cum haberet oues etiam in populo Israhel. sed quia secutus adiecit: oportet me et eas adducere, ut sit unus grex et unus pastor, quantum ualet ad Israhelitas et gentes abba pater, tantum ad unum gregem solum pater. ### English translation (Claude) As for Mark himself recording that he said not only “Father” but “Abba, Father,” abba is Hebrew for what in Latin is “father.” And perhaps the Lord said both for the sake of some mystery, wishing to show that he had taken up that sorrow in the person of his body, that is, the church, of which he was made the cornerstone, the church coming to him partly from the Hebrews, to whom “Abba” belongs, partly from the Gentiles, to whom “Father” belongs. The apostle Paul too does not pass over this mystery: “By whom we cry,” he says, “Abba, Father”; and again he says, “God sent his Spirit into our hearts, crying, Abba, Father.” For it was fitting that the good teacher and true Savior, sympathizing with the weaker, should show in himself that his martyrs ought not to despair if perhaps, through human frailty, sorrow should creep into their hearts at the time of suffering, provided they overcame it by putting God's will before their own; for he knows what is good for those he cares for. This is not the time to discuss this whole matter more fully; for we are now dealing with the agreement of the evangelists, from whose diversity of words we learn, to our profit, that in words nothing is to be sought for hearing the truth but the meaning of the speaker. For “Father” is the same as “Abba, Father”; but for conveying the mystery “Abba, Father” is plainer, while for signifying unity “Father” suffices. And it is to be believed that the Lord said “Abba, Father”; yet the meaning would not shine out unless, by others saying “Father,” it were shown that those two churches, from the Jews and from the Greeks, are such that they are also one. “Abba, Father,” then, was said in the same sense in which the same Lord says elsewhere, “I have other sheep, which are not of this fold,” certainly meaning the Gentiles, since he also had sheep among the people of Israel. But because he went on to add, “I must bring them also, so that there may be one flock and one shepherd,” what “Abba, Father” means for Israelites and Gentiles, “Father” alone means for the one flock. ### Scripture references - Mark 14:36: quotation, high confidence - Eph 2:20: allusion, medium confidence - Rom 8:15: quotation, high confidence - Gal 4:6: quotation, high confidence - John 10:16: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.14 (CSEL 43:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-14). ## The Harmony of the Gospels 3.15 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-15 - Source: CSEL 43:286–287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine combines the four accounts of Judas's kiss and the arrest into one sequence. ### Latin text Adhuc ergo ipso loquente, sicut dicit Mattheus et Marcus, ecce Iudas unus de duodecim uenit et cum eo turba multa cum gladiis et fustibus a principibus sacerdotum et senioribus populi. qui autem tradidit eum dedit illis signum dicens: quemcumque osculatus fuero, ipse est, tenete eum. et confestim accedens ad Iesum dixit: haue, rabbi, et osculatus est eum. dixitque illi primo quod ait Lucas: Iuda, osculo filium hominis tradis? deinde quod Mattheus: ad quod uenisti, amice? deinde dixit quod Iohannes commemorat: quid quaeritis? responderunt ei: Iesum Nazorenum. dicit eis Iesus: ego sum. stabat autem et Iudas, qui tradebat eum, cum ipsis. ut ergo dixit eis: ego sum. abierunt retrorsum et ceciderunt in terram. iterum, ergo eos interrogauit: quem quaeritis? illi autem dixerunt: Iesum Nazoreum. respondit Iesus: dixi uobis, quia ego sum. si ergo me quaeritis, sinite hos abire. ut impleretur sermo, quem dixit: quia quos dedisti mihi, non perdidi ex ipsis quemquam. ### English translation (Claude) While he was still speaking, then, as Matthew and Mark say, behold, Judas, one of the twelve, came, and with him a great crowd with swords and clubs, from the chief priests and elders of the people. Now he who betrayed him had given them a sign, saying, “Whomever I kiss, that is he; seize him.” And at once coming up to Jesus he said, “Hail, Rabbi,” and kissed him. And he said to him first what Luke says: “Judas, do you betray the Son of Man with a kiss?” Then what Matthew says: “Friend, for what have you come?” Then he said what John records: “Whom do you seek?” They answered him, “Jesus the Nazarene.” Jesus said to them, “I am he.” And Judas too, who betrayed him, was standing with them. When, then, he said to them, “I am he,” they went backward and fell to the ground. So he asked them again, “Whom do you seek?” And they said, “Jesus the Nazarene.” Jesus answered, “I told you that I am he. If, then, you seek me, let these go,” so that the word might be fulfilled which he spoke: “Of those whom you gave me I have lost none.” ### Scripture references - Matt 26:47: quotation, high confidence - Matt 26:48: quotation, high confidence - Matt 26:49: quotation, high confidence - Mark 14:43: allusion, high confidence - Luke 22:48: quotation, high confidence - Matt 26:50: quotation, high confidence - John 18:4: quotation, high confidence - John 18:5: quotation, high confidence - John 18:6: quotation, high confidence - John 18:7: quotation, high confidence - John 18:8: quotation, high confidence - John 18:9: quotation, high confidence - John 17:12: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.15 (CSEL 43:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-15). ## The Harmony of the Gospels 3.16 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-16 - Source: CSEL 43:287–288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The four accounts of the striking of the high priest's servant and Christ's rebuke and healing fit into one sequence. ### Latin text Videntes autem, sicut Lucas dicit, hi qui circa ipsum erant quod futurum erat dixerunt ei: domine, si percutimus in gladio? et percussit unus ex ipsis, quod omnes quattuor dicunt, seruum principis sacerdotum et amputauit auriculam eius, sicut Lucas et Iohannes dicunt, dextram. qui autem percussit secundum Iohannem Petrus erat, quem percussit autem Malchus uocabatur. deinde quod Lucas dicit: respondens Iesus ait: sinite usque huc, et adiunxit quod Mattheus commemorat: conuerte gladium tuum in locum suum. omnes enim qui acceperint gladium gladio peribunt. an putas, quia non possum rogare patrem meum et exhibebit mihi modo plus quam duodecim milia legiones angelorum? quomodo ergo implebuntur scripturae, quia sic oportet fieri? his uerbis adiungi potest quod illum eo loco Iohannes dixisse commemorat: calicem, quem dedit mihi pater: non bibam illum? tunc, sicut dicit Lucas, tetigit auriculam illius qui percussus erat et sanauit eum. ### English translation (Claude) Now those who were around him, seeing what was going to happen, as Luke says, said to him, “Lord, shall we strike with the sword?” And one of them, as all four say, struck the servant of the high priest and cut off his ear, the right one, as Luke and John say. The one who struck, according to John, was Peter, and the one he struck was called Malchus. Then what Luke says: “But Jesus answered and said, ‘Let it go this far,’” and he added what Matthew records: “Put your sword back into its place. For all who take the sword will perish by the sword. Or do you think that I cannot ask my Father, and he will at once furnish me more than twelve legions of angels? How then would the Scriptures be fulfilled, that it must happen thus?” To these words can be joined what John records he said in that place: “The cup which the Father has given me, shall I not drink it?” Then, as Luke says, he touched the ear of the one who had been struck and healed him. ### Scripture references - Luke 22:49: quotation, high confidence - Luke 22:50: allusion, high confidence - Matt 26:51: allusion, high confidence - Mark 14:47: allusion, high confidence - John 18:10: allusion, high confidence - Luke 22:51: quotation, high confidence - Matt 26:52: quotation, high confidence - Matt 26:53: quotation, high confidence - Matt 26:54: quotation, high confidence - John 18:11: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.16 (CSEL 43:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-16). ## The Harmony of the Gospels 3.17 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-17 - Source: CSEL 43:288–289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's 'let it go this far' answered the disciples' question, while Peter struck in the meantime; Matthew gives Christ's condemnation of the sword. ### Latin text Nec moueat, quasi contrarium sit quod Lucas dixit interrogantibus discipulis, si percuterent in gladio, dominum respondisse: sinite usque huc, quasi post illam percussionem ita dictum fuerit, ut placuerit ei usque huc factum, sed amplius fieri noluerit, cum in uerbis, quae Mattheus posuit, intellegatur potius totum factum, quo usus est Petrus gladio, domino displicuisse. illud enim uerius est, quod cum eum interrogassent dicentes: domine, si percutimus in gladio? tunc respondit: sinite usque huc, id est non uos moueat quod futurum est; permittendi sunt huc usque progredi. id est ut me adprehendant et impleantur quae de me scripta sunt. sed inter moras uerborum interrogantium dominum et illius respondentis Petrus defensionis auiditate et maiore pro domino commotione percussit; sed non potuerunt etiam simul dici quae simul fieri potuerunt. non enim diceret respondens autem Iesus, nisi illorum interrogationi responderet, non facto Petri. nam de facto Petri quid iudicauerit, Mattheus solus dicit. ubi etiam non dixit Mattheus respondit Iesus Petro: conuerte gladium tuum, sed dixit: tunc ait illi Iesus: conuerte gladium tuum, quod post factum apparet dixisse dominum. illud uero quod Lucas posuit: respondens autem Iesus ait: sinite usque huc, illis qui interrogauerant responsum esse accipiendum est; sed quia, ut diximus, inter uerba interrogantium et respondentis domini facta est uno ictu percussio, hoc ordine iudicauit esse narrandum, ut etiam inter uerba interrogationis et responsionis eam insereret. non est ergo contrarium hoc ei quod dixit Mattheus: omnes enim qui acceperint gladium gladio peribunt, id est qui usi fuerint gladio. uideri autem posset contrarium, si dominus ex illa responsione saltem usque ad unum nec ipsum letale uulnus usum tamen gladii spontaneum adprobasse demonstraretur. quamquam etiam Petro dictum totum congruenter intellegi possit, ut sic conectatur et quod Lucas et quod Mattheus rettulit, quemadmodum supra commemoraui: sinite usque huc et conuerte gladium in locum suum. omnes enim qui acceperint gladium gladio peribunt, et cetera. quomodo autem sit intellegendum sinite usque huc, iam exposui, et si aliter melius potest, ita sit, dum tamen euangelistarum ueritas constet. ### English translation (Claude) Nor should it trouble anyone, as though contradictory, that Luke said that when the disciples asked whether they should strike with the sword, the Lord answered, “Let it go this far,” as if this was said after that blow, meaning that he was pleased that it had gone this far but did not want more done; whereas in the words that Matthew put it is understood rather that the whole deed in which Peter used the sword displeased the Lord. For the truer view is this: when they had asked him, saying, “Lord, shall we strike with the sword?” he then answered, “Let it go this far,” that is, “Do not be troubled by what is going to happen; they must be permitted to go this far,” that is, to seize me and fulfill what is written of me. But in the interval between the words of those questioning the Lord and his answer, Peter, in his eagerness to defend him and greater agitation for the Lord, struck; but things that could be done at the same time could not also be said at the same time. For he would not say, “But Jesus answered,” unless he was answering their question, not Peter's deed. For what he judged of Peter's deed Matthew alone tells. There too Matthew did not say, “Jesus answered Peter, ‘Put your sword back,’” but said, “Then Jesus said to him, ‘Put your sword back,’” which shows that the Lord said it after the deed. But what Luke put, “But Jesus answered and said, ‘Let it go this far,’” must be taken as the answer given to those who had asked; but because, as we said, the blow was struck in one stroke between the words of those asking and the Lord answering, he judged it should be narrated in this order, so as to insert it too between the words of question and answer. This, then, is not contrary to what Matthew said, “For all who take the sword will perish by the sword,” that is, those who use the sword. It could seem contrary if the Lord by that answer were shown to have approved the voluntary use of the sword, even as far as one wound, and that not lethal. Although the whole could also fittingly be understood as said to Peter, so that what Luke and Matthew reported are joined thus, as I recalled above: “Let it go this far, and put your sword back into its place. For all who take the sword will perish by the sword,” and so on. How “Let it go this far” is to be understood I have already explained; and if it can be better explained otherwise, let it be so, so long as the truthfulness of the evangelists stands. ### Scripture references - Luke 22:49: quotation, high confidence - Luke 22:51: quotation, high confidence - Matt 26:52: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.17 (CSEL 43:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-17). ## The Harmony of the Gospels 3.18 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-18 - Source: CSEL 43:289–290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's words to the crowd, the disciples' flight, and the young man who fled naked are combined from Matthew, Luke, and Mark. ### Latin text Postea sequitur Mattheus et commemorat eum in illa hora dixisse turbis: tamquam ad latronem existis cum gladiis et fustibus conprehendere me. cotidie aput uos sedebam docens in templo et non me tenuistis. tunc addit etiam uerba, quae Lucas ponit: sed haec est hora uestra et potestas tenebrarum. hoc autem totum factum est, sicut Mattheus dicit, ut implerentur scripturae prophetarum. tunc discipuli omnes relicto eo fugerunt, sicut et Marcus dicit. sequebatur autem illum unus adulescens amictus sindone, sicut idem Marcus commemorat. et cum tenuissent eum, reiecta sindone nudus profugit ab eis. ### English translation (Claude) Afterward Matthew continues and records that in that hour he said to the crowds, “You have come out as against a robber with swords and clubs to seize me. Daily I sat among you teaching in the temple, and you did not take me.” Then he adds also the words that Luke puts: “But this is your hour and the power of darkness.” “But all this happened,” as Matthew says, “so that the Scriptures of the prophets might be fulfilled. Then all the disciples left him and fled,” as Mark too says. “And a certain young man was following him, wrapped in a linen cloth,” as the same Mark records; “and when they seized him, he left the linen cloth and fled from them naked.” ### Scripture references - Matt 26:55: quotation, high confidence - Luke 22:53: quotation, high confidence - Matt 26:56: quotation, high confidence - Mark 14:50: allusion, high confidence - Mark 14:51: quotation, high confidence - Mark 14:52: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.18 (CSEL 43:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-18). ## The Harmony of the Gospels 3.19 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-19 - Source: CSEL 43:290–291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was led first to Annas, then to Caiaphas; Peter followed and was admitted to the court through the other disciple. ### Latin text At illi tenentes Iesum duxerunt ad Caifan principem sacerdotum, ubi scribae et seniores conuenerant, sicut Mattheus dicit. sed primo ad Annam ductus est, socerum Caifae, sicut Iohannes dicit. Marcus autem et Lucas nomen non dicunt pontificis. ductus est autem ligatus, cum adessent in illa turba tribunus et cohors et ministri Iudaeorum, sicut Iohannes commemorat. Petrus autem sequebatur eum a longe usque in atrium principis sacerdotum. et ingressus intro sedebat cum ministris, ut uideret finem, sicut dicit Mattheus. et calefaciebat se ad ignem, sicut in eo loco narrationis dicit Marcus. hoc et Lucas commemorat, quod Petrus sequebatur a longe. accenso autem igne in medio atrio et circumsedentibus illis erat Petrus in medio eorum. et Iohannes dicit, quod sequebatur Simon Petrus et alius discipulus. discipulus autem ille alius erat notus pontifici et introiuit cum Iesu in atrium pontificis, sicut Iohannes dicit. Petrus autem stabat ad ostium foris, secundum eundem Iohannem. exiit ergo discipulus alius, qui erat notus pontifici et dixit ostiariae et introduxit Petrum, sicut idem Iohannes dicit. sic enim factum est, ut intus esset et Petrus in atrio, sicut et alii dicunt. Principes autem sacerdotum et omne concilium. ### English translation (Claude) And those who had seized Jesus led him to Caiaphas, the high priest, where the scribes and elders had gathered, as Matthew says. But first he was led to Annas, the father-in-law of Caiaphas, as John says. Mark and Luke do not give the high priest's name. He was led bound, since there were in that crowd a tribune and a cohort and officers of the Jews, as John records. “But Peter followed him at a distance as far as the court of the high priest; and going in, he sat with the officers to see the end,” as Matthew says, “and warmed himself at the fire,” as Mark says at that point of the narrative. Luke too records that Peter followed at a distance; “and when they had kindled a fire in the middle of the court and sat around it, Peter was in their midst.” And John says that Simon Peter followed, and another disciple. “Now that other disciple was known to the high priest and went in with Jesus into the court of the high priest,” as John says. “But Peter stood at the door outside,” according to the same John. “So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper and brought Peter in,” as the same John says. For so it came about that Peter too was inside in the court, as the others also say. And the chief priests and the whole council, ### Scripture references - Matt 26:57: allusion, high confidence - John 18:13: allusion, high confidence - John 18:12: allusion, high confidence - Matt 26:58: quotation, high confidence - Mark 14:54: quotation, high confidence - Luke 22:54: allusion, high confidence - Luke 22:55: quotation, high confidence - John 18:15: quotation, high confidence - John 18:16: quotation, high confidence - Matt 26:59: quotation, high confidence ### Translation notes - The section ends mid-sentence; the quotation continues in 3.20. ### Citation (SBL) Augustine, Cons. 3.19 (CSEL 43:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-19). ## The Harmony of the Gospels 3.20 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-20 - Source: CSEL 43:291–292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The false witnesses, the high priest's question, Christ's answer 'You have said it' (Mark's 'I am'), and the mockery agree across the Gospels. ### Latin text sicut Mattheus dicit, quaerebant falsum testimonium contra Iesum, ut eum morti traderent, et non inuenerunt, cum multi falsi testes accessissent. conuenientia enim testimonia non erant, sicut Marcus dicit, cum eundem locum commemoraret. nouissime autem uenerunt duo falsi testes, sicut dicit Mattheus, et dixerunt: hic dixit: possum destruere templum dei et post triduum aedificare illud. alios etiam Marcus commemorat dixisse: nos audiuimus eum dicentem: ego dissoluam templum hoc manu factum et per triduum aliud non manu factum aedificabo. et ideo non erat conueniens testimonium illorum, sicut idem Marcus ibidem dicit. et surgens princeps sacerdotum ait illi: nihil respondes ad ea quae isti aduersum te testificantur? Iesus autem tacebat. et princeps sacerdotum ait illi: adiuro te per deum uiuum, ut dicas nobis, si tu es Christus filius dei. dicit illi Iesus: tu dixisti. haec Mattheus. Marcus autem eadem aliis uerbis dicit, nisi quod tacet, quod eum adiurauerit princeps sacerdotum. sed tantum ualere ostendit quod ei dicit Iesus: tu dixisti, quantulum si diceret: ego sum. sequitur enim, ut ait idem Marcus: Iesus autem dixit illi: ego sum. et uidebitis filium hominis a dextris sedentem uirtutis et uenientem cum nubibus caeli. hoc dicit etiam Mattheus, sed non dicit respondisse Iesum ego sum. tunc princeps sacerdotum scidit uestimenta sua dicens: blasphemauit: quid adhuc indigemus testibus? quod Mattheus commemorat et sequitur: ecce nunc audistis blasphemiam. quid uobis uidetur? at illi respondentes dixerunt: reus est mortis. hoc etiam testatur et Marcus. et sequitur Mattheus: tunc expuerunt in faciem eius, et colafis eum ceciderunt. alii autem palmas in faciem ei dederunt dicentes: prophetiza nobis, Christe, quis est qui te percussit? hoc dicit et Marcus; commemorat etiam quod ei faciem uelauerunt. de his Lucas quoque testatur. ### English translation (Claude) as Matthew says, sought false testimony against Jesus to put him to death, and did not find it, though many false witnesses came forward. For their testimonies did not agree, as Mark says when recording the same passage. “But at last two false witnesses came,” as Matthew says, “and said, ‘This man said, I can destroy the temple of God and build it after three days.’” Mark records that others also said, “We heard him saying, I will destroy this temple made with hands and in three days build another not made with hands”; and so their testimony did not agree, as the same Mark says there. “And the high priest stood up and said to him, ‘Do you answer nothing to what these testify against you?’ But Jesus was silent. And the high priest said to him, ‘I adjure you by the living God, tell us whether you are the Christ, the Son of God.’ Jesus said to him, ‘You have said it.’” This is Matthew. Mark says the same in other words, except that he is silent about the high priest adjuring him. But he shows that what Jesus said to him, “You have said it,” has the same force as if he said, “I am.” For it follows, as the same Mark says, “And Jesus said to him, ‘I am. And you will see the Son of Man sitting at the right hand of the Power and coming with the clouds of heaven.’” Matthew says this too, but does not say that Jesus answered, “I am.” “Then the high priest tore his garments, saying, ‘He has blasphemed; what further need do we have of witnesses?’” which Matthew records and goes on: “‘Behold, now you have heard the blasphemy. What do you think?’ And they answered and said, ‘He deserves death.’” Mark too attests this. And Matthew continues: “Then they spat in his face and struck him with their fists; and others slapped his face, saying, ‘Prophesy to us, Christ, who is it that struck you?’” Mark says this too; he records also that they covered his face. Luke too testifies to these things. ### Scripture references - Matt 26:59: quotation, high confidence - Matt 26:60: quotation, high confidence - Matt 26:61: quotation, high confidence - Mark 14:56: allusion, high confidence - Mark 14:58: quotation, high confidence - Mark 14:59: allusion, high confidence - Matt 26:62: quotation, high confidence - Matt 26:63: quotation, high confidence - Matt 26:64: quotation, high confidence - Mark 14:62: quotation, high confidence - Matt 26:65: quotation, high confidence - Matt 26:66: quotation, high confidence - Matt 26:67: quotation, high confidence - Matt 26:68: quotation, high confidence - Mark 14:65: allusion, high confidence - Luke 22:63: allusion, high confidence - Luke 22:64: allusion, high confidence ### Translation notes - The section begins mid-sentence, continuing from 3.19. ### Citation (SBL) Augustine, Cons. 3.20 (CSEL 43:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-20). ## The Harmony of the Gospels 3.21 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-21 - Source: CSEL 43:292–293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evangelists place Peter's denial and Christ's mockery in different orders, John interweaving them by recapitulation. ### Latin text Haec intellegitur passus dominus usque ad mane in domo principis sacerdotum, quo prius adductus est, ubi etiam Petrus temtatus est. sed de Petri temtatione, quae inter has domini contumelias facta est, non eodem ordine omnes narrant; nam ipsas primo commemorat Mattheus et Marcus, deinde Petri temtationem; Lucas uero explicat prius temtationem Petri. tum demum has domini contumelias; Iohannes autem incipit Petri temtationem dicere et interponit quaedam de contumeliis domini et adiungit, quod inde missus est ad Caifan pontificem, et inde recapitulat, ut explicet quam coeperat temtationem Petri in domo, quo primo adductus est, et redit ad ordinem, ubi ostendat, quemadmodum ductus sit dominus ad Caifan. ### English translation (Claude) The Lord is understood to have suffered these things until morning in the house of the high priest to which he was first brought, where Peter too was tested. But about Peter's testing, which took place amid these insults to the Lord, they do not all narrate in the same order. For Matthew and Mark record the insults first, then Peter's testing; but Luke sets out Peter's testing first, then the insults to the Lord; while John begins to tell of Peter's testing, inserts some things about the insults to the Lord, adds that he was sent from there to Caiaphas the high priest, and from there recapitulates, to set out the testing of Peter that he had begun, in the house to which he was first brought, and returns to the order, where he shows how the Lord was led to Caiaphas. ### Scripture references - Matt 26:69: allusion, high confidence - Mark 14:66: allusion, high confidence - Luke 22:54: allusion, high confidence - Luke 22:63: allusion, high confidence - John 18:17: allusion, high confidence - John 18:24: allusion, high confidence - John 18:25: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.21 (CSEL 43:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-21). ## The Harmony of the Gospels 3.22 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-22 - Source: CSEL 43:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Matthew's account of the three denials, the first cockcrow, which Mark mentions, came after Peter went out following his first denial. ### Latin text Sic ergo Mattheus sequitur: Petrus uero sedebat foris in atrio, et accessit ad eum una ancilla dicens: et tu cum Iesu Galilaeo eras. at ille negauit coram omnibus dicens: nescio, quid dicis. exeunte autem illo ianuam, uidit illum alia et ait his qui erant ibi: et hic erat cum Iesu Nazoreno. et iterum negauit cum iuramento: quia non noui hominem. et post pusillum accesserunt qui stabant et dixerunt Petro: uere et tu ex illis es; nam et loquella tua manifestum te facit. tunc coepit detestari et iurare, quia non nouisset hominem. et continuo gallus cantauit. haec dicit Mattheus. intellegitur autem, quod, posteaquam exiit foras, cum iam semel negasset, gallus cantauit prius, quod Mattheus tacet et Marcus dicit. ### English translation (Claude) Matthew, then, continues thus: “Now Peter was sitting outside in the court, and a servant girl came to him, saying, ‘You too were with Jesus the Galilean.’ But he denied it before all, saying, ‘I do not know what you are saying.’ And as he went out to the gate, another saw him and said to those who were there, ‘This man too was with Jesus the Nazarene.’ And again he denied with an oath, ‘I do not know the man.’ And after a little while those who stood by came and said to Peter, ‘Surely you too are one of them, for your speech also makes you known.’ Then he began to curse and swear that he did not know the man. And immediately the cock crowed.” This is what Matthew says. But it is understood that after he went outside, having already denied once, the cock crowed for the first time, which Matthew passes over and Mark tells. ### Scripture references - Matt 26:69: quotation, high confidence - Matt 26:70: quotation, high confidence - Matt 26:71: quotation, high confidence - Matt 26:72: quotation, high confidence - Matt 26:73: quotation, high confidence - Matt 26:74: quotation, high confidence - Mark 14:68: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.22 (CSEL 43:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-22). ## The Harmony of the Gospels 3.23 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-23 - Source: CSEL 43:293–295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's second denial was at the fire after he had gone out and returned, and he was questioned there by a second servant girl and by a man, as Luke and John show. ### Latin text Non autem foris ante ianuam iterum negauit, sed cum redisset ad focum; quando autem redierit, non opus erat commemorare. Marcus ergo sic illud narrat: et exiit foras ante atrium, et gallus cantauit. rursus autem cum uidisset illum ancilla, coepit dicere circumstantibus: quia hic ex illis est. at ille iterum negauit. haec uero ancilla non eadem, sed alia est, sicut dicit Mattheus. sane hoc quoque intellegitur, quia secunda negatione a duobus conpellatus est, et ab ancilla scilicet, quam commemorat Mattheus et Marcus, et ab alio, quem commemorat Lucas. sic enim hoc narrat Lucas: Petrus uero sequebatur a longe. accenso autem igne in medio atrio et circumsedentibus illis erat Petrus in medio illorum. quem cum uidisset ancilla quaedam sedentem ad lumen et cum fuisset intuita, dixit: et hic cum illo erat. at ille negauit eum dicens: mulier, non noui illum. et post pusillum alius uidens eum dixit: et tu de illis es. hoc ergo quod Lucas ait: et post pusillum, iam egressus erat Petrus ianuam et primus gallus cantauerat, iamque redierat, ut, quemadmodum dicit Iohannes, ad focum stans iterum negaret. Iohannes enim in prima negatione Petri non solum de primo galli cantu tacet, sicut ceteri excepto Marco, sed etiam, quod sedentem ad ignem cognouit ancilla, non commemorat. hoc enim tantum ait: dicit ergo Petro ancilla ostiaria: numquid ergo et tu de discipulis es hominis istius? dicit ille: non sum. deinde interponit, quae gesta sunt cum Iesu in eadem domo, quae commemoranda arbitratus est, ita narrans: stabant autem serui et ministri ad prunas, quia frigus erat, et calefiebant; erat autem cum eis et Petrus stans et calefaciens se. hic ergo intellegitur iam exisse foras Petrum et redisse; primo enim sedebat ad ignem, postea iam rediens stare coeperat. ### English translation (Claude) But he did not deny a second time outside before the gate, but when he had returned to the fire; and when he returned there was no need to record. Mark, then, narrates it thus: “And he went out before the court, and the cock crowed. And again the servant girl, when she had seen him, began to say to those standing by, ‘This man is one of them.’ But he denied again.” This servant girl is not the same, but another, as Matthew says. Certainly this too is understood, that in the second denial he was accosted by two, both by the servant girl whom Matthew and Mark record and by another man whom Luke records. For Luke narrates it thus: “But Peter followed at a distance. And when they had kindled a fire in the middle of the court and sat around it, Peter was in their midst. And a certain servant girl, seeing him sitting at the light and looking closely at him, said, ‘This man too was with him.’ But he denied him, saying, ‘Woman, I do not know him.’ And after a little while another, seeing him, said, ‘You too are one of them.’” So in what Luke says, “after a little while,” Peter had already gone out of the gate and the cock had crowed for the first time, and he had already returned, so that, as John says, he denied again standing at the fire. For John, in Peter's first denial, not only is silent about the first cockcrow, as are the others except Mark, but also does not record that the servant girl recognized him sitting at the fire. For he says only this: “So the servant girl who kept the door said to Peter, ‘Are you not also one of this man's disciples?’ He said, ‘I am not.’” Then he inserts what was done with Jesus in the same house, which he thought should be recorded, narrating thus: “Now the servants and officers were standing at the coals, because it was cold, and warming themselves; and Peter too was with them, standing and warming himself.” Here, then, it is understood that Peter had already gone out and returned; for at first he was sitting by the fire, afterward, having returned, he had begun to stand. ### Scripture references - Mark 14:68: quotation, high confidence - Mark 14:69: quotation, high confidence - Mark 14:70: quotation, high confidence - Matt 26:71: allusion, high confidence - Luke 22:54: quotation, high confidence - Luke 22:55: quotation, high confidence - Luke 22:56: quotation, high confidence - Luke 22:57: quotation, high confidence - Luke 22:58: quotation, high confidence - John 18:17: quotation, high confidence - John 18:18: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.23 (CSEL 43:293–295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-23). ## The Harmony of the Gospels 3.24 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-24 - Source: CSEL 43:295–297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John shows that Annas was also high priest and that Peter's second denial was inside at the fire after his return; Matthew and Mark omit his return for brevity. ### Latin text Sed forte ait aliquis: nondum exierat, surrexerat autem exiturus. hoc potest dicere qui putat foris ante ianuam secundo interrogatum negasse. uideamus ergo Iohannis sequentia: pontifex ergo, inquit, interrogauit Iesum de discipulis suis et de doctrina eius. respondit ei Iesus: ego palam locutus sum mundo, ego semper docui in synagoga et in templo, quo omnes Iudaei conueniunt, et in occulto locutus sum nihil. quid me interrogas? interroga eos qui audierunt quid locutus sum ipsis. ecce hi sciunt quae dixerim ego. haec autem cum dixisset, unus adsistens ministrorum dedit alapam Iesu dicens: sic respondes pontifici? respondit ei Iesus: si male locutus sum, testimonium perhibe de malo; si autem bene, quid me caedis? et misit eum Annas ligatum ad Caifan pontificem. hic sane ostenditur, quod Annas pontifex erat; nondum enim missus erat ad Caifan, cum iam illi diceretur: sic respondes pontifici? et hos duos, Annam et Caifan pontifices, commemorat etiam Lucas in initio euangelii sui. his dictis Iohannes redit ad quod coeperat de negatione Petri, id est ad eandem domum, ubi gesta sunt quae narrauit et unde ad Caifan missus est Iesus, ad quem ab initio ducebatur, sicut dixit Mattheus. commemorauit autem ista Iohannes quae interposuit recapitulans de Petro et ad eam narrationem rediens ita dicit, ut conpleat trinam negationem: erat autem Simon Petrus stans et calefaciens se. dixerunt ergo ei: numquid et tu ex discipulis eius es? negauit ille et dixit: non sum. hoc igitur loco inuenimus et non ante ianuam, sed ad focum stantem secundo negasse Petrum, quod fieri non posset, nisi iam redisset, postea quam foras exierat. neque enim iam exierat et foris eum uidit altera ancilla, sed cum exiret, eum uidit, id est cum surgeret, ut exiret, animaduertit eum et dixit his qui erant ibi, id est qui simul erant ad ignem intus in atrio: et hic erat cum Iesu Nazoreno. ille autem qui foras exierat hoc audito rediens iurauit illis contra nitentibus, quia non nouit hominem. nam et Marcus sic ait de eadem ancilla: et coepit dicere circumstantibus: quia hic ex illis est. dicebat enim non illi, sed his qui illo exeunte ibi remanserant, sic tamen, ut ille audiret, unde rediens et rursus ad ignem stans resistebat negando uerbis eorum. deinde in eo quod Iohannes ait: dixerunt: numquid et tu ex discipulis eius es? quod redeunti et stanti dictum intellegimus, hoc quoque confirmatur non illam tantum alteram ancillam, quam commemorat in hac secunda negatione Mattheus et Marcus, sed et alium, quem commemorat Lucas, cum Petro id egisse. unde Iohannes dicit: dixerunt ergo ei. quapropter siue, posteaquam illo exeunte dixit ancilla his qui secum erant in atrio: quia hic ex illis est, hoc audito ille regressus est, ut se quasi purgaret negando, siue, quod est credibilius, non audiuit, quid de illo dictum fuerit, cum foras exiret, et posteaquam rediit, ei dixerunt ancilla et ille alius quem Lucas commemorat: numquid et tu ex discipulis eius es? et dixit: non sum, pertinacius insistente illo de quo Lucas ait adque dicente: et tu de illis es, cui Petrus ait: o homo, non sum, liquido tamen colligitur conlatis de hac re omnibus euangelistarum testimoniis non ante ianuam secundo Petrum negasse, sed intus in atrio ad ignem, Mattheum autem et Marcum, qui commemorauerunt exisse eum foras, regressum eius breuitatis causa tacuisse. ### English translation (Claude) But perhaps someone says: he had not yet gone out, but had risen to go out. Someone who thinks he denied the second time when questioned outside before the gate can say this. Let us see, then, what follows in John: “The high priest, then,” he says, “asked Jesus about his disciples and his teaching. Jesus answered him, ‘I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews come together, and I said nothing in secret. Why do you ask me? Ask those who heard what I said to them; behold, these know what I said.’ When he had said this, 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?’ And Annas sent him bound to Caiaphas the high priest.” Here it is certainly shown that Annas was a high priest; for he had not yet been sent to Caiaphas when it was said to him, “Is that how you answer the high priest?” And Luke too, at the beginning of his Gospel, mentions these two, Annas and Caiaphas, as high priests. Having said these things, John returns to what he had begun about Peter's denial, that is, to the same house where the things he narrated were done and from which Jesus was sent to Caiaphas, to whom he was being led from the beginning, as Matthew said. John recorded these things that he inserted, recapitulating about Peter, and returning to that narrative he speaks thus, to complete the threefold denial: “Now Simon Peter was standing and warming himself. So they said to him, ‘Are you not also one of his disciples?’ He denied it and said, ‘I am not.’” In this place, then, we find that Peter denied the second time not before the gate but standing at the fire, which could not have happened unless he had already returned after going outside. For it was not that he had already gone out and the other servant girl saw him outside; but she saw him as he was going out, that is, when he rose to go out she noticed him and said to those who were there, that is, those who were with him at the fire inside in the court, “This man too was with Jesus the Nazarene.” And he who had gone outside, hearing this, returned and swore to them, as they pressed against him, that he did not know the man. For Mark too says this of the same servant girl: “And she began to say to those standing by, ‘This man is one of them.’” For she was saying it not to him but to those who had remained there as he went out, yet so that he heard; from which, returning and standing again at the fire, he resisted their words by denying. Then, in what John says, “They said, ‘Are you not also one of his disciples?’” which we understand was said to him when he had returned and was standing, this too is confirmed: that not only that other servant girl, whom Matthew and Mark record in this second denial, but also another man, whom Luke records, dealt with Peter. Hence John says, “So they said to him.” Therefore, whether, after the servant girl, as he went out, said to those who were with her in the court, “This man is one of them,” he heard it and came back, so as to clear himself, as it were, by denying; or, which is more credible, he did not hear what was said of him as he went out, and after he returned the servant girl and that other man whom Luke records said to him, “Are you not also one of his disciples?” and he said, “I am not,” while that man whom Luke mentions insisted more stubbornly, saying, “You too are one of them,” to whom Peter said, “Man, I am not”: in either case it is clearly gathered, when all the evangelists' testimonies on this matter are compared, that Peter denied the second time not before the gate but inside in the court at the fire, and that Matthew and Mark, who recorded that he went outside, were silent about his return for brevity's sake. ### Scripture references - John 18:19: quotation, high confidence - John 18:20: quotation, high confidence - John 18:21: quotation, high confidence - John 18:22: quotation, high confidence - John 18:23: quotation, high confidence - John 18:24: quotation, high confidence - Luke 3:2: allusion, high confidence - Matt 26:57: allusion, high confidence - John 18:25: quotation, high confidence - Matt 26:71: quotation, high confidence - Matt 26:72: allusion, high confidence - Mark 14:69: quotation, high confidence - Luke 22:58: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.24 (CSEL 43:295–297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-24). ## The Harmony of the Gospels 3.25 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-25 - Source: CSEL 43:297–299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The third denial: Luke's 'about an hour' explains 'after a little while'; one questioner or several, to Peter or about him, are reconcilable; the cock then crowed the second time. ### Latin text Nunc iam de tertia negatione inspiciamus eorum congruentiam, quam Mattheum solum iam explicasse meminerimus. sequitur ergo Marcus et dicit: et post pusillum, qui adstabant, dicebant Petro: uere ex illis es, nam et Galilaeus es. ille autem coepit anathematizare et iurare: quia nescio hominem istum, quem dicitis. et statim iterum gallus cantauit. Lucas autem ita secutus hoc idem narrat: et interuallo facto quasi horae unius, alius quidam adfirmabat dicens: uere et hic cum illo erat; nam et Galilaeus est. et ait Petrus: homo, nescio, quid dicis. et continuo adhuc illo loquente cantauit gallus. Iohannes secutus de tertia Petri negatione ita explicat: dicit unus ex seruis pontificis, cognatus eius cuius abscidit Petrus auriculam: nonne ego te uidi in horto cum illo? iterum ergo negauit Petrus, et statim gallus cantauit quod igitur Mattheus et Marcus dicunt post pusillum quantum esset hoc temporis, manifestat Lucas dicendo: et interuallo facto quasi horae unius. de hoc autem interuallo tacet Iohannes. item quod Mattheus et Marcus non singulari, sed plurali numero enuntiant eos qui cum Petro agebant, cum Lucas unum dicat, Iohannes quoque unum eumque cognatum eius cuius abscidit Petrus auriculam, facile est intellegere aut pluralem numerum pro singulari usitata locutione usurpasse Mattheum et Marcum, aut quod unus maxime tamquam sciens et qui eum uiderat adfirmabat, ceteri autem secuti eius fidem Petrum simul urguebant, unde duos euangelistas conpendio pluralem numerum posuisse, alios autem duos eum solum significare uoluisse qui praecipuus in hoc erat. iam uero illud quod Mattheus ipsi Petro dictum fuisse adserit: uere et tu ex illis es et loquella tua manifestum te facit, sicut Iohannes eidem Petro dictum adseuerat: nonne ego te uidi in horto cum illo? Marcus autem inter se illos de Petro locutos dicit: uere ex illis est; nam et Galilaeus est, sicut et Lucas non Petro, sed de Petro dicit: alius quidem adfirmabat dicens: uere et hic cum illo erat; nam et Galilaeus est, aut sententiam intellegimus tenuisse eos, qui conpellatum dicunt Petrum — tantundem enim ualuit quod de illo coram illo dicebatur, quantum, si illi diceretur —, aut utroque modo actum, et alios illum, alios alium modum commemorasse. galli autem cantum post tertiam negationem secundum intellegimus, sicut Marcus expressit. ### English translation (Claude) Now let us look at their agreement about the third denial, which, let us remember, Matthew alone has already set out. Mark, then, continues and says: “And after a little while those who stood by said to Peter, ‘Surely you are one of them, for you too are a Galilean.’ But he began to curse and swear, ‘I do not know this man of whom you speak.’ And immediately the cock crowed a second time.” Luke narrates the same thing, continuing thus: “And after an interval of about an hour, another man insisted, saying, ‘Surely this man too was with him, for he too is a Galilean.’ And Peter said, ‘Man, I do not know what you are saying.’ And immediately, while he was still speaking, the cock crowed.” John, continuing, sets out Peter's third denial thus: “One of the high priest's servants, a relative of the man whose ear Peter cut off, said, ‘Did I not see you in the garden with him?’ Peter again denied it, and immediately the cock crowed.” So how much time the “after a little while” of Matthew and Mark was, Luke makes clear by saying, “after an interval of about an hour.” John is silent about this interval. Likewise, as to Matthew and Mark speaking of those who dealt with Peter not in the singular but in the plural, while Luke says one, and John too one, a relative of the man whose ear Peter cut off, it is easy to understand either that Matthew and Mark used the plural for the singular by a common manner of speaking, or that one man insisted most, as one who knew and had seen him, while the others, following his assurance, pressed Peter together; hence two evangelists briefly put the plural, while the other two chose to signify only the one who was foremost in this. Further, as to Matthew asserting that it was said to Peter himself, “Surely you too are one of them, and your speech makes you known,” as John asserts it was said to the same Peter, “Did I not see you in the garden with him?” while Mark says they spoke among themselves about Peter, “Surely he is one of them, for he too is a Galilean,” as Luke too says not to Peter but about Peter, “Another man insisted, saying, Surely this man too was with him, for he too is a Galilean”: either we understand that those who say Peter was addressed kept the meaning (for what was said about him in his presence had as much force as if it were said to him), or it was done both ways, and some recorded one way and others the other. And we understand the cock's crowing after the third denial to be the second, as Mark expressed. ### Scripture references - Mark 14:70: quotation, high confidence - Mark 14:71: quotation, high confidence - Mark 14:72: quotation, high confidence - Luke 22:59: quotation, high confidence - Luke 22:60: quotation, high confidence - John 18:26: quotation, high confidence - John 18:27: quotation, high confidence - Matt 26:73: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.25 (CSEL 43:297–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-25). ## The Harmony of the Gospels 3.26 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-26 - Source: CSEL 43:299–301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's 'the Lord turned and looked at Peter' was a divine, not bodily, look, since Christ was elsewhere in the house; it moved Peter to repentance. ### Latin text Sequitur ergo Mattheus ita dicens: et recordatus est Petrus uerbi Iesu quod dixerat: priusquam gallus cantet, ter me negabis. et egressus foras plorauit amare. Marcus autem ita dicit: recordatus est Petrus uerbi quod dixerat ei Iesus: priusquam gallus cantet bis, ter me negabis. et coepit flere. Lucas autem sic ait: et conuersus dominus respexit Petrum. et recordatus est Petrus uerbi domini, sicut dixit: quia priusquam gallus cantet, ter me negabis. et egressus foras Petrus fleuit amare. Iohannes de recordatione et fletu Petri tacet. sane in eo quod ait Lucas, quod conuersus dominus respexerit Petrum, quomodo accipiendum sit, diligentius considerandum est. quamuis enim dicantur etiam interiora atria, tamen in exteriore atrio fuit Petrus inter seruos, qui simul se ad ignem calefaciebant. non est autem credibile, quod ibi audiebatur dominus a Iudaeis, ut corporalis fieret illa respectio. namque cum dixisset Mattheus: tunc expuerunt in faciem eius et colafis eum ceciderunt, alii autem palmas in faciem ei dederunt dicentes: prophetiza nobis, Christe, quis est qui te percussit? secutus est dicens: Petrus uero sedebat foris in atrio, quod non diceret, nisi illa cum domino intus agerentur. et, quantum colligitur in narratione Marci, non solum in interioribus, sed etiam in superioribus domus agebantur. nam posteaquam Marcus talia narrauit, secutus ait: et cum esset Petrus in atrio deorsum. sicut ergo eo quod Mattheus ait: Petrus uero sedebat foris in atrio, ostendit, quod illa intus agerentur, sic eo quod dixit Marcus: et cum esset Petrus in atrio deorsum, ostendit non solum in interioribus, sed etiam in superioribus gesta quae dixerat. quomodo ergo respexit Petrum dominus facie corporali? quapropter mihi uidetur illa respectio diuinitus facta, ut ei ueniret in mentem, quotiens iam negasset et quid ei dominus praedixisset, adque ita misericorditer domino respiciente paeniteret eum et salubriter fleret. sicut cotidie dicimus domine, respice me, et respexit eum dominus qui de aliquo periculo uel labore diuina misericordia liberatus est, et sicut dictum est: respice et exaudi me, et: conuertere, domine, libera animam meam, ita dictum arbitror: conuersus dominus respexit Petrum et recordatus est Petrus uerbi domini. denique cum frequentius soleant in narrationibus suis ponere Iesum quam dominum, modo Lucas dominum posuit dicens: conuersus dominus respexit Petrum et recordatus est Petrus uerbi domini, Mattheus autem et Marcus, qui de ista respectione tacuerunt, non uerbi domini, sed uerbi Iesu eum recordatum esse dixerunt. ut etiam ex hoc intellegamus illam respectionem a Iesu non humanis oculis, sed diuinitus factam. ### English translation (Claude) Matthew, then, continues, saying, “And Peter remembered the word of Jesus which he had said, ‘Before the cock crows, you will deny me three times.’ And he went out and wept bitterly.” Mark, however, says thus: “Peter remembered the word that Jesus had said to him, ‘Before the cock crows twice, you will deny me three times.’ And he began to weep.” And Luke says thus: “And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how he had said, ‘Before the cock crows, you will deny me three times.’ And Peter went out and wept bitterly.” John is silent about Peter's remembering and weeping. Certainly how Luke's statement that the Lord turned and looked at Peter is to be taken must be considered more carefully. For although there are also said to be inner courts, Peter was in the outer court among the servants who were warming themselves together at the fire. It is not credible that the Lord was being heard by the Jews there, so that it was a bodily look. For when Matthew had said, “Then they spat in his face and struck him with their fists, and others slapped his face, saying, Prophesy to us, Christ, who is it that struck you?” he went on to say, “Now Peter was sitting outside in the court,” which he would not say unless those things were being done to the Lord inside. And, as far as is gathered from Mark's narrative, they were being done not only in the inner parts but also in the upper parts of the house. For after Mark had narrated such things, he went on, “And while Peter was below in the court.” So, just as by Matthew's saying, “Now Peter was sitting outside in the court,” he shows that those things were done inside, so by Mark's saying, “And while Peter was below in the court,” he shows that what he had said was done not only in the inner but also in the upper parts. How, then, did the Lord look at Peter with a bodily face? Therefore it seems to me that this look was done divinely, so that it came into his mind how many times he had already denied and what the Lord had foretold him, and so, as the Lord mercifully looked on him, he repented and wept for his salvation. Just as we say daily, “Lord, look on me,” and, “The Lord looked on him,” of one freed by divine mercy from some danger or trouble; and as it is said, “Look and hear me,” and, “Turn, O Lord, deliver my soul”: so, I think, it was said, “The Lord turned and looked at Peter, and Peter remembered the word of the Lord.” Indeed, although in their narratives they more often put “Jesus” than “the Lord,” here Luke put “the Lord,” saying, “The Lord turned and looked at Peter, and Peter remembered the word of the Lord,” while Matthew and Mark, who were silent about this look, said that he remembered not the word of the Lord but the word of Jesus; so that from this too we may understand that this look was done by Jesus not with human eyes but divinely. ### Scripture references - Matt 26:75: quotation, high confidence - Mark 14:72: quotation, high confidence - Luke 22:61: quotation, high confidence - Luke 22:62: quotation, high confidence - Matt 26:67: quotation, high confidence - Matt 26:68: quotation, high confidence - Matt 26:69: quotation, high confidence - Mark 14:66: quotation, high confidence - Ps 13:3 (12:4 LXX): quotation, high confidence - Ps 6:4 (6:5 LXX): quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.26 (CSEL 43:299–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-12/#p-3-26). ## The Harmony of the Gospels 3.27 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-27 - Source: CSEL 43:301–303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The morning council, which Luke describes in detail, is the one Matthew and Mark mention; the night interrogation with false witnesses came earlier. ### Latin text Sequitur ergo Mattheus et dicit: mane autem facto consilium inierunt omnes principes sacerdotum et seniores populi aduersus Iesum, ut eum morti traderent. et uinctum adduxerunt eum et tradiderunt Pontio Pilato praesidi. Marcus similiter: et confestim mane, inquit, consilium facientes summi sacerdotes cum senioribus et scribis et uniuerso concilio uincientes Iesum duxerunt et tradiderunt Pilato. Lucas autem, posteaquam conpleuit narrando Petri negationem, recapitulauit quae cum domino gesta sunt iam, ut apparet, circa mane adque ita contexuit narrationem: et uiri, qui tenebant illum, inludebant ei caedentes, et uelauerunt eum et percutiebant faciem eius et interrogabant eum dicentes: prophetiza nobis, quis est qui te percussit? et alia multa blasphemantes dicebant in eum. et ut factus est dies, conuenerunt seniores plebis et principes sacerdotum et scribae, et duxerunt illum in concilium suum dicentes: si tu es Christus, dic nobis. et ait illis: si uobis dixero, non creditis mihi; si autem et interrogauero, non respondetis mihi, neque dimittetis. ex hoc autem erit filius hominis sedens a dextris uirtutis dei. dixerunt autem omnes: tu ergo es filius dei? qui ait: uos dicitis, quia ego sum. at illi dixerunt: quid adhuc desideramus testimonium? ipsi enim audiuimus de ore eius. et surgens omnis multitudo eorum duxerunt illum ad Pilatum. haec omnia narrauit Lucas, ubi intellegitur, quod etiam Mattheus et Marcus narrauerunt, quod interrogatus sit dominus, utrum ipse esset filius dei. et quod dixerit: dico uobis, amodo uidebitis filium hominis sedentem a dextris uirtutis et uenientem in nubibus caeli, iam lucescente die gestum, quando Lucas dicit: et ut factus est dies; adque ita narrat similia, etsi quid etiam ipse commemorat quod illi tacuerunt. nocte autem intellegimus per falsos testes actum esse cum domino quod breuiter commemorauerunt Mattheus et Marcus, Lucas tacuit, qui enarrauit quae circa mane sunt gesta. nam et illi, id est Mattheus et Marcus, contexuerunt narrationem in his quae cum domino acta sunt usque ad mane, sed postea redierunt ad narrandam Petri negationem, qua terminata redierunt ad mane, ut inde cetera contexerent, quousque perducerent quae cum domino acta erant, sed nondum commemorauerant quod mane factum esset. Iohannes quoque, cum ea quae cum domino gesta sunt, ex quanta parte uisum est, et Petri negationem totam commemorasset, adducunt ergo, inquit, Iesum ad Caifan in praetorium. erat autem mane. ubi intellegimus aut aliquam fuisse causam, quae coegerit Caifan esse in praetorio nec esse praesentem, cum alii principes sacerdotum haberent de domino quaestionem, aut in domo eius fuisse praetorium. tamen ad ipsum ab initio ducebatur, ad quem in extremo perductus est. sed quia iam tamquam conuictum reum adducebant, Caifae autem iam antea uisum fuerat, ut Iesus moreretur, nulla mora interposita est, quin occidendus Pilato traderetur. quae igitur per Pilatum cum domino gesta sunt, ita Mattheus narrat. ### English translation (Claude) Matthew, then, continues and says, “When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death. And they bound him and led him away and delivered him to Pontius Pilate the governor.” Mark similarly: “And immediately in the morning,” he says, “the chief priests, holding a council with the elders and scribes and the whole council, bound Jesus and led him away and delivered him to Pilate.” Luke, however, after completing his narrative of Peter's denial, recapitulated what had already been done to the Lord, evidently around morning, and composed his narrative thus: “And the men who were holding him mocked him, beating him; and they blindfolded him and struck his face and asked him, saying, ‘Prophesy to us, who is it that struck you?’ And they said many other blasphemous things against him. And when day came, the elders of the people and the chief priests and scribes gathered, and they led him into their council, saying, ‘If you are the Christ, tell us.’ And he said to them, ‘If I tell you, you will not believe me; and if I ask you, you will not answer me or let me go. But from now on the Son of Man will be seated at the right hand of the power of God.’ And they all said, ‘Are you, then, the Son of God?’ He said, ‘You say that I am.’ And they said, ‘What further testimony do we need? For we ourselves have heard it from his own mouth.’ And the whole multitude of them rose and led him to Pilate.” All this Luke narrated, where it is understood that what Matthew and Mark also narrated, that the Lord was asked whether he was the Son of God and said, “I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven,” was done when day was already dawning, when Luke says, “And when day came”; and so he narrates similar things, even if he too records something they passed over. But we understand that what Matthew and Mark briefly recorded, and Luke passed over, was done to the Lord by night through false witnesses, while Luke narrated what was done around morning. For they too, that is, Matthew and Mark, continued their narrative of what was done to the Lord up to morning, but afterward returned to narrate Peter's denial, and when that was finished they returned to the morning, so as to continue from there the rest, until they had brought to an end what was done to the Lord; but they had not yet recorded what was done in the morning. John too, when he had recorded what was done to the Lord, as much as seemed good, and the whole of Peter's denial, says, “They then led Jesus to Caiaphas, into the praetorium; and it was morning.” Here we understand either that there was some cause that compelled Caiaphas to be in the praetorium and not present when the other chief priests held their inquiry about the Lord, or that the praetorium was in his house. Yet he was being led to him from the beginning, to whom he was brought at the last. But because they were now bringing him as a convicted criminal, and it had already earlier seemed good to Caiaphas that Jesus should die, no delay was allowed before he was handed over to Pilate to be killed. What was done to the Lord through Pilate, then, Matthew narrates thus. ### Scripture references - Matt 27:1: quotation, high confidence - Matt 27:2: quotation, high confidence - Mark 15:1: quotation, high confidence - Luke 22:63: quotation, high confidence - Luke 22:64: quotation, high confidence - Luke 22:65: quotation, high confidence - Luke 22:66: quotation, high confidence - Luke 22:67: quotation, high confidence - Luke 22:68: quotation, high confidence - Luke 22:69: quotation, high confidence - Luke 22:70: quotation, high confidence - Luke 22:71: quotation, high confidence - Luke 23:1: quotation, high confidence - Matt 26:64: quotation, high confidence - John 18:28: quotation, high confidence - John 11:50: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 3.27 (CSEL 43:301–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-27). ## The Harmony of the Gospels 3.28 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-28 - Source: CSEL 43:303–304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew alone narrates Judas's remorse, death, and the purchase of the potter's field, citing 'Jeremiah.' ### Latin text Ac primum excucurrit inde, ut commemoraret exitum Iudae traditoris, quem solus narrauit, ita dicens: tunc uidens Iudas, qui eum tradidit, quia damnatus est, paenitentia ductus rettulit triginta argenteos principibus sacerdotum et senioribus dicens: peccaui tradens sanguinem iustum. at illi dixerunt: quid ad nos? tu uideris. et proiectis argenteis in templo recessit, et abiens laqueo se suspendit. principes autem sacerdotum acceptis argenteis dixerunt: non licet mittere eos in corbanan, quia pretium sanguinis est. consilio autem inito emerunt ex illis agrum figuli in sepulturam peregrinorum. propter hoc uocatus est ager ille Acheldemac, ager sanguinis, usque in hodiernum diem tunc impletum est quod dictum est per Hieremiam prophetam dicentem: et acceperunt triginta argenteos pretium adpretiati, quem adpretiauerunt filii Israhel et dederunt eos in agrum figuli, sicut constituit mihi dominus. ### English translation (Claude) And first he ran out from there to record the end of Judas the betrayer, which he alone narrated, saying thus: “Then Judas, who betrayed him, seeing that he was condemned, moved by repentance brought back the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned in betraying righteous blood.’ But they said, ‘What is that to us? See to it yourself.’ And throwing down the pieces of silver in the temple, he withdrew, and went and hanged himself with a noose. But the chief priests, taking the pieces of silver, said, ‘It is not lawful to put them into the treasury, because it is the price of blood.’ And taking counsel, they bought with them the potter's field for the burial of strangers. Therefore that field was called Akeldama, field of blood, to this day. Then was fulfilled what was spoken through Jeremiah the prophet, saying, ‘And they took the thirty pieces of silver, the price of him who was priced, whom the sons of Israel priced, and they gave them for the potter's field, as the Lord appointed to me.’” ### Scripture references - Matt 27:3: quotation, high confidence - Matt 27:4: quotation, high confidence - Matt 27:5: quotation, high confidence - Matt 27:6: quotation, high confidence - Matt 27:7: quotation, high confidence - Matt 27:8: quotation, high confidence - Acts 1:19: allusion, medium confidence - Matt 27:9: quotation, high confidence - Matt 27:10: quotation, high confidence - Zech 11:12: allusion, high confidence - Zech 11:13: allusion, high confidence ### Translation notes - The name Akeldama comes from Acts 1:19; Matthew's text has only 'field of blood.' ### Citation (SBL) Augustine, Cons. 3.28 (CSEL 43:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-28). ## The Harmony of the Gospels 3.29 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-29 - Source: CSEL 43:304–305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Although some copies omit 'Jeremiah' and the prophecy is in Zechariah, the better and older manuscripts have 'Jeremiah,' which was removed by those troubled by the difficulty. ### Latin text Si quis autem mouetur, quod hoc testimonium non inuenitur in scriptura Hieremiae prophetae, et ideo putat fidei euangelistae aliquid derogandum, primo nouerit non omnes codices euangeliorum habere, quod per Hieremiam dictum sit, sed tantummodo per prophetam. possemus ergo dicere his potius codicibus esse credendum, qui Hieremiae nomen non habent. dictum est enim hoc per prophetam, sed Zachariam, unde putatur codices esse mendosos, qui habent nomen Hieremiae, quia uel Zachariae habere debuerunt uel nullius, sicut quidam, sed tamen per prophetam dicentem, qui utique intellegitur Zacharias. sed utatur ista defensione cui placet; mihi autem cur non placeat, haec causa est, quia et plures codices habent Hieremiae nomen et qui diligentius in Graecis exemplaribus euangelium considerauerunt in antiquioribus Graecis ita se perhibent inuenisse. nulla fuit causa, cur adderetur hoc nomen, ut mendositas fieret; cur autem de nonnullis codicibus tolleretur, fuit utique causa, ut hoc audax imperitia faceret, cum turbaretur quaestione, quod hoc testimonium aput Hieremiam non inueniretur. ### English translation (Claude) But if anyone is troubled that this testimony is not found in the writing of the prophet Jeremiah, and therefore thinks that something should be taken away from the credibility of the evangelist, let him first know that not all manuscripts of the Gospels have that it was spoken through Jeremiah, but only “through the prophet.” We could say, then, that those manuscripts are rather to be believed which do not have the name of Jeremiah. For this was spoken through a prophet, but Zechariah; hence the manuscripts that have the name of Jeremiah are thought to be faulty, because they ought to have had either Zechariah's name or none, as some do, but still “through the prophet, saying,” who is certainly understood to be Zechariah. But let whoever likes use that defense; the reason why it does not please me is this: more manuscripts have the name of Jeremiah, and those who have examined the Gospel more carefully in the Greek copies report that they found it so in the older Greek ones. There was no reason why this name should be added so as to create a fault; but there was certainly a reason why it should be removed from some manuscripts, namely that bold ignorance did this, being troubled by the question that this testimony is not found in Jeremiah. ### Scripture references - Matt 27:9: allusion, high confidence - Zech 11:13: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.29 (CSEL 43:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-29). ## The Harmony of the Gospels 3.30 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-30 - Source: CSEL 43:305–307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Providence let Matthew write 'Jeremiah' for Zechariah to teach that all the prophets speak by one Spirit, so that each prophet's words belong to all. ### Latin text Quid ergo intellegendum est, nisi hoc actum esse secretiore consilio prouidentiae dei, qua mentes euangelistarum sunt gubernatae? potuit enim fieri, ut animo Matthei euangelium conscribentis pro Zacharia Hieremias occurreret, ut fieri solet, quod tamen sine ulla dubitatione emendaret saltem ab aliis admonitus, qui ipso adhuc in carne uiuente hoc legere potuerunt, nisi cogitaret recordationi suae, quae sancto spiritu regebatur, non frustra occurrisse aliud pro alio nomen prophetae, nisi quia ita dominus hoc scribi constituit. cur autem ita constituerit dominus, prima illa causa utilissima debet facillime cogitari etiam sic esse insinuatum ita omnes sanctos prophetas uno spiritu locutos mirabili inter se consensione constare, ut hoc multo amplius sit, quam si omnium omnia prophetarum uno unius hominis ore dicerentur, et ideo indubitanter accipi debere quaecumque per eos sanctus spiritus dixit et singula esse omnium et omnia singulorum. cum igitur et quae dicta sunt per Hieremiam tam sint Zachariae quam Hieremiae et quae dicta sunt per Zachariam tam sint Hieremiae quam Zachariae, quid opus erat, ut emendaret Mattheus, cum aliud pro alio sibi nomen occurrens a se scriptum relegisset ac non potius sequens auctoritatem spiritus sancti, a quo mentem suam regi plus nobis ille utique sentiebat, ita hoc scriptum relinqueret, sicut eum admonendo constituerat ei dominus, ad informandos nos tantam uerborum suorum inter prophetas esse concordiam, ut non absurde, immo congruentissime etiam Hieremiae deputaremus quod per Zachariam dictum repperiremus? si enim hodie quisquam uolens alicuius uerba indicare dicat nomen alterius, a quo dicta sint, qui tamen sit amicissimus et familiaritate coniunctissimus illius, cuius uerba dicere uoluit, et continuo recordatus alium pro alio se dixisse ita se colligat adque corrigat, ut tamen dicat bene dixi, quid aliud intuens nisi tantam inter ambos esse concordiam, inter illum scilicet cuius uerba dicere uoluit et alium cuius ei nomen pro illius nomine occurrit, ut tale sit hoc istum dixisse, quale si ille dixisset, quanto magis hoc de prophetis sanctis intellegendum et maxime commendandum fuit, ut omnium libros tamquam unius unum librum acciperemus, in quo nulla rerum discrepantia crederetur, sicut nulla inueniretur, et in quo maior esset constantia ueritatis, quam si omnia illa unus homo quamlibet doctissimus loqueretur? quod ergo hinc argumentum sumere conantur uel infideles uel inperiti homines quasi ad ostendendam dissonantiam sanctorum euangelistarum, hoc potius debent adsumere fideles et docti ad ostendendam unitatem sanctorum etiam prophetarum. ### English translation (Claude) What, then, is to be understood, except that this was done by a more hidden counsel of the providence of God, by which the minds of the evangelists were governed? For it could have happened that, as Matthew was writing the Gospel, Jeremiah came to his mind instead of Zechariah, as usually happens; which, however, he would without any doubt have corrected, at least when reminded by others who could have read it while he was still living in the flesh, unless he had thought that it was not for nothing that, to his memory, which was ruled by the Holy Spirit, one prophet's name had occurred for another's, but because the Lord had appointed it to be written so. And why the Lord so appointed it, that first and most useful reason ought very easily to be thought of: that it was thus also conveyed that all the holy prophets, speaking by one Spirit, stand together in such wonderful agreement that this is much more than if all the sayings of all the prophets were spoken by one mouth of one man; and that therefore whatever the Holy Spirit said through them should be accepted without doubt, and each saying belongs to all, and all to each. Since, then, what was spoken through Jeremiah is as much Zechariah's as Jeremiah's, and what was spoken through Zechariah is as much Jeremiah's as Zechariah's, what need was there for Matthew to correct it when he reread what he had written, one name having occurred to him for another? Should he not rather, following the authority of the Holy Spirit, by whom he certainly felt more than we do that his mind was ruled, leave it written as the Lord had appointed by prompting him, to teach us that there is such agreement of his words among the prophets that we would not absurdly, but most fittingly, ascribe also to Jeremiah what we find spoken through Zechariah? For if today anyone, wishing to indicate someone's words, names another person as the speaker, yet one who is a very close friend and very intimately joined to the one whose words he meant to quote, and, remembering immediately that he said one name for another, collects and corrects himself yet says, “I spoke rightly,” what else does he mean except that there is such agreement between the two, the one whose words he meant to quote and the other whose name occurred to him in place of his, that it is the same that the one said it as if the other had said it? How much more was this to be understood and especially commended of the holy prophets, that we should receive the books of all as one book of one man, in which no discrepancy of facts is to be believed, as none is found, and in which there is greater constancy of truth than if one man, however learned, spoke all those things? What unbelieving or ignorant people, then, try to take from here as an argument to show disharmony among the holy evangelists, the faithful and learned ought rather to take to show the unity of the holy prophets too. ### Scripture references - Matt 27:9: allusion, high confidence - 1 Cor 12:11: echo, medium confidence - 2 Pet 1:21: echo, medium confidence ### Translation notes - Augustine's explanation of the name Jeremiah in Matt 27:9 is his own and is translated as written. ### Citation (SBL) Augustine, Cons. 3.30 (CSEL 43:305–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-30). ## The Harmony of the Gospels 3.31 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-31 - Source: CSEL 43:307–308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The name Jeremiah also points the reader to Jeremiah's purchase of a field, to be read with Zechariah's thirty pieces of silver as a figure of Christ's price and the burial of pilgrims in baptism. ### Latin text Est alia causa, quae mihi uidetur alio tempore diligentius pertractanda, ne amplius sermonem protendamus, quam huius operis terminandi necessitas flagitat, cur hoc nomen Hieremiae in testimonio Zachariae sic manere permissum uel potius sancti spiritus auctoritate praeceptum sit. est aput Hieremiam, quod emerit agrum a filio fratris sui et dederit ei argentum, non quidem sub hoc nomine pretii, quod positum est aput Zachariam, triginta argenteis, uerum tamen agri emtio non est aput Zachariam; quod autem prophetiam de triginta argenteis ad hoc interpretatus sit euangelista, quod modo de domino conpletum est, ut hoc esset eius pretium, manifestum est; sed ad hoc pertinere etiam illud de agro emto quod Hieremias dicit hinc potuit mystice significari, ut non hic Zachariae nomen poneretur, qui dixit triginta argenteis, sed Hieremiae, qui dixit de agro emto, ut lecto euangelio adque inuento nomine Hieremiae, lecto autem Hieremia et non inuento testimonio de triginta argenteis, inuento tamen agro emto, admoneatur lector utrumque conferre et inde sensum enucleare prophetiae, quomodo pertineat ad hoc quod in domino impletum est. nam illud quod subiecit huic testimonio Mattheus, cum ait: quem adpretiauerunt filii Israhel et dederunt eos in agrum figuli, sicut constituit mihi dominus, nec aput Zachariam nec aput Hieremiam repperitur. unde magis ex persona ipsius euangelistae accipiendum est eleganter et mystice insertum, quia hoc ex domini reuelatione cognouerit ad hanc rem, quae de Christi pretio facta est, huius modi pertinere prophetiam. liber quippe emti agri aput Hieremiam iubetur mitti in uas fictile et emitur hic de pretio domini ager figuli, et hoc ad sepulturam peregrinorum tamquam ad permansionem quietis eorum qui in hoc saeculo peregrinantes consepeliuntur Christo per baptismum. nam et illam emtionem agri hoc significare Hieremiae dicit dominus, quia erit permansio de captiuitate liberatorum in illa terra. haec tamquam delinianda arbitratus sum, cum admonerem, quid in his propheticis testimoniis in unum redactis et euangelicae narrationi conlatis diligentius adtentiusque requiratur. haec interposuit Mattheus de Iuda traditore. ### English translation (Claude) There is another reason, which it seems to me should be treated more carefully at another time, so as not to prolong the discussion further than the need to finish this work demands, why this name of Jeremiah was permitted to remain in the testimony of Zechariah, or rather was commanded by the authority of the Holy Spirit. It is in Jeremiah that he bought a field from his brother's son and gave him silver, not indeed under this name of the price, thirty pieces of silver, which is put in Zechariah; yet the purchase of a field is not in Zechariah. That the evangelist interpreted the prophecy of the thirty pieces of silver as fulfilled in what has now happened concerning the Lord, so that this was his price, is clear; but that what Jeremiah says about the purchased field also belongs to this could be signified mystically here by putting not the name of Zechariah, who spoke of thirty pieces of silver, but of Jeremiah, who spoke of the purchased field; so that, having read the Gospel and found the name of Jeremiah, then having read Jeremiah and not found the testimony about thirty pieces of silver, but nevertheless having found the purchased field, the reader may be prompted to compare both and draw out from them the sense of the prophecy, how it bears on what was fulfilled in the Lord. For what Matthew added to this testimony, when he says, “whom the sons of Israel priced, and they gave them for the potter's field, as the Lord appointed to me,” is found neither in Zechariah nor in Jeremiah. Hence it is rather to be taken as elegantly and mystically inserted in the person of the evangelist himself, because he knew by the Lord's revelation that a prophecy of this kind belonged to this matter, which was done concerning Christ's price. For in Jeremiah the deed of the purchased field is commanded to be put into an earthen vessel, and here with the Lord's price a potter's field is bought, and that for the burial of strangers, as for the abiding rest of those who, being strangers in this world, are buried with Christ through baptism. For the Lord also tells Jeremiah that the purchase of that field signifies that there will be an abiding place in that land for those freed from captivity. These things I thought should be touched on as it were in outline, while pointing out what is to be sought more carefully and attentively in these prophetic testimonies brought together and compared with the gospel narrative. These things Matthew inserted about Judas the betrayer. ### Scripture references - Jer 32:7 (39:7 LXX): allusion, high confidence - Jer 32:9 (39:9 LXX): allusion, high confidence - Jer 32:14 (39:14 LXX): allusion, high confidence - Jer 32:15 (39:15 LXX): allusion, high confidence - Zech 11:12: allusion, high confidence - Matt 27:10: quotation, high confidence - Matt 27:7: allusion, high confidence - Rom 6:4: allusion, high confidence - Col 2:12: allusion, medium confidence ### Translation notes - Augustine's word 'delinianda' is translated by sense ('touched on in outline'). ### Citation (SBL) Augustine, Cons. 3.31 (CSEL 43:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-31). ## The Harmony of the Gospels 3.32 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-32 - Source: CSEL 43:308–310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine quotes Matthew's account of the trial before Pilate. ### Latin text Deinde sequitur et dicit: Iesus autem stetit ante praesidem et interrogauit eum praeses dicens: tu es rex Iudaeorum? dicit ei Iesus: tu dicis. et cum accusaretur a principibus sacerdotum et senioribus, nihil respondit. tunc dicit illi Pilatus: non audis, quanta aduersum te dicunt testimonia? et non respondit ei ullum uerbum, ita ut miraretur praeses uehementer. per diem autem sollemnem consueuerat praeses dimittere populo unum uinctum, quem uoluissent. habebat autem tunc uinctum insignem, qui dicebatur Barabbas. congregatis ergo illis dixit Pilatus: quem uultis dimittam uobis, Barabban an Iesum, qui dicitur Christus? sciebat enim, quod per inuidiam tradidissent eum. sedente autem illo pro tribunali misit ad eum uxor eius dicens: nihil tibi et iusto illi, multa enim passa sum hodie per uisum propter eum. principes autem sacerdotum et seniores persuaserunt populis, ut peterent Barabban, Iesum uero perderent. respondens autem praeses ait illis: quem uultis uobis de duobus dimitti? at illi dixerunt: Barabban. dicit illis Pilatus: quid igitur faciam de Iesu, qui dicitur Christus? dicunt omnes: crucifigatur. ait illis praeses: quid enim mali fecit? at illi magis clamabant dicentes: crucifigatur. uidens autem Pilatus, quia nihil proficeret, sed magis tumultus fieret, accepta aqua lauit manus coram populo dicens: innocens ego sum a sanguine iusti huius; uos uideritis. et respondens uniuersus populus dixit: sanguis eius super nos et super filios nostros. tunc dimisit illis Barabban; Iesum autem flagellatum tradidit eis, ut crucifigeretur. haec narrauit Mattheus per Pilatum gesta de domino. ### English translation (Claude) Then he continues and says: “Now Jesus stood before the governor, and the governor asked him, saying, ‘Are you the king of the Jews?’ Jesus said to him, ‘You say so.’ And when he was accused by the chief priests and elders, he answered nothing. Then Pilate said to him, ‘Do you not hear how many testimonies they bring against you?’ And he did not answer him a single word, so that the governor marveled greatly. Now at the feast the governor was accustomed to release to the people one prisoner, whomever they wanted. And he then had a notorious prisoner, called Barabbas. So when they had gathered, Pilate said, ‘Whom do you want me to release to you, Barabbas or Jesus who is called Christ?’ For he knew that they had delivered him out of envy. And as he was sitting on the judgment seat, his wife sent to him, saying, ‘Have nothing to do with that righteous man, for I have suffered much today in a dream because of him.’ But the chief priests and elders persuaded the crowds to ask for Barabbas and destroy Jesus. And the governor answered and said to them, ‘Which of the two do you want released to you?’ And they said, ‘Barabbas.’ Pilate said to them, ‘What then shall I do with Jesus who is called Christ?’ They all said, ‘Let him be crucified.’ The governor said to them, ‘Why, what evil has he done?’ But they cried out all the more, saying, ‘Let him be crucified.’ And when Pilate saw that he was gaining nothing, but rather a riot was starting, he took water and washed his hands before the people, saying, ‘I am innocent of the blood of this righteous man; see to it yourselves.’ And all the people answered and said, ‘His blood be on us and on our children.’ Then he released Barabbas to them; but Jesus, having been scourged, he delivered to them to be crucified.” These things Matthew narrated as done to the Lord through Pilate. ### Scripture references - Matt 27:11: quotation, high confidence - Matt 27:12: quotation, high confidence - Matt 27:13: quotation, high confidence - Matt 27:14: quotation, high confidence - Matt 27:15: quotation, high confidence - Matt 27:16: quotation, high confidence - Matt 27:17: quotation, high confidence - Matt 27:18: quotation, high confidence - Matt 27:19: quotation, high confidence - Matt 27:20: quotation, high confidence - Matt 27:21: quotation, high confidence - Matt 27:22: quotation, high confidence - Matt 27:23: quotation, high confidence - Matt 27:24: quotation, high confidence - Matt 27:25: quotation, high confidence - Matt 27:26: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.32 (CSEL 43:308–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-32). ## The Harmony of the Gospels 3.33 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-33 - Source: CSEL 43:310–311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'king of the Jews' and Matthew's 'Jesus who is called Christ' mean the same, since 'christs' were kings of the Jews; both show Pilate's efforts to release him. ### Latin text Marcus quoque paene isdem uerbis et rebus concinit. uerba autem Pilati, quibus respondit populo petenti, ut sollemniter unus uinctus dimitteretur, ita refert: Pilatus autem respondit eis et dixit: uultis dimittam uobis regem Iudaeorum? Mattheus autem sic ait: congregatis ergo illis dixit Pilatus: quem uultis dimittam uobis, Barabban an Iesum, qui dicitur Christus? nulla quaestio est quod tacet ipsos petisse, ut aliquis eis dimitteretur. sed quaeri potest, quae uerba Pilatus dixerit, utrum quae a Mattheo an quae a Marco referuntur. aliud enim uidetur esse: quem uultis dimittam uobis, Barabban an Iesum, qui dicitur Christus? aliud: uultis dimittam uobis regem Iudaeorum? sed quia christos reges dicebant, et qui dixit illum an illum, manifestum est eum quaesisse, an uellent dimitti sibi regem Iudaeorum, id est Christum, nihil interest sententiae, quod hic tacuit Marcus de Barabba hoc solum uolens dicere quod ad dominum pertinebat, quando quidem in eorum responsione satis et ipse ostendit, quem sibi dimitti uoluerint: pontifices, inquit, concitauerunt turbam, ut magis Barabban dimitteret eis. sequitur autem et dicit: Pilatus autem iterum respondens ait illis: quid ergo uultis faciam regi Iudaeorum? unde iam satis apparet, quod id Marcus uelit ostendere dicendo: regem Iudaeorum, quod Mattheus dicendo: Christum. non enim dicebantur christi reges nisi Iudaeorum: namque in eo etiam loco Mattheus ait: dicit illis Pilatus: quid igitur faciam de Iesu, qui dicitur Christus? ergo sequitur Marcus: at illi iterum clamauerunt: crucifige eum, quod ille ait: dicunt omnes: crucifigatur. et sequitur Marcus: Pilatus uero dicebat eis: quid enim mali fecit? at illi magis clamabant: crucifige eum. hoc Mattheus non dixit, sed quoniam dixit: uidens autem Pilatus, quia nihil proficeret, sed magis tumultus fieret, dixit etiam eum lauisse manus coram populo, ut innocentem se a sanguine iusti significaret, quod item et Marcus et alii tacent. satis ostendit etiam Mattheus egisse praesidem cum populo, ut dimitteretur. quod breuiter significauit Marcus in eo quod refert Pilatum dixisse: quid enim mali fecit? deinde sic etiam ipse concludit quae per Pilatum cum domino gesta sunt: Pilatus autem, inquit, uolens populo satisfacere, dimisit illis Barabban et tradidit Iesum flagellis caesum, ut crucifigeretur. haec aput praesidem gesta narrauit Marcus. ### English translation (Claude) Mark too agrees in almost the same words and facts. But the words of Pilate with which he answered the people asking that one prisoner be released according to the custom he reports thus: “Pilate answered them and said, ‘Do you want me to release to you the king of the Jews?’” Matthew, however, says thus: “So when they had gathered, Pilate said, ‘Whom do you want me to release to you, Barabbas or Jesus who is called Christ?’” There is no question about Matthew being silent that they themselves asked that someone be released to them. But it can be asked which words Pilate said, those reported by Matthew or those reported by Mark. For “Whom do you want me to release to you, Barabbas or Jesus who is called Christ?” seems one thing, and “Do you want me to release to you the king of the Jews?” another. But because they called kings christs (anointed ones), and he who said “this one or that one” clearly asked whether they wanted the king of the Jews, that is, the Christ, released to them, it makes no difference to the meaning that Mark here was silent about Barabbas, wishing to say only what concerned the Lord, since in their answer he too shows clearly enough whom they wanted released to them: “The chief priests,” he says, “stirred up the crowd to have him release Barabbas to them instead.” And he goes on to say, “And Pilate again answered and said to them, ‘What then do you want me to do with the king of the Jews?’” From this it is now clear enough that Mark wants to show by saying “the king of the Jews” what Matthew does by saying “Christ.” For only kings of the Jews were called christs; for in that place too Matthew says, “Pilate said to them, ‘What then shall I do with Jesus who is called Christ?’” So Mark continues, “And they cried out again, ‘Crucify him,’” which Matthew gives as, “They all said, ‘Let him be crucified.’” And Mark continues, “But Pilate said to them, ‘Why, what evil has he done?’ But they cried out all the more, ‘Crucify him.’” Matthew did not say this; but since he said, “And when Pilate saw that he was gaining nothing, but rather a riot was starting,” and said too that he washed his hands before the people to signify that he was innocent of the righteous man's blood, which Mark and the others are silent about, Matthew too shows clearly enough that the governor dealt with the people to have him released; which Mark signified briefly by reporting that Pilate said, “Why, what evil has he done?” Then he too concludes what was done to the Lord through Pilate thus: “And Pilate, wishing to satisfy the people, released Barabbas to them and delivered Jesus, beaten with scourges, to be crucified.” These things done before the governor Mark narrated. ### Scripture references - Mark 15:9: quotation, high confidence - Matt 27:17: quotation, high confidence - Mark 15:11: quotation, high confidence - Mark 15:12: quotation, high confidence - Matt 27:22: quotation, high confidence - Mark 15:13: quotation, high confidence - Mark 15:14: quotation, high confidence - Matt 27:24: allusion, high confidence - Mark 15:15: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.33 (CSEL 43:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-33). ## The Harmony of the Gospels 3.34 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-34 - Source: CSEL 43:311–315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke gives the charges, the sending to Herod, and Pilate's repeated attempts to release Jesus, which Matthew's 'he was gaining nothing' implies. ### Latin text Lucas aput Pilatum gesta sic narrat: coeperunt autem accusare illum dicentes: hunc inuenimus subuertentem gentem nostram et prohibentem tributa dari Caesari et dicentem se Christum regem esse. hoc illi duo euangelistae non dixerunt, cum tamen dicerent, quod eum accusabant. ergo iste etiam ipsa crimina, quae falsa obiecerunt, aperuit. tacuit autem quod ei dixit Pilatus: non respondes quicquam? uide, in quantis te accusant, sed plane sequitur et dicit quod etiam illi dixerunt: Pilatus autem interrogauit eum dicens: tu es rex Iudaeorum? at ille respondens ait: tu dicis. hoc autem Mattheus et Marcus commemorauerunt, antequam dicerent conpellatum Iesum, quod eis accusantibus non responderet. nihil autem interest ueritatis, quo ordine Lucas ista rettulerit, quemadmodum nihil interest, si alius aliquid tacet quod alius commemorat, quemadmodum in consequentibus dicit: ait autem Pilatus ad principes sacerdotum et turbas: nihil inuenio causae in hoc homine. at illi inualescebant dicentes: commouet populum docens per uniuersam Iudaeam et incipiens a Galilaea usque huc. Pilatus autem audiens Galilaeam interrogauit, si homo Galilaeus esset, et ut cognouit, quod de Herodis potestate esset, remisit eum ad Herodem, qui et ipse Hierosolymis erat in illis diebus. Herodes autem uiso Iesu gauisus est ualde. erat enim cupiens ex multo tempore uidere eum, eo quod audiret multa de illo, et sperabat signum aliquod uidere ab eo fieri. interrogabat autem illum multis sermonibus. at ipse nihil respondebat. stabant etiam principes sacerdotum et scribae constanter accusantes eum. spreuit autem illum Herodes cum exercitu suo et inlusit indutum ueste alba et remisit ad Pilatum. et facti sunt amici Herodes et Pilatus in ipsa die; nam antea inimici erant ad inuicem. haec omnia, id est quod a Pilato ad Herodem dominus missus est et quae ibi gesta sunt, Lucas solus indicat, etiamsi aliquid ibi ait simile quod in aliis narrationum locis aput alios possit inueniri, ceteri autem ea tantum dicere uoluerunt quae aput Pilatum gesta sunt, quousque dominus crucifigendus traderetur. rediens ergo Lucas ad ea quae aput praesidem gerebantur, unde digressus erat, ut narraret quod aput Herodem actum est, ita sequitur: Pilatus autem conuocatis principibus sacerdotum et magistratibus et plebe dixit ad illos: optulistis mihi hunc hominem quasi auertentem populum, et ecce coram uobis interrogans nullam causam inueni in homine isto ex his, in quibus eum accusastis. hinc intellegimus eum praetermisisse, quemadmodum a domino quaesierit, quid accusatoribus responderet. sed neque Herodes, inquit, nam remisi uos ad illum, et ecce nihil dignum morte actum est ei. emendatum ergo illum dimittam. necesse autem habebat dimittere eis per diem festum unum. exclamauit autem simul uniuersa turba dicens: tolle hunc et dimitte nobis Barabban, qui erat propter seditionem quandam factam in ciuitate et homicidium missus in carcerem. iterum autem Pilatus locutus est ad illos uolens dimittere Iesum. at illi succlamabant dicentes: crucifige, crucifige illum. ille autem tertio dixit ad illos: quid enim mali fecit iste? nullam causam mortis inuenio in eo, corripiam ergo illum et dimittam. at illi instabant uocibus magnis postulantes, ut crucifigeretur, et inualescebant uoces eorum. Mattheus huic conatui Pilati, quo saepius cum eis egit uolens, ut dimitteretur Iesus, paucissimis uerbis satis adtestatus est, ubi ait: uidens autem Pilatus, quia nihil proficeret, sed magis tumultus fieret, quod non diceret, nisi multum ille nisus esset, quamuis tacuerit, quotiens hoc efficere temtauerit, ut erueret Iesum furori eorum. et Lucas itaque ita concludit, quod actum est aput praesidem: et Pilatus, inquit, adiudicauit fieri petitionem eorum. dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem, quem petebant, Iesum uero tradidit uoluntati eorum. ### English translation (Claude) Luke narrates what was done before Pilate thus: “And they began to accuse him, saying, ‘We found this man subverting our nation and forbidding tribute to be given to Caesar and saying that he himself is Christ, a king.’” Those two evangelists did not say this, though they did say that they accused him. So Luke also set out the very charges, which they falsely brought. But he was silent about what Pilate said to him: “Do you answer nothing? See how many things they accuse you of.” But he clearly goes on to say what the others also said: “And Pilate asked him, saying, ‘Are you the king of the Jews?’ And he answered and said, ‘You say so.’” Matthew and Mark recorded this before saying that Jesus was addressed because he did not answer his accusers. But it makes no difference to the truth in what order Luke reported these things, just as it makes no difference if one passes over something another records, as he says in what follows: “And Pilate said to the chief priests and the crowds, ‘I find no case against this man.’ But they grew insistent, saying, ‘He stirs up the people, teaching throughout all Judea, beginning from Galilee even to here.’ And when Pilate heard Galilee, he asked whether the man was a Galilean, and when he learned that he was under Herod's jurisdiction, he sent him to Herod, who was himself in Jerusalem in those days. And Herod, seeing Jesus, was very glad; for he had long been wanting to see him, because he heard many things about him, and he hoped to see some sign done by him. And he questioned him with many words; but he answered nothing. And the chief priests and scribes stood by, vehemently accusing him. And Herod with his soldiers treated him with contempt and mocked him, dressing him in a white garment, and sent him back to Pilate. And Herod and Pilate became friends that very day; for before they had been at enmity with each other.” All these things, that is, that the Lord was sent from Pilate to Herod and what was done there, Luke alone tells, even if he says something there similar to what can be found in other places of the narratives in the others; while the others chose to tell only what was done before Pilate, until the Lord was handed over to be crucified. Returning, then, to what was being done before the governor, from which he had digressed to narrate what was done before Herod, Luke continues thus: “And Pilate, having called together the chief priests and the rulers and the people, said to them, ‘You brought me this man as one who turns the people away, and behold, having examined him before you, I found no case in this man in the things of which you accuse him.’” Here we understand that he passed over how Pilate asked the Lord what he would answer to his accusers. “‘Neither did Herod,’ he says, ‘for I sent you to him; and behold, nothing deserving death has been done by him. I will therefore chastise him and release him.’ Now he was obliged to release one to them at the feast. But the whole crowd cried out together, saying, ‘Away with this man, and release to us Barabbas,’ who had been put in prison for a certain insurrection made in the city and for murder. And Pilate spoke to them again, wishing to release Jesus. But they shouted back, saying, ‘Crucify, crucify him.’ And he said to them a third time, ‘Why, what evil has this man done? I find no cause of death in him; I will therefore chastise him and release him.’ But they pressed with loud voices, demanding that he be crucified, and their voices prevailed.” Matthew attested clearly enough, in very few words, this attempt of Pilate, by which he dealt with them repeatedly, wishing Jesus to be released, where he says, “And when Pilate saw that he was gaining nothing, but rather a riot was starting”; which he would not say unless Pilate had striven much, though he was silent about how many times he tried to bring this about, to rescue Jesus from their fury. And so Luke concludes what was done before the governor thus: “And Pilate,” he says, “gave sentence that their request should be done. And he released to them the one who had been put in prison for murder and insurrection, whom they asked for; but Jesus he delivered to their will.” ### Scripture references - Luke 23:2: quotation, high confidence - Mark 15:4: quotation, high confidence - Luke 23:3: quotation, high confidence - Matt 27:11: allusion, high confidence - Luke 23:4: quotation, high confidence - Luke 23:5: quotation, high confidence - Luke 23:6: quotation, high confidence - Luke 23:7: quotation, high confidence - Luke 23:8: quotation, high confidence - Luke 23:9: quotation, high confidence - Luke 23:10: quotation, high confidence - Luke 23:11: quotation, high confidence - Luke 23:12: quotation, high confidence - Luke 23:13: quotation, high confidence - Luke 23:14: quotation, high confidence - Luke 23:15: quotation, high confidence - Luke 23:16: quotation, high confidence - Luke 23:18: quotation, high confidence - Luke 23:19: quotation, high confidence - Luke 23:20: quotation, high confidence - Luke 23:21: quotation, high confidence - Luke 23:22: quotation, high confidence - Luke 23:23: quotation, high confidence - Matt 27:24: quotation, high confidence - Luke 23:24: quotation, high confidence - Luke 23:25: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.34 (CSEL 43:311–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-34). ## The Harmony of the Gospels 3.35 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-35 - Source: CSEL 43:315–319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's longer account of the trial before Pilate includes charges (claiming to be Son of God and king) that agree with Luke's, though the Jews at first gave none. ### Latin text Nunc eadem secundum Iohannem consideremus, id est quae per Pilatum facta sunt. et ipsi, inquit, non introierunt in praetorium, ut non contaminarentur, sed manducarent pascha. exiit ergo Pilatus ad eos foras et dixit: quam accusationem adfertis aduersus hominem hunc? responderunt et dixerunt ei: si non esset hic malefactor, non tibi tradidissemus eum. hoc uidendum est, ne contra sit ei quod Lucas dicit certa in eum dicta esse crimina et dicit quae dicta sint: coeperunt autem, inquit, accusare illum dicentes: hunc inuenimus subuertentem gentem nostram et prohibentem tributa dari Caesari et dicentem se Christum regem esse. quod uero nunc secundum Iohannem commemoraui, uidentur Iudaei noluisse dicere crimina, cum dixisset eis Pilatus: quam accusationem adfertis aduersus hominem hunc? responderunt enim: si non esset hic malefactor, non tibi tradidissemus eum, uidelicet ut eorum auctoritatem secutus, quid ei obiceretur, desineret quaerere, sed ob hoc tantum nocentem crederet, quod sibi ab eis tradi meruisset. ergo intellegere debemus et hoc dictum esse et illud quod Lucas commemorauit. multa enim dicta et multa responsa sunt, unde cuique eorum quantum uisum est decerpsit et in narratione sua posuit quod satis esse iudicauit. nam etiam ipse Iohannes dicit quaedam quae obiecta sunt, quae suis locis uidebimus. itaque sequitur: dixit ergo eis Pilatus: accipite eum uos et secundum legem uestram iudicate eum. dixerunt ergo ei Iudaei: nobis non licet interficere quemquam, ut sermo Iesu impleretur, quem dixit significans, qua esset morte moriturus. introiit ergo iterum in praetorium Pilatus et uocauit Iesum et dixit ei: tu es rex Iudaeorum? respondit Iesus: a temet ipso hoc dicis, an alii tibi dixerunt de me? et hoc uideretur non conuenire illi quod ab aliis commemoratum est: respondit Iesus: tu dicis, nisi in consequentibus ostenderet et illud dictum esse. unde ostendit ea quae nunc dicit a ceteris potius euangelistis tacita quam a domino dicta non esse. adtende ergo cetera. respondit, inquit, Pilatus: numquid ego Iudaeus sum? gens tua et pontifices tradiderunt te mihi: quid fecisti? respondit Iesus: regnum meum non est de mundo hoc; si ex hoc mundo esset regnum meum, ministri mei decertarent, ut non traderer Iudaeis; nunc autem meum regnum non est hinc. dixit itaque ei Pilatus: ergo rex es tu? respondit Iesus: tu dicis, quia rex sum ego. ecce quando uentum est ad id quod alii euangelistae commemorauerunt. sequitur ergo item dicente adhuc domino quod ceteri tacuerunt: ego in hoc natus sum et ad hoc ueni in mundum, ut testimonium perhibeam ueritati. omnis qui est ex ueritate audit meam uocem. dicit ei Pilatus: quid est ueritas? et cum hoc dixisset, iterum exiit ad Iudaeos. et dicit eis: ego nullam inuenio in eo causam. est autem consuetudo uobis, ut unum dimittam uobis in pascha. uultis ergo, ut dimittam uobis regem Iudaeorum? clamauerunt rursum omnes dicentes: non hunc, sed Barabban. erat autem Barabbas latro. tunc ergo adprehendit Pilatus Iesum et flagellauit. et milites plectentes coronam de spinis inposuerunt capiti eius et ueste purpurea circumdederunt eum. et ueniebant ad eum et dicebant: haue rex Iudaeorum, et dabant ei alapas. exiit iterum Pilatus foras et dicit eis: ecce adduco eum uobis foras, ut cognoscatis, quia in eo nullam causam inuenio. exiit ergo Iesus portans spineam coronam et purpureum uestimentum. et dicit eis: ecce homo. cum ergo uidissent eum pontifices et ministri, clamabant dicentes: crucifige, crucifige. dicit eis Pilatus: accipite eum uos et crucifigite; ego enim non inuenio in eo causam. responderunt ei Iudaei: nos legem habemus et secundum legem debet mori, quia filium dei se fecit. hoc potest congruere ei quod Lucas commemorat in accusatione Iudaeorum dictum: hunc inuenimus subuertentem gentem nostram, ut adiungatur: quia filium dei se fecit. sequitur itaque Iohannes et dicit: cum ergo audisset Pilatus hunc sermonem, magis timuit. et ingressus est praetorium iterum et dicit ad Iesum: unde es tu? Iesus autem responsum non dedit ei. dicit ergo ei Pilatus: mihi non loqueris nescis, quia potestatem habeo crucifigere te et potestatem habeo dimittere te? respondit Iesus: non haberes potestatem aduersum me ullam, nisi tibi esset datum desuper. propterea qui tradidit me tibi maius peccatum habet. exinde quaerebat Pilatus dimittere eum. Iudaei autem clamabant dicentes: si hunc dimittis, non es amicus Caesaris: omnis qui se regem facit contradicit Caesari. huic potest congruere quod Lucas in eadem accusatione Iudaeorum ita narrat: cum dixissent: inuenimus eum subuertentem gentem nostram, adiecit: et prohibentem tributa dari Caesari et dicentem se Christum regem esse. ex quo soluitur illa quaestio, qua putari poterat Iohannes dixisse nullum a Iudaeis domino crimen obiectum, quando responderunt et dixerunt ei: si non esset hic malefactor, non tibi tradidissemus eum. sequitur ergo Iohannes et dicit: Pilatus ergo cum audisset hos sermones, adduxit foras Iesum et sedit pro tribunali in locum qui dicitur Lithostrotus, Hebraeice autem Gabbatha. erat autem parasceue pascha hora quasi sexta. et dicit Iudaeis: ecce rex uester. illi autem clamabant: tolle, crucifige eum. dixit eis Pilatus: regem uestrum crucifigam? responderunt pontifices: non habemus regem nisi Caesarem. tunc ergo tradidit eis illum, ut crucifigeretur. haec narrauit Iohannes per Pilatum gesta. ### English translation (Claude) Now let us consider the same things according to John, that is, what was done through Pilate. “And they themselves,” he says, “did not enter the praetorium, so as not to be defiled, but to eat the Passover. So Pilate went out 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.’” We must see that this is not contrary to Luke's saying that definite charges were made against him, and he says what they were: “And they began,” he says, “to accuse him, saying, ‘We found this man subverting our nation and forbidding tribute to be given to Caesar and saying that he himself is Christ, a king.’” But in what I have now recalled according to John, the Jews seem to have been unwilling to state charges when Pilate had said to them, “What accusation do you bring against this man?” For they answered, “If this man were not an evildoer, we would not have handed him over to you,” evidently so that, following their authority, he would stop asking what was charged against him and would believe him guilty merely because he had deserved to be handed over to him by them. We ought to understand, then, that both this was said and what Luke recorded. For many things were said and many answered, from which each of them plucked as much as seemed good and put in his narrative what he judged enough. For John himself also gives certain things that were charged, which we shall see in their places. So he continues: “Pilate then 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,’ so that the word of Jesus might be fulfilled which he spoke, signifying by what death he was to die. Pilate then entered the praetorium again and called Jesus and said to him, ‘Are you the king of the Jews?’ Jesus answered, ‘Do you say this of yourself, or did others tell you about me?’” This too would seem not to agree with what is recorded by the others, “Jesus answered, ‘You say so,’” were it not that in what follows he shows that this too was said. From this he shows that what he now says was rather passed over by the other evangelists than not said by the Lord. Attend, then, to the rest: “Pilate answered,” he says, “‘Am I a Jew? Your nation and the chief priests 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 fight, that I might not be handed over to the Jews; but now my kingdom is not from here.’ So Pilate said to him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king.’” See, here we come to what the other evangelists recorded. Then follows, with the Lord still speaking, what the others passed over: “For this I was born and for this I came into the world, to bear witness to the truth. Everyone who is of the truth hears my voice.” Pilate said to him, ‘What is truth?’ And when he had said this, he went out again to the Jews and said to them, ‘I find no case in him. But you have a custom that I release one to you at the Passover. Do you want me, then, to release to you the king of the Jews?’ They all cried out again, saying, ‘Not this man, but Barabbas.’ Now Barabbas was a robber. Then Pilate took Jesus and scourged him. And the soldiers, 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. Pilate went out again and said to them, ‘Behold, I bring him out to you, so that you may know that I find no case in him.’ So Jesus came out, wearing the crown of thorns and the purple robe. And he said to them, ‘Behold the man.’ When the chief priests and officers saw him, they cried out, saying, ‘Crucify, crucify.’ Pilate said to them, ‘Take him yourselves and crucify him; for I find no case in 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.’” This can fit with what Luke records was said in the Jews' accusation, “We found this man subverting our nation,” so that there is added, “because he made himself the Son of God.” John, then, continues and says: “When Pilate heard this word, he was the more afraid, and he entered the praetorium again and said to Jesus, ‘Where are you from?’ But Jesus gave him no answer. So Pilate said to him, ‘Will you not speak to me? Do you not know that I have authority to crucify you and authority to release you?’ Jesus answered, ‘You would have no authority over me at all unless it had been given you from above; therefore he who handed me over to you has the greater sin.’ From then on Pilate sought to release him. But the Jews cried out, saying, ‘If you release this man, you are not Caesar's friend; everyone who makes himself a king opposes Caesar.’” With this can fit what Luke narrates in the same accusation of the Jews: having said, “We found him subverting our nation,” he added, “and forbidding tribute to be given to Caesar and saying that he himself is Christ, a king.” By this that question is solved by which it could be thought that John said no charge was brought against the Lord by the Jews, when they answered and said to him, “If this man were not an evildoer, we would not have handed him over to you.” John, then, continues and says: “So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called the Pavement, but in Hebrew Gabbatha. Now it was the day of Preparation of the Passover, about the sixth hour. And he said to the Jews, ‘Behold your king.’ But they cried out, ‘Away with him, crucify him.’ Pilate said to them, ‘Shall I crucify your king?’ The chief priests answered, ‘We have no king but Caesar.’ Then he handed him over to them to be crucified.” These things John narrated as done through Pilate. ### Scripture references - John 18:28: quotation, high confidence - John 18:29: quotation, high confidence - John 18:30: quotation, high confidence - Luke 23:2: quotation, high confidence - John 18:31: quotation, high confidence - John 18:32: quotation, high confidence - John 18:33: quotation, high confidence - John 18:34: quotation, high confidence - John 18:35: quotation, high confidence - John 18:36: quotation, high confidence - John 18:37: quotation, high confidence - John 18:38: quotation, high confidence - John 18:39: quotation, high confidence - John 18:40: quotation, high confidence - John 19:1: quotation, high confidence - John 19:2: quotation, high confidence - John 19:3: quotation, high confidence - John 19:4: quotation, high confidence - John 19:5: quotation, high confidence - John 19:6: quotation, high confidence - John 19:7: quotation, high confidence - John 19:8: quotation, high confidence - John 19:9: quotation, high confidence - John 19:10: quotation, high confidence - John 19:11: quotation, high confidence - John 19:12: quotation, high confidence - John 19:13: quotation, high confidence - John 19:14: quotation, high confidence - John 19:15: quotation, high confidence - John 19:16: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.35 (CSEL 43:315–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-35). ## The Harmony of the Gospels 3.36 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-36 - Source: CSEL 43:319–321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's scarlet cloak and Mark's purple are the same mock royal robe; Matthew and Mark tell the mockery by recapitulation, since John places it before Pilate's sentence. ### Latin text Consequens est iam, ut ipsam domini passionem secundum quattuor euangelistarum testimonia uideamus, quam Mattheus sic incipit: tunc milites praesidis suscipientes Iesum in praetorium congregauerunt ad eum uniuersam cohortem, et exuentes eum clamydem coccineam circumdederunt ei, et plectentes coronam de spinis posuerunt super caput eius et harundinem in dextera eius, et genu flexo ante eum inludebant dicentes: haue, rex Iudaeorum. hoc Marcus in eodem loco narrationis ita dicit: milites autem duxerunt eum intro in atrium praetorii et conuocant totam cohortem, et induunt purpuram et inponunt ei plectentes spineam coronam, et coeperunt salutare eum: haue, rex Iudaeorum. et percutiebant caput eius harundine et conspuebant eum, et ponentes genua adorabant eum. intellegitur itaque quod Mattheus ait: clamydem coccineam circumdederunt ei, hoc Marcum dixisse: in purpuram purpuram. pro regia enim purpura clamys illa coccinea ab inludentibus adhibita erat, et est rubra quaedam purpura cocco simillima. potest etiam fieri, ut purpuram etiam Marcus commemorauerit, quam clamys habebat, quamuis esset coccinea. Lucas hoc praetermisit. Iohannes autem antequam diceret, quod eum Pilatus crucifigendum tradiderit, commemorauit hoc dicens: tunc ergo adprehendit Pilatus Iesum et flagellauit, et milites plectentes coronam de spinis inposuerunt capiti eius et ueste purpurea circumdederunt eum et ueniebant ad eum et dicebant: haue, rex Iudaeorum, et dabant ei alapas. unde apparet Mattheum et Marcum recapitulando istud commemorasse, non quo tunc factum sit, cum eum Pilatus iam crucifigendum tradidisset. Iohannes enim aput Pilatum dicit haec gesta satis euidenter, unde isti quod praeterierant recoluerunt. ad hoc pertinet etiam quod consequenter dicit Mattheus: et expuentes in eum acceperunt harundinem et percutiebant caput eius. et postquam inluserunt ei, exuerunt eum clamydem et induerunt eum uestimentis eius et duxerunt eum, ut crucifigerent. hoc, quod exuerunt clamydem et induerunt eum uestimentis eius, in fine factum intellegitur, cum iam duceretur. Marcus hoc ita dicit: et postquam inluserunt ei, exuerunt illum purpura et induerunt eum uestimentis suis. ### English translation (Claude) It follows now that we should look at the Lord's passion itself according to the testimony of the four evangelists. Matthew begins it thus: “Then the governor's soldiers took Jesus into the praetorium and gathered the whole cohort around him. And stripping him, they put a scarlet cloak around him, and plaiting a crown of thorns, they put it on his head and a reed in his right hand, and kneeling before him they mocked him, saying, ‘Hail, king of the Jews.’” Mark says this at the same place in his narrative thus: “And the soldiers led him into the court of the praetorium and called together the whole cohort, and they clothed him in purple, and plaiting a crown of thorns they put it on him, and they began to salute him, ‘Hail, king of the Jews.’ And they struck his head with a reed and spat on him, and kneeling they worshiped him.” It is understood, then, that what Matthew says, “they put a scarlet cloak around him,” Mark expressed as “they clothed him in purple.” For that scarlet cloak had been used by the mockers in place of the royal purple; and there is a kind of red purple very like scarlet. It may also be that Mark mentioned the purple which the cloak had, although it was scarlet. Luke passed over this. But John recorded it before saying that Pilate handed him over to be crucified, saying: “Then Pilate took Jesus and scourged him, and the soldiers, 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.” From this it appears that Matthew and Mark recorded this by recapitulation, not because it was done at the time when Pilate had already handed him over to be crucified. For John says quite plainly that these things were done before Pilate; from which those two recalled what they had passed over. To this also belongs what Matthew says next: “And spitting on him, they took the reed and struck his head. And after they had mocked him, they stripped him of the cloak and put his own garments on him and led him away to crucify him.” That they stripped him of the cloak and put his garments on him is understood to have been done at the end, when he was already being led away. Mark says this thus: “And after they had mocked him, they stripped him of the purple and put his own garments on him.” ### Scripture references - Matt 27:27: quotation, high confidence - Matt 27:28: quotation, high confidence - Matt 27:29: quotation, high confidence - Mark 15:16: quotation, high confidence - Mark 15:17: quotation, high confidence - Mark 15:18: quotation, high confidence - Mark 15:19: quotation, high confidence - John 19:1: quotation, high confidence - John 19:2: quotation, high confidence - John 19:3: quotation, high confidence - Matt 27:30: quotation, high confidence - Matt 27:31: quotation, high confidence - Mark 15:20: quotation, high confidence ### Translation notes - The digital text reads “in purpuram purpuram”; translated as Mark's 'they clothed him in purple.' ### Citation (SBL) Augustine, Cons. 3.36 (CSEL 43:319–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-36). ## The Harmony of the Gospels 3.37 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-37 - Source: CSEL 43:321–322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus carried his cross at first, as John says, and Simon of Cyrene was then compelled to carry it, as the other three relate. ### Latin text Sequitur ergo Mattheus: exeuntes autem inuenerunt hominem Cyreneum, nomine Simonem; hunc angariauerunt, ut tolleret crucem eius. Marcus quoque: et educunt illum, inquit, ut crucifigerent eum. et angariauerunt praetereuntem Simonem Cyreneum uenientem de uilla, patrem Alexandri et Rufi, ut tolleret crucem eius. hoc Lucas ita dicit: et cum ducerent eum, adprehenderunt Simonem quendam Cyrenensem uenientem de uilla et inposuerunt illi crucem portare post Iesum. Iohannes autem sic narrat: susceperunt autem Iesum et eduxerunt. et baiulans sibi crucem exiuit in eum qui dicitur Caluariae locum, Hebraeice Golgotha, ubi eum crucifixerunt. unde intellegitur, quod ipse sibi portabat crucem, cum exiret in locum memoratum. Simon autem ille in itinere angariatus est, de quo tres commemorant, cui postea data est portanda crux usque ad locum. ita utrumque factum inuenimus, primo id quod Iohannes dixit, deinde quod ceteri tres. ### English translation (Claude) Matthew, then, continues: “And as they went out, they found a man of Cyrene named Simon; this man they compelled to carry his cross.” Mark too: “And they lead him out,” he says, “to crucify him. And they compelled a passer-by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to carry his cross.” Luke says this thus: “And as they led him away, they seized a certain Simon of Cyrene coming from the country and laid the cross on him to carry behind Jesus.” But John narrates thus: “They took Jesus and led him out. And carrying the cross for himself, he went out to the place called the Place of a Skull, in Hebrew Golgotha, where they crucified him.” From this it is understood that he was carrying the cross himself when he went out toward the place mentioned; but that Simon, whom the three record, was pressed into service on the way, and afterward the cross was given to him to carry to the place. So we find that both happened: first what John said, then what the other three. ### Scripture references - Matt 27:32: quotation, high confidence - Mark 15:20: quotation, high confidence - Mark 15:21: quotation, high confidence - Luke 23:26: quotation, high confidence - John 19:16: quotation, high confidence - John 19:17: quotation, high confidence - John 19:18: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.37 (CSEL 43:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-37). ## The Harmony of the Gospels 3.38 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-38 - Source: CSEL 43:322–323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's wine with gall and Mark's wine with myrrh both mean bitter wine; Christ tasted it but would not drink. ### Latin text Sequitur itaque Mattheus: et uenerunt, inquit, in locum, qui dicitur Golgotha, quod est Caluariae locus. in hoc loco apertissime consentiunt. deinde adiungit idem Mattheus: et dederunt ei uinum bibere cum felle mixtum, et cum gustasset, noluit bibere. hoc Marcus ita narrat: et dabant ei bibere murratum uinum et non accepit. hoc intellegendum est Mattheum dixisse: cum felle mixtum. fel quippe pro amaritudine posuit, et murratum enim uinum amarissimum est, quamquam fieri possit, ut et felle et murra uinum amarissimum redderent. quod ergo ait Marcus: non accepit, intellegitur non accepit, ut biberet. gustauit autem, sicut Mattheus testis est, ut quod idem Mattheus ait: noluit bibere, hoc Marcus dixerit: non accepit, tacuerit autem, quod gustauerit. ### English translation (Claude) Matthew, then, continues: “And they came,” he says, “to a place called Golgotha, that is, the Place of a Skull.” In this they agree most plainly. Then the same Matthew adds, “And they gave him wine to drink mixed with gall, and when he had tasted it, he would not drink.” Mark narrates this thus: “And they gave him wine mixed with myrrh to drink, and he did not take it.” This is to be understood as what Matthew said, “mixed with gall.” For he put gall for bitterness, and wine mixed with myrrh is very bitter; although it may be that they made the wine very bitter with both gall and myrrh. As for Mark's saying, “He did not take it,” it is understood that he did not take it so as to drink it. But he tasted it, as Matthew is witness; so that what the same Matthew says, “he would not drink,” Mark said as “he did not take it,” but was silent about his tasting it. ### Scripture references - Matt 27:33: quotation, high confidence - Matt 27:34: quotation, high confidence - Mark 15:22: allusion, high confidence - Mark 15:23: quotation, high confidence - Ps 69:21 (68:22 LXX): echo, medium confidence ### Citation (SBL) Augustine, Cons. 3.38 (CSEL 43:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-27/#p-3-38). ## The Harmony of the Gospels 3.39 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-39 - Source: CSEL 43:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three briefly record the dividing of Christ's garments; John gives the detail of the seamless tunic and the psalm fulfilled. ### Latin text Sequitur Mattheus: postquam autem crucifixerunt eum, diuiserunt uestimenta eius sortem mittentes, et sedentes seruabant eum. hoc idem Marcus sic: et crucifigentes eum diuiserunt uestimenta eius mittentes sortem super eis, quis quid tolleret. hoc Lucas sic ait: diuidentes uero uestimenta eius sortes miserunt, et stabat populus expectans. breuiter a tribus dictum est. Iohannes autem distinctius hoc explicat, quemadmodum gestum sit. milites ergo, inquit, cum crucifixissent eum, acceperunt uestimenta eius et fecerunt quattuor partes, unicuique militi partem, et tunicam. erat autem tunica inconsutilis desuper contexta per totum. dixerunt ergo ad inuicem: non scindamus eam, sed sortiamur de illa, cuius sit, ut scriptura impleretur dicens: partiti sunt uestimenta mea sibi et in uestem meam miserunt sortem. ### English translation (Claude) Matthew continues: “And after they had crucified him, they divided his garments by casting lots, and sitting down they kept watch over him.” Mark the same thus: “And crucifying him, they divided his garments, casting lots over them, who should take what.” Luke says this thus: “And dividing his garments they cast lots, and the people stood waiting.” It is said briefly by the three. But John sets out more distinctly how it was done: “The soldiers, then,” he says, “when they had crucified him, took his garments and made four parts, a part for each soldier, and the tunic. Now the tunic was seamless, 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,’ so that the Scripture might be fulfilled which says, ‘They divided my garments among them, and for my clothing they cast lots.’” ### Scripture references - Matt 27:35: quotation, high confidence - Matt 27:36: quotation, high confidence - Mark 15:24: quotation, high confidence - Luke 23:34: quotation, high confidence - Luke 23:35: quotation, high confidence - John 19:23: quotation, high confidence - John 19:24: quotation, high confidence - Ps 22:18 (21:19 LXX): quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.39 (CSEL 43:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-39). ## The Harmony of the Gospels 3.40 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-40 - Source: CSEL 43:323–324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'third hour' for the crucifixion seems to conflict with John's 'about the sixth hour' for Pilate's sentence. ### Latin text Sequitur Mattheus: et inposuerunt super caput eius causam ipsius scriptam: hic est Iesus rex Iudaeorum. Marcus autem, priusquam hoc dixisset, erat autem, inquit, hora tertia et crucifixerunt eum. hoc enim subiungit, cum de uestium diuisione dixisset, quae res diligentissime consideranda est, ne magnum faciat errorem. sunt enim qui arbitrentur hora quidem tertia dominum crucifixum, a sexta autem hora tenebras factas usque ad nonam, ut consummatae intellegantur tres horae, ex quo crucifixus est, usque ad tenebras factas. et posset quidem hoc rectissime intellegi, nisi Iohannes diceret hora quasi sexta Pilatum sedisse pro tribunali in locum, qui dicitur Lithostrotus, Hebraeice autem Gabbatha. sequitur enim: erat autem parasceue pascha hora quasi sexta. et dicit Iudaeis: ecce rex uester. illi autem clamabant: tolle, tolle, crucifige eum. dixit eis Pilatus: regem uestrum crucifigam? responderunt pontifices: non habemus regem nisi Caesarem. tunc ergo tradidit eis illum, ut crucifigeretur. si igitur hora quasi sexta Pilato sedente pro tribunali traditus est crucifigendus Iudaeis, quomodo hora tertia crucifixus est, sicut uerba Marci non intellegentes quidam putauerunt? ### English translation (Claude) Matthew continues: “And they put over his head the charge against him, written: This is Jesus, the king of the Jews.” But Mark, before saying this, says, “Now it was the third hour, and they crucified him.” For he adds this after speaking of the division of the garments; and this matter must be considered most carefully, so that it does not produce a great error. For there are those who think that the Lord was crucified at the third hour, and that from the sixth hour darkness came until the ninth, so that three hours are understood to have been completed from the time he was crucified until the darkness came. And this could indeed be understood quite correctly were it not that John says that at about the sixth hour Pilate sat on the judgment seat at the place called the Pavement, but in Hebrew Gabbatha. For it goes on: “Now it was the day of Preparation of the Passover, about the sixth hour. And 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?’ The chief priests answered, ‘We have no king but Caesar.’ Then he handed him over to them to be crucified.” If, then, at about the sixth hour, with Pilate sitting on the judgment seat, he was handed over to the Jews to be crucified, how was he crucified at the third hour, as some, not understanding Mark's words, have thought? ### Scripture references - Matt 27:37: quotation, high confidence - Mark 15:25: quotation, high confidence - Mark 15:33: allusion, high confidence - Matt 27:45: allusion, high confidence - John 19:13: quotation, high confidence - John 19:14: quotation, high confidence - John 19:15: quotation, high confidence - John 19:16: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.40 (CSEL 43:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-40). ## The Harmony of the Gospels 3.41 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-41 - Source: CSEL 43:324–325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's 'about the sixth hour' means early in the sixth hour, when Jesus was handed over; the darkness came at the end of the sixth. ### Latin text Prius enim, qua hora crucifigi potuerit, uideamus; deinde uidebimus, cur hora tertia crucifixum dixerit Marcus. hora erat quasi sexta, cum traditus est crucifigendus Pilato sedente, ut dictum est, pro tribunali. non enim iam plena sexta erat, sed quasi sexta, id est peracta quinta et aliquid etiam de sexta esse coeperat. numquam autem isti dicerent quinta et quadrans aut quinta et trien aut quinta semis aut aliquid huiusmodi. habent enim istum morem scripturae, ut a parte totum ponant, maxime in temporibus, sicut de octo illis diebus, post quos eum dicunt ascendisse in montem, quorum medios intuentes Mattheus et Marcus dixerunt: post dies sex. praesertim quia tam moderate idem Iohannes locutus est, ut non diceret sexta, sed quasi sexta. quod si ita non diceret, sed tantum modo sextam diceret, possemus nos ita intellegere, quemadmodum loqui scripturae solent, sicut dixi, a parte totum, ut peracta quinta et inchoata sexta gererentur haec quae narrata sunt in crucifixione domini nostri, donec conpleta sexta illo pendente fierent tenebrae, quibus tres euangelistae adtestantur, Mattheus, Marcus et Lucas. ### English translation (Claude) First let us see at what hour he could have been crucified; then we shall see why Mark said he was crucified at the third hour. It was about the sixth hour when he was handed over to be crucified, with Pilate sitting, as was said, on the judgment seat. For it was not yet the full sixth hour, but about the sixth, that is, the fifth was finished and something of the sixth had also begun. But these writers would never say “five and a quarter” or “five and a third” or “five and a half” or anything of the kind. For the Scriptures have this custom, to put the whole for a part, especially in times, as with those eight days after which they say he went up the mountain, of which Matthew and Mark, looking at the days in between, said, “after six days.” Especially since the same John spoke so moderately as not to say “the sixth” but “about the sixth.” And even if he had not spoken so but had said only “the sixth,” we could understand it in the way the Scriptures usually speak, as I said, the whole for a part: that, with the fifth finished and the sixth begun, these things narrated in the crucifixion of our Lord were done, until, when the sixth was completed, while he hung there, the darkness came, to which three evangelists, Matthew, Mark, and Luke, testify. ### Scripture references - John 19:14: allusion, high confidence - Matt 17:1: allusion, high confidence - Luke 9:28: allusion, high confidence - Matt 27:45: allusion, high confidence - Mark 15:33: allusion, high confidence - Luke 23:44: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.41 (CSEL 43:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-41). ## The Harmony of the Gospels 3.42 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-42 - Source: CSEL 43:325–327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'third hour, and they crucified him' refers to the hour when the crowd cried 'Crucify,' showing that their tongues rather than the soldiers' hands killed Christ. ### Latin text Quaeramus iam consequenter, cur Marcus, cum commemorasset, quod crucifigentes eum diuiserunt uestimenta eius mittentes sortes super eis, quis quid tolleret, secutus adiunxerit: erat autem hora tertia et crucifixerunt eum. iam certe dixerat: et crucifigentes eum diuiserunt uestimenta eius. sic etiam ceteri adtestantur, quod eo crucifixo uestimenta diuisa sunt. si eius rei gestae tempus uoluit commemorare Marcus, sufficeret dicere: erat autem hora tertia. ut quid adiunxit: et crucifixerunt eum, nisi quia uoluit aliquid recapitulando significare, quod quaesitum inueniretur, cum scriptura ipsa illis temporibus legeretur, quibus uniuersae ecclesiae notum erat. qua hora dominus ligno suspensus sit, unde posset huius uel error corrigi uel mendacium refutari? sed quia sciebat a militibus suspensum dominum, non a Iudaeis, sicut Iohannes apertissime dicit, occulte ostendere uoluit eos magis crucifixisse qui clamauerunt, ut crucifigeretur, quam illos qui ministerium principi suo secundum suum officium praebuerunt. intellegitur ergo hora fuisse tertia, cum clamauerunt Iudaei, ut dominus crucifigeretur, et ueracissime demonstratur tunc eos crucifixisse, quando clamauerunt, maxime quia nolebant uideri se hoc fecisse et propterea eum Pilato tradiderant, quod eorum uerba satis indicant secundum Iohannem. cum enim dixisset eis Pilatus: quam accusationem adfertis aduersus hominem hunc? responderunt et dixerunt ei: si non esset hic malefactor, non tibi tradidissemus eum. dixit eis Pilatus: accipite eum uos et secundum legem uestram iudicate eum. dixerunt ergo Iudaei: nobis non licet interficere quemquam. quod ergo maxime uideri fecisse nolebant hoc eos hora tertia fecisse Marcus ostendit uerissime iudicans magis fuisse domini necatricem linguam Iudaeorum quam militum manus. ### English translation (Claude) Let us now ask next why Mark, having recorded that “crucifying him, they divided his garments, casting lots over them, who should take what,” went on to add, “Now it was the third hour, and they crucified him.” He had certainly already said, “And crucifying him, they divided his garments.” So too the others attest that his garments were divided when he had been crucified. If Mark wanted to record the time of that event, it would have sufficed to say, “Now it was the third hour.” Why did he add “and they crucified him,” unless because he wanted to signify something by recapitulation, which would be found on inquiry, since the Scripture itself was being read in those times when it was known to the whole church at what hour the Lord was hung on the wood, from which either his error could be corrected or his lie refuted? But because he knew that the Lord was hung up by the soldiers, not by the Jews, as John says most plainly, he wanted to show covertly that those who cried out for him to be crucified crucified him rather than those who rendered service to their chief according to their duty. It is understood, then, that it was the third hour when the Jews cried out for the Lord to be crucified; and it is most truly shown that they crucified him then, when they cried out, especially because they did not want to seem to have done it and for that reason had handed him over to Pilate, as their words according to John show clearly enough. For when Pilate had said to them, “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.” Pilate said to them, “Take him yourselves and judge him according to your law.” Then the Jews said, “It is not lawful for us to put anyone to death.” What, then, they most of all did not want to seem to have done, Mark shows they did at the third hour, judging most truly that the tongue of the Jews was more the Lord's killer than the soldiers' hands. ### Scripture references - Mark 15:24: quotation, high confidence - Mark 15:25: quotation, high confidence - John 19:23: allusion, high confidence - Mark 15:13: allusion, high confidence - John 18:29: quotation, high confidence - John 18:30: quotation, high confidence - John 18:31: quotation, high confidence ### Translation notes - Augustine's statements about the Jews' responsibility are his own and are translated as written. ### Citation (SBL) Augustine, Cons. 3.42 (CSEL 43:325–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-42). ## The Harmony of the Gospels 3.43 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-43 - Source: CSEL 43:327–328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine offers his solution until a better is found, insisting only that no evangelist lied or erred. ### Latin text Quisquis autem dixerit non fuisse horam tertiam, cum hoc Iudaei primitus clamauerunt, insanissime se ostendit inimicum euangelii, nisi forte aliter potuerit eandem dissoluere quaestionem; non enim habet unde conuincat non fuisse tunc horam tertiam. et ideo ueridico euangelistae potius credendum quam contentiosis suspicionibus hominum. unde, inquit, probas horam tertiam fuisse? respondeo: quia credo euangelistis. quibus et tu si credis, ostende, quemadmodum et hora sexta et hora tertia potuerit dominus crucifigi. de sexta enim, ut fateamur, narratione Iohannis urguemur, tertiam Marcus commemorat, quibus si uterque nostrum credit, ostende tu aliter, quemadmodum fieri utrumque potuerit, libentissime adquiescam. non enim sententiam meam, sed euangelii diligo ueritatem. adque utinam etiam plures ab aliis inueniantur huius exitus quaestionis! quod donec fiat, utere mecum isto, si placet. si enim nullus alius exitus poterit inueniri, solus iste sufficiet; si autem potuerit, cum demonstratus fuerit, eligemus. tantum non putes consequens esse, ut quilibet omnium quattuor euangelistarum mentitus sit aut in tanto et tam sancto culmine auctoritatis errauerit. ### English translation (Claude) But whoever says that it was not the third hour when the Jews first cried this out shows himself most insanely an enemy of the gospel, unless perhaps he can solve the same question in another way; for he has nothing by which to prove that it was not then the third hour. And so the truthful evangelist is to be believed rather than the contentious suspicions of men. “How,” he says, “do you prove that it was the third hour?” I answer: because I believe the evangelists. If you too believe them, show how the Lord could have been crucified both at the sixth hour and at the third. For about the sixth, to admit it, we are pressed by John's narrative; Mark records the third. If both of us believe them, show me another way in which both could have happened, and I will most gladly agree. For I love not my own opinion but the truth of the gospel. And would that others might find still more ways out of this question! Until that happens, use this one with me, if you please. For if no other way out can be found, this alone will suffice; but if one can be, when it has been shown, we shall choose. Only do not think it follows that any of the four evangelists lied or erred at so great and holy a height of authority. ### Scripture references - Mark 15:25: allusion, high confidence - John 19:14: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.43 (CSEL 43:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-43). ## The Harmony of the Gospels 3.44 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-44 - Source: CSEL 43:328–329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two hours passed in Pilate's attempts to release Jesus between the crowd's cry at the third hour and the sentence in the sixth; Matthew inserted the wife's message early. ### Latin text Si autem quis dixerit inde se conuincere non fuisse horam tertiam, cum illud Iudaei clamauerunt, quia, posteaquam dixit idem Marcus: Pilatus autem iterum respondens ait illis: quid ergo uultis faciam regi Iudaeorum? at illi iterum clamauerunt: crucifige eum, non interponitur aliquid morarum ab eodem Marco in eius narratione et continuo ad id peruenitur; ut traderetur ad crucem dominus a Pilato, quod Iohannes hora quasi sexta factum esse commemorat. intellegat qui hoc dicit multa praetermissa esse quae in medio gesta sunt, cum Pilatus ageret quaerens, quomodo eum a Iudaeis eriperet et aduersus eorum insanissimam uoluntatem, quibuscumque modis potuit, instantissime niteretur. Mattheus enim ait: dicit illis Pilatus: quid igitur faciam de Iesu, qui dicitur Christus? dicunt omnes: crucifigatur. tunc fuisse dicimus horam tertiam. quod autem Mattheus sequitur et narrat: uidens autem Pilatus, quia nihil proficeret, sed magis tumultus fieret, et in conatibus Pilati ad eripiendum dominum et in tumultu Iudaeorum contra nitentium consumtum tempus duarum horarum intellegimus et coeptam fuisse sextam, qua nondum terminata gesta sunt quae ab eo tempore, quo Pilatus dominum tradidit, usque ad tenebras factas narrantur. quod autem Mattheus supra commemorat: sedente autem illo pro tribunali misit ad illum uxor eius dicens: nihil tibi et iusto illi, multa enim passa sum hodie per uisum propter eum, postea sedebat pro tribunali Pilatus, sed inter illa quae prius gesta narrabat recordatus Mattheus quod de Pilati uxore dixit uoluit hoc ibi interponere, ut praestrueret, qua maxime causa Pilatus nec nouissime uolebat eum tradere Iudaeis. ### English translation (Claude) But if anyone says he proves it was not the third hour when the Jews cried this out from the fact that, after the same Mark said, “And Pilate again answered and said to them, ‘What then do you want me to do with the king of the Jews?’ And they cried out again, ‘Crucify him,’” no delay is inserted by the same Mark in his narrative, but it comes immediately to the Lord's being handed over by Pilate to the cross, which John records was done at about the sixth hour, let him who says this understand that many things done in between were passed over, while Pilate was dealing, seeking how to rescue him from the Jews, and was striving most urgently, in whatever ways he could, against their most insane will. For Matthew says, “Pilate said to them, ‘What then shall I do with Jesus who is called Christ?’ They all said, ‘Let him be crucified.’” We say it was then the third hour. But in what Matthew goes on to narrate, “And when Pilate saw that he was gaining nothing, but rather a riot was starting,” we understand that the time of two hours was spent in Pilate's efforts to rescue the Lord and in the riot of the Jews resisting him, and that the sixth had begun, before the end of which the things were done that are narrated from the time Pilate handed over the Lord until the darkness came. As for what Matthew records above, “And as he was sitting on the judgment seat, his wife sent to him, saying, ‘Have nothing to do with that righteous man, for I have suffered much today in a dream because of him,’” Pilate sat on the judgment seat later; but among the things he was narrating as done earlier, Matthew, recalling what he said about Pilate's wife, chose to insert it there, so as to prepare beforehand the chief reason why Pilate was unwilling even at the last to hand him over to the Jews. ### Scripture references - Mark 15:12: quotation, high confidence - Mark 15:13: quotation, high confidence - Mark 15:15: allusion, high confidence - John 19:14: allusion, high confidence - Matt 27:22: quotation, high confidence - Matt 27:24: quotation, high confidence - Matt 27:19: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.44 (CSEL 43:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-44). ## The Harmony of the Gospels 3.45 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-45 - Source: CSEL 43:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke too shows a long struggle, from the first 'Crucify' at the third hour through Pilate's repeated efforts, taking two hours or more. ### Latin text Lucas autem narrat, cum dixisset Pilatus: emendatum ergo illum dimittam, exclamasse uniuersam turbam: tolle hunc et dimitte nobis Barabban; sed fortasse nondum dixerant crucifige. iterum autem Pilatus, secundum eundem Lucam, locutus est ad illos uolens dimittere Iesum. at illi succlamabant dicentes: crucifige illum. tunc intellegitur fuisse hora tertia. quod ergo sequitur Lucas et dicit: ille autem tertio dixit ad illos: quid enim mali fecit iste? nullam causam mortis inuenio in eo; corripiam ergo illum et dimittam. at illi instabant uocibus magnis postulantes, ut crucifigeretur, et inualescebant uoces eorum, satis etiam ipse significat magnum tumultum fuisse, et post quantum morarum illis tertio dixerit: quid enim mali fecit? licet intellegere, quantum indagandae ueritati satis est, et postea quod ait: instabant uocibus magnis et inualescebant uoces eorum, quis non uideat ideo factum, quia uidebant Pilatum eis nolle tradere dominum? et qui hoc magnopere nolebat, non utique in momento temporis cessit, sed uel duae horae et aliquid amplius in illa cunctatione transierunt. ### English translation (Claude) Luke, however, narrates that when Pilate had said, “I will therefore chastise him and release him,” the whole crowd cried out, “Away with this man, and release to us Barabbas”; but perhaps they had not yet said, “Crucify.” Then Pilate, according to the same Luke, spoke to them again, wishing to release Jesus. But they shouted back, saying, “Crucify him.” It is understood that it was then the third hour. As for what Luke goes on to say, “And he said to them a third time, ‘Why, what evil has this man done? I find no cause of death in him; I will therefore chastise him and release him.’ But they pressed with loud voices, demanding that he be crucified, and their voices prevailed,” he himself also signifies clearly enough that there was a great riot; and after how much delay he said to them a third time, “Why, what evil has he done?” one may understand, as far as suffices for finding out the truth. And afterward, as to his saying, “They pressed with loud voices, and their voices prevailed,” who does not see that this happened because they saw that Pilate did not want to hand the Lord over to them? And he who was so unwilling did not, surely, give way in a moment of time; rather, two hours and something more passed in that delay. ### Scripture references - Luke 23:16: quotation, high confidence - Luke 23:18: quotation, high confidence - Luke 23:20: quotation, high confidence - Luke 23:21: quotation, high confidence - Luke 23:22: quotation, high confidence - Luke 23:23: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.45 (CSEL 43:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-45). ## The Harmony of the Gospels 3.46 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-46 - Source: CSEL 43:329–332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's detailed account of Pilate's hesitation fills the two hours between the cry 'Crucify' at the third hour and the sentence in the sixth, after which the crucifixion and darkness followed. ### Latin text Iohannem quoque interroga et uide, quanta fuerit Pilati illa cunctatio et recusatio tam foedi ministerii. idem namque multo explicatius ea narrat, quamuis nec ipse utique dicat omnia, in quibus duae horae et de sexta aliquid praeterfluxit. tamen, cum flagellasset Iesum et a militibus ueste inlusoria multisque inlusionibus male tractari permisisset — credo, ut hoc modo saltem eorum furorem mitigaret, ne usque ad mortem saeuire pertenderent —, exiit iterum Pilatus foras et dicit eis: ecce adduco eum uobis foras, ut cognoscatis, quia in eo nullam causam inuenio. exiit ergo Iesus portans spineam coronam et purpureum uestimentum. et dicit eis: ecce homo, ut illa uelut ignominiosa specie uisa placarentur. sed adiungit et dicit: cum ergo uidissent eum pontifices et ministri, clamabant dicentes: crucifige, crucifige. tunc horam tertiam fuisse dicimus. adtende, quae sequantur: dicit eis Pilatus: accipite eum uos et crucifigite: ego enim non inuenio in eo causam. responderunt ei Iudaei: nos legem habemus et secundum legem debet mori, quia filium dei se fecit. cum ergo audisset Pilatus hunc sermonem, magis timuit. et ingressus est praetorium iterum et dicit ad Iesum: unde es tu? Iesus autem responsum non dedit ei. dicit ergo ei Pilatus: mihi non loqueris? nescis, quia potestatem habeo crucifigere te et potestatem habeo dimittendi te? respondit Iesus: non haberes potestatem aduersum me ullam, nisi tibi datum fuisset desuper. propterea qui tradidit me tibi, maius peccatum habet. exinde Pilatus quaerebat dimittere eum. in hoc igitur, quod quaerebat Pilatus dimittere eum, quantum temporis putamus esse consumtum, quanta praetermissa quae uel a Pilato dicebantur uel a Iudaeis contradicebantur, quo usque dicerent Iudaei, unde ille commoueretur et cederet? ita enim sequitur: Iudaei autem clamabant dicentes: si hunc dimittis, non es amicus Caesaris; omnis qui se regem facit contradicit Caesari. Pilatus ergo cum audisset hos sermones, adduxit foras Iesum et sedit pro tribunali in locum, qui dicitur Lithostrotus, Hebraeice autem Gabbatha. erat autem parasceue pascha hora quasi sexta. ab illa ergo uoce Iudaeorum, qua primo dixerunt: crucifige, cum esset hora diei tertia, usque ad hoc, quod sedit pro tribunali, per medias moras cunctationis Pilati et tumultuantium Iudaeorum duae horae praeterierunt et peracta quinta iam de sexta aliquid coeperat. dicit ergo Iudaeis: ecce rex uester. illi autem clamauerunt: tolle, crucifige eum. sed neque iam commotus Pilatus timore calumniae facile cedebat. tunc enim uxor eius ad eum miserat sedentem pro tribunali, quod praeoccupauit Mattheus, qui hoc solum commemorauit, antequam ad eum locum narrationis ueniret, ut ibi hoc poneret, ubi oportunum iudicauit. temtans itaque adhuc Pilatus, ne quid proficeret, dixit eis: regem uestrum crucifigam? responderunt pontifices: non habemus regem nisi Caesarem. tunc ergo tradidit illis eum, ut crucifigeretur. et dum pergit et dum crucifigitur cum duobus latronibus, dum uestes eius diuiduntur et in sortem illa tunica mittitur adque inter haec uariis conuiciis inluditur — simul enim, cum illa gererentur, etiam conuicia iaciebantur —, conpleta est et hora sexta et factae sunt tenebrae, quas Mattheus et Marcus et Lucas commemorant. ### English translation (Claude) Ask John too, and see how great was that delay of Pilate and his refusal of so foul a service. For he narrates these things much more fully, though even he certainly does not say everything in which two hours and something of the sixth slipped by. Yet when he had scourged Jesus and allowed him to be ill-treated by the soldiers with a mocking robe and many mockeries (I believe so as at least to soften their fury in this way, so that they would not persist in raging to the point of death), “Pilate went out again and said to them, ‘Behold, I bring him out to you, so that you may know that I find no case in him.’ So Jesus came out, wearing the crown of thorns and the purple robe. And he said to them, ‘Behold the man,’” so that they might be appeased by seeing that disgraceful sight. But he adds and says, “When the chief priests and officers saw him, they cried out, saying, ‘Crucify, crucify.’” We say it was then the third hour. Attend to what follows: “Pilate said to them, ‘Take him yourselves and crucify him; for I find no case in 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.’ When Pilate heard this word, he was the more afraid, and he entered the praetorium again and said to Jesus, ‘Where are you from?’ But Jesus gave him no answer. So Pilate said to him, ‘Will you not speak to me? Do you not know that I have authority to crucify you and authority to release you?’ Jesus answered, ‘You would have no authority over me at all unless it had been given you from above; therefore he who handed me over to you has the greater sin.’ From then on Pilate sought to release him.” In this, then, that Pilate sought to release him, how much time do we think was spent, how many things passed over that were said by Pilate or contradicted by the Jews, until the Jews said something by which he was moved and gave way? For it continues thus: “But the Jews cried out, saying, ‘If you release this man, you are not Caesar's friend; everyone who makes himself a king opposes Caesar.’ So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called the Pavement, but in Hebrew Gabbatha. Now it was the day of Preparation of the Passover, about the sixth hour.” From that cry of the Jews, then, in which they first said, “Crucify,” when it was the third hour of the day, until he sat on the judgment seat, two hours passed amid the delays of Pilate's hesitation and the rioting Jews, and with the fifth finished something of the sixth had already begun. “So he said to the Jews, ‘Behold your king.’ But they cried out, ‘Away with him, crucify him.’” But even now Pilate, though moved by fear of a false charge, did not easily give way. For it was then that his wife had sent to him as he sat on the judgment seat, which Matthew anticipated, who alone recorded it before coming to that place in the narrative, so as to put it where he judged fitting. Pilate, then, still trying, though he gained nothing, said to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar.” Then he handed him over to them to be crucified. And while he goes, and while he is crucified with two robbers, while his garments are divided and lots are cast for that tunic, and amid these things he is mocked with various insults (for insults were thrown at the same time as these things were being done), the sixth hour was completed and the darkness came, which Matthew, Mark, and Luke record. ### Scripture references - John 19:1: allusion, high confidence - John 19:4: quotation, high confidence - John 19:5: quotation, high confidence - John 19:6: quotation, high confidence - John 19:7: quotation, high confidence - John 19:8: quotation, high confidence - John 19:9: quotation, high confidence - John 19:10: quotation, high confidence - John 19:11: quotation, high confidence - John 19:12: quotation, high confidence - John 19:13: quotation, high confidence - John 19:14: quotation, high confidence - John 19:15: quotation, high confidence - John 19:16: quotation, high confidence - Matt 27:19: allusion, high confidence - Matt 27:45: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.46 (CSEL 43:329–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-46). ## The Harmony of the Gospels 3.47 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-47 - Source: CSEL 43:332–333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was crucified at the third hour by the Jews' tongues and the sixth by the soldiers' hands; Mark's 'was saying' indicates Pilate's long efforts. ### Latin text Iam itaque conruat impia pertinacia et credat dominum Iesum Christum et tertia hora crucifixum lingua Iudaeorum et sexta manibus militum, quia in tumultu Iudaeorum et Pilati aestibus duae adque amplius horae praeterierunt a uoce, qua dixerunt: crucifige. sed ipse Marcus, qui maxime breuitatis sectator est, breuiter uoluit intimare Pilati uoluntatem et conatum pro domini uita. cum enim dixisset: at illi iterum clamauerunt: crucifige eum, ubi ostendit, quod iam clamauerant, cum uellent sibi dimitti Barabban, adiunxit: Pilatus uero dicebat eis: quid enim mali fecit? hoc modo breuiter insinuauit quod diu gestum est. memor tamen etiam iste quid uellet intellegi, non ait Pilatus uero dixit eis, sed ait: Pilatus uero dicebat eis: quid enim mali fecit? quia, si diceret dixit, quasi semel dictum intellegeremus; quia uero ait: dicebat, satis intimauit intellegentibus multis modis et saepe dictum esse, quo usque inciperet hora sexta. cogitemus ergo, quam breuiter hoc dixerit Marcus in conparatione Matthei, quam breuiter Mattheus in conparatione Lucae, quam breuiter Lucas in conparatione Iohannis, cum tamen alia adque alia quisque commemoraret, et quam denique breuiter ipse Iohannes in conparatione rerum, quae gestae sunt, et morarum, cum illa gererentur: et sine insania resistendi credamus duas horas et quiddam illo interuallo transire potuisse. ### English translation (Claude) Now, then, let impious obstinacy collapse and believe that the Lord Jesus Christ was crucified both at the third hour by the tongue of the Jews and at the sixth by the hands of the soldiers, since in the riot of the Jews and the agitation of Pilate two hours and more passed from the cry in which they said, “Crucify.” But Mark himself, who above all pursues brevity, wished to convey briefly Pilate's will and effort for the Lord's life. For when he had said, “And they cried out again, ‘Crucify him,’” where he shows that they had already cried out when they wanted Barabbas released to them, he added, “But Pilate was saying to them, ‘Why, what evil has he done?’” In this way he briefly indicated what was done over a long time. Yet he too, mindful of what he wanted understood, did not say, “But Pilate said to them,” but, “But Pilate was saying to them, ‘Why, what evil has he done?’” For if he had said “said,” we would understand it as said once; but because he said “was saying,” he indicated clearly enough to those who understand that it was said in many ways and often, until the sixth hour began. Let us consider, then, how briefly Mark said this compared with Matthew, how briefly Matthew compared with Luke, how briefly Luke compared with John, though each recorded different things; and finally how briefly John himself in comparison with the things that were done and the delays while they were being done; and without the madness of resistance let us believe that two hours and something could have passed in that interval. ### Scripture references - Mark 15:13: quotation, high confidence - Mark 15:14: quotation, high confidence - Mark 15:25: allusion, high confidence - John 19:14: allusion, high confidence ### Translation notes - Augustine's statements about the Jews' responsibility are translated as written. ### Citation (SBL) Augustine, Cons. 3.47 (CSEL 43:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-47). ## The Harmony of the Gospels 3.48 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-48 - Source: CSEL 43:333–335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The order of the evangelists' recollections was governed by God, whose hidden justice lets apparent contradictions blind some and exercise others. ### Latin text Quisquis autem dixerit potuisse Marcum, si ita esset, eo tempore dicere fuisse horam tertiam, quo erat hora tertia, cum uox Iudaeorum de crucifigendo domino sonuisset, dicere etiam, quod eum tunc ipsi crucifixerint, nimis superbe leges narratoribus ueritatis inponit. sic enim potest dicere, si haec ipse narraret, eo modo eodemque ordine ab omnibus debuisse narrari, quo ipse narrauit. dignetur ergo consilio Marci euangelistae superari consilium suum, qui eo loco id ponendum iudicauit, quo loco diuina inspiratione suggestum est. recordationes enim eorum eius manu gubernatae sunt qui gubernat aquam, sicut scriptum est, qualiter illi placuerit. fluitat enim humana memoria per uarias cogitationes, nec in cuiusquam potestate est, quid et quando ei ueniat in mentem. cum ergo illi sancti et ueraces uiri quasi fortuita recordationum suarum propter narrationis ordinem occultae dei potestati, cui nihil fortuitum est, commisissent, non oportet quemquam hominum dicere longe abiectum ab oculis dei et longe peregrinantem: hoc loco poni debuit, quod ualde ignorat. cur eo loco deus poni uoluerit, quia: et si obuelatum est euangelium nostrum, ait apostolus, in his qui pereunt obuelatum est, et cum dixisset: aliis quidem sumus odor uitae in uitam, aliis odor mortis in mortem, subiecit statim: et ad haec quis idoneus? id est quis idoneus intellegere, quam iuste fiat? quod idem dominus dicit: ego ueni, ut qui non uident uideant et qui uident caeci fiant. ipsa est enim altitudo diuitiarum sapientiae et scientiae dei, qua fecit ex eadem massa aliud uas in honorem, aliud in contumeliam, et dicitur carni et sanguini: o homo, tu quis es, qui respondeas deo? quis ergo et in hac re cognoscit intellectum domini aut quis consiliarius illius fuit, ubi sic gubernauit corda reminiscentium euangelistarum et in ecclesiae fastigio tanto auctoritatis culmine sublimauit, ut per haec ipsa quae in eis contraria uideri possunt multi excaecarentur digne traditi in concupiscentias cordis sui et reprobum sensum, et multi exercerentur ad elimandum pium intellectum secundum occultam omnipotentis iustitiam? dicit enim propheta domino: nimis profundae factae sunt cogitationes tuae, uir inprudens non cognoscit et stultus non intellegit haec. ### English translation (Claude) But whoever says that Mark, if it were so, could have said at the time when it was the third hour, when the cry of the Jews about crucifying the Lord sounded, that it was then the third hour and also that they then crucified him, imposes laws too proudly on the narrators of truth. For in this way he could say that, if he were narrating these things himself, they ought to have been narrated by all in the same manner and order in which he would narrate them. Let him deign, then, to have his own counsel surpassed by the counsel of Mark the evangelist, who judged that it should be put in the place where it was suggested by divine inspiration. For their recollections were governed by the hand of him who governs water, as it is written, as it pleases him. For human memory floats through various thoughts, and it is not in anyone's power what comes into his mind and when. Since, then, those holy and truthful men had entrusted the seeming chances of their recollections, for the order of their narrative, to the hidden power of God, for whom nothing is by chance, no human being, far cast away from the eyes of God and wandering far off, ought to say, “This should have been put in this place,” of which he is quite ignorant why God willed it to be put there. For “even if our gospel is veiled,” says the apostle, “it is veiled in those who are perishing”; and when he had said, “To some we are the fragrance of life to life, to others the fragrance of death to death,” he immediately added, “And who is sufficient for these things?” that is, who is sufficient to understand how justly it is done? This is what the Lord himself says: “I came that those who do not see may see, and those who see may become blind.” For this is the very depth of the riches of the wisdom and knowledge of God, by which he made from the same lump one vessel for honor, another for dishonor; and it is said to flesh and blood, “O man, who are you to answer back to God?” Who, then, in this matter too knows the mind of the Lord, or who has been his counselor, when he so governed the hearts of the evangelists as they remembered, and raised them in the church to so high a summit of authority, that through these very things that can seem contradictory in them many might be blinded, deservedly given over to the desires of their hearts and to a reprobate mind, and many might be exercised in polishing a pious understanding, according to the hidden justice of the Almighty? For the prophet says to the Lord, “Your thoughts have become exceedingly deep; the senseless man does not know, and the fool does not understand these things.” ### Scripture references - Prov 21:1: allusion, medium confidence - 2 Cor 4:3: quotation, high confidence - 2 Cor 2:16: quotation, high confidence - John 9:39: quotation, high confidence - Rom 11:33: allusion, high confidence - Rom 9:21: allusion, high confidence - Rom 9:20: quotation, high confidence - Rom 11:34: allusion, high confidence - Rom 1:24: allusion, high confidence - Rom 1:28: allusion, high confidence - Ps 92:5 (91:6 LXX): quotation, high confidence - Ps 92:6 (91:7 LXX): quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.48 (CSEL 43:333–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-48). ## The Harmony of the Gospels 3.49 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-49 - Source: CSEL 43:335–336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark placed the 'third hour' where the soldiers' deed is told so that the crime would not be shifted from the Jews to the Romans. ### Latin text Peto autem et admoneo eos qui haec legunt per nos adiuuante domino elaborata, ut huius sermonis, quem hoc loco interponendum arbitratus sum in omni simili quaestionum difficultate meminerint, ne saepius eadem repetenda sint. facile autem uidebit qui sine impietatis duritia uoluerit adtendere, quam oportuno loco Marcus hoc de tertia hora posuerit, ut quisque ibi recordetur, qua hora Iudaei crucifixerint dominum, qui uolebant in Romanos uel principes uel milites transferre ipsum facinus, ubi factum ministrorum militum commemoratum est. ait enim: et crucifigentes eum diuiserunt uestimenta eius mittentes sortes super eis, quis quid tolleret. qui hoc, nisi milites, sicut Iohannes manifestat? ergo ne quisquam cogitationem tanti criminis auersus a Iudaeis in milites illos conuerteret, erat autem, inquit, hora tertia et crucifixerunt eum, ut illi eum potius crucifixisse inueniantur quos hora tertia, ut crucifigeretur, clamare potuisse diligens inquisitor inueniet, cum aduerterit hoc quod a militibus factum est hora sexta factum esse. ### English translation (Claude) I ask and admonish those who read these things worked out by us with the Lord's help to remember this discussion, which I have thought fit to insert here, in every similar difficulty of questions, so that the same things need not be repeated more often. Anyone who will pay attention without the hardness of impiety will easily see how fitting a place Mark chose to put this about the third hour, so that each one may recall there at what hour the Jews crucified the Lord, who wanted to transfer the crime itself to the Romans, whether rulers or soldiers, at the point where the deed of the soldier servants is recorded. For he says, “And crucifying him, they divided his garments, casting lots over them, who should take what.” Who did this, if not the soldiers, as John makes clear? So, lest anyone turn the thought of so great a crime away from the Jews to those soldiers, he says, “Now it was the third hour, and they crucified him,” so that those are found rather to have crucified him who, as the careful inquirer will find, could have cried out at the third hour that he should be crucified, when he notices that what was done by the soldiers was done at the sixth hour. ### Scripture references - Mark 15:24: quotation, high confidence - Mark 15:25: quotation, high confidence - John 19:23: allusion, high confidence ### Translation notes - Augustine's statements about the Jews' responsibility are translated as written. ### Citation (SBL) Augustine, Cons. 3.49 (CSEL 43:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-49). ## The Harmony of the Gospels 3.50 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-50 - Source: CSEL 43:336–338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An alternative solution counts John's 'sixth hour' from the beginning of the Preparation at the ninth hour of the night, when Christ was condemned, which coincides with Mark's third hour of the day. ### Latin text Quamquam non desint qui parasceues — quam Iohannes commemorauit dicens: erat autem parasceue hora fere sexta — horam diei tertiam uelint intellegi, qua sedit Pilatus pro tribunali, ut eadem tertia conpleta uideatur, quando crucifixus est, adque illo iam pendente in ligno aliae tres horae peractae sint et reddiderit spiritum, ut ab ea hora, qua defunctus est, id est diei sexta, tenebrae fierent usque ad nonam. dicunt enim die quidem illo, quem dies sabbati sequebatur, parasceuen fuisse paschae Iudaeorum, quod ab eodem sabbato iam inciperent azyma; sed tamen uerum pascha, quod iam in passione domini gerebatur, non Iudaeorum, sed Christianorum, coepisse praeparari, id est parasceuen habere, ab hora noctis nona in eo quod dominus a Iudaeis occidendus praeparabatur. parasceue quippe interpretatur praeparatio. ab illa ergo nona hora noctis usque ad eius crucifixionem occurrit hora parasceues sexta secundum Iohannem et hora diei tertia secundum Marcum, ut non Marcus horam illam recordatam recapitulando commemorauerit, qua clamauerunt Iudaei: crucifige, crucifige, sed eam prorsus horam tertiam dixerit, qua dominus est fixus in ligno. quis fidelis non huic faueat solutioni quaestionis, si modo possit aliquis articulus conici ab hora nona noctis, unde coepisse parasceuen paschae nostrae, id est praeparationem mortis Christi, congruenter intellegamus? si enim dicamus eam coepisse, quando a Iudaeis adprehensus est dominus, adhuc noctis primae partes erant; si quando ad domum perductus est soceri Caifae, ubi et auditus est a principibus sacerdotum, adhuc gallus non cantauerat, quod ex Petri negatione colligimus, quae, cum iam audiretur, facta est; si autem, quando Pilato traditus est, iam mane fuisse apertissime scriptum est. restat ergo, ut intellegamus tunc coepisse istam parasceuen paschae, id est praeparationem mortis domini, quando responderunt omnes principes sacerdotum, aput quos primo audiebatur, et dixerunt: reus est mortis, quod aput Mattheum et Marcum inuenitur, ut recapitulando intellegantur de Petri negatione postea dixisse quod antea factum erat. non enim absurde conicitur eo tempore, quando, ut dixi, reum mortis pronuntiauerunt, nonam horam noctis esse potuisse. ex qua hora usque ad horam, qua sedit Pilatus pro tribunali, quasi sexta hora fuit, non diei, sed parasceues, id est immolationis domini, quod uerum pascha est, ut plena sexta eiusdem parasceues, quae plena diei tertia occurrebat, dominus suspenderetur in ligno. siue ergo hoc potius intellegendum eligatur, siue Marcus tertiam horam recoluerit eamque maxime ad condemnationem Iudaeorum in domini crucifixione commemorare uoluerit, qua intelleguntur clamare potuisse, ut crucifigeretur, ut ipsos potius crucifixisse acciperemus quam eos quorum manibus suspensus in ligno est, sicut ille centurio magis accessit ad dominum quam illi amici, quos misit: procul dubio quaestio soluta est de hora dominicae passionis, quae maxime solet et contentiosorum concitare inpudentiam et infirmorum inperitiam perturbare. ### English translation (Claude) Although there are some who want the sixth hour of the Preparation, which John recorded saying, “Now it was the Preparation, about the sixth hour,” to be understood as the third hour of the day at which Pilate sat on the judgment seat, so that the same third hour appears completed when he was crucified, and while he already hung on the wood three more hours passed and he gave up his spirit, so that from the hour at which he died, that is, the sixth of the day, there was darkness until the ninth. For they say that on that day, which was followed by the Sabbath day, it was the Preparation of the Passover of the Jews, because from that Sabbath the Unleavened Bread was already beginning; but that the true Passover, which was already being celebrated in the Lord's passion, the Passover not of the Jews but of the Christians, began to be prepared, that is, to have its Preparation, from the ninth hour of the night, in that the Lord was being prepared to be killed by the Jews. For parasceue means preparation. From that ninth hour of the night, then, up to his crucifixion, comes the sixth hour of the Preparation according to John and the third hour of the day according to Mark; so that Mark did not record by recapitulation the hour he remembered when the Jews cried out, “Crucify, crucify,” but meant exactly the third hour at which the Lord was fixed to the wood. What believer would not favor this solution of the question, if only some point of time could be inferred from the ninth hour of the night at which we might fittingly understand the Preparation of our Passover, that is, the preparation of Christ's death, to have begun? For if we say it began when the Lord was seized by the Jews, it was still the first parts of the night; if when he was brought to the house of Caiaphas's father-in-law, where he was also heard by the chief priests, the cock had not yet crowed, as we gather from Peter's denial, which took place while he was being heard; but if when he was handed over to Pilate, it is most plainly written that it was already morning. It remains, then, for us to understand that this Preparation of the Passover, that is, the preparation of the Lord's death, began when all the chief priests, before whom he was first heard, answered and said, “He deserves death,” which is found in Matthew and Mark, so that they are understood to have said afterward by recapitulation, about Peter's denial, what had been done before. For it is not absurdly conjectured that at that time when, as I said, they pronounced him deserving of death, it could have been the ninth hour of the night. From that hour up to the hour at which Pilate sat on the judgment seat, it was about the sixth hour, not of the day but of the Preparation, that is, of the sacrifice of the Lord, which is the true Passover; so that at the full sixth hour of that Preparation, which coincided with the full third hour of the day, the Lord was hung on the wood. Whether, then, this is chosen as the better understanding, or Mark recalled the third hour and wished to record it above all for the condemnation of the Jews in the Lord's crucifixion, as the hour at which they are understood to have been able to cry out that he should be crucified, so that we would take them rather to have crucified him than those by whose hands he was hung on the wood, just as that centurion came more to the Lord than those friends whom he sent: without doubt the question of the hour of the Lord's passion has been solved, a question which more than any other usually stirs up the impudence of the contentious and disturbs the inexperience of the weak. ### Scripture references - John 19:14: quotation, high confidence - John 19:31: allusion, high confidence - Mark 15:25: allusion, high confidence - Matt 27:45: allusion, high confidence - Mark 15:13: allusion, high confidence - John 18:13: allusion, high confidence - John 18:28: allusion, high confidence - Matt 26:66: quotation, high confidence - Mark 14:64: allusion, high confidence - 1 Cor 5:7: echo, medium confidence - Luke 7:6: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 3.50 (CSEL 43:336–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-50). ## The Harmony of the Gospels 3.51 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-51 - Source: CSEL 43:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All four agree on the two crucified with Jesus. ### Latin text Sequitur Mattheus et dicit: tunc crucifixi sunt cum eo duo latrones, unus a dextris et unus a sinistris. et Marcus similiter et Lucas. nec Iohannes aliquam facit quaestionem, quamuis latrones eos non dixerit. ait enim: et cum eo alios duos hinc et hinc, medium autem Iesum. esset autem contrarium, si, cum illi dixissent latrones, iste diceret innocentes. ### English translation (Claude) Matthew continues and says, “Then two robbers were crucified with him, one on the right and one on the left.” Mark similarly, and Luke. Nor does John raise any question, although he did not call them robbers. For he says, “And with him two others, one on each side, and Jesus in the middle.” But it would be contrary if, when they had said robbers, he said innocent men. ### Scripture references - Matt 27:38: quotation, high confidence - Mark 15:27: allusion, high confidence - Luke 23:33: allusion, high confidence - John 19:18: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.51 (CSEL 43:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-51). ## The Harmony of the Gospels 3.52 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-52 - Source: CSEL 43:338–339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mockery by passers-by and rulers agrees in all three, Luke's 'rulers' including priests, scribes, and elders. ### Latin text Sequitur Mattheus et dicit: praetereuntes autem blasphemabant eum mouentes capita sua et dicentes: qui destruit templum et in triduo illud reaedificat, salua temet ipsum; si filius dei es, descende de cruce. huic Marcus paene ad eadem uerba consonat. sequitur deinde Mattheus et dicit: similiter et principes sacerdotum inludentes cum scribis et senioribus dicentes: alios saluos fecit, se ipsum non potest saluum facere. si rex Israhel est, descendat nunc de cruce et credimus ei. confidit in deum; liberet nunc eum, si uult. dixit enim quia dei filius sum. Marcus et Lucas, quamuis alia uerba dicant, ad eandem tamen sententiam concinunt, cum alius praetermittit quod alius commemorat. de principibus enim sacerdotum, quod insultauerint domino crucifixo, pariter non tacent, quamuis seniores tacuit Marcus, Lucas autem, quia principes dixit nec addidit sacerdotum, magis nomine generali omnes primates conplexus est, ut ibi possint intellegi et scribae et seniores. ### English translation (Claude) Matthew continues and says, “And those passing by blasphemed him, wagging their heads and saying, ‘You who destroy the temple and rebuild it in three days, save yourself; if you are the Son of God, come down from the cross.’” Mark agrees with this in almost the same words. Then Matthew continues and says, “Likewise the chief priests also, mocking with the scribes and elders, said, ‘He saved others; he cannot save himself. If he is the king of Israel, let him come down now from the cross, and we will believe him. He trusts in God; let him deliver him now, if he wants him; for he said, I am the Son of God.’” Mark and Luke, although they use other words, nevertheless agree in the same meaning, while one passes over what another records. For they are alike not silent about the chief priests insulting the crucified Lord; although Mark was silent about the elders, while Luke, because he said “rulers” and did not add “priests,” included all the leaders under a more general name, so that both scribes and elders can be understood there. ### Scripture references - Matt 27:39: quotation, high confidence - Matt 27:40: quotation, high confidence - Mark 15:29: allusion, high confidence - Mark 15:30: allusion, high confidence - Matt 27:41: quotation, high confidence - Matt 27:42: quotation, high confidence - Matt 27:43: quotation, high confidence - Ps 22:8 (21:9 LXX): allusion, high confidence - Mark 15:31: allusion, high confidence - Luke 23:35: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.52 (CSEL 43:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-52). ## The Harmony of the Gospels 3.53 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-53 - Source: CSEL 43:339–341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark's plural 'robbers' reviling Jesus means one, as Luke shows, by the common use of the plural for the singular, as in Hebrews and the Psalms. ### Latin text Sequitur Mattheus et dicit: id ipsum autem et latrones, qui fixi erant cum eo, inproperabant ei. nec Marcus discrepat hoc idem dicens aliis uerbis. Lucas autem potest putari repugnare, nisi genus locutionis satis usitatum non obliuiscamur. ait enim Lucas: unus autem de his qui pendebant latronibus blasphemabat eum dicens: si tu es Christus, saluum fac temet ipsum et nos. sequitur idem ipse adque ita contexit: respondens autem alter increpabat illum dicens: neque tu times deum, quod in eadem damnatione es? et nos quidem iuste, nam digna factis recipimus; hic uero nihil mali gessit. et dicebat ad Iesum: domine, memento mei, cum ueneris in regnum tuum. et dixit illi Iesus: amen dico tibi, hodie mecum eris in paradiso. quomodo ergo, sicut Mattheus dicit, latrones, qui fixi erant cum eo, inproperabant ei, uel, sicut Marcus dicit, et qui cum eo crucifixi erant conuiciabantur ei, quando quidem unus eorum conuiciatus est secundum Lucae testimonium, alter et conpescuit eum et in dominum credidit, nisi intellegamus Mattheum et Marcum breuiter perstringentes hunc locum pluralem numerum pro singulari posuisse, sicut in epistula ad Hebraeos legimus pluraliter dictum: cluserunt ora leonum, cum solus Danihel significari intellegatur, et pluraliter dictum: secti sunt, cum de solo Esaia tradatur? in psalmo etiam quod dictum est: adstiterunt reges terrae et principes conuenerunt in unum, pluralem numerum pro singulari positum in actibus apostolorum ponitur. nam reges propter Herodem, principes propter Pilatum intellexerunt qui testimonium eiusdem psalmi adhibuerunt. sed quia et pagani solent calumniari euangelio, uideant, quemadmodum locuti sint auctores eorum Faedras, Medeas et Clytemestras, cum singulae fuerint. quid autem usitatius uerbi gratia, quam ut dicat aliquis: (et rustici mihi insultant, etiam si unus insultet? tunc enim esset contrarium quod Lucas de uno manifestauit, si illi dixissent ambos latrones conuiciatos domino; ita enim non posset sub numero plurali unus intellegi. cum uero dictum est latrones uel qui cum eo crucifixi erant nec additum est ambo, non solum, si ambo fecissent, posset hoc dici, sed etiam, quia unus hoc fecit, potuit usitato locutionis modo per pluralem numerum significari. ### English translation (Claude) Matthew continues and says, “And the robbers who were crucified with him also reviled him in the same way.” Mark does not differ, saying the same in other words. Luke, however, can be thought to conflict, unless we do not forget a quite common manner of speaking. For Luke says, “One of the robbers who were hanging blasphemed him, saying, ‘If you are the Christ, save yourself and us.’” The same goes on and joins thus: “But the other answered and rebuked him, saying, ‘Do you not fear God, since you are under the same condemnation? And we indeed justly, for we are receiving what our deeds deserve; but this man has done nothing wrong.’ And he said to Jesus, ‘Lord, remember me when you come into your kingdom.’ And Jesus said to him, ‘Truly I say to you, today you will be with me in paradise.’” How, then, as Matthew says, did the robbers who were crucified with him revile him, or, as Mark says, those who were crucified with him insult him, since according to Luke's testimony one of them insulted him, while the other both restrained him and believed in the Lord, unless we understand that Matthew and Mark, touching briefly on this passage, put the plural for the singular? As we read in the Epistle to the Hebrews it said in the plural, “They shut the mouths of lions,” when Daniel alone is understood to be meant, and in the plural, “They were sawn asunder,” when this is handed down of Isaiah alone. And in the psalm, what is said, “The kings of the earth stood up, and the rulers gathered together,” is shown in the Acts of the Apostles to be the plural put for the singular. For those who used the testimony of that psalm understood “kings” of Herod and “rulers” of Pilate. And since pagans too are wont to slander the gospel, let them see how their authors spoke of Phaedras, Medeas, and Clytemnestras, when each was one. And what is more common, for example, than for someone to say, “The country people insult me,” even if one insults him? For Luke's statement about one would be contrary if they had said that both robbers insulted the Lord; for then one could not be understood under the plural number. But when it is said “the robbers” or “those who were crucified with him,” and “both” is not added, this could be said not only if both had done it, but also, because one did it, it could be signified by the plural in the usual manner of speaking. ### Scripture references - Matt 27:44: quotation, high confidence - Mark 15:32: allusion, high confidence - Luke 23:39: quotation, high confidence - Luke 23:40: quotation, high confidence - Luke 23:41: quotation, high confidence - Luke 23:42: quotation, high confidence - Luke 23:43: quotation, high confidence - Heb 11:33: quotation, high confidence - Heb 11:37: quotation, high confidence - Dan 6:22: allusion, high confidence - Ps 2:2: quotation, high confidence - Acts 4:26: allusion, high confidence - Acts 4:27: allusion, high confidence ### Extrabiblical texts - Ascen. Isa. 5.1 (Ascension of Isaiah): allusion, medium confidence ### Citation (SBL) Augustine, Cons. 3.53 (CSEL 43:339–341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-53). ## The Harmony of the Gospels 3.54 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-54 - Source: CSEL 43:341–342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The darkness, the cry of dereliction, and the vinegar agree across the Gospels; Luke's plural 'soldiers' offering vinegar means one of them. ### Latin text Sequitur Mattheus et dicit: a sexta autem hora tenebrae factae sunt super uniuersam terram usque ad horam nonam. hoc et duo alii contestantur; addit autem Lucas etiam, unde factae sint tenebrae, id est solem obscuratum. sequitur Mattheus: et circa horam nonam clamauit Iesus uoce magna dicens: heli, heli, lema sabacthani? hoc est: deus meus, deus meus, ut quid dereliquisti me? quidam autem illic stantes et audientes dicebant: Helian uocat iste. Marcus paene ad eadem uerba, ad eandem tamen sententiam non paene, sed omnino consentit. sequitur Mattheus: et continuo currens unus ex eis acceptam spongeam impleuit aceto et inposuit harundini et dabat ei bibere. sic et Marcus dicit: currens autem unus et implens spongeam aceto circumponensque calamo potum dabat ei dicens: sinite, uideamus, si ueniat Helias ad deponendum eum. quod quidem de Helia non ipsum qui obtulit spongeam cum aceto, sed ceteros dixisse Mattheus narrauit. ait enim: ceteri uero dicebant: sine, uideamus, an ueniat Helias liberans eum, unde intellegimus et illum et ceteros hoc dixisse. Lucas autem, antequam de latronis insultatione narraret, hoc de aceto ita commemorauit: inludebant autem ei et milites accedentes et acetum offerentes illi, dicentes: si tu es rex Iudaeorum, saluum te fac. semel conplecti uoluit quod a militibus factum et dictum est. ubi mouere non debet, quod non unum eorum dixit acetum obtulisse: genus enim locutionis tenuit, de quo supra tractauimus, pluralem pro singulari ponens. hoc autem de aceto etiam Iohannes commemorauit, ubi ait: postea sciens Iesus, quia omnia consummata sunt, ut consummaretur scriptura, dixit: sitio. uas autem positum erat aceto plenum; illi autem spongeam plenam aceto ysopo circumponentes obtulerunt ori eius. sed quod aput eundem Iohannem inuenitur dixisse sitio et quia uas ibi erat aceto plenum, non mirum est, si ceteri tacuerunt. ### English translation (Claude) Matthew continues and says, “Now from the sixth hour there was darkness over all the land until the ninth hour.” The other two also attest this; and Luke adds also where the darkness came from, that is, that the sun was darkened. Matthew continues: “And about the ninth hour Jesus cried out with a loud voice, saying, ‘Eli, Eli, lema sabachthani?’ that is, ‘My God, my God, why have you forsaken me?’ And some standing there, hearing it, said, ‘This man is calling Elijah.’” Mark agrees in almost the same words, but not almost, rather entirely, in the same meaning. Matthew continues: “And immediately one of them ran and took a sponge, filled it with vinegar, put it on a reed, and gave it to him to drink.” So too Mark says: “And one ran and, filling a sponge with vinegar and putting it around a reed, gave him to drink, saying, ‘Wait, let us see whether Elijah comes to take him down.’” Matthew narrated that not the man who offered the sponge with vinegar, but the others said this about Elijah. For he says, “But the others said, ‘Wait, let us see whether Elijah comes to save him’”; from which we understand that both he and the others said it. Luke, however, before narrating the robber's insult, recorded this about the vinegar thus: “And the soldiers also mocked him, coming up and offering him vinegar, saying, ‘If you are the king of the Jews, save yourself.’” He wished to include at once what was done and said by the soldiers. Here it should not trouble anyone that he did not say one of them offered the vinegar; for he kept the manner of speaking we discussed above, putting the plural for the singular. John too recorded this about the vinegar, where he says, “After this, Jesus, knowing that all was now finished, that the Scripture might be fulfilled, said, ‘I thirst.’ A vessel full of vinegar stood there; so they put a sponge full of vinegar around hyssop and held it to his mouth.” But as for what is found in the same John, that he said, “I thirst,” and that a vessel full of vinegar was there, it is no wonder if the others were silent. ### Scripture references - Matt 27:45: quotation, high confidence - Mark 15:33: allusion, high confidence - Luke 23:44: allusion, high confidence - Luke 23:45: allusion, high confidence - Matt 27:46: quotation, high confidence - Ps 22:1 (21:2 LXX): quotation, high confidence - Matt 27:47: quotation, high confidence - Mark 15:34: allusion, high confidence - Matt 27:48: quotation, high confidence - Mark 15:36: quotation, high confidence - Matt 27:49: quotation, high confidence - Luke 23:36: quotation, high confidence - Luke 23:37: quotation, high confidence - John 19:28: quotation, high confidence - John 19:29: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.54 (CSEL 43:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-54). ## The Harmony of the Gospels 3.55 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-55 - Source: CSEL 43:342–344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The loud cry in Matthew and Mark was 'Father, into your hands I commend my spirit,' as Luke gives it; John's 'It is finished' came just before. ### Latin text Sequitur Mattheus: Iesus autem iterum clamans uoce magna emisit spiritum. Marcus similiter: Iesus autem emissa uoce magna expirauit. Lucas autem, quid ipsa uoce magna dixerit, declarauit; dixit enim: et clamans Iesus uoce magna ait: pater, in manus tuas commendo spiritum meum, et haec dicens expirauit. Iohannes uero, sicut tacuit illam uocem primam heli, heli, quam Mattheus et Marcus rettulerunt, tacuit etiam istam, quam Lucas solus indicauit, illi autem duo nomine uocis magnae significauerunt, id est: pater, in manus tuas commendo spiritum meum, quod eum uoce magna dixisse et ipse Lucas similiter adtestatus est, ut intellegeremus hanc fuisse uocem magnam quam Mattheus et Marcus commemorauerunt. sed dixit Iohannes, quod nullus illorum trium, eum dixisse: consummatum est, cum acetum accepisset, quod eum ante ipsam uocem magnam dixisse intellegimus. haec sunt enim uerba Iohannis: cum ergo accepisset Iesus acetum, dixit: consummatum est, et inclinato capite tradidit spiritum. inter illud quod ait: consummatum est, et illud quod ait: et inclinato capite tradidit spiritum, emissa est illa uox magna, quam tacuit iste, ceteri autem tres commemorauerunt. hoc enim apparet esse ordinis, ut ante diceret: consummatum est, cum perfectum in illo esset quod de illo prophetatum erat, et tamquam ad hoc expectaret qui utique, cum uellet, moreretur, deinde commendans tradidit spiritum. sed quouis ordine quilibet arbitretur dici potuisse, hoc magno opere cauendum est, ne cui uideatur quisquam euangelistarum alteri repugnare, si uel tacuit quod alius dixit aut dixit quod alius tacuit. ### English translation (Claude) Matthew continues: “And Jesus, crying out again with a loud voice, yielded up his spirit.” Mark similarly: “And Jesus, uttering a loud cry, breathed his last.” Luke, however, made clear what he said with that loud voice; for he said, “And crying out with a loud voice, Jesus said, ‘Father, into your hands I commend my spirit,’ and having said this, he breathed his last.” John, however, just as he was silent about that first cry, “Eli, Eli,” which Matthew and Mark reported, was silent also about this one, which Luke alone indicated, while those two signified it by the name of a loud voice, that is, “Father, into your hands I commend my spirit,” which Luke himself likewise attested that he said with a loud voice, so that we might understand that this was the loud voice which Matthew and Mark recorded. But John said, what none of those three said, that he said, “It is finished,” when he had received the vinegar, which we understand he said before that loud voice itself. For these are John's words: “When, then, Jesus had received the vinegar, he said, ‘It is finished,’ and bowing his head he gave up his spirit.” Between his saying, “It is finished,” and his saying, “and bowing his head he gave up his spirit,” that loud voice was uttered which John passed over and the other three recorded. For this appears to be the order: that he said first, “It is finished,” when what had been prophesied of him had been completed in him, and as if he were waiting for this, he who certainly could die when he willed, then, commending it, gave up his spirit. But in whatever order anyone thinks these could have been said, we must take great care that no one should think any evangelist contradicts another, if he either passed over what another said or said what another passed over. ### Scripture references - Matt 27:50: quotation, high confidence - Mark 15:37: quotation, high confidence - Luke 23:46: quotation, high confidence - Ps 31:5 (30:6 LXX): quotation, high confidence - John 19:30: quotation, high confidence - John 10:18: echo, medium confidence ### Citation (SBL) Augustine, Cons. 3.55 (CSEL 43:342–344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-39/#p-3-55). ## The Harmony of the Gospels 3.56 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-56 - Source: CSEL 43:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke places the tearing of the veil with the darkness by anticipation; Matthew's 'and behold' shows it happened at Christ's death. ### Latin text Sequitur Mattheus: et ecce uelum templi scissum est in duas partes a summo usque deorsum. et Marcus sic: et uelum templi scissum est in duo a summo usque deorsum. Lucas autem similiter hoc ait: et uelum templi scissum est medium, sed non eodem ordine. uolens enim miraculum miraculo adiungere, cum dixisset: sol obscuratus est, continuo subiungendum existimauit: et uelum templi scissum est medium, praeoccupans uidelicet, quod expirante domino factum est, ut deinde recapitulans exequeretur et de potu aceti et de illa uoce magna et de ipsa morte, quae ante scissionem ueli post tenebras facta intelleguntur. Mattheus enim, qui, cum dixisset: Iesus autem iterum clamans uoce magna emisit spiritum, continuo subiecit: et ecce uelum templi scissum est, satis expressit tunc esse scissum, cum Iesus emisisset spiritum. si autem non addidisset: et ecce, sed simpliciter dixisset: et uelum templi scissum est, incertum esset, utrum ipse et Marcus hoc recapitulando commemorassent, Lucas autem ordinem tenuisset, an Lucas recapitulasset quod illi ordine posuissent. ### English translation (Claude) Matthew continues: “And behold, the veil of the temple was torn in two from top to bottom.” And Mark thus: “And the veil of the temple was torn in two from top to bottom.” Luke too says this similarly, “And the veil of the temple was torn in the middle,” but not in the same order. For wishing to join miracle to miracle, when he had said, “The sun was darkened,” he thought he should immediately add, “And the veil of the temple was torn in the middle,” anticipating, evidently, what happened when the Lord breathed his last, so that he might then go back and follow out the drinking of the vinegar, that loud voice, and the death itself, which are understood to have happened before the tearing of the veil and after the darkness. For Matthew, who, when he had said, “And Jesus, crying out again with a loud voice, yielded up his spirit,” immediately added, “And behold, the veil of the temple was torn,” expressed clearly enough that it was torn then, when Jesus had yielded up his spirit. But if he had not added “and behold,” but had simply said, “And the veil of the temple was torn,” it would be uncertain whether he and Mark recorded this by recapitulation and Luke kept the order, or Luke recapitulated what they put in order. ### Scripture references - Matt 27:51: quotation, high confidence - Mark 15:38: quotation, high confidence - Luke 23:45: quotation, high confidence - Matt 27:50: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.56 (CSEL 43:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-56). ## The Harmony of the Gospels 3.57 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-57 - Source: CSEL 43:344–346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The centurion's words 'Son of God' and Luke's 'righteous' are both true or express the same meaning; he marveled at all the signs, including the manner of Christ's death. ### Latin text Sequitur Mattheus: et terra mota est et petrae scissae sunt et monumenta aperta sunt et multa corpora sanctorum, qui dormierant, surrexerunt; et exeuntes de monumentis post resurrectionem eius uenerunt in sanctam ciuitatem et apparuerunt multis. haec quae solus dixit non est metuendum ne cuiquam ceterorum repugnare uideantur. sequitur idem ipse: centurio autem et qui cum eo erant custodientes Iesum uiso terrae motu et his quae fiebant timuerunt ualde dicentes: uere dei filius erat iste. Marcus sic: uidens autem centurio, qui ex aduerso stabat, quia sic clamans expirasset, ait: uere homo hic filius dei erat. Lucas sic: uidens autem centurio quod factum fuerat glorificauit deum dicens: uere hic homo iustus erat. non est contrarium, quod Mattheus dicit uiso terrae motu admiratum centurionem et eos qui cum illo erant, cum Lucas dicat hoc eum admiratum, quod emissa illa uoce expirasset, ostendens, quam in potestate habuerit, quando moreretur. in eo quippe, quod idem Mattheus non solum dixit: uiso terrae motu, sed etiam addidit: et his quae facta erant, integrum locum fuisse demonstrauit Lucae, ut diceret centurionem ipsam domini mortem fuisse miratum, quia et haec inter illa est quae tunc mirabiliter facta erant. quamquam, etsi Mattheus illud non addidisset, intellegendum erat, cum multa miranda facta fuerint et omnia centurio et qui cum eo erant mirari potuerint, liberum fuisse narrantibus, quid quisque illum miratum commemorare uoluisset, nec eos sibi repugnare, cum alius illud, alius illud diceret fuisse miratum, quando omnia fuerat ille miratus. quod autem alius ait centurionem dixisse: uere dei filius erat iste, alius autem: uere homo hic filius dei erat, non mouebit eum cui non exciderunt tam multa superius similiter dicta et exposita. ad unam quippe sententiam utraque uerba concurrunt. nec quod alius tacuit homo, alius dixit, ullo modo contrarium est. magis quod Lucas non ait centurionem dixisse (filius dei erat, sed: iustus erat, potest putari diuersum; sed uel utrumque dictum a centurione intellegere debemus et aliud illos, aliud istum commemorasse, uel fortasse Lucam exprimere uoluisse sententiam centurionis, quomodo dixerit Iesum filium dei. forte enim non eum unigenitum aequalem patri centurio intellexerat, sed ideo filium dei dixerat, quia iustum crediderat, sicut multi iusti dicti sunt filii dei. quod autem etiam ipse Lucas dixit: uidens autem centurio quod factum erat, in eo genere inclusit omnia quae in illa hora mirabiliter facta erant, tamquam unum mirabile factum commemorans, cuius quasi membra et partes erant omnia illa miracula. iam uero, quod Mattheus addidit eos qui cum centurione erant, alii autem hoc tacuerunt, cui non appareat ex notissima regula non esse contrarium, cum alius dicit quod alius tacet? et quod Mattheus dixit: timuerunt ualde, Lucas autem non dixit timuit, sed: glorificauit deum, quis eum non intellegat timendo glorificasse? ### English translation (Claude) Matthew continues: “And the earth was shaken, and the rocks were split, and the tombs were opened, and many bodies of the saints who had fallen asleep arose; and coming out of the tombs after his resurrection, they went into the holy city and appeared to many.” We need not fear that these things, which he alone said, seem to conflict with any of the others. The same goes on: “Now the centurion and those with him who were guarding Jesus, seeing the earthquake and what was happening, were greatly afraid, saying, ‘Truly this was the Son of God.’” Mark thus: “And the centurion, who stood facing him, seeing that he had breathed his last crying out thus, said, ‘Truly this man was the Son of God.’” Luke thus: “And the centurion, seeing what had happened, glorified God, saying, ‘Truly this man was righteous.’” It is not contrary that Matthew says that the centurion and those with him marveled at seeing the earthquake, whereas Luke says he marveled that he breathed his last after uttering that cry, showing how he had it in his power when to die. For in that the same Matthew not only said, “seeing the earthquake,” but also added, “and what was happening,” he showed that Luke was entirely free to say that the centurion marveled at the Lord's death itself, since this too is among the things that were then wonderfully done. Although, even if Matthew had not added that, it should be understood that, since many wonderful things were done and the centurion and those with him could marvel at all of them, the narrators were free to record what each wished that he marveled at, and that they do not contradict one another when one says he marveled at this and another at that, since he had marveled at everything. As for one saying that the centurion said, “Truly this was the Son of God,” and another, “Truly this man was the Son of God,” it will not trouble anyone who has not forgotten so many things said and explained similarly above. For both expressions run together to one meaning. Nor is it in any way contrary that one passed over “man” and another said it. More could be thought different in that Luke does not say the centurion said, “He was the Son of God,” but, “He was righteous.” But we ought either to understand that both were said by the centurion and the others recorded one, Luke the other; or perhaps that Luke wanted to express the centurion's meaning, in what sense he called Jesus the Son of God. For perhaps the centurion had not understood him as the only-begotten, equal to the Father, but had called him the Son of God because he believed him righteous, as many righteous men are called sons of God. As for Luke himself also saying, “And the centurion, seeing what had happened,” he included under that general term all the things that were wonderfully done at that hour, as if recording one wonderful event, of which all those miracles were as it were members and parts. Further, as to Matthew adding those who were with the centurion, while the others were silent about this, to whom is it not clear by the best-known rule that it is not contrary when one says what another passes over? And as to Matthew saying, “They were greatly afraid,” whereas Luke did not say “he was afraid” but “he glorified God,” who does not understand that by fearing he glorified? ### Scripture references - Matt 27:51: quotation, high confidence - Matt 27:52: quotation, high confidence - Matt 27:53: quotation, high confidence - Matt 27:54: quotation, high confidence - Mark 15:39: quotation, high confidence - Luke 23:47: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.57 (CSEL 43:344–346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-57). ## The Harmony of the Gospels 3.58 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-58 - Source: CSEL 43:346–348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The women stood both near the cross, within Christ's sight, and at a distance from the crowd, or moved away after he entrusted his mother to the disciple. ### Latin text Sequitur Mattheus: erant autem ibi mulieres multae a longe, quae secutae erant Iesum a Galilaea ministrantes ei, inter quas erat Maria Magdalene et Maria Iacobi et Ioseph mater et mater filiorum Zebedaei. Marcus sic: erant autem et mulieres de longe aspicientes, inter quas erat Maria Magdalene et Maria Iacobi minoris et Ioseph mater et Salome; et cum esset in Galilaea, sequebantur eum et ministrabant ei. et aliae multae, quae simul cum eo ascenderant Hierosolymam. inter hos nihil uideo, quod contrarium possit putari. quid enim interest ad ueritatem, quod quasdam mulieres pariter, quasdam singuli nominauerunt? Lucas quoque ita narrationem contexit: et omnis turba eorum qui simul aderant ad spectaculum istud et uidebant quae fiebant percutientes pectora sua reuertebantur. stabant autem omnes noti eius a longe et mulieres, quae secutae erant eum a Galilaea. haec uidentes. unde superioribus duobus de mulierum praesentia satis consentit, quamuis nullam earum nominatim exprimat. de turba etiam, quae simul aderat et uidentes quae fiebant tundebant pectora sua et reuertebantur, consentit Mattheo, quamuis seorsum adnexuerit: centurio autem et qui cum eo erant. quapropter tantum modo de notis eius, qui stabant a longe, solus inuenitur dixisse. nam et Iohannes commemorauit de praesentia feminarum, antequam dominus emisisset spiritum, ita narrans: stabat autem iuxta crucem Iesu mater eius et soror matris eius Maria Cleopae et Maria Magdalene. cum uidisset ergo Iesus 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. qua in re nisi apertissime Mattheus quoque et Lucas Mariam Magdalenen nominassent, possemus dicere, alias a longe, alias iuxta crucem fuisse. nullus enim eorum praeter Iohannem matrem domini commemorauit. nunc ergo quomodo intellegitur eadem Maria Magdalene et a longe stetisse cum aliis mulieribus, sicut Mattheus et Lucas dicunt, et iuxta crucem fuisse, sicut Iohannes dicit, nisi quia in tanto interuallo erant, ut et iuxta dici possent, quia in conspectu eius praesto aderant, et a longe in conparatione turbae propinquius circumstantis cum centurione et militibus? possumus etiam intellegere, quod illae quae simul aderant cum matre domini, postquam eam discipulo commendauit, abire iam coeperant, ut a densitate turbae se exuerent, et cetera quae facta sunt longius intuerentur, ut ceteri euangelistae qui post mortem domini eas commemorauerunt iam longe stantes commemorarent. ### English translation (Claude) Matthew continues: “And there were many women there, watching from afar, who had followed Jesus from Galilee, ministering to him; among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.” Mark thus: “There were also women watching from afar, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joseph, and Salome; when he was in Galilee they followed him and ministered to him; and many other women who had come up with him to Jerusalem.” Between these I see nothing that could be thought contradictory. For what difference does it make to the truth that they both named some women and each named others? Luke too composes his narrative thus: “And all the crowd of those who had gathered for this sight, seeing what had happened, returned beating their breasts. And all his acquaintances stood at a distance, and the women who had followed him from Galilee, seeing these things.” Hence he agrees well enough with the two before about the presence of the women, although he names none of them. About the crowd too, which had gathered and, seeing what was done, beat their breasts and returned, he agrees with Matthew, although he attached separately, “And the centurion and those who were with him.” So he alone is found to have spoken of his acquaintances who stood at a distance. For John too recorded the presence of the women before the Lord gave up his spirit, narrating thus: “Now there stood by the cross of Jesus his mother and his mother's sister, Mary of Clopas, and Mary Magdalene. When Jesus, then, saw his mother and the disciple whom he loved standing by, 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 into his own home.” In this matter, had not Matthew and Luke too named Mary Magdalene most plainly, we could say that some women were at a distance and others beside the cross. For none of them besides John recorded the Lord's mother. Now, then, how is the same Mary Magdalene understood both to have stood at a distance with other women, as Matthew and Luke say, and to have been beside the cross, as John says, unless they were at such a distance that they could be called both “near,” because they were present within his sight, and “at a distance” in comparison with the crowd standing around more closely with the centurion and the soldiers? We can also understand that the women who were present together with the Lord's mother, after he had entrusted her to the disciple, had already begun to move away so as to free themselves from the press of the crowd and watch the rest of what was done from farther off; so that the other evangelists, who recorded them after the Lord's death, recorded them as already standing at a distance. ### Scripture references - Matt 27:55: quotation, high confidence - Matt 27:56: quotation, high confidence - Mark 15:40: quotation, high confidence - Mark 15:41: quotation, high confidence - Luke 23:48: quotation, high confidence - Luke 23:49: quotation, high confidence - Luke 23:47: allusion, high confidence - John 19:25: quotation, high confidence - John 19:26: quotation, high confidence - John 19:27: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.58 (CSEL 43:346–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-58). ## The Harmony of the Gospels 3.59 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-59 - Source: CSEL 43:348–350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The four accounts of Joseph of Arimathea agree; the secret disciple dared to ask for the body because his rank gave him access to Pilate. ### Latin text Sequitur Mattheus: cum sero autem factum esset, uenit quidam homo diues ab Arimathia nomine Ioseph, qui et ipse discipulus erat Iesu. hic accessit ad Pilatum et petit corpus Iesu. tunc Pilatus iussit reddi corpus. Marcus sic: et cum iam sero esset factum, quia erat parasceue, quod est ante sabbatum, uenit Ioseph ab Arimathia, nobilis decurio, qui et ipse erat expectans regnum dei, et audacter introit ad Pilatum et petiuit corpus Iesu. Pilatus autem mirabatur, si iam obisset. et accersito centurione interrogauit eum, si iam mortuus esset. et cum cognouisset a centurione, donauit corpus Ioseph. Lucas sic: et ecce uir nomine Ioseph, qui erat decurio, uir bonus et iustus — hic non consenserat consilio et actibus eorum —, ab Arimathia ciuitate Iudaeae. qui expectabat et ipse regnum dei, hic accessit ad Pilatum et petit corpus Iesu. Iohannes autem, posteaquam narrauit de cruribus fractis eorum qui cum domino crucifixi erant et de latere domini lancea percusso, quod totum solus dixit, sic iungit etiam de Ioseph, consentiens ceteris, ita narrans: post haec autem rogauit Pilatum Ioseph ab Arimathia — eo quod esset discipulus Iesu, occultus autem propter metum Iudaeorum —, ut tolleret corpus Iesu. et permisit Pilatus. uenit ergo et tulit corpus Iesu. in hoc nihil exstat, in quo aliquis eorum alicui repugnare uideatur. sed aliquis forsitan quaerat, quomodo a semet ipso Iohannes ipse non discrepet, contestans cum ceteris, quod Ioseph petiuerit corpus Iesu, et solus dicens, quod occultus fuisset discipulus domini propter metum Iudaeorum. merito enim mouet, cur ille qui propter timorem occultus discipulus erat ausus sit petere corpus eius, quod nullus eorum qui eum palam sequebantur auderet. sed intellegendum est istum fiducia dignitatis hoc fecisse, qua praeditus poterat familiariter intrare ad Pilatum. in extremo autem illo officio funeri exhibendo minus curasse de Iudaeis, quamuis soleret in domino audiendo eorum inimicitias deuitare. ### English translation (Claude) Matthew continues: “When evening had come, there came a rich man from Arimathea named Joseph, who himself also was a disciple of Jesus. He went to Pilate and asked for the body of Jesus. Then Pilate ordered the body to be given.” Mark thus: “And when evening had already come, since it was the Preparation, that is, the day before the Sabbath, Joseph of Arimathea came, a noble councillor, who was himself also waiting for the kingdom of God, and he boldly went in to Pilate and asked for the body of Jesus. And Pilate wondered whether he was already dead; and summoning the centurion, he asked him whether he was already dead. And when he had learned it from the centurion, he granted the body to Joseph.” Luke thus: “And behold, a man named Joseph, who was a councillor, a good and righteous man (he had not consented to their counsel and deeds), from Arimathea, a city of Judea, who himself also was waiting for the kingdom of God; he went to Pilate and asked for the body of Jesus.” John, however, after narrating the breaking of the legs of those crucified with the Lord and the piercing of the Lord's side with a lance, all of which he alone told, joins on also about Joseph, agreeing with the others, narrating thus: “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 permitted it. So he came and took away the body of Jesus.” In this nothing stands out in which any of them seems to conflict with any other. But someone might perhaps ask how John himself does not disagree with himself, testifying with the others that Joseph asked for the body of Jesus, and alone saying that he was a secret disciple of the Lord for fear of the Jews. For it rightly troubles us why he who was a secret disciple out of fear dared to ask for his body, which none of those who followed him openly would dare. But it must be understood that he did this with the confidence of his rank, by which he was able to go in to Pilate on familiar terms; and in that last duty, of performing the funeral, he cared less about the Jews, although in listening to the Lord he usually avoided their hostility. ### Scripture references - Matt 27:57: quotation, high confidence - Matt 27:58: quotation, high confidence - Mark 15:42: quotation, high confidence - Mark 15:43: quotation, high confidence - Mark 15:44: quotation, high confidence - Mark 15:45: quotation, high confidence - Luke 23:50: quotation, high confidence - Luke 23:51: quotation, high confidence - Luke 23:52: quotation, high confidence - John 19:32: allusion, high confidence - John 19:34: allusion, high confidence - John 19:38: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.59 (CSEL 43:348–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-59). ## The Harmony of the Gospels 3.60 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-60 - Source: CSEL 43:350–351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three agree on Joseph's burial of Jesus; John adds Nicodemus, and his 'linen cloths' fits the others' single sheet. ### Latin text Sequitur Mattheus: et accepto corpore Ioseph inuoluit illud in sindone munda et posuit illud in monumento suo nouo, quod exciderat in petra. et aduoluit saxum magnum ad ostium monumenti et abiit. Marcus sic: Ioseph autem mercatus sindonem et deponens eum inuoluit sindone et posuit eum in monumento, quod erat excisum de petra, et aduoluit lapidem ad ostium monumenti. Lucas sic: et depositum inuoluit in sindone et posuit eum in monumento exciso, in quo nondum quisquam positus fuerat. ex his tribus nulla quaestio dissensionis oriri potest. Iohannes autem sepulturam domini non a solo Ioseph, sed a Nicodemo quoque curatam fuisse commemorat. consequenter enim a Nicodemo incipiens ita narrat: uenit autem et Nicodemus, qui uenerat ad Iesum nocte primum, ferens mixturam murrae et aloes quasi libras centum. deinde sequitur adiungens ipsum Ioseph et dicit: acceperunt ergo corpus Iesu et ligauerunt eum linteis cum aromatibus, sicut mos Iudaeis est sepelire. erat autem in loco, ubi crucifixus est, hortus, et in horto monumentum nouum, in quo nondum quisquam positus erat. ibi ergo propter parasceuen Iudaeorum, quia iuxta erat monumentum, posuerunt Iesum. neque hic aliquid repugnat recte intellegentibus. neque enim illi, qui de Nicodemo tacuerunt, adfirmauerunt a solo Ioseph dominum sepultum, quamuis solius commemorationem fecerint, aut quia illi una sindone Ioseph inuoluisse dixerunt, propterea prohibuerunt intellegi et alia lintea potuisse adferri a Nicodemo et superaddi, ut uerum narraret Iohannes, quod non uno linteo, sed linteis inuolutus sit. quamuis et propter sudarium, quod capiti adhibebatur, et institas, quibus totum corpus alligatum est, quia omnia de lino erant, etiamsi una sindo ibi fuit, uerissime dici potuit: ligauerunt eum linteis. lintea quippe generaliter dicuntur quae lino texuntur. ### English translation (Claude) Matthew continues: “And Joseph, having taken the body, wrapped it in a clean linen cloth and laid it in his own new tomb, which he had hewn in the rock. And he rolled a great stone to the door of the tomb and went away.” Mark thus: “And Joseph bought a linen cloth, and taking him down he wrapped him in the linen cloth and laid him in a tomb which had been hewn out of rock, and he rolled a stone to the door of the tomb.” Luke thus: “And taking it down, he wrapped it in a linen cloth and laid him in a hewn tomb, in which no one had yet been laid.” From these three no question of disagreement can arise. John, however, records that the Lord's burial was attended to not by Joseph alone but also by Nicodemus. For, beginning next with Nicodemus, he narrates thus: “And Nicodemus also came, who had first come to Jesus by night, bringing a mixture of myrrh and aloes, about a hundred pounds.” Then he goes on, adding Joseph himself, and says: “So they took the body of Jesus and bound it in linen cloths with the spices, as is the custom of the Jews to bury. 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. There, then, because of the Jews' Preparation, since the tomb was near, they laid Jesus.” Nor does anything here conflict for those who understand rightly. For those who were silent about Nicodemus did not assert that the Lord was buried by Joseph alone, although they made mention of him only; nor, because they said that Joseph wrapped him in one linen cloth, did they forbid us to understand that other linen cloths too could have been brought by Nicodemus and added, so that John told the truth that he was wrapped not in one linen cloth but in linen cloths. Although, also on account of the face cloth that was put on his head and the bands with which the whole body was bound, since all were of linen, even if there was one sheet there, it could most truly be said, “They bound him in linen cloths”; for things woven of linen are called “linens” in general. ### Scripture references - Matt 27:59: quotation, high confidence - Matt 27:60: quotation, high confidence - Mark 15:46: quotation, high confidence - Luke 23:53: quotation, high confidence - John 19:39: quotation, high confidence - John 19:40: quotation, high confidence - John 19:41: quotation, high confidence - John 19:42: quotation, high confidence - John 3:2: allusion, high confidence - John 20:7: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 3.60 (CSEL 43:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-60). ## The Harmony of the Gospels 3.61 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-61 - Source: CSEL 43:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew and Mark agree on the women watching the burial. ### Latin text Sequitur Mattheus: erat autem ibi Maria Magdalene et altera Maria sedentes contra sepulchrum. quod Marcus ita dicit: Maria autem Magdalene et Maria Ioseph aspiciebant, ubi poneretur. unde nihil eos ex hoc dissentire manifestum est. ### English translation (Claude) Matthew continues: “And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.” Mark says this thus: “And Mary Magdalene and Mary the mother of Joseph saw where he was laid.” Hence it is clear that they in no way disagree in this. ### Scripture references - Matt 27:61: quotation, high confidence - Mark 15:47: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.61 (CSEL 43:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-61). ## The Harmony of the Gospels 3.62 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-62 - Source: CSEL 43:351–352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Matthew tells of the guard at the tomb. ### Latin text Sequitur Mattheus: altera autem die, quae est post parasceuen, conuenerunt principes sacerdotum et Pharisaei ad Pilatum dicentes: domine, recordati sumus, quia seductor ille dixit adhuc uiuens: post tres dies resurgam. iube ergo custodiri sepulchrum usque in diem tertium. ne forte ueniant discipuli eius et furentur eum et dicant plebi: surrexit a mortuis, et erit nouissimus error peior priore. ait illis Pilatus: habetis custodiam, ite, custodite sicut scitis. illi autem abeuntes munierunt sepulchrum signantes lapidem cum custodibus. hoc solus Mattheus narrat nullo aliorum narrante aliquid quod huic uideatur esse contrarium. ### English translation (Claude) Matthew continues: “On the next day, which is after the Preparation, the chief priests and Pharisees gathered before Pilate, saying, ‘Sir, we remember that that deceiver said while he was still alive, After three days I will rise. Order, then, the tomb to be guarded until the third day, lest his disciples come and steal him and say to the people, He has risen from the dead, and the last error will be worse than the first.’ Pilate said to them, ‘You have a guard; go, guard it as you know how.’ And they went and made the tomb secure, sealing the stone, with the guards.” Matthew alone narrates this, and none of the others narrates anything that seems contrary to it. ### Scripture references - Matt 27:62: quotation, high confidence - Matt 27:63: quotation, high confidence - Matt 27:64: quotation, high confidence - Matt 27:65: quotation, high confidence - Matt 27:66: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.62 (CSEL 43:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-62). ## The Harmony of the Gospels 3.63 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-63 - Source: CSEL 43:352–353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's angel sitting on the stone outside and Mark's young man sitting inside on the right are either two angels or one seen within a walled enclosure before the tomb. ### Latin text Deinde sequitur idem Mattheus et dicit: uespere autem sabbati, quae lucescit in primam sabbati, uenit Maria Magdalene et altera Maria uidere sepulchrum. et ecce terrae motus factus est magnus. angelus autem domini descendit de caelo, et accedens reuoluit lapidem et sedebat super eum. erat autem aspectus eius sicut fulgur et uestimenta eius sicut nix. prae timore autem eius exterriti sunt custodes et facti sunt uelut mortui. respondens autem angelus dixit mulieribus: nolite timere uos; scio enim, quod Iesum, qui crucifixus est, quaeritis. non est hic, surrexit enim sicut dixit. uenite, uidete locum, ubi positus erat dominus. et cito euntes dicite discipulis eius quia surrexit et ecce praecedit uos in Galilaeam, ibi eum uidebitis. ecce dixi uobis. huic Marcus consonat. sed potest mouere, quomodo secundum Mattheum angelus super lapidem sedebat reuolutum a monumento — Marcus enim introeuntes eas in monumentum dicit uidisse iuuenem sedentem in dextris coopertum stola candida et obstipuisse — nisi intellegamus aut Mattheum tacuisse de illo angelo, quem intrantes uiderunt, Marcum uero de illo tacuisse, quem foris uiderunt sedentem super lapidem, ut duos uiderint et a duobus singillatim audierint quae dixerunt angeli de Iesu, prius ab illo quem foris uiderunt sedentem super lapidem, deinde ab illo quem uiderunt intrantes in monumentum sedentem a dextris, quo ut intrarent illius qui foris sedebat uerbis exhortatae sunt dicentis: uenite et uidete locum, ubi positus erat dominus, quo uenientes, ut dictum est, et intrantes uiderunt eum, de quo Mattheus tacet, Marcus autem loquitur, sedentem a dextris, a quo talia similiter audierunt. aut certe intrantes in monumentum in aliqua saepta maceriae debemus accipere, qua communitum locum tunc fuisse credibile est in aliquo spatio ante petram, qua excisa locus factus fuerat sepulturae, ut ipsum uiderint in eodem spatio sedentem a dextris, quem dicit Mattheus sedentem super lapidem, quem terrae motu ab ostio monumenti reuoluerat, id est a loco sepulchri, quod effossum erat in petra. Item quaeri potest, quemadmodum Marcus dicat: at illae. ### English translation (Claude) Then the same Matthew continues and says: “Now on the evening of the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and coming up he rolled back the stone and sat on it. His appearance was like lightning and his garments like snow. And for fear of him the guards trembled and became like dead men. But the angel answered and said to the women, ‘Do not be afraid; for I know that you seek Jesus who was crucified. He is not here, for he has risen, as he said. Come, see the place where the Lord lay. And go quickly and tell his disciples that he has risen, and behold, he is going before you into Galilee; there you will see him. Behold, I have told you.’” Mark agrees with this. But it can trouble someone how, according to Matthew, the angel was sitting on the stone rolled back from the tomb (for Mark says that as they entered the tomb they saw a young man sitting on the right side, dressed in a white robe, and were amazed), unless we understand either that Matthew was silent about that angel whom they saw on entering, and Mark about the one whom they saw outside sitting on the stone; so that they saw two and heard separately from two what the angels said about Jesus, first from the one they saw outside sitting on the stone, then from the one they saw sitting on the right as they entered the tomb, to which they were urged to go in by the words of the one sitting outside, who said, “Come and see the place where the Lord lay”; coming there, as was said, and entering, they saw the one about whom Matthew is silent but Mark speaks, sitting on the right, from whom they heard similar things. Or certainly we should understand them entering “into the tomb” as into some enclosure of a wall, by which it is credible the place was then protected, in some space in front of the rock by whose cutting the place of burial had been made; so that in that same space they saw sitting on the right the one whom Matthew says was sitting on the stone, which he had rolled away by the earthquake from the door of the tomb, that is, from the place of the grave which had been dug out in the rock. Likewise it can be asked how Mark says: “And they ### Scripture references - Matt 28:1: quotation, high confidence - Matt 28:2: quotation, high confidence - Matt 28:3: quotation, high confidence - Matt 28:4: quotation, high confidence - Matt 28:5: quotation, high confidence - Matt 28:6: quotation, high confidence - Matt 28:7: quotation, high confidence - Mark 16:5: allusion, high confidence - Mark 16:8: quotation, high confidence ### Translation notes - The section ends mid-sentence; the quotation of Mark 16:8 continues in 3.64. ### Citation (SBL) Augustine, Cons. 3.63 (CSEL 43:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-63). ## The Harmony of the Gospels 3.64 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-64 - Source: CSEL 43:353–354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'they said nothing to anyone' means to the angels or guards, and Matthew mentions both their fear and their joy. ### Latin text exeuntes fugerunt de monumento, inuaserat enim eas tremor et pauor, et nemini quicquam dixerunt, timebant enim, cum dicat Mattheus: et exierunt cito de monumento cum timore et gaudio magno currentes nuntiare discipulis eius, nisi intellegamus ipsorum angelorum nemini ausas fuisse aliquid dicere, id est respondere ad ea quae ab illis audierant aut certe custodibus, quos iacentes uiderunt. nam illud gaudium, quod Mattheus commemorat, non repugnat timori, de quo Marcus dicit. debuimus enim utrumque in illarum animo factum intellegere, etiamsi ipse Mattheus de timore non diceret; cum uero et ipse dicat: et exierunt cito de monumento cum timore et gaudio magno, nihil ex hac re quaestionis remanere permittit. ### English translation (Claude) went out and fled from the tomb, for trembling and fear had seized them, and they said nothing to anyone, for they were afraid,” whereas Matthew says, “And they went out quickly from the tomb with fear and great joy, running to tell his disciples,” unless we understand that they did not dare to say anything to the angels themselves, that is, to answer what they had heard from them, or certainly to the guards whom they saw lying there. For the joy that Matthew records does not conflict with the fear that Mark speaks of. For we ought to understand that both arose in their minds even if Matthew himself did not speak of fear; but since he too says, “And they went out quickly from the tomb with fear and great joy,” he does not allow any question to remain on this matter. ### Scripture references - Mark 16:8: quotation, high confidence - Matt 28:8: quotation, high confidence - Matt 28:4: allusion, medium confidence ### Translation notes - The section begins mid-sentence, continuing from 3.63. ### Citation (SBL) Augustine, Cons. 3.64 (CSEL 43:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-64). ## The Harmony of the Gospels 3.65 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-65 - Source: CSEL 43:354–356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'very early, the sun having risen,' Luke's 'at early dawn,' and John's 'while still dark' mean daybreak; Matthew's 'evening of the Sabbath' stands for the whole following night, ending at dawn. ### Latin text De hora quoque ipsa, qua uenerunt mulieres ad monumentum, non contemnenda exoritur quaestio. cum enim Mattheus dicat: uespere autem sabbati, quae lucescit in primam sabbati, uenit Maria Magdalene et alia Maria uidere sepulchrum, quid est, quod dicit Marcus: et ualde mane una sabbatorum ueniunt ad monumentum oriente iam sole? in quo quidem a ceteris duobus, id est Luca et Iohanne, non discrepat. quod enim dicit Lucas: ualde diluculo, et Iohannes: mane cum adhuc tenebrae essent, hoc intellegitur Marcus dicere: ualde mane oriente iam sole, id est cum caelum ab orientis parte iam albesceret, quod non fit utique nisi solis orientis uicinitate; eius enim est ille fulgor, qui nomine aurorae appellari solet. ideo non repugnat illi qui ait: cum adhuc tenebrae essent. die quippe surgente aliquae reliquiae tenebrarum tanto magis extenuantur, quanto magis oritur lux. nec sic accipiendum est quod ait: ualde mane, tamquam sol ipse iam uideretur super terras, sed potius sicut dicere solemus eis quibus uolumus significare temperius aliquid faciendum. cum enim dixerimus mane, ne putent iam sole supra terram conspicuo nos dicere, ad hoc plerumque addimus ualde mane, ut illud quod etiam albescente uocatur intellegant, quamquam et hoc usitatum sit, ut post galli cantum saepe repetitum, cum coniectare homines coeperint diem iam propinquare, dicant iam mane est, et cum post hoc uerbum attenderint ac iam oriente, id est iam de proximo ueniente in has partes sole caelum rubescere uel albescere uiderint, addant qui dicebant (mane est et dicant ualde mane est. quid autem interest, dum siue illo siue isto modo nihil aliud intellegamus a Marco appellatum mane nisi quod Lucas appellauit diluculum et hoc ualde mane quod ille ualde diluculo et quod Iohannes mane cum adhuc tenebrae essent, sole autem oriente, id est ortu suo iam caelum inluminare incipiente? quomodo ergo his tribus congruat Mattheus, qui nec diluculo nec mane, sed uespere ait sabbati, quae lucescit in primam sabbati, attentius indagandum est. a parte quippe prima noctis, quod est uespere, ipsam noctem uoluit significare Mattheus, cuius noctis fine uenerunt mulieres ad monumentum. ea uero causa intellegitur eandem noctem sic appellasse, quia iam uespere licebat adferre aromata transacto utique sabbato. ergo, quoniam sabbato inpediebantur, ut non ante facerent, ab eo tempore nominauit noctem, ex quo eis licere coepit, ut facerent, quocumque uellent tempore eiusdem noctis. sic itaque dictum est uespere sabbati, ac si diceretur nocte sabbati, id est nocte, quae sequitur diem sabbati. quod ipsa uerba eius satis indicant. sic enim ait: uespere autem sabbati, quae lucescit in primam sabbati, quod fieri non potest, si tantum modo primam noctis particulam, id est solum initium noctis, intellexerimus dicto uespere significatam; neque enim ipsum initium lucescit in primam sabbati, sed ipsa nox, quae luce incipit terminari. nam terminus primae partis noctis secundae partis initium est, lux autem terminus totius noctis est. unde non potest dici (uesper elucescens in primam sabbati, nisi nomine uesperi nox ipsa intellegatur, quam lux terminat. et usitatus loquendi modus est diuinae scripturae a parte totum. a uespere ergo noctem significauit, cuius extremum est diluculum. diluculo enim uenerunt illae mulieres ad monumentum; ac per hoc ea nocte uenerunt, quae significata est nomine uesperi. tota enim significata est eo nomine, ut dixi; et ideo, quacumque eius noctis parte uenissent, ea utique nocte uenissent; cum ergo uenerunt parte eius noctis extrema, ea procul dubio nocte uenerunt. uespere autem; quae lucescit in primam sabbati, non potest nisi tota ipsa nox intellegi: eo igitur uespere uenerunt quae ipsa nocte uenerunt, ipsa autem nocte uenerunt quae noctis ipsius quamuis extrema parte uenerunt. ### English translation (Claude) About the very hour at which the women came to the tomb, too, a question not to be despised arises. For since Matthew says, “Now on the evening of the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb,” what is it that Mark says, “And very early on the first day of the week they come to the tomb, the sun having now risen”? In this he does not differ from the other two, that is, Luke and John. For what Luke says, “at early dawn,” and John, “early, while it was still dark,” Mark is understood to say by “very early, the sun having now risen,” that is, when the sky was already growing white in the eastern quarter, which certainly happens only from the nearness of the rising sun; for that brightness, which is usually called by the name of dawn, belongs to it. Therefore he does not conflict with the one who says, “while it was still dark.” For as day rises, some remnants of darkness thin out the more, the more the light rises. Nor is “very early” to be taken as if the sun itself were already seen above the earth, but rather as we usually say to those to whom we want to signify that something is to be done earlier. For when we have said “early,” lest they think we mean when the sun is already visible above the earth, we often add “very early” for this purpose, so that they may understand that which is also called the whitening of the sky. Although this too is customary: that after the cock has crowed often, when people have begun to guess that day is drawing near, they say, “It is early now,” and when after this word they look and see the sky reddening or whitening as the sun is now rising, that is, already coming near to these parts, those who said, “It is early,” add, “It is very early.” But what difference does it make, so long as, in this way or that, we understand Mark to have called “early” nothing else than what Luke called “dawn,” and “very early” what Luke called “at early dawn,” and what John called “early, while it was still dark,” but with the sun rising, that is, beginning by its rising to light up the sky? How, then, Matthew agrees with these three, who says neither “dawn” nor “early,” but “on the evening of the Sabbath, as it began to dawn toward the first day of the week,” must be investigated more attentively. For by the first part of the night, which is evening, Matthew meant to signify the night itself, at the end of which the women came to the tomb. And he is understood to have called that night so for this reason: that from evening, the Sabbath being over, it was already lawful to bring spices. So, since they were prevented by the Sabbath from doing it earlier, he named the night from the time at which it began to be lawful for them to do it, at whatever time of that night they wished. So, then, “on the evening of the Sabbath” was said as if it were said, “on the night of the Sabbath,” that is, on the night that follows the Sabbath day. His very words show this clearly enough. For he says, “Now on the evening of the Sabbath, as it began to dawn toward the first day of the week,” which cannot be, if we understand by the word “evening” only the first small part of the night, that is, only the beginning of the night; for it is not the beginning itself that dawns toward the first day of the week, but the night itself, which begins to end in light. For the end of the first part of the night is the beginning of the second part, but light is the end of the whole night. Hence one cannot say “evening dawning toward the first day of the week” unless by the name of evening the night itself is understood, which light ends. And it is a customary manner of speaking of the divine Scripture to put the whole for a part. By “evening,” then, he signified the night, whose end is dawn. For at dawn those women came to the tomb; and so they came on that night which is signified by the name of evening. For the whole of it is signified by that name, as I said; and therefore, in whatever part of that night they had come, they would certainly have come on that night. Since, then, they came in the last part of that night, they undoubtedly came on that night. And “the evening that dawns toward the first day of the week” can only be understood as that whole night. Those, then, came on that evening who came on that night, and those came on that night who came, though in its last part, on that night itself. ### Scripture references - Matt 28:1: quotation, high confidence - Mark 16:2: quotation, high confidence - Luke 24:1: quotation, high confidence - John 20:1: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.65 (CSEL 43:354–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-65). ## The Harmony of the Gospels 3.66 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-66 - Source: CSEL 43:356–358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The 'three days and three nights' of Christ in the tomb are reckoned by the figure of the whole for a part: part of Friday, all of the Sabbath, and part of Sunday. ### Latin text Nam et ipsum triduum, quo dominus mortuus est et resurrexit, nisi isto loquendi modo, quo a parte totum dici solet, recte intellegi non potest. ipse quippe ait: sicut enim Iona fuit in uentre ceti tribus diebus et tribus noctibus, sic erit et filius hominis in corde terrae tribus diebus et tribus noctibus. conputantur autem tempora, siue ex quo tradidit spiritum, siue ex quo sepultus est, et non occurrit ad liquidum, nisi medium diem, hoc est sabbatum totum diem accipiamus, id est cum sua nocte, illos autem qui eum in medio posuerunt, id est parasceuen et primam sabbati, quem diem dominicum dicimus, a parte totum intellegamus. quid enim iuuat, quod quidam his angustiis coartati et istum locutionis modum, id est a parte totum, in sanctarum scripturarum soluendis quaestionibus plurimum ualere nescientes noctem uoluerunt adnumerare tres illas horas a sexta usque nonam, quibus sol obscuratus est, et diem tres horas alias, quibus iterum terris est redditus, id est a nona usque ad eius occasum? sequitur enim nox futuri sabbati. qua cum suo die conputata erunt iam duae noctes et duo dies; porro autem post sabbatum sequitur nox primae sabbati, id est inlucescentis diei dominici, in qua tunc dominus resurrexit; erunt ergo duae noctes et duo dies et una nox, etiamsi tota posset intellegi, nec ostenderemus, quod illud diluculum pars eius extrema sit; quapropter nec adnumeratis illis sex horis, quarum tribus sol contenebratus est et tribus eluxit, constabit ratio trium dierum et trium noctium. restat ergo, ut illo scripturarum usitatissimo loquendi modo, quo a parte totum intellegitur, inueniamus extremum diem tempus parasceues, quo crucifixus et sepultus est dominus, et ex ipsa extrema parte totum diem cum sua nocte, qui iam peractus fuerat, accipiamus, medium uero, id est sabbati diem, non a parte, sed integre totum, tertium rursus a parte sua prima, id est a nocte totum cum suo diurno tempore, ac sic erit triduum, quemadmodum illi octo dies, post quos ascendit in montem. quorum medios integros attendentes Mattheus et Marcus dixerunt post sex dies, quod Lucas dixit post octo dies. ### English translation (Claude) For the very three days in which the Lord died and rose again cannot be rightly understood except by this manner of speaking, by which the whole is usually put for a part. For he himself says, “For as Jonah was in the belly of the whale three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights.” But whether the time is counted from when he gave up his spirit or from when he was buried, it does not come out clearly unless we take the middle day, that is, the Sabbath, as a whole day, that is, with its night, and understand those that placed it in the middle, that is, the Preparation and the first day of the week, which we call the Lord's day, as the whole for a part. For what help is it that some, pressed by these difficulties and not knowing that this manner of speech, that is, the whole for a part, is of the greatest value in solving the questions of the holy Scriptures, wanted to count as a night those three hours from the sixth to the ninth in which the sun was darkened, and as a day the other three hours in which it was given back again to the earth, that is, from the ninth until its setting? For there follows the night of the coming Sabbath; when this is counted with its day, there will now be two nights and two days. Then after the Sabbath follows the night of the first day of the week, that is, of the dawning Lord's day, in which the Lord then rose; so there will be two nights and two days and one night, even if the whole of it could be understood, and we did not show that that dawn is its last part. Therefore, even if those six hours are counted, in three of which the sun was darkened and in three of which it shone, the reckoning of three days and three nights will not hold. It remains, then, that by that most customary manner of speaking of the Scriptures, by which the whole is understood from a part, we find the first day in the time of the Preparation, in which the Lord was crucified and buried, and from that last part of it take the whole day with its night, which had already passed; the middle day, that is, the Sabbath, not as a part but entirely whole; and the third again from its first part, that is, from the night, the whole with its daytime; and so there will be three days, just as with those eight days after which he went up the mountain, of which Matthew and Mark, looking at the whole days in between, said “after six days,” where Luke said “after eight days.” ### Scripture references - Matt 12:40: quotation, high confidence - Jonah 1:17 (2:1 LXX): allusion, high confidence - Matt 27:45: allusion, high confidence - Matt 17:1: allusion, high confidence - Mark 9:2: allusion, high confidence - Luke 9:28: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.66 (CSEL 43:356–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-66). ## The Harmony of the Gospels 3.67 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-67 - Source: CSEL 43:358–359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's two standing angels may be additional to the one angel seen sitting by the stone (Matthew and Mark), appearing inside where the body had lain. ### Latin text Nunc iam cetera uideamus, quemadmodum Mattheo congruant. Lucas enim apertissime duos angelos dicit uisos fuisse a mulieribus, quae uenerunt ad monumentum, quorum singulos intellexeramus commemoratos a duobus, unum a Mattheo, id est illum qui extra monumentum sedebat in lapide, alterum a Marco, id est illum qui intra monumentum sedebat a dextris. sed Lucas ita narrat: et dies erat parasceues et sabbatum inlucescebat. subsecutae autem mulieres, quae cum ipso uenerant de Galilaea, uiderunt monumentum et quemadmodum positum erat corpus eius. et reuertentes parauerunt aromata et unguenta; et sabbato quidem siluerunt secundum mandatum. una autem sabbati ualde diluculo uenerunt ad monumentum portantes quae parauerant aromata et inuenerunt lapidem reuolutum a monumento et ingressae non inuenerunt corpus domini Iesu. et tum est, dum mente consternatae essent de isto, et ecce duo uiri steterunt secus illas in ueste fulgenti. cum timerent autem et declinarent uultum in terram, dixerunt ad illas: quid quaeritis uiuentem cum mortuis? non est hic, sed surrexit. recordamini, qualiter locutus est uobis, cum adhuc in Galilaea esset, dicens: quia oportet filium hominis tradi in manus hominum peccatorum et crucifigi et die tertia resurgere. et recordatae sunt uerborum eius. et egressae a monumento nuntiauerunt haec omnia illis undecim et ceteris omnibus. quomodo ergo singuli uisi sunt sedentes, unus secundum Mattheum foris super lapidem et alter secundum Marcum intus a dextris, cum secundum Lucam duo steterint secus illas, quamuis similia dixerint? possumus quidem adhuc intellegere unum angelum uisum a mulieribus et secundum Mattheum et secundum Marcum, sicut supra diximus, ut eas ingressas in monumentum sic accipiamus, in aliquod scilicet spatium, quod erat aliqua maceria communitum, ut intrari posset ante illum saxeum sepulchri locum. adque ibi uidisse angelum sedentem super lapidem reuolutum a monumento, sicut dicit Mattheus, ut hoc sit sedentem a dextris, quod dicit Marcus, deinde intus ab eis, dum inspicerent locum, in quo iacebat corpus domini, uisos alios duos angelos stantes, sicut dicit Lucas. similia locutos ad earum exhortandum animum et aedificandam fidem. ### English translation (Claude) Now let us see how the rest agree with Matthew. For Luke says most plainly that two angels were seen by the women who came to the tomb, of whom we had understood one each to be recorded by the two, one by Matthew, that is, the one who sat on the stone outside the tomb, the other by Mark, that is, the one who sat on the right inside the tomb. But Luke narrates thus: “And it was the day of Preparation, and the Sabbath was dawning. And the women who had come with him from Galilee followed and saw the tomb and how his body was laid. And they returned and prepared spices and ointments; and on the Sabbath they rested according to the commandment. But on the first day of the week, at early dawn, they came to the tomb bringing the spices they had prepared, and they found the stone rolled away from the tomb, and going in they did not find the body of the Lord Jesus. And it happened, while they were perplexed about this, behold, two men stood beside them in shining clothing. And as they were afraid and bowed their faces to the ground, they said to them, ‘Why do you seek the living among the dead? He is not here, but has risen. Remember how he spoke to you while he was still in Galilee, saying that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.’ And they remembered his words. And returning from the tomb they told all these things to the eleven and to all the rest.” How, then, were single angels seen sitting, one according to Matthew outside on the stone and another according to Mark inside on the right, when according to Luke two stood beside them, although they said similar things? We can indeed still understand that one angel was seen by the women according to both Matthew and Mark, as we said above, so that we take them as having entered “into the tomb,” namely into some space protected by a wall, so that one could enter in front of that rocky place of the grave; and that there they saw an angel sitting on the stone rolled away from the tomb, as Matthew says, so that this is the “sitting on the right” that Mark says; then, inside, while they were looking at the place where the Lord's body had lain, two other angels were seen by them standing, as Luke says, who spoke similar things to encourage their minds and build up their faith. ### Scripture references - Luke 23:54: quotation, high confidence - Luke 23:55: quotation, high confidence - Luke 23:56: quotation, high confidence - Luke 24:1: quotation, high confidence - Luke 24:2: quotation, high confidence - Luke 24:3: quotation, high confidence - Luke 24:4: quotation, high confidence - Luke 24:5: quotation, high confidence - Luke 24:6: quotation, high confidence - Luke 24:7: quotation, high confidence - Luke 24:8: quotation, high confidence - Luke 24:9: quotation, high confidence - Matt 28:2: allusion, high confidence - Mark 16:5: allusion, high confidence ### Translation notes - The digital text reads “et tum est” at Luke 24:4; translated as 'And it happened' following the Gospel text. ### Citation (SBL) Augustine, Cons. 3.67 (CSEL 43:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-67). ## The Harmony of the Gospels 3.68 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-68 - Source: CSEL 43:359–361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's account of Mary Magdalene, Peter and the beloved disciple, the two angels, and Christ's appearance to Mary agrees on the time and with Luke's two angels, but needs careful ordering. ### Latin text Sed uideamus et illa quae Iohannes dicit, utrum uel quemadmodum his congruant. sic ergo narrat Iohannes: una autem sabbati Maria Magdalene uenit mane, cum adhuc tenebrae essent, ad monumentum et uidet lapidem sublatum a monumento. currit ergo et uenit ad Simonem Petrum et ad alium discipulum, quem amabat Iesus, et dicit eis: tulerunt dominum de monumento et nescimus, ubi posuerunt eum. exiit ergo Petrus et ille alius discipulus et uenerunt ad monumentum. currebant autem duo simul et ille alius discipulus praecurrit citius Petro et uenit primus ad monumentum. et cum se inclinasset, uidet posita linteamina, non tamen introiit. uenit ergo Simon Petrus sequens eum et introiit in monumentum. et uidet linteamina posita et sudarium, quod fuerat super caput eius, non cum linteaminibus positum, sed separatim inuolutum in unum locum. tunc ergo introiit et ille discipulus, qui uenerat primus ad monumentum, et uidit et credidit. nondum enim sciebant scripturam, quia oportet eum a mortuis resurgere. abierunt ergo iterum ad semet ipsos discipuli. Maria autem stabat ad monumentum foris plorans. dum ergo fleret, inclinauit se et prospexit in monumentum et uidit duos angelos in albis sedentes unum ad caput et unum ad pedes, ubi positum fuerat corpus Iesu. dicunt ei illi: mulier, quid ploras? dicit eis: quia tulerunt dominum meum et nescio, ubi posuerunt eum. haec cum dixisset, conuersa est retrorsum et uidit Iesum stantem et non sciebat, quia Iesus est. dicit ei Iesus: mulier, quid ploras? quem quaeris? illa existimans, quia hortulanus est, dicit ei: domine, si tu sustulisti illum, dicito mihi, ubi posuisti eum, et ego eum tollam. dicit ei Iesus: Maria. conuersa illa dicit ei: rabboni, quod dicitur magister. dicit ei Iesus: noli me tangere, nondum enim ascendi ad patrem meum; uade autem ad fratres meos et dic eis: ascendo ad patrem meum et patrem uestrum, ad deum meum et ad deum uestrum. uenit Maria Magdalene adnuntians discipulis: quia uidi dominum et haec dixit mihi. in hac Iohannis narratione dies uel tempus, quo uentum est ad monumentum, cum ceteris conuenit; illud etiam, quod duo angeli uisi sunt, concordat cum Luca; sed quod ille stantes dicit angelos uisos. iste autem sedentes. et cetera, quae illi non dicunt. quomodo hic possint intellegi non discrepare a ceteris et quo ordine gesta sint, nisi diligenter considerentur, repugnantia possunt uideri. ### English translation (Claude) But let us also see what John says, whether and how it agrees with these. John, then, narrates thus: “Now on the first day of the week Mary Magdalene came early, while it was still dark, to the tomb, and she saw the stone taken away from the tomb. 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.’ So Peter went out, and that other disciple, and they came to the tomb. And the two were running together, and that other disciple ran ahead faster than Peter and came first to the tomb. And stooping down, 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 face cloth, which had been on his head, not lying with the linen cloths but folded up in a place by itself. Then the other disciple, who had come first to the tomb, also went in, and he saw and believed. For they did not yet know the Scripture, that he must rise from the dead. So the disciples went away again to their homes. But Mary was standing outside at the tomb, weeping. As she wept, she stooped down and looked into the tomb, and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain. 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.’ When she had said this, she turned around and saw Jesus standing, and she did not know that it was Jesus. Jesus said to her, ‘Woman, why are you weeping? Whom do you seek?’ She, thinking that he was the gardener, said to him, ‘Sir, if you have carried him away, 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. 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.’ Mary Magdalene came announcing to the disciples, ‘I have seen the Lord,’ and that he had said these things to her.” In this narrative of John, the day or time at which they came to the tomb agrees with the others; that two angels were seen also agrees with Luke; but that Luke says the angels were seen standing and John sitting, and the other things the others do not say, how they can here be understood not to disagree with the others, and in what order they were done, unless carefully considered, can seem contradictory. ### Scripture references - John 20:1: quotation, high confidence - John 20:2: quotation, high confidence - John 20:3: quotation, high confidence - John 20:4: quotation, high confidence - John 20:5: quotation, high confidence - John 20:6: quotation, high confidence - John 20:7: quotation, high confidence - John 20:8: quotation, high confidence - John 20:9: quotation, high confidence - John 20:10: quotation, high confidence - John 20:11: quotation, high confidence - John 20:12: quotation, high confidence - John 20:13: quotation, high confidence - John 20:14: quotation, high confidence - John 20:15: quotation, high confidence - John 20:16: quotation, high confidence - John 20:17: quotation, high confidence - John 20:18: quotation, high confidence - Luke 24:4: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.68 (CSEL 43:359–361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-56/#p-3-68). ## The Harmony of the Gospels 3.69 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-69 - Source: CSEL 43:361–366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine weaves all four resurrection accounts into one: Mary's report, Peter and John at the tomb, the angels, Christ's appearances to Mary and the women, the disciples' unbelief, and the guards' bribe. ### Latin text Quapropter haec omnia, quae circa tempus resurrectionis domini facta sunt, secundum omnium euangelistarum testimonia in una quadam narratione, quantum nos dominus adiuuerit, quemadmodum geri potuerint, ordinemus. prima sabbati diluculo, sicut omnes consentiunt, uentum est ad monumentum. iam factum erat, quod solus Mattheus commemorat de terrae motu et lapide reuoluto conterritisque custodibus ita, ut in parte aliqua uelut mortui iacerent. uenit autem, sicut Iohannes dicit, Maria Magdalene sine dubio ceteris mulieribus, quae domino ministrauerant, plurimum dilectione feruentior, ut non inmerito Iohannes solam commemoraret tacitis eis quae cum illa fuerunt, sicut alii testantur. uenit ergo et uidit lapidem sublatum a monumento, antequam aliquid diligentius inspiceret, non dubitans ablatum inde esse corpus Iesu cucurrit, sicut idem dicit Iohannes, et nuntiauit Petro adque ipsi Iohanni. ipse est enim discipulus, quem amabat Iesus. at illi currere coeperunt ad monumentum et praeueniens Iohannes inclinauit se et uidit posita linteamina nec intrauit: Petrus autem consecutus intrauit in monumentum et uidit linteamina posita et sudarium, quod fuerat super caput eius, non cum linteaminibus positum, sed separatim inuolutum. deinde et Iohannes intrauit et uidit similiter et credidit quod Maria dixerat sublatum esse dominum de monumento. nondum enim sciebat scripturam, quia oportebat eum a mortuis resurgere. abierunt ergo iterum ad semet ipsos discipuli. Maria autem stabat foris ad monumentum plorans, id est ante illum saxei sepulchri locum, sed tamen intra illud spatium, quod iam ingressae fuerant; hortus quippe illic erat, sicut idem Iohannes commemorat. tunc uiderunt angelum sedentem a dextris super lapidem reuolutum a monumento, de quo angelo narrant Mattheus et Marcus. tunc eis dixit: nolite timere uos; scio enim, quod Iesum, qui crucifixus est, quaeritis; non est hic, surrexit enim, sicut dixit. uenite et uidete locum, ubi positus erat dominus. et cito euntes dicite discipulis eius, quia surrexit; et ecce praecedit uos in Galilaeam, ibi eum uidebitis. ecce praedixi uobis. quibus similia Marcus quoque non tacuit. ad haec uerba Maria dum fleret, inclinauit se et prospexit in monumentum et uidit duos angelos, sicut dicit Iohannes, in albis sedentes unum ad caput et unum ad pedes, ubi positum fuerat corpus Iesu. dicunt ei illi: mulier, quid ploras? dicit eis: quia tulerunt dominum meum et nescio, ubi posuerunt eum. hic intellegendi sunt surrexisse angeli, ut etiam stantes uiderentur, sicut eos Lucas uisos fuisse commemorat, et dixisse secundum eundem Lucam timentibus mulieribus et uultum in terram declinantibus: quid quaeritis uiuentem cum mortuis? non est hic, sed surrexit. recordamini, qualiter locutus est uobis, cum adhuc in Galilaea esset, dicens: quia oportet filium hominis tradi in manus hominum peccatorum et crucifigi et die tertia resurgere. et recordatae sunt uerborum eius. post haec conuersa est retrorsum Maria, et uidit Iesum stantem, sicut dicit Iohannes, et non sciebat, quia Iesus est dicit ei Iesus: mulier, quid ploras? quem quaeris? illa existimans, quia hortulanus est, dicit ei: domine, si tu sustulisti eum, dicito mihi, ubi posuisti eum, et ego eum tollam. dicit ei Iesus: Maria. conuersa illa dicit ei: rabboni, quod dicitur magister. dicit ei Iesus: noli me tangere, nondum enim ascendi ad patrem meum; uade autem ad fratres meos et dic eis: ascendo ad patrem meum et patrem uestrum et deum meum et deum uestrum. tunc egressa est a monumento, hoc est ab illo loco, ubi erat horti spatium ante lapidem effossum, et cum illa aliae, quas secundum Marcum inuaserat tremor et pauor, et nemini quicquam dicebant. tunc iam secundum Mattheum ecce Iesus occurrit illis dicens: hauete. illae autem accesserunt et tenuerunt pedes eius et adorauerunt eum. sic enim colligimus et angelorum allocutionem bis numero eas habuisse uenientes ad monumentum et ipsius domini. semel scilicet illic, quando Maria hortulanum putauit, et nunc iterum, cum eis occurrit in uia, ut eas ipsa repetitione firmaret adque a timore recrearet. tunc ergo ait illis: nolite timere, ite, nuntiate fratribus meis, ut eant in Galilaeam; ibi me uidebunt. uenit ergo Maria Magdalene adnuntians discipulis. quia uidit dominum et haec ei dixit, non solum ipsa, sed et aliae, quas Lucas commemorat, quae nuntiauerunt haec discipulis undecim et ceteris omnibus. et uisa sunt ante illos sicut deliramentum uerba ista, et non credebant illis. his et Marcus adtestatur. nam posteaquam commemorauit eas trementes et pauentes exisse a monumento et nemini quicquam dixisse, adiunxit, quod resurgens dominus apparuerit mane prima sabbati primo Mariae Magdalenae, de qua eiecerat septem demonia, et quia illa uadens nuntiauit his qui cum eo fuerant lugentibus et flentibus, et quia illi audientes, quod uiueret et uisus esset ab ea, non crediderunt. sane Mattheus etiam illud inseruit abscedentibus mulieribus. quae illa omnia uiderant et audierant. uenisse etiam quosdam in ciuitatem de illis custodibus, qui iacuerant uelut mortui. et nuntiasse principibus sacerdotum omnia quae facta erant, hoc est quae etiam illi sentire potuerunt, illos uero congregatos cum senioribus consilio accepto pecuniam copiosam dedisse militibus, ut dicerent, quod discipuli eius uenissent eumque furati essent illis dormientibus. pollicentes etiam securitatem a praeside, qui eos custodes dederat. et illos accepta pecunia fecisse, sicut erant edocti, diuulgatumque esse uerbum istud aput Iudaeos usque in hodiernum diem. ### English translation (Claude) Therefore let us arrange in one narrative, as far as the Lord helps us, all these things that were done around the time of the Lord's resurrection, according to the testimonies of all the evangelists, showing how they could have happened. On the first day of the week at dawn, as all agree, they came to the tomb. There had already taken place what Matthew alone records about the earthquake and the stone rolled away, and the guards so terrified that they lay in one part as if dead. And there came, as John says, Mary Magdalene, without doubt far more fervent in love than the other women who had ministered to the Lord, so that not without reason John recorded her alone, passing over those who were with her, as the others testify. She came, then, and saw the stone taken away from the tomb; before examining anything more carefully, not doubting that the body of Jesus had been taken away from there, she ran, as the same John says, and told Peter and John himself; for he is the disciple whom Jesus loved. And they began to run to the tomb, and John, arriving first, stooped down and saw the linen cloths lying there, but did not go in; but Peter, following, went into the tomb and saw the linen cloths lying and the face cloth, which had been on his head, not lying with the linen cloths but folded up separately. Then John too went in and saw likewise and believed what Mary had said, that the Lord had been taken away from the tomb. For he did not yet know the Scripture, that he must rise from the dead. So the disciples went away again to their homes. But Mary stood outside at the tomb, weeping, that is, in front of that place of the rocky grave, but still within that space which they had already entered; for there was a garden there, as the same John records. Then they saw the angel sitting on the right, on the stone rolled away from the tomb, the angel of whom Matthew and Mark narrate. Then he said to them, “Do not be afraid; for I know that you seek Jesus who was crucified; he is not here, for he has risen, as he said. Come and see the place where the Lord lay. And go quickly and tell his disciples that he has risen; and behold, he is going before you into Galilee; there you will see him. Behold, I have told you beforehand.” Mark too did not pass over words similar to these. At these words Mary, as she wept, stooped down and looked into the tomb and saw two angels, as John says, in white, sitting one at the head and one at the feet, where the body of Jesus had lain. 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.” Here the angels are to be understood to have risen, so that they were also seen standing, as Luke records they were seen, and, according to the same Luke, to have said to the women, who were afraid and bowed their faces to the ground, “Why do you seek the living among the dead? He is not here, but has risen. Remember how he spoke to you while he was still in Galilee, saying that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” And they remembered his words. After this Mary turned around and saw Jesus standing, as John says, and did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom do you seek?” She, thinking that he was the gardener, said to him, “Sir, if you have carried him away, 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. 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, and my God and your God.” Then she went out from the tomb, that is, from that place where the space of the garden was in front of the hollowed rock, and with her the other women, whom, according to Mark, trembling and fear had seized, and they said nothing to anyone. Then, according to Matthew, behold, Jesus met them, saying, “Hail.” And they came up and took hold of his feet and worshiped him. For so we gather that, on coming to the tomb, they had both the address of the angels twice and that of the Lord himself: once there, when Mary thought him the gardener, and now again, when he met them on the way, so as to strengthen them by the very repetition and revive them from fear. Then, therefore, he said to them, “Do not be afraid; go, tell my brothers to go into Galilee; there they will see me.” So Mary Magdalene came announcing to the disciples that she had seen the Lord and that he had said these things to her; and not only she, but also the others whom Luke records, who told these things to the eleven disciples and all the rest. And these words seemed to them like nonsense, and they did not believe them. Mark too attests these things. For after recording that they went out from the tomb trembling and afraid and said nothing to anyone, he added that the Lord, having risen early on the first day of the week, appeared first to Mary Magdalene, from whom he had cast out seven demons, and that she went and told those who had been with him, as they mourned and wept, and that they, hearing that he was alive and had been seen by her, did not believe. Matthew too, certainly, inserted that, as the women who had seen and heard all those things were going away, some of the guards who had lain as if dead also came into the city and told the chief priests all that had happened, that is, what they too were able to perceive; and that the chief priests, having gathered with the elders and taken counsel, gave the soldiers a large sum of money to say that his disciples had come and stolen him while they were asleep, promising them also security with the governor who had given them as guards; and that they took the money and did as they had been taught, and this story was spread among the Jews to this day. ### Scripture references - Matt 28:2: allusion, high confidence - Matt 28:4: allusion, high confidence - John 20:1: allusion, high confidence - John 20:2: allusion, high confidence - John 20:3: allusion, high confidence - John 20:5: allusion, high confidence - John 20:6: allusion, high confidence - John 20:7: allusion, high confidence - John 20:8: allusion, high confidence - John 20:9: quotation, high confidence - John 20:10: quotation, high confidence - John 20:11: quotation, high confidence - John 19:41: allusion, high confidence - Matt 28:5: quotation, high confidence - Matt 28:6: quotation, high confidence - Matt 28:7: quotation, high confidence - Mark 16:5: allusion, high confidence - Mark 16:6: allusion, high confidence - John 20:12: quotation, high confidence - John 20:13: quotation, high confidence - Luke 24:4: allusion, high confidence - Luke 24:5: quotation, high confidence - Luke 24:6: quotation, high confidence - Luke 24:7: quotation, high confidence - Luke 24:8: quotation, high confidence - John 20:14: quotation, high confidence - John 20:15: quotation, high confidence - John 20:16: quotation, high confidence - John 20:17: quotation, high confidence - Mark 16:8: allusion, high confidence - Matt 28:9: quotation, high confidence - Matt 28:10: quotation, high confidence - John 20:18: quotation, high confidence - Luke 24:10: allusion, high confidence - Luke 24:11: quotation, high confidence - Mark 16:9: allusion, high confidence - Mark 16:10: allusion, high confidence - Mark 16:11: allusion, high confidence - Matt 28:11: allusion, high confidence - Matt 28:12: allusion, high confidence - Matt 28:13: allusion, high confidence - Matt 28:14: allusion, high confidence - Matt 28:15: allusion, high confidence ### Translation notes - The ending of Mark (16:9–11) is quoted as part of Mark's Gospel, as in Augustine's text. ### Citation (SBL) Augustine, Cons. 3.69 (CSEL 43:361–366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-69). ## The Harmony of the Gospels 3.70 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-70 - Source: CSEL 43:366–370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evangelists' resurrection appearances must agree with Paul's list; Luke's account of Peter at the tomb is a recapitulation, and Peter first stooped down and then went in, as Luke and John together show. ### Latin text Iam post resurrectionem quemadmodum apparuerit dominus discipulis considerandum est, non solum ut elucescat etiam ex hac re conuenientia quattuor euangelistarum, uerum etiam ut cum Paulo apostolo consonent, qui de hac re in prima ad Corinthios epistula ita loquitur: tradidi enim uobis in primis quod et accepi, quia Christus mortuus est pro peccatis nostris secundum scripturas, et quia sepultus est et quia surrexit tertia die secundum scripturas et quia apparuit Cephae, postea duodecim, deinde apparuit plus quam quingentis fratribus simul, ex quibus plures manent usque adhuc, quidam autem dormierunt; postea apparuit Iacobo, deinde apostolis omnibus; nouissimo autem omnium quasi abortiuo apparuit et mihi. hunc autem ordinem nullus euangelistarum tenuit. unde considerandum est, utrum ordo, quem illi tenuerunt, huic non aduersetur. nam nec ille omnia nec isti omnia dixerunt. quae autem dixerunt omnes utrum nihil inter se repugnent, tantum uidendum est. Lucas enim solus quattuor euangelistarum non dicit a mulieribus uisum dominum. sed tantum modo angelos. Mattheus autem dicit, quod eis occurrerit redeuntibus a monumento. Marcus quoque dicit primo uisum esse Mariae Magdalenae, sicut et Iohannes; sed quomodo ei sit uisus, non dicit. quod explicatur a Iohanne. Lucas autem non solum tacet. ut dixi, eum apparuisse mulieribus, sed etiam duos, quorum fuit unus Cleopas, talia dicit locutos cum illo, antequam agnoscerent eum. tamquam mulieres nihil se aliud quam angelos uidisse nuntiauerint, qui dicebant eum uiuere. ita enim narrat: ecce duo ex ipsis ibant ipsa die in castellum, quod erat in spatio stadiorum sexaginta ab Hierusalem, nomine Emmaus, et ipsi loquebantur ad inuicem de his omnibus quae acciderant. et factum est, dum loquerentur et secum quaererent, et ipse Iesus adpropinquans ibat cum illis; oculi autem illorum tenebantur, ne eum agnoscerent. et ait ad illos: qui sunt hi sermones, quos confertis ad inuicem ambulantes, et estis tristes? et respondens unus, cui nomen Cleopas, dixit ei: tu solus peregrinus es in Hierusalem et non cognouisti quae facta sunt in illa his diebus? quibus ille dixit: quae? et dixerunt: de Iesu Nazoreno, qui fuit uir propheta potens in opere et sermone coram deo et omni populo, et quomodo eum tradiderunt summi sacerdotum et principes nostri in damnationem mortis et crucifixerunt eum. nos autem sperabamus, quia ipse est redemturus Israhel. et nunc super haec omnia tertia dies hodie quod haec facta sunt. sed et mulieres quaedam ex nostris terruerunt nos, quae ante lucem fuerunt ad monumentum, et non inuento corpore eius uenerunt dicentes se etiam uisionem angelorum uidisse, qui dicunt eum uiuere. et abierunt quidam ex nostris ad monumentum. et ita inuenerunt sicut mulieres dixerunt, ipsum uero non uiderunt. haec secundum Lucam ita narrant, ut meminisse ac recolere potuerunt quod a mulieribus dictum erat uel a discipulis, qui cucurrerant ad monumentum, quando eis nuntiatum est, quod ablatum inde sit corpus eius. et ipse quidem Lucas Petrum tantum dicit cucurrisse ad monumentum et procumbentem uidisse linteamina sola posita et abisse secum mirantem quod factum fuerat. hoc autem de Petro commemorat, priusquam narret de his duobus, quos inuenit in uia, posteaquam narrauit de mulieribus, quae uiderant angelos et ab eis audierant, quod resurrexisset Iesus, tamquam tunc Petrus ad monumentum cucurrerit. sed intellegitur hoc Lucas recapitulando posuisse de Petro. tunc enim cucurrit Petrus ad monumentum, quando et Iohannes, cum tantum modo a mulieribus, praecipue a Maria Magdalene, nuntiatum eis fuerat de corpore ablato; tunc autem illa nuntiauerat, quando uidit lapidem auulsum a monumento; et postea facta sunt haec de uisione angelorum adque ipsius domini, qui bis numero apparuerat mulieribus, semel ad monumentum et iterum occurrens reuertentibus a monumento. hoc autem antequam duobus illis in uia uisus fuisset, quorum erat unus Cleopas. namque et Cleopas loquens cum domino, quem nondum agnoscebat, non Petrum dixit isse ad monumentum; sed abierunt quidam ex nostris, inquit, ad monumentum et ita inuenerunt, sicut mulieres dixerunt, quod et ipse recapitulando intellegitur dixisse, illud scilicet quod primo mulieres nuntiauerunt Petro et Iohanni de ablato corpore domini. ac per hoc cum ipse Lucas Petrum dixerit cucurrisse ad monumentum et Cleopan dixisse ipse rettulerit, quod quidam eorum ierant ad monumentum, intellegitur adtestari Iohanni, quod duo ierant ad monumentum; sed Petrum solum primo commemorauit, quia illi primitus Maria nuntiauerat. item potest mouere, quod Petrum non intrantem, sed procumbentem dicit idem Lucas uidisse sola linteamina et discessisse mirantem, cum Iohannes dicat se potius ita uidisse, hoc est discipulum illum, quem diligebat Iesus, non intrasse in monumentum, quo prior uenerat, sed, cum se inclinasset, uidisse posita linteamina; sed et se ipsum postea dicit intrasse. ita et Petrus intellegendus est primo procumbens uidisse, quod Lucas commemorat, Iohannes tacet; post autem ingressus, sed ingressus tamen, antequam Iohannes intraret, ut omnes uerum dixisse sine ulla repugnantia repperiantur. ### English translation (Claude) Now we must consider how the Lord appeared to the disciples after the resurrection, not only so that the agreement of the four evangelists may shine out from this too, but also so that they may be seen to agree with the apostle Paul, who speaks of this in the First Epistle to the Corinthians thus: “For I delivered to you first of all what I also received, that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose on the third day according to the Scriptures, and that he appeared to Cephas, then to the twelve; then he appeared to more than five hundred brothers at once, of whom most remain until now, though some have fallen asleep; then he appeared to James, then to all the apostles; and last of all, as to one untimely born, he appeared also to me.” None of the evangelists kept this order. So it must be considered whether the order they kept does not conflict with it. For neither did he say everything nor they everything; only this must be seen, whether the things all of them said in no way conflict among themselves. For Luke alone of the four evangelists does not say that the Lord was seen by the women, but only the angels. Matthew, however, says that he met them as they returned from the tomb. Mark too says that he was first seen by Mary Magdalene, as John does; but how he was seen by her he does not say, which John sets out. But Luke is not only silent, as I said, about his appearing to the women, but also says that two, one of whom was Cleopas, spoke with him before they recognized him in such a way as if the women had reported that they had seen nothing but angels, who said he was alive. For he narrates thus: “Behold, two of them were going that same day to a village about sixty stadia from Jerusalem, named Emmaus, and they were talking with each other about all the things that had happened. And it happened, while they were talking and discussing together, that Jesus himself drew near and went with them; but their eyes were held so that they did not recognize him. And he said to them, ‘What are these words that you are exchanging with one another as you walk, and are sad?’ And one of them, named Cleopas, answered and said to him, ‘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, ‘Concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death and crucified him. But we were hoping that he was the one to redeem Israel. And now, besides all this, today is the third day since these things happened. But some women of our company also amazed us, who were at the tomb before light, and not finding his body, they came saying that they had even seen a vision of angels, who say that he is alive. And some of those with us went to the tomb and found it just as the women had said, but him they did not see.’” These things, according to Luke, they narrate as they were able to remember and recall what had been said by the women or by the disciples who had run to the tomb when it was reported to them that his body had been taken away from there. And Luke himself, indeed, says that only Peter ran to the tomb and, stooping down, saw the linen cloths lying by themselves, and went away wondering to himself at what had happened. He records this about Peter before narrating about these two whom he found on the way, after narrating about the women who had seen angels and heard from them that Jesus had risen, as if Peter ran to the tomb then. But it is understood that Luke put this about Peter by recapitulation. For Peter ran to the tomb at the time when John did too, when it had only been reported to them by the women, chiefly by Mary Magdalene, that the body had been taken away; and she had reported this when she saw the stone removed from the tomb; and afterward the things happened concerning the vision of the angels and of the Lord himself, who had appeared twice to the women, once at the tomb and again meeting them as they returned from the tomb. This, however, was before he had been seen by those two on the way, of whom one was Cleopas. For Cleopas too, speaking with the Lord, whom he did not yet recognize, did not say that Peter had gone to the tomb, but, “Some of those with us,” he says, “went to the tomb and found it just as the women had said”; which he too is understood to have said by recapitulation, namely, what the women first reported to Peter and John about the Lord's body being taken away. And so, since Luke himself said that Peter ran to the tomb and himself reported that Cleopas said some of them had gone to the tomb, he is understood to attest John's account that two went to the tomb; but he mentioned Peter alone first, because Mary had first reported it to him. Likewise it can trouble someone that the same Luke says that Peter, not going in but stooping down, saw only the linen cloths and went away wondering, whereas John says that it was rather he himself, that is, the disciple whom Jesus loved, who saw in this way, not entering the tomb, which he had reached first, but, stooping down, saw the linen cloths lying; yet he also says that he himself went in afterward. So Peter too is to be understood first to have stooped down and seen, which Luke records and John passes over, but afterward to have gone in, and gone in before John entered; so that all are found to have told the truth without any contradiction. ### Scripture references - 1 Cor 15:3: quotation, high confidence - 1 Cor 15:4: quotation, high confidence - 1 Cor 15:5: quotation, high confidence - 1 Cor 15:6: quotation, high confidence - 1 Cor 15:7: quotation, high confidence - 1 Cor 15:8: quotation, high confidence - Matt 28:9: allusion, high confidence - Mark 16:9: allusion, high confidence - Luke 24:13: quotation, high confidence - Luke 24:14: quotation, high confidence - Luke 24:15: quotation, high confidence - Luke 24:16: quotation, high confidence - Luke 24:17: quotation, high confidence - 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 24:22: quotation, high confidence - Luke 24:23: quotation, high confidence - Luke 24:24: quotation, high confidence - Luke 24:12: allusion, high confidence - John 20:3: allusion, high confidence - John 20:5: allusion, high confidence - John 20:8: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.70 (CSEL 43:366–370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-70). ## The Harmony of the Gospels 3.71 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-71 - Source: CSEL 43:370–371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of the men, Christ appeared first to Peter, then to the two going to Emmaus, whose 'village' Mark calls the 'country'; Paul's 'twelve' may be a fixed sacred number or other disciples. ### Latin text Ordo ergo rerum qui esse potuit, quemadmodum dominus excepto quod iam mulieribus locutus erat etiam maribus discipulis uisus fuerit, secundum testimonia non solum quattuor euangelistarum, sed etiam Pauli apostoli contexendus et demonstrandus est. omnium ergo uirorum primo apparuisse intellegitur Petro, ex his dumtaxat omnibus quos euangelistae quattuor et Paulus apostolus commemorauerunt. ceterum si apparuit alicui eorum prius quam Petro, quod omnes tacuerunt, quis uel dicere audeat uel negare? neque enim et Paulus dixit: apparuit primo Cephae, sed: apparuit, inquit, Cephae, postea duodecim, deinde apparuit plus quam quingentis fratribus simul. sic autem non apparet quibus duodecim, quemadmodum nec quibus quingentis. fieri enim potest, ut de turba discipulorum fuerint isti duodecim nescio qui. nam illos quos apostolos nominauit non iam duodecim, sed undecim diceret, sicut nonnulli etiam codices habent, quod credo perturbatos homines emendasse putantes de illis duodecim apostolis dictum, qui iam Iuda extincto undecim erant. sed siue illi codices uerius habeant qui undecim habent, siue alios quosdam duodecim apostolus Paulus uelit intellegi, siue sacratum illum numerum etiam in undecim stare uoluerit, quia duodenarius in eis numerus ita mysticus erat ut non posset in locum Iudae nisi alius, id est Matthias, ad conseruandum sacramentum eiusdem numeri subrogari. quodlibet ergo eorum sit, nihil inde existit quod ueritati uel istorum alicui ueracissimo narratori repugnare uideatur. probabiliter tamen creditur, postea quam Petro apparuit, deinde apparuisse istis duobus, quorum erat unus Cleopas. de quibus Lucas totum narrat, Marcus autem breuiter ita perstringit: post haec autem, inquit, duobus ex eis ambulantibus ostensus est in alia effigie euntibus in uillam. castellum quippe illud non absurde accipimus etiam uillam potuisse appellari, quod nunc iam appellatur ipsa Bethlem, quae ciuitas antea uocitata est, quamuis nunc sit honoris amplioris nomine domini, qui in illa natus est, sic per ecclesias omnium gentium diffamato. et in codicibus quidem Graecis magis agrum inuenimus quam uillam; agri autem nomine non castella tantum, uerum etiam municipia et coloniae solent uocari extra ciuitatem, quae caput et quasi mater est ceterarum, unde metropolis appellatur. ### English translation (Claude) The order of events that could have been, then, how the Lord, apart from having already spoken to the women, was also seen by the male disciples, must be woven together and shown according to the testimonies not only of the four evangelists but also of the apostle Paul. Of all the men, then, he is understood to have appeared first to Peter, at least of all those whom the four evangelists and the apostle Paul recorded. But if he appeared to someone before Peter, which all have passed over, who would dare either to say or deny it? For Paul did not say, “He appeared first to Cephas,” but, “He appeared,” he says, “to Cephas, then to the twelve, then he appeared to more than five hundred brothers at once.” But in this way it does not appear which twelve, just as it does not appear which five hundred. For it may be that these twelve, whoever they were, were from the crowd of disciples. For those whom he named apostles he would call not twelve but eleven, as some manuscripts also have; which I believe troubled people corrected, thinking it said of those twelve apostles who were now eleven, Judas being dead. But whether those manuscripts that have eleven are more correct, or the apostle Paul wants some other twelve to be understood, or he wanted that sacred number to stand even among eleven, because the number twelve was so mystical among them that in place of Judas no one but another, that is, Matthias, could be substituted to preserve the mystery of that number: whichever of these it is, nothing arises from it that seems to conflict with the truth or with any of these most truthful narrators. It is, however, probably believed that, after he appeared to Peter, he then appeared to those two, of whom one was Cleopas; about them Luke narrates the whole, while Mark touches on it briefly thus: “After these things,” he says, “he was shown in another form to two of them as they walked, going into the country.” For we do not absurdly take it that that village could also be called a country place, just as Bethlehem itself, which was formerly called a city, is now called a village, although it is now of greater honor through the name of the Lord who was born in it, a name so widely spread abroad through the churches of all nations. And in the Greek manuscripts we find rather “field” than “country estate”; but under the name of “field” are usually called not only villages but also towns and colonies outside the city that is the head and as it were the mother of the others, whence it is called a metropolis. ### Scripture references - 1 Cor 15:5: quotation, high confidence - 1 Cor 15:6: quotation, high confidence - Acts 1:26: allusion, high confidence - Luke 24:13: allusion, high confidence - Mark 16:12: quotation, high confidence - Luke 24:34: allusion, medium confidence ### Translation notes - The sentence about Bethlehem is obscure in the digital text and is translated by sense. Some manuscripts of 1 Cor 15:5 read 'eleven.' ### Citation (SBL) Augustine, Cons. 3.71 (CSEL 43:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-71). ## The Harmony of the Gospels 3.72 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-72 - Source: CSEL 43:371–373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'another form' is Luke's 'their eyes were held,' an impediment removed at the breaking of bread, signifying that Christ is known by sharing in his body, the church. ### Latin text Quod autem ait Marcus, eis in alia effigie dominum apparuisse, hoc Lucas dicit, quod eorum oculi tenebantur, ne agnoscerent eum. oculis quippe eorum acciderat aliquid, quod ita manere permissum est usque ad fractionem panis. certi mysterii causa, ut eis in illo alia ostenderetur effigies et sic eum non nisi in fractione panis agnoscerent, sicut Luca narrante monstratur. pro merito quippe mentis eorum adhuc ignorantis, quod oportebat Christum mori et resurgere. simile aliquid eorum oculi passi sunt, non ueritate fallente, sed ipsis ueritatem percipere non ualentibus et aliud quam res est opinantibus, ne quisquam se Christum agnouisse arbitretur, si eius corporis particeps non est, id est ecclesiae, cuius unitatem in sacramento panis commendat apostolus dicens: unus panis, unum corpus multi sumus, ut, cum eis benedictum panem porrigeret, aperirentur oculi eorum et agnoscerent eum, aperirentur utique ad eius cognitionem remoto scilicet inpedimento, quo tenebantur, ne agnoscerent. neque enim clausis oculis ambulabant; sed inerat aliquid quo non sinerentur agnoscere quod uidebant, quod scilicet et caligo et aliquis umor efficere solet. non quia dominus non poterat transformare carnem suam, ut alia re uera esset effigies, non quam solebant illi contueri, quando quidem et ante passionem suam transformatus est in monte, ut facies eius claresceret sicut sol — quale uult enim corpus de qualicumque corpore uerum de uero facit qui de aqua uera uinum uerum fecit —, sed non ita fecerat, cum apparuit illis duobus in alia effigie. non enim sicut erat apparuit eis quorum oculi tenebantur, ne agnoscerent eum. non autem incongruenter accipimus hoc inpedimentum in oculis eorum a satana fuisse, ne agnosceretur Iesus; sed tamen a Christo est facta permissio usque ad sacramentum panis, ut unitate corporis eius participata remoueri intellegatur inpedimentum inimici, ut Christus possit agnosci. ### English translation (Claude) As for Mark saying that the Lord appeared to them in another form, Luke says this, that their eyes were held so that they did not recognize him. For something had happened to their eyes, which was permitted to remain so until the breaking of bread, for the sake of a certain mystery, so that another form of him was shown to them and so that they recognized him only in the breaking of bread, as is shown in Luke's narrative. For, in keeping with the deserts of their mind, still ignorant that the Christ had to die and rise again, their eyes suffered something similar: not that the truth deceived, but that they were unable to perceive the truth and thought something other than what was the case; lest anyone think he has recognized Christ if he does not share in his body, that is, the church, whose unity the apostle commends in the sacrament of the bread, saying, “We, though many, are one bread, one body”; so that when he handed them the blessed bread their eyes were opened and they recognized him, opened, certainly, to the knowledge of him, the hindrance by which they were held from recognizing him being removed. For they were not walking with closed eyes; but there was something in them by which they were not allowed to recognize what they saw, such as a mist and some humor usually produce. Not that the Lord could not transform his flesh so that it was truly another form, not the one they used to look on, since even before his passion he was transformed on the mountain so that his face shone like the sun (for he who made true wine from true water makes a true body of whatever kind he wills from a true body of whatever kind); but he had not done so when he appeared to those two in another form. For he did not appear to them as he was, since their eyes were held so that they did not recognize him. And we do not unfittingly take it that this hindrance in their eyes was from Satan, so that Jesus would not be recognized; but the permission was given by Christ up to the sacrament of the bread, so that by sharing in the unity of his body the hindrance of the enemy might be understood to be removed, so that Christ could be recognized. ### Scripture references - Mark 16:12: allusion, high confidence - Luke 24:16: quotation, high confidence - Luke 24:30: allusion, high confidence - Luke 24:31: allusion, high confidence - Luke 24:35: allusion, high confidence - Luke 24:26: allusion, medium confidence - 1 Cor 10:17: quotation, high confidence - Matt 17:2: allusion, high confidence - John 2:9: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.72 (CSEL 43:371–373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-72). ## The Harmony of the Gospels 3.73 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-73 - Source: CSEL 43:373–374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's two who were not believed are Luke's Emmaus disciples; some present doubted, and Mark omits how they recognized Christ, joining his account as the evangelists often do. ### Latin text Nam ipsos esse istos, de quibus et Marcus narrat, credendum est, quia dicit ipsos euntes nuntiasse ceteris, sicut Lucas eos dicit surgentes eadem hora regressos esse in Hierusalem et inuenisse congregatos undecim et eos qui cum ipsis erant dicentes, quod surrexit dominus uere et apparuit Simoni, et tunc etiam ipsos narrasse, quae gesta erant in uia et quomodo eum cognouerint in fractione panis. iam ergo erat fama, quod resurrexerat Iesus ab illis mulieribus facta et a Simone Petro, cui iam apparuerat; hoc etenim isti duo inuenerunt loquentes, ad quos in Hierusalem uenerunt. fieri itaque potest, ut timore prius in uia noluerint dicere, quod eum audierant resurrexisse, quando tantum modo angelos dixerunt uisos esse mulieribus; ignorantes enim, cum quo loquerentur, merito possent esse solliciti, ne quid passim de Christi resurrectione iactantes in manus inciderent Iudaeorum. quod autem ait Marcus: adnuntiauerunt ceteris nec illis crediderunt, cum Lucas dicat, quod iam inde loquebantur uere resurrexisse dominum et Simoni apparuisse, quid intellegendum est nisi aliquos ibi fuisse qui hoc nollent credere? cui autem non eluceat praetermisisse Marcum quae Lucas narrando explicauit, hoc est quae cum illis locutus fuerit Iesus, antequam agnoscerent eum, et quomodo eum in fractione panis agnouerint? quando quidem mox ut dixit eis apparuisse in alia effigie euntibus in uillam continuo coniunxit: et illi euntes nuntiauerunt ceteris nec illis crediderunt, quasi possent nuntiare quem non agnouerant aut possent agnoscere quibus alia effigies eius apparuerat. quomodo ergo eum agnouerunt, ut nuntiare possent, Marcus sine dubio praetermisit. quod ideo memoriae commendandum est, ut adsuescamus aduertere euangelistarum morem ita praetermittentium quae non commemorant et coniungentium quae commemorant, ut eis qui usum in hac consideratione non habent non aliunde maxime error oriatur, quo putent eos non sibi congruere. ### English translation (Claude) For it must be believed that these are the same ones of whom Mark also narrates, since he says they went and told the others, as Luke says they rose that same hour and returned to Jerusalem and found the eleven gathered together and those who were with them, saying that the Lord had truly risen and appeared to Simon, and that then they too told what had happened on the way and how they recognized him in the breaking of bread. There was already, then, a report that Jesus had risen, spread by those women and by Simon Peter, to whom he had already appeared; for these two found them speaking of this when they came to them in Jerusalem. So it may be that, out of fear, they had at first been unwilling on the way to say that they had heard he had risen, when they said only that angels had been seen by the women; for, not knowing with whom they were speaking, they could rightly be anxious lest, by speaking freely of Christ's resurrection, they should fall into the hands of the Jews. But as for Mark saying, “They told the others, and they did not believe them either,” when Luke says that they were already saying that the Lord had truly risen and appeared to Simon, what is to be understood except that some were there who would not believe this? And to whom is it not clear that Mark passed over what Luke set out in narration, that is, what Jesus said to them before they recognized him, and how they recognized him in the breaking of bread? For as soon as he said that he appeared to them in another form as they went into the country, he immediately joined on, “And they went and told the others, and they did not believe them either,” as if they could report one whom they had not recognized, or could recognize him to whom another form of his had appeared. How, then, they recognized him so as to be able to report, Mark undoubtedly passed over. This is to be committed to memory, so that we may grow used to noticing the custom of the evangelists, passing over what they do not record and joining what they do record in such a way that, for those who have no practice in this consideration, error arises chiefly from this, that they think they do not agree with one another. ### Scripture references - Mark 16:13: quotation, high confidence - Luke 24:33: allusion, high confidence - Luke 24:34: allusion, high confidence - Luke 24:35: allusion, high confidence - Luke 24:23: allusion, high confidence - Mark 16:12: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.73 (CSEL 43:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-73). ## The Harmony of the Gospels 3.74 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-74 - Source: CSEL 43:374–376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's and John's accounts of Christ's appearance to the disciples on Easter evening interlock; Luke joins the ascension, forty days later, without marking the interval, and Thomas had left before Jesus came. ### Latin text Lucas ergo sequitur et dicit: dum haec autem locuntur, Iesus stetit in medio eorum et dicit eis: pax uobis, ego sum, nolite timere. conturbati uero et conterriti existimabant se spiritum uidere. et dixit eis: quid turbati estis et cogitationes ascendunt in corde uestro? uidete manus meas et pedes, quia ipse ego sum; palpate et uidete, quia spiritus carnem et ossa non habet, sicut me uidetis habere. et cum hoc dixisset, ostendit eis manus et pedes. hanc ostensionem domini post resurrectionem intellegitur et Iohannes commemorasse sic loquens: cum esset ergo sero die illo una sabbatorum et fores essent clausae, ubi erant discipuli propter metum Iudaeorum, uenit Iesus et stetit in medio et dixit eis: pax uobis. et hoc cum dixisset, ostendit eis manus et latus. ac per hoc his uerbis Iohannis possunt coniungi ea quae Lucas dicit, idem autem Iohannes praetermittit. ita enim Lucas sequitur: adhuc autem illis non credentibus et mirantibus prae gaudio dixit: habetis hic aliquid quod manducetur? at illi optulerunt ei partem piscis assi et fauum mellis. et cum manducasset coram eis, sumens reliquias dedit eis. his item uerbis possunt adiungi quae Lucas tacet, dicit autem Iohannes: gauisi sunt ergo discipuli uiso domino. dixit ergo eis iterum: pax uobiscum; sicut misit me pater, et ego mitto uos. hoc cum dixisset, insuflauit et dixit eis: accipite spiritum sanctum; quorum remiseritis peccata, remittuntur eis, et quorum detinueritis, detenta sunt. his rursus adiungamus quae Iohannes praetermisit, Lucas commemorat: et dixit ad eos: haec sunt uerba, quae locutus sum ad uos, cum adhuc essem uobiscum, quoniam necesse est impleri omnia quae scripta sunt in lege Moysi et prophetis et psalmis de me. tunc aperuit illis sensum, ut intellegerent scripturas, et dixit eis: quoniam sic scriptum est et sic oportebat Christum pati et resurgere a mortuis die tertia et praedicari in nomine eius paenitentiam et remissionem peccatorum in omnes gentes incipientibus ab Hierusalem; uos autem estis testes horum. et ego mitto promissum patris mei in uos: uos autem sedete, quoad usque induamini uirtutem ex alto. ecce quomodo commemorauit et Lucas promissionem spiritus sancti, quam non inuenimus a domino factam nisi in euangelio Iohannis. quod non praetereunter aduertendum est, ut meminerimus, quemadmodum sibi euangelistae inuicem adtestentur de quibusdam etiam quae ipsi non dicunt et tamen dicta nouerunt. post haec Lucas quae gesta sunt omnia praetermittit nec omnino commemorat, nisi quando Iesus ascendit in caelum, adque id tamen ita coniungit, quasi hoc sequatur haec uerba, quae dixit, cum hoc gestum sit una sabbatorum, quo die dominus resurrexit, illud autem quadragensimo die, sicut idem ipse Lucas in apostolorum actibus narrat. quod autem dicit Iohannes non cum illis fuisse tunc apostolum Thomam, cum secundum Lucam duo illi, quorum erat unus Cleopas, regressi Hierusalem inuenerint congregatos undecim et eos qui cum ipsis erant, procul dubio intellegendum est, quod inde Thomas exierit, antequam eis dominus haec loquentibus appareret. ### English translation (Claude) Luke, then, continues and says: “While they were saying these things, Jesus stood in their midst and said to them, ‘Peace to you; it is I; do not be afraid.’ But they were troubled and terrified and thought they saw a spirit. And he said to them, ‘Why are you troubled, and why do thoughts arise in your heart? See my hands and feet, that it is I myself; handle and see, for a spirit does not have flesh and bones as you see that I have.’ And when he had said this, he showed them his hands and feet.” This manifestation of the Lord after the resurrection John too is understood to have recorded, speaking thus: “When it was evening, then, on that day, the first of the week, and the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst and said to them, ‘Peace to you.’ And when he had said this, he showed them his hands and side.” And so to these words of John can be joined what Luke says and the same John passes over. For Luke continues thus: “And while they still did not believe and were marveling for joy, he said, ‘Have you anything here to eat?’ And they offered him a piece of broiled fish and a honeycomb. And when he had eaten before them, he took what was left and gave it to them.” To these words likewise can be added what Luke is silent about but John says: “The disciples therefore rejoiced when they saw the Lord. So he said to them again, ‘Peace be with you; as the Father has sent me, so I send you.’ When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit; whose sins you forgive, they are forgiven them, and whose you retain, they are retained.’” To these again let us add what John passed over and Luke records: “And he said to them, ‘These are the words which I spoke to you while I was still with you, that all things must be fulfilled which are written about me in the law of Moses and the prophets and the psalms.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, and thus it was necessary for the Christ to 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. You are witnesses of these things. And I send the promise of my Father upon you; but stay in the city until you are clothed with power from on high.’” See how Luke too recorded the promise of the Holy Spirit, which we find made by the Lord only in John's Gospel. This should not be noticed in passing, so that we may remember how the evangelists attest one another even about some things that they themselves do not say, yet know were said. After this Luke passes over everything that was done and records nothing at all except when Jesus ascended into heaven; and yet he joins this as if it followed these words that he spoke, though this was done on the first day of the week, the day on which the Lord rose, and that on the fortieth day, as the same Luke narrates in the Acts of the Apostles. As for John saying that the apostle Thomas was not with them then, when according to Luke those two, of whom one was Cleopas, returning to Jerusalem found the eleven gathered together and those with them, it must undoubtedly be understood that Thomas went out from there before the Lord appeared to them as they were saying these things. ### Scripture references - Luke 24:36: quotation, high confidence - Luke 24:37: quotation, high confidence - Luke 24:38: quotation, high confidence - Luke 24:39: quotation, high confidence - Luke 24:40: quotation, high confidence - John 20:19: quotation, high confidence - John 20:20: quotation, high confidence - Luke 24:41: quotation, high confidence - Luke 24:42: quotation, high confidence - Luke 24:43: quotation, high confidence - John 20:21: quotation, high confidence - John 20:22: quotation, high confidence - John 20:23: 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 24:48: quotation, high confidence - Luke 24:49: quotation, high confidence - John 14:16: allusion, high confidence - Luke 24:51: allusion, high confidence - Acts 1:3: allusion, high confidence - John 20:24: allusion, high confidence - Luke 24:33: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.74 (CSEL 43:374–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-74). ## The Harmony of the Gospels 3.75 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-75 - Source: CSEL 43:376–379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's second appearance, to Thomas, is not Mark's 'last' appearance; Mark's 'last of all' means the last on Easter day itself, when Christ reproached the doubters. ### Latin text Hinc iam Iohannes aliam commemorat sui demonstrationem a domino discipulis factam post dies octo, ubi erat et Thomas, qui prius eum non uiderat. et post dies octo, inquit, iterum erant discipuli eius intus et Thomas cum eis; uenit Iesus ianuis clausis et stetit in medio et dixit: pax uobis. deinde dicit Thomae: infer digitum tuum huc et uide manus meas et adfer manum tuam et mitte in latus meum et noli esse incredulus, sed fidelis. respondit Thomas et dixit ei: dominus meus et deus meus. dicit ei Iesus: quia uidisti, credidisti; beati qui non uiderunt et crediderunt. hanc secundam domini uisionem erga discipulos factam, id est quam secundo loco Iohannes commemorat, aput Marcum possemus agnoscere breuiter eam, sicuti adsolet, perstringentem, nisi moueret, quod ibi ait: nouissime recumbentibus illis undecim apparuit, non ideo quia Iohannes tacuit recumbentes - potuit enim hoc praetermittere —, sed quia iste dixit: nouissime, quasi ultra iam non eis apparuerit, cum adhuc Iohannes tertiam sit eius narraturus demonstrationem ad mare Tiberiadis; deinde, quod dicit idem Marcus, exprobrans illis incredulitatem illorum et duritiam cordis, quia his qui uiderant eum resurrexisse non crediderant, illis uidelicet duobus, quibus in uillam euntibus apparuit, posteaquam resurrexit, et Petro, cui primitus eum apparuisse aput Lucam inuestigatum est, fortasse et Mariae Magdalenae et aliis mulieribus, quae cum illa erant, quando eis et ad monumentum apparuit et inde redeuntibus in itinere occurrit. nam ita contexit narrationem idem Marcus, cum commemorasset breuiter de duobus illis, quibus apparuit in uillam euntibus, quod nuntiassent ceteris nec illis creditum esset: nouissime, inquit, recumbentibus illis undecim apparuit et exprobrauit incredulitatem illorum et duritiam cordis, quia his qui uiderant eum resurrexisse non crediderant. quomodo ergo nouissime, quasi iam ultra eum non uiderint nouissimum quippe illud est, quo dominum apostoli in terra uiderunt, quando ascendit in caelum, quod factum est quadragensimo die post eius resurrectionem. num quidnam tunc exprobraturus erat, quod non credidissent eis qui eum uiderant resurrexisse, quando iam et ipsi post resurrectionem totiens eum uiderant et maxime ipso die resurrectionis eius, id est una sabbati iam circa noctem, sicut Lucas Iohannesque commemorant? remanet igitur, ut intellegamus eundem diem resurrectionis eius, id est unam sabbati, quando eum post diluculum uidit Maria et aliae cum illa mulieres, quando etiam Petrus, quando et illi duo, quorum erat unus Cleopas. quos uidetur etiam idem Marcus commemorare, quando iam circa noctem illi undecim praeter Thomam et qui cum eis erant, quando eis et isti quod uiderant narrauerunt, nunc etiam Marcum more suo breuiter commemorare uoluisse et ideo dixisse nouissime, quia ipso die hoc nouissimum fuit iam incipiente nocturno tempore, posteaquam illi de castello, ubi eum in fractione panis agnouerant, redierunt in Hierusalem et inuenerunt, sicut dicit Lucas, illos undecim et eos qui cum illis erant iam conloquentes de resurrectione domini et quod uisus fuerit Petro, quibus et ipsi narrauerunt quod in uia gestum erat et quomodo eum agnouerunt in fractione panis. sed erant ibi utique non credentes, unde uerum est quod Marcus dicit: nec illis crediderunt. his ergo iam, sicut Marcus dicit, discumbentibus et adhuc inde, sicut Lucas dicit, loquentibus stetit in medio eorum dominus et ait illis: pax uobiscum, sicut Lucas et Iohannes. fores autem clausae erant, cum ad eos intrauit, quod solus Iohannes commemorat. uerbis itaque domini, quae tunc eum locutum esse discipulis Lucas Iohannesque dixerunt, interponitur et illa exprobratio, de qua Marcus dicit, quod non crediderint eis qui eum resurrexisse uiderant. ### English translation (Claude) From here John records another manifestation of himself made by the Lord to the disciples after eight days, when Thomas too was there, who had not seen him before. “And after eight days,” he says, “his disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst and said, ‘Peace to 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.’ Jesus said to him, ‘Because you have seen, you have believed; blessed are those who have not seen and have believed.’” This second appearance of the Lord to the disciples, that is, the one John records in the second place, we could recognize in Mark, touching on it briefly, as he usually does, were it not troubling that he says there, “Last of all he appeared to the eleven as they reclined at table”; not because John was silent about their reclining (for he could pass that over), but because Mark said “last of all,” as if he did not appear to them any further, whereas John is still going to narrate a third manifestation of him at the sea of Tiberias; and further, because the same Mark says that he reproached them for their unbelief and hardness of heart, because they had not believed those who had seen that he had risen, namely those two to whom he appeared as they went into the country after he rose, and Peter, to whom, as was found out from Luke, he first appeared, and perhaps also Mary Magdalene and the other women who were with her, when he appeared to them both at the tomb and when he met them on the way returning from there. For the same Mark composes his narrative thus, having briefly recorded about those two to whom he appeared as they went into the country, that they told the others and were not believed: “Last of all,” he says, “he appeared to the eleven as they reclined at table, and he reproached them for their unbelief and hardness of heart, because they had not believed those who had seen him risen.” How, then, “last of all,” as if they did not see him any more afterward? For that is the last time the apostles saw the Lord on earth, when he ascended into heaven, which happened on the fortieth day after his resurrection. Would he then reproach them for not believing those who had seen him risen, when they themselves had by then seen him so many times after the resurrection, and especially on the very day of his resurrection, that is, on the first day of the week, already toward night, as Luke and John record? It remains, then, for us to understand that Mark too wished, in his usual way, briefly to record that same day of his resurrection, that is, the first day of the week, when Mary and the other women with her saw him after dawn, when Peter too did, and those two, of whom one was Cleopas, whom the same Mark seems also to record; when, already toward night, the eleven, apart from Thomas, and those who were with them were gathered, when these two also told them what they had seen; and that he therefore said “last of all,” because this was the last thing on that day, as night-time was already beginning, after those two had returned to Jerusalem from the village where they had recognized him in the breaking of bread and found, as Luke says, the eleven and those who were with them already talking about the Lord's resurrection and that he had been seen by Peter; to whom they too told what had happened on the way and how they recognized him in the breaking of bread. But certainly there were some there who did not believe; hence what Mark says is true: “They did not believe them either.” To these, then, as they reclined at table, as Mark says, and were still talking about these things, as Luke says, the Lord stood in their midst and said to them, “Peace be with you,” as Luke and John say. And the doors were shut when he came in to them, which John alone records. So among the words of the Lord which Luke and John said he spoke to the disciples then is inserted also that reproach which Mark speaks of, that they did not believe those who had seen him risen. ### Scripture references - John 20:26: quotation, high confidence - John 20:27: quotation, high confidence - John 20:28: quotation, high confidence - John 20:29: quotation, high confidence - Mark 16:14: quotation, high confidence - John 21:1: allusion, high confidence - Mark 16:12: allusion, high confidence - Mark 16:13: allusion, high confidence - Luke 24:34: allusion, high confidence - Acts 1:3: allusion, high confidence - Luke 24:33: allusion, high confidence - Luke 24:35: allusion, high confidence - Luke 24:36: quotation, high confidence - John 20:19: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.75 (CSEL 43:376–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-75). ## The Harmony of the Gospels 3.76 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-76 - Source: CSEL 43:379–380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'eleven' may mean the apostolic company even with Thomas absent, or the last appearance on the fortieth day, when Christ rebuked their unbelief before sending them to preach. ### Latin text Sed hoc rursus mouet, quomodo discumbentibus undecim dicit apparuisse Marcus, si illud tempus est diei dominici iam noctis initio, quod Lucas Iohannesque meminerunt. aperte quippe Iohannes dicit non cum eis tunc fuisse apostolum Thomam, quem credimus exisse inde, antequam dominus ad eos intraret, posteaquam illi duo redeuntes de castello cum ipsis undecim conlocuti sunt, sicut aput Lucam inuenitur. sed Lucas in sua narratione dat locum, quo possit intellegi, dum haec loquerentur, prius inde exisse Thomam et postea dominum intrasse. Marcus autem, qui dicit: nouissime recumbentibus illis undecim apparuit, etiam Thomam illic fuisse cogit fateri. nisi forte quamuis uno absente undecim tamen uoluit appellare, quia eadem tunc apostolica societas hoc numero nuncupabatur, antequam Matthias in locum Iudae subrogaretur. aut si hoc durum est sic accipere, illud ergo accipiamus, post multas demonstrationes eius, quibus per dies quadraginta discipulis praesentatus est, eum etiam nouissime recumbentibus illis undecim apparuisse, id est ipso quadragensimo die, et quoniam iam erat ab eis ascensurus in caelum. hoc eis illo die maxime exprobrare uoluisse, quia his qui uiderant eum resurrexisse non crediderant, antequam ipsi eum uiderent, cum utique post ascensionem suam praedicantibus illis euangelium etiam gentes quod non uiderunt fuerant crediturae. post illam quippe exprobrationem secutus ait idem Marcus: et dixit eis: euntes in mundum uniuersum praedicate euangelium omni creaturae. qui crediderit et baptizatus fuerit saluus erit; qui uero non crediderit condemnabitur. hoc ergo praedicaturi, quoniam qui non crediderit condemnabitur, cum id utique non crediderit quod non uidit. nonne ipsi primitus fuerant obiurgandi, quod, antequam dominum uidissent, non crediderunt eis quibus prius apparuisset? ### English translation (Claude) But this again troubles us: how Mark says he appeared to the eleven as they reclined, if this is the time of the Lord's day already at the beginning of night, which Luke and John recall. For John says plainly that the apostle Thomas was not with them then, who we believe went out from there before the Lord came in to them, after those two, returning from the village, had spoken with the eleven themselves, as is found in Luke. But Luke in his narrative gives room for it to be understood that, while they were speaking of these things, Thomas first went out from there and afterward the Lord came in; whereas Mark, who says, “Last of all he appeared to the eleven as they reclined,” compels us to admit that Thomas too was there; unless perhaps, although one was absent, he still chose to call them eleven, because that same apostolic company was then called by this number, before Matthias was substituted in place of Judas. Or, if it is hard to take it so, let us take it this way: that after his many manifestations, by which he presented himself to the disciples for forty days, he also appeared last of all to the eleven as they reclined, that is, on the fortieth day itself; and that, since he was now about to ascend from them into heaven, he chose on that day above all to reproach them for not having believed those who had seen him risen before they themselves saw him; since certainly after his ascension, when they preached the gospel, even the nations were going to believe what they had not seen. For after that reproach the same Mark went on to say, “And he said to them, ‘Go into all the world and preach the gospel to every creature. Whoever believes and is baptized will be saved; but whoever does not believe will be condemned.’” Since, then, they were to preach this, that whoever does not believe will be condemned, when, certainly, he will not have believed what he did not see, ought not they themselves first to be rebuked for not believing, before they had seen the Lord, those to whom he had appeared first? ### Scripture references - Mark 16:14: quotation, high confidence - John 20:24: allusion, high confidence - Luke 24:33: allusion, high confidence - Acts 1:26: allusion, high confidence - Acts 1:3: allusion, high confidence - Mark 16:15: quotation, high confidence - Mark 16:16: quotation, high confidence - John 20:29: echo, medium confidence ### Citation (SBL) Augustine, Cons. 3.76 (CSEL 43:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-76). ## The Harmony of the Gospels 3.77 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-77 - Source: CSEL 43:380–381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's signs and ascension suggest this was the last appearance on the fortieth day, though 'after he had spoken to them' need not mean immediately after. ### Latin text Hanc autem nouissimam fuisse corporaliter in terra praesentationem domini apostolis etiam illud admonet, ut credamus, quod ita sequitur idem Marcus: signa autem eos qui crediderint haec sequentur: in nomine meo demonia eicient. linguis loquentur nouis; serpentes tollent et, si mortiferum quid biberint, non eos nocebit; super aegrotos manus inponent, et bene habebunt. deinde subiungit: et dominus quidem, postquam locutus est eis, adsumtus est in caelum et sedit a dextris dei. illi autem profecti praedicauerunt ubique domino cooperante et sermonem confirmante sequentibus signis. cum ergo dicit: et dominus quidem, postquam locutus est eis, adsumtus est in caelum, satis uidetur ostendere nouissimum cum illis in terra hunc eum habuisse sermonem, quamuis non omni modo ad id coartare uideatur. non enim ait postquam haec locutus est eis, sed: postquam locutus est eis, unde admittit, si necessitas cogeret, non istam fuisse nouissimam locutionem nec istum fuisse nouissimum diem, quo eis in terra praesens fuit, sed ad omnia quae cum eis omnibus illis diebus locutus est posse pertinere quod dictum est: postquam locutus est eis, adsumtus est in caelum. sed quia ea quae supra diximus magis suadent hunc nouissimum diem fuisse, quam ut intellegantur undecim, qui Thoma absente decem fuerunt, ideo post hanc locutionem, quam Marcus commemorat, adiunctis etiam consequenter illis uerbis uel discipulorum uel ipsius, quae commemorantur in actibus apostolorum, credendum est adsumtum dominum in caelum, quadragensimo scilicet die post diem resurrectionis eius. ### English translation (Claude) That this was the last bodily presentation of the Lord to the apostles on earth is also suggested, so that we believe it, by what the same Mark goes on to say: “And these signs will follow those who believe: in my name they will cast out demons; they will speak with new tongues; they will take up serpents, and if they drink anything deadly it will not harm them; they will lay hands on the sick, and they will recover.” Then he adds, “And the Lord, after he had spoken to them, was taken up into heaven and sat at the right hand of God. And they went out and preached everywhere, the Lord working with them and confirming the word by the signs that followed.” When, then, he says, “And the Lord, after he had spoken to them, was taken up into heaven,” he seems to show clearly enough that this was the last discourse he had with them on earth, although he does not seem to restrict it to that in every way. For he did not say, “after he had said these things to them,” but, “after he had spoken to them”; so he allows, if necessity compelled, that this was not the last discourse nor this the last day on which he was present with them on earth, but that what was said, “after he had spoken to them, he was taken up into heaven,” could refer to everything he spoke with them on all those days. But since what we said above persuades us rather that this was the last day than that the eleven are to be understood as those who, with Thomas absent, were ten, therefore after this discourse which Mark records, with the words also of the disciples or of the Lord himself which are recorded in the Acts of the Apostles added in sequence, it is to be believed that the Lord was taken up into heaven, namely on the fortieth day after the day of his resurrection. ### Scripture references - Mark 16:17: quotation, high confidence - Mark 16:18: quotation, high confidence - Mark 16:19: quotation, high confidence - Mark 16:20: quotation, high confidence - Acts 1:6: allusion, high confidence - Acts 1:9: allusion, high confidence ### Translation notes - The ending of Mark (16:17–20) is quoted as part of Mark's Gospel, as in Augustine's text. ### Citation (SBL) Augustine, Cons. 3.77 (CSEL 43:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-69/#p-3-77). ## The Harmony of the Gospels 3.78 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-78 - Source: CSEL 43:381–382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's third appearance, at the sea of Tiberias, with the catch of fish and the charge to Peter, ends his Gospel. ### Latin text Iohannes autem, quamuis fateatur multa se praetermisisse quae fecit Iesus, uoluit tamen etiam tertiam eius repraesentationem discipulis post resurrectionem factam commemorare ad mare Tiberiadis, septem scilicet discipulis, Petro, Thomae, Nathanaheli, filiis Zebedaei et aliis duobus quos nominatim non expressit, cum piscarentur, quando iussu eius retia mittentes in dextram partem extraxerunt magnos pisces centum quinquaginta tres, quando etiam Petrum ter interrogauit, utrum ab illo amaretur, et ei pascendas commendauit oues suas et de eius ipsius passione praedixit et de ipso Iohanne ait: sic eum uolo manere, donec ueniam. ad hoc Iohannes euangelium suum terminauit. ### English translation (Claude) John, however, although he admits that he passed over many things that Jesus did, nevertheless chose to record also his third presentation to the disciples after the resurrection, at the sea of Tiberias, namely to seven disciples, Peter, Thomas, Nathanael, the sons of Zebedee, and two others whom he did not name, while they were fishing; when at his command they cast the nets on the right side and drew out a hundred and fifty-three large fish; when he also asked Peter three times whether he loved him, entrusted his sheep to him to feed, and foretold his own passion; and said of John himself, “I want him to remain thus until I come.” With this John ended his Gospel. ### Scripture references - John 20:30: allusion, high confidence - John 21:1: allusion, high confidence - John 21:2: allusion, high confidence - John 21:6: allusion, high confidence - John 21:11: allusion, high confidence - John 21:15: allusion, high confidence - John 21:17: allusion, high confidence - John 21:18: allusion, high confidence - John 21:22: quotation, high confidence - John 21:25: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 3.78 (CSEL 43:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-78). ## The Harmony of the Gospels 3.79 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-79 - Source: CSEL 43:382–384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel's words in Matthew and Mark suggest the disciples would see Christ first in Galilee, yet Mark records appearances in Jerusalem and Matthew only the one in Galilee. ### Latin text Iam nunc quaerendum est, quando primum uisus sit a discipulis in Galilaea, quia et hoc quod tertio narrat Iohannes in Galilaea factum est ad mare Tiberiadis, quod facile uidet qui recolit illud miraculum de panibus quinque, quod ita narrare incipit idem Iohannes: post haec abiit Iesus trans mare Galilaeae Tiberiadis. ubi autem putari potest primum a discipulis post resurrectionem uideri debuisse nisi in Galilaea, si recolantur uerba illius angeli, qui secundum Mattheum uenientibus ad monumentum mulieribus ita loquitur: nolite timere uos; scio enim, quod Iesum, qui crucifixus est, quaeritis; non est hic, surrexit enim, sicut dixit; uenite, uidete locum, ubi positus erat dominus. et cito euntes dicite discipulis eius, quia surrexit; et ecce praecedit uos in Galilaeam; ibi eum uidebitis. ecce dixi uobis, item secundum Marcum: siue ipse sit angelus siue alius: nolite, inquit, expauescere. Iesum quaeritis Nazarenum crucifixum; surrexit, non est hic: ecce locus, ubi posuerunt eum. sed ite, dicite discipulis eius et Petro, quia praecedit uos in Galilaeam; ibi eum uidebitis, sicut dixit uobis? haec uerba ita uidentur sonare, quod Iesus non erat se demonstraturus post resurrectionem discipulis nisi in Galilaea. quam demonstrationem nec ipse Marcus commemorauit, qui eum dixit mane prima sabbati apparuisse primo Mariae Magdalenae et illam nuntiasse discipulis his qui cum eo fuerant lugentibus et flentibus, illos autem non credidisse, post haec deinde duobus ex his apparuisse euntibus in uillam et illos ceteris nuntiasse, quod factum est, sicut Lucas et Iohannes coattestantur, in Hierusalem eodem ipso die resurrectionis iam noctis initio: deinde uenit ad illam eius manifestationem, quam nouissimam dicit, recumbentibus illis undecim; post hanc dicit eum adsumtum in caelum. quod factum scimus in monte oliueti non longe ab Hierusalem. nusquam igitur commemorat Marcus conpletum quod ab angelo praenuntiatum esse testatur. Mattheus uero nihil aliud dicit nec ullum alium locum omnino commemorat uel ante uel postea, ubi discipuli, posteaquam resurrexit, uiderint dominum nisi in Galilaea secundum angeli praedictionem. denique cum insinuasset, quid ab angelo mulieribus dictum sit, et illis abeuntibus subiecisset, quid de corruptis ad mentiendum custodibus gestum sit, continuo, tamquam nihil aliud sequeretur — quia et re uera sic erat dictum ab angelo: surrexit et ecce praecedit uos in Galilaeam, ibi eum uidebitis, ut nihil aliud sequi debuisse uideatur —: undecim autem, inquit, discipuli abierunt in Galilaeam in montem, ubi constituerat illis Iesus. et uidentes eum adorauerunt; quidam autem dubitauerunt. accedens Iesus locutus est eis dicens: data est mihi omnis potestas in caelo et in terra. euntes ergo docete omnes gentes baptizantes eos in nomine patris et filii et spiritus sancti, docentes eos seruare omnia quaecumque mandaui uobis. et ecce ego uobiscum sum omnibus diebus usque ad consummationem saeculi. ita Mattheus clausit euangelium suum. ### English translation (Claude) Now it must be asked when he was first seen by the disciples in Galilee, since what John narrates third also took place in Galilee, at the sea of Tiberias, as anyone easily sees who recalls that miracle of the five loaves, which the same John begins to narrate thus: “After this Jesus went away across the sea of Galilee, of Tiberias.” For where can it be thought he ought to have been seen first by the disciples after the resurrection but in Galilee, if one recalls the words of that angel who, according to Matthew, speaks thus to the women coming to the tomb: “Do not be afraid; for I know that you seek Jesus who was crucified; he is not here, for he has risen, as he said; come, see the place where the Lord lay. And go quickly and tell his disciples that he has risen; and behold, he is going before you into Galilee; there you will see him. Behold, I have told you”; and likewise according to Mark, whether it is the same angel or another: “Do not be alarmed,” he says. “You seek Jesus the Nazarene, who was crucified; he has risen, he is not here; behold the place where they laid him. But go, tell his disciples and Peter that he is going before you into Galilee; there you will see him, as he told you”? These words seem to sound as if Jesus was not going to show himself to the disciples after the resurrection except in Galilee. This manifestation Mark himself did not record either, who said that early on the first day of the week he appeared first to Mary Magdalene, and she told it to the disciples who had been with him as they mourned and wept, but they did not believe; that after this he appeared to two of them going into the country, and they told the others, which happened, as Luke and John together attest, in Jerusalem on that very day of the resurrection, at the beginning of night; then he comes to that manifestation of his which he calls the last, to the eleven as they reclined; after this he says he was taken up into heaven, which we know happened on the Mount of Olives, not far from Jerusalem. Nowhere, then, does Mark record as fulfilled what he testifies was foretold by the angel. But Matthew says nothing else and records no other place at all, either before or after, where the disciples saw the Lord after he rose, except in Galilee, according to the angel's prediction. Indeed, when he had indicated what was said to the women by the angel, and, as they went away, had added what was done about the guards being bribed to lie, immediately, as if nothing else followed (because the angel had in fact said, “He has risen, and behold, he is going before you into Galilee; there you will see him,” so that it seems nothing else ought to have followed), he says: “But the eleven disciples went away into Galilee, to the mountain where Jesus had appointed them. And seeing him, they worshiped him; but some doubted. And Jesus came up and spoke to them, saying, ‘All authority has been given to me in heaven and on earth. Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you all days, until the consummation of the age.’” So Matthew closed his Gospel. ### Scripture references - John 21:1: allusion, high confidence - John 6:1: quotation, high confidence - Matt 28:5: quotation, high confidence - Matt 28:6: quotation, high confidence - Matt 28:7: quotation, high confidence - Mark 16:6: quotation, high confidence - Mark 16:7: quotation, high confidence - Mark 16:9: allusion, high confidence - Mark 16:12: allusion, high confidence - Mark 16:14: allusion, high confidence - Mark 16:19: allusion, high confidence - Acts 1:12: allusion, high confidence - Matt 28:11: allusion, high confidence - Matt 28:16: quotation, high confidence - Matt 28:17: quotation, high confidence - Matt 28:18: quotation, high confidence - Matt 28:19: quotation, high confidence - Matt 28:20: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.79 (CSEL 43:382–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-79). ## The Harmony of the Gospels 3.80 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-80 - Source: CSEL 43:384–386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel did not say Christ would be seen first or only in Galilee, so Matthew does not conflict with the Jerusalem appearances; yet the choice of Galilee invites a search for its mystical sense. ### Latin text Ac per hoc, si aliorum consideratae narrationes ad diligentiorem inquisitionem non conpellerent, nihil aliud arbitraremur nisi dominum post resurrectionem nusquam praeter in Galilaea primum esse a discipulis uisum. item, si Marcus de illa praenuntiatione angeli tacuisset, posset cuiquam putari Mattheus ideo dixisse discipulos abisse in Galilaeam in montem adque ibi adorasse dominum, ut impletum uideretur quod ipse per angelum mandatum ac praenuntiatum esse narrauerat. nunc autem et Lucas ac Iohannes satis dilucide manifestantes ipso die resurrectionis eius uisum esse dominum in Hierusalem a discipulis suis, unde ita longe est Galilaea, ut uno die ab eis utroque loco uideri non posset, et Marcus illam quidem praedictionem angeli similiter narrans, in Galilaea uero uisum a discipulis dominum post resurrectionem nusquam commemorans uehementer cogunt quaerere, quemadmodum dictum sit: ecce praecedit uos in Galilaeam, ibi eum uidebitis. nam et ipse Mattheus si omnino non diceret undecim discipulos abisse in montem in Galilaeam, ubi constituerat eis Iesus, et illic eum uidisse adque adorasse, nihil ex hac praedictione conpletum ad litteram putaremus, sed totum figurata significatione praedictum, sicut illud secundum Lucam: ecce hodie et cras eicio demonia et sanitates perficio et tertia die consummabor, quod ad litteram certum est non esse conpletum. item si angelus dixisset: (praecedit uos in Galilaeam, ibi primum eum uidebitis aut ibi tantum eum uidebitis aut nonnisi ibi eum uidebitis, ceteris euangelistis Mattheus sine dubio repugnaret; cum uero dictum est: ecce praecedit uos in Galilaeam, ibi eum uidebitis, nec expressum est, quando id futurum esset, utrum quam primum, antequam alibi ab eis uisus esset, an, posteaquam eum alicubi etiam praeter Galilaeam uidissent, idque ipsum, quod discipulos Mattheus dicit isse in Galilaeam in montem, non exprimit diem nec narrandi ordinem ita contexit, ut necessitatem ingerat nihil aliud intellegendi quam hoc primitus factum, non aduersatur quidem narrationibus ceterorum et dat eis intellegendis adque accipiendis locum. uerum tamen quod dominus non ubi primum se demonstraturus erat, sed in Galilaea, ubi necessario postea uisus est, se uidendum mandauit et per angelum dicentem: ecce praecedit uos in Galilaeam, ibi eum uidebitis, et per se ipsum dicens: ite, nuntiate fratribus meis, ut eant in Galilaeam, ibi me uidebunt, quemuis fidelem facit intentum ad quaerendum, in quo mysterio dictum intellegatur. ### English translation (Claude) And so, if the narratives of the others, when considered, did not compel a more careful inquiry, we would think nothing else than that after the resurrection the Lord was first seen by the disciples nowhere but in Galilee. Likewise, if Mark had been silent about that prediction of the angel, someone could think that Matthew said the disciples went away into Galilee, to the mountain, and worshiped the Lord there, so that what he himself had narrated as commanded and foretold through the angel might appear fulfilled. But as it is, both Luke and John, showing quite clearly that the Lord was seen by his disciples on the very day of his resurrection in Jerusalem, from which Galilee is so far away that he could not be seen by them in both places on one day, and Mark, narrating that prediction of the angel similarly but nowhere recording that the Lord was seen by the disciples in Galilee after the resurrection, strongly compel us to ask how it was said, “Behold, he is going before you into Galilee; there you will see him.” For if Matthew himself did not say at all that the eleven disciples went away to the mountain in Galilee where Jesus had appointed them, and saw and worshiped him there, we would think nothing of this prediction fulfilled literally, but all foretold in a figurative meaning, like that in Luke, “Behold, today and tomorrow I cast out demons and perform cures, and on the third day I shall be finished,” which it is certain was not fulfilled literally. Likewise, if the angel had said, “He is going before you into Galilee; there you will see him first,” or, “only there will you see him,” or, “nowhere but there will you see him,” Matthew would without doubt conflict with the other evangelists. But since it is said, “Behold, he is going before you into Galilee; there you will see him,” and it is not stated when this would be, whether first, before he was seen by them elsewhere, or after they had seen him somewhere besides Galilee; and since what Matthew says, that the disciples went to the mountain in Galilee, does not state the day, nor does he so weave the order of narrative as to impose the necessity of understanding nothing else than that this happened first: he does not conflict with the narratives of the others, and gives room for understanding and receiving them. Yet the fact that the Lord commanded that he be seen not where he was first going to show himself but in Galilee, where he was necessarily seen afterward, both through the angel who said, “Behold, he is going before you into Galilee; there you will see him,” and himself saying, “Go, tell my brothers to go into Galilee; there they will see me,” makes any believer intent on seeking in what mystery it is understood to have been said. ### Scripture references - Luke 24:36: allusion, high confidence - John 20:19: allusion, high confidence - Matt 28:7: quotation, high confidence - Mark 16:7: allusion, high confidence - Matt 28:16: allusion, high confidence - Luke 13:32: quotation, high confidence - Matt 28:10: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.80 (CSEL 43:384–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-80). ## The Harmony of the Gospels 3.81 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-81 - Source: CSEL 43:386–387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matthew's appearance in Galilee cannot have been on Easter day; if within the next eight days, the 'eleven disciples' there may have included others besides apostles, so that Thomas was absent. ### Latin text Sed prius considerandum est, quando etiam corporaliter in Galilaea uideri potuerit dicente Mattheo: undecim autem discipuli abierunt in Galilaeam in montem, ubi constituerat eis dominus, et uidentes eum adorauerunt. quidam autem dubitauerunt. quia enim non ipso die, quo resurrexit, manifestum est; nam in Hierusalem uisum esse eo die initio noctis Lucas et Iohannes apertissime consonant, Marcus autem non aperte. quando ergo uiderunt dominum in Galilaea? non secundum id quod dicit Iohannes ad mare Tiberiadis — tunc enim septem fuerunt et piscantes inuenti sunt —, sed secundum id quod dicit Mattheus, ubi erant undecim in monte, quo eos secundum praedictionem angeli Iesus praecesserat. nam ita narrare apparet, quod illic eum reppererint, quia utique secundum constitutum praecesserat. non ergo ipso die, in quo resurrexit, neque in consequentibus octo diebus, post quos dicit Iohannes discipulis apparuisse dominum, ubi eum primo uidit Thomas, qui eum non uiderat die resurrectionis eius. nam utique si intra eosdem octo dies eum in monte Galilaeae iam illi undecim uiderant, quomodo post octo dies eum primum uidit Thomas, qui in illis undecim fuerat? nisi quis dicat non illos undecim, qui iam tunc apostoli uocabantur, sed discipulos illic undecim fuisse ex multo numero discipulorum. soli quippe adhuc uocabantur apostoli illi undecim, sed non soli erant discipuli. potest ergo fieri, ut non omnes, sed aliqui eorum ibi fuerint, alii uero discipuli cum eis ita, ut undecim conplerentur, ac sic non ibi fuisse Thomam, qui post illos dies octo primo dominum uidit. Marcus quippe, quando illos undecim memorauit, non utcumque undecim, sed illis, inquit, undecim apparuit. Lucas etiam: regressi sunt, inquit, Hierusalem et inuenerunt congregatos undecim et eos qui cum ipsis erant. et iste ostendit illos undecim, hoc est apostolos fuisse. nam cum adiunxit: et eos qui cum ipsis erant, satis utique declarauit eminentius illos undecim appellatos, cum quibus erant ceteri, ac per hoc illi intelleguntur qui iam uocabantur apostoli. hoc proinde fieri potuit, ut ex numero apostolorum et aliorum discipulorum undecim discipuli conplerentur, qui uiderent intra illos octo dies in Galilaeae monte Iesum. ### English translation (Claude) But first it must be considered when he could have been seen bodily in Galilee, as Matthew says, “But the eleven disciples went away into Galilee, to the mountain where the Lord had appointed them, and seeing him they worshiped him; but some doubted.” That it was not on the very day on which he rose is clear; for that he was seen in Jerusalem on that day at the beginning of night Luke and John agree most plainly, Mark not plainly. When, then, did they see the Lord in Galilee? Not in what John says, at the sea of Tiberias (for then there were seven, and they were found fishing), but in what Matthew says, where there were eleven on the mountain, to which Jesus had gone before them according to the angel's prediction. For he plainly narrates that they found him there, since he had certainly gone before them according to the appointment. Not, then, on the very day on which he rose, nor in the following eight days, after which John says the Lord appeared to the disciples, when Thomas first saw him, who had not seen him on the day of his resurrection. For certainly, if within those same eight days those eleven had already seen him on the mountain in Galilee, how did Thomas, who had been among those eleven, see him for the first time after eight days? Unless someone says that there were eleven there, not those eleven who were already then called apostles, but disciples from the great number of disciples. For only those eleven were as yet called apostles, but they were not the only disciples. It may be, then, that not all but some of them were there, with other disciples along with them so as to make up eleven, and so Thomas was not there, who first saw the Lord after those eight days. For Mark, when he mentioned the eleven, did not say “eleven” loosely, but “he appeared,” he says, “to the eleven.” Luke too: “They returned,” he says, “to Jerusalem and found the eleven gathered and those who were with them.” He too shows that those eleven were the apostles. For when he added, “and those who were with them,” he certainly declared clearly enough that those eleven were named as more eminent, with whom the others were, and so they are understood as those who were already called apostles. Accordingly it could happen that eleven disciples were made up from the number of the apostles and other disciples, who saw Jesus on the mountain in Galilee within those eight days. ### Scripture references - Matt 28:16: quotation, high confidence - Matt 28:17: quotation, high confidence - Luke 24:33: quotation, high confidence - John 20:19: allusion, high confidence - John 21:2: allusion, high confidence - John 20:26: allusion, high confidence - Mark 16:14: quotation, high confidence ### Citation (SBL) Augustine, Cons. 3.81 (CSEL 43:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-81). ## The Harmony of the Gospels 3.82 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-82 - Source: CSEL 43:387–388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's 'third time' counts days of appearance, not appearances; so Matthew's appearance on the mountain in Galilee came after all these. ### Latin text Sed occurrit aliud quod obsistat. Iohannes enim, quando commemorauit non in monte ab undecim, sed ad mare Tiberiadis a septem piscantibus uisum esse dominum, hoc iam tertio, inquit, manifestatus est Iesus discipulis, cum resurrexisset a mortuis. si autem acceperimus intra illos octo dies, antequam Thomas eum uidisset, ab undecim quibusque discipulis dominum uisum, non erit hoc ad mare Tiberiadis tertio manifestatum esse, sed quarto. quod quidem cauendum est, ne quis existimet tertio Iohannem dixisse, tamquam tres solae factae fuerint manifestationes eius; sed hoc intellegendus est ad numerum dierum rettulisse, non ad numerum ipsarum manifestationum nec continuorum dierum, sed per interualla, sicut idem ipse testatur. nam primo ipso die resurrectionis suae, excepto quod a mulieribus uisus est, id est quod in euangelio claret, ter se manifestauit, semel Petro, iterum duobus illis, quorum erat unus Cleopas, tertio plurimis iam inde conloquentibus noctis exordio, sed hoc totum Iohannes ad unum diem referens semel conputat; iterum autem, hoc est alio die, quando eum uidit et Thomas; tertio uero ad mare Tiberiadis, hoc est tertio die manifestationis eius, non tertia manifestatione. ac per hoc post haec omnia cogimur intellegere factum esse, quod eum in monte Galilaeae secundum Mattheum undecim discipuli uiderunt, quo eos secundum constitutum praecesserat, ut inpleretur etiam ad litteram quod et per angelum et per se ipsum praedixerat. ### English translation (Claude) But something else comes up that stands in the way. For John, when he recorded that the Lord was seen not on the mountain by eleven but at the sea of Tiberias by seven fishing, said, “This was now the third time that Jesus was manifested to the disciples after he had risen from the dead.” But if we take it that within those eight days, before Thomas had seen him, the Lord was seen by some eleven disciples, this at the sea of Tiberias will not be the third manifestation but the fourth. We must indeed take care lest anyone think John said “the third time” as if only three manifestations of him had taken place; rather, he must be understood to have referred to the number of days, not to the number of the manifestations themselves, nor of consecutive days, but at intervals, as he himself testifies. For first, on the very day of his resurrection, apart from his being seen by the women, that is, as is clear in the gospel, he manifested himself three times: once to Peter, again to those two of whom one was Cleopas, a third time to a larger number talking about these things at nightfall; but John, referring all this to one day, counts it once. Again, that is, on another day, when Thomas too saw him; and a third time at the sea of Tiberias, that is, on the third day of his manifestation, not at the third manifestation. And so we are compelled to understand that after all these things there took place what Matthew records, that the eleven disciples saw him on the mountain in Galilee, where he had gone before them according to the appointment, so that what he had foretold both through the angel and himself was fulfilled even literally. ### Scripture references - John 21:14: quotation, high confidence - John 21:2: allusion, high confidence - Luke 24:34: allusion, high confidence - Luke 24:18: allusion, high confidence - Luke 24:36: allusion, high confidence - John 20:26: allusion, high confidence - Matt 28:16: allusion, high confidence - Matt 28:7: allusion, high confidence - Matt 28:10: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.82 (CSEL 43:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-82). ## The Harmony of the Gospels 3.83 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-83 - Source: CSEL 43:388–389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels record ten appearances of the risen Christ: nine on earth and one at the ascension. ### Latin text Inuenimus itaque aput quattuor euangelistas deciens commemoratum dominum uisum esse ab hominibus post resurrectionem: semel ad monumentum mulieribus, iterum eisdem regredientibus a monumento in itinere, tertio Petro, quarto duobus euntibus in castellum, quinto pluribus in Hierusalem ubi non erat Thomas, sexto ubi eum uidit Thomas, septimo ad mare Tiberiadis, octauo in monte Galilaeae secundum Mattheum, nono, quod dicit Marcus, nouissime recumbentibus, quia iam non erant in terra cum illo conuiuaturi, decimo in ipso die, non iam in terra, sed eleuatum in nubem, cum in caelum ascenderet, quod Marcus et Lucas commemorant, Marcus quidem post illud, quod eis discumbentibus apparuit, ita continuans, ut diceret: et dominus quidem postquam locutus est eis, adsumptus est in caelum, Lucas autem praetermissis omnibus quae per quadraginta dies agi ab illo cum discipulis potuerunt illi primo diei resurrectionis eius, quando in Hierusalem pluribus apparuit, coniungit tacite nouissimum diem, quo ascendit in caelum, ita narrans: eduxit autem illos foras in Bethaniam et eleuatis manibus suis benedixit eis. et factum est, cum benediceret eis, recessit ab eis et ferebatur in caelum. uiderunt ergo eum praeter quod in terra uiderant, etiam cum ferretur in caelum. totiens ergo in euangelicis libris commemoratus est ab hominibus uisus, antequam ascendisset in caelum: in terra scilicet nouiens et in aere semel ascendens. ### English translation (Claude) We find, then, in the four evangelists that the Lord is recorded as seen by people after the resurrection ten times: once by the women at the tomb; again by the same women on the way as they returned from the tomb; third by Peter; fourth by the two going into the country; fifth by many in Jerusalem, when Thomas was not there; sixth when Thomas saw him; seventh at the sea of Tiberias; eighth on the mountain in Galilee, according to Matthew; ninth, which Mark mentions, “last of all,” as they reclined, since they were no longer going to eat with him on earth; tenth on that very day, no longer on earth but lifted up in a cloud as he ascended into heaven, which Mark and Luke record. Mark, indeed, after his appearing to them as they reclined, continues so as to say, “And the Lord, after he had spoken to them, was taken up into heaven”; while Luke, passing over all that could have been done by him with the disciples through forty days, silently joins to that first day of his resurrection, when he appeared to many in Jerusalem, the last day on which he ascended into heaven, narrating thus: “And he led them out as far as Bethany, and lifting up his hands he blessed them. And it happened, while he was blessing them, he parted from them and was carried up into heaven.” So they saw him, besides what they had seen on earth, also when he was being carried into heaven. So many times, then, is he recorded in the gospel books to have been seen by people before he ascended into heaven: nine times, that is, on earth, and once in the air as he ascended. ### Scripture references - Matt 28:9: allusion, high confidence - Luke 24:34: allusion, high confidence - Luke 24:15: allusion, high confidence - John 20:19: allusion, high confidence - John 20:26: allusion, high confidence - John 21:1: allusion, high confidence - Matt 28:16: allusion, high confidence - Mark 16:14: allusion, high confidence - Mark 16:19: quotation, high confidence - Luke 24:50: quotation, high confidence - Luke 24:51: quotation, high confidence - Acts 1:9: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.83 (CSEL 43:388–389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-83). ## The Harmony of the Gospels 3.84 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-84 - Source: CSEL 43:389–390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ appeared often but not daily during the forty days; Peter's 'for forty days' is a whole for a part, and forty signifies the world or this age. ### Latin text Sed non omnia scripta sunt, sicut Iohannes fatetur. crebra enim erat eius cum illis conuersatio per dies quadraginta, priusquam ascendisset in caelum. non tamen eis per omnes quadraginta continuos apparuerat. nam post diem primum resurrectionis eius alios octo dies interuenisse dicit Iohannes, post quos eis rursus apparuit, tertio autem ad mare Tiberiadis. fortassis continuo consequenti die — nihil enim repugnat — et deinde, quando uoluit, constituens eis, quod et ante praedixerat, ut eos in Galilaeae montem praecederet, adque omnino per illos quadraginta dies, quotiens uoluit, quibus uoluit, quemadmodum uoluit; sicut Petrus dicit, quando eum Cornelio et his qui cum illo fuerant praedicabat: qui simul, inquit, manducauimus et bibimus cum illo, posteaquam resurrexit a mortuis, per dies quadraginta, non quod cotidie per dies quadraginta cum illo manducassent et bibissent; nam erit contrarium Iohanni, qui octo dies illos interposuit, quibus eis uisus non est, ut tertio manifestaretur ad mare Tiberiadis. inde iam etiam si cotidie illis uisus et cum illis conuiuatus est, nihil repugnat. et fortasse ideo dictum est: per quadraginta dies, qui quater deni sunt in mysterio uel totius mundi uel totius temporalis saeculi, quia et illi primi decem dies, in quibus erant illi octo dies, a parte totum possunt more scripturarum non dissone conputari. ### English translation (Claude) But not everything has been written, as John admits. For his company with them was frequent during forty days before he ascended into heaven. Yet he had not appeared to them on all forty days continuously. For John says that after the first day of his resurrection another eight days intervened, after which he appeared to them again, and a third time at the sea of Tiberias, perhaps on the next day immediately (for nothing conflicts), and then when he willed, appointing for them, as he had also foretold before, that he would go before them to the mountain in Galilee; and altogether, through those forty days, as often as he willed, to whom he willed, as he willed. As Peter says, when he was preaching him to Cornelius and those who were with him: “We who ate and drank with him,” he says, “after he rose from the dead, for forty days”; not that they ate and drank with him every day for forty days; for this would conflict with John, who put in between those eight days in which he was not seen by them, so that the third manifestation was at the sea of Tiberias. From then on, even if he was seen by them and ate with them every day, nothing conflicts. And perhaps it is said “for forty days,” which are four times ten, in the mystery either of the whole world or of the whole temporal age, because those first ten days too, among which were those eight days, can, in the manner of the Scriptures, be reckoned without disagreement as the whole from a part. ### Scripture references - John 20:30: allusion, high confidence - John 21:25: allusion, high confidence - Acts 1:3: allusion, high confidence - John 20:26: allusion, high confidence - John 21:1: allusion, high confidence - Matt 28:16: allusion, high confidence - Acts 10:41: quotation, high confidence ### Translation notes - Augustine's Latin of Acts 10:41 includes 'for forty days.' ### Citation (SBL) Augustine, Cons. 3.84 (CSEL 43:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-84). ## The Harmony of the Gospels 3.85 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-85 - Source: CSEL 43:390–391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's list of appearances agrees with the Gospels, since he does not say Cephas was first, and the later appearances fit the forty days. ### Latin text Conferatur ergo et quod ait apostolus Paulus, utrum nihil adferat quaestionis. resurrexit, inquit, tertio die secundum scripturas et apparuit Cephae. non dixit primo apparuit Cephae, nam esset contrarium, quod primo mulieribus apparuisse in euangelio legitur. postea, inquit, duodecim quibuslibet, qua hora libet, ipso tamen resurrectionis die. deinde apparuit plus quam quingentis fratribus simul, siue isti cum illis undecim erant congregati clausis ostiis propter metum Iudaeorum, unde cum exisset Thomas, uenit ad eos Iesus, siue post octo illos dies quando libet, nihil habet aduersi. postea, inquit, apparuit Iacobo, non tunc autem primum accipere debemus uisum esse Iacobo, sed aliqua propria manifestatione singulariter. deinde apostolis omnibus, nec illis tunc primum, sed iam ut familiarius conuersaretur cum eis usque ad diem ascensionis suae. nouissimo autem omnium, inquit, quasi abortiuo apparuit et mihi, sed hoc iam de caelo post non paruum tempus ascensionis suae. ### English translation (Claude) Let what the apostle Paul says, then, also be compared, to see whether it raises any question. “He rose,” he says, “on the third day according to the Scriptures, and appeared to Cephas.” He did not say, “He appeared first to Cephas,” for that would be contrary to what is read in the gospel, that he appeared first to the women. “Then,” he says, “to the twelve,” whoever they were, at whatever hour, yet on the very day of the resurrection. “Then he appeared to more than five hundred brothers at once,” whether these were gathered with those eleven behind shut doors for fear of the Jews, from where Thomas had gone out when Jesus came to them, or at any time after those eight days; this has nothing contrary. “Then,” he says, “he appeared to James”; but we should not take it that he was seen by James for the first time then, but in some special, individual manifestation. “Then to all the apostles”; not to them for the first time then either, but now so as to live with them more familiarly until the day of his ascension. “And last of all,” he says, “as to one untimely born, he appeared also to me”; but this was from heaven, no short time after his ascension. ### Scripture references - 1 Cor 15:4: quotation, high confidence - 1 Cor 15:5: quotation, high confidence - 1 Cor 15:6: quotation, high confidence - 1 Cor 15:7: quotation, high confidence - 1 Cor 15:8: quotation, high confidence - John 20:19: allusion, high confidence - John 20:24: allusion, high confidence - Acts 9:3: allusion, high confidence ### Citation (SBL) Augustine, Cons. 3.85 (CSEL 43:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-85). ## The Harmony of the Gospels 3.86 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-86 - Source: CSEL 43:391–394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 'Galilee' means 'passing over' (Christ's grace passing to the nations) and 'revelation' (the vision of Christ in his divine form in eternity). ### Latin text Nunc iam uideamus, quod distuleramus, cuius mysterii gratia secundum Mattheum et Marcum resurgens ita mandauerit: praecedam uos in Galilaeam, ibi me uidebitis, quod etsi conpletum est, tamen post multa conpletum est, cum sic mandatum sit — quamquam sine praeiudicio necessitatis —, ut aut hoc solum aut hoc primum expectaretur fieri debuisse. procul dubio ergo, quoniam uox est ista non euangelistae narrantis, quod ita factum sit, sed angeli ex mandato domini et ipsius postea domini, euangelistae autem narrantis, sed quod ita ab angelo et a domino dictum sit, prophetice dictum accipiendum est. Galilaea namque interpretatur uel transmigratio uel reuelatio. prius itaque secundum transmigrationis significationem quid aliud occurrit intellegendum praecedit uos in Galilaeam, ibi eum uidebitis, nisi quia Christi gratia de populo Israhel transmigratura erat ad gentes? quibus apostoli praedicantes euangelium nullo modo crederentur, nisi eis ipse dominus uiam in cordibus hominum praepararet; et hoc intellegitur: praecedit uos in Galilaeam. quod autem gaudentes mirarentur disruptis et euictis difficultatibus aperiri sibi ostium in domino per inluminationem fidelium, hoc intellegitur: ibi eum uidebitis, id est ibi membra eius inuenietis, ibi uiuum corpus eius in his qui uos susceperint agnoscetis. secundum illud autem quod Galilaea interpretatur: reuelatio non iam in forma serui intellegendum est, sed in illa in qua aequalis est patri, quam promisit aput Iohannem dilectoribus suis, cum diceret: et ego diligam eum et ostendam me ipsum illi. non utique secundum id quod iam uidebant et quod etiam resurgens cum cicatricibus non solum uidendum sed etiam tangendum postmodum ostendit, sed secundum illam ineffabilem lucem, qua inluminat omnem hominem uenientem in hunc mundum, secundum quam lucet in tenebris et tenebrae eum non conprehendunt illuc nos praecessit, unde ad nos ueniens non recessit et quo nos praecedens non deseruit. illa erit reuelatio tamquam uera Galilaea, cum similes ei erimus; ibi eum uidebimus sicuti est. ipsa erit etiam beatior transmigratio ex isto saeculo in illam aeternitatem, si eius praecepta sic amplectamur, ut ad eius dexteram segregari mereamur. tunc enim ibunt sinistri in conbustionem aeternam, iusti autem in uitam aeternam. hinc illuc transmigrabunt et ibi eum uidebunt, quomodo non uident inpii. tolletur enim inpius, ut non uideat claritatem domini, et inpii lumen non uidebunt. haec est autem, inquit, uita aeterna, ut cognoscant te unum uerum deum et quem misisti Iesum Christum, sicut in illa aeternitate cognoscitur, quo seruos perducet per formam serui, ut liberi contemplentur formam domini. ### English translation (Claude) Now let us see what we had put off: for the sake of what mystery the risen Lord, according to Matthew and Mark, gave the command, “I will go before you into Galilee; there you will see me.” Although this was fulfilled, it was fulfilled after many things, whereas it was commanded in such a way (though without prejudging necessity) that one would expect either this alone or this first to have to happen. Without doubt, then, since this is the voice not of the evangelist narrating that it happened so, but of the angel at the Lord's command, and afterward of the Lord himself (the evangelist narrating, rather, that it was so said by the angel and by the Lord), it must be taken as spoken prophetically. For Galilee means either “passing over” or “revelation.” First, then, according to the meaning “passing over,” what else comes to mind to be understood by “He is going before you into Galilee; there you will see him,” but that the grace of Christ was going to pass over from the people of Israel to the nations? To them the apostles preaching the gospel would in no way be believed, unless the Lord himself prepared the way for them in the hearts of men; and this is understood by “He is going before you into Galilee.” And that they would joyfully marvel, when difficulties were broken through and overcome, that a door was opened to them in the Lord through the enlightening of believers, this is understood by “There you will see him,” that is, there you will find his members, there you will recognize his living body in those who receive you. But according to the meaning of Galilee as “revelation,” it is to be understood no longer in the form of a servant, but in that form in which he is equal to the Father, which he promised in John to those who love him, when he said, “And I will love him and will show myself to him”; not, certainly, as they were already seeing him, and as even after rising he showed himself with his scars, not only to be seen but also to be touched, but according to that ineffable light by which he enlightens every man coming into this world, by which he shines in the darkness and the darkness does not comprehend him. There he has gone before us, from where, coming to us, he did not withdraw, and to where, going before us, he did not desert us. That will be the revelation, as the true Galilee, when we shall be like him; there we shall see him as he is. That will also be the more blessed passing over from this world into that eternity, if we so embrace his precepts that we deserve to be set apart at his right hand. For then those on the left will go into eternal burning, but the righteous into eternal life. From here they will pass over to there, and there they will see him as the ungodly do not see him. For “the ungodly will be taken away, so that he does not see the glory of the Lord,” and “the ungodly will not see the light.” “And this,” he says, “is eternal life, that they may know you, the only true God, and Jesus Christ, whom you have sent,” as he is known in that eternity, to which he will lead his servants through the form of a servant, so that, as free men, they may contemplate the form of the Lord. ### Scripture references - Matt 28:7: quotation, high confidence - Mark 16:7: allusion, high confidence - Matt 28:10: allusion, high confidence - Phil 2:6: allusion, high confidence - Phil 2:7: allusion, high confidence - John 14:21: quotation, high confidence - John 20:27: allusion, high confidence - John 1:9: allusion, high confidence - John 1:5: allusion, high confidence - 1 John 3:2: allusion, high confidence - Matt 25:33: allusion, high confidence - Matt 25:46: allusion, high confidence - Isa 26:10: quotation, high confidence - Job 18:5: echo, low confidence - John 17:3: quotation, high confidence ### Translation notes - The etymologies of Galilee are drawn from the Latin onomastic tradition. The quotation 'the ungodly will be taken away, so that he does not see the glory of the Lord' is Isa 26:10 in an Old Latin form close to the Septuagint. ### Citation (SBL) Augustine, Cons. 3.86 (CSEL 43:391–394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-3-86). ## The Harmony of the Gospels 4.1 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-1 - Source: CSEL 43:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 4 examines what Mark, then Luke, then John have beyond Matthew, up to the Last Supper. ### Latin text Nunc iam quoniam Matthei narrationem contextim considerantes et ei tres alios conferentes usque in finem in nullo eos uel sibi uel inter se repugnare docuimus, Marcum similiter uideamus, ut exceptis his quae cum Mattheo dixit, de quibus iam quod disserendum uidebatur absoluimus, cetera eius inspecta adque conlata nulli eorum repugnare monstrentur usque ad cenam domini. nam inde iam omnia omnium quattuor, quemadmodum sibi conueniant, usque in finem considerata tractauimus. ### English translation (Claude) Now, since by considering Matthew's narrative in sequence and comparing the other three with it to the end we have shown that they in nothing contradict either themselves or one another, let us look at Mark similarly, so that, apart from the things he said together with Matthew, about which we have already settled what seemed worth discussing, the rest of his account, when examined and compared, may be shown to contradict none of them, up to the Lord's supper. For from there on we have already considered and treated to the end how all things of all four agree with one another. ### Citation (SBL) Augustine, Cons. 4.1 (CSEL 43:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-1). ## The Harmony of the Gospels 4.2 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-2 - Source: CSEL 43:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's opening has been treated with Matthew; the teaching in the synagogue at Capernaum, shared with Luke, raises no question. ### Latin text Sic ergo incipit Marcus: initium euangelii Iesu Christi filii dei. sicut scriptum est in Esaia propheta, et cetera usque ad illud ubi ait: et ingrediuntur Capharnaum et statim sabbatis ingressus synagogam docebat eos. in hac tota contextione omnia superiora cum Mattheo considerata sunt. hoc autem Marcus, quia ingressus Capharnaum in synagogam eorum docebat eos sabbatis, cum Luca dixit, sed nihil habet quaestionis. ### English translation (Claude) Mark, then, begins thus: “The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet,” and so on, up to where he says, “And they enter Capernaum, and immediately on the Sabbath, entering the synagogue, he taught them.” In this whole section everything before has been considered along with Matthew. This, however, that, having entered Capernaum, he taught them on the Sabbath in their synagogue, Mark said together with Luke; but it raises no question. ### Scripture references - Mark 1:1: quotation, high confidence - Mark 1:2: quotation, high confidence - Mark 1:21: quotation, high confidence - Luke 4:31: allusion, high confidence ### Citation (SBL) Augustine, Cons. 4.2 (CSEL 43:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-2). ## The Harmony of the Gospels 4.3 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-3 - Source: CSEL 43:394–395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'tearing' or 'convulsing' the man and Luke's 'without harming him' agree: the demon threw him down but left him unharmed. ### Latin text Sequitur Marcus et dicit: et stupebant super doctrinam eius; erat enim docens eos quasi potestatem habens et non sicut scribae eorum. et erat in synagoga eorum homo in spiritu inmundo et exclamauit dicens: quid nobis et tibi, Iesu Nazarene? uenisti perdere nos, et cetera usque ad eum locum, ubi ait: et erat praedicans in synagogis eorum et omni Galilaea et demonia eiciens. et in hoc toto loco quamuis sint quaedam quae cum solo Luca dixit, tamen iam tractata sunt, cum Matthei narrationem continuam teneremus, quia in ipsum ordinem sic incurrerant, ut ea praetermittenda non arbitrarer. sed Lucas de spiritu inmundo ait, quod sic exierit ab homine, ut nihil ei noceret. Marcus autem: et discerpens eum, inquit, spiritus inmundus exclamans uoce magna exiit ab eo. potest ergo uideri contrarium: quomodo enim discerpens uel, sicut aliqui codices habent, conuexans eum, cui nihil nocuit secundum Lucam? sed et ipse Lucas: et cum proiecisset illum, inquit, demonium in medium, exiit ab illo nihilque ei nocuit. unde intellegitur hoc dixisse Marcum conuexans eum quod Lucas dixit cum proiecisset eum in medium, ut quod secutus ait nihilque ei nocuit hoc intellegatur, quod illa iactatio membrorum adque uexatio non eum debilitauit, sicut solent exire demonia etiam quibusdam membris amota uexatione elisis. ### English translation (Claude) Mark continues and says: “And they were amazed at his teaching; for he was teaching them as one having authority, and not as their scribes. And there was in their synagogue a man with an unclean spirit, and he cried out, saying, ‘What have we to do with you, Jesus of Nazareth? Have you come to destroy us?’” and so on, up to where he says, “And he was preaching in their synagogues and in all Galilee and casting out demons.” In this whole passage too, although there are some things that he said together with Luke alone, they have already been treated when we were following Matthew's continuous narrative, because they had so fallen into that order that I did not think they should be passed over. But Luke says of the unclean spirit that it went out of the man without harming him at all. Mark, however: “And the unclean spirit,” he says, “tearing him and crying out with a loud voice, came out of him.” This can seem contradictory: for how did it tear him, or, as some manuscripts have, convulse him, whom, according to Luke, it did not harm at all? But Luke himself also says, “And when the demon had thrown him down in the midst, it came out of him without harming him at all.” Hence it is understood that Mark said “convulsing him” for what Luke said, “when it had thrown him down in the midst,” so that what Luke goes on to say, “without harming him at all,” is understood to mean that this tossing and convulsing of his limbs did not weaken him, as demons commonly go out leaving some limbs crushed even after the convulsion has stopped. ### Scripture references - Mark 1:22: quotation, high confidence - Mark 1:23: quotation, high confidence - Mark 1:24: quotation, high confidence - Mark 1:39: quotation, high confidence - Luke 4:35: quotation, high confidence - Mark 1:26: quotation, high confidence ### Citation (SBL) Augustine, Cons. 4.3 (CSEL 43:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-3). ## The Harmony of the Gospels 4.4 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-4 - Source: CSEL 43:395–396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark's 'he gave Simon the name Peter' is a recapitulation of the naming John records earlier. ### Latin text Sequitur idem Marcus: et uenit ad eum leprosus deprecans eum et genu flexo dixit: si uis, potes me mundare, et cetera usque ad illud ubi ait: et clamabant dicentes: tu es filius dei. et uehementer comminabatur eis, ne manifestarent illum. huic quod ultimum posuimus simile aliquid et Lucas dicit, sed sine aliqua repugnantiae quaestione. sequitur Marcus: et ascendens in montem uocauit ad se quos uoluit ipse et uenerunt ad eum. et fecit, ut essent duodecim cum illo, et ut mitteret eos praedicare. et dedit illis potestatem curandi infirmitates et eiciendi demonia. et inposuit Simoni nomen Petrus, et cetera usque ad illud ubi ait: et abiit et coepit praedicare in Decapoli, quanta sibi fecisset Iesus, et omnes mirabantur. de nominibus discipulorum iam et antea me locutum scio, cum Matthei ordinem sequerer, et hic rursus admoneo, ne quisquam putet nunc accepisse nomen Simonem, ut Petrus uocaretur, et sit contrarium Iohanni, qui longe ante illi dictum esse commemorat: tu uocaberis Cephas, quod interpretatur Petrus. ipsa enim uerba domini commemorauit, quibus ei nomen inposuit; Marcus autem hoc loco id recapitulando commemorauit, cum ait: et inposuit Simoni nomen Petrus. cum enim uellet nomina duodecim apostolorum enumerare et necesse haberet Petrum dicere, breuiter insinuare uoluit, quod non hoc ante uocaretur, sed hoc ei dominus nomen inposuerit non tunc, sed quando Iohannes ipsa uerba domini posuit. cetera nihil repugnant et ante iam pertractata sunt. ### English translation (Claude) The same Mark continues: “And a leper came to him, begging him, and kneeling down he said, ‘If you will, you can make me clean,’” and so on, up to where he says, “And they cried out, saying, ‘You are the Son of God.’ And he strictly warned them not to make him known.” Luke too says something similar to this last thing we have put, but without any question of conflict. Mark continues: “And going up the mountain he called to himself those whom he himself wanted, and they came to him. And he appointed twelve to be with him and to send them out to preach, and he gave them authority to cure diseases and cast out demons. And he gave Simon the name Peter,” and so on, up to where he says, “And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and all marveled.” About the names of the disciples I know that I spoke before too, when I was following Matthew's order; and here again I warn that no one should think that Simon now received the name of being called Peter, and so think it contrary to John, who records that it was said to him long before, “You shall be called Cephas, which is interpreted Peter.” For John recorded the very words of the Lord by which he gave him the name; but Mark recorded it here by recapitulation when he says, “And he gave Simon the name Peter.” For when he wanted to enumerate the names of the twelve apostles and had to say “Peter,” he wished to indicate briefly that he was not called this before, but that the Lord gave him this name, not then, but when John records the Lord's very words. The rest conflicts in nothing and has already been treated. ### Scripture references - Mark 1:40: quotation, high confidence - Mark 3:11: quotation, high confidence - Mark 3:12: quotation, high confidence - Luke 4:41: allusion, high confidence - Mark 3:13: quotation, high confidence - Mark 3:14: quotation, high confidence - Mark 3:15: quotation, high confidence - Mark 3:16: quotation, high confidence - Mark 5:20: quotation, high confidence - John 1:42: quotation, high confidence ### Citation (SBL) Augustine, Cons. 4.4 (CSEL 43:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-4). ## The Harmony of the Gospels 4.5 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-5 - Source: CSEL 43:396–398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, who knew human wills, forbade the healed to speak knowing they would proclaim him more, so as to rebuke the slothfulness of those commanded to preach. ### Latin text Sequitur Marcus: et cum transcendisset Iesus in naui rursus trans fretum, conuenit turba multa ad illum et erat circa mare, et cetera usque ad illud ubi ait: et conuenientes apostoli ad Iesum renuntiauerunt illi omnia quae egerant et docuerant. hoc ultimum dixit cum Luca nihilo discordans, cetera iam ante tractata sunt. sequitur Marcus: et ait illis: uenite seorsum in desertum locum et requiescite pusillum, et cetera usque ad illud ubi ait: quanto autem eis praecipiebat, tanto magis plus praedicabant et eo amplius admirabantur dicentes: bene omnia fecit, et surdos fecit audire et mutos loqui; in his cum Luca Marcus nihil est quod repugnare uideatur et superiora omnia iam considerauimus, quando eos Mattheo conferebamus. sed cauendum est, ne quisquam arbitretur hoc quod in ultimo ex euangelio Marci posui repugnare omnibus qui eum aliis eius plerisque factis et dictis ostendunt scisse, quid ageretur in hominibus, id est quod eum cogitationes et uoluntates eorum latere non poterant, sicut apertissime Iohannes dicit: ipse autem Iesus non credebat semet ipsum eis eo quod ipse nosset omnes et quia opus ei non erat, ut quis testimonium perhiberet de homine; ipse enim sciebat, quid esset in homine. sed quid mirum, si praesentes hominum uoluntates uidebat, qui etiam futuram Petro praenuntiauit, quam tunc utique non habebat, quando pro illo uel cum illo paratum se mori praesumebat? quae cum ita sint, quomodo huic eius tantae scientiae et praescientiae non est contrarium quod Marcus dicit: praecepit illis, ne cui dicerent; quanto autem eis praecipiebat, tanto magis plus praedicabant? si enim sciebat eos sicut ille qui notas habebat et praesentes et futuras hominum uoluntates tanto magis praedicaturos, quanto magis, ne praedicarent, eis praecipiebat, utquid hoc praecipiebat, nisi quia pigris uolebat ostendere, quanto studiosius quantoque feruentius eum praedicare debeant quibus iubet, ut praedicent, quando illi qui prohibebantur tacere non poterant? ### English translation (Claude) Mark continues: “And when Jesus had crossed over again in the boat to the other side, a great crowd gathered to him, and he was by the sea,” and so on, up to where he says, “And the apostles, gathering to Jesus, reported to him all that they had done and taught.” This last he said together with Luke, in no way disagreeing; the rest has already been treated. Mark continues: “And he said to them, ‘Come apart into a desert place and rest a little,’” and so on, up to where he says, “But the more he charged them, the more they proclaimed it, and they were astonished all the more, saying, ‘He has done all things well; he makes both the deaf hear and the mute speak.’” In these there is nothing in which Mark seems to conflict with Luke, and everything before we have already considered when comparing them with Matthew. But we must take care lest anyone think that this which I have put last from Mark's Gospel conflicts with all those who show by many other deeds and sayings of his that he knew what went on in human beings, that is, that their thoughts and wills could not be hidden from him, as John says most plainly: “But Jesus himself did not entrust himself to them, because he knew all men and needed no one to bear witness about man; for he himself knew what was in man.” And what wonder if he saw people's present wills, who even foretold to Peter his future will, which he certainly did not have then, when he presumed that he was ready to die for him or with him? This being so, how is what Mark says not contrary to this great knowledge and foreknowledge of his: “He charged them to tell no one; but the more he charged them, the more they proclaimed it”? For if he knew, as one who knew people's present and future wills, that they would proclaim it the more, the more he charged them not to proclaim it, why did he charge them so, except that he wanted to show the slothful how much more eagerly and fervently those whom he commands to preach ought to proclaim him, when those who were forbidden could not keep silent? ### Scripture references - Mark 5:21: quotation, high confidence - Mark 6:30: quotation, high confidence - Luke 9:10: allusion, high confidence - Mark 6:31: quotation, high confidence - Mark 7:36: quotation, high confidence - Mark 7:37: quotation, high confidence - John 2:24: quotation, high confidence - John 2:25: quotation, high confidence - John 13:38: allusion, high confidence ### Citation (SBL) Augustine, Cons. 4.5 (CSEL 43:396–398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-5). ## The Harmony of the Gospels 4.6 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-6 - Source: CSEL 43:398–400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 'Whoever is not against you is for you' and 'Whoever is not with me is against me' agree: the exorcist was with the disciples in using Christ's name, against them in being outside their fellowship, as heretics share the sacraments yet divide the church. ### Latin text Sequitur Marcus: in illis diebus iterum cum turba multa esset nec haberent quod manducarent, et cetera usque ad illud ubi ait: respondit illi Iohannes dicens: magister, uidimus quendam in nomine tuo eicientem demonia, qui non sequitur nobiscum, et prohibuimus eum. Iesus autem ait: nolite prohibere eum; nemo est enim qui faciat uirtutem in nomine meo et possit cito male loqui de me; qui enim non est aduersum uos pro uobis est. hoc Lucas similiter narrat, nisi quod ipse non dicit: nemo est qui faciat uirtutem in nomine meo et possit cito male loqui de me. nulla est ergo inter eos quaestio cuiusquam repugnantiae. sed uidendum est, ne hoc illi sententiae domini putetur contrarium ubi ait: qui mecum non est, aduersus me est; et qui mecum non colligit, spargit. quomodo enim iste non erat aduersus eum, qui cum illo non erat, de quo Iohannes suggessit, quod cum illis eum non sequebatur, si aduersus illum est qui non est cum illo? aut si aduersus illum erat, quomodo dicit discipulis: nolite prohibere; qui enim non est aduersus uos, pro uobis est? an hoc interesse aliquis dicet, quia hic discipulis ait: qui non est aduersus uos, pro uobis est, ibi autem de se ipso locutus est: qui mecum non est, aduersus me est? quasi uero possit cum illo non esse qui discipulis eius tamquam membris eius sociatur. alioquin quomodo uerum erit: qui uos recipit, me recipit, et: quando uni ex minimis meis fecistis, mihi fecistis? aut potest etiam non esse aduersus eum, qui fuerit aduersus discipulos eius? nam ubi erit illud: qui uos spernit, me spernit, et: quando uni ex minimis meis non fecistis, neque mihi fecistis, et: Saule, Saule, quid me persequeris? cum discipulos eius persequeretur? sed nimirum hoc uult intellegi in tantum cum illo non esse aliquem, in quantum est aduersus illum, et in tantum aduersus illum non esse, in quantum cum illo est. exempli gratia, sicut iste ipse qui in nomine Christi uirtutes faciebat et in societate discipulorum Christi non erat, in quantum operabatur uirtutes in illo nomine, in tantum cum ipsis erat et aduersus eos non erat; in quantum uero eorum societati non adhaerebat, in tantum cum ipsis non erat et aduersus eos erat. sed quia illi hoc eum facere prohibuerunt, in quo cum ipsis erat, dixit eis dominus: nolite prohibere. illud enim prohibere debuerunt quod extra eorum erat societatem, ut illi unitatem ecclesiae suaderent, non illud, in quo cum illis erat, nomen scilicet magistri et domini eorum in demoniorum expulsione commendans. sicut catholica ecclesia facit non inprobans in hereticis sacramenta communia; in his enim nobiscum sunt et aduersus nos non sunt; sed inprobat et prohibet diuisionem ac separationem uel aliquam aduersam paci ueritatique sententiam; in hoc enim aduersus nos sunt, quia in hoc nobiscum non sunt et nobiscum non colligunt et ideo spargunt. ### English translation (Claude) Mark continues: “In those days, when again there was a great crowd and they had nothing to eat,” and so on, up to where he says, “John answered him, saying, ‘Teacher, we saw someone casting out demons in your name who does not follow with us, and we forbade him.’ But Jesus said, ‘Do not forbid him; for there is no one who does a mighty work in my name and can soon speak evil of me; for whoever is not against you is for you.’” Luke narrates this similarly, except that he does not say, “There is no one who does a mighty work in my name and can soon speak evil of me.” So there is no question of any conflict between them. But we must see that this is not thought contrary to that saying of the Lord where he says, “Whoever is not with me is against me, and whoever does not gather with me scatters.” For how was that man not against him who was not with him, about whom John suggested that he did not follow him with them, if he who is not with him is against him? Or if he was against him, how does he say to the disciples, “Do not forbid him, for whoever is not against you is for you”? Or will someone say there is this difference, that here he says to the disciples, “Whoever is not against you is for you,” while there he spoke of himself, “Whoever is not with me is against me”? As if anyone could not be with him who is joined to his disciples as to his members! Otherwise how will this be true: “Whoever receives you receives me,” and, “When you did it to one of the least of mine, you did it to me”? Or can anyone not be against him who is against his disciples? For where then will be this: “Whoever rejects you rejects me,” and, “When you did not do it to one of the least of mine, you did not do it to me,” and, “Saul, Saul, why do you persecute me?” when he was persecuting his disciples? But clearly he wants it to be understood that someone is not with him in so far as he is against him, and is not against him in so far as he is with him. For example, that very man who did mighty works in the name of Christ and was not in the fellowship of Christ's disciples was, in so far as he worked mighty works in that name, with them and not against them; but in so far as he did not cleave to their fellowship, he was not with them and was against them. But because they forbade him to do that in which he was with them, the Lord said to them, “Do not forbid him.” For they ought to have forbidden what was outside their fellowship, so as to persuade him to the unity of the church, not that in which he was with them, namely commending the name of their master and Lord in the casting out of demons. Just as the catholic church does, not disapproving in heretics the sacraments held in common; for in these they are with us and are not against us. But it disapproves and forbids division and separation, or any opinion opposed to peace and truth; for in this they are against us, because in this they are not with us and do not gather with us, and therefore scatter. ### Scripture references - Mark 8:1: quotation, high confidence - Mark 9:38: quotation, high confidence - Mark 9:39: quotation, high confidence - Mark 9:40: quotation, high confidence - Luke 9:49: allusion, high confidence - Luke 9:50: allusion, high confidence - Matt 12:30: quotation, high confidence - Luke 11:23: allusion, high confidence - Matt 10:40: quotation, high confidence - Matt 25:40: quotation, high confidence - Luke 10:16: quotation, high confidence - Matt 25:45: quotation, high confidence - Acts 9:4: quotation, high confidence ### Translation notes - Augustine's application to heretics and the sacraments reflects his position in the Donatist controversy; translated as written. ### Citation (SBL) Augustine, Cons. 4.6 (CSEL 43:398–400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/3-78/#p-4-6). ## The Harmony of the Gospels 4.7 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-7 - Source: CSEL 43:400–403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mark gathers here sayings given elsewhere because they fit the occasion: those who favor Christians will come to salvation, while members who cause stumbling must be cut off or tolerated like chaff. ### Latin text Sequitur Marcus et dicit: quisquis enim potum dederit uobis calicem aquae in nomine meo, quia Christi estis, amen dico uobis, non perdet mercedem suam. et quisquis scandalizauerit unum ex his pusillis credentibus in me, bonum est ei magis, si circumdaretur mola asinaria collo eius et in mare mitteretur. et si scandalizauerit te manus tua, abscide illam; bonum est tibi debilem introire in uitam quam duas manus habentem ire in gehennam, ignem inextinguibilem, ubi uermis eorum non moritur et ignis non extinguitur, et cetera usque ad illud ubi ait: habete in uobis salem et pacem habete inter uos. haec Marcus dominum locutum, posteaquam illum qui in nomine eius eiciebat demonia et cum discipulis non eum sequebatur uetuit prohiberi, contextim commemorat aliqua ponens, quae nullus alius euangelistarum posuit, aliqua uero, quae Mattheus quoque posuit, et aliqua itidem, quae et Mattheus et Lucas, sed et illi ex aliis occasionibus et in alio rerum ordine, non hoc loco, ubi de illo suggestum est, qui cum discipulis Christi non eum sequebatur et demonia in eius nomine eiciebat. unde mihi uidetur etiam hoc loco dominus secundum Marci fidem ideo dixisse quae aliis etiam locis dixit, quia satis pertinebant ad hanc ipsam eius sententiam, qua uetuit prohiberi uirtutes in nomine suo fieri, etiam ab illo qui cum discipulis eum non sequebatur. sic enim contexit: qui enim non est aduersum uos, pro uobis est. quisquis enim potum dederit uobis calicem aquae in nomine meo, quia Christi estis, amen dico uobis, non perdet mercedem suam. unde ostendit etiam illum, de quo Iohannes suggesserat et unde iste eius sermo exortus est, quod non ita separabatur a societate discipulorum, ut eam tamquam hereticus inprobaret, sed sicut solent homines nondum audere Christi suscipere sacramenta et tamen nomini fauere christiano, ita ut Christianos etiam suscipiant et non ob aliud eis, nisi quia Christiani sunt, obsequantur, de qualibus dicit, quod non perdunt mercedem suam, non quia iam tuti adque securi sibi debent uideri ex hac beniuolentia, quam erga Christianos habent, etiamsi Christi baptismo non abluantur nec unitati eius incorporentur, sed quia ita iam dei misericordia gubernantur, ut ad ea quoque perueniant adque ita securi de hoc saeculo abscedant. qui profecto, et priusquam Christianorum numero socientur, utiliores sunt quam hi qui, cum iam Christiani appellentur et christianis sacramentis inbuti sint, talia suadent, ut quibus ea persuaserint secum in aeternam poenam pertrahant. quos membrorum corporalium nomine tamquam manum uel oculum scandalizantem iubet erui a corpore, hoc est ab ipsa unitatis societate, ut sine his potius ueniatur ad uitam, quam cum eis eatur in gehennam. hoc ipso autem separantur, a quibus separantur, quod eis mala suadentibus, hoc est scandalizantibus, non consentitur. et si quidem omnibus bonis, cum quibus eis notitia est, etiam de hac peruersitate innotescunt, ab omnium penitus societate adque ab ipsa diuinorum sacramentorum participatione separantur; si autem quibusdam ita noti sunt, pluribus autem ista eorum est ignota peruersitas, ita tolerandi sunt, sicut ante uentilationem palea toleratur in area, ut neque illis ad iniquitatis communionem consentiatur nec propter illos bonorum societas deseratur. hoc faciunt qui habent in se ipsis salem et pacem habent inter se. ### English translation (Claude) Mark continues and says: “For whoever gives you a cup of water to drink in my name, because you are Christ's, truly I say to you, he will not lose his reward. And whoever causes one of these little ones who believe in me to stumble, it would be better for him if a millstone were hung around his neck and he were thrown into the sea. And if your hand causes you to stumble, cut it off; it is better for you to enter life maimed than having two hands to go into Gehenna, the unquenchable fire, where their worm does not die and the fire is not quenched,” and so on, up to where he says, “Have salt in yourselves, and have peace with one another.” These things Mark records in sequence that the Lord said after he forbade the man who cast out demons in his name and did not follow him with the disciples to be prevented, putting some things that none of the other evangelists put, some that Matthew too put, and some likewise that both Matthew and Luke put, but they from other occasions and in another order of events, not in this place where the suggestion was made about the man who did not follow him with Christ's disciples and cast out demons in his name. Hence it seems to me that here too, on Mark's credit, the Lord said things he said in other places as well, because they bore well enough on this very saying of his by which he forbade that mighty works done in his name should be prevented, even by one who did not follow him with the disciples. For Mark joins it thus: “For whoever is not against you is for you. For whoever gives you a cup of water to drink in my name, because you are Christ's, truly I say to you, he will not lose his reward.” By this he shows that the man about whom John had made the suggestion, and from whom this discourse of his arose, was not so separated from the fellowship of the disciples as to reject it like a heretic, but was like those who do not yet dare to receive the sacraments of Christ and yet favor the Christian name, so that they even receive Christians and serve them for no other reason than that they are Christians. Of such he says that they do not lose their reward; not that they should consider themselves already safe and secure because of this goodwill they have toward Christians, even if they are not washed in Christ's baptism nor incorporated into his unity, but that they are already so governed by God's mercy that they come to these things too and so depart this world secure. Such people, certainly, even before they are joined to the number of Christians, are more useful than those who, though already called Christians and steeped in the Christian sacraments, persuade others to such things that they drag those whom they persuade with them into eternal punishment. These he commands to be torn out of the body, that is, from the very fellowship of unity, under the name of bodily members, like a hand or an eye causing stumbling, so that one may come to life without them rather than go with them into Gehenna. And they are separated from those from whom they are separated by this very thing, that those people do not consent to them when they persuade to evil, that is, cause stumbling. And if indeed their perversity becomes known to all the good with whom they have acquaintance, they are separated entirely from the fellowship of all and from participation in the divine sacraments themselves; but if they are known to some in this way, while to most their perversity is unknown, they must be tolerated, as chaff is tolerated on the threshing floor before winnowing, so that neither is consent given to them for fellowship in iniquity, nor is the fellowship of the good deserted because of them. This is what those do who have salt in themselves and have peace with one another. ### Scripture references - Mark 9:41: quotation, high confidence - Mark 9:42: quotation, high confidence - Mark 9:43: quotation, high confidence - Mark 9:48: quotation, high confidence - Isa 66:24: allusion, high confidence - Mark 9:50: quotation, high confidence - Mark 9:40: quotation, high confidence - Matt 10:42: allusion, high confidence - Matt 18:6: allusion, high confidence - Matt 18:8: allusion, high confidence - Luke 17:2: allusion, high confidence - Matt 3:12: allusion, medium confidence ### Translation notes - Augustine's teaching on separating from or tolerating wicked members of the church reflects the Donatist controversy; translated as written. ### Citation (SBL) Augustine, Cons. 4.7 (CSEL 43:400–403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-7). ## The Harmony of the Gospels 4.8 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-8 - Source: CSEL 43:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Mark 10 to the Last Supper, everything has been treated except the widow's mites, where Mark and Luke agree. ### Latin text Sequitur Marcus: et inde exsurgens uenit in fines Iudae ultra Iordanen et conueniunt iterum turbae ad eum et, sicut consueuerat, iterum docebat illos, et cetera usque ad illud ubi ait: omnes enim ex eo quod abundabat illis miserunt, haec uero de penuria sua omnia quae habuit misit, totum uictum suum. in hac tota contextione omnia superiora considerata sunt, ne quid uiderentur habere contrarium, quando cum Matthei ordine ceteros conferebamus; hoc autem de uidua paupercula, quae duo minuta misit in gazophylacium, duo soli dicunt, Marcus et Lucas, sed sine ulla quaestione concordant. hinc iam usque ad cenam domini, unde omnium omnia considerata tractauimus, non dicit et Marcus quod cogat cum aliquo conparari ad inquirendum, ne quid repugnare uideatur. ### English translation (Claude) Mark continues: “And rising from there, he came into the region of Judea beyond the Jordan, and crowds gathered to him again, and, as was his custom, he taught them again,” and so on, up to where he says, “For they all put in out of their abundance, but she out of her poverty put in all that she had, her whole living.” In this whole section everything before has been considered, so that nothing would seem to contain anything contradictory, when we were comparing the others with Matthew's order; but this about the poor widow who put two mites into the treasury only two tell, Mark and Luke, and they agree without any question. From here up to the Lord's supper, from which point we have treated all things of all of them, Mark says nothing that compels comparison with anyone to inquire whether something seems contradictory. ### Scripture references - Mark 10:1: quotation, high confidence - Mark 12:44: quotation, high confidence - Mark 12:42: allusion, high confidence - Luke 21:2: allusion, high confidence ### Citation (SBL) Augustine, Cons. 4.8 (CSEL 43:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-8). ## The Harmony of the Gospels 4.9 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-9 - Source: CSEL 43:403–405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's preface shows he also wrote Acts; 'all things' means a selection, and the 'many' who attempted gospels lack the church's authority, while Mark and Luke were approved by the living apostles. ### Latin text Nunc ergo deinceps Lucae euangelium ex ordine pertractemus exceptis eis quae habet cum Mattheo Marcoque communia, quoniam illa iam omnia pertractata sunt. sic ergo incipit Lucas: Quoniam quidem multi conati sunt ordinare narrationem, quae in nobis conpletae sunt, rerum, sicut tradiderunt nobis qui ab initio ipsi uiderunt et ministri fuerunt sermonis, uisum est et mihi adsecuto a principio omnibus diligenter ex ordine tibi scribere, optime Theofile, ut cognoscas eorum uerborum, de quibus eruditus es, ueritatem. hoc principium ad euangelii narrationem nondum pertinet. admonet autem, ut nouerimus eundem Lucam etiam illum librum scripsisse, qui actus apostolorum uocatur. non solum, quia Theofili nomen etiam illic inest — nam posset fieri, ut et alius aliquis Theofilus esset et, si idem ipse esset, ab alio ad illum aliquid scriberetur sicut a Luca euangelium —, sed quia et ibi ita exorsus est, ut diceret: primum quidem sermonem de omnibus feci, o Theofile, quae coepit Iesus facere et docere usque in diem, quo apostolos elegit, per spiritum sanctum mandans iussit praedicare euangelium, dedit intellegi, quod iam scripserit euangelii librum unum ex quattuor, quorum est in ecclesia sublimis auctoritas. nec ideo, quia dixit de omnibus se fecisse sermonem quae coepit Iesus facere et docere usque in diem, quo mandauit apostolis, putari debet omnia scripsisse in euangelio suo quae Iesus cum apostolis in terra uersatus fecit et dixit, ne sit contrarium Iohanni, qui ait multa alia fecisse Iesum, quae si scriberentur, mundum totum non potuisse capere illos libros, cum etiam constet ab aliis euangelistis non pauca narrata, quae Lucas ipse narrando non adtigit. de omnibus ergo fecit sermonem eligendo de omnibus, unde faceret sermonem, quae iudicauit apta et congrua sufficere officio dispensationis suae. et quod dicit multos conatos ordinare narrationem, quae in nobis conpletae sunt, rerum, uidetur significare nonnullos, qui non potuerunt hoc susceptum munus implere; ideo autem dicit sibi uisum esse ex ordine diligenter scribere, quoniam multi conati sunt; sed eos debemus accipere, quorum in ecclesia nulla extat auctoritas, quia id quod conati sunt implere minime potuerunt iste autem non solum usque ad resurrectionem adsumtionemque domini perduxit narrationem suam, ut in quattuor auctoribus euangelicae scripturae dignum suo labore haberet locum, uerum etiam deinceps quae per apostolos gesta sunt, quae sufficere credidit ad aedificandam fidem legentium uel audientium, ita scripsit, ut solus eius liber fide dignus haberetur in ecclesia de apostolorum actibus narrantis reprobatis omnibus qui non ea fide, qua oportuit, facta dictaque apostolorum ausi sunt scribere. eo quippe tempore scripserunt Marcus et Lucas, quo non solum ab ecclesia Christi, uerum etiam ab ipsis adhuc in carne manentibus apostolis probari potuerunt. ### English translation (Claude) Now, then, let us next treat Luke's Gospel in order, except for the things it has in common with Matthew and Mark, since all those have already been treated. Luke, then, begins thus: “Since many have attempted to set in order a narrative of the things that have been fulfilled among us, as those who from the beginning were eyewitnesses and ministers of the word handed them down to us, it seemed good to me also, having followed all things carefully from the beginning, to write to you in order, most excellent Theophilus, so that you may know the truth of the words in which you have been instructed.” This beginning does not yet belong to the gospel narrative. But it reminds us to know that the same Luke also wrote that book which is called the Acts of the Apostles: not only because the name of Theophilus is in it too (for it could be that there was some other Theophilus, and, if it were the same, something could be written to him by someone else, as the gospel by Luke), but because there too he began by saying, “The first account I made, O Theophilus, about all that Jesus began to do and teach, until the day when he chose the apostles, commanding them through the Holy Spirit to preach the gospel”; he gave us to understand that he had already written a book of the gospel, one of the four which have sublime authority in the church. Nor, because he said that he made an account of all that Jesus began to do and teach until the day when he gave command to the apostles, should it be thought that he wrote in his Gospel everything that Jesus did and said while he lived on earth with the apostles; lest it be contrary to John, who says that Jesus did many other things which, if they were written, the whole world could not contain the books; since it is also clear that not a few things were narrated by the other evangelists which Luke himself did not touch in his narrative. He made an account of all things, then, by choosing from all things those from which to make his account that he judged apt and fitting and sufficient for the duty of his stewardship. And when he says that many attempted to set in order a narrative of the things fulfilled among us, he seems to signify some who were not able to fulfill this task they had undertaken; and that is why he says it seemed good to him to write carefully in order, since many had attempted it. But by these we ought to understand those who have no authority in the church, because they were not at all able to fulfill what they attempted. This man, however, not only brought his narrative as far as the Lord's resurrection and ascension, so as to deserve by his labor a place among the four authors of the gospel Scripture, but also wrote what was afterward done through the apostles, as much as he believed sufficient to build up the faith of readers or hearers, so that his book alone narrating the acts of the apostles is held worthy of belief in the church, all those being rejected who dared to write the deeds and sayings of the apostles without the trustworthiness they ought to have had. For Mark and Luke wrote at a time when they could be approved not only by Christ's church but also by the apostles themselves, who were still living in the flesh. ### Scripture references - Luke 1:1: quotation, high confidence - Luke 1:2: quotation, high confidence - Luke 1:3: quotation, high confidence - Luke 1:4: quotation, high confidence - Acts 1:1: quotation, high confidence - Acts 1:2: quotation, high confidence - John 21:25: allusion, high confidence ### Citation (SBL) Augustine, Cons. 4.9 (CSEL 43:403–405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-9). ## The Harmony of the Gospels 4.10 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-10 - Source: CSEL 43:405–406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's material from the birth of John to the catch of fish raises no conflict; John's catch after the resurrection is a different event. ### Latin text Sic ergo narrare Lucas incipit euangelium: fuit in diebus Herodis, regis Iudae, sacerdos quidam nomine Zacharias de uice Abia et uxor illi de filiabus Aaron et nomen eius Elisabeth, et cetera usque ad eum locum, ubi ait: ut cessauit autem loqui, dixit ad Simonem: duc in altum et laxate retia uestra in capturam. hoc totum non habet ullam repugnantiae quaestionem. Iohannes quidem uidetur simile aliquid dicere, sed illud longe aliud est, quod factum est post resurrectionem domini ad mare Tiberiadis. ibi enim non solum ipsum tempus ualde diuersum est, sed etiam res ipsa plurimum distat. nam retia illic in dextram partem missa centum quinquaginta tres pisces ceperunt, magnos quidem, sed pertinuit ad euangelistam dicere, quod, cum tam magni essent, retia non sunt disrupta, respicientem scilicet ad hoc factum, quod Lucas commemorat, ubi prae multitudine piscium retia rumpebantur. iam cetera similia Iohanni Lucas non dixit nisi circa domini passionem et resurrectionem. qui totus locus a cena ipsius usque ad finem sic a nobis tractatus est, ut omnium conlatis testimoniis nihil eos dissentire doceremus. ### English translation (Claude) Luke, then, begins to narrate the gospel thus: “There was in the days of Herod, king of Judea, a certain priest named Zechariah, of the division of Abijah, and his wife was of the daughters of Aaron, and her name was Elizabeth,” and so on, up to the place where he says, “When he had stopped speaking, he said to Simon, ‘Put out into the deep and let down your nets for a catch.’” All this contains no question of conflict. John indeed seems to say something similar, but that is something far different, which happened after the Lord's resurrection at the sea of Tiberias. For there not only is the time itself very different, but the event itself differs greatly. For there the nets cast on the right side caught a hundred and fifty-three fish, large ones indeed; but it fell to the evangelist to say that, though they were so large, the nets were not torn, with an eye, namely, to this event which Luke records, where the nets were tearing because of the multitude of fish. Other things similar to John Luke did not say except around the Lord's passion and resurrection; and that whole passage, from his supper to the end, has been treated by us in such a way as to show, by comparing the testimonies of all, that they in no way disagree. ### Scripture references - Luke 1:5: quotation, high confidence - Luke 5:4: quotation, high confidence - John 21:6: allusion, high confidence - John 21:11: allusion, high confidence - Luke 5:6: allusion, high confidence ### Citation (SBL) Augustine, Cons. 4.10 (CSEL 43:405–406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-10). ## The Harmony of the Gospels 4.11 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-11 - Source: CSEL 43:406–407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first three Gospels present Christ's humanity as king and priest, Mark sharing both; John, like an eagle, presents his divinity, as at Cana. ### Latin text Iohannes est reliquus, qui iam non restat cui conferatur. quidquid enim singuli dixerunt, quae ab aliis non dicta sunt, difficile est, ut habeant aliquam repugnantiae quaestionem. ac per hoc liquido constat tres istos, Mattheum scilicet, Marcum et Lucam, maxime circa humanitatem domini nostri Iesu Christi esse uersatos, secundum quam et rex et sacerdos est. et ideo Marcus, qui in illo mysterio quattuor animalium hominis uidetur demonstrare personam, uel Matthei magis comes uidetur, quia cum illo plura dicit propter regiam personam, quae incomitata esse non solet, quod in primo libro commemoraui, uel, quod probabilius intellegitur, cum ambobus incedit. nam quamuis Mattheo in pluribus, tamen in aliis nonnullis Lucae magis congruit, ut hoc ipso demonstretur ad leonem et ad uitulum, hoc est et ad regalem, quam Mattheus, et ad sacerdotalem, quam Lucas insinuat personam, id quod Christus homo est, pertinere, quam figuram Marcus gerit pertinens ad utrumque. diuinitas uero Christi, qua aequalis est patri, secundum quod uerbum est et deus aput deum et uerbum caro factus est, ut habitaret in nobis, secundum quod ipse et pater unum sunt, a Iohanne maxime commendanda suscepta est, qui sicut aquila in his quae Christus sublimius locutus est inmoratur nec in terram quodammodo nisi raro descendit. denique quamuis matrem Christi se nosse plane testetur, tamen nec in eius natiuitate cum Mattheo et Luca aliquid dicit nec eius baptismum cum tribus commemorat, sed tantum modo ibi testimonium Iohannis alte sublimiterque commendans relictis eis pergit cum illo ad nuptias in Canan Galilaeae, ubi, quamuis ipse euangelista matrem eius fuisse commemoret, ille tamen dicit: quid mihi et tibi est, mulier? non repellens, de qua suscepit carnem, sed suam tunc maxime insinuans diuinitatem aquam conuersurus in uinum, quae diuinitas illam etiam feminam fecerat, non in illa facta erat. ### English translation (Claude) John remains, and there is now no one left with whom to compare him. For whatever individual writers said that was not said by others can hardly raise any question of conflict. And so it is quite clear that these three, namely Matthew, Mark, and Luke, were chiefly occupied with the humanity of our Lord Jesus Christ, according to which he is both king and priest. And therefore Mark, who in that mystery of the four living creatures seems to represent the figure of the man, either seems rather the companion of Matthew, since he says more things with him because of the royal character, which is not usually unaccompanied, as I mentioned in the first book; or, as is more probably understood, he walks with both. For although he agrees with Matthew in more things, yet in some others he agrees more with Luke; so that by this very fact it is shown that what Christ is as man belongs both to the lion and to the calf, that is, both to the royal character which Matthew conveys and to the priestly character which Luke conveys; and Mark bears this figure, belonging to both. But the divinity of Christ, in which he is equal to the Father, according to which he is the Word and God with God, and the Word was made flesh to dwell among us, according to which he and the Father are one, John undertook above all to commend, who like an eagle lingers among the more sublime things Christ spoke, and in a way descends to earth only rarely. Indeed, although he plainly testifies that he knew Christ's mother, yet he says nothing with Matthew and Luke about his birth, nor records his baptism with the three, but only, commending there the testimony of John loftily and sublimely, he leaves them and goes on with him to the wedding at Cana of Galilee; where, although the evangelist himself records that she was his mother, Christ says, “What is there between me and you, woman?” not repelling her from whom he took flesh, but above all conveying his divinity at that moment, as he was about to turn water into wine, a divinity that had also made that woman, not been made in her. ### Scripture references - Rev 4:7: allusion, medium confidence - John 1:1: allusion, high confidence - John 1:14: allusion, high confidence - John 10:30: allusion, high confidence - John 19:26: allusion, medium confidence - John 1:29: allusion, high confidence - John 2:1: allusion, high confidence - John 2:4: quotation, high confidence ### Citation (SBL) Augustine, Cons. 4.11 (CSEL 43:406–407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-11). ## The Harmony of the Gospels 4.12 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-12 - Source: CSEL 43:407–408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In John Christ says he will raise the temple of his body himself, showing that he raised himself as one God with the Father. ### Latin text Inde post paucos dies factos in Capharnaum redit ad templum, ubi eum dixisse commemorat de templo corporis sui: soluite templum hoc, et in tribus diebus excitabo illud. ubi maxime insinuat non solum, quia deus erat in templo uerbum caro factum, uerum etiam quia eandem carnem ipse resuscitauit non utique nisi secundum id quod unum est cum patre nec separabiliter operatur, cum ceteris locis fortassis omnibus scriptura non dicat, nisi quod deus illum suscitauerit, nec alicubi sic expressum est, quod cum deus resuscitarit Christum, etiam ipse se resuscitauit, quia cum patre unus deus est, sicut hoc loco, ubi ait: soluite templum hoc, et tribus diebus suscitabo illud. ### English translation (Claude) From there, after a few days spent in Capernaum, he returns to the temple, where John records that he spoke of the temple of his body: “Destroy this temple, and in three days I will raise it up.” Here he conveys above all not only that God, the Word made flesh, was in the temple, but also that he himself raised that same flesh, certainly only according to that in which he is one with the Father and does not work separately; whereas in perhaps all other places Scripture says only that God raised him, and nowhere is it so expressed that, while God raised Christ, he also raised himself, because he is one God with the Father, as in this place where he says, “Destroy this temple, and in three days I will raise it up.” ### Scripture references - John 2:12: allusion, high confidence - John 2:19: quotation, high confidence - John 2:21: allusion, high confidence - Acts 2:24: allusion, medium confidence ### Citation (SBL) Augustine, Cons. 4.12 (CSEL 43:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-12). ## The Harmony of the Gospels 4.13 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-13 - Source: CSEL 43:408–409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's accounts of Nicodemus, the friend of the bridegroom, the Samaritan woman, and the official's son lift the mind to unchangeable things. ### Latin text Inde cum illo Nicodemo quam magna, quam diuina locutus est! inde rursus pergit ad testimonium Iohannis et commendat amicum sponsi non gaudere nisi propter uocem sponsi. ubi admonet animam humanam non de se ipsa sibi lucere nec beari nisi incommutabilis participatione sapientiae. inde ad mulierem Samaritanam, ubi commemoratur aqua, unde qui biberit non sitiet in aeternum. inde rursus in Canan Galilaeae, ubi fecerat de aqua uinum. ubi eum commemorat dixisse regulo, cuius filius infirmabatur: nisi signa et prodigia uideritis, non creditis, usque adeo supra omnia mutabilia uolens mentem credentis adtollere, ut nec ipsa miracula, quae quamuis diuinitus de mutabilitate corporum fiunt, a fidelibus quaeri uelit. ### English translation (Claude) From there, what great, what divine things he spoke with that Nicodemus! From there he goes on again to the testimony of John and commends the friend of the bridegroom, who rejoices only because of the bridegroom's voice; where he reminds us that the human soul does not shine for itself from itself nor become blessed except by participation in unchangeable wisdom. From there to the Samaritan woman, where the water is mentioned, of which whoever drinks will not thirst forever. From there again to Cana of Galilee, where he had made wine from water; where he records that he said to the official whose son was sick, “Unless you see signs and wonders, you do not believe,” wishing so far to lift the believer's mind above all changeable things that he would not have believers seek even miracles, which, though done divinely, are done from the changeableness of bodies. ### Scripture references - John 3:1: allusion, high confidence - John 3:29: allusion, high confidence - John 4:7: allusion, high confidence - John 4:14: allusion, high confidence - John 4:46: allusion, high confidence - John 4:48: quotation, high confidence ### Citation (SBL) Augustine, Cons. 4.13 (CSEL 43:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-13). ## The Harmony of the Gospels 4.14 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-14 - Source: CSEL 43:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the healing of the man ill thirty-eight years, Christ's words 'My Father is working, and I am working' show his equality with the Father. ### Latin text Inde Hierosolymam redit; fit sanus triginta octo annorum languidus. ex hac occasione quae dicuntur! quam diu dicuntur! ibi dictum est: quaerebant eum Iudaei interficere, quia non solum soluebat sabbatum, sed et patrem suum dicebat deum aequalem se faciens deo. ubi satis ostenditur, quam non usitate, sicut solent sancti homines dicere, dixerit patrem suum deum, sed quod ei sit aequalis insinuans; quippe paulo superius dixerat eis de sabbato calumniantibus: pater meus usque modo operatur, et ego operor. ibi exarserunt, non quia patrem suum diceret deum, sed quod ei aequalis uellet intellegi dicendo: pater meus usque modo operatur, et ego operor, consequens esse ostendens, ut, quoniam pater operatur, et filius operetur, quia pater sine filio non operatur. ibi enim et paulo ante ait iam illis ob hoc irascentibus: quaecumque enim ille fecerit, haec et filius similiter facit. ### English translation (Claude) From there he returns to Jerusalem; the man who had been ill thirty-eight years is made whole. What things are said on this occasion! At what length they are said! There it is said, “The Jews sought to kill him, because he not only broke the Sabbath but also called God his own Father, making himself equal to God.” Here it is shown clearly enough that he did not call God his Father in the usual way, as holy men are accustomed to say, but conveyed that he was equal to him; for a little before he had said to them as they slandered him about the Sabbath, “My Father is working until now, and I am working.” There they were inflamed, not because he called God his Father, but because he wanted to be understood as equal to him by saying, “My Father is working until now, and I am working,” showing that it follows that, since the Father works, the Son works also, because the Father does not work without the Son. For there too, a little later, he says to them as they were already angry at this, “For whatever he does, the Son also does likewise.” ### Scripture references - John 5:1: allusion, high confidence - John 5:5: allusion, high confidence - John 5:18: quotation, high confidence - John 5:17: quotation, high confidence - John 5:19: quotation, high confidence ### Citation (SBL) Augustine, Cons. 4.14 (CSEL 43:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-14). ## The Harmony of the Gospels 4.15 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-15 - Source: CSEL 43:409–410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John joins the others at the feeding of the five thousand but alone tells of Christ fleeing those who would make him king and of the discourse on the bread of life. ### Latin text Inde tandem descendit Iohannes ad illos tres cum eodem domino in terra gradientes, ut quinque milia panibus quinque pascantur, ubi tamen solus commemorat, quod, cum uellent eum regem facere, solus fugit in montem. qua in re nihil mihi aliud uidetur animam rationalem commonere uoluisse, nisi eo se nostrae menti rationique regnare, quo est in excelsis nulla cum hominibus communione naturae solus, quia unicus patri. hoc autem mysterium deorsum repentes carnales homines fugit, quia ualde sublime est, unde illos et ipse fugit in montem, qui regnum eius terreno animo requirebant, unde et alibi dicit: regnum meum non est de hoc mundo. neque etiam hoc nisi Iohannes ipse commemorat uolatu quodammodo aetherio supereminens terris et gaudens luce solis iustitiae. ab illo itidem monte post miraculum de quinque panibus factum, cum isdem tribus paululum remoratus, donec mare transissent, quando ambulauit super aquas, continuo rursus se in uerbum domini attollit, quam magnum, quam prolixum, quam diu supernum et excelsum, ex occasione panis exortum, cum dixisset turbis: amen, amen dico uobis, quaeritis me, non quia signa uidistis, sed quia edistis de panibus et satiati estis; operamini non cibum, qui perit, sed qui permanet in uitam aeternam, et inde iam talia diutissime adque excelsissime. tunc ab ista uerbi celsitudine ceciderunt, qui post eum deinceps non ambulauerunt, cui sane inhaeserunt, qui potuerunt intellegere: spiritus est qui uiuificat, caro autem nihil prodest, quia utique et per carnem spiritus prodest et solus spiritus prodest, caro autem sine spiritu nihil prodest. ### English translation (Claude) From there at last John comes down to those three, walking on earth with the same Lord, so that five thousand are fed with five loaves; where, however, he alone records that, when they wanted to make him king, he fled alone to the mountain. In this matter it seems to me he wished to remind the rational soul of nothing else than that he reigns in our mind and reason in so far as he is on high, alone, with no sharing of nature with human beings, because he is the Father's only Son. But this mystery escapes carnal people creeping below, because it is very lofty; hence he himself also fled to the mountain from those who sought his kingdom with an earthly mind; hence he also says elsewhere, “My kingdom is not of this world.” This too John alone records, rising above the earth as it were in an ethereal flight and rejoicing in the light of the sun of righteousness. From that mountain likewise, after the miracle of the five loaves, having lingered a little with the same three until they crossed the sea, when he walked on the waters, he immediately rises again to the Lord's word, so great, so long, so long sustained on high and lofty, arising from the occasion of the bread, when he had said to the crowds, “Truly, truly, I say to you, you seek me not because you saw signs, but because you ate of the loaves and were filled; work not for the food that perishes but for that which endures to eternal life,” and from there such things at great length and most loftily. Then from this height of the word fell away those who no longer walked after him; but those clung to him who could understand, “It is the Spirit who gives life, the flesh profits nothing,” because certainly the Spirit profits even through the flesh, and the Spirit alone profits, but the flesh without the Spirit profits nothing. ### Scripture references - John 6:10: allusion, high confidence - John 6:15: allusion, high confidence - John 18:36: quotation, high confidence - Mal 4:2 (3:20 LXX): echo, medium confidence - John 6:19: allusion, high confidence - John 6:26: quotation, high confidence - John 6:27: quotation, high confidence - John 6:66: allusion, high confidence - John 6:63: quotation, high confidence ### Citation (SBL) Augustine, Cons. 4.15 (CSEL 43:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-15). ## The Harmony of the Gospels 4.16 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-16 - Source: CSEL 43:410–411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In John Christ answers his brothers about his time, and at the feast speaks of being known by origin in the flesh but unknown in divinity, and of giving the Spirit. ### Latin text Deinde suis fratribus, id est cognatis carnis suae, suggerentibus, ut ascendat ad diem festum, quo possit innotescere multitudini, quanta altitudine respondit: tempus meum nondum aduenit, tempus autem uestrum semper est paratum. non potest mundus odisse uos; me autem odit, quia ego testimonium perhibeo de illo, quia opera eius mala sunt! hoc est ergo: tempus uestrum semper est paratum, quia uos diem istum concupiscitis, de quo propheta dicit: ego autem non laboraui subsequens te, domine, et diem hominum non concupiui; tu scis. hoc est uolare ad lucem uerbi et concupiscere illum diem, quem uidere concupiuit Abraham et uidit et gauisus est. inde iam ad diem festum cum ascendisset in templum, quae illum Iohannes locutum esse commemorat, quam mirabilia, quam diuina, quam excelsa! quod ipsi uenire non possent, quo esset iturus, quod et ipsum nossent et unde esset scirent, et esset uerus qui eum miserit, quem illi nescirent, tamquam diceret: (et unde sim scitis et unde sim nescitis. quod quid aliud uoluit intellegi nisi secundum carnem notum se illis esse potuisse et gente et patria, secundum diuinitatem autem incognitum? ibi etiam de dono spiritus sancti locutus ostendit, quis esset, quando munus altissimum dare potuisset. ### English translation (Claude) Then, when his brothers, that is, his relatives according to the flesh, suggested that he go up to the feast so as to become known to the multitude, with what depth he answered: “My time has not yet come, but your time is always ready. The world cannot hate you; but it hates me, because I testify of it that its works are evil”! This, then, is “your time is always ready”: because you desire that day of which the prophet says, “But I have not labored following you, O Lord, and I have not desired the day of men; you know.” This is to fly to the light of the Word and to desire that day which Abraham desired to see, and saw and was glad. Then, when he had gone up to the feast into the temple, what things John records that he said, how wonderful, how divine, how lofty! That they could not come where he was going; that they both knew him and knew where he was from; and that he who sent him was true, whom they did not know; as if he said, “You both know where I am from and do not know where I am from.” What else did he want understood by this but that according to the flesh he could be known to them both by nation and country, but according to his divinity he was unknown? There too, speaking of the gift of the Holy Spirit, he showed who he was, since he could give the highest gift. ### Scripture references - John 7:3: allusion, high confidence - John 7:6: quotation, high confidence - John 7:7: quotation, high confidence - Jer 17:16: quotation, high confidence - John 8:56: allusion, high confidence - John 7:14: allusion, high confidence - John 7:34: allusion, high confidence - John 7:28: allusion, high confidence - John 7:37: allusion, high confidence - John 7:39: allusion, high confidence ### Translation notes - The prophet's words are Jer 17:16 in an Old Latin form close to the Septuagint. ### Citation (SBL) Augustine, Cons. 4.16 (CSEL 43:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-16). ## The Harmony of the Gospels 4.17 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-17 - Source: CSEL 43:411–412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In John Christ forgives the adulteress, writing on the ground, and calls himself the light of the world and the beginning, distinct from the lesser lights of disciples and the Baptist. ### Latin text Rursus illuc de oliueti monte regredientem quae et quanta narrat locutum post ueniam illi adulterae datam, quae uelut lapidanda illi oblata a temtatoribus fuerat, quando digito scribebat in terra, tamquam illos tales in terra scribendos significaret et non in caelo, ubi monuit discipulos se scriptos esse gauderent, aut quod se humilando, quod capitis inclinatione monstrabat, signa in terra faceret, aut quod iam tempus esset, ut in terra, quae fructum daret, non in lapide sterili, sicut antea, lex eius conscriberetur! ergo post haec lucem mundi se dixit et qui eum sequeretur non ambulaturum in tenebris, sed habiturum lucem uitae. dixit etiam se esse principium, quod et loqueretur eis. quo nomine utique se distinxit ab illa luce, quam fecit, tamquam lux, per quam facta sunt omnia, ut illud, quod se dixerat lucem mundi, non sic acciperetur, quemadmodum discipulis ait: uos estis lux mundi, tamquam lucerna, quae non est ponenda sub modio, sed super candelabrum, sicut et de Iohanne baptista: ille erat, inquit, lucerna ardens et lucens, sed ipse sicut principium, de quo dictum est: nos omnes de plenitudine eius accepimus. ibi dixit se filium esse ueritatem, quae nisi liberauerit, nemo erit liber. ### English translation (Claude) Again, returning there from the Mount of Olives, what great things he narrates that he spoke after pardon was given to that adulteress, who had been brought to him by tempters as if to be stoned, when he wrote with his finger on the ground, as if signifying that such people were to be written on the earth and not in heaven, where he admonished the disciples to rejoice that they were written; or because, humbling himself, which he showed by bowing his head, he was making signs on the ground; or because it was now time for his law to be written on earth that would bear fruit, not on barren stone, as before! So after these things he said that he was the light of the world, and that whoever followed him would not walk in darkness but would have the light of life. He also said that he was the beginning, who was also speaking to them; by which name he certainly distinguished himself from that light which he made, as the light through which all things were made; so that what he said, that he was the light of the world, would not be taken in the way he said to the disciples, “You are the light of the world,” like a lamp not to be put under a bushel but on a lampstand, as also of John the Baptist, “He was,” he says, “a burning and shining lamp”; but he himself as the beginning, of whom it was said, “We have all received from his fullness.” There he said that he, the Son, was the truth, and that unless the truth sets free, no one will be free. ### Scripture references - John 8:1: allusion, high confidence - John 8:3: allusion, high confidence - John 8:6: allusion, high confidence - John 8:11: allusion, high confidence - Luke 10:20: allusion, high confidence - Jer 17:13: echo, low confidence - Exod 31:18: echo, medium confidence - John 8:12: allusion, high confidence - John 8:25: allusion, high confidence - Matt 5:14: quotation, high confidence - Matt 5:15: allusion, high confidence - John 5:35: quotation, high confidence - John 1:16: quotation, high confidence - John 8:32: allusion, high confidence - John 8:36: allusion, high confidence ### Translation notes - The story of the woman taken in adultery (John 7:53–8:11) is in Augustine's text of John; it is treated without reference to marriage law here. 'The beginning' renders principium, Augustine's reading of John 8:25. ### Citation (SBL) Augustine, Cons. 4.17 (CSEL 43:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-17). ## The Harmony of the Gospels 4.18 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-18 - Source: CSEL 43:412–413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's blind man, Good Shepherd discourse, Dedication feast, and raising of Lazarus show Christ's divinity; at Bethany he rejoins the others. ### Latin text Inde posteaquam inluminauit a natiuitate caecum, ex ipsa occasione in prolixo eius sermone demoratur Iohannes, de ouibus et pastore et ianua et de potestate ponendi animam suam et iterum sumendi eam, in quo excellentissimam potestatem suae diuinitatis ostendit. inde cum encenia in Hierosolymis fierent, commemorat ei dixisse Iudaeos: quo usque animam nostram tollis? si tu es Christus, dic nobis palam. adque inde sumta oportunitate sermonis, quae etiam sublimia dixerit, narrat. ibi dixit: ego et pater unum sumus. inde iam resuscitatum ab eo Lazarum praedicat, ubi dixit: ego sum resurrectio et uita; qui credit in me, etiam si mortuus fuerit, uiuet; et omnis qui uiuit et credit in me, non morietur in aeternum. in quibus uerbis quid nisi altitudinem diuinitatis eius agnoscimus, cuius in aeternum participatione uiuemus? inde iterum Iohannes occurrit in Bethania Mattheo et Marco, ubi factum est illud de unguento pretioso, quo pedes eius a Maria caputque perfusum est, adque hinc deinceps usque ad passionem et resurrectionem domini cum tribus euangelistis Iohannes graditur, sed in locis eisdem narratione uersante. ### English translation (Claude) From there, after he enlightened the man blind from birth, John lingers, on that very occasion, in his long discourse about the sheep and the shepherd and the door, and about the power of laying down his life and taking it again, in which he showed the most excellent power of his divinity. Then, when the feast of Dedication was being held in Jerusalem, he records that the Jews said to him, “How long will you take away our life? If you are the Christ, tell us plainly.” And from there, taking the opportunity of the discourse, he narrates what sublime things he said. There he said, “I and the Father are one.” Then he proclaims Lazarus raised by him, where he said, “I am the resurrection and the life; whoever believes in me, even if he dies, will live; and everyone who lives and believes in me will never die.” In these words, what do we recognize but the height of his divinity, by participation in which we shall live forever? From there John again meets Matthew and Mark at Bethany, where that took place with the precious ointment, with which his feet and head were anointed by Mary; and from there on to the Lord's passion and resurrection John walks with the three evangelists, but with his narrative dwelling on the same places. ### Scripture references - John 9:1: allusion, high confidence - John 10:11: allusion, high confidence - John 10:7: allusion, high confidence - John 10:18: allusion, high confidence - John 10:22: allusion, high confidence - John 10:24: quotation, high confidence - John 10:30: quotation, high confidence - John 11:43: allusion, high confidence - John 11:25: quotation, high confidence - John 11:26: quotation, high confidence - John 12:3: allusion, high confidence - Matt 26:7: allusion, high confidence ### Translation notes - Augustine's Latin of John 10:24 reads 'how long will you take away our life (soul)?' ### Citation (SBL) Augustine, Cons. 4.18 (CSEL 43:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-18). ## The Harmony of the Gospels 4.19 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-19 - Source: CSEL 43:413–415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John rises highest in Christ's discourses, especially at the Last Supper, and walks with the others only rarely, presenting Christ's divinity and the Spirit as also the Son's. ### Latin text Ceterum quod ad sermones domini adtinet, non cessat se adtollere in ea quae ille abhinc etiam sublimiter diuturneque locutus est. nam et quando eum uoluerunt uidere gentiles per Philippum et Andream, habuit excelsum sermonem, quem aliorum euangelistarum nullus inseruit; ibi praeclara iterum de luce inluminante et lucis filios faciente commemorat. deinde in ipsa cena, de qua euangelistarum nullus tacuit. quam multa et quam excelsa uerba eius Iohannes commemorat, quae alii tacuerunt! non solum de commendatione humilitatis, quando pedes discipulorum lauit, sed, cum expressus per buccellam traditor eius exisset, remanentibus cum illo undecim, in sermone ipsius mirabiliter stupendo maximeque diuturno idem Iohannes inmoratus est, ubi dixit: qui uidit me, uidit et patrem. ubi multa locutus est de spiritu sancto paracleto, quem missurus eis erat, et de sua clarificatione, quam habuit aput patrem, priusquam mundus esset, et quod unum nos faceret in se, sicut ipse et pater unum sunt, non ut ipse et pater et nos unum, sed nos unum sicut ipsi unum, multaque alia mireque sublimia, de quibus disserere, sicut dignum est, etiamsi iam essemus idonei, in hoc tamen opere non id nos suscepisse quis non aduertat? quod alibi fortasse reddendum est, hic certe non est expetendum. commendare quippe uoluimus amatoribus uerbi dei et studiosis sanctae ueritatis, quamuis eiusdem Christi, qui uerus et uerax est, adnuntiator adque praedicator Iohannes in euangelio suo fuerit, cuius et ceteri tres, qui scripserunt euangelium, et ceteri apostoli, qui non quidem ipsam narrationem scribendam susceperunt, in ea tamen praedicatione sui officii munus implerunt, longe tamen hunc in Christi altiora subuectum ab ipso initio libri sui raro fuisse cum ceteris, id est primo circa Iordanen propter testimonium Iohannis baptistae, inde trans mare Tiberiadis, quando turbas de quinque panibus pauit et super aquas ambulauit, tertio in Bethania, ubi unguento pretioso fidelis feminae deuotione perfusus est, donec inde illis occurreret ad passionis tempus, quod cum eis erat necessario narraturus, ubi tamen ipsam dominicam cenam, de qua nullus eorum tacuit, multo opulentius tamquam de cellario dominici pectoris, ubi discumbere solebat, exhibuit. ipsum deinde Pilatum uerbis altioribus percutit dicens regnum suum non esse de hoc mundo regemque se natum et ad hoc uenisse in hunc mundum, ut testimonium perhibeat ueritati. Mariam quoque post resurrectionem mystica altitudine uisitans: noli me, inquit, tangere; nondum enim ascendi ad patrem. discipulis etiam insuflando dedit spiritum sanctum, ne ipse spiritus, qui trinitati consubstantialis et coaeternus est, tantum modo patris esse, non etiam filii spiritus putaretur. ### English translation (Claude) But as regards the Lord's discourses, he does not cease to rise to the things that the Lord spoke from then on, sublimely and at length. For when the Gentiles wanted to see him through Philip and Andrew, he gave a lofty discourse which none of the other evangelists inserted; there again he records splendid things about the light that enlightens and makes children of light. Then at the supper itself, about which none of the evangelists was silent, how many and how lofty words of his John records which the others passed over! Not only about the commendation of humility, when he washed the disciples' feet, but, when his betrayer, pointed out by the morsel, had gone out, the eleven remaining with him, the same John dwelt on his discourse, wonderfully astonishing and very long, where he said, “He who has seen me has seen the Father”; where he spoke much about the Holy Spirit, the Paraclete, whom he was going to send them, and about his glory which he had with the Father before the world was, and that he would make us one in himself, as he and the Father are one; not that he and the Father and we are one, but that we are one as they are one; and many other wonderfully sublime things, to discuss which as is fitting, even if we were capable, who does not see that we have not undertaken it in this work? That must perhaps be rendered elsewhere; here it certainly is not to be sought. For we wanted to commend this to lovers of the word of God and students of holy truth: that although John in his Gospel was the herald and preacher of the same Christ, who is true and truthful, of whom the other three who wrote the gospel were also heralds, as well as the other apostles, who did not undertake to write the narrative itself but fulfilled the duty of their office in preaching it; yet John, carried up far higher into the loftier things of Christ, was from the very beginning of his book rarely with the others: that is, first around the Jordan, because of the testimony of John the Baptist; then across the sea of Tiberias, when he fed the crowds with the five loaves and walked on the waters; third at Bethany, where he was anointed with precious ointment by the devotion of a faithful woman; until from there he met them at the time of the passion, which he necessarily had to narrate with them; where, however, he presented the Lord's supper itself, about which none of them was silent, much more richly, as from the storehouse of the Lord's breast, on which he used to recline. Then he strikes Pilate himself with loftier words, saying that his kingdom is not of this world and that he was born a king and came into this world for this, to bear witness to the truth. Mary too, after the resurrection, he visits with mystic depth: “Do not touch me,” he says, “for I have not yet ascended to the Father.” To the disciples also, by breathing on them, he gave the Holy Spirit, lest that Spirit, who is consubstantial and coeternal with the Trinity, should be thought to be the Spirit of the Father only and not also of the Son. ### Scripture references - John 12:20: allusion, high confidence - John 12:21: allusion, high confidence - John 12:36: allusion, high confidence - John 13:5: allusion, high confidence - John 13:26: allusion, high confidence - John 13:30: allusion, high confidence - John 14:9: quotation, high confidence - John 14:16: allusion, high confidence - John 17:5: allusion, high confidence - John 17:21: allusion, high confidence - John 17:22: allusion, high confidence - John 1:28: allusion, high confidence - John 6:1: allusion, high confidence - John 12:3: allusion, high confidence - John 13:23: allusion, high confidence - John 18:36: allusion, high confidence - John 18:37: allusion, high confidence - John 20:17: quotation, high confidence - John 20:22: allusion, high confidence ### Citation (SBL) Augustine, Cons. 4.19 (CSEL 43:413–415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-19). ## The Harmony of the Gospels 4.20 - URL: https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-20 - Source: CSEL 43:415–419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's word that John should 'remain until I come' signifies that the contemplation John's Gospel offers is perfected only at Christ's coming; meanwhile we walk by faith, active and humble, with the three evangelists. ### Latin text Postremo suas oues Petro se amanti eumque amorem ter confitenti commendans dicit eundem Iohannem sic se uelle manere, donec ueniat. ubi etiam mihi uidetur alto docuisse mysterio istam ipsam Iohannis euangelicam dispensationem, qua in lucem liquidissimam uerbi sublimiter fertur, ubi trinitatis aequalitas et incommutabilitas uideri potest, et qua maxime proprietate distet a ceteris homo, cuius susceptione uerbum caro factum est, perspicue cerni cognoscique non posse, nisi cum ipse dominus uenerit. ideo sic manebit, donec ueniat. manebit autem nunc in fide credentium, tunc autem facie ad faciem contemplandum erit, cum apparuerit uita nostra et nos cum ipso apparebimus in gloria. quisquis autem arbitratur homini uitam istam mortalem adhuc agenti posse contingere, ut dimoto adque discusso omni nubilo phantasiarum corporalium adque carnalium serenissima incommutabilis ueritatis luce potiatur et mente penitus a consuetudine uitae huius alienata illi constanter et indeclinabiliter haereat, nec quid quaerat nec quis quaerat intellegit. credat ergo potius sublimi auctoritati minimeque fallaci, quamdiu sumus in corpore, peregrinari nos a domino et ambulare per fidem, nondum per speciem; ac sic perseueranter retinens adque custodiens fidem, spem et caritatem intendat in speciem ex pignore, quod accepimus, sancti spiritus, qui nos docebit omnem ueritatem, cum deus, qui suscitauit Iesum Christum a mortuis, uiuificabit et mortalia corpora nostra per inhabitantem spiritum eius in nobis. prius autem quam uiuificetur hoc quod mortuum est propter peccatum, procul dubio corruptibile est et adgrauat animam, et si quando adiuta excedit hanc nebulam, qua tegitur omnis terra, id est hanc carnalem caliginem, qua tegitur omnis uita terrena, tamquam rapida coruscatione perstringitur et in suam infirmitatem redit uiuente desiderio, quo rursus erigatur, nec sufficiente munditia, qua figatur. et quanto quisque hoc magis potest, tanto maior est. quanto autem minus, tanto minor. si autem nihil adhuc tale mens hominis experta est, in qua tamen habitat Christus per fidem, instare debet minuendis finiendisque cupiditatibus huius saeculi moralis uirtutis actione tamquam in comitatu trium illorum euangelistarum cum mediatore Christo ambulans. eum qui filius dei semper est propter nos filium hominis factum, ut sempiterna uirtus eius et diuinitas nostrae infirmitati et mortalitati contemperata de nostro nobis in se adque ad se faceret uiam, cum magnae spei laetitia fideliter teneat. ne peccet, a rege Christo regatur; si forte peccauerit, ab eodem sacerdote Christo expietur adque ita in actione bonae conuersationis et uitae nutritis pinnis geminae dilectionis tamquam duabus alis ualidis euectus a terris ab eodem ipso Christo uerbo inluminetur, uerbo, quod in principio erat et uerbum aput deum erat et uerbum deus erat, etsi per speculum et in enigmate, longe tamen sublimius ab omni similitudine corporali. quapropter, quamuis in illis tribus actiuae, in Iohannis autem euangelio dona contemplatiuae uirtutis eluceant eis qui haec dinoscere sunt idonei, tamen et hoc Iohannis, quoniam ex parte est, sic manebit, donec ueniat quod perfectum est. et alii quidem datur per spiritum sermo sapientiae, alii sermo scientiae secundum eundem spiritum; alius diem domino sapit, alius de pectore domini liquidius aliquid bibit, alius leuatus usque ad tertium caelum ineffabilia uerba audit, omnes tamen, quamdiu sunt in corpore, peregrinantur a domino et omnibus bonae spei fidelibus in libro uitae scriptis seruatur quod dictum est: et ego diligam eum et ostendam me ipsum illi. uerum tamen in hac peregrinatione quantum rei huius intellegentia uel scientia quisque profecerit, tanto magis caueat diabolica uitia superbiam et inuidentiam. meminerit hic ipsum euangelium Iohannis, quam multo amplius erigit ad contemplationem ueritatis, tam multo amplius praecipere de dulcedine caritatis. et quia illud praeceptum uerissimum ac saluberrimum est: quanto magnus es, tanto humilia te in omnibus, qui euangelista Christum longe ceteris altius commendat, aput eum discipulis pedes lauat. ### English translation (Claude) Finally, entrusting his sheep to Peter, who loved him and confessed that love three times, he says that he wants this same John to remain thus until he comes. Here too he seems to me to have taught by a deep mystery that this very gospel dispensation of John, by which he is borne sublimely into the clearest light of the Word, where the equality and unchangeableness of the Trinity can be seen, and by what special property the man, by whose assumption the Word became flesh, differs from others, cannot be clearly discerned and known until the Lord himself comes. So it will remain thus until he comes. It will remain now in the faith of believers, but then it will be contemplated face to face, when our life appears and we appear with him in glory. But whoever thinks that it can happen to a human being still living this mortal life that, with every cloud of bodily and carnal imaginings removed and scattered, he enjoys the most serene light of unchangeable truth and, with his mind wholly estranged from the habits of this life, cleaves to it constantly and unswervingly, understands neither what he seeks nor who seeks it. Let him rather believe the sublime and most unerring authority, that while we are in the body we are away from the Lord and walk by faith, not yet by sight; and so, persistently holding and guarding faith, hope, and love, let him strain toward sight from the pledge we have received of the Holy Spirit, who will teach us all truth, when God, who raised Jesus Christ from the dead, will also give life to our mortal bodies through his Spirit dwelling in us. But before what is dead because of sin is given life, it is without doubt corruptible and weighs down the soul; and if ever, helped, the soul goes beyond this cloud by which the whole earth is covered, that is, this carnal darkness by which all earthly life is covered, it is grazed as by a swift flash of lightning and returns to its weakness, with the desire living on by which it may be raised again, but without the purity sufficient to be fixed there. And the more anyone can do this, the greater he is; the less, the lesser. But if the human mind, in which Christ nevertheless dwells by faith, has as yet experienced nothing of the kind, it ought to press on in lessening and ending the desires of this world by the practice of moral virtue, walking as it were in the company of those three evangelists with Christ the mediator; let it hold faithfully, with the joy of great hope, him who, always the Son of God, was made for our sake the Son of Man, so that his everlasting power and divinity, tempered to our weakness and mortality, might make for us from what is ours a way in himself and to himself. That it may not sin, let it be ruled by Christ the king; if perhaps it sins, let it be expiated by the same Christ the priest; and so, in the practice of good conduct and life, its wings of twofold love being nourished, as if lifted from the earth on two strong wings, let it be enlightened by the same Christ the Word, the Word that was in the beginning, and the Word was with God, and the Word was God, even if through a mirror and in an enigma, yet far more sublimely than through any bodily likeness. Therefore, although in those three the gifts of the active virtue, and in John's Gospel those of the contemplative, shine out for those capable of discerning them, yet this of John too, since it is in part, will remain so until what is perfect comes. And to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit; one regards the day for the Lord, another drinks something more clearly from the Lord's breast, another, caught up to the third heaven, hears inexpressible words; yet all, as long as they are in the body, are away from the Lord, and for all the faithful of good hope, written in the book of life, what was said is reserved: “And I will love him and will show myself to him.” Yet in this pilgrimage, the more anyone has advanced in the understanding or knowledge of this matter, the more let him beware of the devilish vices of pride and envy. Let him remember here how much more this very Gospel of John, as it raises us to the contemplation of truth, teaches about the sweetness of love. And because that precept is most true and wholesome, “The greater you are, the more humble yourself in all things,” the evangelist who commends Christ far more loftily than the others is the one in whom he washes the disciples' feet. ### Scripture references - John 21:15: allusion, high confidence - John 21:17: allusion, high confidence - John 21:22: quotation, high confidence - 1 Cor 13:12: allusion, high confidence - Col 3:4: allusion, high confidence - 2 Cor 5:6: quotation, high confidence - 2 Cor 5:7: quotation, high confidence - 1 Cor 13:13: allusion, high confidence - 2 Cor 1:22: allusion, high confidence - John 16:13: quotation, high confidence - Rom 8:11: quotation, high confidence - Rom 8:10: allusion, high confidence - Eph 3:17: allusion, high confidence - 1 Tim 2:5: allusion, high confidence - Rom 1:20: allusion, medium confidence - 1 John 2:1: allusion, medium confidence - John 1:1: quotation, high confidence - 1 Cor 13:9: allusion, high confidence - 1 Cor 13:10: allusion, high confidence - 1 Cor 12:8: quotation, high confidence - Rom 14:6: allusion, high confidence - John 13:23: allusion, high confidence - 2 Cor 12:2: allusion, high confidence - 2 Cor 12:4: allusion, high confidence - Phil 4:3: allusion, medium confidence - John 14:21: quotation, high confidence - John 13:5: allusion, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): quotation, high confidence - Sir 3:18 (Sirach): quotation, high confidence ### Translation notes - 'One regards the day for the Lord' (alius diem domino sapit) echoes Rom 14:6. The closing maxim is Sir 3:18; 'the corruptible body weighs down the soul' is Wis 9:15. ### Citation (SBL) Augustine, Cons. 4.20 (CSEL 43:415–419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-consensu-evangelistarum/4-7/#p-4-20).