# On Continence - Author: [Augustine of Hippo](https://sophiascriptura.com/fathers/authors/augustine-of-hippo/) - Latin title: *De continentia* - Date: ca. 395 (approximate) - Source: Joseph Zycha, ed., Sancti Aureli Augustini opera, sect. V, pars 3, CSEL 41 (Vienna: Tempsky; Leipzig: Freytag, 1900) (Latin text: Joseph Zycha, De continentia (CSEL 41, 1900), 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-continentia/ - Passages: 32 ## On Continence 1 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-1 - Source: CSEL 41:141–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine begins by showing from Scripture that continence, whether in celibacy or in marriage, is a gift of God. ### Latin text De uirtute animae, quae continentia nominatur, satis conuenienter et digne disputare difficile est; sed exiguitatem nostram sub tanti ponderis sarcina ille, cuius haec uirtus magnum munus est, adiuuabit. nam qui eam donat continentibus fidelibus suis, ipse dat sermonem de illa loquentibus ministris suis. denique de re tanta quod ipse dederit locuturi dei donum esse continentiam primum dicimus et probamus. in libro Sapientiae scriptum habemus, nisi deus det, continentem esse neminem posse; dominus de ipsa maiore et gloriosiore continentia, quae coniugali uinculo continetur, ait: non omnes capiunt uerbum hoc, sed quibus datum est. et quoniam ipsa quoque castitas coniugalis nisi contineatur ab inlicito concubitu, non potest custodiri, utrumque apostolus dei donum esse praedicauit, cum de uita utraque, id est et coniugali et ea, quae est sine coniugio, loqueretur dicens: uellem omnes homines sic esse sicut me ipsum; sed unusquisque proprium donum habet a deo, alius sic, alius autem sic. ### English translation (Claude) It is difficult to discuss fittingly and worthily the virtue of the soul that is called continence; but he whose great gift this virtue is will help our smallness under the load of so heavy a burden. For he who gives it to his faithful who are continent himself gives speech about it to his ministers who speak of it. Accordingly, as we are about to speak on so great a matter what he himself may give, we first state and prove that continence is a gift of God. In the book of Wisdom we have it written that no one can be continent unless God gives it; and the Lord, speaking of that greater and more glorious continence by which one holds back from the bond of marriage, says: "Not all receive this word, but those to whom it has been given." And since married chastity too cannot be kept unless it holds back from unlawful intercourse, the apostle proclaimed both to be a gift of God, when he was speaking of both kinds of life, that is, the married life and the life without marriage, and said: "I would that all men were as I myself am; but each has his own gift from God, one in this way, another in that." ### Scripture references - Matt 19:11: quotation, high confidence - 1 Cor 7:7: quotation, high confidence ### Extrabiblical texts - Wis 8:21 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Wis 8:21 ("no one can be continent unless God gives it"); Matt 19:11; 1 Cor 7:7. ### Citation (SBL) Augustine, Cont. 1 (CSEL 41:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-1). ## On Continence 2 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-2 - Source: CSEL 41:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The 'door of continence' of Psalm 141:3 guards the mouth of the heart, not only the bodily mouth. ### Latin text Et ne in sola inferiorum partium carnis libidine continentia necessaria uideatur a domino speranda, etiam in psalmo canitur: pone, domine, custodiam ori meo et ostium continentiae circum labia mea. in hoc autem diuini eloquii testimonio si os intellegamus, sicut intellegere debemus, ibi posita continentia quantum sit dei munus agnoscimus. parum est quippe os corporis continere, ne aliquid inde quod non expedit per sonum uocis erumpat; intus est os cordis, ubi sibi custodiam et ostium continentiae poni desiderauit a domino, qui uerba illa dixit nobisque dicenda conscripsit. multa enim corporis ore non dicimus et corde clamamus; nullum autem procedit rei alicuius ex ore corporis uerbum, cuius est in corde silentium. inde igitur quod non emanat, foris non sonat; quod uero emanat inde, si malum est, etsi non moueat linguam, inquinat animam. ibi ergo ponenda est continentia, ubi et tacentium loquitur conscientia. fit enim per ostium continentiae, ut inde non exeat, quod etiam clausis labiis carnis uitam polluat cogitantis. ### English translation (Claude) And lest continence should seem to be needed, and to be hoped for from the Lord, only against the lust of the lower parts of the flesh, it is also sung in the psalm: "Set, O Lord, a guard on my mouth, and a door of continence around my lips." Now in this testimony of the divine word, if we understand "mouth" as we ought to understand it, we recognize how great a gift of God is the continence placed there. For it is a small thing to restrain the mouth of the body, so that nothing unfitting bursts out of it in the sound of the voice; within is the mouth of the heart, where he who spoke those words and wrote them down for us to say desired that a guard and a door of continence be set for him by the Lord. For there are many things we do not say with the mouth of the body and yet cry out in the heart; but no word of anything goes out from the mouth of the body when there is silence about it in the heart. What does not flow out from there, then, does not sound outside; but what does flow out from there, if it is evil, defiles the soul even if it does not move the tongue. Continence, therefore, must be placed where the conscience speaks even of those who keep silent. For it is through the door of continence that there does not go out from there what would pollute the life of the one who thinks it, even with the lips of the flesh closed. ### Scripture references - Ps 141:3 (140:3 LXX): quotation, high confidence ### Translation notes - Ps 141:3 (140:3 LXX/Vulg.). ### Citation (SBL) Augustine, Cont. 2 (CSEL 41:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-2). ## On Continence 3 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-3 - Source: CSEL 41:142–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Consent in the heart is already an inner 'word', which precedes every outward sin, so continence must guard the heart's lips. ### Latin text Denique ut apertius os interius, quod per illa uerba significauit, ostenderet, cum dixisset: pone, domine, custodiam ori meo et ostium continentiae circum labia mea, continuo subdidit: ne declines cor meum in uerba maligna. declinatio cordis quid est nisi consensio? nondum enim dixit, quisquis in corde occurrentibus suggestionibus quorumque uisorum nulla cordis declinatione consensit. si autem consensit, iam corde dixit, etiamsi ore non sonuit; etiamsi manu uel qualibet corporis parte non fecit, quod tamen cogitatione faciendum sibi esse iam statuit, diuinis legibus reus quamuis humanis absconditus sensibus uerbo in corde dicto nullo facto per corpus admisso. nequaquam uero membrum foris mouisset in facto, cuius facti initium non intus praecessisset in uerbo. neque enim mendaciter scriptum est: initium omnis operis uerbum. multa quippe homines faciunt ore clauso, quieta lingua, uoce frenata; sed tamen nihil agunt corporis opere, quod non prius dixerint in corde. ac per hoc quoniam multa sunt peccata in interioribus dictis, quae non sunt in exterioribus factis, nulla sunt autem in exterioribus factis, quae non praecedant in interioribus dictis: erit ab utrisque puritas innocentiae, si circum interiora labia ponatur ostium continentiae. ### English translation (Claude) Then, to show more plainly the inner mouth that he meant by those words, after he had said, "Set, O Lord, a guard on my mouth, and a door of continence around my lips," he at once added: "Do not incline my heart to evil words." What is the inclining of the heart but consent? For he has not yet "spoken" who, when the suggestions of any sort of images come to mind in the heart, has consented to them by no inclining of the heart. But if he has consented, he has already spoken in the heart, even if he has made no sound with the mouth; even if he has not done with his hand or any other part of the body what he has nevertheless already resolved in thought to do, he is guilty under the divine laws, though hidden from human senses, by a word spoken in the heart, even with no deed committed through the body. Indeed, no one would have moved a limb outwardly in a deed unless the beginning of that deed had gone before inwardly in a word. For it is not written falsely: "The word is the beginning of every work." People do many things with closed mouth, tongue still, voice restrained; yet they do nothing by an action of the body that they have not first said in the heart. And therefore, since there are many sins in inward words that are not in outward deeds, but none in outward deeds that are not preceded by inward words, there will be purity of innocence from both if the door of continence is set around the inner lips. ### Scripture references - Ps 141:3 (140:3 LXX): quotation, high confidence - Ps 141:4 (140:4 LXX): quotation, high confidence ### Extrabiblical texts - Sir 37:16 (Sirach): quotation, high confidence ### Translation notes - Ps 141:3–4 (140:3–4 LXX/Vulg.); Sir 37:16 (37:20 Vulg.). ### Citation (SBL) Augustine, Cont. 3 (CSEL 41:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-3). ## On Continence 4 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-4 - Source: CSEL 41:143–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's sayings on inner cleanness show that sins are committed in the heart by consent, even when the body is prevented from acting. ### Latin text Propter quod etiam ipse ore proprio dominus ait: mundate quae intus sunt, et quae foris sunt munda erunt. itemque alio loco cum iudaeorum stultiloquia refutaret, quia calumniabantur discipulis eius non lotis manibus manducantibus, non quod intrat in os, inquit, coinquinat hominem; sed quod procedit ex ore, hoc coinquinat hominem. quae sententia si tota de ore corporis accipiatur, absurda est. neque enim quem non coinquinat cibus, coinquinat uomitus. cibus quippe in os intrat, uomitus ex ore procedit. sed procul dubio priora uerba pertinent ad os carnis, ubi ait: non quod intrat in os, coinquinat hominem; posteriora uero ad os cordis, ubi ait: sed quod procedit ex ore, hoc coinquinat hominem. denique cum ab illo apostolus Petrus ueluti parabolae huius expositionem exquireret, ille respondit: adhuc et uos sine intellectu estis? non intellegitis, quia omne quod in os intrat, in uentrem uadit et in secessum emittitur? hic certe in quod intrat cibus os carnis agnoscimus. in his uero, quae adiungit, ut agnosceremus os cordis, non sequeretur nostri tarditas cordis, nisi et cum tardis ambulare ueritas dignaretur. ait enim: quae autem de ore procedunt, de corde exeunt, tamquam diceret: cum audis de ore, de corde intellege. utrumque dico; sed alterum ex altero expono. habet os interius homo interior, et hoc discernit auris interior; de hoc ore quae procedunt, de corde exeunt, et ea coinquinant hominem. deinde iam relicti oris nomine, quod potest et de corpore intellegi, apertius quid dicat ostendit. de corde enim exeunt, inquit, cogitationes malae, homicidia, adulteria, fornicationes, furta, falsa testimonia, blasphemiae. haec sunt quae coinquinant hominem. nihil est certe istorum malorum, quae perpetrari etiam membris corporis possunt, quod cogitatio non antecedat mala et coinquinet hominem, etiamsi aliquid inpediat, ne subsequantur opera flagitiosa et facinorosa membrorum. si enim potestas non datur, uacat manus ab hominis interfectione, numquid ideo mundum est ab scelere cor homicidae? aut si rem subripere alienam non ut quis uult potest, numquid ideo in ipsa uoluntate fur non est? aut si casta est, quam uult adulterare non castus, ideo eam non est in corde moechatus? aut si meretrix non inueniatur in fornice, ideo qui eam quaerit, non fornicatur in mente? aut si cupienti per mendacium laedere proximum tempus uel locus desit, ideo falsum testimonium non ore interiore iam dixit? aut si quisquam homines timens lingua carnis non audeat sonare blasphemiam, ideo non est huius criminis reus, qui dicit in corde suo: non est deus? ita cetera mala facta hominum, quae nullus agit corporis motus, quae nescit ullus corporis sensus, reos suos occultos habent, quos etiam solus inquinat in cogitatione consensus, id est interioris uerbum malignum. in quod timens ille declinari cor suum ostium continentiae circum labia oris huius poni poscit a domino, quod contineat cor, ne declinetur in uerba maligna, contineat autem non sinendo cogitationem procedere in consensionem; sic enim secundum praeceptum apostolicum non regnat peccatum in nostro mortali corpore neque exhibemus membra nostra arma iniquitatis peccato. a quo praecepto inplendo alieni sunt utique, qui ob hoc ad peccandum membra non mouent, quia potestas nulla permittitur: quae si adsit, protinus ex membrorum uelut armorum motibus, quis in eis intus regnet, ostendunt. proinde quantum in ipsis est, membra sua exhibent arma iniquitatis peccato, quia hoc uolunt, quod propterea non exhibent, quia non possunt. ### English translation (Claude) This is why the Lord himself also said with his own mouth: "Cleanse what is within, and what is without will be clean." And again in another place, when he was refuting the foolish talk of the Jews, who were finding fault with his disciples for eating with unwashed hands, he said: "Not what enters the mouth defiles a man, but what comes out of the mouth, this defiles a man." If this whole saying is taken of the mouth of the body, it is absurd. For vomit does not defile one whom food does not defile; food enters the mouth, vomit comes out of the mouth. But beyond doubt the first words refer to the mouth of the flesh, where he says, "Not what enters the mouth defiles a man"; the latter to the mouth of the heart, where he says, "but what comes out of the mouth, this defiles a man." Then, when the apostle Peter asked him for an explanation of this as of a parable, he answered: "Are you also still without understanding? Do you not understand that everything that enters the mouth goes into the belly and is cast out into the drain?" Here we certainly recognize the mouth of the flesh, into which food enters. But in what he adds, so that we might recognize the mouth of the heart, the slowness of our heart would not follow unless the Truth deigned to walk even with the slow. For he says: "But what comes out of the mouth comes out of the heart," as though he were saying: when you hear "of the mouth," understand "of the heart." I speak of both, but I explain the one by the other. The inner man has an inner mouth, and the inner ear discerns it; what comes out of this mouth comes out of the heart, and these things defile a man. Next, leaving aside the word "mouth," which can also be understood of the body, he shows more plainly what he means. "For out of the heart," he says, "come evil thoughts, murders, adulteries, acts of sexual immorality, thefts, false testimonies, blasphemies. These are what defile a man." Certainly there is none of these evils, which can also be committed with the members of the body, that is not preceded by an evil thought which defiles a man, even if something prevents the shameful and criminal works of the members from following. For if the opportunity is not given and the hand is free of killing a man, is the murderer's heart therefore clean of the crime? Or if someone cannot steal another's property as he wishes, is he therefore not a thief in the will itself? Or if she is chaste whom an unchaste man wishes to commit adultery with, has he therefore not committed adultery with her in his heart? Or if a prostitute is not found in the brothel, does the man who looks for her therefore not commit sexual immorality in his mind? Or if time or place is lacking to one who desires to harm his neighbor by a lie, has he therefore not already spoken false testimony with the inner mouth? Or if someone, from fear of men, does not dare to sound blasphemy with the tongue of the flesh, is he therefore not guilty of this crime, who says in his heart, "There is no God"? So too the other evil deeds of men, which no movement of the body performs and no bodily sense perceives, have their hidden guilty ones, whom consent in thought alone defiles, that is, the evil word of the inner man. Fearing that his heart would be inclined to this, the psalmist asks the Lord to set a door of continence around the lips of this mouth, to restrain the heart so that it is not inclined to evil words; and to restrain it by not allowing thought to proceed to consent. For thus, according to the apostle's precept, sin does not reign in our mortal body, and we do not present our members to sin as weapons of iniquity. Those are certainly strangers to fulfilling this precept who do not move their members to sin only because no opportunity is allowed them; if it were present, they would at once show by the movements of their members, as of weapons, who reigns in them within. So, as far as it lies in them, they present their members to sin as weapons of iniquity, because they will what they do not present only because they cannot. ### Scripture references - Matt 23:26: quotation, high confidence - Matt 15:11: quotation, high confidence - Matt 15:16: quotation, high confidence - Matt 15:17: quotation, high confidence - Matt 15:18: quotation, high confidence - Matt 15:19: quotation, high confidence - Matt 15:20: quotation, high confidence - Matt 5:28: allusion, medium confidence - Ps 14:1 (13:1 LXX): quotation, high confidence - Ps 141:4 (140:4 LXX): allusion, high confidence - Rom 6:12: allusion, high confidence - Rom 6:13: allusion, high confidence ### Translation notes - Matt 23:26; Matt 15:2, 11, 15–20; Ps 14:1 (13:1 LXX/Vulg.); Rom 6:12–13. The digital text's "diclinetur" is corrected to "declinetur". ### Citation (SBL) Augustine, Cont. 4 (CSEL 41:143–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-4). ## On Continence 5 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-5 - Source: CSEL 41:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodily chastity is kept safe when continence guards the heart against consent, though in this life the struggle between flesh and spirit continues. ### Latin text Ac per hoc illa, quae in genitalibus membris pudicitia refrenatis solet maxime ac proprie continentia nominari, nulla transgressione uiolatur, si superior continentia, de qua iam diu loquimur, in corde seruetur. propterea dominus cum dixisset: de corde enim exeunt cogitationes malae, deinde quid pertineat ad cogitationes malas secutus adiunxit: homicidia, adulteria et cetera. nec dixit omnia; sed quibusdam exempli gratia nominatis et alia intellegenda commonuit. quorum nihil est, quod fieri possit, si mala cogitatio non praecesserit, qua intus instituitur quod foris agitur; et ex cordis ore procedens iam coinquinat hominem, etiamsi nulla facultate permissa foris per membra corporis non agatur. posito igitur ostio continentiae in ore cordis, unde cuncta exeunt, quae coinquinant hominem, si nil tale inde permittatur exire, sequitur munditia, qua possit iam gaudere conscientia, quamuis nondum sit illa perfectio, ubi non luctabitur cum uitio continentia. nunc autem quamdiu caro concupiscit aduersus spiritum et spiritus aduersus carnem, sat est nobis non consentire malis, quae sentimus in nobis. cum autem fit ista consensio, tunc exit ex ore cordis quod coinquinat hominem. cum uero per continentiam consensio non tenetur, malum concupiscentiae carnalis, contra quod pugnat concupiscentia spiritalis, nocere non sinitur. ### English translation (Claude) And for this reason that continence which is usually called continence most of all and most properly, restraining the genital members by modesty, is violated by no transgression if the higher continence, of which we have long been speaking, is kept in the heart. That is why the Lord, after saying, "For out of the heart come evil thoughts," went on to add what belongs to evil thoughts: "murders, adulteries," and the rest. He did not name them all, but by naming some as examples he reminded us to understand the others as well. None of these can be done unless an evil thought has gone before, by which what is done outwardly is set up within; and, coming out of the mouth of the heart, it already defiles a man even if, no opportunity being allowed, it is not done outwardly through the members of the body. When, therefore, the door of continence has been set on the mouth of the heart, from which all the things that defile a man come out, if nothing of that kind is allowed to go out from it, there follows a cleanness in which the conscience can now rejoice, although it is not yet that perfection where continence will not struggle with vice. But now, as long as the flesh lusts against the spirit and the spirit against the flesh, it is enough for us not to consent to the evils that we feel in ourselves. When that consent happens, then there goes out from the mouth of the heart what defiles a man. But when consent is held back by continence, the evil of carnal concupiscence, against which spiritual desire fights, is not allowed to do harm. ### Scripture references - Matt 15:19: quotation, high confidence - Gal 5:17: allusion, high confidence ### Translation notes - Matt 15:19; Gal 5:17. A stray "M" in the digital text is removed. ### Citation (SBL) Augustine, Cont. 5 (CSEL 41:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-5). ## On Continence 6 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-6 - Source: CSEL 41:146–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Continence fights evil desire now; the good will be perfected only when concupiscence itself ends, as Paul's words in Romans 7 show. ### Latin text Sed aliud est bene pugnare, quod nunc est, quando mortis contentioni resistitur, aliud aduersarium non habere, quod tunc erit, quando mors nouissima inimica destruetur. nam et ipsa continentia, cum frenat cohibetque libidines, simul et adpetit bonum, ad cuius inmortalitatem tendimus, et respuit malum, cum quo in hac mortalitate contendimus. illius quippe amatrix et spectatrix, huius uero et hostis et testis est, et decus adpetens et dedecus fugiens. non utique in cupiditatibus frenandis continentia laboraret, si nihil nos contra quod deceret liberet, si nihil nostrae bonae uoluntati ex mala concupiscentia repugnaret. clamat apostolus, scio, inquit, quia non habitat in me, hoc est in carne mea, bonum. uelle enim adiacet mihi, perficere autem bonum non inuenio. nunc enim fieri bonum potest, ut malae concupiscentiae non consentiatur; perficietur autem bonum, quando ipsa mala concupiscentia finietur. itemque idem doctor gentium clamat: condelector legi dei secundum interiorem hominem, uideo autem aliam legem in membris meis repugnantem legi mentis meae. ### English translation (Claude) But it is one thing to fight well, which is the case now, when one resists the strife of death; another to have no adversary, which will be the case then, when death, the last enemy, will be destroyed. For continence itself, when it curbs and restrains lusts, at once both seeks the good to whose immortality we are tending and rejects the evil with which we contend in this mortality. Of the former it is the lover and the watcher; of the latter both the enemy and the witness; seeking what is honorable and fleeing what is shameful. Continence would certainly not labor in curbing desires if nothing pleased us contrary to what is fitting, if nothing out of evil concupiscence resisted our good will. The apostle cries out: "I know," he says, "that good does not dwell in me, that is, in my flesh. For to will is present with me, but to accomplish the good I do not find." For now good can be done, in that one does not consent to evil concupiscence; but the good will be accomplished when evil concupiscence itself comes to an end. And again the same teacher of the Gentiles cries out: "I delight in the law of God according to the inner man, but I see another law in my members fighting against the law of my mind." ### Scripture references - 1 Cor 15:26: allusion, high confidence - Rom 7:18: quotation, high confidence - Rom 7:22: quotation, high confidence - Rom 7:23: quotation, high confidence ### Translation notes - 1 Cor 15:26; Rom 7:18, 22–23. "Concupiscientia" in the digital text is corrected to "concupiscentia". ### Citation (SBL) Augustine, Cont. 6 (CSEL 41:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-6). ## On Continence 7 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-7 - Source: CSEL 41:147–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law alone reveals and even strengthens concupiscence; grace gives the delight by which continence overcomes it. ### Latin text Hanc pugnam non experiuntur in se ipsis nisi bellatores uirtutum debellatoresque uitiorum; non expugnat concupiscentiae malum nisi continentiae bonum. sunt autem, qui legem dei omnino nescientes malas concupiscentias nec in hostibus deputant eisque miserabili caecitate seruientes insuper etiam beatos se putant satiando eas potius quam domando. qui uero per legem cognouerunt eas — per legem enim cognitio peccati, et, concupiscentiam, inquit, nesciebam, nisi lex diceret: non concupisces — et earum tamen oppugnatione uincuntur, quia sub lege uiuunt, qua iubetur quod bonum est, non et datur, non uiuunt sub gratia, quae dat per spiritum sanctum quod per legem iubetur: his ideo subintrauit lex, ut in eis abundaret delictum. auxit prohibitio concupiscentiam eamque fecit inuictam, ut accederet praeuaricatio, quae sine lege non fuit, etiamsi peccatum fuit; ubi enim non est lex nec praeuaricatio. ita lex gratia non iuuante prohibens peccatum uirtus est insuper facti peccati. unde ait apostolus: uirtus peccati lex. nec mirandum est, quod infirmitas humana etiam de lege bona uires malo addidit, dum ad ipsam legem faciendam de suis uiribus fidit; ignorans quippe dei iustitiam, quam dat infirmo, et suam uolens constituere, qua caret infirmus, iustitiae dei non est subiectus reprobus et superbus. si autem lex factum praeuaricatorem, tamquam ad hoc grauius uulneratum, ut desideret medicum, tamquam paedagogus perducit ad gratiam, contra suauitatem noxiam, qua uincebat concupiscentia, dominus dat suauitatem beneficam, qua delectetur amplius continentia, et terra nostra dat fructum suum, quo pascitur miles, qui debellat deo iuuante peccatum. ### English translation (Claude) None experience this fight in themselves except those who wage war for the virtues and war down the vices; nothing overcomes the evil of concupiscence except the good of continence. But there are some who, wholly ignorant of the law of God, do not even count evil desires among their enemies, and serving them in wretched blindness even think themselves happy by satisfying rather than taming them. Others have come to know them through the law (for "through the law comes the knowledge of sin," and "I would not have known concupiscence," he says, "unless the law had said, 'You shall not covet'"), and yet they are conquered by their assault, because they live under the law, by which what is good is commanded but not also given; they do not live under grace, which gives through the Holy Spirit what is commanded through the law. In these the law came in so that the offense might abound. The prohibition increased concupiscence and made it unconquerable, so that transgression was added, which did not exist without the law, even though sin did; "for where there is no law, there is no transgression." So the law, forbidding sin without the help of grace, is in addition the strength of sin once committed. Hence the apostle says: "The strength of sin is the law." Nor is it surprising that human weakness has added strength to evil even from the good law, while it trusts in its own strength to fulfill the law; for, ignorant of the righteousness of God, which he gives to the weak, and wishing to establish its own, which the weak lacks, it is not subject to the righteousness of God, reprobate and proud. But if the law, as a tutor, leads to grace the man it has made a transgressor, wounded more gravely precisely so that he may desire the physician, then against the harmful sweetness by which concupiscence was conquering, the Lord gives a beneficial sweetness by which continence may take greater delight; and our earth yields its fruit, by which the soldier is fed who, with God's help, wars down sin. ### Scripture references - Rom 3:20: quotation, high confidence - Rom 7:7: quotation, high confidence - Rom 5:20: quotation, high confidence - Rom 4:15: quotation, high confidence - 1 Cor 15:56: quotation, high confidence - Rom 10:3: allusion, high confidence - Gal 3:24: allusion, high confidence - Ps 85:12 (84:13 LXX): allusion, medium confidence ### Translation notes - Rom 3:20; 7:7; 5:20; 4:15; 1 Cor 15:56; Rom 10:3; Gal 3:24; Ps 85:12 (84:13 LXX/Vulg.). The clause "si ... lex factum praeuaricatorem" lacks a verb in the text; "leads" is supplied from "perducit". ### Citation (SBL) Augustine, Cont. 7 (CSEL 41:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-7). ## On Continence 8 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-8 - Source: CSEL 41:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's call not to let sin reign means refusing to obey concupiscence, which continence does under grace. ### Latin text Tales milites apostolica tuba isto sonitu accendit in proelium. non ergo regnet, inquit, peccatum in uestro mortali corpore ad oboediendum desideriis eius, neque exhibueritis membra uestra arma iniquitatis peccato, sed exhibete uos deo tamquam ex mortuis uiuentes et membra uestra arma iustitiae deo. peccatum enim uobis non dominabitur; non enim estis sub lege sed sub gratia. et alio loco. ergo inquit, fratres, debitores sumus non carni, ut secundum carnem uiuamus. si enim secundum carnem uixeritis, moriemini; si autem spiritu facta carnis mortificaueritis, uiuetis. quotquot enim spiritu dei aguntur, hi filii sunt dei. id ergo nunc agitur, quamdiu est mortalis haec uita nostra sub gratia, ne peccatum, id est concupiscentia peccati — hanc enim hoc loco peccati nomine appellat — regnet in nostro mortali corpore. tunc autem regnare ostenditur, si desideriis eius oboeditur. est ergo in nobis peccati concupiscentia, quae non est permittenda regnare; sunt eius desideria, quibus non est oboediendum, ne oboedientibus regnet. propter quod membra nostra non sibi usurpet concupiscentia, sed sibi uindicet continentia, ut sint arma iustitiae deo, ne sint arma iniquitatis peccato; sic enim nobis peccatum non dominabitur. non enim sumus sub lege bonum quidem iubente, non tamen dante, sed sumus sub gratia, quae id quod lex iubet faciens nos amare potest liberis imperare. ### English translation (Claude) Such soldiers the apostle's trumpet rouses to battle with this sound: "Let not sin therefore reign," he says, "in your mortal body, so that you obey its desires; and do not present your members to sin as weapons of iniquity, but present yourselves to God as living from the dead, and your members to God as weapons of righteousness. For sin will not have dominion over you; for you are not under the law but under grace." And in another place: "So then, brothers," he says, "we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the flesh, you will live. For all who are led by the Spirit of God, these are sons of God." This, then, is what is being done now, as long as this mortal life of ours is under grace: that sin, that is, the concupiscence of sin (for in this place he calls it by the name of sin), should not reign in our mortal body. And it is shown to reign if its desires are obeyed. There is therefore in us a concupiscence of sin which must not be allowed to reign; there are its desires, which must not be obeyed, lest it reign over those who obey. For this reason let concupiscence not usurp our members for itself, but let continence claim them for itself, so that they may be weapons of righteousness for God and not weapons of iniquity for sin; for so sin will not have dominion over us. For we are not under the law, which commands the good but does not give it, but we are under grace, which, by making us love what the law commands, can command the free. ### Scripture references - Rom 6:12: quotation, high confidence - Rom 6:13: quotation, high confidence - Rom 6:14: quotation, high confidence - Rom 8:12: quotation, high confidence - Rom 8:13: quotation, high confidence - Rom 8:14: quotation, high confidence ### Translation notes - Rom 6:12–14; Rom 8:12–14. ### Citation (SBL) Augustine, Cont. 8 (CSEL 41:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-8). ## On Continence 9 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-9 - Source: CSEL 41:149–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The works of the flesh in Galatians 5 are the enemies to be put to death, and continence, the last fruit of the Spirit, is the chief weapon. ### Latin text Itemque cum hortatur, ut non secundum carnem uiuamus, ne moriamur, sed spiritu facta carnis mortificemus, ut uiuamus, tuba utique canit, bellum, in quo uersamur, ostendit et, ut acriter dimicemus et hostes nostros mortificemus, ne ab eis mortificemur, accendit. qui sint uero isti hostes, satis euidenter expressit. quos enim a nobis mortificari uoluit, ipsi sunt, opera scilicet carnis. sic enim ait: si autem spiritu facta carnis mortificaueritis, uiuetis. et ista quae sint ut sciamus, eundem itidem audiamus scribentem ad Galatas et dicentem: manifesta autem sunt opera carnis, quae sunt fornicationes, inmunditiae, luxuriae, idolorum seruitus, ueneficia, inimicitiae, contentiones, aemulationes, animositates, dissensiones, haereses, inuidiae, ebrietates, comessationes et his similia, quae praedico uobis, sicut praedixi, quoniam qui talia agunt, regnum dei non possidebunt. ipsum enim etiam ibi bellum, ut haec diceret, ostendebat et ad hos hostes mortificandos eadem caelesti et spiritali tuba Christi milites excitabat. supra enim dixerat: dico autem, spiritu ambulate et desideria carnis ne feceritis. caro enim concupiscit aduersus spiritum, spiritus autem aduersus carnem. haec enim sibi inuicem aduersantur, ut non ea quae uultis faciatis. quodsi spiritu ducimini, non estis sub lege. ergo sub gratia constitutos uult istum aduersus opera carnis habere conflictum. et haec opera carnis ut demonstraret, adiunxit, quae supra commemoraui: manifesta autem sunt opera carnis, quae sunt fornicationes et cetera, siue quae commemorauit siue quae intellegenda commonuit, maxime adiciens: et his similia. denique in hoc proelio aduersus carnalem quodam modo exercitum uelut aliam producens aciem spiritalem, fructus autem spiritus est, inquit, caritas, gaudium, pax, longanimitas, benignitas, bonitas, fides, mansuetudo, continentia; aduersus huius modi non est lex. non ait aduersus haec, ne sola esse putarentur — quamuis et si hoc diceret, omnia debuimus intellegere, quae eiusdem generis bona cogitare possemus — sed ait: aduersus huius modi, et haec scilicet et quaecumque similia. uerumtamen quod in eis bonis, quae commemorauit, loco ultimo posuit continentiam, de qua nunc disputare suscepimus et propter quam multa iam diximus, praecipue uoluit eam nostris mentibus inhaerere. ipsa quippe in hoc bello ualet plurimum, in quo aduersus carnem spiritus concupiscit, quoniam ipsas carnis concupiscentias quodam modo crucifigit. unde cum haec dixisset apostolus, continuo subiecit: qui autem Iesu Christi sunt, carnem suam crucifixerunt cum passionibus et concupiscentiis. haec est actio continentiae, sic opera carnis mortificantur. mortificant uero eos, quos deficientes a continentia ad consensionem perpetrandorum talium operum trahit concupiscentia. ### English translation (Claude) Likewise, when he urges us not to live according to the flesh, lest we die, but by the Spirit to put to death the deeds of the flesh, that we may live, he is certainly sounding the trumpet: he shows the war in which we are engaged, and rouses us to fight fiercely and put our enemies to death, lest we be put to death by them. And who these enemies are he has stated plainly enough. Those whom he wished us to put to death are the very ones, namely the works of the flesh. For so he says: "But if by the Spirit you put to death the deeds of the flesh, you will live." And to know what these are, let us hear the same apostle writing to the Galatians and saying: "Now the works of the flesh are plain, which are acts of sexual immorality, impurities, debaucheries, idolatry, sorceries, enmities, strifes, jealousies, animosities, dissensions, heresies, envyings, drunkenness, carousings, and the like, of which I forewarn you, as I have forewarned you, that those who do such things will not possess the kingdom of God." There too, in saying this, he was showing the same war and rousing the soldiers of Christ with the same heavenly and spiritual trumpet to put these enemies to death. For he had said above: "But I say, walk by the Spirit and do not carry out the desires of the flesh. For the flesh lusts against the spirit, and the spirit against the flesh. For these are opposed to each other, so that you do not do what you wish. But if you are led by the Spirit, you are not under the law." So he wants those who are set under grace to wage this conflict against the works of the flesh. And to show these works of the flesh he added what I have mentioned above: "Now the works of the flesh are plain, which are acts of sexual immorality," and the rest, whether those he mentioned or those he reminded us to understand, adding above all, "and the like." Then, in this battle, as though bringing out a spiritual battle line against the carnal army, he says: "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, continence; against such there is no law." He did not say "against these," lest they be thought to be the only ones (although even if he had said that, we ought to have understood all the goods of the same kind we could think of), but he said "against such," meaning both these and whatever are like them. Yet in placing continence last among the goods he mentioned, the continence we have now undertaken to discuss and on account of which we have already said much, he especially wished it to cling to our minds. For it is of the greatest strength in this war in which the spirit lusts against the flesh, since in a way it crucifies the very lusts of the flesh. Hence, when the apostle had said this, he at once added: "But those who are Jesus Christ's have crucified their flesh with its passions and lusts." This is the action of continence; so are the works of the flesh put to death. But they put to death those whom concupiscence, when they fall away from continence, draws to consent to committing such works. ### Scripture references - Rom 8:13: quotation, high confidence - Gal 5:19: quotation, high confidence - Gal 5:20: quotation, high confidence - Gal 5:21: quotation, high confidence - Gal 5:16: quotation, high confidence - Gal 5:17: quotation, high confidence - Gal 5:18: quotation, high confidence - Gal 5:22: quotation, high confidence - Gal 5:23: quotation, high confidence - Gal 5:24: quotation, high confidence ### Translation notes - Rom 8:13; Gal 5:16–24. Stray punctuation in the digital text ("-ut", "haec)") is removed. ### Citation (SBL) Augustine, Cont. 9 (CSEL 41:149–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-9). ## On Continence 10 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-10 - Source: CSEL 41:151–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To keep continence one must not trust one's own strength, for to hope in oneself is to hope in man and to live according to the flesh. ### Latin text Vt autem a continentia non deficiamus, aduersus illas diabolicarum suggestionum insidias praecipue uigilare debemus, ne de nostris uiribus praesumamus; maledictus enim omnis qui spem suam ponit in homine. et quis est iste nisi homo? non potest ergo ueraciter dicere non se spem ponere in homine, qui eam ponit in se. nam et hoc, secundum hominem uiuere, quid est nisi secundum carnem uiuere? audiat ergo, qui tali suggestione temptatur, et, si ullus ei christianus inest sensus, contremescat, audiat, inquam: si secundum carnem uixeritis, moriemini. ### English translation (Claude) But in order not to fall away from continence, we must be especially watchful against those snares of diabolical suggestions, lest we presume on our own strength; for "cursed is everyone who puts his hope in man." And who is this but a man? So he cannot truthfully say that he does not put his hope in man who puts it in himself. For this too, living according to man, what is it but living according to the flesh? Let him who is tempted by such a suggestion hear, then, and if there is any Christian sense in him, let him tremble; let him hear, I say: "If you live according to the flesh, you will die." ### Scripture references - Jer 17:5: quotation, high confidence - Rom 8:13: quotation, high confidence ### Translation notes - Jer 17:5; Rom 8:13. ### Citation (SBL) Augustine, Cont. 10 (CSEL 41:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-10). ## On Continence 11 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-11 - Source: CSEL 41:152–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Scripture 'flesh' often means the whole man, so living 'according to the flesh' means living according to oneself rather than according to God. ### Latin text Sed quispiam dicturus est mihi aliud esse secundum hominem uiuere, aliud secundum carnem uiuere: quia uidelicet homo rationalis creatura est et in eo rationalis est animus, quo distat a pecore; caro autem est infirma et terrena pars hominis et ideo secundum eam uiuere uitiosum est. propter quod ille, qui secundum hominem uiuit, non utique secundum carnem, sed potius secundum eam partem hominis uiuit, qua homo est, hoc est secundum spiritum mentis, quo pecoribus praeeminet. uerum haec disputatio ualet fortassis aliquid in scholis philosophorum; nos autem ut intellegamus apostolum Christi, libri christiani quemadmodum loqui soleant debemus aduertere. fides certe omnium nostrum est, ut Christus ueniret, hominem a uerbo dei adsumptum, non utique sine anima rationali, sicut quidam haeretici uolunt, et tamen legimus: uerbum caro factum est et habitauit in nobis. quid hic caro intellegenda est nisi homo? et uidebit omnis caro salutare dei, quid potest intellegi nisi omnis homo? ad te omnis caro ueniet, quid est nisi omnis homo? dedisti ei potestatem omnis carnis, quid est nisi omnis hominis? ex operibus legis non iustificabitur omnis caro, quid est nisi nullus iustificabitur homo? quod idem apostolus alibi manifestius exprimens, non, inquit, iustificabitur homo ex operibus legis. Corinthios quoque increpat dicens: nonne carnales estis et secundum hominem ambulatis? cum carnales eos dixisset, non ait secundum carnem ambulatis, sed: secundum hominem, quia et hoc quid uoluit intellegi nisi secundum carnem? nam utique si culpabiliter quidem secundum carnem, laudabiliter autem secundum hominem ambularetur, id est uiueretur, non exprobrans diceret: secundum hominem ambulatis. agnoscat homo obprobrium, mutet propositum, uitet interitum. audi, homo; noli secundum hominem ambulare, sed secundum eum, qui fecit hominem; ab eo, qui fecit te, noli deficere nec ad te. homo enim dicebat, qui tamen non secundum hominem uiuebat: non quia idonei sumus cogitare aliquid a nobis quasi ex nobismet ipsis, sed sufficientia nostra ex deo est. uide, si secundum hominem uiuebat, qui ueraciter ista dicebat. admonens ergo apostolus hominem, ne uiuat secundum hominem, hominem deo reddit. qui autem uiuit non secundum hominem, sed secundum deum, profecto non uiuit etiam secundum se ipsum, quia homo est et ipse. sed ideo dicitur etiam secundum carnem uiuere, cum ita uiuit, quia et carne sola nominata intellegitur homo, quod iam ostendimus. sicut sola anima nominata intellegitur homo; unde dictum est: omnis anima sublimioribus potestatibus subdita sit, id est omnis homo, et: septuaginta quinque animae descenderunt in Aegyptum cum Iacob, id est septuaginta quinque homines. noli ergo uiuere secundum te ipsum, o homo; inde perieras, sed quaesitus es. noli, inquam, uiuere secundum te ipsum; si perieras, inuentus es. noli carnis accusare naturam, quando audis: si secundum carnem uixeritis, moriemini. sic enim dici potuit et uerissime potuit: si secundum uos uixeritis, moriemini. nam diabolus non habet carnem et tamen, quia secundum se ipsum uiuere uoluit, in ueritate non stetit. quid ergo mirum, si secundum se ipsum uiuens, cum loquitur mendacium, de suo loquitur? quod uerum de illo ueritas dixit. ### English translation (Claude) But someone will say to me that it is one thing to live according to man and another to live according to the flesh: because, of course, man is a rational creature and in him there is a rational mind, by which he differs from the beast; but the flesh is the weak and earthly part of man, and therefore living according to it is faulty. For this reason, he will say, the one who lives according to man does not live according to the flesh, but rather according to that part of man by which he is man, that is, according to the spirit of the mind, by which he excels the beasts. This argument may perhaps carry some weight in the schools of the philosophers; but we, in order to understand the apostle of Christ, ought to observe how Christian books are accustomed to speak. It is certainly the faith of all of us that, for Christ to come, a man was assumed by the Word of God, and certainly not without a rational soul, as some heretics would have it; and yet we read: "The Word became flesh and dwelt among us." What is to be understood by "flesh" here but man? "And all flesh shall see the salvation of God": what can be understood but every man? "To you all flesh shall come": what is it but every man? "You gave him power over all flesh": what is it but over every man? "By the works of the law no flesh shall be justified": what is it but no man shall be justified? The same apostle expresses this more plainly elsewhere: "A man is not justified," he says, "by the works of the law." He also rebukes the Corinthians, saying: "Are you not carnal, and walking according to man?" When he had called them carnal, he did not say "you walk according to the flesh" but "according to man," because what did he want understood by this too but "according to the flesh"? For surely, if walking, that is, living, according to the flesh were blameworthy but according to man praiseworthy, he would not say reproachfully, "You walk according to man." Let man recognize the reproach, change his purpose, avoid destruction. Hear, O man: do not walk according to man, but according to him who made man; do not fall away from him who made you, not even to yourself. For a man was saying, one who nevertheless did not live according to man: "Not that we are sufficient to think anything of ourselves, as from ourselves, but our sufficiency is from God." See whether he lived according to man who said these things truthfully. So when the apostle warns man not to live according to man, he gives man back to God. And he who lives not according to man but according to God surely does not live according to himself either, since he too is a man. But he is also said to live according to the flesh when he lives so, because man is understood even when only the flesh is named, as we have already shown; just as man is understood when only the soul is named, whence it is said, "Let every soul be subject to the higher powers," that is, every man, and, "Seventy-five souls went down into Egypt with Jacob," that is, seventy-five men. Do not, then, live according to yourself, O man; from that you had perished, but you were sought. Do not, I say, live according to yourself; if you had perished, you have been found. Do not accuse the nature of the flesh when you hear, "If you live according to the flesh, you will die." For it could have been said, and said most truly: "If you live according to yourselves, you will die." For the devil has no flesh, and yet, because he wished to live according to himself, he did not stand in the truth. What wonder, then, if, living according to himself, when he speaks a lie he speaks from his own? This the Truth said truly of him. ### Scripture references - John 1:14: quotation, high confidence - Luke 3:6: quotation, high confidence - Isa 40:5: quotation, medium confidence - Ps 65:2 (64:3 LXX): quotation, high confidence - John 17:2: quotation, high confidence - Rom 3:20: quotation, high confidence - Gal 2:16: quotation, high confidence - 1 Cor 3:3: quotation, high confidence - 2 Cor 3:5: quotation, high confidence - Rom 13:1: quotation, high confidence - Acts 7:14: quotation, high confidence - Gen 46:27: allusion, medium confidence - Luke 19:10: allusion, medium confidence - Rom 8:13: quotation, high confidence - John 8:44: allusion, high confidence ### Translation notes - The "heretics" who denied Christ a rational soul are presumably the Apollinarians (not named). John 1:14; Luke 3:6 (Isa 40:5); Ps 65:2 (64:3 LXX/Vulg.); John 17:2; Rom 3:20; Gal 2:16; 1 Cor 3:3; 2 Cor 3:5; Rom 13:1; Acts 7:14 (Gen 46:27 LXX); Rom 8:13; John 8:44. A stray ">" in the digital text is removed. The clause "ut Christus ueniret" is printed so in the digital text; NPNF's older text reads differently ("to whom to live is Christ"), and the sense is not affected. ### Citation (SBL) Augustine, Cont. 11 (CSEL 41:152–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-11). ## On Continence 12 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-12 - Source: CSEL 41:154–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Victory over sin comes not from our own strength but from grace and the Spirit of God, who gives continence. ### Latin text Cum ergo audis: peccatum uobis non dominabitur, noli de te fidere, ut peccatum non dominetur, sed de illo, cui dicit orans quidam sanctus: itinera mea dirige secundum uerbum tuum, et non dominetur mihi omnis iniquitas. etenim ne fortasse, cum audissemus: peccatum nobis non dominabitur, nos ipsos extolleremus et uiribus nostris hoc tribueremus, statim hoc uidit apostolus atque subiecit: non enim estis sub lege, sed sub gratia. gratia itaque facit, ut peccatum tibi non dominetur. noli ergo de te fidere, ne multo amplius inde tibi dominetur. et cum audimus: si spiritu actiones carnis mortificaueritis, uiuetis, non hoc tantum bonum spiritui nostro, quasi per se ipsum possit ista, tribuamus. nam ne istum carnalem sensum spiritu mortuo potius quam mortificante saperemus, ilico addidit: quotquot enim spiritu dei aguntur, hi filii sunt dei. itaque ut spiritu nostro opera carnis mortificemus, spiritu dei agimur, qui dat continentiam, qua frenemus, domemus, uincamus concupiscentiam. ### English translation (Claude) When, therefore, you hear, "Sin will not have dominion over you," do not trust in yourself for sin not to have dominion, but in him to whom a certain holy man says in prayer: "Direct my steps according to your word, and let no iniquity have dominion over me." For lest perhaps, when we heard, "Sin will not have dominion over us," we should exalt ourselves and ascribe this to our own strength, the apostle saw this at once and added: "For you are not under the law but under grace." So it is grace that brings it about that sin does not have dominion over you. Do not trust in yourself, then, lest from that it gain far more dominion over you. And when we hear, "If by the Spirit you put to death the deeds of the flesh, you will live," let us not ascribe this great good to our own spirit, as though it could do these things by itself. For lest we should hold this carnal view, with the spirit dead rather than putting to death, he at once added: "For all who are led by the Spirit of God, these are sons of God." So in order that we may put to death the works of the flesh by our spirit, we are led by the Spirit of God, who gives continence, by which we may curb, tame, and conquer concupiscence. ### Scripture references - Rom 6:14: quotation, high confidence - Ps 119:133 (118:133 LXX): quotation, high confidence - Rom 8:13: quotation, high confidence - Rom 8:14: quotation, high confidence ### Translation notes - Rom 6:14; Ps 119:133 (118:133 LXX/Vulg.); Rom 8:13–14. "Actiones carnis" is Augustine's variant rendering of Rom 8:13. ### Citation (SBL) Augustine, Cont. 12 (CSEL 41:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-12). ## On Continence 13 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-13 - Source: CSEL 41:155–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Continence is also needed against the pride that excuses one's sins instead of confessing them to God. ### Latin text In hoc tam magno proelio, in quo uiuit homo sub gratia et, cum bene pugnat adiutus, exultat in domino cum tremore, non desunt tamen etiam strenuis bellatoribus et operum carnis quamuis inuictis mortificatoribus aliqua uulnera peccatorum, propter quae sananda cotidie ueraciter dicant: dimitte nobis debita nostra, contra eadem uitia et contra diabolum principem regemque uitiorum multo uigilantius et acrius ipsa oratione certantes, ne aliquid ualeant mortiferae suggestiones eius, quibus instigat insuper peccatorem ad sua excusanda potius quam accusanda peccata, ac sic illa uulnera non modo non sanentur, uerum etiam, etsi mortifera non erant, grauiter et letaliter infligantur. et hic ergo cautiore opus est continentia, qua cohibeatur superbus hominis adpetitus, quo placet sibi et non uult culpabilis inueniri dedignaturque, cum peccat, conuinci quod ipse peccauerit, non salubri humilitate suscipiens accusationem sui, sed excusationem potius ruinosa elatione conquirens. ad hanc superbiam cohercendam continentiam petiuit a domino ille, cuius superius uerba iam posui et, sicut potui, commendaui. namque cum dixisset: pone, domine, custodiam ori meo et ostium continentiae circum labia mea. ne declines cor meum in uerba maligna, unde hoc diceret euidentius explicans, ad excusandas excusationes, inquit, in peccatis. quid enim malignius his uerbis, quibus malus malum se neget, etiam de opere malo conuictus quod negare non ualeat? et quoniam factum non potest tegere nec bene factum potest dicere et a se factum uidet patere, quaerit in alium referre quod fecit, tamquam inde posset auferre quod meruit. nolens se esse reum addit potius ad reatum et sua excusando non accusando peccata ignorat non se poenam remouere, sed ueniam. apud homines enim iudices, quoniam falli possunt, quacumque uelut purgare fallacia quod perperam factum est prodesse aliquid uidetur ad tempus; apud deum autem, qui falli non potest, non est adhibenda fallax defensio, sed uerax confessio peccatorum. ### English translation (Claude) In this so great battle, in which man lives under grace and, when with help he fights well, rejoices in the Lord with trembling, yet even vigorous warriors, however unconquered they may be in putting to death the works of the flesh, are not without some wounds of sins; for the healing of these they truthfully say every day, "Forgive us our debts," and by that very prayer they fight far more watchfully and keenly against the same vices and against the devil, the prince and king of vices, so that his deadly suggestions may have no power. By these he further urges the sinner to excuse his sins rather than accuse them, and so those wounds are not only not healed but, even if they were not deadly, are inflicted gravely and fatally. Here, then, there is need of a more wary continence, by which man's proud appetite is held in check, by which he pleases himself and does not wish to be found blameworthy, and when he sins disdains to be convicted of having sinned himself, not accepting self-accusation in wholesome humility but rather seeking excuses in ruinous pride. To restrain this pride he asked the Lord for continence whose words I have already set down above and commended as well as I could. For when he had said, "Set, O Lord, a guard on my mouth, and a door of continence around my lips; do not incline my heart to evil words," he explained more clearly why he said this: "to make excuses in sins." For what is more evil than those words by which an evil man denies that he is evil, even when convicted of an evil deed that he cannot deny? And since he cannot hide the deed, nor call it a good deed, and sees that it is plain that he did it, he seeks to lay on another what he did, as though he could thereby remove what he deserved. Unwilling to be guilty, he rather adds to his guilt, and by excusing, not accusing, his sins he does not realize that he removes from himself not the punishment but the pardon. For with human judges, since they can be deceived, it seems to help for a time to clear by any deceit whatever what was wrongly done; but with God, who cannot be deceived, one must use not a deceitful defense but a truthful confession of sins. ### Scripture references - Ps 2:11: allusion, medium confidence - Matt 6:12: quotation, high confidence - Ps 141:3 (140:3 LXX): quotation, high confidence - Ps 141:4 (140:4 LXX): quotation, high confidence ### Translation notes - Ps 2:11; Matt 6:12; Ps 141:3–4 (140:3–4 LXX/Vulg., "ad excusandas excusationes in peccatis"). ### Citation (SBL) Augustine, Cont. 13 (CSEL 41:155–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-13). ## On Continence 14 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-14 - Source: CSEL 41:157–158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine surveys excuses for sin (fate, fortune, the devil) and rejects the Manichaean excuse that blames a defiled divine nature. ### Latin text Et alii quidem, qui sua consueuerunt excusare peccata, fato se ad peccandum queruntur inpelli, tamquam hoc decreuerint sidera et caelum prius talia decernendo peccauerit, ut homo postea talia committendo peccaret; alii fortunae malunt inputare, quod peccant: qui omnia fortuitis casibus agitari putant nec tamen hoc se fortuita temeritate, sed perspecta ratione sapere atque asseuerare contendunt. qualis ergo dementia est disputationes suas rationi tribuere et actiones suas casibus subiugare? alii totum, quod male faciunt, in diabolum referunt nec uolunt cum illo habere uel partem, cum illum sibi occultis suggestionibus mala suasisse suspicari possint, se autem illis suggestionibus, undecumque fuerint, consensisse dubitare non possint. sunt etiam, qui excusationem suam extendunt in accusationem dei, diuino iudicio miseri, suo autem furore blasphemi. etenim aduersus eum ex contrario principio inducunt mali substantiam rebellantem, cui non potuisset resistere, nisi substantiae naturaeque suae partem eidem rebellanti contaminandam corrumpendamque miscuisset tunc peccare dicunt, quando natura mali praeualet naturae dei. haec Manichaeorum est inmundissima insania, quorum machinamenta diabolica facillime ueritas indubitata subuertit, quae dei naturam incontaminabilem atque incorruptibilem confitetur. quid autem flagitiosae contaminationis et corruptionis de istis merito non creditur, a quibus deus, qui summe atque incomparabiliter bonus est, contaminabilis et corruptibilis creditur? ### English translation (Claude) And some who are accustomed to excuse their sins complain that they are driven to sin by fate, as though the stars had decreed it, and heaven had first sinned by decreeing such things so that man might afterwards sin by committing them. Others prefer to blame fortune for their sinning; they think everything is tossed about by chance happenings, and yet they insist that they know and assert this not by chance rashness but by clear reason. What madness it is, then, to attribute one's arguments to reason and to subject one's actions to chance! Others lay all the evil they do on the devil, and will not have even a share with him, though they may suspect that he urged evil on them by hidden suggestions, but cannot doubt that they themselves consented to those suggestions, wherever they came from. There are also those who extend their excuse into an accusation of God, wretched by the divine judgment, blasphemers by their own frenzy. For they bring in against him, from an opposing principle, a rebellious substance of evil, which he could not have resisted unless he had mixed a part of his own substance and nature with that rebel to be defiled and corrupted; and they say that they sin when the nature of evil prevails over the nature of God. This is the most unclean madness of the Manichaeans, whose diabolical contrivances are overturned most easily by the undoubted truth that confesses the nature of God to be incapable of defilement and corruption. And what shameful defilement and corruption is not rightly believed of those by whom God, who is supremely and incomparably good, is believed capable of defilement and corruption? ### Translation notes - On the Manichaeans: Augustine describes their dualist teaching of a good and an evil principle, with a part of God's substance mixed with evil; the polemic is his own, translated as written. ### Citation (SBL) Augustine, Cont. 14 (CSEL 41:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-14). ## On Continence 15 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-15 - Source: CSEL 41:158–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God does not take pleasure in sins, though he permits them; his almighty goodness brings good out of evil by pardon, healing, martyrdom and just punishment. ### Latin text Sunt et hi, qui eo modo in excusatione peccatorum suorum accusant deum, ut dicant ei placere peccata. nam si displicerent, inquiunt, nullo modo ea fieri omnipotentissima utique potestate permitteret. quasi uero inpunita peccata esse permiserit etiam in eis, quos a supplicio sempiterno remissione liberat peccatorum. nullus quippe debitae grauioris poenae accipit ueniam, nisi qualemcumque, etsi longe minorem quam debebat, soluerit poenam; atque ita inpertitur largitas misericordiae, ut non relinquatur etiam iustitia disciplinae. nam et peccatum, quod inultum uidetur, habet pedisequam poenam suam, ut nemo de admisso nisi aut amaritudine doleat aut caecitate non doleat. sicut ergo tu dicis: cur permittit ista, si displicent? ita ego dico: cur punit ista, si placent? ac per hoc sicut ego confiteor, quod omnino ista non fierent, nisi ab omnipotente permitterentur, ita tu confitere facienda non esse. quae a iusto puniantur, ut non faciendo quae punit mereamur ab eo discere cur permittit esse quae puniat. perfectorum est enim, sicut scriptum est, solidus cibus, in quo hi, qui bene profecerunt, iam intellegunt ad omnipotentiam dei potius id pertinuisse, ut ex libero arbitrio uoluntatis uenientia mala esse permitteret. tam quippe est omnipotens bonitas eius, ut etiam de malis possit facere bona, siue ignoscendo siue sanando siue ad utilitates piorum coaptando atque uertendo siue etiam iustissime uindicando. omnia namque ista bona sunt et deo bono atque omnipotente dignissima nec tamen fiunt nisi de malis. quid igitur melius, quid omnipotentius eo, qui cum mali nihil faciat, bene etiam de malis facit? clamant ad eum qui male fecerunt: dimitte nobis debita nostra: exaudit, ignoscit. nocuerunt sua mala peccantibus: subuenit eorum medeturque languoribus. saeuiunt suorum hostes: de illorum saeuitia facit martyres. postremo etiam condemnat eos, quos damnatione iudicat dignos: sua licet illi mala patiantur, facit tamen ille quod bonum est. non potest enim bonum non esse, quod iustum est; et utique sicuti iniustum est peccatum, ita iustum est peccati supplicium. ### English translation (Claude) There are also those who, in excusing their sins, accuse God in such a way as to say that sins please him. "For if they displeased him," they say, "he would by no means permit them to be done by his surely almighty power." As though he had allowed sins to go unpunished even in those whom he frees from eternal punishment by the forgiveness of sins! For no one receives pardon for the heavier punishment he owed unless he has paid some punishment, even if far less than he owed; and so the bounty of mercy is bestowed in such a way that the justice of discipline is not abandoned. For even sin that seems unavenged has its own punishment following at its heels, so that no one, for what he has committed, either does not grieve with bitterness or does not grieve because of blindness. As you say, then, "Why does he permit these things, if they displease him?" so I say, "Why does he punish them, if they please him?" And so, just as I confess that these things would not happen at all unless they were permitted by the Almighty, so you must confess that the things punished by the Just One are not to be done, so that by not doing what he punishes we may deserve to learn from him why he permits what he punishes to exist. For solid food, as it is written, is for the perfect; and in it those who have made good progress already understand that it rather belonged to God's omnipotence to permit evils coming from the free choice of the will to exist. For his goodness is so almighty that it can make good even out of evils, whether by pardoning, or by healing, or by fitting and turning them to the benefit of the godly, or also by avenging them most justly. For all these things are good and most worthy of the good and almighty God, and yet they come about only out of evils. What, then, is better, what more almighty, than he who, while making nothing evil, makes good even out of evils? Those who have done evil cry to him, "Forgive us our debts": he hears, he pardons. Their evils have harmed the sinners: he comes to their aid and heals their sicknesses. The enemies of his own people rage: out of their rage he makes martyrs. Finally, he also condemns those whom he judges worthy of condemnation: though they suffer their own evils, yet he does what is good. For what is just cannot fail to be good; and certainly, as sin is unjust, so the punishment of sin is just. ### Scripture references - Heb 5:14: allusion, high confidence - Matt 6:12: quotation, high confidence ### Translation notes - Heb 5:14; Matt 6:12. The printed punctuation "facienda non esse. quae a iusto puniantur" is read as one sentence. ### Citation (SBL) Augustine, Cont. 15 (CSEL 41:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-15). ## On Continence 16 - URL: https://sophiascriptura.com/fathers/augustine-continentia/1/#p-16 - Source: CSEL 41:159–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made man able not to sin, so that not sinning would be merit and being unable to sin its reward, as the saints will be at the end. ### Latin text Non autem potestas deo defuit talem facere hominem, qui peccare non posset; sed maluit eum talem facere, cui adiaceret peccare, si uellet, non peccare, si nollet, hoc prohibens, illud praecipiens: ut prius illi esset bonum meritum non peccare et postea iustum praemium non posse peccare. nam etiam tales sanctos suos in fine facturus est, qui omnino peccare non possint. tales habet quippe etiam nunc angelos suos, quos in illo sic amamus, ut de nullo eorum ne peccando fiat diabolus formidemus: quod de nemine homine iusto in huius uitae mortalitate praesumimus. tales autem omnes futuros in illius uitae inmortalitate confidimus; omnipotens enim deus, qui operatur etiam bona de nostris malis, qualia dabit bona, cum liberauerit ab omnibus malis? multa de bono usu mali copiosius possunt et subtilius disputari; sed neque hoc isto sermone suscepimus et eius nimia uitanda est longitudo. ### English translation (Claude) It was not that God lacked the power to make man such that he could not sin; but he preferred to make him such that it lay with him to sin if he willed, and not to sin if he did not will, forbidding the one and commanding the other: so that first not sinning would be a good merit for him, and afterwards being unable to sin would be a just reward. For in the end he will make his saints such that they cannot sin at all. Indeed, he even now has such angels, whom we so love in him that we do not fear that any of them may become a devil by sinning; which we do not presume of any righteous man in the mortality of this life. But we trust that all will be such in the immortality of that life; for almighty God, who works good even out of our evils, what goods will he give when he has freed us from all evils? Much could be discussed more fully and more subtly about the good use of evil; but we have not undertaken this in the present discourse, and excessive length must be avoided. ### Citation (SBL) Augustine, Cont. 16 (CSEL 41:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/1/#p-16). ## On Continence 17 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-17 - Source: CSEL 41:160–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Continence turns us from evil and righteousness does good, both aiming at the perfect peace of Christ's return. ### Latin text Nunc ergo ad illud, propter quod diximus ista, redeamus. continentia nobis opus est, et eam diuinum esse munus cognoscimus, ne declinetur cor nostrum in uerba maligna ad excusandas excusationes in peccatis. cui autem peccato cohibendo non habemus necessariam continentiam, ne committatur, quando et hoc ipsa cohibet, ne commissum si fuerit nefaria superbia defendatur? uniuersaliter ergo continentia nobis opus est, ut declinemus a malo. ut autem faciamus bonum, ad aliam uidetur uirtutem, hoc est ad iustitiam pertinere. hoc nos admonet sacer psalmus, ubi legimus: declina a malo et fac bonum. quo autem fine ista faciamus, mox addidit dicens: quaere pacem et sequere eam. pax enim perfecta tunc erit nobis, quando natura nostra creatori suo inseparabiliter cohaerente nihil nobis repugnabit ex nobis. hoc et ipse saluator uoluit, quantum mihi uidetur, intellegi, ubi ait: sint lumbi uestri praecincti et lucernae ardentes. quid est lumbos praecingere? libidines cohercere, quod est continentiae; lucernas uero ardentes habere bonis operibus lucere atque feruere, quod est iustitiae. neque hic tacuit, quo fine ista faciamus, addendo atque dicendo: et uos similes hominibus expectantibus dominum suum, quando ueniat a nuptiis. cum enim uenerit, nos remunerabit, qui continuimus nos ab his quae cupiditas et ea quae imperauit caritas fecimus, ut in eius perfecta et sempiterna pace sine ulla mali contentione et cum summa boni delectatione regnemus. ### English translation (Claude) Now, then, let us return to the point for which we said these things. We need continence, and we know it to be a divine gift, so that our heart may not be inclined to evil words, to make excuses in sins. And in restraining what sin do we not need continence, so that it may not be committed, since continence also restrains this, that if a sin has been committed it should not be defended by wicked pride? We need continence universally, then, to turn aside from evil. But to do good seems to belong to another virtue, that is, to righteousness. The holy psalm reminds us of this, where we read: "Turn aside from evil and do good." And for what end we should do these things he added at once, saying: "Seek peace and pursue it." For there will be perfect peace for us when, our nature cleaving inseparably to its Creator, nothing in us will fight against us. This too, as it seems to me, is what the Savior himself wished to be understood where he says: "Let your loins be girded and your lamps burning." What is it to gird the loins? To restrain lusts, which belongs to continence. And to have lamps burning is to shine and glow with good works, which belongs to righteousness. Nor did he pass over here for what end we should do these things, adding and saying: "And you be like men waiting for their lord, when he returns from the wedding." For when he comes, he will reward us who have held ourselves back from what desire [urges] and have done what love commanded, so that in his perfect and everlasting peace we may reign without any strife of evil and with the highest delight in good. ### Scripture references - Ps 141:4 (140:4 LXX): allusion, high confidence - Ps 34:14 (33:15 LXX): quotation, high confidence - Luke 12:35: quotation, high confidence - Luke 12:36: quotation, high confidence ### Translation notes - Ps 141:4 (140:4 LXX/Vulg.); Ps 34:14 (33:15 LXX/Vulg.); Luke 12:35–36. The clause "ab his quae cupiditas" has no verb in the text; one is supplied in brackets by sense. ### Citation (SBL) Augustine, Cont. 17 (CSEL 41:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-17). ## On Continence 18 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-18 - Source: CSEL 41:161–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against the Manichaeans, spirit and flesh are both good; their conflict is a sickness caused by sin, forgiven in baptism and healed by continence. ### Latin text Omnes ergo, qui credimus in deum uiuum et uerum, cuius summe bona inmutabilisque natura nec mali aliquid facit nec mali aliquid patitur, a quo est omne bonum, quod etiam minui potest, et qui suo bono quod ipse est omnino minui non potest, cum audimus apostolum dicentem: spiritu ambulate et concupiscentias carnis ne perfeceritis. caro enim concupiscit aduersus spiritum, spiritus autem aduersus carnem; haec enim inuicem aduersantur, ut non ea quae uultis faciatis, absit, ut credamus, quod Manichaeorum credit insania, duas hic demonstratas esse naturas ex contrariis inter se principiis confligentes, unam mali, alteram boni. prorsus ista duo ambo sunt bona: et spiritus bonum est et caro bonum. et homo, qui ex utroque constat, uno imperante, alio seruiente, utique bonum est, sed mutabile bonum: quod tamen fieri non posse nisi ab incommutabili bono, a quo est omne bonum creatum, siue paruum siue magnum; sed quamlibet paruum, a magno tamen factum; et quamlibet magnum, nullo modo tamen factoris magnitudini comparandum. uerum in hac bona hominis et bene a bono condita institutaque natura nunc bellum est, quoniam salus nondum est. languor sanetur, pax est. languorem autem istum culpa meruit, natura non habuit. quam sane culpam per lauacrum regenerationis dei gratia fidelibus iam remisit; sed sub eiusdem medici manibus adhuc natura cum suo languore confligit. in tali autem pugna sanitas erit tota uictoria: nec temporaria sanitas, sed aeterna, ubi non solum finiatur hic languor, uerum etiam deinceps nullus oriatur. propter quod adloquitur iustus animam suam et dicit: benedic, anima mea, dominum, et noli obliuisci omnes retributiones eius, qui propitius fit omnibus iniquitatibus tuis, qui sanat omnes languores tuos. propitius fit iniquitatibus, cum peccata dimittit, sanat languores, cum desideria praua compescit; propitius fit iniquitatibus dando indulgentiam, sanat languores dando continentiam. illud factum est in baptismate confitentibus, hoc fit in agone certantibus, in quo a nobis noster per eius adiutorium uincendus est morbus. etiam nunc illud fit, quo exaudimur dicentes: dimitte nobis debita nostra; hoc autem, cum exaudimur dicentes: ne nos inferas in temptationem. unusquisque enim temptatur, sicut ait Iacobus apostolus, a concupiscentia sua abstractus et inlectus. contra quod uitium medicinale poscitur adiutorium ab illo, qui potest omnes huiusce modi languores sanare, non a nobis alienae separatione, sed in nobis nostrae reparatione naturae. unde et praedictus apostolus non ait: unusquisque temptatur a concupiscentia, sed addidit: sua, ut qui hoc audit intellegat quomodo clamare debeat: ego dixi, domine, miserere mei, sana animam meam, quoniam peccaui tibi. non enim sanatione indiguisset, nisi se ipsa peccando uitiasset, ut aduersus eam sua caro concupisceret, id est ipsa sibimet ipsi ex ea parte qua in carne infirmata est repugnaret. ### English translation (Claude) All of us, then, who believe in the living and true God, whose supremely good and unchangeable nature neither does any evil nor suffers any evil, from whom is every good, even that which can be diminished, and who in his own good, which he himself is, cannot be diminished at all: when we hear the apostle saying, "Walk by the Spirit and do not accomplish the lusts of the flesh; for the flesh lusts against the spirit and the spirit against the flesh; for these are opposed to each other, so that you do not do what you wish," far be it from us to believe what the madness of the Manichaeans believes, that two natures are shown here, fighting each other from opposing principles, one of evil and the other of good. Both of these are wholly good: the spirit is good and the flesh is good. And man, who consists of both, one ruling and the other serving, is certainly good, but a changeable good; which nevertheless could not have been made except by the unchangeable good, from whom every created good is, whether small or great; but however small, made by the great; and however great, in no way to be compared with the greatness of its maker. Yet in this good nature of man, well founded and established by the good, there is now war, because health is not yet here. Let the sickness be healed, and there is peace. But this sickness was deserved by guilt; nature did not have it. That guilt, indeed, God's grace has already forgiven the faithful through the washing of regeneration; but under the hands of the same physician nature still struggles with its sickness. In such a fight, health will be the whole victory: not temporary health, but eternal, where not only will this sickness end, but none will arise thereafter. That is why the righteous man addresses his soul and says: "Bless the Lord, O my soul, and do not forget all his benefits, who is gracious to all your iniquities, who heals all your sicknesses." He is gracious to iniquities when he forgives sins; he heals sicknesses when he checks depraved desires. He is gracious to iniquities by giving pardon; he heals sicknesses by giving continence. The former was done in baptism for those who confessed; the latter is done in the contest for those who strive, in which our disease is to be overcome by us with his help. Even now the former is done when we are heard saying, "Forgive us our debts"; the latter when we are heard saying, "Lead us not into temptation." For each one is tempted, as the apostle James says, when drawn away and enticed by his own concupiscence. Against this fault healing help is asked from him who can heal all sicknesses of this kind, not by separating from us a nature foreign to us, but by restoring our own nature in us. Hence the apostle just mentioned did not say, "Each one is tempted by concupiscence," but added "his own," so that whoever hears this may understand how he ought to cry out: "I said, Lord, have mercy on me; heal my soul, for I have sinned against you." For it would not have needed healing unless it had corrupted itself by sinning, so that its own flesh lusted against it, that is, so that it fought against itself in that part of it in which it has been weakened in the flesh. ### Scripture references - Gal 5:16: quotation, high confidence - Gal 5:17: quotation, high confidence - Titus 3:5: allusion, high confidence - Ps 103:2 (102:2 LXX): quotation, high confidence - Ps 103:3 (102:3 LXX): quotation, high confidence - Matt 6:12: quotation, high confidence - Matt 6:13: quotation, high confidence - Jas 1:14: quotation, high confidence - Ps 41:4 (40:5 LXX): quotation, high confidence ### Translation notes - Gal 5:16–17; Titus 3:5; Ps 103:2–3 (102:2–3 LXX/Vulg.); Matt 6:12–13; Jas 1:14; Ps 41:4 (40:5 LXX/Vulg.). Augustine's account of Manichaean dualism is polemical and is translated as written. ### Citation (SBL) Augustine, Cont. 18 (CSEL 41:161–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-18). ## On Continence 19 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-19 - Source: CSEL 41:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The flesh is part of ourselves, not an enemy; only its fault is to be resisted, and at the resurrection it will become spiritual and wholly subject to the spirit. ### Latin text Caro enim nihil nisi per animam concupiscit; sed concupiscere caro aduersus spiritum dicitur, quando anima carnali concupiscentia spiritui reluctatur. totum hoc nos sumus. et caro ipsa, quae discedente anima moritur, nostra pars infirma est, non fugienda dimittitur, sed recipienda reponitur nec recepta ulterius relinquetur. seminatur autem corpus animale, resurget corpus spiritale. tunc iam caro nihil concupiscet aduersus spiritum, quando et ipsa spiritalis uocabitur, quoniam spiritui non solum sine ulla repugnantia, uerum etiam sine ulla corporalis alimenti indigentia in aeternum uiuificanda subdetur. haec igitur duo, quae nunc inuicem aduersantur in nobis, quoniam in utroque nos sumus, ut concordent oremus et agamus. non enim alterum eorum putare debemus inimicum, sed uitium, quo caro concupiscit aduersus spiritum: quod sanatum nec ipsum erit et substantia utraque salua erit et in utraque nulla pugna erit. audiamus apostolum. scio, inquit, quia non habitat in me, hoc est in carne mea, bonum. hoc utique ait, quia uitium carnis in re bona non est bonum: quod cum esse destiterit, caro erit, sed iam uitiata uel uitiosa non erit. quam tamen ad nostram pertinere naturam idem doctor ostendit prius dicendo: scio, quia non habitat in me, quod ut exponeret, addidit: hoc est in carne mea. bonum. se itaque dicit esse carnem suam. non ergo ipsa est inimica nostra; et quando eius uitiis resistitur, ipsa amatur, quia ipsa curatur. nemo enim umquam carnem suam odio habuit, sicut ipse apostolus dicit. et alio loco ait: igitur ipse ego mente seruio legi dei, carne autem legi peccati. audiant qui aures habent: igitur ipse ego, ego mente, ego carne; sed mente seruio legi dei, carne autem legi peccati. quo modo carne legi peccati? numquid concupiscentiae consentiendo carnali? absit; sed motus desideriorum illic habendo, quos habere nolebat et tamen habebat. sed eis non consentiendo mente seruiebat legi dei et tenebat membra, ne fierent arma peccati. ### English translation (Claude) For the flesh lusts for nothing except through the soul; but the flesh is said to lust against the spirit when the soul resists the spirit with carnal concupiscence. All this is we ourselves. And the flesh itself, which dies when the soul departs, is our weak part; it is not dismissed to be fled from, but laid aside to be received back, and once received back it will never be left again. "It is sown a natural body; it will rise a spiritual body." Then the flesh will lust for nothing against the spirit, when it too will be called spiritual, since it will be subject to the spirit, to be given life for ever, not only without any resistance but also without any need of bodily food. These two, then, which now are opposed to each other in us, since we are in both, let us pray and act that they may agree. For we ought not to think either of them an enemy, but rather the fault by which the flesh lusts against the spirit; when this is healed it will itself be no more, and both substances will be safe, and in neither will there be any fight. Let us hear the apostle: "I know," he says, "that good does not dwell in me, that is, in my flesh." He says this surely because the fault of the flesh, in a thing that is good, is not good; when it ceases to be, there will be flesh, but no longer corrupted or faulty. Yet the same teacher shows that the flesh belongs to our nature by first saying, "I know that there does not dwell in me," and then, to explain it, adding, "that is, in my flesh, good." So he says that his flesh is himself. It is not, then, our enemy; and when its faults are resisted, it is loved, because it is being cured. "For no one ever hated his own flesh," as the same apostle says. And in another place he says: "So then I myself with my mind serve the law of God, but with my flesh the law of sin." Let those who have ears hear: "So then I myself": I with the mind, I with the flesh; but "with my mind I serve the law of God, but with my flesh the law of sin." How with the flesh the law of sin? By consenting to carnal concupiscence? Far from it; but by having there the movements of desires which he did not want to have and yet had. But by not consenting to them he served the law of God with his mind and held back his members from becoming weapons of sin. ### Scripture references - 1 Cor 15:44: quotation, high confidence - Rom 7:18: quotation, high confidence - Eph 5:29: quotation, high confidence - Rom 7:25: quotation, high confidence - Matt 11:15: allusion, medium confidence - Rom 6:13: allusion, medium confidence ### Translation notes - 1 Cor 15:44; Rom 7:18; Eph 5:29; Rom 7:25; Matt 11:15; Rom 6:13. ### Citation (SBL) Augustine, Cont. 19 (CSEL 41:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-19). ## On Continence 20 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-20 - Source: CSEL 41:164–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In this life we avoid accomplishing evil by refusing consent, but good is fully accomplished only in eternal life, when continence will no longer need to struggle. ### Latin text Sunt ergo in nobis desideria mala, quibus non consentiendo non uiuimus male; sunt in nobis concupiscentiae peccatorum, quibus non oboediendo non perficimus malum, sed eas habendo nondum perficimus bonum. utrumque ostendit apostolus, nec bonum hic perfici, ubi malum sic concupiscitur. nec malum hic perfici, quando tali concupiscentiae non oboeditur. illud quippe ostendit, ubi ait: uelle adiacet mihi, perficere autem bonum non; hoc uero, ubi ait: spiritu ambulate et concupiscentias carnis ne perfeceritis. neque enim ibi dicit non sibi adiacere facere bonum, sed perficere; neque hic dicit: concupiscentias carnis ne habueritis, sed ne perfeceritis. fiunt itaque in nobis concupiscentiae malae, quando id quod non licet libet; sed non perficiuntur, cum legi dei mente seruiente libidines continentur. et bonum fit, cum id, quod male libet, uincente bona delectatione non fit; sed boni perfectio non inpletur, quamdiu legi peccati carne seruiente libido inlicit et quamuis contineatur, tamen mouetur. non enim opus esset ut contineretur, si non moueretur. erit quandoque etiam perfectio boni, quando consumptio mali: illud summum, hoc erit nullum. quod si in ista mortalitate sperandum putamus, fallimur. tunc enim erit, quando mors non erit; et ibi erit, ubi uita aeterna erit. in illo enim saeculo et in illo regno erit bonum summum, malum nullum, quando erit et ubi erit sapientiae amor summus, continentiae labor nullus. non igitur mala est caro, si malo careat, id est uitio, quo uitiatus est homo, non factus male, sed ipse faciens. ex utraque enim parte, id est anima et corpore a bono deo factus bonus ipse fecit malum, quo factus est malus. a cuius mali reatu iam etiam solutus per indulgentiam, ne leue existimet esse quod fecit, adhuc cum suo uitio pugnat per continentiam. absit autem, ut insint ulla uitia in illa quae futura est pace regnantibus, quandoquidem in isto bello cotidie minuuntur in proficientibus non peccata solum, sed ipsae quoque concupiscentiae, cum quibus non consentiendo confligitur et quibus consentiendo peccatur. ### English translation (Claude) There are, then, evil desires in us, and by not consenting to them we do not live evilly; there are in us concupiscences of sins, and by not obeying them we do not accomplish evil, but by having them we do not yet accomplish good. The apostle shows both: that good is not accomplished here, where evil is so desired, and that evil is not accomplished here, when such concupiscence is not obeyed. The former he shows where he says, "To will is present with me, but to accomplish the good is not"; the latter where he says, "Walk by the Spirit and do not accomplish the lusts of the flesh." For there he does not say that to do good is not present with him, but to accomplish it; nor does he say here, "Do not have the lusts of the flesh," but "do not accomplish them." So evil concupiscences arise in us when what is not lawful is pleasing; but they are not accomplished when, the mind serving the law of God, lusts are restrained. And good is done when what pleases evilly is not done, good delight prevailing; but the accomplishment of good is not fulfilled as long as, the flesh serving the law of sin, lust entices and, though restrained, is still stirred. For there would be no need for it to be restrained if it were not stirred. There will at some time be the accomplishment of good as well, when there is the consumption of evil: the one will be supreme, the other nothing. If we think this is to be hoped for in this mortality, we are deceived. For it will be then, when there will be no death; and it will be there, where there will be eternal life. For in that age and in that kingdom there will be the supreme good and no evil, when and where there will be the highest love of wisdom and no labor of continence. The flesh, then, is not evil, if it is free of evil, that is, of the fault by which man was corrupted, not made evil but himself doing evil. For made good in both parts, that is, soul and body, by the good God, he himself did the evil by which he became evil. And though already released from the guilt of that evil through pardon, so that he may not think lightly of what he did, he still fights with his fault through continence. But far be it that any faults should be in those who reign in the peace that is to come, since even in this war not only sins but also the very concupiscences are daily lessened in those who make progress, the concupiscences that are fought by not consenting and by consenting to which one sins. ### Scripture references - Rom 7:18: quotation, high confidence - Gal 5:16: quotation, high confidence - Rom 7:25: allusion, high confidence ### Translation notes - Rom 7:18; Gal 5:16; Rom 7:25. ### Citation (SBL) Augustine, Cont. 20 (CSEL 41:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-20). ## On Continence 21 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-21 - Source: CSEL 41:165–167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The conflict of flesh and spirit is a division of one nature caused by sin, not a mixture of two natures; evil is not a substance and will be wholly removed. ### Latin text Quod ergo caro concupiscit aduersus spiritum, quod non habitat in carne nostra bonum, quod lex in membris nostris repugnat legi mentis, non est duarum naturarum ex contrariis principiis facta conmixtio, sed unius aduersus se ipsam propter peccati meritum facta diuisio. non sic fuimus in Adam, antequam natura suo deceptore audito ac secuto suum contempsisset atque offendisset auctorem; non est ista prior uita creati hominis, sed posterior poena damnati. ex qua damnatione per Iesum Christum gratia liberati cum poena sua dimicant liberi nondum salute plena, sed iam pignore salutis accepto; non liberati autem et peccatis rei sunt et suppliciis inplicati. post hanc uero uitam reis manebit in aeternum poena pro culpa; liberis non remanebit in aeternum nec culpa nec poena; sed permanebunt in aeternum substantiae bonae spiritus et caro, quas deus bonus et inmutabilis bonas, quamuis mutabiles, condidit. permanebunt autem in melius commutatae, numquam in deterius iam mutandae consumpto penitus omni malo, et quod homo fecit iniuste et quod passus est iuste. quibus duobus mali generibus omnino pereuntibus, quorum unum est praecedentis iniquitatis, alterum consequentis infelicitatis, erit hominis sine ulla prauitate uoluntas recta. ibi omnibus erit clarum atque perspicuum, quod nunc a fidelibus multis creditur, a paucis intellegitur, malum non esse substantiam, sed sicut uulnus in corpore ita substantia, quae se ipsam uitiauit, esse coepisse peste inchoata atque ibi esse desinere sanitate perfecta. omni ergo malo exorto a nobis et perdito in nobis, bono etiam nostro usque ad culmen felicissimae incorruptionis et inmortalitatis aucto atque perfecto qualis erit utraque nostra substantia? quandoquidem nunc in ista corruptione et mortalitate, cum adhuc corpus corruptibile adgrauat animam et, quod apostolus dicit: corpus mortuum est propter peccatum, tale tamen testimonium perhibet idem ipse carni nostrae, id est parti nostrae infirmae atque terrenae, ut dicat, quod paulo ante commemoraui: nemo enim umquam carnem suam odio habet, statimque subiungat: sed nutrit et fouet eam, sicut et Christus ecclesiam. ### English translation (Claude) That the flesh lusts against the spirit, that good does not dwell in our flesh, that the law in our members fights against the law of the mind: this is not a mixture of two natures made from opposing principles, but a division of one nature against itself, made because of the desert of sin. We were not so in Adam, before our nature, having listened to and followed its deceiver, despised and offended its author; this is not the first life of man as created, but the later punishment of man as condemned. Those freed from that condemnation by grace through Jesus Christ fight as free men with their punishment, not yet with full salvation, but having already received the pledge of salvation; but those not freed are both guilty of sins and entangled in punishments. After this life, punishment for guilt will remain for ever for the guilty; for the free neither guilt nor punishment will remain for ever; but the good substances, spirit and flesh, will remain for ever, which the good and unchangeable God created good, though changeable. And they will remain changed for the better, never again to be changed for the worse, every evil being utterly consumed, both what man did unjustly and what he suffered justly. When these two kinds of evil have wholly perished, one of the preceding iniquity, the other of the consequent unhappiness, there will be in man an upright will without any depravity. There it will be clear and plain to all, what is now believed by many of the faithful and understood by few, that evil is not a substance, but that, like a wound in a body, so in a substance that has corrupted itself, it began to exist when the plague began and ceases to exist there when health is made complete. When every evil, then, which arose from us, has been destroyed in us, and our good too has been increased and perfected up to the summit of most blessed incorruption and immortality, what will each of our substances be like? For even now, in this corruption and mortality, while the corruptible body still weighs down the soul, and, as the apostle says, "the body is dead because of sin," yet the same apostle bears such witness to our flesh, that is, to our weak and earthly part, as to say what I mentioned a little earlier, "For no one ever hates his own flesh," and at once to add, "but nourishes and cherishes it, just as Christ does the church." ### Scripture references - Gal 5:17: allusion, high confidence - Rom 7:18: allusion, high confidence - Rom 7:23: allusion, high confidence - Gen 3:6: allusion, low confidence - 2 Cor 1:22: allusion, low confidence - Rom 8:10: quotation, high confidence - Eph 5:29: quotation, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Gal 5:17; Rom 7:18, 23; Gen 3; Wis 9:15 ("the corruptible body weighs down the soul"); Rom 8:10; Eph 5:29. The digital text's "nee" is corrected to "nec". ### Citation (SBL) Augustine, Cont. 21 (CSEL 41:165–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-21). ## On Continence 22 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-22 - Source: CSEL 41:167–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's command that husbands love their wives as their own flesh refutes the Manichaean claim that the flesh comes from an evil race of darkness. ### Latin text Quo igitur, non dico, errore, sed prorsus furore Manichaei carnem nostram nescio cui fabulosae genti tribuunt tenebrarum, quam uolunt suam sine ullo initio malam semper habuisse naturam, cum uerax doctor uiros diligere uxores suas exemplo suae carnis hortetur, quos ad hoc ipsum Christi quoque et ecclesiae hortatur exemplo? totus denique ipse apostolicae epistulae locus ualde ad rem pertinens recordandus est. uiri, inquit, diligite uxores uestras, sicut et Christus dilexit ecclesiam et se ipsum tradidit pro ea, ut eam sanctificaret, mundans lauacro aquae in uerbo, ut exhiberet sibi ipse gloriosam ecclesiam non habentem maculam aut rugam aut aliquid huius modi, sed ut sit sancta et inmaculata. ita, inquit, et uiri debent diligere uxores suas sicut corpora sua. qui diligit uxorem suam, se ipsum diligit. deinde subiunxit, quod iam commemorauimus: nemo enim umquam carnem suam odio habuit, sed nutrit et fouet eam sicut Christus ecclesiam. quid ad haec dicit inmundissimae inpietatis insania? quid ad haec dicitis, Manichaei? qui nobis uel ex apostolicis litteris duas sine initio naturas, unam boni, alteram mali, conamini inducere et apostolicas litteras, quae uos ab ista sacrilega peruersitate corrigant, non uultis audire. sicut legitis: caro concupiscit aduersus spiritum, et: non habitat in carne mea bonum, ita legite: nemo umquam carnem suam odio habet, sed nutrit et fouet eam sicut et Christus ecclesiam. sicut legitis: uideo aliam legem in membris meis repugnantem legi mentis meae, ita legite: sicut Christus dilexit ecclesiam, ita et uiri debent diligere uxores suas sicut corpora sua. nolite in illis sanctae scripturae testimoniis esse insidiosi, in his surdi, et eritis in utrisque correcti. haec enim si accipiatis, ut dignum est, conemini et illa intellegere, ut uerum est. ### English translation (Claude) By what, then, I will not say error, but outright madness, do the Manichaeans ascribe our flesh to some fabulous race of darkness, which they claim has always had its own evil nature without any beginning, when the truthful teacher urges husbands to love their wives by the example of their own flesh, the same husbands whom he urges to this very thing by the example of Christ and the church too? Indeed, the whole passage of the apostle's letter, which bears very much on the matter, should be recalled. "Husbands," he says, "love your wives, just as Christ also loved the church and gave himself up for her, that he might sanctify her, cleansing her by the washing of water in the word, that he might present to himself a glorious church, not having spot or wrinkle or any such thing, but that she might be holy and without blemish. So," he says, "husbands too ought to love their wives as their own bodies. He who loves his wife loves himself." Then he added what we have already mentioned: "For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church." What does the madness of most unclean impiety say to this? What do you say to this, Manichaeans? You try to bring in upon us, even from the apostle's letters, two natures without beginning, one of good and the other of evil, and you will not listen to the apostle's letters that would correct you from this sacrilegious perversity. As you read, "The flesh lusts against the spirit," and, "Good does not dwell in my flesh," so read, "No one ever hates his own flesh, but nourishes and cherishes it, just as Christ also does the church." As you read, "I see another law in my members fighting against the law of my mind," so read, "Just as Christ loved the church, so husbands too ought to love their wives as their own bodies." Do not be crafty with the former testimonies of holy Scripture and deaf to the latter, and you will be corrected in both. For if you accept the latter as is fitting, you will try to understand the former as is true. ### Scripture references - Eph 5:25: quotation, high confidence - Eph 5:26: quotation, high confidence - Eph 5:27: quotation, high confidence - Eph 5:28: quotation, high confidence - Eph 5:29: quotation, high confidence - Gal 5:17: quotation, high confidence - Rom 7:18: quotation, high confidence - Rom 7:23: quotation, high confidence ### Translation notes - Eph 5:25–29; Gal 5:17; Rom 7:18, 23. The Manichaean "race of darkness" is described in Augustine's polemical terms, translated as written. ### Citation (SBL) Augustine, Cont. 22 (CSEL 41:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-22). ## On Continence 23 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-23 - Source: CSEL 41:168–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three ordered pairs of Christ and church, husband and wife, spirit and flesh are all good, against the Manichaean teachings on Christ's flesh, the body and the sexes. ### Latin text Tres quasdam copulas nobis insinuauit apostolus: Christum et ecclesiam, uirum et uxorem, spiritum et carnem. horum priora posterioribus consulunt, posteriora prioribus famulantur, omnia bona sunt, ut in eis ordinis pulchritudine quaedam excellenter praeposita, quaedam decenter subiecta custodiunt. uir et uxor quales secum esse debeant, praeceptum accipiunt et exemplum. praeceptum est: mulieres uiris suis subditae sint sicut domino, quia uir caput est mulieris, et: uiri diligite uxores uestras. exemplum autem datur mulieribus de ecclesia, uiris de Christo. sicut ecclesia, inquit, subdita est Christo, ita et mulieres uiris suis in omnibus. similiter et uiris dato praecepto, ut uxores suas diligant, adiecit exemplum: sicut Christus dilexit ecclesiam. sed uiros et a re inferiore adhortatus est, id est a corpore suo, non tantum a superiore, id est a domino suo. non enim solum ait: uiri diligite uxores uestras, sicut Christus dilexit ecclesiam, quod est a superiore, uerum etiam dixit: uiri debent diligere uxores suas sicut sua corpora, quod est ab inferiore: quia et superiora et inferiora bona sunt omnia. nec tamen mulier a corpore uel carne accepit exemplum, ut ita esset subdita uiro, sicut spiritui caro; sed aut consequenter apostolus intellegi uoluit, quod dicere praetermisit, aut forte quia caro concupiscit aduersus spiritum in huius uitae mortalitate atque languore, ideo de illa noluit mulieri exemplum subiectionis adhibere. uiris autem ideo uoluit, quia, etsi concupiscit spiritus aduersus carnem, etiam in hoc ipso consulit carni, non sicut caro concupiscens aduersus spiritum nec spiritui consulit tali repugnatione nec sibi. non tamen ei spiritus bonus siue eius naturam per prouidentiam nutriendo ac fouendo siue eius uitiis per continentiam resistendo consuleret, nisi utraque substantia utriusque artificem deum etiam decore sui huius ordinis indicaret. quid est ergo, quod uos uera dementia et christianos esse iactatis et contra scripturas Christianas oculis clausis uel potius extinctis tanta peruersitate contenditis, et Christum asserentes in falsa carne apparuisse mortalibus et ecclesiam in anima ad Christum, in corpore ad diabolum pertinere et sexum uirilem atque muliebrem diaboli opera esse, non dei et spiritui carnem tamquam malam substantiam bonae substantiae cohaerere? ### English translation (Claude) The apostle has set before us three pairs: Christ and the church, husband and wife, spirit and flesh. In these the first care for the second, the second serve the first; all are good, so that in them, by the beauty of order, some are excellently set over and some fittingly set under. How husband and wife ought to be with each other they receive both as a precept and as an example. The precept is: "Let wives be subject to their husbands as to the Lord, because the husband is the head of the wife," and, "Husbands, love your wives." And the example is given to wives from the church, to husbands from Christ. "As the church," he says, "is subject to Christ, so also wives to their husbands in everything." Likewise, when he had given husbands the precept to love their wives, he added the example: "just as Christ loved the church." But he exhorted husbands also from a lower thing, that is, from their own body, not only from a higher, that is, from their Lord. For he not only said, "Husbands, love your wives, just as Christ loved the church," which is from the higher, but also said, "Husbands ought to love their wives as their own bodies," which is from the lower; because both the higher and the lower are all good. Yet the wife did not receive an example from the body or flesh, that she should be subject to her husband as the flesh to the spirit; but either the apostle wished to be understood by consequence what he left unsaid, or perhaps, because the flesh lusts against the spirit in the mortality and sickness of this life, he did not wish to use it as an example of subjection for the wife. But he did wish to use it for husbands, because even if the spirit lusts against the flesh, in this very act it cares for the flesh, unlike the flesh, which in lusting against the spirit cares neither for the spirit nor for itself by such resistance. Yet the good spirit would not care for it, whether by nourishing and cherishing its nature through providence or by resisting its faults through continence, unless both substances, even by the beauty of this order of theirs, pointed to God as the maker of both. What is it, then, that you, in true madness, both boast that you are Christians and fight against the Christian Scriptures with eyes shut, or rather put out, with such perversity, asserting that Christ appeared to mortals in false flesh, and that the church belongs to Christ in the soul but to the devil in the body, and that the male and female sexes are works of the devil, not of God, and that the flesh, as an evil substance, clings to the spirit, a good substance? ### Scripture references - Eph 5:22: quotation, high confidence - Eph 5:23: quotation, high confidence - Eph 5:24: quotation, high confidence - Eph 5:25: quotation, high confidence - Eph 5:28: quotation, high confidence - Gal 5:17: allusion, high confidence ### Translation notes - Eph 5:22–25, 28. Augustine summarizes Manichaean teachings (Christ's flesh only apparent, the body and the sexes the devil's work) in polemical terms, translated as written. ### Citation (SBL) Augustine, Cont. 23 (CSEL 41:168–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-23). ## On Continence 24 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-24 - Source: CSEL 41:170–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers Manichaean teachings on Christ's flesh, the church, the sexes and the body with Paul's own words. ### Latin text Si parum uobis uidentur respondere, quae de apostolicis commemorauimus litteris, audite adhuc alia, si aures habetis. quid de carne Christi dicit insanissimus Manichaeus? quod non fuerit uera, sed falsa. quid ad haec dicit beatus apostolus? memor esto Christum Iesum resurrexisse a mortuis ex semine Dauid secundum euangelium meum. et ipse Iesus Christus, palpate, inquit, et uidete, quia spiritus carnem et ossa non habet, sicut me uidetis habere. quomodo est in eorum doctrina ueritas, quae id praedicat, quod in carne Christi erat falsitas? quomodo in Christo non erat ullum malum, in quo erat tam grande mendacium? quia uidelicet hominibus nimium mundis malum est caro uera et non est malum falsa pro uera; malum est caro uera nascentis ex Dauid semine et non est malum lingua falsa dicentis: palpate et uidete quia spiritus ossa et carnem non habet, sicut me uidetis habere! de ecclesia quid dicit deceptor hominum in mortifero errore? quod ex parte animarum pertineat ad Christum, ex parte corporum ad diabolum. quid ad haec dicit doctor gentium in fide et ueritate? nescitis, inquit, quia corpora uestra membra sunt Christi? de sexu masculi et feminae quid dicit filius perditionis? quod uterque sexus non ex deo sit, sed ex diabolo. quid ad haec dicit uas electionis? sicut, inquit, mulier ex uiro ita et uir per mulierem, omnia autem ex deo. de carne quid dicit per Manichaeum spiritus inmundus? quod sit mala substantia nec dei, sed inimici creatura. quid ad haec dicit per Paulum spiritus sanctus? sicut enim corpus unum est, inquit, et membra habet multa, omnia autem membra corporis cum sint multa, unum est corpus, ita et Christus. et paulo post. posuit, inquit, deus membra, singulum quodque eorum in corpore prout uoluit. item paulo post. deus, inquit, temperauit corpus, ei cui deerat maiorem honorem dans, ut non essent scissurae in corpore, sed idem ipsum ut pro inuicem sollicita sint membra. et siue patitur unum membrum, compatiuntur omnia membra; siue glorificatur unum membrum, congaudent omnia membra. quomodo est mala caro, quando ipsae animae pacem membrorum eius ut imitentur, monentur? quomodo est inimici creatura, quando ipsae animae, quae corpora regunt, ut inter se inimicitiarum scissuras non habeant, exemplum de membris corporis sumunt, ut quod praestitit deus corpori per naturam ament et ipsae habere per gratiam? merito ad Romanos cum scriberet, obsecro, inquit, uos, fratres, per misericordiam dei, ut exhibeatis corpora uestra hostiam uiuam, sanctam, deo placentem. sine causa non tenebras lucem et lucem tenebras esse contendimus, si hostiam uiuam, sanctam, deo placentem de gentis tenebrarum corporibus exhibemus. ### English translation (Claude) If what we have mentioned from the apostle's letters seems to you too little of an answer, hear still other things, if you have ears. What does the utterly mad Manichaeus say about the flesh of Christ? That it was not true but false. What does the blessed apostle say to this? "Remember that Christ Jesus rose from the dead, of the seed of David, according to my gospel." And Jesus Christ himself says: "Handle and see, for a spirit does not have flesh and bones, as you see that I have." How is there truth in their teaching, which proclaims that there was falsehood in the flesh of Christ? How was there no evil in Christ, in whom there was so great a lie? Because, of course, to these excessively clean men true flesh is an evil, and false flesh in place of true is not an evil; the true flesh of one born of the seed of David is an evil, and the false tongue of one saying, "Handle and see, for a spirit does not have bones and flesh, as you see that I have," is not an evil! What does the deceiver of men in his deadly error say about the church? That in respect of souls it belongs to Christ, in respect of bodies to the devil. What does the teacher of the Gentiles in faith and truth say to this? "Do you not know," he says, "that your bodies are members of Christ?" What does the son of perdition say about the male and female sex? That neither sex is from God, but from the devil. What does the vessel of election say to this? "As the woman is from the man," he says, "so also the man is through the woman; but all things are from God." What does the unclean spirit say about the flesh through Manichaeus? That it is an evil substance, and not God's creation but the enemy's. What does the Holy Spirit say to this through Paul? "For just as the body is one," he says, "and has many members, and all the members of the body, though they are many, are one body, so also is Christ." And a little later: "God has set the members," he says, "each one of them in the body, as he willed." And again a little later: "God has tempered the body," he says, "giving greater honor to the part that lacked it, so that there might be no divisions in the body, but that the members might have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is glorified, all the members rejoice with it." How is the flesh evil, when souls themselves are admonished to imitate the peace of its members? How is it the enemy's creation, when the very souls that rule bodies take an example from the members of the body, so as not to have divisions of enmity among themselves, that they too may love to have by grace what God has granted the body by nature? Rightly, when writing to the Romans, he says: "I beseech you, brothers, by the mercy of God, to present your bodies as a living sacrifice, holy, pleasing to God." Not without reason do we contend that darkness is not light and light is not darkness, if we are to present a living sacrifice, holy, pleasing to God, from the bodies of the race of darkness! ### Scripture references - 2 Tim 2:8: quotation, high confidence - Luke 24:39: quotation, high confidence - 1 Cor 6:15: quotation, high confidence - 1 Cor 11:12: quotation, high confidence - 1 Cor 12:12: quotation, high confidence - 1 Cor 12:18: quotation, high confidence - 1 Cor 12:24: quotation, high confidence - 1 Cor 12:25: quotation, high confidence - 1 Cor 12:26: quotation, high confidence - Rom 12:1: quotation, high confidence - Acts 9:15: allusion, medium confidence - 2 Thess 2:3: allusion, medium confidence - Isa 5:20: echo, low confidence ### Translation notes - 2 Tim 2:8; Luke 24:39; 1 Cor 6:15; 1 Cor 11:12; 1 Cor 12:12, 18, 24–26; Rom 12:1; Isa 5:20 (echo). "Son of perdition" (John 17:12; 2 Thess 2:3) and "vessel of election" (Acts 9:15) are Augustine's epithets for Mani and Paul. The polemic against Mani is Augustine's, translated as written; the last sentence is ironic. ### Citation (SBL) Augustine, Cont. 24 (CSEL 41:170–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-24). ## On Continence 25 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-25 - Source: CSEL 41:172–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The comparison of flesh and church holds: the church is subject to Christ yet, in its carnal members and daily sins, not yet without spot, until final healing. ### Latin text Sed, inquiunt, quomodo caro per quandam similitudinem comparatur ecclesiae? numquid ecclesia concupiscit aduersus Christum, cum idem apostolus dixerit: ecclesia subdita est Christo? plane subdita est Christo ecclesia, quia ideo spiritus concupiscit aduersus carnem, ut ex omni parte Christo subdatur ecclesia; caro autem concupiscit aduersus spiritum, quia nondum pacem, quae perfecta promissa est, accepit ecclesia. ac per hoc ecclesia subdita est Christo ex pignore salutis et caro concupiscit aduersus spiritum ex infirmitate languoris. neque enim non ecclesiae membra erant idem, quibus ista dicebat: spiritu ambulate et desideria carnis ne perfeceritis. caro enim concupiscit aduersus spiritum et spiritus aduersus carnem; haec enim sibi inuicem aduersantur, ut non ea quae uultis faciatis. haec utique ecclesiae dicebantur, quae si Christo subdita non esset, non in ea spiritus aduersus carnem per continentiam concupisceret. propter quod poterant concupiscentias carnis non perficere, sed carne concupiscente aduersus spiritum non poterant ea facere, quae uolebant, id est etiam ipsas carnis concupiscentias non habere. deinde cur non confiteamur in hominibus spiritalibus ecclesiam Christo subditam, in carnalibus autem adhuc concupiscere aduersus Christum? an aduersus Christum non concupiscebant, quibus dicebatur: diuisus est Christus? et: non potui loqui uobis quasi spiritalibus, sed quasi carnalibus, tamquam paruulis in Christo. lac uobis potum dedi, non escam; nondum enim poteratis. sed ne nunc quidem potestis; adhuc enim estis carnales. cum enim sint in uobis aemulatio et contentio, nonne carnales estis? aduersus quem concupiscit aemulatio et contentio nisi aduersus Christum? has enim carnis concupiscentias Christus in suis sanat, sed in nullis amat. unde sancta ecclesia quamdiu habet etiam membra talia, nondum est sine macula et ruga. huc accedunt et illa peccata, pro quibus cotidiana uox totius ecclesiae est: dimitte nobis debita nostra. a quibus ne spiritales putaremus alienos, non quicumque carnalium nec ipsorum quicumque spiritalium, sed qui super pectus domini discumbebat et quem prae ceteris diligebat, si dixerimus, inquit, quia peccatum non habemus, nos ipsos decipimus, et ueritas in nobis non est. in omni autem peccato, plus in maiore, minus in minore. tamen contra iustitiam concupiscitur. et de Christo scriptum est: qui factus est nobis sapientia a deo et iustitia et sanctificatio et redemptio. in omni igitur peccato contra Christum sine dubio concupiscitur; sed qui sanat omnes languores nostros, cum perduxerit ecclesiam ad promissam languoris sanitatem, tunc in nullo membrorum eius quamlibet minima erit ulla macula aut ruga; tunc nullo modo caro aduersus spiritum concupiscet, et ideo nulla erit causa, cur aduersus carnem etiam spiritus concupiscat; tunc finem accipiet omnis haec pugna, tunc ambarum substantiarum erit summa concordia, tunc usque adeo ibi nullus erit carnalis, ut etiam ipsa caro sit spiritalis. quod ergo nunc agit cum carne sua quisque secundum Christum uiuens, cum et concupiscit aduersus eius malam concupiscentiam, quoniam sanandam continet, quam nondum sanatam tenet, et tamen eius bonam nutrit fouetque naturam, quoniam nemo umquam carnem suam odio habet: hoc etiam Christus agit cum ecclesia, quantum fas est comparare minora maioribus. nam et correptionibus eam reprimit, ne inpunitate inflata dissiliat, et consolationibus erigit, ne grauata infirmitate succumbat. hinc est illud apostoli: si enim nos ipsos iudicaremus, non iudicaremur; cum iudicamur autem, a domino corripimur, ne cum hoc mundo damnemur, et illud in psalmo: secundum multitudinem dolorum meorum in corde meo consolationes tuae iucundauerunt animam meam. tunc ergo speranda est carnis nostrae sine ulla repugnatione perfecta sanitas, quando erit ecclesiae Christi sine ullo timore certa securitas. ### English translation (Claude) "But," they say, "how is the flesh compared by some likeness to the church? Does the church lust against Christ, when the same apostle has said, 'The church is subject to Christ'?" Plainly the church is subject to Christ, because the spirit lusts against the flesh precisely so that the church may be subject to Christ in every part; but the flesh lusts against the spirit because the church has not yet received the peace that has been promised as perfect. And so the church is subject to Christ by the pledge of salvation, and the flesh lusts against the spirit by the weakness of sickness. For those to whom he said these things were not other than members of the church: "Walk by the Spirit and do not accomplish the desires of the flesh. For the flesh lusts against the spirit and the spirit against the flesh; for these are opposed to each other, so that you do not do what you wish." This was certainly said to the church, and if it were not subject to Christ, the spirit would not lust against the flesh in it through continence. Therefore they could refrain from accomplishing the lusts of the flesh, but, the flesh lusting against the spirit, they could not do what they wished, that is, not even have the lusts of the flesh. Then again, why should we not confess that in spiritual men the church is subject to Christ, but in carnal men still lusts against Christ? Or did they not lust against Christ to whom it was said, "Is Christ divided?" and, "I could not speak to you as to spiritual men, but as to carnal men, as to little ones in Christ. I gave you milk to drink, not solid food; for you were not yet able. But not even now are you able; for you are still carnal. For while there is jealousy and strife among you, are you not carnal?" Against whom do jealousy and strife lust, if not against Christ? For Christ heals these lusts of the flesh in his own, but loves them in none. Hence the holy church, as long as it has such members too, is not yet without spot and wrinkle. To these are added those sins for which the daily cry of the whole church is, "Forgive us our debts." And lest we should think the spiritual strangers to these, it was not just any of the carnal, nor just any of the spiritual, but he who reclined on the Lord's breast and whom he loved above the rest who says: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." And in every sin, more in a greater and less in a lesser, there is lusting against righteousness. And it is written of Christ: "who was made for us wisdom from God, and righteousness and sanctification and redemption." In every sin, therefore, there is without doubt lusting against Christ; but he who heals all our sicknesses, when he has brought the church to the promised healing of its sickness, then in none of its members, however least, will there be any spot or wrinkle; then the flesh will in no way lust against the spirit, and so there will be no reason why the spirit too should lust against the flesh; then all this fight will come to an end, then there will be the highest concord of both substances, then there will be no one carnal there, to such a degree that even the flesh itself will be spiritual. What, then, each one who lives according to Christ now does with his own flesh, when he both lusts against its evil concupiscence, since he restrains what is to be healed and holds in check what is not yet healed, and yet nourishes and cherishes its good nature, since no one ever hates his own flesh: this Christ also does with the church, so far as it is right to compare lesser things with greater. For he both checks it with rebukes, so that it does not burst apart puffed up by impunity, and raises it with consolations, so that it does not sink weighed down by weakness. Hence that saying of the apostle: "For if we judged ourselves, we would not be judged; but when we are judged, we are rebuked by the Lord, so that we may not be condemned with this world"; and that in the psalm: "According to the multitude of my sorrows in my heart, your consolations have gladdened my soul." Then, therefore, is the perfect health of our flesh, without any resistance, to be hoped for, when there will be for the church of Christ a sure security without any fear. ### Scripture references - Eph 5:24: quotation, high confidence - Gal 5:16: quotation, high confidence - Gal 5:17: quotation, high confidence - 1 Cor 1:13: quotation, high confidence - 1 Cor 3:1: quotation, high confidence - 1 Cor 3:2: quotation, high confidence - 1 Cor 3:3: quotation, high confidence - Eph 5:27: allusion, high confidence - Matt 6:12: quotation, high confidence - John 13:23: allusion, high confidence - 1 John 1:8: quotation, high confidence - 1 Cor 1:30: quotation, high confidence - Ps 103:3 (102:3 LXX): allusion, high confidence - Eph 5:29: quotation, high confidence - 1 Cor 11:31: quotation, high confidence - 1 Cor 11:32: quotation, high confidence - Ps 94:19 (93:19 LXX): quotation, high confidence ### Translation notes - Eph 5:24; Gal 5:16–17; 1 Cor 1:13; 1 Cor 3:1–3; Eph 5:27; Matt 6:12; John 13:23–25; 1 John 1:8; 1 Cor 1:30; Ps 103:3 (102:3 LXX/Vulg.); Eph 5:29; 1 Cor 11:31–32; Ps 94:19 (93:19 LXX/Vulg.). ### Citation (SBL) Augustine, Cont. 25 (CSEL 41:172–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-25). ## On Continence 26 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-26 - Source: CSEL 41:175–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Continence that springs from a false faith, from sin, or from injustice (such as refusing the marriage debt) is not the true continence that God gives. ### Latin text Haec aduersus Manichaeos fallaciter continentes pro ueraci continentia disputare suffecerit, ne continentiae fructuosus et gloriosus labor partem infirmam nostram, id est corpus, quando ab inmoderatis uel inlicitis uoluptatibus cohibet et refrenat, non salubriter castigare, sed insectari credatur hostiliter. corpus quippe ab anima est quidem natura diuersum, sed non est a natura hominis alienum. non enim animus constat ex corpore; sed tamen homo ex animo constat et corpore: et utique deus quem liberat, totum hominem liberat. unde totum hominem etiam ipse saluator suscepit, dignatus in nobis totum liberare quod fecit. qui contra istam sentiunt ueritatem, quid eis prodest libidines continere? si tamen aliquas continent. quid in eis per continentiam potest fieri mundum, quorum continentia talis inmunda est? quae nec continentia nominanda est. sentire quippe quod sentiunt, uirus est diaboli; continentia uero munus est dei. sicut autem non omnis, qui aliquid patitur aut quoslibet dolores tolerantissime patitur, habet eam uirtutem, quae similiter dei munus est et patientia nuncupatur — multi enim tolerant multa tormenta, ne in suis criminibus prodant aut male sibi conscios aut se ipsos; multi pro explendis ardentissimis libidinibus et obtinendis uel non relinquendis eis rebus, quibus uinculo praui amoris obstricti sunt; multi pro diuersis et perniciosis, quibus uehementer tenentur, erroribus: quos omnes absit ut dicamus ueram habere patientiam — ita non omnis, qui aliquid continet uel ipsas etiam carnis aut animi libidines mirabiliter continet, istam continentiam, de cuius utilitate et decore disserimus, habere dicendus est. quidam enim, quod mirum dictu uideri potest, per incontinentiam continent — uelut si se mulier contineat a marito, quia hoc iurauit adultero — quidam per iniustitiam — uelut si miscendi sexus non reddat coniux coniugi debitum, quia ipse uel ipsa iam potest uincere talem corporis adpetitum — item quidam continent decepti fide falsa et uana sperantes, uana sectantes: in quibus sunt omnes haeretici et quicumque sub nomine religionis aliquo errore falluntur. quorum continentia uera esset, si esset et fides uera; cum uero illa propterea nec fides sit appellanda, quia falsa est, sine dubio et ista continentiae nomine indigna est. numquid enim continentiam, quam munus dei uerissime dicimus, dicturi sumus esse peccatum? absit a cordibus nostris tam detestanda dementia. beatus autem apostolus ait: omne, quod non est ex fide, peccatum est. quae igitur non habet fidem, nec continentia nominanda est. ### English translation (Claude) Let this suffice as argument against the Manichaeans, who are falsely continent, on behalf of true continence, so that the fruitful and glorious labor of continence, when it restrains and curbs our weak part, that is, the body, from immoderate or unlawful pleasures, may not be believed to be persecuting it as an enemy rather than chastising it for its health. For the body is indeed different in nature from the soul, but it is not foreign to the nature of man. For the mind does not consist of body; yet man consists of mind and body: and certainly whom God frees, he frees the whole man. Hence the Savior himself also took up the whole man, deigning to free in us the whole of what he made. Those who think contrary to this truth, what does it profit them to restrain lusts, if indeed they restrain any? What in them can be made clean through continence, when their continence itself is unclean? Nor should it even be called continence. For to think what they think is the poison of the devil; but continence is the gift of God. Now not everyone who suffers something, or endures any pains whatever with great endurance, has that virtue which is likewise a gift of God and is called patience (for many endure many tortures so as not to betray, in their crimes, either their accomplices or themselves; many for the sake of satisfying most burning lusts and of obtaining or not giving up those things to which they are bound by the chain of perverse love; many for the sake of various harmful errors by which they are strongly held; far be it from us to say that all these have true patience); so not everyone who restrains something, or even restrains wonderfully the very lusts of flesh or mind, is to be said to have this continence whose usefulness and beauty we are discussing. For some, strange as it may seem to say, are continent through incontinence, as if a woman should hold back from her husband because she has sworn this to an adulterer; some through injustice, as if a spouse should not render to the spouse the debt of sexual union because he or she can now overcome such an appetite of the body. Likewise some are continent deceived by a false faith, hoping for vain things and pursuing vain things; among these are all heretics and whoever are deceived by some error under the name of religion. Their continence would be true if their faith were also true; but since that is not even to be called faith, because it is false, without doubt this too is unworthy of the name of continence. For are we going to say that continence, which we most truly call a gift of God, is sin? Far from our hearts be such detestable madness. But the blessed apostle says: "Everything that is not from faith is sin." That, therefore, which has no faith is not to be called continence either. ### Scripture references - Rom 14:23: quotation, high confidence - 1 Cor 7:3: allusion, medium confidence ### Translation notes - Rom 14:23; 1 Cor 7:3–5 (the marriage debt, echo). "Falsely continent" refers to Manichaean abstinence; Augustine's judgment is translated as written. ### Citation (SBL) Augustine, Cont. 26 (CSEL 41:175–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-26). ## On Continence 27 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-27 - Source: CSEL 41:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abstaining from one's wife in order to pursue adultery by magic is wickedness, not continence; true married continence moderates desire within marriage. ### Latin text Sunt etiam, qui aperte malignis seruiendo daemonibus a corporis uoluptatibus continent, ut per eos expleant nefarias uoluptates, quarum inpetum ardoremque non continent. unde ut aliquid dicam et cetera propter sermonis longitudinem taceam, quidam etiam non adtingunt uxores suas, dum quasi mundi per magicas artes peruenire ad uxores moliuntur alienas. o mirabilem continentiam, immo uero nequitiam atque inmunditiam singularem! si enim uera esset continentia, magis ab adulterio quam propter adulterium perpetrandum carnis concupiscentia debuit a coniugio continere. hanc quippe concupiscentiam carnis relaxare solet continentia coniugalis eiusque frenis hactenus moderamen inponere, ut nec in ipso coniugio inmoderata licentia diffluatur, sed custodiatur modus, aut infirmitati coniugis debitus, cui hoc non secundum imperium praecipit, sed secundum ueniam concedit apostolus, aut filiis procreandis accommodatus, quae una fuit causa miscendae inuicem carnis et patribus quondam et matribus sanctis. id autem faciens continentia, id est moderans et quodam modo limitans in coniugibus carnis concupiscentiam et eius inquietum atque inordinatum motum certis quodam modo finibus ordinans bene utitur hominis malo, quem facit et uult perficere bonum, sicut deus utitur etiam hominibus malis propter eos, quos perficit bonos. ### English translation (Claude) There are also those who, openly serving malignant demons, hold back from the pleasures of the body in order to satisfy through them wicked pleasures whose drive and heat they do not restrain. Hence, to mention one thing and pass over the rest because of the length of the discourse, some even do not touch their own wives, while, as though pure, they contrive by magic arts to reach the wives of others. O wonderful continence, or rather singular wickedness and uncleanness! For if it were true continence, it ought to have restrained the concupiscence of the flesh from adultery rather than from marriage for the sake of committing adultery. For married continence usually relaxes this concupiscence of the flesh and puts a check on it with its reins only so far that even in marriage itself there is no flowing into immoderate license, but a measure is kept, either the one owed to the weakness of the spouse, to whom the apostle grants this not by way of command but by way of indulgence, or the one suited to the procreation of children, which was once the only reason for the union of the flesh for the holy fathers and mothers as well. And continence, doing this, that is, moderating and in a way limiting the concupiscence of the flesh in spouses, and ordering its restless and disordered movement within certain bounds, makes good use of the evil in man, whom it makes and wishes to make perfect in good, just as God uses even evil men for the sake of those whom he makes perfect in goodness. ### Scripture references - 1 Cor 7:6: allusion, high confidence ### Translation notes - 1 Cor 7:6 ("by way of indulgence, not of command"). The "holy fathers and mothers" are the patriarchs and their wives. ### Citation (SBL) Augustine, Cont. 27 (CSEL 41:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-27). ## On Continence 28 - URL: https://sophiascriptura.com/fathers/augustine-continentia/17/#p-28 - Source: CSEL 41:177–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True continence, a gift from above, governs all desires opposed to wisdom, those of the mind as well as those of the body. ### Latin text Absit ergo, ut continentiam, de qua scriptura dicit: et hoc ipsum erat sapientiae scire, cuius esset hoc donum, etiam eos habere dicamus, qui continendo uel erroribus seruiunt uel aliquas minores cupiditates ideo uincunt, ut alias expleant, quarum granditate uincuntur. ea uero, quae uera est desuper ueniens continentia, non aliis malis mala premere alia, sed bonis mala sanare uult omnia. cuius ut breuiter complectar actionem, omnibus prorsus delectationibus concupiscentiae, quae aduersantur delectationi sapientiae, cohercendis atque sanandis inuigilat officium continentiae. unde angustius eam sine dubitatione metiuntur, qui solas libidines corporis cohibere definiunt; melius profecto illi, qui non addunt corporis, sed generaliter libidinem siue cupiditatem regendam dicunt ad continentiam pertinere. quae cupiditas in uitio ponitur nec tantum est corporis, uerum et animi. etenim si corporis cupiditas est in fornicationibus et ebrietatibus, numquid inimicitiae, contentiones, aemulationes, postremo animositates in corporis uoluptatibus, ac non potius in animi motibus et perturbationibus exercentur? carnis tamen opera haec omnia nuncupauit apostolus, siue quae ad animum siue quae ad carnem proprie pertinerent, ipsum scilicet hominem nomine carnis appellans. opera quippe hominis sunt, quae non dicuntur dei, quoniam homo, qui haec agit. secundum se ipsum uiuit, non secundum deum, in quantum haec agit. sunt autem alia opera hominis, quae magis dicenda sunt dei. deus est enim, inquit apostolus, qui operatur in uobis et uelle et operari pro bona uoluntate. inde est et illud: quotquot enim spiritu dei aguntur, hi filii sunt dei. ### English translation (Claude) Far be it, then, from us to say that the continence of which Scripture says, "And this itself was a part of wisdom, to know whose gift this was," is possessed also by those who by being continent either serve errors or overcome some lesser desires in order to satisfy others by whose greatness they are overcome. But that which is true continence, coming from above, wishes not to suppress some evils by other evils, but to heal all evils by goods. To sum up its action briefly: the office of continence watches over restraining and healing all the delights of concupiscence whatever that are opposed to the delight of wisdom. Hence those without doubt measure it too narrowly who define it as restraining only the lusts of the body; better, surely, are those who do not add "of the body," but say generally that the governing of lust or desire belongs to continence. This desire is counted a fault, and it is not only of the body but also of the mind. For if bodily desire lies in acts of sexual immorality and drunkenness, are enmities, strifes, jealousies, and finally animosities exercised in the pleasures of the body, and not rather in the movements and disturbances of the mind? Yet the apostle called all these works of the flesh, whether they belonged properly to the mind or to the flesh, calling man himself, of course, by the name of flesh. For they are works of man which are not said to be God's, since the man who does them lives according to himself, not according to God, in so far as he does them. But there are other works of man which are rather to be called God's. "For it is God," says the apostle, "who works in you both to will and to work for his good will." Hence also that saying: "For all who are led by the Spirit of God, these are sons of God." ### Scripture references - Gal 5:19: allusion, high confidence - Gal 5:20: allusion, high confidence - Gal 5:21: allusion, high confidence - Phil 2:13: quotation, high confidence - Rom 8:14: quotation, high confidence ### Extrabiblical texts - Wis 8:21 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 8:21; Gal 5:19–21; Phil 2:13; Rom 8:14. Stray punctuation in the digital text is removed. ### Citation (SBL) Augustine, Cont. 28 (CSEL 41:177–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/17/#p-28). ## On Continence 29 - URL: https://sophiascriptura.com/fathers/augustine-continentia/29/#p-29 - Source: CSEL 41:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's command to 'put to death your members on earth' means that continence must put to death the lingering movements of desire by refusing consent and turning thought to things above. ### Latin text Spiritus itaque hominis adhaerens spiritui dei concupiscit aduersus carnem, id est aduersus se ipsum, sed pro se ipso, ut motus illi siue in carne siue in anima secundum hominem, non secundum deum, qui sunt adhuc per adquisitum languorem, continentia cohibeantur propter adquirendam salutem, ut homo non secundum hominem uiuens iam possit dicere: uiuo autem iam non ego, uiuit uero in me Christus. ubi enim non ego, ibi felicius ego, ut, quando secundum hominem reprobus ullus motus exsurgit, cui non consentit qui mente legi dei seruit, dicat etiam illud: iam non ego operor illud. talibus quippe et illa dicuntur, quae sicut eorum socii participesque debemus audire: si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera dei sedens; quae sursum sunt sapite, non quae super terram. mortui enim estis, et uita uestra abscondita est cum Christo in deo; cum Christus apparuerit, uita uestra, tunc et uos cum illo apparebitis in gloria. quibus loquatur intellegamus, immo uero adtentius audiamus. nam quid hoc planius! quid apertius! eis certe loquitur, qui consurrexerunt cum Christo, nondum utique carne, sed mente, quos et mortuos dicit et magis hinc uiuos; nam uita uestra, inquit, abscondita est cum Christo in deo. talium mortuorum uox est: uiuo autem iam non ego, uiuit uero in me Christus. quorum ergo uita erat abscondita in deo, admonentur et exhortantur, ut membra sua mortificent, quae sunt super terram. id enim sequitur: mortificate ergo membra uestra, quae sunt super terram. et ne quisquam nimis tardus membra ista uisibilia corporis mortificanda putaret a talibus, continuo quid dicat aperiens, fornicationem, inquit, inmunditiam, perturbationem, concupiscentiam malam et auaritiam, quae est idolorum seruitus. itane uero credendum est, quod isti, qui iam mortui erant eorumque uita abscondita erat cum Christo in deo, adhuc fornicabantur, adhuc in moribus inmundis operibusque uiuebant, adhuc perturbationibus concupiscentiae malae atque auaritiae seruiebant? quis demens ista de talibus senserit? quid ergo uult ut mortificent, opere scilicet continentiae, nisi motus ipsos adhuc in sua quadam interpellatione sine nostrae mentis consensione, sine membrorum corporalium operatione uiuentes? et quomodo isti mortificantur opere continentiae, nisi cum eis mente non consentitur nec exhibentur eis arma corporis membra et, quod est maius atque uigilantia continentiae maiore curandum, ipsa etiam nostra cogitatio, quamuis eorum quodam modo suggestione et quasi susurratione tangatur, tamen ab eis ne oblectetur auertitur et ad superna delectabilius cogitanda conuertitur, ad hoc ea nominans in sermonibus, ne habitetur in eis, sed fugiatur ab eis? quod fit, si efficaciter audiamus ipso adiuuante, qui haec per apostolum praecipit: quae sursum sunt quaerite, ubi Christus est in dextera dei sedens; quae sursum sunt sapite, non quae super terram. ### English translation (Claude) So the spirit of man, cleaving to the Spirit of God, lusts against the flesh, that is, against itself, but for its own sake, so that those movements, whether in the flesh or in the soul, which are according to man and not according to God, and which still exist through the sickness that has been acquired, may be held in check by continence for the sake of acquiring health; so that man, not living according to man, may now be able to say: "Yet I live, no longer I, but Christ lives in me." For where it is not I, there it is I more happily; so that when any reprobate movement according to man rises up, to which he who serves the law of God with his mind does not consent, he may also say that: "It is no longer I who do it." For to such men are said also those words which we ought to hear as their companions and partners: "If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your mind on the things that are above, not on those on earth. For you have died, and your life is hidden with Christ in God; when Christ, your life, appears, then you too will appear with him in glory." Let us understand to whom he speaks, or rather let us listen more attentively. For what could be plainer than this, what clearer? He speaks certainly to those who have risen with Christ, not yet in the flesh of course, but in the mind; whom he calls both dead and, for that very reason, more alive; for "your life," he says, "is hidden with Christ in God." The voice of such dead is: "Yet I live, no longer I, but Christ lives in me." Those, then, whose life was hidden in God are admonished and exhorted to put to death their members that are on earth. For this follows: "Put to death, therefore, your members that are on earth." And lest anyone too slow should think that these visible members of the body were to be put to death by such men, he at once makes plain what he means: "sexual immorality," he says, "uncleanness, disturbance, evil concupiscence, and greed, which is idolatry." Are we really to believe that these men, who were already dead and whose life was hidden with Christ in God, were still committing sexual immorality, still living in unclean habits and works, still serving the disturbances of evil concupiscence and greed? What madman would think this of such men? What, then, does he want them to put to death, namely by the work of continence, if not those very movements that still live in a certain solicitation of their own, without the consent of our mind, without the working of the bodily members? And how are these put to death by the work of continence, except when the mind does not consent to them, and the members of the body are not presented to them as weapons, and (what is greater and must be attended to with greater vigilance of continence) even our thought itself, though in some way touched by their suggestion and, as it were, whispering, is nevertheless turned away from them so as not to take delight in them, and is turned to think with greater delight on things above, naming them in speech only for this purpose: not to dwell in them, but to flee from them? This happens if we listen effectively, with the help of him who commands these things through the apostle: "Seek the things that are above, where Christ is, seated at the right hand of God; set your mind on the things that are above, not on those on earth." ### Scripture references - Gal 2:20: quotation, high confidence - Rom 7:17: quotation, high confidence - Rom 7:25: allusion, high confidence - Col 3:1: quotation, high confidence - Col 3:2: quotation, high confidence - Col 3:3: quotation, high confidence - Col 3:4: quotation, high confidence - Col 3:5: quotation, high confidence - Rom 6:13: allusion, medium confidence ### Translation notes - Gal 2:20; Rom 7:17, 20, 25; Col 3:1–5. Stray punctuation and a split word in the digital text are corrected. ### Citation (SBL) Augustine, Cont. 29 (CSEL 41:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/29/#p-29). ## On Continence 30 - URL: https://sophiascriptura.com/fathers/augustine-continentia/29/#p-30 - Source: CSEL 41:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's warning of God's wrath shows that faith without works does not save; the 'members' to be put to death are the vices dwelling in the members. ### Latin text Cum autem mala illa commemorasset, adiunxit atque ait: propter quae uenit ira dei in filios infidelitatis. utique salubriter terruit, ne putarent fideles propter solam fidem suam, etiamsi in his malis uiuerent, se posse saluari apostolo Iacobo contra istum sensum uoce manifestissima reclamante ac dicente: si fidem quis dicat se habere, opera autem non habeat, numquid poterit fides saluare eum? unde et hic doctor gentium propter illa mala uenire iram dei dixit in filios infidelitatis. cum autem dicit: in quibus et uos aliquando ambulastis, cum uiueretis in illis, satis ostendit, quod in illis iam non uiuant. his quippe mortui erant, ut eorum uita in deo cum Christo esset abscondita. cum ergo iam in illis non uiuerent, mortificare iam talia iubebantur. ipsis quippe in eisdem non uiuentibus illa uiuebant, sicut paulo ante iam ostendi, et membra dicebantur ipsorum ea uidelicet uitia, quae in membris eorum habitabant, eo modo locutionis per id quod continet id quod continetur, sicut dicitur: totum forum inde loquitur, cum homines loquantur, qui sunt in foro. ipso locutionis modo in psalmo canitur: omnis terra adoret te, id est: omnes homines, qui sunt in terra. ### English translation (Claude) And when he had mentioned those evils, he added and said: "On account of which the wrath of God comes upon the sons of unbelief." He certainly frightened them for their health, lest the faithful should think that because of their faith alone they could be saved even if they lived in these evils, since the apostle James cries out against this view in the plainest voice, saying: "If anyone says he has faith but does not have works, can faith save him?" Hence here too the teacher of the Gentiles said that on account of those evils the wrath of God comes upon the sons of unbelief. But when he says, "in which you too once walked, when you lived in them," he shows clearly enough that they no longer live in them. For they had died to these, so that their life was hidden with Christ in God. Since, then, they no longer lived in them, they were now commanded to put such things to death. For while they did not live in them, those things lived, as I have just shown, and those vices that dwelt in their members were called their members, by that figure of speech in which what contains is used for what is contained, as it is said, "The whole forum is talking of it," when the people in the forum are talking. By the same figure of speech it is sung in the psalm: "Let all the earth worship you," that is, all the people on the earth. ### Scripture references - Col 3:6: quotation, high confidence - Col 3:7: quotation, high confidence - Jas 2:14: quotation, high confidence - Col 3:3: allusion, high confidence - Ps 66:4 (65:4 LXX): quotation, high confidence ### Translation notes - Col 3:6–7; Jas 2:14; Col 3:3; Ps 66:4 (65:4 LXX/Vulg.). ### Citation (SBL) Augustine, Cont. 30 (CSEL 41:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/29/#p-30). ## On Continence 31 - URL: https://sophiascriptura.com/fathers/augustine-continentia/29/#p-31 - Source: CSEL 41:181–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the faithful must keep 'putting away' vices by continual continence, for whoever ceases is taken captive again; salvation belongs to those who persevere. ### Latin text Nunc autem deponite, inquit, et uos uniuersa et commemorat plura eius modi mala. sed quid est, quod ei non sufficit dicere: deponite uos uniuersa, sed addita coniunctione dixit: et uos? nisi ne propterea se putarent haec mala facere atque in eis uiuere inpune, quia fides eorum liberaret eos ab ira, quae uenit in filios infidelitatis ista facientes et in eis sine fide uiuentes. deponite, inquit, et uos illa mala, propter quae uenit ira dei in filios infidelitatis nec uobis eorum inpunitatem propter fidei meritum promittatis. non autem diceret deponite eis, qui iam deposuerant ex ea parte, qua talibus uitiis non consentiebant nec sua membra eis arma peccati dabant, nisi quia in hoc facto est et in hac adhuc operatione uersatur, quamdiu mortales sumus, uita sanctorum. dum enim spiritus concupiscit aduersus carnem, haec magna intentione res agitur, delectationibus prauis, libidinibus inmundis, motibus carnalibus atque turpibus suauitate sanctitatis, amore castitatis, spiritali uigore et continentiae decore resistitur: sic deponuntur ab eis qui mortui sunt eis nec consentiendo uiuunt in eis, sic, inquam, deponuntur, dum continuata continentia, ne resurgant, premuntur. quisquis quasi securus ab hac eorum depositione cessauerit, ilico in arcem mentis prosilient eamque inde ipsa deponent atque in suam redigent seruitutem turpiter deformiterque captiuam. tunc regnabit peccatum in hominis mortali corpore ad oboediendum desideriis eius; tunc sua membra exhibebit arma iniquitatis peccato et erunt nouissima illius peiora prioribus. multo enim est tolerabilius certamen huius modi non coepisse quam coeptum reliquisse conflictum et factum ex bono proeliatore uel etiam ex uictore captiuum. unde dominus non ait: qui coeperit, sed: qui perseuerauerit usque in finem, hic saluus erit. ### English translation (Claude) "But now," he says, "you too put away all these," and he mentions more evils of this kind. But why is it not enough for him to say, "Put away all these," but, adding a conjunction, he said, "you too"? Surely lest they should think that they could do these evils and live in them with impunity because their faith would free them from the wrath that comes upon the sons of unbelief who do such things and live in them without faith. "You too," he says, "put away those evils on account of which the wrath of God comes upon the sons of unbelief, and do not promise yourselves impunity for them on account of the merit of faith." But he would not say "put away" to those who had already put them away in the sense that they did not consent to such vices nor give them their members as weapons of sin, were it not that the life of the saints consists in this action and is still engaged in this working as long as we are mortal. For while the spirit lusts against the flesh, this business is carried on with great effort: depraved delights, unclean lusts, carnal and shameful movements are resisted by the sweetness of holiness, the love of chastity, spiritual vigor, and the beauty of continence. So these things are put away by those who have died to them and do not live in them by consenting; so, I say, are they put away, while they are pressed down by continuing continence so that they do not rise again. Whoever, as though secure, stops this putting away of them, at once they will leap into the citadel of the mind, will put it away from there, and will reduce it into their slavery, a captive in shame and disfigurement. Then sin will reign in the man's mortal body, so that he obeys its desires; then he will present his members to sin as weapons of iniquity, and his last state will be worse than the first. For it is much more tolerable not to have begun a contest of this kind than to have abandoned the conflict once begun and to have been made a captive from a good fighter, or even from a victor. Hence the Lord does not say, "He who has begun," but, "He who perseveres to the end, he will be saved." ### Scripture references - Col 3:8: quotation, high confidence - Col 3:6: allusion, high confidence - Gal 5:17: allusion, high confidence - Rom 6:12: allusion, high confidence - Rom 6:13: allusion, high confidence - Matt 12:45: allusion, medium confidence - 2 Pet 2:20: allusion, medium confidence - Matt 10:22: quotation, high confidence ### Translation notes - Col 3:8; Col 3:6; Gal 5:17; Rom 6:12–13; Matt 12:45 / 2 Pet 2:20; Matt 10:22. Stray marks in the digital text ("-facere", an opening quotation mark) are removed. ### Citation (SBL) Augustine, Cont. 31 (CSEL 41:181–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/29/#p-31). ## On Continence 32 - URL: https://sophiascriptura.com/fathers/augustine-continentia/29/#p-32 - Source: CSEL 41:183–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every victory of continence is God's gift, so glory belongs to him, as the psalmist learned when he trusted in his own strength. ### Latin text Siue autem ne uincamur acriter confligentes siue aliquotiens uel etiam insperata uel inopinata facilitate uincentes ei, qui nobis dat continentiam, demus gloriam. meminerimus quendam iustum dixisse in abundantia sua: non mouebor in aeternum, demonstratumque illi esse quam temere hoc dixerit, tamquam suis uiribus tribuens, quod ei desuper praestabatur. hoc autem ipso confitente didicimus; mox enim adiunxit: domine, in uoluntate tua praestitisti decori meo uirtutem; auertisti autem faciem tuam, et factus sum conturbatus. per medicinalem prouidentiam paululum desertus est a rectore, ne per exitialem superbiam ipse desereret rectorem. siue ergo hic, ubi cum uitiis nostris domandis minuendisque confligimus, siue ibi, quod in fine futurum est, ubi omni hoste quia omni peste carebimus, id nobiscum salubriter agitur, ut qui gloriatur, in domino glorietur. ### English translation (Claude) Whether, then, we avoid being conquered by fighting fiercely, or sometimes conquer with even an unhoped-for or unexpected ease, let us give glory to him who gives us continence. Let us remember that a certain righteous man said in his abundance, "I shall never be moved," and that it was shown him how rashly he said this, as though ascribing to his own strength what was granted him from above. And this we have learned from his own confession; for he at once added: "Lord, in your good will you gave strength to my beauty; but you turned away your face, and I was troubled." Through healing providence he was forsaken a little by his guide, lest through deadly pride he himself should forsake his guide. Whether, then, here, where we fight against our vices to tame and lessen them, or there, as will be at the end, where we shall be free of every enemy because free of every plague, this is done with us for our health: that "he who glories, let him glory in the Lord." ### Scripture references - Ps 30:6 (29:7 LXX): quotation, high confidence - Ps 30:7 (29:8 LXX): quotation, high confidence - 1 Cor 1:31: quotation, high confidence ### Translation notes - Ps 30:6–7 (29:7–8 LXX/Vulg.); 1 Cor 1:31. ### Citation (SBL) Augustine, Cont. 32 (CSEL 41:183–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-continentia/29/#p-32).