# Letters - Author: [Augustine of Hippo](https://sophiascriptura.com/fathers/authors/augustine-of-hippo/) - Latin title: *Epistulae* - Date: ca. 386–430 (approximate) - Source: Alois Goldbacher, ed., S. Aureli Augustini Hipponiensis episcopi epistulae, CSEL 34.1, 34.2, 44, 57 (Prague: Tempsky; Vienna: Tempsky; Leipzig: Freytag, 1895–1911) (Latin text: Alois Goldbacher (CSEL 34, 44, 57, 1895–1911), 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 - Editions and translations: Johannes Divjak, ed., Epistulae ex duobus codicibus nuper in lucem prolatae, CSEL 88 (Vienna: Österreichische Akademie der Wissenschaften, 1981) - Work page: https://sophiascriptura.com/fathers/augustine-epistulae/ - Passages: 2204 ## Letter 1.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-1-1 - Source: CSEL 34.1:1–2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Hermogenianus that he imitated rather than refuted the Academics, whose concealment of truth suited their age but now discourages the search for truth. ### Latin text Academicos ego ne inter iocandum quidem umquam lacessere auderem — quando enim me tantorum uirorum non moueret auctoritas? —, nisi eos putarem longe in aliam, quam uulgo creditum est, fuisse sententiam, quare potius eos imitatus sum, quantum ualui, quam expugnaui, quod omnino non ualeo. uidetur enim mihi satis congruisse temporibus, ut, si quid sincerum de fonte Platonico flueret, inter umbrosa et spinosa dumeta potius in possessionem paucissimorum hominum duceretur, quam per aperta manans inruentibus passim pecoribus nullo modo posset liquidum purumque seruari. quid enim conuenientius pecori est quam putari animam corpus esse? contra huius modi homines opinor ego illam utiliter excogitatam occultandi ueri artem atque rationem. hoc autem saeculo cum iam nullos uideamus philosophos nisi forte amiculo corporis, quos quidem haud censuerim dignos tam uenerabili nomine, reducendi mihi uidentur homines, si quos Academicorum per uerborum ingenium a rerum comprehensione terruit sententia, in spem reperiendae ueritatis, ne id, quod eradicandis altissimis erroribus pro tempore accommodatum fuit, iam incipiat inserendae scientiae impedimento esse. ### English translation (Claude) I would never dare to provoke the Academics, not even in jest (for when would the authority of such great men fail to move me?), unless I thought that they held a view far different from the one commonly believed. That is why I have imitated them, as far as I could, rather than refuted them, which I am quite unable to do. For it seems to me to have suited those times well that, if anything pure flowed from the Platonic spring, it should be led through shady and thorny thickets into the possession of very few, rather than run through open ground where, with cattle breaking in on every side, it could in no way be kept clear and pure. For what is more fitting for cattle than to think that the soul is a body? Against people of this kind I think that art and method of hiding the truth was usefully devised. But in this age, when we see no philosophers any more except, perhaps, by the cloak on their bodies (and I would hardly judge such men worthy of so venerable a name), it seems to me that people should be brought back to the hope of finding the truth, if the doctrine of the Academics, through the cleverness of its words, has frightened any of them away from grasping things; otherwise what was suited to the times for rooting out the deepest errors may now begin to be an obstacle to planting knowledge. ### Translation notes - Addressed to Hermogenianus (the address is not printed in the digital text). The 'little books' are Augustine's Against the Academics. ### Citation (SBL) Augustine, Ep. 1.1 (CSEL 34.1:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-1-1). ## Letter 1.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-1-2 - Source: CSEL 34.1:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the past scepticism spurred people to search harder; now it gives the lazy an excuse to stop thinking. ### Latin text Tantum enim tunc uariarum sectarum studia flagrabant, ut nihil metuendum esset nisi falsi approbatio. pulsus autem quisque illis argumentis ab eo, quod se firmum et inconcussum tenere crediderat, tanto constantius atque cautius aliud quaerebat, quanto et in moribus erat maior industria et in natura rerum atque animorum altissima et implicitissima latere ueritas sentiebatur. tanta porro nunc fuga laboris et incuria bonarum artium, ut, simul atque sonuerit acutissimis philosophis esse uisum nihil posse comprehendi, dimittant mentes et in aeternum obducant. non enim audent uiuaciores se illis credere, ut sibi appareat, quod tanto studio ingenio otio, tam denique multa multiplicique doctrina, postremo uita etiam longissima Carneades inuenire non potuit. si uero etiam aliquantum obnitentes aduersum pigritiam legerint eosdem libros, quibus quasi ostenditur naturae humanae denegata perceptio, tanto torpore indormiscent, ut nec caelesti tuba euigilent. ### English translation (Claude) For in those days the zeal of the various schools burned so hot that nothing was to be feared except the approval of a falsehood. And each person, driven by those arguments from what he had believed he held firm and unshaken, searched for something else all the more steadily and cautiously, the greater the diligence in moral life was, and the more it was felt that truth lay hidden, very deep and very intricate, in the nature of things and of souls. But now there is such flight from labour and such neglect of the liberal arts that, as soon as word goes round that the sharpest philosophers held that nothing can be grasped, people dismiss their minds and cover them over for ever. For they do not dare to believe themselves more lively than those men, so as to expect to see clearly what Carneades could not find with so much zeal, talent and leisure, with such great and manifold learning, and finally with a very long life as well. And if, struggling a little against laziness, they do read the very books in which perception is, as it were, shown to be denied to human nature, they fall asleep in such torpor that not even the trumpet of heaven would wake them. ### Translation notes - Carneades: head of the New Academy in the second century BC. ### Citation (SBL) Augustine, Ep. 1.2 (CSEL 34.1:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-1-2). ## Letter 1.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-1-3 - Source: CSEL 34.1:2–3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Hermogenianus to judge the end of the third book of Against the Academics and says his real gain was freedom from despair of finding the truth. ### Latin text Quam ob rem cum gratissimum habeam fidele iudicium tuum de libellis meis tantumque in te momenti ponam, ut nec error in tua prudentia nec in amicitia simulatio cadere possit, illud magis peto diligentius consideres mihique rescribas, utrum adprobes, quod in extremo tertii libri suspiciosius fortasse quam certius, utilius tamen, ut arbitror, quam incredibilius putaui credendum. equidem, quoquo modo se habent illae litterae, non tam me delectat, ut scribis, quod Academicos uicerim — scribis enim hoc amantius forte quam uerius —, quam quod mihi abruperim odiosissimum retinaculum, quo a philosophiae ubere desperatione ueri, quod est animi pabulum, refrenabar. ### English translation (Claude) Therefore, since I value your faithful judgment of my little books very highly, and set such weight on you that neither error can befall your prudence nor pretence your friendship, I ask you rather to consider more carefully, and write back to me, whether you approve of what I thought should be believed at the end of the third book, more with suspicion, perhaps, than with certainty, yet, as I think, more usefully than incredibly. For my part, however those writings stand, I am not so much delighted, as you write, that I have defeated the Academics (for you write this perhaps more lovingly than truly), as that I have broken off from myself the most hateful tether by which, through despair of the truth, which is the food of the mind, I was held back from the breast of philosophy. ### Citation (SBL) Augustine, Ep. 1.3 (CSEL 34.1:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-1-3). ## Letter 2.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-2-1 - Source: CSEL 34.1:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Zenobius that, though the mind should love only what is unchanging, he still longs for his absent friend, and asks him to finish their discussion by letter. ### Latin text Bene inter nos conuenit, ut opinor, omnia, quae corporeus sensus adtingit, ne puncto quidem temporis eodem modo manere posse, sed labi, effluere et praesens nihil obtinere, id est, ut latine loquar, non esse. horum itaque amorem perniciosissimum poenarumque plenissimum uera et diuina philosophia monet frenare atque sopire, ut se toto animus, etiam dum hoc corpus agit, in ea, quae semper eiusdem modi sunt neque peregrino pulchro placent, feratur atque aestuet. quae cum ita sint et cum te uerum ac simplicem, qualis sine ulla sollicitudine amari potes, in semet ipsa mens uideat, fatemur tamen congressum istum atque conspectum tuum, cum a nobis corpore discedis locisque seiungeris, quaerere nos eoque, dum licet cupere fratribus. quod profecto uitium, si te bene noui, amas in nobis et, cum omnia bona optes carissimis et familiarissimis tuis, ab hoc eos sanare metuis. si autem tam potenti animo es, ut et agnoscere hunc laqueum et eo captos inridere ualeas, ne tu magnus atque alius. ego quidem quamdiu desidero absentem, desiderari me uolo. inuigilo tamen, quantum queo, et nitor, ut nihil amem, quod abesse a me inuito potest. quod dum officio, commoneo te interim, qualiscumque sis, inchoatam tecum disputationem perficiendam, si curae nobismet ipsis sumus. nam eam cum Alypio perfici nequaquam sinerem, etiam si uellet. non uult autem; non enim est humanitatis eius non mecum operam dare, ut in quam multis possemus litteris te nobiscum teneamus nescio qua necessitate fugientem. ### English translation (Claude) We are well agreed, I think, that all things which bodily sense touches cannot remain in the same state even for a moment of time, but slip away, flow off, and hold nothing present; that is, to speak plain Latin, they do not exist. Therefore true and divine philosophy warns us to curb and lull to sleep the love of these things, a love most pernicious and full of penalties, so that the mind with its whole self, even while it animates this body, may be borne toward and burn for those things that are always of the same kind and do not please by a borrowed beauty. Though this is so, and though the mind sees you within itself as true and simple, such as you can be loved without any anxiety, we confess nevertheless that, when you depart from us in body and are separated from us by place, we seek that company and sight of you, and long for it while we may, as brothers do. Surely, if I know you well, you love this fault in us, and though you wish every good for your dearest and most intimate friends, you are afraid to cure them of it. But if you are of so strong a mind that you can both recognize this snare and laugh at those caught in it, then you are great indeed, and different from us. For my part, as long as I long for one who is absent, I want to be longed for. Yet I keep watch as far as I can, and strive to love nothing that can be absent from me against my will. While I am about this, I remind you meanwhile, whatever you may be, that the discussion begun with you must be completed, if we have any care for ourselves. For I would never allow it to be completed with Alypius, even if he wished. But he does not wish it; for it is not like his kindness to fail to join me in trying to hold you with us by as many letters as we can, since you flee from us by some necessity or other. ### Translation notes - Addressed to Zenobius. The clause 'dum licet cupere fratribus' is difficult in the printed text; it is translated by sense ('long for it while we may, as brothers do'). ### Citation (SBL) Augustine, Ep. 2.1 (CSEL 34.1:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-2-1). ## Letter 3.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-1 - Source: CSEL 34.1:4–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine, writing to Nebridius, recounts how he debated with himself in bed whether Nebridius was right to call him happy. ### Latin text Utrum nescio quo, ut ita dicam, blandiloquio tuo factum putem, an uere ita se res habeat, incertum apud me est. nam repente accidit nec satis deliberatum est, quatenus debeat committi fidei. expectas, quid istuc sit. quid censes? prope persuasisti mihi non quidem beatum esse me, nam id solius sapientis praedium est, sed certe quasi beatum, ut dicimus hominem quasi hominem in comparatione hominis illius, quem Plato nouerat, aut quasi rotunda et quasi quadra ea, quae uidemus, cum longe ab eis absint, quae paucorum animus uidet. legi enim litteras tuas ad lucernam iam cenatus; proxime erat cubitio, sed non ita etiam dormitio; quippe diu mecum in lecto situs cogitaui atque has loquelas habui Augustinus ipse cum Augustino: Nonne uerum est, quod Nebridio placet, beatos nos esse? non utique; nam stultos adhuc esse nec ipse audet negare. quid, si etiam stultis beata uita contingit? durum! quasi uero parua uel alia ulla miseria sit quam ipsa stultitia. unde ergo illi uisum est? an lectis illis libellis etiam sapientem me ausus est credere? non usque adeo temeraria est laetitia gestiens praesertim hominis, cuius quanti ponderis consideratio sit, bene nouimus. illud igitur est: scripsit, quod nobis putauit dulcissimum fore, quia et illi dulce factum est, quicquid posuimus in illis litteris, et scripsit gaudens nec curauit, quid committendum gaudenti calamo esset. quid? si Soliloquia legisset? laetaretur multo exundantius nec tamen reperiret plus aliquid, quod me appellaret, quam beatum. cito ergo summum nomen effudit in me nec sibi aliquid reseruauit, quod de me laetior adseueret. uide, laetitia quid faciat. ### English translation (Claude) Whether I should think this the result of some, so to speak, flattering speech of yours, or whether things really are so, I am uncertain. For it happened suddenly, and I have not yet considered well enough how far it should be trusted. You are waiting to hear what it is. What do you think? You have almost persuaded me, not indeed that I am happy, for that is the estate of the wise man alone, but certainly that I am, as it were, happy; as we call a man 'as it were a man' in comparison with that man whom Plato knew, or call the things we see 'as it were round' and 'as it were square', though they are far from those which the minds of a few see. For I read your letter by lamplight, after supper; bedtime was near, but not yet sleep. Indeed, lying long in bed, I thought it over and held this conversation, Augustine himself with Augustine: 'Is it not true, as Nebridius holds, that we are happy?' Certainly not; for even he does not dare to deny that we are still fools. 'What if the happy life comes even to fools?' Hardly! As though folly itself were a small misery, or there were any misery but it. 'Then how did it seem so to him? Having read those little books, did he dare to think me even wise?' The joy of an exultant man is not as rash as that, especially of a man whose weight of judgment we know well. So this is it: he wrote what he thought would be very sweet to us, because whatever we put in those books became sweet to him too; and he wrote rejoicing, and did not consider what should be entrusted to a joyful pen. What if he had read the Soliloquies? He would rejoice far more overflowingly, and yet he would find nothing greater to call me than happy. So he quickly poured out on me the highest name, and kept nothing in reserve to affirm of me when he is happier still. See what joy does! ### Extrabiblical texts - Plato (Plato (works)): allusion, low confidence ### Translation notes - Addressed to Nebridius. 'That man whom Plato knew': the Platonic Form of man. ### Citation (SBL) Augustine, Ep. 3.1 (CSEL 34.1:4–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-1). ## Letter 3.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-2 - Source: CSEL 34.1:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks whether happiness lies in knowing natural philosophy and reflects on infinite divisibility and the contrast between intelligible and sensible number. ### Latin text Sed ubi est ista beata uita? ubi? ubinam? o si ipsa esset repellere atomos Epicuri! o si ipsa esset scire nihil deorsum esse praeter mundum! o si ipsa esset nosse extrema sphaerae tardius rotari quam medium! et alia similia, quae similiter nouimus. nunc uero quomodo uel qualiscumque beatus sum, qui nescio. cur tantus mundus sit, cum rationes figurarum, per quas est, nihil prohibeant esse, quanto quis uoluerit, ampliorem? aut non mihi diceretur, immo non cogeremur confiteri corpora in infinitum secari, ut a certa uelut basi in quantitatem certam certus corpusculorum numerus surgeret? quare cum corpus nullum esse minimum sinitur, quo pacto esse sinamus amplissimum, quo amplius esse non posset, nisi forte illud, quod aliquando Alypio dixi occultissime, habet magnam uim, ut, quoniam numerus ille intellegibilis infinite crescit, non tamen infinite minuitur — nam non eum licet ultra monadem resoluere —, contra sensibilis — nam quid est aliud sensibilis numerus nisi corporeorum uel corporum quantitas? — minui quidem infinite, sed infinite crescere nequeat. et ideo fortasse merito philosophi in rebus intellegibilibus diuitias ponunt, in sensibilibus egestatem. quid enim aerumnosius quam minus atque minus semper posse fieri? quid ditius quam crescere, quantum uelis, ire, quo uelis, redire, cum uelis, quousque uelis, et hoc multum amare, quod minui non potest? quisquis namque intellegit istos numeros, nihil sic amat ut monadem; nec mirum, cum per eam fiat, ut ceteri amentur. sed tamen cur tantus est mundus? poterat enim esse uel maior uel breuior. nescio; tale est enim. et cur hoc loco potius quam illo? nec in ea re debet esse quaestio: ubi quicquid esset, quaestio esset. unum illud multum mouebat, quod infinite corpora secarentur, cui fortasse responsum est de ui contraria intellegibilis numeri. ### English translation (Claude) But where is that happy life? Where? Where on earth? Oh, if only it consisted in rejecting the atoms of Epicurus! Oh, if only it consisted in knowing that there is nothing below except the world! Oh, if only it consisted in knowing that the outer parts of a sphere turn more slowly than the middle! and other such things, which we know in the same way. But as it is, how or in what sense am I happy, when I do not know why the world is as large as it is, though the principles of the figures by which it exists in no way prevent it from being larger, as much larger as anyone pleases? Or would it not be said to me, or rather would we not be compelled to admit, that bodies can be divided to infinity, so that from a fixed base, as it were, a fixed number of particles rises to a fixed quantity? Therefore, since no body is allowed to be the smallest, on what terms may we allow there to be a largest, than which there could be none larger? Unless perhaps what I once said to Alypius in great secrecy has great force: that, since intelligible number increases infinitely but does not decrease infinitely (for it may not be resolved beyond the unit), sensible number on the contrary (for what else is sensible number but the quantity of bodily things or bodies?) can decrease infinitely but cannot increase infinitely. And perhaps that is why philosophers rightly place riches in intelligible things and poverty in sensible ones. For what is more wretched than always being able to become less and less? What is richer than to grow as much as you wish, to go where you wish, to return when you wish, as far as you wish, and to love greatly that which cannot be diminished? For whoever understands those numbers loves nothing as much as the unit; and no wonder, since it is through it that the others are loved. But still, why is the world as large as it is? It could have been either larger or smaller. I do not know; it is so. And why in this place rather than that? There should be no question about that either: wherever anything was, there would be a question. The one thing that troubled me greatly was that bodies can be divided infinitely, and perhaps this has been answered by the contrary power of intelligible number. ### Citation (SBL) Augustine, Ep. 3.2 (CSEL 34.1:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-2). ## Letter 3.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-3 - Source: CSEL 34.1:7–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine notes that mirrors can shrink images but never enlarge them, and leaves the puzzle to sleep on. ### Latin text Sed expecta; uideamus, quid sit hoc nescio quid, quod suggeritur menti. certe sensibilis mundus nescio cuius intellegibilis imago esse dicitur. mirum est autem, quod in imaginibus uidemus, quas specula referunt; nam quamuis ingentia specula sint, non reddunt maiores imagines, quam sunt corpora etiam breuissima obiecta. in paruis autem specillis sicut in pupillis oculorum etsi magna facies sese opponat, breuissima imago pro modo speculi formatur. ergo et imagines corporum minui licet, si specula minuantur; augeri, si augeantur, non licet. hic profecto aliquid latet. sed nunc dormiendum est. neque enim Nebridio beatus quaerendo uideor, sed fortasse aliquid inueniendo. id autem aliquid quid est? an illa ratiocinatio, cui tamquam unicae meae blandiri soleo et ea me nimis oblectare? ### English translation (Claude) But wait; let us see what this something is that is being suggested to my mind. Certainly the sensible world is said to be the image of some intelligible one. Now what we see in the images that mirrors give back is strange; for however huge mirrors are, they do not give back images larger than the bodies set before them, even very small ones. But in small mirrors, as in the pupils of the eyes, even if a large face is set before them, a very small image is formed in proportion to the mirror. So the images of bodies may be diminished if the mirrors are diminished, but may not be enlarged if the mirrors are enlarged. Surely something lies hidden here. But now I must sleep. For it is not by seeking that I seem happy to Nebridius, but perhaps by finding something. And what is that something? Is it that line of reasoning which I am accustomed to flatter as though it were my only one, and in which I take too much delight? ### Citation (SBL) Augustine, Ep. 3.3 (CSEL 34.1:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-3). ## Letter 3.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-4 - Source: CSEL 34.1:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In a short dialogue with himself Augustine argues that the soul is better than the body, that truth lies in the understanding, and that happiness is not in sensible pleasure. ### Latin text Unde constamus? ex animo et corpore. quid horum melius? uidelicet animus. quid laudatur in corpore? nihil aliud uideo quam pulchritudinem. quid est corporis pulchritudo? congruentia partium cum quadam coloris suauitate. haec forma ubi uera melior, an ubi falsa? quis dubitet, ubi uera est, esse meliorem? ubi ergo uera est? in animo scilicet. animus igitur magis amandus quam corpus. sed in qua parte animi est ista ueritas? in mente atque intellegentia. quid huic aduersatur? sensus. resistendum ergo sensibus totis animi uiribus liquet. quid si sensibilia nimium delectant? fiat, ut non delectent. unde fit? consuetudine his carendi appetendique meliora. quid si moritur animus? ergo moritur ueritas aut non est intellegentia ueritas aut intellegentia non est in animo aut potest mori aliquid, in quo aliquid inmortale est. nihil autem horum fieri posse Soliloquia nostra iam continent satisque persuasum est; sed nescio qua consuetudine malorum territamur atque titubamus. postremo etiam si moritur animus, quod nullo modo fieri posse uideo, non esse tamen beatam uitam in laetitia sensibilium hoc otio satis exploratum est. his rebus fortasse atque talibus Nebridio meo si non beatus, at certe quasi beatus uideor. uidear et mihi; quid inde perdo aut cur parcam bonae opinioni? haec mihi dixi; deinde oraui, ut solebam, atque dormiui. ### English translation (Claude) What are we made of? Of soul and body. Which of these is better? The soul, obviously. What is praised in the body? I see nothing other than beauty. What is the beauty of a body? A harmony of the parts with a certain pleasantness of colour. Is this form better where it is true or where it is false? Who would doubt that it is better where it is true? Where, then, is it true? In the soul, of course. So the soul is to be loved more than the body. But in what part of the soul is that truth? In the mind and understanding. What opposes this? The senses. So it is clear that the senses must be resisted with all the strength of the soul. What if sensible things delight too much? Let it come about that they do not delight. How does that come about? By the habit of doing without them and of desiring better things. What if the soul dies? Then truth dies, or understanding is not truth, or understanding is not in the soul, or something in which there is something immortal can die. But our Soliloquies already contain the proof that none of these can happen, and we are sufficiently persuaded of it; yet through some habit of evils we are frightened and waver. Finally, even if the soul dies, which I see can in no way happen, it has been sufficiently established in this leisure that the happy life does not lie in the joy of sensible things. Perhaps through these and similar things I seem to my Nebridius, if not happy, at least as it were happy. Let me seem so to myself as well; what do I lose by it, or why should I be sparing of a good opinion? These things I said to myself; then I prayed, as I used to, and slept. ### Citation (SBL) Augustine, Ep. 3.4 (CSEL 34.1:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-4). ## Letter 3.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-5 - Source: CSEL 34.1:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine closes by asking Nebridius about the correct passive infinitive of cupio and similar verbs and begs for a longer letter. ### Latin text Haec placuit scribere tibi. delectat enim me, quod mihi gratias agis, si nihil te, quod in buccam uenerit, celem, et gaudeo, quia sic tibi placeo. apud quem igitur libentius ineptiam, quam cui displicere non possum? at si in potestate fortunae est, ut hominem amet homo, uide quam beatus sim, qui de fortuitis tam multum gaudeo et talia bona, fateor, desidero mihi ubertim adcrescere. fortunae autem bona uerissimi sapientes, quos solos beatos fas est uocari, nec timeri uoluerunt nec cupi — an cupiri? tu uideris. et belle accidit. nam uolo me declinationis huius gnarum facias. cum enim adiungo uerba similia, incertior fio. nam ita est cupio ut fugio, ut sapio, ut iacio, ut capio; sed utrum fugiri an fugi, utrum sapiri an sapi sit modus infinitus, ignoro. possem adtendere iaci et capi, ni uererer, ne me caperet et pro ludibrio iaceret, quo uellet, qui iactum et captum aliud, aliud fugitum, cupitum, sapitum esse conuinceret. quae item tria utrum paenultima longa et inflexa, an graui breuique pronuntianda sint, similiter nescio. prouocauerim te ad epistulam longiorem; peto, ut paulo diutius te legam. nam non queo tantum dicere, quantum uolupe est legere te. ### English translation (Claude) I was pleased to write this to you. For it delights me that you thank me if I hide from you nothing that comes into my mouth, and I rejoice that I please you in this way. With whom, then, would I rather play the fool than with one whom I cannot displease? But if it is in the power of fortune that one person loves another, see how happy I am, who rejoice so much in things of chance and, I confess, wish such goods to grow abundantly for me. Yet the truly wise, who alone may rightly be called happy, wished the goods of fortune neither to be feared nor desired (cupi), or is it cupiri? You will see to that. And this falls out nicely, for I want you to make me expert in this conjugation. For when I set similar verbs beside it, I become more uncertain. For cupio goes like fugio, sapio, iacio, capio; but whether the infinitive is fugiri or fugi, sapiri or sapi, I do not know. I could look to iaci and capi, were I not afraid that someone would 'catch' me and 'throw' me where he pleased as a laughingstock, by proving that iactum and captum are one thing and fugitum, cupitum and sapitum another. And likewise I do not know whether these three should be pronounced with the next-to-last syllable long and circumflexed, or with a grave and short one. I would challenge you to a longer letter; I ask that I may read you a little longer. For I cannot say how great a pleasure it is to read you. ### Translation notes - The grammatical question concerns the passive infinitive and supine of third-conjugation -io verbs; the 'catch' and 'throw' are puns on capio and iacio. ### Citation (SBL) Augustine, Ep. 3.5 (CSEL 34.1:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-3-5). ## Letter 4.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-4-1 - Source: CSEL 34.1:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Nebridius that progress in distinguishing the sensible from the intelligible is real but gradual, like growing up. ### Latin text Mirum admodum est, quam mihi praeter spem euenerit, quod, cum requiro, quibus epistulis tuis mihi respondendum remanserit, unam tantum inueni, quae me adhuc debitorem teneret, qua petis, ut tanto nostro otio, quantum esse arbitraris tecum aut nobiscum cupis, indicemus tibi, quid in sensibilis atque intellegibilis naturae discernentia profecerimus. sed non arbitror occultum tibi esse, si falsis opinionibus tanto quisque inseritur magis, quanto magis in eis familiariusque uolutatur, multo id facilius in rebus ueris animo accidere. ita tamen paulatim ut per aetatem proficimus. quippe cum plurimum inter puerum et iuuenem distet, nemo a pueritia cotidie interrogatus se aliquando iuuenem dicet. ### English translation (Claude) It is quite wonderful how beyond hope it has turned out for me that, when I looked for which of your letters remained for me to answer, I found only one that still kept me in your debt, the one in which you ask that, with all the leisure you suppose we have, and wish us to have with you or with ourselves, we tell you what progress we have made in distinguishing between sensible and intelligible nature. But I do not think it is hidden from you that, if each person becomes more deeply rooted in false opinions the more he turns them over and grows familiar with them, this happens far more easily to the mind in things that are true. Yet we progress gradually, as we do with age. For though there is a great difference between a boy and a young man, no one who was questioned every day from boyhood would ever say on a given day that he had now become a young man. ### Translation notes - Addressed to Nebridius. ### Citation (SBL) Augustine, Ep. 4.1 (CSEL 34.1:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-4-1). ## Letter 4.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-4-2 - Source: CSEL 34.1:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says he is refreshed by the argument that what the mind understands is more real than what the eyes see, and asks Nebridius to check whether he still owes him letters. ### Latin text Quod nolo in eam partem accipias, ut nos in his rebus quasi ad quandam mentis iuuentutem firmioris intellegentiae robore peruenisse existimes. pueri enim sumus, sed, ut dici adsolet, forsitan belli; et non male. nam plerumque perturbatos et sensibilium plagarum curis refertos illa tibi notissima ratiuncula in respirationem leuat, mentem atque intellegentiam oculis et hoc uulgari aspectu esse meliorem. quod ita non esset, nisi magis essent illa, quae intellegimus, quam ista, quae cernimus. cui ratiocinationi utrum nihil ualide inimicum sit, peto mecum consideres. hac ego interim recreatus cum deo in auxilium deprecato et in ipsum et in ea, quae uerissime uera sunt, adtolli coepero, tanta non numquam rerum manentium praesumptione compleor, ut mirer interdum illa mihi opus esse ratiocinatione, ut haec esse credam, quae tanta insunt praesentia, quanta sibi quisque ipse fit praesens. recole tu quoque; nam te fateor huius rei esse diligentiorem, ne quid forte nesciens rescriptis adhuc debeam. nam mihi non facit fidem tam multorum onerum, quae aliquando numeraueram, tam repentina depositio, quamuis te accepisse litteras meas non dubitem, quarum rescripta non habeo. ### English translation (Claude) I do not want you to take this to mean that we have reached in these matters a kind of youth of the mind, with the strength of a firmer understanding. For we are boys, but, as the saying goes, perhaps pretty ones; and not badly so. For most often, when we are disturbed and filled with the cares of wounds received through the senses, that little argument so well known to you lets us breathe again: that mind and understanding are better than the eyes and this common sight. This would not be so unless the things we understand existed more truly than those we see. Please consider with me whether anything is strongly opposed to this reasoning. Refreshed by it meanwhile, when I have called on God for help and have begun to be lifted up both to him and to those things that are most truly true, I am sometimes filled with such a foretaste of abiding things that I am at times surprised that I need that reasoning in order to believe that these things exist, which are as present within us as each person is present to himself. Look back over things yourself as well (for I confess that you are more careful about this), in case I still owe you replies without knowing it. For I cannot believe that so many burdens, which I had once counted up, were laid down so suddenly, although I do not doubt that you received my letters, to which I have no replies. ### Citation (SBL) Augustine, Ep. 4.2 (CSEL 34.1:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-4-2). ## Letter 5.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-5-1 - Source: CSEL 34.1:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebridius writes to Augustine regretting that civic business at Thagaste keeps him from the quiet life of devotion to God, and invites him to his country estate. ### Latin text Itane est, mi Augustine? fortitudinem ac tolerantiam negotiis ciuium praestas necdum tibi redditur illa exoptata cessatio? quaeso, qui te tantum bonum homines interpellant? credo, qui nesciunt, quid ames, quid concupiscas. nullusne tibi est amicorum, qui eis amores referat tuos? nec Romanianus nec Lucinianus? me certe audiant. ego clamabo, ego testabor te deum amare, illi seruire atque inhaerere cupere. uellem ego te in rus meum uocare ibique adquiescere. non enim timebo me seductorem tui dici a ciuibus tuis, quos nimium amas et a quibus nimium amaris. ### English translation (Claude) Is it so, my Augustine? Do you show fortitude and endurance for the affairs of your fellow citizens, and is that longed-for rest still not given back to you? Tell me, who are these people who make such demands on so good a man? I suppose people who do not know what you love and what you desire. Have you no friend to tell them what you love? Neither Romanianus nor Lucinianus? Let them listen to me at least. I will cry out, I will testify that you love God and long to serve him and cling to him. I would like to call you to my country estate and let you rest there. For I will not be afraid of being called your seducer by your fellow citizens, whom you love too much and who love you too much. ### Translation notes - Letter of Nebridius to Augustine. ### Citation (SBL) Augustine, Ep. 5.1 (CSEL 34.1:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-5-1). ## Letter 6.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-6-1 - Source: CSEL 34.1:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebridius praises Augustine's letters and argues that every memory involves an image in the imagination. ### Latin text Epistulas tuas perplacet ita seruare ut oculos meos. sunt enim magnae non quantitate sed rebus et magnarum rerum magnas continent probationes. illae mihi Christum, illae Platonem, illae Plotinum sonabunt. erunt igitur mihi et ad audiendum propter eloquentiam dulces et ad legendum propter breuitatem faciles et ad intellegendum propter sapientiam salubres. curabis ergo, quod tuae menti sanctum bonumque fuerit uisum, me docere. his autem litteris respondebis, cum de phantasia et memoria subtilius aliquid disputaris. mihi enim ita uidetur, quod, quamuis non omnis phantasia cum memoria sit, omnis tamen memoria sine phantasia esse non possit. sed dices: Quid, cum recordamur nos intellexisse aut cogitasse aliquid? contra haec ego respondeo et dico propterea hoc euenisse, quia, cum intelleximus uel cogitauimus corporeum ac temporale aliquid, genuimus, quod ad phantasiam pertinet; nam aut uerba intellectui cogitationibusque nostris adiunximus, quae uerba sine tempore non sunt et ad sensum uel phantasiam pertinent, aut tale aliquid noster intellectus cogitatioue passa est, quod in animo phantastico memoriam facere potuisset. haec ego inconsiderate ac perturbate, ut soleo, dixi; tu explorabis et falso reiecto ueritatem in litteris conferes. ### English translation (Claude) I am very glad to keep your letters as I would my own eyes. For they are great, not in length but in content, and they contain great proofs of great things. They will speak to me of Christ, of Plato, of Plotinus. So they will be sweet to hear for their eloquence, easy to read for their brevity, and wholesome to understand for their wisdom. You will take care, then, to teach me whatever has seemed holy and good to your mind. But you will answer this letter when you have discussed something more precisely about imagination and memory. For it seems to me that, although not every act of imagination is accompanied by memory, no memory can be without imagination. But you will say: 'What about when we remember that we have understood or thought something?' Against this I answer and say that this happens because, when we understood or thought something bodily and temporal, we produced something that belongs to imagination; for either we joined words to our understanding and thoughts, and words are not without time and belong to sense or imagination, or our understanding or thought underwent something of such a kind that it could have produced a memory in the imagining soul. I have said these things without reflection and in confusion, as is my habit; you will examine them, reject what is false, and set down the truth in a letter. ### Translation notes - Letter of Nebridius to Augustine. 'Imagination' renders phantasia throughout this exchange. ### Citation (SBL) Augustine, Ep. 6.1 (CSEL 34.1:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-6-1). ## Letter 6.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-6-2 - Source: CSEL 34.1:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebridius asks whether the imagination has its images from itself, merely prompted by the senses. ### Latin text Audi aliud: cur, quaeso te, non a se potius quam a sensu phantasiam habere omnes imagines dicimus? potest enim, quem ad modum noster animus intellectualis ad intellegibilia sua uidenda a sensu admonetur potius quam aliquid accipit, ita et phantasticus animus ad imagines suas contemplandas a sensu admoneri potius quam aliquid adsumere. nam forte inde contingit, ut ea, quae sensus non uidet, ille tamen aspicere possit. quod signum est in se et a se habere omnes imagines. de hac re quoque, quid sentias, respondebis. ### English translation (Claude) Hear something else: why, I ask you, do we not say that the imagination has all its images from itself rather than from sense? For just as our intellectual soul is prompted by sense to see its intelligible objects rather than receiving anything from it, so too the imagining soul may be prompted by sense to contemplate its own images rather than taking anything in. For perhaps that is how it comes about that it can see things which sense does not see. This is a sign that it has all images in itself and from itself. On this too you will reply with what you think. ### Citation (SBL) Augustine, Ep. 6.2 (CSEL 34.1:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-6-2). ## Letter 7.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-1 - Source: CSEL 34.1:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine replies to Nebridius that memory is not always of things that have passed away and not always bound to images. ### Latin text Prooemio supersidam et cito incipiam, quod me iam iamque uis dicere, praesertim non cito desiturus. memoria tibi uidetur nulla esse posse sine imaginibus uel imaginariis uisis, quae phantasiarum nomine appellare uoluisti; ego aliud existimo. primum ergo uidendum est non nos semper rerum praetereuntium meminisse, sed plerumque manentium. quare cum sibi memoria praeteriti temporis uindicet tenacitatem, constat eam tamen partim eorum esse, quae nos deserunt, partim eorum, quae deseruntur a nobis. nam cum recordor patrem meum, id utique recordor, quod me deseruit et nunc non est; cum autem Carthaginem, id quod est et quod ipse deserui. in utroque tamen horum generum praeteritum tempus memoria tenet. nam et illum hominem et istam urbem ex eo, quod uidi, non ex eo, quod uideo, memini. ### English translation (Claude) I will dispense with a preface and quickly begin what you want me to say at once, especially as I will not soon be done. It seems to you that there can be no memory without images or imaginary visions, which you chose to call by the name 'phantasies'; I think otherwise. First, then, we must see that we do not always remember things that pass away, but very often things that remain. So, though memory claims for itself a hold on past time, it is clear that it is partly of things that leave us and partly of things that are left by us. For when I remember my father, I remember something that has left me and now is not; but when I remember Carthage, something that exists and that I myself have left. In both these kinds, however, memory holds past time. For I remember both that man and that city from what I saw, not from what I see. ### Translation notes - Augustine to Nebridius, answering letter 6. ### Citation (SBL) Augustine, Ep. 7.1 (CSEL 34.1:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-1). ## Letter 7.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-2 - Source: CSEL 34.1:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine defends Plato's doctrine of recollection and argues that there can be memory of eternal things without images. ### Latin text Hic tu fortasse quaeris: Quorsum ista? praesertim cum animaduertas utrumlibet horum non posse in memoriam uenire nisi uiso illo imaginario. at mihi satis est sic interim ostendisse posse dici earum etiam rerum, quae nondum interierunt, memoriam. uerum quid me adiuuet, facito intentius accipias. nonnulli calumniantur aduersus Socraticum illud nobilissimum inuentum, quo adseritur non nobis ea, quae discimus, ueluti noua inseri, sed in memoriam recordatione reuocari, dicentes memoriam praeteritarum rerum esse, haec autem, quae intellegendo discimus, Platone ipso auctore manere semper nec posse interire ac per hoc non esse praeterita. qui non adtendunt illam uisionem esse praeteritam, quia haec aliquando mente uidimus; a quibus quia defluximus et aliter alia uidere coepimus, ea nos reminiscendo reuisere, id est per memoriam. quam ob rem si, ut alia omittam, ipsa aeternitas semper manet nec aliqua imaginaria figmenta conquirit, quibus in mentem quasi uehiculis ueniat, nec tamen uenire posset, nisi eius meminissemus, potest esse quarundam rerum sine ulla imaginatione memoria. ### English translation (Claude) Here you may ask: 'What is the point of this?' especially since you notice that either of these can come into memory only through that imaginary vision. But for the time being it is enough for me to have shown in this way that one can speak of memory even of things that have not yet perished. Now pay closer attention to how this helps me. Some people cavil against that most famous discovery of Socrates, which asserts that the things we learn are not implanted in us as new but are called back into memory by recollection. They say that memory is of past things, but that the things we learn by understanding, on the authority of Plato himself, abide always and cannot perish, and therefore are not past. They do not notice that the vision is past, because we once saw these things with the mind; and since we have flowed away from them and begun to see other things in another way, we see them again by remembering, that is, through memory. Therefore, to leave other things aside, if eternity itself always abides and seeks no imaginary fictions on which to come into the mind as on vehicles, and yet it could not come unless we remembered it, there can be memory of some things without any imagination. ### Extrabiblical texts - Plato (Plato (works)): allusion, medium confidence ### Translation notes - The Socratic doctrine of learning as recollection (Plato, Meno and Phaedo). ### Citation (SBL) Augustine, Ep. 7.2 (CSEL 34.1:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-2). ## Letter 7.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-3 - Source: CSEL 34.1:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the soul cannot have had images of bodies before using the senses, since then dreamers and madmen would see more truly than the waking and sane. ### Latin text Iam uero quod tibi uidetur anima etiam non usa sensibus corporis corporalia posse imaginari, falsum esse conuincitur isto modo. si anima, priusquam corpore utatur ad corpora sentienda, eadem corpora imaginari potest et melius, quod nemo sanus ambigit, affecta erat, antequam his fallacibus sensibus implicaretur, melius afficiuntur animae dormientium quam uigilantium, melius phreneticorum quam tali peste carentium; his enim afficiuntur imaginibus, quibus ante istos sensus uanissimos nuntios afficiebantur, et aut uerior erit sol, quem uident illi, quam ille, quem sani atque uigilantes, aut erunt ueris falsa meliora. quae si absurda sunt, sicuti sunt, nihil est aliud illa imaginatio, mi Nebridi, quam plaga inflicta per sensus, quibus non, ut tu scribis, commemoratio quaedam fit, ut talia formentur in anima, sed ipsa huius falsitatis inlatio siue, ut expressius dicatur, inpressio. quod sane te mouet, qui fiat, ut eas facies formasque cogitemus, quas numquam uidimus, acute mouet. itaque faciam, quod ultra solitum modum hanc epistulam porrigat, sed non apud te, cui nulla est pagina gratior, quam quae me loquaciorem adportat tibi. ### English translation (Claude) Now, as to your view that the soul, even without using the senses of the body, can imagine bodily things, that this is false is proved in this way. If the soul, before it uses the body to perceive bodies, can imagine those same bodies, and if (as no sane person doubts) it was in a better state before it was entangled in these deceptive senses, then the souls of sleepers are in a better state than those of the waking, and the souls of the frenzied better than those of people free of such a plague; for they are affected by the images by which they were affected before these senses, those most empty messengers. And either the sun that they see will be truer than the one seen by the sane and the waking, or false things will be better than true. If these things are absurd, as they are, that imagination, my Nebridius, is nothing other than a wound inflicted through the senses; through them there does not occur, as you write, a kind of reminding, so that such things are formed in the soul, but the very bringing in, or, to put it more exactly, the impressing, of this falsity. As for what troubles you, how it comes about that we think of faces and forms that we have never seen, it is a sharp objection. So I will do something that stretches this letter beyond its usual measure, but not in your eyes, for no page is more welcome to you than one that brings me to you more talkative. ### Translation notes - The conditional sentence is loosely constructed in the printed text and is translated by sense. ### Citation (SBL) Augustine, Ep. 7.3 (CSEL 34.1:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-3). ## Letter 7.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-4 - Source: CSEL 34.1:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine divides images into three kinds: those of things perceived, things supposed or invented, and things reasoned such as numbers and figures. ### Latin text Omnes has imagines, quas phantasias cum multis uocas, in tria genera commodissime ac uerissime distribui uideo, quorum est unum sensis rebus inpressum, alterum putatis, tertium ratis. primi generis exempla sunt, cum mihi tuam faciem uel Carthaginem uel familiarem quondam nostrum Uerecundum et si quid aliud manentium uel mortuarum rerum, quas tamen uidi atque sensi, in se animus format. alteri generi subiciantur illa, quae putamus ita se habuisse uel ita se habere, uel cum disserendi gratia quaedam ipsi fingimus nequaquam impedientia ueritatem uel qualia figuramus, cum legitur historia et cum fabulosa uel audimus uel componimus uel suspicamur. ego enim mihi, ut libet atque ut occurrit animo, Aeneae faciem fingo, ego Medeae cum suis anguibus alitibus iunctis iugo, ego Chremetis et alicuius Parmenonis. in hoc genere sunt etiam illa, quae siue sapientes aliquid ueri talibus inuoluentes figuris siue stulti, uariarum superstitionum conditores, pro uero adtulerunt, ut est tartareus Phlegethon et quinque antra gentis tenebrarum et stilus septentrionalis continens caelum et alia poetarum atque haereticorum mille portenta. dicimus etiam inter disputandum: puta esse tres super inuicem mundos, qualis hic unus est, et: puta quadrata figura terram contineri. et similia. haec enim omnia, ut se cogitationis tempestas habuerit, fingimus et putamus. nam de rebus, quod ad tertium genus adtinet imaginum, numeris maxime atque dimensionibus agitur, quod partim est in rerum natura, cum totius mundi figura inuenitur et hanc inuentionem in animo cogitantis imago sequitur, partim in disciplinis tamquam in figuris geometricis et rhythmicis musicis et infinita uarietate numerorum. quae quamuis uera, sic ut ego autumo, comprehendantur, gignunt tamen falsas imaginationes, quibus ipsa ratio uix resistit, tametsi nec ipsam disciplinam disserendi carere hoc malo facile est, cum in diuisionibus et conclusionibus quosdam quasi calculos imaginamur. ### English translation (Claude) All these images, which you, with many others, call 'phantasies', I see can be most conveniently and most truly divided into three kinds: one impressed by things perceived, another by things supposed, the third by things reasoned. Examples of the first kind are when my mind forms within itself your face, or Carthage, or our former friend Verecundus, or anything else, whether still existing or dead, which I have nevertheless seen and perceived. Under the second kind fall the things we suppose to have been so or to be so; or the things which we ourselves invent for the sake of argument and which in no way hinder the truth; or the sort of things we picture when history is read, and when we hear or compose or conjecture fables. For I picture to myself, as I please and as it occurs to my mind, the face of Aeneas, or of Medea with her winged serpents joined to the yoke, or of Chremes and some Parmeno. In this kind are also the things which either wise men, wrapping some truth in such figures, or fools, the founders of various superstitions, have put forward as true, such as the Phlegethon of Tartarus, and the five caves of the race of darkness, and the northern pole that holds up the sky, and a thousand other monsters of the poets and heretics. We also say in the course of argument, 'Suppose there are three worlds one above another, such as this one is', and 'Suppose the earth is contained in a square figure', and the like. For all these we invent and suppose as the drift of our thinking has it. As for the third kind of images, it is chiefly a matter of numbers and dimensions. This is partly in the nature of things, as when the shape of the whole world is discovered and an image follows this discovery in the mind of the one thinking; partly in the sciences, as in geometrical figures, musical rhythms, and the infinite variety of numbers. Although these, as I hold, are grasped as true, they nevertheless give rise to false imaginings which reason itself can scarcely resist; indeed, it is not easy even for the discipline of argument itself to be free of this evil, since in divisions and conclusions we imagine a kind of counters, as it were. ### Translation notes - Chremes and Parmeno are characters of Roman comedy (Terence). 'The five caves of the race of darkness' refers to Manichaean cosmology; the 'northern pole that holds up the sky' (stilus septentrionalis) is probably also a Manichaean image. ### Citation (SBL) Augustine, Ep. 7.4 (CSEL 34.1:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-4). ## Letter 7.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-5 - Source: CSEL 34.1:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the soul did not have such false images before it was joined to the body and the senses. ### Latin text In hac tota imaginum silua credo tibi non uideri primum illud genus ad animam, priusquam inhaereat sensibus, pertinere; neque hinc diutius disserendum. de duobus reliquis iure adhuc quaeri posset, nisi manifestum esset animam minus esse obnoxiam falsitatibus nondum passam sensibilium sensuumque uanitatem. at istas imagines quis dubitauerit istis sensibilibus multo esse falsiores? nam illa quae putamus et credimus siue fingimus, et ex omni parte omnino falsa sunt et certe longe, ut cernis, ueriora [esse], quae uidemus atque sentimus. iam in illo tertio genere quodlibet spatium corporale animo figurauero, quamquam id rationibus disciplinarum minime fallentibus cogitatio peperisse uideatur, ipsis rursum rationibus arguentibus falsum esse conuinco. quo fit, ut nullo pacto animam credam nondum corpore sentientem, nondum per sensus uanissimos mortali et fugaci substantia uerberatam in tanta falsitatis ignominia iacuisse. ### English translation (Claude) In this whole forest of images I believe it does not seem to you that the first kind belongs to the soul before it clings to the senses; nor need we argue about this any longer. About the other two a question could still rightly be raised, were it not obvious that the soul is less subject to falsehoods when it has not yet undergone the emptiness of sensible things and of the senses. But who would doubt that those images are far more false than these sensible things? For the things we suppose and believe or invent are entirely false in every respect, and certainly, as you see, the things we see and perceive are far truer. Now in that third kind, whatever bodily space I picture in my mind, although thought seems to have produced it by the principles of the sciences, which are least deceptive, I prove it false by those very principles, which refute it in turn. So it is that I can in no way believe that the soul, before it perceived through the body, before it was beaten by mortal and fleeting substance through the emptiest senses, lay in such a disgrace of falsehood. ### Translation notes - The editor deletes 'esse' after 'ueriora'. ### Citation (SBL) Augustine, Ep. 7.5 (CSEL 34.1:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-5). ## Letter 7.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-6 - Source: CSEL 34.1:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that we imagine unseen things through the soul's power to add and take away from images received through the senses. ### Latin text Unde igitur euenit, ut, quae non uidemus, cogitemus? quid putas, nisi esse uim quandam minuendi et augendi animae insitam, quam, quocumque uenerit, necesse est adferat secum? quae uis in numeris praecipue animaduerti potest. hac fit, ut uerbi gratia corui quasi ob oculos imago constituta, quae uidelicet aspectibus nota est, demendo et addendo quaedam ad quamlibet omnino numquam uisam imaginem perducatur. hoc euenit, ut per consuetudinem uoluentibus sese in talibus animis figurae huiusce modi uelut sua sponte cogitationibus inruant. licet igitur animae imaginanti ex his, quae illi sensus inuexit, demendo, ut dictum est, et addendo ea gignere, quae nullo sensu adtingit tota; partes uero eorum in aliis atque aliis rebus adtigerat. ita nos pueri apud mediterraneos nati atque nutriti uel in paruo calice aqua uisa iam imaginari maria poteramus, cum sapor fragorum et cornorum, antequam in Italia gustaremus, nullo modo ueniret in mentem. hinc est, quod a prima aetate caeci, cum de luce coloribusque interrogantur, quid respondeant, non inueniunt; non enim coloratas ullas patiuntur imagines, qui senserint nullas. ### English translation (Claude) Where, then, does it come from that we think of things we do not see? What do you suppose, except that there is a certain power of diminishing and increasing implanted in the soul, which it must bring with it wherever it goes? This power can be observed especially in numbers. By it, for example, the image of a crow, set as it were before the eyes, an image that is of course known by sight, can by taking away and adding certain things be brought to any image at all that has never been seen. Hence it happens that, through habit, figures of this kind rush as if of their own accord into the thoughts of minds that turn themselves about in such things. So the imagining soul may, from the things the senses brought into it, by taking away and adding, as has been said, produce things which it does not touch whole by any sense, though it had touched their parts in one thing and another. Thus we, as boys born and brought up inland, could already imagine seas after seeing water even in a small cup, while the taste of strawberries and cornel cherries in no way came into our minds before we tasted them in Italy. That is why those who have been blind from birth, when asked about light and colours, can find nothing to answer; for those who have perceived no coloured images do not experience any. ### Citation (SBL) Augustine, Ep. 7.6 (CSEL 34.1:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-6). ## Letter 7.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-7 - Source: CSEL 34.1:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that many motions of the soul occur without images and urges Nebridius to break off all friendship with the images of the senses. ### Latin text Nec mirere, quo pacto ea, quae in rerum natura figurantur, effingi possint non primo anima, quae omnibus inest, secum ista uoluente, cum ea numquam extrinsecus senserit. non enim etiam nos cum indignando aut laetando ceterisque huiusce modi animi motibus multos in nostro corpore uultus coloresque formamus, prius nostra cogitatio, quod facere possimus, tales imagines concipit. consequuntur ista miris illis modis et committendis cogitationi tuae, cum in anima sine ulla corporalium figura falsitatum numeri actitantur occulti. ex quo intellegas uelim, cum tam multos animi motus esse sentias expertes omnium, de quibus nunc quaeris, imaginum, quolibet alio motu animam sortiri corpus quam sensibilium cogitatione formarum, quas eam, priusquam corpore sensibusque utatur, nullo modo arbitror pati posse. quam ob rem pro nostra familiaritate et pro ipsius diuini iuris fide sedulo monuerim, carissime mihi ac iucundissime, nullam cum istis infernis umbris copules amicitiam neue illam, quae copulata est, cunctere diuellere. nullo modo enim resistitur corporis sensibus, quae nobis sacratissima disciplina est, si per eos inflictis plagis uulneribusque blandimur. ### English translation (Claude) Nor should you wonder how the things that are shaped in the nature of things can be formed without the soul, which is present in all, first turning them over within itself, since it has never perceived them from outside. For not even when we form many expressions and colours in our body in indignation or joy and other such motions of the mind does our thought first conceive images of what we can do. These follow in those wonderful ways which I leave to your own thought, when hidden numbers are set at work in the soul without any image of bodily falsities. From this I would like you to understand, since you perceive that so many motions of the mind are free of all the images you are now asking about, that the soul obtains a body by some other motion than by thinking of sensible forms, which I think it can in no way experience before it uses the body and the senses. Therefore, by our friendship and by the faithfulness of divine law itself, I would earnestly warn you, my dearest and most delightful friend, to form no friendship with those shades of the underworld, and not to delay in tearing apart the friendship that has been formed. For there is no resisting the senses of the body, which is our most sacred discipline, if we caress the blows and wounds inflicted through them. ### Translation notes - 'The soul obtains a body' (animam sortiri corpus) is uncertain in sense; it may mean that the soul affects the body. ### Citation (SBL) Augustine, Ep. 7.7 (CSEL 34.1:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-7-7). ## Letter 8.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-8-1 - Source: CSEL 34.1:18–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebridius asks Augustine how heavenly powers send dreams to sleepers, since he cannot send dreams to a friend and the body itself seems to cause dreams. ### Latin text Festinanti mihi ad rem peruenire nullum prooemium, nullum placet exordium. qui fit, mi Augustine, uel qui modus est ille, quo utuntur superiores potestates, quas caelestes intellegi uolo, cum eis placet nobis dormientibus aliqua somnia demonstrare? qui, inquam, modus est? id est, quomodo id faciunt, qua arte, quibus manganis quibusque instrumentis aut medicamentis? animumne nostrum per cogitationes suas inpellunt, ut nos etiam ea cogitando imaginemur? an ipsa in suo corpore uel in sua phantasia facta nobis offerunt et ostendunt? sed si in suo corpore ea faciunt, sequitur, ut et nos alios oculos corporeos intrinsecus habeamus, cum dormimus, quibus ea uideamus, quae illi in suo corpore formauerunt. sin uero ad istas res non corpore adiuuantur suo, sed in phantastico suo ista disponunt atque ita phantastica nostra contingunt et fit uisum, quod est somnium, cur, quaeso te, non ego phantastico meo tuum phantasticum ea somnia generare compello, quae mihi primo in eo ipse formaui? certe et mihi est phantasia et, quod uolo, potis est fingere, cum omnino nullum tibi facio somnium, sed ipsum corpus nostrum uideo in nobis somnia generare. nam cum se male habuerit, per affectum, quo animae copulatur, cogit nos id ipsum miris modis per phantasian assimulare. saepe dormientes cum sitimus, bibere somniamus et esurientes quasi comedentes uidemur et multa talia, quae quasi commercio quodam a corpore in animam phantastice transferuntur. haec pro sui obscuritate pro nostraque inperitia ne mireris si minus eleganter minusque subtiliter explicata sunt; tu id facere, quantum poteris, laborabis. ### English translation (Claude) As I hurry to come to the point, I want no preface, no exordium. How does it come about, my Augustine, or what is the means used by the higher powers (by which I mean the heavenly ones), when they choose to show us dreams while we sleep? What, I say, is the means? That is, how do they do it, by what art, by what devices, by what instruments or drugs? Do they drive our mind by their own thoughts, so that we too imagine those things by thinking? Or do they offer and show us things made in their own body or in their own imagination? But if they make them in their own body, it follows that we too have other bodily eyes within us when we sleep, with which to see what they have formed in their body. But if they are not helped by their body in these things, but arrange them in their imagination and so touch our imaginations, and a vision results, which is a dream, why, I ask you, can I not compel your imagination by mine to produce the dreams which I have first formed in mine? Certainly I too have imagination, and it is able to picture what I wish, yet I produce no dream at all for you; but I see that our body itself produces dreams in us. For when it is unwell, through the bond by which it is joined to the soul, it compels us in wonderful ways to imitate that very condition through imagination. Often when we are thirsty in sleep we dream that we are drinking, and when hungry we seem to be eating, and there are many such things, which pass from the body to the soul in the imagination by a kind of exchange. Do not be surprised if, because of their obscurity and our inexperience, these things have been set out without much elegance or precision; you will work to do so as far as you can. ### Translation notes - Letter of Nebridius to Augustine. ### Citation (SBL) Augustine, Ep. 8.1 (CSEL 34.1:18–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/1-1/#p-8-1). ## Letter 9.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-1 - Source: CSEL 34.1:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine consoles Nebridius in his loneliness, telling him to turn to his own mind and to God, where friends are present without bodily images. ### Latin text Quamquam mei animi cognitor sis, fortasse tamen ignoras, quantum uelim praesentia tua frui. uerum hoc tam magnum beneficium deus quandoque praestabit. legi recentissimam epistulam tuam, in qua de solitudine questus es et quadam desertione a familiaribus tuis, cum quibus uita dulcissima est. sed quid aliud hic tibi dicam, nisi quod te non dubito facere? confer te ad animum tuum et illum in deum leua, quantum potes. ibi enim certius habes et nos non per corporeas imagines, quibus nunc in nostra recordatione uti necesse est, sed per illam cogitationem, qua intellegis non loco esse nos simul. ### English translation (Claude) Although you know my mind, perhaps you do not know how much I long to enjoy your presence. But God will grant this great benefit some day. I have read your latest letter, in which you complained of solitude and of being in a sense deserted by your intimate friends, with whom life is sweetest. But what else should I say to you here, except what I do not doubt you are doing? Withdraw into your mind and lift it up to God as far as you can. For there you possess us too more surely, not through bodily images, which we must now use in our remembering, but through that thought by which you understand that we are together, not by place. ### Translation notes - Augustine to Nebridius, answering letter 8. ### Citation (SBL) Augustine, Ep. 9.1 (CSEL 34.1:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-1). ## Letter 9.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-2 - Source: CSEL 34.1:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says the question how higher powers or demons put thoughts and dreams into us needs a book, but offers some hints. ### Latin text Epistulas tuas cum considerarem, quibus non dubium tibi quaerenti magna respondi, uehementer me illa terruit, qua percontaris, quomodo fiat, ut nobis a superioribus potestatibus uel a daemonibus et cogitationes quaedam inserantur et somnia. magna enim res est, cui tu quoque pro tua prudentia perspicis non epistula, sed aut praesenti conlocutione aut aliquo libello respondendum esse. temptabo tamen callens ingenium tuum quaedam quaestionis huius lumina praeseminare, ut aut cetera tecum ipse contexas aut posse ad rei tantae probabilem inuestigationem perueniri minime desperes. ### English translation (Claude) As I was considering your letters, in which I have certainly answered great questions you asked, I was greatly alarmed by the one in which you ask how it comes about that certain thoughts and dreams are put into us by the higher powers or by demons. For it is a great matter, and you too, with your prudence, see that it must be answered not by a letter but either by conversation in person or by some book. Yet, knowing your gifts, I will try to sow beforehand some lights on this question, so that you may either weave the rest together yourself or at least not despair that a probable investigation of so great a matter can be reached. ### Citation (SBL) Augustine, Ep. 9.2 (CSEL 34.1:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-2). ## Letter 9.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-3 - Source: CSEL 34.1:20–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine suggests that motions of the mind leave traces in the body which beings of air or ether can perceive and stir, producing thoughts and dreams. ### Latin text Arbitror enim omnem motum animi aliquid facere in corpore; id autem usque ad nostros exire sensus tam hebetes tamque tardos, cum sunt maiores animi motus, uelut cum irascimur aut tristes aut gaudentes sumus. ex quo licet conicere, cum etiam cogitamus aliquid neque id nobis in nostro corpore apparet, apparere tamen posse aeriis aetheriisue animantibus, quorum est sensus acerrimus et in cuius comparatione noster ne sensus quidem putandus est. igitur ea, quae, ut ita dicam, uestigia sui motus animus figit in corpore, possunt et manere et quendam quasi habitum facere; quae latenter cum agitata fuerint et contrectata, secundum agitantis et contrectantis uoluntatem ingerunt nobis cogitationes et somnia atque id fit mira facilitate. si enim nostrorum corporum terrenorum et tardissimorum excitationes agendis organis musicis seu in funiambulo ceterisque huiusce modi spectaculis innumerabilibus ad quaedam incredibilia peruenisse manifestum est, nequaquam est absurdum eos, qui aerio uel aetherio corpore aliquid in corporibus agunt, quae naturali ordine penetrant, longe maiore uti facilitate ad mouendum, quicquid uolunt, non sentientibus nobis et tamen inde aliquid perpetientibus. neque enim etiam, quomodo fellis abundantia nos ad iram crebriorem cogat, sentimus et tamen cogit, cum haec ipsa, quam dixi, abundantia facta sit irascentibus nobis. ### English translation (Claude) For I think that every motion of the mind produces something in the body, and that this reaches our senses, dull and slow as they are, when the motions of the mind are greater, as when we are angry or sad or joyful. From this we may infer that, even when we think something and it does not appear to us in our body, it can nevertheless appear to living beings of air or ether, whose perception is extremely sharp, so that in comparison ours should not even be thought perception. So the traces, so to speak, of its motion which the mind fixes in the body can both remain and form a kind of habit; and when these are secretly stirred and handled, they bring thoughts and dreams to us according to the will of the one stirring and handling them; and this happens with wonderful ease. For if it is clear that the movements of our earthly and very slow bodies have achieved certain incredible feats in playing musical instruments, or in the tightrope walker and countless other spectacles of this kind, it is in no way absurd that those who act with an airy or ethereal body on bodies, which by the order of nature they penetrate, should have far greater ease in moving whatever they wish, without our perceiving it and yet with our undergoing something as a result. For neither do we perceive how an abundance of bile drives us to more frequent anger, and yet it does drive us, though this very abundance of which I spoke was produced by our being angry. ### Citation (SBL) Augustine, Ep. 9.3 (CSEL 34.1:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-3). ## Letter 9.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-4 - Source: CSEL 34.1:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine illustrates with anger and bile how what the mind produces in the body can in turn move the mind. ### Latin text Sed hoc autem si non uis simile nobis praetereunter accipere, uersa id cogitatione, quantum potes. nam si animo existat assidue aliqua difficultas agendi atque implendi, quod cupit, assidue irascitur. ira est autem, quantum mea fert opinio, turbulentus appetitus auferendi ea, quae facilitatem actionis impediunt. itaque plerumque non hominibus tantum, sed calamo irascimur in scribendo eumque conlidimus atque frangimus et aleatores tesseris et pictores penicillo et cuique instrumento quilibet, ex quo difficultatem se pati arbitratur. hac autem assiduitate irascendi fel crescere etiam medici adfirmant. cremento autem fellis rursus et facile ac prope nullis causis existentibus irascimur. ita quod suo motu animus fecit in corpore, ad eum rursus commouendum ualebit. ### English translation (Claude) But if you do not want to accept this comparison of ours in passing, turn it over in your thought as much as you can. For if the mind constantly meets some difficulty in doing and accomplishing what it desires, it is constantly angry. Now anger, as far as my opinion goes, is a turbulent desire to remove the things that hinder ease of action. So very often in writing we are angry not only with people but with the pen, and crush and break it; and gamblers are angry with their dice, painters with their brush, and anyone with any instrument from which he thinks he is suffering difficulty. Physicians also affirm that bile increases through this constant anger. And with the increase of bile we again become angry easily and almost without cause. So what the mind has done in the body by its motion will have the power to move it again in turn. ### Citation (SBL) Augustine, Ep. 9.4 (CSEL 34.1:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-4). ## Letter 9.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-5 - Source: CSEL 34.1:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine refers Nebridius back to his letter on images and memory to explain how we picture bodies we have never seen. ### Latin text Possunt latissime ista tractari et multis rerum testimoniis ad certiorem plenioremque perduci notitiam. sed huic epistulae adiunge illam, quam tibi nuper de imaginibus et de memoria misi, et eam diligentius pertracta; nam minus plene a te intellecta rescripto tuo mihi apparuit. huic ergo, quam nunc legis, cum adiunxeris de illa, quod ibi dictum est de naturali quadam facultate animi minuentis et augentis cogitatione quodlibet, fortasse te iam non mouebit, unde fiat, ut etiam formae corporum, quas numquam uidimus, uel cogitando apud nos uel somniando figurentur. ### English translation (Claude) These things could be treated at great length and brought to more certain and fuller knowledge by many testimonies from the facts. But add to this letter the one I recently sent you about images and memory, and study it more carefully; for it seemed to me from your reply that you had understood it less than fully. So when you have added to this letter, which you are now reading, what was said there about a certain natural faculty of the mind that diminishes and increases anything in thought, perhaps it will no longer trouble you how it comes about that forms of bodies which we have never seen are pictured within us, whether in thinking or in dreaming. ### Translation notes - The earlier letter is letter 7. ### Citation (SBL) Augustine, Ep. 9.5 (CSEL 34.1:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-9-5). ## Letter 10.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-10-1 - Source: CSEL 34.1:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers Nebridius's complaint that they do not live together, weighing the difficulties of travel, Nebridius's mother, and his own duties and poor health. ### Latin text Numquam aeque quicquam tuarum inquisitionum me in cogitando tenuit aestuantem atque illud, quod recentissimis tuis litteris legi, ubi nos arguis, quod consulere neglegamus, ut una nobis uiuere liceat. magnum crimen et, nisi falsum esset, periculosissimum. sed cum perprobabilis ratio demonstrare uideatur hic nos potius quam Carthagini uel etiam in rure ex sententia posse degere, quid tecum agam, mi Nebridi, prorsus incertus sum. mittaturne ad te accommodissimum tibi uehiculum? nam basterna innoxie te uehi posse noster Lucinianus auctor est. at matrem cogito, ut quae absentiam sani non ferebat, inbecilli multo minus esse laturam. ueniamne ipse ad uos? at hic sunt, qui neque uenire mecum queant et quos deserere nefas putem. tu enim potes et apud tuam mentem suauiter habitare; hi uero ut idem possint, satagitur. eamne crebro et redeam et nunc tecum, nunc cum ipsis sim? at hoc neque simul neque ex sententia uiuere est. non enim breuis est uia, sed tanta omnino, cuius peragendae negotium saepe suscipere non sit ad optatum otium peruenisse. huc accedit infirmitas corporis, qua ego quoque, ut nosti, non ualeo, quod uolo, nisi omnino desinam quicquam plus uelle, quam non ualeo. ### English translation (Claude) None of your questions has ever held me so agitated in thought as what I read in your latest letter, where you accuse us of neglecting to arrange that we may live together. A great charge, and, if it were not false, a most dangerous one. But since a very probable reason seems to show that we can live as we wish here rather than at Carthage or even in the country, I am quite uncertain what to do about you, my Nebridius. Should a carriage best suited to you be sent to you? For our Lucinianus assures me that you can travel without harm in a litter. But I think of your mother: as she could not bear your absence when you were well, she will much less bear it when you are ill. Should I come to you myself? But there are people here who cannot come with me and whom I would think it wrong to desert. For you can dwell pleasantly even within your own mind; but for them to be able to do the same, effort is still being made. Should I go and return often, and be now with you, now with them? But that is to live neither together nor as we wish. For the road is not short, but so long that to undertake the business of travelling it often would not be to reach the leisure we desire. Add to this the weakness of my body, by which I too, as you know, cannot do what I want unless I cease altogether to want more than I can. ### Translation notes - Augustine to Nebridius. ### Citation (SBL) Augustine, Ep. 10.1 (CSEL 34.1:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-10-1). ## Letter 10.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-10-2 - Source: CSEL 34.1:23–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that a life of constant travel and business is incompatible with the leisure needed to prepare for death and to reach a fearless joy. ### Latin text Profectiones ergo, quas quietas et faciles habere nequeas, per totam cogitare uitam non est hominis de illa una ultima, quae mors uocatur, cogitantis, de qua uel sola intellegis uere esse cogitandum. dedit quidem deus paucis quibusdam, quos ecclesiarum gubernatores esse uoluit, ut et illam non solum expectarent fortiter, sed alacriter etiam desiderarent et harum obeundarum labores sine ullo angore susciperent; sed neque his, qui ad huius modi administrationes temporalis honoris amore raptantur, neque rursum his, qui cum sunt priuati, negotiosam uitam appetunt, hoc tantum bonum concedi arbitror, ut inter strepitus inquietosque conuentus atque discursus cum morte familiaritatem, quam quaerimus, faciant; deificari enim utrisque in otio licebat. aut si hoc falsum est, ego sum omnium ne dicam stultissimus, certe ignauissimus, cui nisi proueniat quaedam secura cessatio, sincerum illud bonum gustare atque amare non possum. magna secessione a tumultu rerum labentium, mihi crede, opus est, ut non duritia, non audacia, non cupiditate inanis gloriae, non superstitiosa credulitate fiat in homine nihil timere. hinc enim fit illud etiam solidum gaudium nullis omnino laetitiis ulla ex particula conferendum. ### English translation (Claude) To think throughout one's whole life, then, about journeys which cannot be made quietly and easily is not the part of a man who is thinking about that one last journey which is called death, the only one, as you understand, that truly deserves thought. God has indeed granted to a certain few, whom he has willed to be governors of churches, not only to await that journey bravely but even to desire it eagerly, and to take on the labours of these other journeys without any anguish. But I do not think so great a good is granted either to those who are swept into such offices by love of temporal honour, or again to those who, though private persons, seek a busy life, that amid noise and restless gatherings and running about they should achieve the familiarity with death that we seek; for both were free to become godlike in leisure. Or if this is false, I am, I will not say the most foolish, but certainly the most sluggish of all men, for unless some secure rest comes to me I cannot taste and love that pure good. Believe me, a great withdrawal from the tumult of passing things is needed so that a man may come to fear nothing, not through hardness, not through boldness, not through desire for empty glory, not through superstitious credulity. For from this comes that solid joy which cannot be compared in any part with any pleasures at all. ### Translation notes - 'To become godlike' renders deificari ('to be deified'). ### Citation (SBL) Augustine, Ep. 10.2 (CSEL 34.1:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-10-2). ## Letter 10.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-10-3 - Source: CSEL 34.1:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine appeals to Nebridius's own experience of inner peace in God and asks him to help plan how they can live together. ### Latin text Quod si in natura humana talis uita non cadit, cur aliquando euenit ista securitas? cur tanto euenit crebrius, quanto quisque in mentis penetralibus adorat deum? cur in actu etiam humano plerumque ista tranquillitas manet, si ex illo adyto ad agendum quisque procedat? cur interdum et cum loquimur, mortem non formidamus, cum autem non loquimur, etiam cupimus? tibi dico, non enim hoc cuilibet dicerem, tibi, inquam, dico, cuius itinera in superna bene noui, tune, cum expertus saepe sis, quam dulce uiuat, cum amori corporeo animus moritur, negabis tandem totam hominis uitam posse intrepidam fieri, ut rite sapiens nominetur? aut hanc affectionem, quam ratio nititur tibi accidisse umquam, nisi cum in intimis tuis ageris, asserere audebis? quae cum ita sint, restare unum uides, ut tu quoque in commune consulas, quo uiuamus simul. quid enim cum matre agendum sit, quam certe frater Victor non deserit, tu multo melius calles quam ego. alia scribere, ne te ab ista cogitatione auerterem, nolui. ### English translation (Claude) But if such a life does not fall within human nature, why does that security sometimes come? Why does it come more often the more one worships God in the inner sanctuary of the mind? Why does that tranquillity usually remain even in human activity, if one goes out to act from that inner shrine? Why are we sometimes unafraid of death even while we are speaking, and, when we are not speaking, even desire it? I say to you (for I would not say this to just anyone), I say to you, whose journeys to the heights I know well: will you, who have often experienced how sweetly the mind lives when it dies to bodily love, deny after all that the whole of a person's life can become fearless, so that he may rightly be called wise? Or will you dare to assert that this state of mind, on which reason relies, has ever come to you except when you were occupied in your inmost self? Since this is so, you see that one thing remains: that you too take counsel for our common good, how we may live together. For what is to be done about your mother, whom your brother Victor certainly does not desert, you know much better than I. I did not want to write of other things, so as not to turn you away from this thought. ### Citation (SBL) Augustine, Ep. 10.3 (CSEL 34.1:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-10-3). ## Letter 11.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-11-1 - Source: CSEL 34.1:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine, relieved by Nebridius's letter about living together, asks him to stop sending new questions until the old ones are answered. ### Latin text Cum me uehementer agitaret quaestio a te dudum cum quadam etiam familiari obiurgatione proposita, quonam pacto una uiuere possemus, et de hoc solo statuissem et rescribere tibi et rescripta flagitare neque ad aliud aliquid, quod ad nostra studia pertinet, stilum auertere, donec inter nos istuc ipsum terminaretur, cito me securum fecit recentis epistulae tuae breuissima et uerissima ratio, propterea scilicet hinc non esse cogitandum, quia uel nos, cum potuerimus, ad te, uel tu, cum potueris, ad nos necessario uenturus sis. hinc ergo, ut dixi, securus effectus consideraui omnes epistulas tuas, ut uiderem, quarum responsionum debitor sim. in quibus tam multas quaestiones repperi, ut, etiam si facile dissolui possent, ipso aceruo cuiusuis ingenium otiumque superarent. tam uero difficiles sunt, ut, etiam si una earum mihi esset inposita, non dubitarem me onustissimum confiteri. hoc autem prooemium ad id ualet, ut tantisper desinas noua quaerere, donec toto aere alieno liberemur, et de solo iudicio tuo mihi rescribas. quamquam scio, quam sit aduersum me, qui tuarum diuinarum cogitationum uel tantisper particeps esse differo. ### English translation (Claude) I was greatly troubled by the question you put to me some time ago, with a friendly rebuke as well, how we could live together; and I had decided to write back to you about this alone and to press you for a reply, and not to turn my pen to anything else belonging to our studies until this very matter was settled between us. But the very brief and very true argument of your latest letter quickly set me at ease: namely, that there is no need to think about it from here, because either we, when we can, will necessarily come to you, or you, when you can, to us. Set at ease on this point, then, as I said, I went over all your letters to see what answers I owe. In them I found so many questions that, even if they could be easily solved, by their very mass they would overwhelm anyone's talent and leisure. And they are so difficult that, even if only one of them were laid on me, I would not hesitate to confess myself heavily burdened. This preface serves to ask you to stop asking new questions for a while, until we are free of the whole debt, and to write back to me only your judgment. Yet I know how much against my own interest this is, since I put off sharing in your divine thoughts even for a while. ### Translation notes - Augustine to Nebridius. ### Citation (SBL) Augustine, Ep. 11.1 (CSEL 34.1:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-11-1). ## Letter 11.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-11-2 - Source: CSEL 34.1:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine takes up Nebridius's question why, if the works of the Trinity are inseparable, the incarnation is attributed to the Son alone. ### Latin text Accipe igitur, quid mihi uideatur de susceptione hominis mystica, quam propter salutem nostram factam esse religio, qua inbuti sumus, credendum cognoscendumque commendat. quam quaestionem non facillimam omnium elegi, cui potissimum responderem, sed ea mihi dignior ceteris uisa est, cui operam cogitationis inpenderem. illa namque, quae de hoc mundo quaeruntur, nec satis ad beatam uitam obtinendam mihi uidentur pertinere et, si aliquid adferunt uoluptatis, cum inuestigantur, metuendum est tamen, ne occupent tempus rebus inpendendum melioribus. quam ob rem quod ad hoc pertinet susceptum in praesentia, prius miror te esse commotum, cur non pater et filius dicatur hominem suscepisse, sed etiam spiritus sanctus. nam ista trinitas catholica fide ita inseparabilis commendatur et creditur, ita etiam a paucis sanctis beatisque intellegitur, ut, quicquid ab ea fit, simul fieri sit existimandum et a patre et a filio et ab spiritu sancto nec quicquam patrem facere, quod non et filius et spiritus sanctus faciat, nec quicquam filium, quod non et pater et spiritus sanctus, nec quicquam spiritum sanctum, quod non et pater et filius. ex quo uidetur esse consequens, ut hominem trinitas tota susceperit; nam si filius suscepit, pater autem et spiritus sanctus non susceperunt, aliquid praeter inuicem faciunt. cur ergo in mysteriis et sacris nostris hominis susceptio filio tributa celebratur? haec est plenissima quaestio ita difficilis et de re tam magna, ut nec sententia hic satis expedita nec eius probatio satis secura esse possit. audeo tamen, si quidem ad te scribo, significare potius, quid meus animus habeat, quam explicare, ut cetera pro ingenio tuo et familiaritate nostra, qua fit, ut me optime noueris, per te ipse coniectes. ### English translation (Claude) Hear, then, what I think about the mystical assumption of a man, which the religion in which we have been instructed commends to us to be believed and known as done for our salvation. I chose this question to answer first, not as the easiest of all, but because it seemed to me more worthy than the others of the labour of thought. For the questions asked about this world do not seem to me to bear sufficiently on obtaining the happy life, and if they bring some pleasure when investigated, it is to be feared that they take up time that should be spent on better things. As to the matter now in hand, then, first I am surprised that you were troubled why it is not said that the Father along with the Son assumed a man, and were not troubled about the Holy Spirit as well. For this Trinity is commended and believed by the Catholic faith as so inseparable, and is also understood so by a few holy and blessed people, that whatever is done by it must be thought to be done at the same time by the Father and by the Son and by the Holy Spirit; and the Father does nothing that the Son and the Holy Spirit do not also do, nor the Son anything that the Father and the Holy Spirit do not, nor the Holy Spirit anything that the Father and the Son do not. From this it seems to follow that the whole Trinity assumed the man; for if the Son assumed him, but the Father and the Holy Spirit did not, they do something apart from one another. Why, then, in our mysteries and sacred rites is the assumption of a man celebrated as belonging to the Son? This is a very full question, so difficult and about so great a matter that neither can the answer here be clear enough nor its proof secure enough. Yet I dare, since I am writing to you, to indicate rather than unfold what my mind holds, so that you may yourself conjecture the rest, given your talent and our friendship, through which you know me very well. ### Translation notes - 'The assumption of a man' (susceptio hominis) is Augustine's term for the incarnation. The clause about the Father and the Holy Spirit is compressed in the Latin and is translated by sense. ### Citation (SBL) Augustine, Ep. 11.2 (CSEL 34.1:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-11-2). ## Letter 11.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-11-3 - Source: CSEL 34.1:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues from the threefold structure of every being (existence, form, persistence) that the persons of the Trinity act inseparably. ### Latin text Nulla natura est, Nebridi, et omnino nulla substantia, quae non in se habeat haec tria et prae se gerat: primo ut sit deinde ut hoc uel illud sit, tertio ut in eo ipso, quod est, maneat, quantum potest. primum illud causam ipsam naturae ostentat, ex qua sunt omnia; alterum speciem, per quam fabricantur et quodam modo....... formanturque omnia; tertium manentiam quandam, ut ita dicam, in qua sunt omnia. quod si fieri potest, ut aliquid sit et non hoc uel illud sit et tam diu sit atque id sit, quam diu in genere suo manet, aut hoc quidem aut illud sit, sed non sit neque in suo genere maneat, quantum potest, aut in suo genere quidem pro ipsius sui generis uiribus maneat, sed tamen nec sit neque hoc uel illud sit, fieri etiam potest, ut in illa trinitate aliqua persona praeter alias aliquid faciat. at si cernis necesse esse ut, quicquid sit, continuo et hoc uel illud sit et in suo genere maneat, quantum potest, nihil tria illa praeter inuicem faciunt. uideo adhuc partem me egisse huius quaestionis, qua fit difficilis solutio. sed breuiter tibi aperire uolui, si tamen egi, quod uolui, quam subtiliter et quanta ueritate in Catholica intellegatur huiusce inseparabilitas trinitatis. ### English translation (Claude) There is no nature, Nebridius, and no substance at all, that does not have in itself and display these three things: first, that it is; second, that it is this or that; third, that it remains, as far as it can, in what it is. The first shows the very cause of nature, from which all things are; the second, the form through which all things are made and in a certain way formed; the third, a kind of abiding, so to speak, in which all things are. Now if it can happen that something is, and is not this or that, and does not remain in its kind; or that it is this or that, but is not and does not remain in its kind as far as it can; or that it remains in its kind according to the powers of that kind, but nevertheless neither is nor is this or that, then it can also happen that in that Trinity some person does something apart from the others. But if you see that whatever is must at once both be this or that and remain in its kind as far as it can, then those three do nothing apart from one another. I see that so far I have dealt with the part of this question that makes its solution difficult. But I wanted to show you briefly, if indeed I have done what I wanted, how subtly and with what truth the inseparability of this Trinity is understood in the Catholic Church. ### Translation notes - The first of the three conditions is awkwardly phrased in the printed text and is translated by sense. A row of dots after 'quodam modo' in the digital text is passed over; the sense is complete. ### Citation (SBL) Augustine, Ep. 11.3 (CSEL 34.1:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-11-3). ## Letter 11.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-11-4 - Source: CSEL 34.1:27–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that the incarnation is attributed to the Son because it gave us a rule and example of life, form being proper to the Son, while the Father is known through the Son and the delight of abiding in that knowledge is the gift of the Spirit. ### Latin text Nunc accipe, quo modo possit non mouere animum illud, quod mouet. species, quae proprie filio tribuitur, ea pertinet etiam ad disciplinam et ad artem quandam, si bene hoc uocabulo in his rebus utimur, et ad intellegentiam, qua ipse animus rerum cogitatione formatur. itaque quoniam per illam susceptionem hominis id actum est, ut quaedam nobis disciplina uiuendi et exemplum praecepti sub quarundam sententiarum maiestate ac perspicuitate insinuaretur, non sine ratione hoc totum filio tribuitur. in multis enim rebus, quas cogitationi et prudentiae committo tuae, quamuis multa insint, aliquid tamen eminet et ideo sibi proprietatem quandam non absurde uindicat. uelut in illis tribus generibus quaestionum, etiam si quaeratur, an sit, ibi est et quid sit, esse enim non potest profecto, nisi aliquid sit; ibi etiam, probandum inprobandumne sit, quicquid enim est, nonnulla aestimatione dignum est; ita cum quaeritur, quid sit, necesse est, ut et sit et aliqua aestimatione pendatur; hoc modo etiam cum quaeritur, quale sit, et aliquid est utique. ita cum sibi inseparabiliter iuncta sunt omnia, nomen tamen quaestio non ex omnibus accipit, sed ut sese habuerit quaerentis intentio. ergo disciplina hominibus erat necessaria, qua inbuerentur et qua ad modum formarentur. num tamen id ipsum, quod per hanc disciplinam fit in hominibus, aut non esse possumus dicere aut non appetendum? sed scire prius intendimus, et per quod coniciamus aliquid et in quo maneamus. demonstranda igitur prius erat quaedam norma et regula disciplinae. quod factum est per illam suscepti hominis dispensationem, quae proprie filio tribuenda est, ut esset consequens et ipsius patris, id est unius principii, ex quo sunt omnia, cognitio per filium et quaedam interior et ineffabilis suauitas atque dulcedo in ista cognitione permanendi contemnendique omnia mortalia, quod donum et munus proprie spiritui sancto tribuitur. ergo cum agantur omnia summa communione et inseparabilitate, tamen distincte demonstranda erant propter inbecillitatem nostram, qui ab unitate in uarietatem lapsi sumus. nemo enim quemquam erigit ad id, in quo ipse est, nisi aliquantum ad id, in quo est ille, descendat. habes epistulam, non quae tuam curam de hac re finierit, sed quae cogitationes tuas certo fortasse aliquo fundamento inchoauerit, ut cetera ingenio, quod mihi notissimum est, persequaris et pietate, cui maxime standum est, consequaris. ### English translation (Claude) Now hear how what troubles your mind need not trouble it. Form, which is properly attributed to the Son, pertains also to discipline and to a kind of art, if we use this word rightly in these matters, and to the understanding by which the mind itself is formed in thinking of things. So, since the aim of that assumption of a man was that a certain discipline of living and an example of what is commanded should be instilled in us under the majesty and clarity of certain teachings, it is not without reason that all this is attributed to the Son. For in many things, which I leave to your thought and prudence, although many things are present, something nevertheless stands out and therefore not absurdly claims a certain property for itself. So in those three kinds of questions: even if it is asked whether a thing is, there is involved also what it is, for it certainly cannot be unless it is something; and there is involved also whether it is to be approved or disapproved, for whatever is deserves some valuation. So when it is asked what a thing is, it must both be and be weighed by some valuation; in the same way also when it is asked of what sort it is, it certainly is something as well. So, though all are joined inseparably, the question takes its name not from all of them, but from the intention of the questioner. Discipline, then, was necessary for human beings, so that they might be instructed by it and formed according to a measure. Yet can we say that what is brought about in people through this discipline either does not exist or is not to be desired? But we aim first to know, both that through which we may infer something and that in which we may abide. So first a certain norm and rule of discipline had to be shown. This was done through that dispensation of the assumed man, which is to be attributed properly to the Son; so that there would follow both the knowledge of the Father himself, that is, of the one principle from which all things are, through the Son, and a certain inner and ineffable sweetness and delight in remaining in that knowledge and despising all mortal things, a gift and grace that is properly attributed to the Holy Spirit. Therefore, though all things are done in the highest communion and inseparability, they had nevertheless to be shown distinctly because of our weakness, since we have fallen from unity into variety. For no one raises anyone up to where he himself is unless he comes down somewhat to where the other is. Here you have a letter which has not ended your concern about this matter, but has perhaps begun your thoughts on some sure foundation, so that you may pursue the rest with your talent, which I know very well, and attain it by piety, on which one must above all stand. ### Citation (SBL) Augustine, Ep. 11.4 (CSEL 34.1:27–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-11-4). ## Letter 12.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-12-1 - Source: CSEL 34.1:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Nebridius which questions have been answered and recalls briefly why the incarnation is attributed to the Son. ### Latin text Plures epistulas te scribis misisse, quam accepimus; sed neque tibi possum non credere neque mihi tu. tametsi enim rescribendo par esse non ualeo, tamen non minore a me diligentia seruantur litterae tuae, quam frequentantur abs te. prolixiores autem nostras non te amplius quam binas accepisse conuenit inter nos; non enim misimus tertias. sane recognitis exemplaribus animaduerti quinque fere tuis rogationibus esse responsum, nisi quod una ibi quaestio quasi transeunter perstricta, quamquam non temere ingenio tuo commissa sit, non tamen fortasse satisfecit auaritiae tuae. quam refrenes aliquantum opus est et nonnulla compendia libenter feras, ita plane ut, si quicquam fraudo intellegentiam, dum sum parcus in uerbis, nihil parcas mihi; sed tu iure, quo mihi ualentius esset forte aliquid, si quicquam posset esse iucundius, totum, quod debetur, efflagites: hanc igitur epistulam numerabis inter minores epistulas meas, quam tibi t non sibi nihil mihi de aceruo minuere. non enim et tu mittis minores, quae non eundem aceruum augeant. quare illud, quod de filio dei quaeris, cur ipse potius dicatur hominem suscepisse quam pater, cum simul uterque sit, dinosces facillime, si sermocinationum nostrarum, quibus, ut potuimus — nam ineffabile quiddam est —.......... qui sit dei filius, quo coniuncti simus, recorderis. quod ut hic breuiter adtingam, disciplina ipsa et forma dei, per quam facta sunt omnia, quae facta sunt, filius nuncupatur. quicquid autem per susceptum illum hominem gestum est, ad eruditionem informationemque nostram gestum est. ### English translation (Claude) You write that you have sent more letters than we have received; but I cannot disbelieve you, nor can you disbelieve me. For although I cannot equal you in writing back, your letters are kept by me with no less care than they are sent often by you. As for our longer letters, we agree that you have received no more than two; for we did not send a third. Indeed, having gone over the copies, I noticed that about five of your questions have been answered, except that one question there was touched on in passing, as it were, and, though not rashly left to your talent, perhaps did not satisfy your avarice. You need to rein it in somewhat and gladly accept some abridgements, on the understanding that, if I cheat your understanding at all while I am sparing of words, you are not to spare me at all; but you may by right demand all that is owed … So you will count this letter among my shorter letters … For you too send no shorter letters that do not add to the same pile. Therefore, as to what you ask about the Son of God, why he rather than the Father is said to have assumed a man, though both are together, you will discern it very easily if you remember our conversations in which, as far as we could (for it is something ineffable), … who the Son of God is, to whom we are joined. To touch on it briefly here: the very discipline and form of God, through which all things that were made were made, is called the Son. And whatever was done through that assumed man was done for our instruction and formation. ### Scripture references - John 1:3: echo, medium confidence ### Translation notes - Augustine to Nebridius; the letter survives only incompletely (NPNF omits it). Two passages are corrupt or defective in the printed text and are marked with '…': the clause 'quod mihi ualentius … efflagites' and the words 'quam tibi t non sibi nihil mihi de aceruo minuere'; and after 'ineffabile quiddam est' a verb (such as 'we discussed') is missing. 'Through which all things that were made were made' echoes John 1:3. ### Citation (SBL) Augustine, Ep. 12.1 (CSEL 34.1:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-12-1). ## Letter 13.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-13-1 - Source: CSEL 34.1:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Nebridius that he has had no leisure for their old questions, but sends what he worked out during the night. ### Latin text Usitata tibi scribere non libet, noua non licet. alterum enim uideo tibi non convenire, alterum mihi non uacare. nam ex quo abii abs te, nulla mihi opportunitas, nullum otium datum est ea, quae inter nos quaerere solemus, agitandi atque versandi. sunt quidem hiemales nimis longae noctes nec a me totae dormiuntur; sed sese obiciunt magis cogitanda, cum otium est, quae diffirmando sunt otio necessaria. quid ergo faciam? mutusne apud te, an tacitus sim? neutrum uis, neutrum uolo. quare age atque accipe, quod de me excudere potuit ultimum noctis, quam diu exequebatur, quo haec epistula scripta est. ### English translation (Claude) I do not care to write you ordinary things, and I am not free to write new ones. For I see that the one does not suit you, and that for the other I have no leisure. For since I left you, no opportunity, no leisure has been given me to discuss and turn over the questions we used to investigate together. The winter nights are indeed very long, and I do not sleep through them all; but when I have leisure, other things present themselves to be thought about, things needed to make that leisure secure. What, then, shall I do? Shall I be dumb toward you, or silent? You want neither, and I want neither. So come and receive what the last part of the night was able to hammer out of me, for as long as it lasted while this letter was being written. ### Translation notes - Augustine to Nebridius. 'Diffirmando' in the printed text is obscure and is translated by sense. ### Citation (SBL) Augustine, Ep. 13.1 (CSEL 34.1:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-13-1). ## Letter 13.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-13-2 - Source: CSEL 34.1:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the question of a subtle body or 'vehicle' of the soul cannot be settled, since it is neither intelligible nor perceptible to us. ### Latin text Necesse est te meminisse, quod crebro inter nos sermone iactatum est nosque iactauit anhelantes atque aestuantes, de animae scilicet ueluti perpetuo quodam corpore uel quasi corpore, quod a nonnullis etiam dici uehiculum recordaris. quam rem certe, si quidem loco mouetur, non esse intellegibilem clarum est. quicquid autem intellegibile non est, intellegi non potest. at quod intellectum fugit, si saltem sensum non fugit, aestimare inde aliquid uerisimiliter non usquequaque denegatur. quod uero neque intellegi neque sentiri potest, temerariam nimis et nugatoriam gignit opinionem. et hoc, de quo agimus, tale est, si tamen est. cur ergo, quaeso te, non nobis ad hanc quaestiunculam indicimus ferias et nos totos inprecato deo in summam serenitatem naturae summae uiuentis adtollimus? ### English translation (Claude) You must remember the question often tossed about between us, which tossed us about as we panted and burned: namely, about a kind of perpetual body, or quasi-body, of the soul, which you remember some also call its vehicle. It is clear that this thing, if indeed it moves from place to place, is not intelligible. But whatever is not intelligible cannot be understood. Yet when something escapes the understanding, if at least it does not escape the senses, a probable estimate of it is not altogether ruled out. But what can be neither understood nor perceived gives rise to an opinion that is too rash and trifling. And the thing we are discussing is of this kind, if indeed it exists. Why, then, I ask you, do we not declare a holiday from this little question, and, having prayed to God, lift our whole selves to the supreme serenity of the supreme living nature? ### Citation (SBL) Augustine, Ep. 13.2 (CSEL 34.1:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-13-2). ## Letter 13.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-13-3 - Source: CSEL 34.1:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine raises the objection that the existence of a body can be known by the understanding even if the body itself is perceived only by sense. ### Latin text Hic forsitan dicas, quamquam corporea percipi nequeant, multa nos tamen ad corpus pertinentia intellegibiliter posse percipere, ut est, quod nouimus esse corpus. quis enim neget aut quis hoc uerisimile potius quam uerum esse fateatur? ita cum ipsum corpus uerisimile sit, esse tamen in natura tale quiddam uerissimum est. ergo corpus sensibile, esse autem corpus intellegibile iudicatur; non enim posset aliter percipi. ita nescio quid illud, de quo quaerimus, corpus, quo inniti anima, ut de loco in locum transeat, putatur, quamquam etiam si non sensibus nostris, tamen quibusdam longe uegetioribus sensibile sit, utrum tamen sit, intellegibiliter cognosci potest. ### English translation (Claude) Here perhaps you may say that, though bodily things cannot be perceived by the understanding, we can nevertheless perceive intelligibly many things that pertain to body, such as our knowing that body exists. For who would deny this, or who would admit that it is probable rather than true? So, though body itself is a matter of probability, yet that there is such a thing in nature is most true. Therefore body is judged sensible, but that body exists is judged intelligible; for otherwise it could not be perceived. So that body, whatever it is, which we are asking about, on which the soul is thought to rely in passing from place to place: even if it is perceptible, not to our senses but to some far livelier ones, still whether it exists can be known intelligibly. ### Citation (SBL) Augustine, Ep. 13.3 (CSEL 34.1:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-13-3). ## Letter 13.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-13-4 - Source: CSEL 34.1:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine concludes that, since we cannot perceive such a body, its existence cannot be known by us and the question does not concern us. ### Latin text Hoc si dices, ueniat in mentem illud, quod intellegere appellamus, duobus modis in nobis fieri: aut ipsa per se mente atque ratione intrinsecus, ut cum intellegimus esse ipsum intellectum; aut admonitione a sensibus, ut id quod iam dictum est, cum intellegimus esse corpus. in quibus duobus generibus illud primum per nos, id est de eo, quod apud nos est, deum consulendo; hoc autem secundum de eo, quod a corpore sensuque nuntiatur, nihilo minus deum consulendo intellegimus. quae si rata sunt, nemo de illo corpore, utrum sit, intellegere potest, nisi cui sensus quicquam de illo nuntiarit. in quo animantium numero, si ullus est, nos quoniam non esse perspicimus, illud etiam perfectum puto, quod supra dicere coeperam, non ad nos istam pertinere quaestionem. haec etiam atque etiam cogites velim et, quod cogitando genueris, ut nouerim cures. ### English translation (Claude) If you say this, remember that what we call understanding takes place in us in two ways: either by the mind and reason itself within, as when we understand that understanding itself exists; or through a prompting from the senses, as in the case just mentioned, when we understand that body exists. Of these two kinds, we understand the first through ourselves, that is, about what is within us, by consulting God; and the second, about what is reported by the body and the senses, we understand no less by consulting God. If these things are settled, no one can understand whether that body exists unless the senses have reported something about it to him. And since we see that we are not in that class of living beings, if there is any, I think that what I began to say above is also established: that this question does not concern us. I would like you to think about these things again and again, and to make sure that I learn what your thinking has produced. ### Citation (SBL) Augustine, Ep. 13.4 (CSEL 34.1:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-13-4). ## Letter 14.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-14-1 - Source: CSEL 34.1:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Nebridius that he is answering his latest letter first, since he lacks the leisure for a long reply to the earlier ones. ### Latin text Recentissimis litteris tuis respondere malui, non quod contempserim praecedentia quaesita tua minusue me delectauerint, sed quod in respondendo maiora, quam opinaris, molior. quamquam enim longiorem, quam longissima est, epistulam tibi mittendam esse praescripseris, non tamen tantum habemus otii, quantum existimas et quantum nos semper optasse nosti et optamus. ne quaeras, cur ita sit; illa enim facilius, quibus impedior, quam cur impediar, exposuerim. ### English translation (Claude) I have preferred to answer your latest letter, not because I despised your earlier questions or because they delighted me less, but because in answering them I am attempting greater things than you suppose. For although you have prescribed that I should send you a letter longer than the longest, we do not have as much leisure as you think, and as you know we have always wished for and still wish for. Do not ask why this is so; for I could more easily explain the things that hinder me than why I am hindered. ### Translation notes - Augustine to Nebridius. ### Citation (SBL) Augustine, Ep. 14.1 (CSEL 34.1:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-14-1). ## Letter 14.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-14-2 - Source: CSEL 34.1:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers Nebridius that the sun shares many actions with the stars, and that no two bodies, not even twins walking together, can ever perform exactly the same movement. ### Latin text Scribis, cur ego et tu, cum simus singuli, eadem multa faciamus, sol autem non idem faciat quod cetera sidera cuius rei causam conarer. nam si eadem nos agimus, multa et ille cum ceteris agit; si non ille, nec nos. ambulo et ambulas, mouetur et mouentur; uigilo et uigilas, lucet et lucent; disputo et disputas, circuit et circumeunt. tametsi actus animi nullo modo est his, quae uidemus, comparandus. si autem animum, ita ut aequum est, animo conferas, magis idem uel cogitare uel contemplari uel si quid aliud commodius dicitur, si ullus eis inest animus, sidera quam homines consideranda sunt. ceterum in corporum motibus si, ut soles, diligenter adtendas, nihil omnino a duobus idem fieri potest. an tu, cum deambulamus simul, satis idem nos agere existimas? absit a prudentia tua. septentrioni namque uicinior nostrum qui deambulat, aut alterum pari motu antecedat aut tardius ingrediatur necesse est; neutrum tamen sentiri potest. sed tu, ni fallor, quid intellegamus, non quid sentiamus, expectas. quod si ab axe in meridiem tendamus, coniuncti nobis atque inhaerentes, quantum ualemus, innitamurque marmori leui et aequali uel etiam ebori, tam non potest esse amborum idem motus quam uenae pulsus, quam forma, quam facies. remoue nos et pone Glauciam prolem, nihil egeris. quippe his etiam simillimis geminis tanta est necessitas, ut proprie moueantur, quanta fuit, ut singuli nascerentur. ### English translation (Claude) You write asking why you and I, though each of us is a single individual, do many of the same things, while the sun does not do the same as the other stars; and I am to attempt the cause of this. Now if we do the same things, the sun too does many things along with the others; if it does not, neither do we. I walk and you walk; it moves and they move. I am awake and you are awake; it shines and they shine. I discuss and you discuss; it goes round and they go round. And yet the action of the mind is in no way to be compared with these things that we see. But if you compare mind with mind, as is fair, the stars, if they have any mind in them, should be considered more alike than human beings in thinking or contemplating, or whatever else may be said more suitably. Moreover, in the movements of bodies, if you attend carefully, as you are accustomed to do, nothing at all can be done identically by two. Or do you think that when we walk together we are really doing the same thing? Far be that from your prudence. For whichever of us walks nearer the north must either get ahead of the other with an equal motion or step more slowly; yet neither can be perceived. But you, unless I am mistaken, are waiting to hear what we understand, not what we perceive. Now if we headed from the pole toward the south, joined to each other and clinging together as tightly as we can, and pressed on smooth, level marble or even ivory, the motion of the two of us could no more be the same than the beat of our pulses, our shape, or our face. Remove us and put in the offspring of Glaucia; you will have achieved nothing. For even for these most similar twins, it is as necessary that each be moved in his own way as it was that each be born as an individual. ### Translation notes - 'The offspring of Glaucia': a pair of proverbially identical twins. ### Citation (SBL) Augustine, Ep. 14.2 (CSEL 34.1:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-14-2). ## Letter 14.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-14-3 - Source: CSEL 34.1:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine compares the sun's unique brightness among the stars with the unique greatness of the man Christ, whom God assumed in a way unlike any other saint. ### Latin text At enim hoc, inquies, rationi tantum; quod autem sol ab astris differt, sensibus etiam clarum atque manifestum est. si magnitudinem me cogis dispicere, nosti de interuallis quam multa dicantur et ad quantum incertum perspicuitas ista reuocetur. sed ut concedam ita esse, ut apparet, sic enim et credo, cuius tandem et sensum fefellit illa proceritas Naeuii pede longioris, quam qui est sex longissimus? cui te credo nimium quaesisse hominem aequalem et, cum minime repperisses, usque in eius formam nostram epistulam tendere uoluisse. quare cum in terris quoque tale aliquid existat, nihil de caelo puto esse mirandum. si autem te monet, quod praeter solem nullius sideris lumen implet diem, quis, quaeso te, hominibus tantus apparuit quantus homo ille, quem deus suscepit longe aliter quam ceteros sanctos atque sapientes? quem si cum aliis hominibus conferas, maiore distantia continentur quam conlatione solis cetera sidera. quam sane similitudinem diligenter intuere. fieri enim potest mente, qua excellis, ut quandam quaestionem de homine Christo a te propositam transeuntes dissoluerimus. ### English translation (Claude) 'But,' you will say, 'this is only for reason; that the sun differs from the stars is clear and manifest even to the senses.' If you compel me to examine its size, you know how much is said about distances and to what uncertainty that apparent clarity is reduced. But granting that it is as it appears (and so I believe), whose senses, pray, did the tallness of Naevius ever escape, a foot taller than the tallest six-foot man? I believe you looked too hard for a man to match him, and when you could not find one, you wanted to stretch our letter to his length. So, since something like this exists on earth also, I think there is nothing to wonder at in the sky. But if it strikes you that the light of no star but the sun fills the day, who, I ask you, has appeared to human beings as great as that man whom God assumed, far otherwise than the other saints and wise men? If you compare him with other men, he is separated from them by a greater distance than the other stars when compared with the sun. Look carefully at this comparison. For it may be, with the mind in which you excel, that in passing we have solved a question you proposed about the man Christ. ### Translation notes - Naevius: apparently a man of extraordinary height known to both correspondents. ### Citation (SBL) Augustine, Ep. 14.3 (CSEL 34.1:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-14-3). ## Letter 14.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-14-4 - Source: CSEL 34.1:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine suggests that the divine Wisdom, the Son, contains the idea of man in general for creation and the ideas of individual men in the order of time, as a square requires the idea of four angles. ### Latin text Item quaeris, utrum summa illa ueritas et summa sapientia, forma rerum, per quam facta sunt omnia, quem filium dei unicum sacra nostra profitentur, generaliter hominis, an etiam uniuscuiusque nostrum rationem contineat. magna quaestio. sed mihi uidetur, quod ad hominem faciendum adtinet, hominis quidem tantum, non meam uel tuam ibi esse rationem; quod autem ad orbem temporis, uarias hominum rationes in illa sinceritate uiuere. uerum hoc cum obscurissimum sit, qua similitudine inlustrari possit, ignoro, nisi forte ad artes illas, quae insunt animo nostro, confugiendum est. nam in disciplina metiendi una est anguli ratio, una quadrati. itaque quotiens demonstrare angulum uolo, non nisi una ratio anguli mihi occurrit; sed quadratum nequaquam scriberem, nisi quattuor simul angulorum rationem intuerer. ita quilibet homo una ratione, qua homo intellegitur, factus est; at ut populus fiat, quamuis et ipsa una ratio, non tamen hominis ratio, sed hominum. si igitur pars huius uniuersi est Nebridius, sicut est, et omne uniuersum partibus confit, non potuit uniuersi conditor deus rationem partium non habere. quam ob rem quod plurimorum hominum ibi ratio est, non ad ipsum hominem pertinet, quamquam miris rursum modis ad unum omnia redigantur. sed tu id commodius cogitabis. his contentus sis interim peto, quamquam iam excesserim Naeuium. ### English translation (Claude) You also ask whether that supreme truth and supreme wisdom, the form of things, through which all things were made, whom our sacred rites confess as the only Son of God, contains the idea of man in general, or also of each one of us. A great question. But it seems to me that, as far as the making of man is concerned, the idea there is of man only, not of me or of you; but as far as the cycle of time is concerned, the various ideas of men live in that purity. But since this is very obscure, I do not know by what comparison it could be illustrated, unless perhaps we must take refuge in those arts which are present in our mind. For in the science of measurement there is one idea of an angle and one of a square. So whenever I want to show an angle, only one idea, that of an angle, comes to me; but I could never draw a square without looking at the idea of four angles together. So each man has been made by the one idea by which man is understood; but for a people to be made, although that too is one idea, it is not the idea of man but of men. If, then, Nebridius is a part of this universe, as he is, and every universe is made up of parts, God the founder of the universe could not fail to have the idea of the parts. Therefore, that the idea of very many men is there does not pertain to man as such, although in wonderful ways all things are again brought back to one. But you will think about this better. I ask you to be content with this meanwhile, although I have already outrun Naevius. ### Scripture references - John 1:3: echo, medium confidence ### Translation notes - 'I have already outrun Naevius': the letter is now longer than Naevius was tall (see 14.3). 'Through which all things were made' echoes John 1:3. ### Citation (SBL) Augustine, Ep. 14.4 (CSEL 34.1:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-14-4). ## Letter 15.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-15-1 - Source: CSEL 34.1:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine writes to Romanianus on parchment for lack of paper, mentions a work he has written on the Catholic religion, and leaves him free to take the books he wants. ### Latin text Non haec epistula sic inopiam chartae indicat, ut membranas saltem abundare testetur? tabellas eburneas, quas habeo, auunculo tuo cum litteris misi. tu enim huic pelliculae facilius ignosces, quia differri non potuit, quod ei scripsi, et tibi non scribere etiam ineptissimum existimaui. sed tabellas, si quae ibi nostrae sunt, propter huius modi necessitates mittas peto. scripsi quiddam de catholica religione, quantum dominus dare dignatus est, quod tibi uolo ante aduentum meum mittere, si charta interim non desit. tolerabis enim qualemcumque scripturam ex officina Maiorini. de codicibus praeter libros de Oratore totum mihi excidit. sed nihil amplius rescribere potui, quam ut ipse sumeres, quos liberet, et nunc in eadem maneo sententia. absens enim quid plus faciam, non inuenio. ### English translation (Claude) Does this letter not show a shortage of paper in such a way as to testify at least that parchment is plentiful? The ivory tablets I have I sent with a letter to your uncle. You will more easily forgive this bit of skin, because what I wrote to him could not be put off, and I thought it most improper not to write to you as well. But please send any tablets of ours that are there, for necessities of this kind. I have written something about the Catholic religion, as far as the Lord has deigned to grant, which I want to send you before I come, if paper does not run short meanwhile. For you will put up with any sort of writing from Majorinus's workshop. As for the books, apart from the books On the Orator, it has all slipped my mind. But I could write back nothing more than that you should take whichever you liked yourself, and I remain of the same view now. For, being absent, I do not see what more I can do. ### Translation notes - Addressed to Romanianus. The work on the Catholic religion is probably On True Religion. Majorinus is apparently the copyist or scriptorium that produced Augustine's copies. ### Citation (SBL) Augustine, Ep. 15.1 (CSEL 34.1:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-15-1). ## Letter 15.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-15-2 - Source: CSEL 34.1:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine warns Romanianus not to trust his present prosperity and urges him to use temporal goods faithfully while seeking eternal ones. ### Latin text Gratissimum mihi est, quod in ultima epistula me participem domestici tui gaudii facere uoluisti. sed Mene salis placidi uultum fluctusque quietos ignorare iubes? quamquam nec me iubeas nec ipse ignores. quare si ad melius cogitandum quies aliqua data est, utere diuino beneficio. nec enim nobis debemus, cum ista proueniunt, sed illis, per quos proueniunt, gratulari, quoniam iusta et officiosa et pro suo genere pacatior atque tranquillior rerum temporalium administratio recipiendorum aeternorum meritum gignit, si non teneat, cum tenetur, non implicet, cum multiplicatur, si non, cum......... putatur, inuoluat. ipsius enim ueritatis ore dictum est: Si in alieno fideles non fuistis, uestrum quis dabit uobis? laxatis ergo curis mutabilium rerum bona stabilia et certa quaeramus, superuolemus terrenis opibus nostris. nam et in mellis copia non frustra pennas habet apicula; necat enim haerentem. ### English translation (Claude) I am most grateful that in your last letter you wished to make me a sharer in your joy at home. But 'do you bid me be ignorant of the face of the calm sea and the quiet waves?' Though you do not bid me, nor are you yourself ignorant of them. So if some quiet has been given you for better thinking, make use of the divine gift. For when such things come, we should congratulate not ourselves but those through whom they come, since a just and dutiful administration of temporal things, more peaceful and tranquil for its kind, earns the receiving of eternal things, if it does not hold fast when it is held, does not entangle when it is multiplied, does not, when … is thought, wrap us up. For it was said by the mouth of Truth itself: 'If you have not been faithful in what belongs to another, who will give you what is yours?' So let us loosen our cares for changeable things and seek goods that are stable and certain; let us fly above our earthly wealth. For it is not for nothing that the bee has wings amid an abundance of honey; for honey kills the bee that sticks in it. ### Scripture references - Luke 16:12: quotation, high confidence ### Extrabiblical texts - Virgil, Aen. 5.848–849 (Virgil): quotation, high confidence ### Translation notes - The verse is Virgil, Aeneid 5.848–849 (Palinurus). A word is missing in the printed text before 'putatur' (marked '…'). 'Truth itself': Christ, quoting Luke 16:12. ### Citation (SBL) Augustine, Ep. 15.2 (CSEL 34.1:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/9-1/#p-15-2). ## Letter 16.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-16-1 - Source: CSEL 34.1:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus of Madaura, a pagan grammarian, writes to Augustine that the many gods are names for the powers of the one supreme God. ### Latin text Auens crebro tuis affatibus laetificari et instinctu tui sermonis, quod me paulo ante iucundissime salua caritate pulsasti, paria redhibere non destiti, ne silentium meum paenitudinem appellasses. sed quaeso, ut, si haec quasi seniles artus esse duxeris, benignarum aurium indulgentia prosequaris. Olympum montem deorum esse habitaculum sub incerta fide Graecia fabulatur. at uero nostrae urbis forum salutarium numinum frequentia possessum nos cernimus et probamus. et quidem unum esse deum summum sine initio, sine prole naturae ceu patrem magnum atque magnificum quis tam demens, tam mente captus neget esse certissimum? huius nos uirtutes per mundanum opus diffusas multis uocabulis inuocamus, quoniam nomen eius cuncti proprium uidelicet ignoramus. nam deus omnibus religionibus commune nomen est. ita fit, ut, dum eius quasi quaedam membra carptim uariis supplicationibus prosequimur, totum colere profecto uideamur. ### English translation (Claude) Longing to be gladdened often by your addresses, and spurred by the discourse with which, a little while ago, you very pleasantly struck at me without breach of love, I have not ceased to pay you back in kind, lest you should call my silence repentance. But I ask that, if you consider these the limbs, as it were, of an old man, you receive them with the indulgence of kindly ears. Greece tells the tale, on uncertain credit, that Mount Olympus is the dwelling place of the gods. But we see and know for certain that the forum of our city is occupied by a throng of saving deities. And indeed, who is so mad, so out of his mind, as to deny that it is most certain that there is one supreme God, without beginning, without natural offspring, like a great and magnificent father? His powers, diffused through the work of the world, we invoke by many names, since we are all evidently ignorant of his proper name. For 'god' is a name common to all religions. So it comes about that, while we approach his members, as it were, one by one with various supplications, we are seen to worship him whole. ### Translation notes - Letter of Maximus of Madaura to Augustine, written as a pagan; translated as written. ### Citation (SBL) Augustine, Ep. 16.1 (CSEL 34.1:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-16-1). ## Letter 16.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-16-2 - Source: CSEL 34.1:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus mocks the Christian veneration of African martyrs with Punic names and their tombs. ### Latin text Sed inpatientem me esse tanti erroris dissimulare non possum. quis enim ferat Ioui fulmina uibranti praeferri Migginem, Iunoni, Mineruae, Veneri Vestaeque Sanamem et cunctis, pro nefas! diis inmortalibus archimartyrem Namphamonem? inter quos Lucitas etiam haud minore cultu suspicitur atque alii interminato numero, diis hominibusque odiosa nomina, qui conscientia nefandorum facinorum specie gloriosae mortis scelera sua sceleribus cumulantes dignum moribus factisque suis exitum maculati reppererunt. horum busta, si memoratu dignum est, relictis templis, neglectis maiorum suorum manibus stulti frequentant, ita ut praesagium uatis illius indigne ferentis emineat: Inque deum templis iurabit Roma per umbras. sed mihi hac tempestate propemodum uidetur bellum Actiacum rursus exortum, quo Aegyptia monstra in Romanorum deos audeant tela uibrare minime duratura. ### English translation (Claude) But I cannot conceal that I am impatient of so great an error. For who could bear that Miggin should be preferred to Jupiter hurling his thunderbolts, Sanam to Juno, Minerva, Venus and Vesta, and, oh the outrage, the archmartyr Namphamo to all the immortal gods? Among them Lucitas too is looked up to with no less worship, and others without number, names hateful to gods and men, who, conscious of unspeakable crimes, heaping crimes on crimes under the guise of a glorious death, have found, stained as they were, an end worthy of their character and deeds. Their tombs (if it is worth mentioning) are crowded by fools who leave the temples and neglect the shades of their own ancestors, so that the prophecy of that bard who bore it with indignation stands out: 'And in the temples of the gods Rome will swear by shades.' But to me it seems almost as if in this time the battle of Actium had broken out again, in which Egyptian monsters dare to hurl at the gods of the Romans weapons that will not last long. ### Extrabiblical texts - Lucan, 7.459 (Lucan, Civil War): quotation, high confidence - Virgil, Aen. 8.698 (Virgil): allusion, medium confidence ### Translation notes - Miggin, Sanam, Namphamo and Lucitas are Punic names of African martyrs; Maximus's charge that they died as criminals is his own polemic. The verse is Lucan, Pharsalia 7.459. 'Egyptian monsters' at Actium recalls Virgil, Aeneid 8.698. ### Citation (SBL) Augustine, Ep. 16.2 (CSEL 34.1:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-16-2). ## Letter 16.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-16-3 - Source: CSEL 34.1:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus challenges Augustine to show plainly who the Christian God is, contrasting pagan public worship with Christian secrecy. ### Latin text Sed illud quaeso, uir sapientissime, uti remoto facundiae robore atque exploso, qua cunctis clarus es, omissis etiam, quibus pugnare solebas, Chrysippeis argumentis postposita paululum dialectica, quae neruorum suorum luctamine nihil certi cuiquam relinquere nititur, ipsa re adprobes, qui sit iste deus, quem uobis Christiani quasi proprium uindicatis et in locis abditis praesentem uos uidere componitis. nos etenim deos nostros luce palam ante oculos atque aures omnium mortalium piis precibus adoramus et per suaues hostias propitios nobis efficimus et a cunctis haec cerni et probari contendimus. ### English translation (Claude) But I ask this of you, most wise man: setting aside and discarding the strength of eloquence for which you are famous among all, leaving aside also the Chrysippean arguments with which you used to fight, and putting aside for a little the dialectic which strives by the struggle of its sinews to leave nothing certain to anyone, prove by the thing itself who that god is whom you Christians claim as your own and pretend to see present in hidden places. For we worship our gods openly in the light, before the eyes and ears of all mortals, with pious prayers, and make them favourable to us by pleasing sacrifices, and we are eager that these things be seen and approved by all. ### Translation notes - Chrysippus: the Stoic logician. ### Citation (SBL) Augustine, Ep. 16.3 (CSEL 34.1:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-16-3). ## Letter 16.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-16-4 - Source: CSEL 34.1:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus withdraws from the debate, citing Virgil, and closes with a pagan blessing. ### Latin text Sed ulterius huic certamini me senex inualidus subtraho et in sententiam Mantuani rhetoris libenter pergo: Trahat sua quemque uoluptas. post haec non dubito, uir eximie, qui a mea secta deuiasti, hanc epistulam aliquorum furto detractam flammis uel quolibet pacto perituram. quod si acciderit, erit damnum chartulae, non nostri sermonis, cuius exemplar penes omnes religiosos perpetuo retinebo. dii te seruent, per quos et eorum atque cunctorum mortalium communem patrem uniuersi mortales, quos terra sustinet, mille modis concordi discordia ueneramur et colimus. ### English translation (Claude) But, a weak old man, I withdraw from this contest any further and gladly follow the opinion of the Mantuan rhetor: 'Each is drawn by his own pleasure.' After this, excellent man, who have strayed from my sect, I do not doubt that this letter will be stolen by someone and perish in flames or in some other way. If that happens, it will be the loss of the paper, not of my words, a copy of which I will keep for ever with all religious people. May the gods preserve you, through whom all of us mortals whom the earth sustains venerate and worship in a thousand ways, in harmonious discord, the common father of them and of all mortals. ### Extrabiblical texts - Virgil, Ecl. 2.65 (Virgil): quotation, high confidence ### Translation notes - The 'Mantuan rhetor' is Virgil; the line is Eclogues 2.65. ### Citation (SBL) Augustine, Ep. 16.4 (CSEL 34.1:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-16-4). ## Letter 17.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-1 - Source: CSEL 34.1:39–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine replies to Maximus that his comparison of Olympus with the gods in the forum of Madaura is a joke, and warns him against calling such gods members of the one God. ### Latin text Seriumne aliquid inter nos agimus, an iocari libet? nam sicut tua epistula loquitur, utrum causae ipsius infirmitate, an morum tuorum comitate sit factum, ut malles esse facetior quam paratior, incertum habeo. primo enim Olympi montis et fori uestri comparatio facta est, quae nescio quo pertinuerit, nisi ut me commonefaceret et in illo monte Iouem castra posuisse, cum aduersus patrem bellum gereret, ut ea docet historia, quam uestri etiam sacram uocant, et in isto foro recordarer esse in duobus simulacris unum Martem nudum, alterum armatum, quorum daemonium infestissimum ciuibus porrectis tribus digitis contra conlocata statua humana comprimeret. ergone umquam ego crediderim mentione illius fori facta numinum talium memoriam mihi te renouare uoluisse, nisi iocari potius quam serie agere maluisses? sed illud plane, quod tales deos quaedam dei unius magni membra esse dixisti, admoneo, quia dignaris, ut ab huius modi sacrilegis facetiis te magnopere abstineas. si quidem illum deum dicis unum, de quo, ut dictum est a ueteribus, docti indoctique consentiunt, huiusne tu membra dicis esse, quorum iam immanitatem uel, si hoc mauis, potentiam mortui hominis imago compescit? plura hinc possim dicere; uides enim pro tua prudentia, quam late locus iste pateat reprehensioni. sed me ipse cohibeo, ne a te rhetorice potius quam ueridice agere existimer. ### English translation (Claude) Are we dealing with something serious between us, or do you wish to joke? For, judging by the way your letter speaks, I am uncertain whether it was due to the weakness of the cause itself or to the courtesy of your manners that you preferred to be witty rather than well prepared. For first came a comparison of Mount Olympus and your forum, and I do not know what it was meant to do, unless to remind me that Jupiter pitched his camp on that mountain when he was waging war against his father, as that history teaches which even your people call sacred, and to make me remember that in this forum there are two images of Mars, one naked, the other armed, whose demon, most hostile to the citizens, a human statue placed opposite holds in check with three fingers stretched out. Would I ever believe that by mentioning that forum you wished to renew in me the memory of such deities, unless you preferred to joke rather than act seriously? But as for your statement that such gods are certain members of the one great God, I warn you, since you deign to hear it, to abstain carefully from sacrilegious jokes of this kind. If you speak of the one God about whom, as the ancients said, the learned and unlearned agree, do you say that those are his members whose savagery, or, if you prefer, power, the image of a dead man holds in check? I could say more on this; for with your prudence you see how wide a field for criticism this point opens. But I restrain myself, so as not to be thought by you to act rhetorically rather than truthfully. ### Translation notes - Augustine to Maximus of Madaura. 'The history which your people call sacred' is probably the Sacred History of Euhemerus, which presented the gods as deified men. ### Citation (SBL) Augustine, Ep. 17.1 (CSEL 34.1:39–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-1). ## Letter 17.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-2 - Source: CSEL 34.1:41–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers Maximus's mockery of Punic martyrs' names by explaining the meaning of Namphamo, citing Virgil, and pointing to absurd Roman gods. ### Latin text Nam quod nomina quaedam mortuorum Punica collegisti, quibus in nostram religionem festiuas, ut tibi uisum est, contumelias iaciendas putares, nescio, utrum refellere debeam, an silentio praeterire. si enim res istae tam uidentur leues tuae grauitati, quam sunt, iocari mihi non multum uacat; si autem graues tibi uidentur, miror, quod nominum absurditate commoto in mentem non uenerit habere uos et in sacerdotibus Euoaddires et in numinibus Abaddires. non puto ego ista tibi, cum scriberes, in animo non fuisse, sed more humanitatis et leporis tui commonefacere nos uoluisti ad relaxandum animum, quanta in uestra superstitione ridenda sint. neque enim usque adeo te ipsum obliuisci potuisses, ut homo Afer scribens Afris, cum simus utrique in Africa constituti, Punica nomina exagitanda existimares. nam si ea uocabula interpretemur, Namphamo quid aliud significat quam boni pedis hominem? id est, cuius aduentus adferat aliquid felicitatis, sicut solemus dicere secundo pede introisse, cuius introitum prosperitas aliqua consecuta sit. quae lingua si inprobatur abs te, nega Punicis libris, ut a uiris doctissimis proditur, multa sapienter esse mandata memoriae; paeniteat te certe ibi natum, ubi huius linguae cunabula recalent. si uero et sonus nobis noster non rationabiliter displicet et me bene interpretatum illud uocabulum recognoscis, habes quod suscenseas Vergilio tuo, qui Herculem uestrum ad sacra, quae illi ab Euandro celebrantur, inuitat hoc modo: Et nos et tua dexter adi pede sacra secundo. secundo pede optat ut ueniat. ergo uenire optat Herculem Namphamonem, de quo tu multum nobis insultare dignaris. uerum tamen si ridere delectat, habes apud uos magnam materiam facetiarum: deum Stercutium, deam Cluacinam, Venerem Caluam, deum Timorem, deum Pallorem, deam Febrem et cetera innumerabilia huiusce modi, quibus Romani antiqui simulacrorum cultores templa fecerunt et colenda censuerunt. quae si neglegis, Romanos deos neglegis, ex quo intellegeris non Romanis initiatus sacris, et tamen Punica nomina tamquam nimium Romanorum altaribus deditus contemnis ac despicis. ### English translation (Claude) As for your collecting certain Punic names of the dead, with which you thought you could hurl what seemed to you witty insults at our religion, I do not know whether I should refute it or pass over it in silence. For if these things seem to your seriousness as light as they are, I have little time for joking; but if they seem serious to you, I am surprised that, troubled as you are by the absurdity of names, it did not occur to you that you have Eucaddires among your priests and Abaddires among your deities. I do not think these were absent from your mind when you wrote, but in keeping with your kindness and wit you wanted to remind us, to relax our minds, how much in your superstition is laughable. For you could not have so forgotten yourself that, an African writing to Africans, when we are both settled in Africa, you would think Punic names should be ridiculed. For if we interpret those words, what else does Namphamo mean but 'a man of good foot', that is, one whose coming brings some good fortune, as we are accustomed to say that someone has come in 'with a favourable foot' when some prosperity has followed his coming? If you disapprove of this language, deny that, as very learned men report, many things have been wisely committed to memory in Punic books; you must certainly regret having been born where the cradle of this language is still warm. But if our own sound does not reasonably displease us, and you recognize that I have interpreted that word well, you have grounds to be angry with your Virgil, who invites your Hercules to the rites celebrated to him by Evander in this way: 'Come, propitious, to us and to your rites with favourable foot.' He wishes him to come with favourable foot. So he wishes Hercules to come as a Namphamo, over whom you deign to insult us so much. However, if laughing pleases you, you have among you great material for jokes: the god Stercutius, the goddess Cloacina, the Bald Venus, the god Fear, the god Pallor, the goddess Fever, and countless others of this kind, to which the ancient Romans, worshippers of images, built temples and decreed that they should be worshipped. If you neglect these, you neglect Roman gods, from which it is understood that you are not initiated in Roman rites; and yet you despise and look down on Punic names as if you were too devoted to the altars of the Romans. ### Extrabiblical texts - Virgil, Aen. 8.302 (Virgil): quotation, high confidence ### Translation notes - The verse is Virgil, Aeneid 8.302. ### Citation (SBL) Augustine, Ep. 17.2 (CSEL 34.1:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-2). ## Letter 17.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-3 - Source: CSEL 34.1:42–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine turns Virgil against Maximus, noting that Virgil and Cicero present the gods as having once been men. ### Latin text Sed mihi uideris omnino plus quam nos fortasse illa sacra nihili pendere, sed ex eis nescio quam captare ad huius uitae transitum uoluptatem, quippe qui etiam non dubitaueris ad Maronem confugere, ut scribis, et eius uersu te tueri, quo ait: Trahit sua quemque uoluptas. nam si tibi auctoritas Maronis placet, sicut placere significas, profecto etiam illud placet: Primus ab aetherio uenit Saturnus Olympo arma Iouis fugiens et regnis exul ademptis et cetera, quibus eum atque huius modi deos uestros uult intellegi homines fuisse. legerat enim ille mysticam historiam uetusta auctoritate roboratam, quam etiam Tullius legerat, qui hoc idem in dialogis plus, quam postulare auderemus, commemorat et perducere in hominum notitiam, quantum illa tempora patiebantur, molitur. ### English translation (Claude) But you seem to me perhaps to count those rites as nothing, even more than we do, and to catch from them some sort of pleasure for the passage through this life, since you did not hesitate to take refuge in Maro, as you write, and protect yourself with his verse in which he says: 'Each is drawn by his own pleasure.' For if Maro's authority pleases you, as you indicate it does, surely this also pleases you: 'First from heavenly Olympus came Saturn, fleeing the arms of Jupiter, an exile, his kingdom taken from him', and the rest, by which he wishes it to be understood that he and your gods of this kind were men. For he had read the mystical history confirmed by ancient authority, which Tullius too had read, who mentions this same thing in his dialogues more than we would dare to ask, and strives to bring it to people's knowledge as far as those times allowed. ### Extrabiblical texts - Virgil, Ecl. 2.65 (Virgil): quotation, high confidence - Virgil, Aen. 8.319–320 (Virgil): quotation, high confidence - Cicero, Nat. d. (Cicero): allusion, low confidence ### Translation notes - The verses are Virgil, Eclogues 2.65 and Aeneid 8.319–320. Tullius is Cicero (compare On the Nature of the Gods). ### Citation (SBL) Augustine, Ep. 17.3 (CSEL 34.1:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-3). ## Letter 17.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-4 - Source: CSEL 34.1:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the charge of Christian secrecy by pointing to the secret rites of Liber and the frenzied public processions of Madaura's leading men. ### Latin text Quod autem dicis eo nostris uestra sacra praeponi, quod uos publice colitis deos, nos autem secretioribus conuenticulis utimur, primo illud abs te quaero, quo modo oblitus sis Liberum illum, quem paucorum sacratorum oculis committendum putatis. deinde tu ipse iudicas nihil aliud te agere uoluisse, cum publicam sacrorum uestrorum celebrationem commemorares, nisi ut nobis decuriones et primates ciuitatis per plateas uestrae urbis bacchantes ac furentes ante oculos quasi specula poneremus. in qua celebritate si numine inhabitamini, certe uidetis, quale illud sit, quod adimit mentem; si autem fingitis, quae sunt ista etiam in publico uestra secreta? uel quo pertinet tam turpe mendacium? deinde cur nulla futura canitis, si uates estis? aut cur spoliatis circumstantes, si sani estis? ### English translation (Claude) As for your saying that your rites are to be preferred to ours because you worship the gods publicly while we use more secret little gatherings, first I ask you how you have forgotten that Liber of yours, whom you think should be shown only to the eyes of a few initiates. Next, you yourself judge that, when you mentioned the public celebration of your rites, you wanted nothing else than that we should set before our eyes, as in a mirror, the councillors and leading men of the city raving like bacchants through the streets of your town. In that celebration, if you are possessed by a deity, you surely see what kind of thing it is that takes away the mind; but if you are pretending, what are these secrets of yours even in public? Or what is the purpose of so shameful a lie? Next, why do you foretell nothing of the future, if you are prophets? Or why do you rob the bystanders, if you are sane? ### Translation notes - Liber: Bacchus. ### Citation (SBL) Augustine, Ep. 17.4 (CSEL 34.1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-4). ## Letter 17.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-5 - Source: CSEL 34.1:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine invites Maximus to a serious discussion and states that Catholic Christians worship no dead person and no creature, but only the one God who made all things. ### Latin text Cum igitur haec nos et alia, quae nunc praetermittenda existimo, per epistulam tuam feceris recordari, quid nos derideamus deos uestros, quos abs te ipso subtiliter derideri nemo non intellegit, qui et ingenium tuum nouit et legit litteras tuas? itaque si aliquid inter nos de his rebus uis agamus, quod aetati prudentiaeque tuae congruit, quod denique de nostro proposito iure a carissimis nostris flagitari potest, quaere aliquid nostra discussione dignum et ea pro uestris numinibus cura dicere, in quibus non te causae praeuaricatorem putemus, quod nos magis commoneas, quae contra illos dici possint, quam pro eis aliquid dicas. ad summam tamen ne te hoc lateat et in sacrilega conuicia inprudentem trahat, scias a Christianis catholicis, quorum in uestro oppido etiam ecclesia constituta est, nullum coli mortuorum, nihil denique ut numen adorari, quod sit factum et conditum a deo, sed unum ipsum deum, qui fecit et condidit omnia. disserentur ista latius ipso uero et uno deo adiuuante, cum te grauiter agere uelle cognouero. ### English translation (Claude) Since, then, you have made us recall these things and others which I think should now be passed over, why should we mock your gods, when no one who knows your talent and has read your letter fails to understand that you yourself mock them subtly? So if you want us to discuss something about these matters between us that befits your age and prudence, and that, finally, can rightly be asked of us, given our way of life, by those dearest to us, look for something worthy of our discussion, and take care to say on behalf of your deities things in which we may not think you a betrayer of your cause, reminding us rather of what can be said against them than saying anything for them. In sum, however, so that this may not escape you and draw you unawares into sacrilegious abuse, know that by the Catholic Christians, who also have a church established in your town, none of the dead is worshipped, and, in short, nothing is adored as a deity that was made and established by God, but only the one God himself, who made and established all things. These matters will be discussed more fully with the help of the one true God himself, when I learn that you wish to act seriously. ### Citation (SBL) Augustine, Ep. 17.5 (CSEL 34.1:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-17-5). ## Letter 18.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-18-1 - Source: CSEL 34.1:44–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Celestinus to return his books against the Manichaeans with his opinion of them. ### Latin text O utinam possem assidue tibi aliquid dicere! id autem aliquid est, ut curis exueremur inanibus et curis indueremur utilibus. nam de securitate nescio utrum quicquam in hoc mundo sperandum sit. scripsi nec recepi ulla rescripta. misi aduersum Manichaeos libros, quos paratos et emendatos mittere potui, nec quicquam ex illis iudicii motusque uestri notum mihi factum est. nunc eos repetere iam me, uos autem restituere conuenit. peto itaque, ne differatis eos remittere cum rescriptis, quibus nosse cupio, quid de illis geritis uel adhuc ad illum errorem expugnandum quid armaturae uobis opus esse arbitremini. ### English translation (Claude) Oh, if only I could constantly say something to you! And that something is that we should strip off empty cares and put on useful ones. For as to security, I do not know whether any is to be hoped for in this world. I have written and received no replies. I sent the books against the Manichaeans which I was able to send ready and corrected, and nothing of your judgment or reaction to them has been made known to me. Now it is fitting that I ask for them back and that you return them. So I ask you not to delay sending them back with a reply in which I want to learn what you are doing with them, or what further armour you think you need for defeating that error. ### Translation notes - Addressed to Celestinus. ### Citation (SBL) Augustine, Ep. 18.1 (CSEL 34.1:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-18-1). ## Letter 18.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-18-2 - Source: CSEL 34.1:45–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sets out three natures: body, changeable in place and time; soul, changeable in time only; and God, unchangeable, to whom the soul must turn through faith in Christ. ### Latin text Sane quoniam te noui, accipe hoc quiddam grande et breue. est natura per locos et tempora mutabilis, ut corpus, et est natura per locos nullo modo, sed tantum per tempora etiam ipsa mutabilis, ut anima, et est natura, quae nec per locos nec per tempora mutari potest, hoc deus est. quod hic insinuaui quoquo modo mutabile, creatura dicitur; quod inmutabile, creator. cum autem omne, quod esse dicimus, in quantum manet dicamus et in quantum unum est, omnis porro pulchritudinis forma unitatis sit, uides profecto in ista distributione naturarum, quid summe sit, quid infime et tamen sit, quid medie, magis infimo et minus summo, sit. summum illud est ipsa beatitas; infimum nec beatum potest esse nec miserum; quod uero medium, uiuit inclinatione ad infimum misere, conuersione ad summum beate uiuit. qui Christo credit, non diligit infimum, non superbit in medio atque ita summo inhaerere fit idoneus. et hoc est totum, quod agere iubemur, monemur, accendimur. ### English translation (Claude) Since I know you, receive this thing, great and brief. There is a nature changeable in place and time, such as body; there is a nature changeable in no way in place, but only in time, such as soul; and there is a nature that can be changed neither in place nor in time: this is God. What I have here suggested to be changeable in any way is called creature; what is unchangeable, Creator. Now since we say that everything we say exists, exists insofar as it abides and insofar as it is one, and since the form of all beauty is unity, you surely see in this division of natures what exists supremely, what exists lowest and yet exists, and what exists in the middle, greater than the lowest and less than the highest. That highest is happiness itself; the lowest can be neither happy nor miserable; but the middle lives miserably by inclining to the lowest, and happily by turning to the highest. Whoever believes in Christ does not love the lowest, is not proud in the middle, and so becomes fit to cling to the highest. And this is the whole of what we are commanded, admonished, and kindled to do. ### Citation (SBL) Augustine, Ep. 18.2 (CSEL 34.1:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-18-2). ## Letter 19.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-19-1 - Source: CSEL 34.1:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sends Gaius, a seeker not yet a Catholic, his writings, telling him that whatever is true in them is God's gift and whatever is false is Augustine's own. ### Latin text Ut abs te abscessimus, dici non potest, quanta suauitate nos perfuderit recordatio tui ac saepe perfundat. recolimus enim ardore inquisitionis tuae, cum esset mirabilis, non fuisse perturbatam modestiam disputandi. nam neque flagrantius percontantem neque tranquillius audientem quemquam facile inuenerim. uellem itaque tecum multum loqui; non enim multum esset, quantumcumque esset, si tecum loquerer. sed quia difficile est, quid opus est causas quaerere? prorsus difficile est. erit fortasse aliquando facillimum ita deus uelit —, nunc certe aliud est. dedi ergo negotium fratri, per quem litteras misi, ut omnia nostra legenda praebeat prudentissimae caritati tuae. non enim aliquid meum inculcabit inuito; noui enim quid benignitatis in nos animo geras. quae tamen lecta si probaueris et uera peruideris, nostra esse non putes, nisi quod data sunt, eoque te conuertas licet, unde tibi quoque est, ut ea probares, datum. nemo enim, quod legit, in codice ipso cernit uerum esse aut in eo, qui scripserit, sed in se potius, si eius menti quoddam non uulgariter candidum et a faece corporis remotissimum lumen ueritatis inpressum est. quod si aliqua falsa atque inprobanda compereris, de humano nubilo inrorata scias et ea uere nostra esse deputes. hortarer autem te ad quaerendum, nisi uidere mihi uiderer hiantia quaedam ora cordis tui; hortarer etiam, ut, quod uerum cognoueris, uiriliter teneas, nisi prae te ferres euidentissimum robur animi et consilii tui. totum enim se mihi breui tempore prope discussis corporis tegumentis, quod in te uiuit, aperuit. neque ullo modo siuerit domini nostri misericordissima prouidentia, ut a catholico Christi grege tu uir tam bonus et egregie cordatus alienus sis. ### English translation (Claude) Since we parted from you, words cannot say how much sweetness the memory of you has poured over us and often pours over us still. For we recall that, though the ardour of your inquiry was wonderful, the modesty of your discussion was not disturbed by it. For I could not easily find anyone who questions more fervently or listens more calmly. So I would like to talk with you a great deal; for it would not be a great deal, however much it was, if I were talking with you. But since it is difficult, what need is there to look for the reasons? It is simply difficult. Perhaps it will some day be very easy (may God so will), but now it is certainly otherwise. So I have charged the brother by whom I sent this letter to offer all our writings to your most prudent love for reading. For he will press nothing of mine on you against your will; for I know what kindness you bear toward us in your heart. Yet if you read them and approve them and see them to be true, do not think them ours except in that they were given to us; and you may turn to the source from which it was given to you too to approve them. For no one sees that what he reads is true in the book itself or in the one who wrote it, but rather in himself, if a light of truth, uncommonly bright and very far removed from the dregs of the body, has been impressed on his mind. But if you find some things false and to be rejected, know that they have been sprinkled from a human cloud, and consider them truly ours. I would exhort you to seek, did I not seem to see the open mouths, as it were, of your heart; I would also exhort you to hold manfully what you have known to be true, did you not display the most evident strength of your mind and counsel. For in a short time, with the coverings of the body almost shaken off, what lives in you disclosed itself wholly to me. And may the most merciful providence of our Lord in no way allow that you, so good and so remarkably wise a man, should remain a stranger to the Catholic flock of Christ. ### Translation notes - Addressed to Gaius. ### Citation (SBL) Augustine, Ep. 19.1 (CSEL 34.1:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-19-1). ## Letter 20.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-20-1 - Source: CSEL 34.1:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine writes to Antoninus, a layman, by the hand of a friend who is visiting him, and thanks him for his letter. ### Latin text Cum a duobus tibi scripta deberentur, cumulatissime magis pars reddita est, quod unum nostrum praesentem uides, cuius ex ore cum me quoque accipis, poteram non rescribere, nisi ipso iubente fecissem, quo proficiscente superuacaneum uidebatur esse, quod feci. quapropter fertilius tecum fortasse conloquor, quam si coram adessem, cum et epistulam meam legis et eum audis, in cuius pectore me habitare optime nosti. cum magno gaudio litteras sanctitatis tuae consideraui atque digessi, quod et christianum animum tuum sine ullo fuco iniqui temporis et in nos amicissimum prae se gerunt. ### English translation (Claude) Since letters were owed to you by two of us, a larger part of the debt has been paid most abundantly in that you see one of us present; and since you receive me too from his mouth, I could have not written back, had I not done so at his own bidding, although, since he was setting out to you, what I have done seemed superfluous. So perhaps I talk with you more fruitfully than if I were present in person, since you both read my letter and hear him in whose heart you know very well that I dwell. With great joy I considered and digested the letter of Your Holiness, because it displays both your Christian mind, free of any of the pretence of this wicked time, and your great friendship toward us. ### Translation notes - Addressed to Antoninus. ### Citation (SBL) Augustine, Ep. 20.1 (CSEL 34.1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-20-1). ## Letter 20.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-20-2 - Source: CSEL 34.1:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Antoninus that his love for goodness in others profits him even if they fall short, and asks for his prayers. ### Latin text Gratulor tibi et gratias ago deo et domino nostro de spe et fide et caritate tua tibique apud eum, quod de nobis tam bene existimas, ut fideles dei seruos esse credas idque ipsum in nobis corde purissimo diligas. quamquam hinc etiam gratulandum beniuolentiae tuae potius quam gratiae agendae sint. tibi enim prodest ipsam diligere bonitatem, quam profecto diligit, qui eum diligit, quem credit bonum, siue ille se ita siue aliter, quam creditur, habeat. unus tantum in hac re cauendus error est, ne quisquam non de homine, sed de ipso hominis bono aliter sentiat, quam ueritas postulat. tu uero, frater dilectissime, qui nullo modo erras credendo uel sciendo magnum bonum esse libenter deo casteque seruire, quemlibet hominum propterea diligas, quod huius boni participem credis, tecum est fructus tuus, etiam si ille non ita sit. quapropter tibi de hac re gratulandum est; illi autem non, si propterea diligitur, sed si talis est, qualem esse existimat, a quo propterea diligitur. quales itaque nos simus quantumque in deum promouerimus, ipse uiderit, cuius non solum de hominis bono, sed de homine ipso non potest errare iudicium. tibi ad mercedem beatitudinis, quod ad hanc rem adtinet, satis est, quod nos tales credens, quales esse oportet seruos dei, toto sinu cordis amplecteris. gratias uero tibi uberes agimus, quod nos cum laudas, tamquam tales simus, mirabiliter hortaris, ut tales esse cupiamus; uberiores etiam, si non solum te commendes orationibus nostris, sed etiam pro nobis orare non praetermittas. gratior enim deo est pro fratre deprecatio, ubi sacrificium caritatis offertur. ### English translation (Claude) I congratulate you and thank our God and Lord for your hope and faith and love, and I congratulate you before him that you think so well of us as to believe us faithful servants of God, and love that very thing in us with a most pure heart. Though in this matter your goodwill is to be congratulated rather than thanked. For it profits you to love goodness itself, which he certainly loves who loves someone he believes to be good, whether that person is so or otherwise than he is believed to be. In this matter only one error must be guarded against: that no one should think otherwise than truth requires, not about the man, but about the very good of a man. But you, most beloved brother, who in no way err in believing or knowing that it is a great good to serve God willingly and chastely, when you love any person because you believe him to share in this good, have your fruit with you, even if he is not so. Therefore you are to be congratulated on this; but he is not, if he is loved for that reason, but only if he is such as the one who loves him for that reason thinks him to be. So what we are and how far we have advanced toward God, he will see whose judgment cannot err, not only about the good of a man but about the man himself. For your reward of happiness, as far as this matter goes, it is enough that, believing us to be such as servants of God ought to be, you embrace us with the whole bosom of your heart. And we give you abundant thanks that, while you praise us as though we were such, you wonderfully encourage us to desire to be such; and more abundant thanks still if you not only commend yourself to our prayers but also do not fail to pray for us. For prayer for a brother is more pleasing to God when the sacrifice of love is offered. ### Citation (SBL) Augustine, Ep. 20.2 (CSEL 34.1:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-20-2). ## Letter 20.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-20-3 - Source: CSEL 34.1:48–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine greets Antoninus's child and urges him to lead his wife, who is outside the Catholic communion, to the Catholic faith by reading and conversation. ### Latin text Paruulum tuum plurimum saluto et secundum praecepta domini salutaria opto grandescere. domui quoque tuae unam fidem et deuotionem ueram, quae sola catholica est, prouenire desidero et precor. in quam rem si quam forte aliam nostram operam necessariam existimas, ne tibi dubites uindicare et communi domino fretus et iure caritatis. illud sane admonuerim religiosissimam prudentiam tuam, ut timorem dei non inrationabilem uel inseras infirmiori uasi tuo uel nutrias diuina lectione grauique conloquio. nemo enim fere sollicitus de statu animae suae atque ob hoc sine pertinacia inquirendae uoluntatis domini intentus est, qui bono demonstratore usus non dinoscat, quid inter schisma quodlibet atque unam catholicam intersit. ### English translation (Claude) I greet your little one most warmly and wish him to grow up according to the saving precepts of the Lord. For your house too I desire and pray that there may come the one faith and true devotion, which alone is Catholic. If you think any further help of ours necessary for this, do not hesitate to claim it, relying both on our common Lord and on the right of love. I would certainly advise your most religious prudence to implant or nourish a reasonable fear of God in your weaker vessel by divine reading and serious conversation. For hardly anyone who is anxious about the state of his soul, and therefore intent without obstinacy on seeking the will of the Lord, fails, with the help of a good guide, to discern the difference between any schism and the one Catholic Church. ### Scripture references - 1 Pet 3:7: allusion, high confidence ### Translation notes - 'Weaker vessel' (1 Pet 3:7) means his wife, apparently a member of a schismatic (probably Donatist) church. ### Citation (SBL) Augustine, Ep. 20.3 (CSEL 34.1:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-20-3). ## Letter 21.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-1 - Source: CSEL 34.1:49–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine, newly ordained presbyter at Hippo, tells Bishop Valerius that church office is easy if done carelessly but most difficult and blessed if done rightly, and that he was forced into it unprepared. ### Latin text Ante omnia peto, ut cogitet religiosa prudentia tua nihil esse in hac uita et maxime hoc tempore facilius et laetius et hominibus acceptabilius episcopi aut presbyteri aut diaconi officio, si perfunctorie atque adulatorie res agatur, sed nihil apud deum miserius et tristius et damnabilius; item nihil esse in hac uita et maxime hoc tempore difficilius, laboriosius, periculosius episcopi aut presbyteri aut diaconi officio, sed apud deum nihil beatius, si eo modo militetur, quo noster imperator iubet. quis autem iste sit modus, nec a pueritia nec ab adulescentia mea didici. et eo tempore, quo discere coeperam, uis mihi facta est merito peccatorum meorum — nam quid aliud existimem nescio —, ut secundus locus gubernaculorum mihi traderetur, qui remum tenere non noueram. ### English translation (Claude) Before all else I ask your religious prudence to consider that there is nothing in this life, and especially at this time, easier, more pleasant, and more acceptable to people than the office of bishop or presbyter or deacon, if the work is done perfunctorily and with flattery; but nothing more wretched, sad, and damnable before God. Likewise, there is nothing in this life, and especially at this time, more difficult, laborious, and dangerous than the office of bishop or presbyter or deacon; but nothing more blessed before God, if one serves as a soldier in the way our Commander orders. But what that way is I did not learn either in boyhood or in youth. And at the very time when I had begun to learn it, force was put on me, as the due of my sins (for I do not know what else to think), so that the second place at the helm was handed to me, who did not know how to hold an oar. ### Translation notes - Addressed to Valerius, bishop of Hippo, shortly after Augustine's forced ordination as presbyter (391). ### Citation (SBL) Augustine, Ep. 21.1 (CSEL 34.1:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-1). ## Letter 21.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-2 - Source: CSEL 34.1:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains the tears he shed at his ordination: he had criticized clergy before knowing the difficulty of their work and overestimated his own strength. ### Latin text Sed arbitror dominum meum propterea me sic emendare uoluisse, quod multorum peccata nautarum, antequam expertus essem, quid illic agitur, quasi doctior et melior reprehendere audebam. itaque posteaquam missus sum in medium, tunc sentire coepi temeritates reprehensionum mearum, quamquam et antea periculosissimum iudicarem hoc ministerium. et hinc erant illae lacrimae, quas me fundere in nouitate ordinationis meae nonnulli fratres animaduerterunt et nescientes causas doloris mei quibus potuerunt sermonibus, qui omnino ad uulnus meum non pertinerent, tamen bono animo consolati sunt. sed multo, ualde multo amplius expertus sum, quam putabam, non quia nouos aliquos fluctus aut tempestates uidi, quas ante non uideram uel non audieram uel non legeram uel non cogitaueram, sed ad eas euitandas aut perferendas sollertiam et uires meas omnino non noueram et alicuius momenti arbitrabar. dominus autem inrisit me et rebus ipsis ostendere uoluit me ipsum mihi. ### English translation (Claude) But I think my Lord wished to correct me in this way because, before I had experienced what is done there, I dared to criticize the sins of many sailors as though I were more learned and better. So after I was sent into the midst, I began to feel the rashness of my criticisms, although even before I judged this ministry most dangerous. And this was the source of those tears which some brothers noticed me shedding in the newness of my ordination; not knowing the causes of my grief, they consoled me with good intentions by whatever words they could, words which had nothing at all to do with my wound. But I have experienced much, very much more than I thought; not because I saw any new waves or storms which I had not seen or heard of or read of or thought of before, but because I did not know my skill and strength for avoiding or enduring them at all, and thought them of some account. But the Lord laughed at me and wished to show me to myself by the facts themselves. ### Citation (SBL) Augustine, Ep. 21.2 (CSEL 34.1:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-2). ## Letter 21.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-3 - Source: CSEL 34.1:51–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Valerius for leave to study the Scriptures, which he now sees he needs in order to minister the sacrament and the word. ### Latin text Quod si non damnando, sed miserando fecit — hoc enim spero certe uel nunc cognita aegritudine mea —, debeo scripturarum eius medicamenta omnia perscrutari et orando ac legendo agere, ut idonea ualitudo animae meae ad tam periculosa negotia tribuatur. quod ante non feci, quia et tempus non habui; tunc enim ordinatus sum, cum de ipso uacationis tempore ad cognoscendas diuinas scripturas cogitaremus et sic nos disponere uellemus, ut nobis otium ad hoc negotium posset esse. quod uerum est, nondum sciebam, quid mihi deesset ad tale opus, quale me nunc torquet et conterit. quod si propterea in re ipsa didici, quid sit homini necessarium, qui populo ministrat sacramentum et uerbum dei, ut iam mihi non liceat adsequi, quod me non habere cognoui, iubes ergo, ut peream, pater Ualeri? ubi est caritas tua? certe diligis me? certe diligis ipsam ecclesiam, cui me sic ministrare uoluisti? et tamen certus sum, quod et me et ipsam diligis. sed putas me idoneum, cum ego melius me nouerim, qui tamen nec ipse me nossem, nisi experiendo didicissem. ### English translation (Claude) But if he did this not to condemn but to have mercy (and this I certainly hope, at least now that my sickness is known), I must search out all the medicines of his Scriptures, and by praying and reading act so that health of soul fit for such dangerous business may be granted me. This I did not do before, because I did not have the time; for I was ordained just when we were thinking about using that very time of leisure to get to know the divine Scriptures, and wanted to arrange our affairs so that we could have leisure for this business. And, to tell the truth, I did not yet know what I lacked for such a work as now torments and crushes me. But if, having learned in the very doing what is necessary for a man who ministers the sacrament and the word of God to the people, I am now not allowed to acquire what I have recognized that I do not have, do you then order me to perish, father Valerius? Where is your love? Surely you love me? Surely you love the church itself, which you wished me to serve in this way? And yet I am sure that you love both me and it. But you think me fit, while I know myself better; and yet I would not know myself either, had I not learned by experience. ### Citation (SBL) Augustine, Ep. 21.3 (CSEL 34.1:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-3). ## Letter 21.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-4 - Source: CSEL 34.1:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says he knows what is needed for his own salvation but not how to minister it to others, and asks for time until Easter to study the Scriptures. ### Latin text Sed dicit fortasse sanctitas tua: uellem scire, quid desit instructioni tuae. tam multa autem sunt, ut facilius possim enumerare, quae habeam, quam quae habere desidero. auderem enim dicere scire me et plena fide retinere, quid pertineat ad salutem nostram. sed hoc ipsum quo modo ministrem ad salutem aliorum non quaerens, quod mihi utile est, sed quod multis, ut salui fiant? et sunt fortasse aliqua, immo non est dubitandum esse in sanctis libris conscripta consilia, quibus cognitis et adprehensis possit homo dei rebus ecclesiasticis ordinatioribus ministrare aut certe inter manus iniquorum uel uiuere conscientia saniore uel mori, ut illa uita non amittatur, cui uni christiana corda humilia et mansueta suspirant. quo modo autem hoc fieri potest, nisi, quem ad modum ipse dominus dicit, petendo quaerendo pulsando, id est orando legendo plangendo? ad quod negotium mihi paruum tempus uelut usque ad pascha impetrare uolui per fratres a tua sincerissima et uenerabili caritate et nunc per has preces uolo. ### English translation (Claude) But perhaps Your Holiness says: 'I would like to know what is lacking in your training.' There are so many things that I could more easily list what I have than what I wish to have. For I would dare to say that I know and hold with full faith what pertains to our salvation. But how am I to minister this very thing for the salvation of others, 'seeking not what is useful to me, but what is useful to many, that they may be saved'? And there are perhaps some counsels (indeed, there is no doubt that there are) written in the holy books, by knowing and grasping which a man of God may minister in church affairs in a more orderly way, or at least live with a sounder conscience among the hands of the wicked, or die so as not to lose that life for which alone humble and meek Christian hearts sigh. But how can this be done except, as the Lord himself says, by asking, seeking, knocking, that is, by praying, reading, lamenting? For this business I wished to obtain from your most sincere and venerable love, through the brothers, a little time, say until Easter, and I wish it now through this request. ### Scripture references - 1 Cor 10:33: quotation, high confidence - Matt 7:7: allusion, high confidence ### Translation notes - Quotation of 1 Cor 10:33; allusion to Matt 7:7. ### Citation (SBL) Augustine, Ep. 21.4 (CSEL 34.1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-4). ## Letter 21.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-5 - Source: CSEL 34.1:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine imagines Christ the judge asking why he would travel for a year to defend church property but would not take time to learn to tend Christ's field. ### Latin text Quid enim responsurus sum domino iudici? non poteram ista iam quaerere, cum ecclesiasticis negotiis impedirer? si ergo mihi dicat: serue nequam, si uilla ecclesiae calumniosum aliquem pateretur, cuius fructibus colligendis magna opera inpenditur neglecto agro, quem rigaui sanguine meo, si quid agere pro ea posses apud iudicem terrae, nonne omnibus consentientibus, nonnullis etiam iubentibus et cogentibus pergeres et, si contra te iudicaretur, etiam trans mare proficiscereris? atque hoc modo uel annuam uel amplius absentiam tuam nulla querela reuocaret, ne alius possideret terram non animae sed corpori pauperum necessariam, quorum tamen famem uiuae arbores meae multo facilius mihique gratius, si diligenter colerentur, explerent. cur ergo ad discendam agriculturam meam uacationem temporis tibi defuisse causaris? dic mihi, quid respondeam; rogo te. an forte uis dicam: senex Ualerius dum me omnibus rebus instructum esse credidisset, quanto amplius me dilexit, tanto minus discere ista permisit? ### English translation (Claude) For what am I to answer the Lord my judge? 'I could not seek these things then, since I was hindered by church business'? If, then, he says to me: 'Wicked servant, if some estate of the church, on the gathering of whose fruits great effort is spent, were suffering from some vexatious claimant, while the field which I watered with my blood lay neglected; if you could do anything for it before an earthly judge, would you not go, with everyone agreeing and some even ordering and compelling you, and, if the judgment went against you, would you not even set out across the sea? And in that case no complaint would call you back from an absence of a year or more, so that another might not possess land needed not for the soul but for the body of the poor, whose hunger my living trees, if carefully cultivated, would satisfy much more easily and more pleasingly to me. Why then do you plead that you lacked the time to learn my husbandry?' Tell me, what am I to answer? I ask you. Or perhaps you want me to say: 'Old Valerius, believing me to be equipped in all things, the more he loved me, the less he allowed me to learn these things'? ### Scripture references - Matt 25:26: echo, medium confidence ### Translation notes - 'Wicked servant' recalls Matt 25:26. ### Citation (SBL) Augustine, Ep. 21.5 (CSEL 34.1:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-5). ## Letter 21.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-6 - Source: CSEL 34.1:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine begs Valerius by Christ to grant the time he asks and to pray for him. ### Latin text Adtende omnia ista, senex Ualeri; obsecro te per bonitatem et seueritatem Christi, per misericordiam et iudicium eius, per eum, tantam qui tibi inspirauit erga nos caritatem, ut ne te nec pro lucro animae nostrae audeamus offendere. sic autem mihi dominum et Christum testem facis innocentiae et caritatis et sinceri affectus, quem circa nos habes, quasi ego non de his iurare omnibus possum. ipsam ergo caritatem et affectum inploro, ut miserearis mei et concedas mihi ad hoc, quod rogaui, tempus, quantum rogaui, atque adiuues me orationibus tuis, ut non sit inane desiderium meum nec infructuosa ecclesiae Christi atque utilitati fratrum et conseruorum meorum absentia mea. scio quod illam caritatem pro me orantem maxime in tali causa non despicit dominus et eam sicut sacrificium suauitatis accipiens fortassis breuiore tempore, quam postulaui, me saluberrimis consiliis de scripturis suis reddet instructum. ### English translation (Claude) Consider all this, old Valerius; I implore you by the goodness and severity of Christ, by his mercy and judgment, by him who inspired in you such love toward us that we do not dare to offend you even for the gain of our soul. You make the Lord and Christ my witness to the innocence and love and sincere affection which you have toward us, as though I myself could not swear to all these things. So I implore that very love and affection: have pity on me and grant me, for the purpose I asked, as much time as I asked, and help me with your prayers, so that my desire may not be vain nor my absence fruitless for the church of Christ and for the benefit of my brothers and fellow servants. I know that the Lord does not despise that love when it prays for me, especially in such a cause, and, receiving it as a sacrifice of sweet savour, will perhaps return me instructed with most wholesome counsels from his Scriptures in a shorter time than I asked. ### Scripture references - Rom 11:22: echo, medium confidence ### Translation notes - 'Goodness and severity' echoes Rom 11:22. ### Citation (SBL) Augustine, Ep. 21.6 (CSEL 34.1:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/16-1/#p-21-6). ## Letter 22.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-1 - Source: CSEL 34.1:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine, presbyter at Hippo, answers Aurelius, bishop of Carthage, thanking him for his kindness toward Alypius and the community of brothers. ### Latin text Qua gratia responderem litteris sanctitatis tuae, cum diu haesitans non reperirem — omnia enim uicit affectus animi mei, quem iam sponte surgentem lectio epistulae tuae multo ardentius excitauit —, commisi me tamen deo, qui pro uiribus meis operaretur in me, ut ea rescriberem, quae utrique nostrum studio in domino et cura ecclesiastica pro tua praestantia et mea obsecundatione congruerent. atque illud primum, quod orationibus meis te adiuuari credis, non solum non defugio, uerum etiam libenter amplector. ita enim etsi non meis, at certe tuis me dominus noster exaudiet. quod fratrem Alypium in nostra coniunctione mansisse, ut exemplo sit fratribus curas mundi huius uitare cupientibus, beniuolentissime accepisti, ago gratias, quas nullis uerbis explicare possim; deus hoc rependat in animam tuam. omnis itaque fratrum coetus, qui apud eos coepit coalescere, tanta tibi praerogatiua obstrictus est, ut locis terrarum tantum longe disiunctis ita nobis consulueris tamquam praesentissimus spiritu. quapropter precibus, quantum ualemus, incumbimus, ut gregem tibi commissum tecum dominus sustinere dignetur nec te uspiam deserere, sed adesse adiutor in opportunitatibus faciens cum ecclesia sua misericordiam per sacerdotium tuum, qualem spiritales uiri ut faciat lacrimis eum gemitibusque interpellant. ### English translation (Claude) When after long hesitation I could not find how to answer the letter of Your Holiness (for the affection of my heart overcame everything, and the reading of your letter stirred it up much more ardently when it was already rising of its own accord), I nevertheless committed myself to God, that he might work in me according to my strength, so that I might write back what would befit the zeal of both of us in the Lord and our care for the church, in keeping with your eminence and my deference. And first, that you believe you are helped by my prayers, I not only do not shrink from but gladly embrace. For so, if not through mine, then certainly through yours, our Lord will hear me. For your most kindly reception of the news that brother Alypius has remained in our fellowship, to be an example to brothers who wish to avoid the cares of this world, I thank you with thanks I could express in no words; may God repay this to your soul. So the whole company of brothers that has begun to grow together here is bound to you by so great a privilege, in that, though separated from us by so great a distance of lands, you have consulted for us as if present in spirit. Therefore we apply ourselves to prayer as much as we can, that the Lord may deign to uphold with you the flock entrusted to you, and not forsake you anywhere, but be present as a helper in times of need, showing mercy to his church through your priesthood, such mercy as spiritual men implore him with tears and groans to show. ### Translation notes - Addressed to Aurelius, bishop of Carthage. 'Priesthood' (sacerdotium) here means the episcopate. ### Citation (SBL) Augustine, Ep. 22.1 (CSEL 34.1:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-1). ## Letter 22.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-2 - Source: CSEL 34.1:55–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine hopes that Aurelius and church councils can correct the disorders of the African church, especially drunkenness and strife, which are tolerated while sexual sin is punished. ### Latin text Scias itaque, domine beatissime et plenissima caritate uenerabilis, non desperare nos, immo sperare nos uehementer, quod dominus et deus noster per auctoritatem personae, quam geris, quam non carni, sed spiritu tuo inpositam esse confidimus, multas carnales foeditates et aegritudines, quas Africana ecclesia in multis patitur, in paucis gemit................ conciliorum graui ense et tua grauitate posse sanari. cum enim apostolus tria breuiter genera uitiorum detestanda et uitanda uno in loco posuerit, de quibus innumerabilium peccatorum exurrexit seges, unum horum, quod quidem secundo loco posuit, acerrime in ecclesia uindicatur; duo autem reliqua, id est primum et ultimum, tolerabilia uidentur hominibus atque ita paulatim fieri potest, ut nec uitia iam putentur. ait enim uas electionis: Non in comissationibus et ebrietatibus, non in cubilibus et inpudicitiis, non in contentione et zelo; sed induite uos dominum Iesum Christum et carnis curam ne feceritis in concupiscentiis. ### English translation (Claude) Know, then, most blessed lord, venerable in your fullest love, that we do not despair, indeed we strongly hope, that our Lord and God, through the authority of the office you bear, which we trust has been laid not on your flesh but on your spirit, can heal by the weighty sword of councils and by your own weight of authority the many carnal foulnesses and sicknesses which the African church suffers in many members and laments in few. For the apostle in one place briefly set down three kinds of vices to be detested and avoided, from which a harvest of innumerable sins has sprung up; one of these, the one he put in second place, is punished most severely in the church, but the other two, that is, the first and the last, seem tolerable to people, and so it can gradually come about that they are no longer even thought vices. For the vessel of election says: 'Not in revelling and drunkenness, not in beds and impurity, not in strife and jealousy; but put on the Lord Jesus Christ, and make no provision for the flesh in its desires.' ### Scripture references - Rom 13:13–14: quotation, high confidence - Acts 9:15: echo, medium confidence ### Translation notes - Quotation of Rom 13:13–14; 'vessel of election' is Paul (Acts 9:15). The second vice (sexual sin) is punished by the church; the first (revelling and drunkenness) and the third (strife and jealousy) are tolerated. A row of dots in the digital text after 'gemit' is passed over; the sense is complete. ### Citation (SBL) Augustine, Ep. 22.2 (CSEL 34.1:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-2). ## Letter 22.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-3 - Source: CSEL 34.1:56–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine complains that drunken feasts are tolerated, even held daily at the martyrs' shrines, while sexual sin is rightly punished by exclusion from communion. ### Latin text Horum ergo trium cubilia et inpudicitiae ita magnum crimen putatur, ut nemo dignus non modo ecclesiastico ministerio, sed ipsa etiam sacramentorum communione uideatur, qui se isto peccato maculauerit. et recte omnino. sed quare solum? comissationes enim et ebrietates ita concessae et licitae putantur, ut in honore etiam beatissimorum martyrum non solum per dies sollemnes, quod ipsum quis non lugendum uideat, qui haec non carneis oculis inspicit, sed etiam cotidie celebrentur. quam foeditatem, si tantum flagitiosa et non etiam sacrilega esset, quibuscumque tolerantiae uiribus sustentandam putaremus. quamquam ubi est illud, quod cum multa uitia enumerasset idem apostolus, inter quae posuit ebriosos, ita conclusit, ut diceret: cum talibus nec panem edere? sed feramus haec in luxu et labe domestica et eorum conuiuiorum, quae priuatis parietibus continentur, accipiamusque cum eis corpus Christi, cum quibus panem edere prohibemur: saltem de sanctorum corporum sepulcris, saltem de locis sacramentorum, de domibus orationum tantum dedecus arceatur. quis enim audet uetare priuatim, quod cum frequentatur in sanctis locis, honor martyrum nominatur? ### English translation (Claude) Of these three, then, debauchery and impurity is thought so great a crime that no one who has stained himself with that sin seems worthy not only of church ministry but even of communion in the sacraments themselves. And quite rightly. But why that alone? For revelling and drunkenness are thought so allowed and lawful that they are celebrated even in honour of the most blessed martyrs, not only on the solemn days (which in itself anyone who looks at these things with eyes not of flesh must see as lamentable), but even daily. If this foulness were only shameful and not also sacrilegious, we would think it should be borne with whatever strength of tolerance we have. And yet what of that saying of the same apostle, when, having listed many vices, among which he put drunkards, he concluded by saying that we should not even eat bread with such people? But let us bear these things in domestic luxury and corruption, and in those banquets that are held within private walls, and let us receive the body of Christ with those with whom we are forbidden to eat bread; at least from the tombs of the saints' bodies, at least from the places of the sacraments, from the houses of prayer, let so great a disgrace be kept away. For who dares to forbid in private what, when it is practised by crowds in holy places, is called honouring the martyrs? ### Scripture references - 1 Cor 5:11: quotation, high confidence ### Translation notes - The apostle's saying is 1 Cor 5:11. ### Citation (SBL) Augustine, Ep. 22.3 (CSEL 34.1:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-3). ## Letter 22.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-4 - Source: CSEL 34.1:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges Aurelius to abolish the feasts, as most churches overseas have done, by the authority of a council or by the example of Carthage. ### Latin text Haec si prima Africa temptaret auferre, a ceteris terris imitatione digna esse deberet; cum uero et per Italiae maximam partem et in aliis omnibus aut prope omnibus transmarinis ecclesiis, partim quia numquam facta sunt, partim quia uel orta uel inueterata sanctorum et uere de uita futura cogitantium episcoporum diligentia et animaduersione extincta atque deleta sunt,................ dubitare quo modo possumus tantam morum labem uel proposito tam lato exemplo emendare? et nos quidem illarum partium hominem habemus episcopum, unde magnas deo agimus gratias. quamquam eius modestiae atque lenitatis est, eius denique prudentiae et sollicitudinis in domino, ut, etiam si Afer esset, cito illi de scripturis persuaderetur curandum, quod licentiosa et male libera consuetudo uulnus inflixit, sed tanta pestilentia est huius mali, ut sanari prorsus, quantum mihi uidetur, nisi concilii auctoritate non possit, aut, si ab una ecclesia inchoanda est medicina, sicut uidetur audaciae mutare conari, quod Carthaginiensis ecclesia tenet, sic magnae inpudentiae est uelle seruare, quod Carthaginiensis ecclesia correxit. ad hanc autem rem quis alius episcopus esset optandus, nisi qui ea diaconus execrabatur? ### English translation (Claude) If Africa were the first to try to remove these things, it would deserve to be imitated by the other lands; but since, throughout the greater part of Italy and in all or nearly all the other churches overseas, these things have either never been done, or, where they arose or had become long established, have been extinguished and abolished by the diligence and correction of bishops who were holy and truly thinking about the life to come, how can we hesitate to correct so great a corruption of morals, with so wide an example set before us? And we indeed have as our bishop a man from those parts, for which we give great thanks to God. He is, moreover, of such moderation and gentleness, and finally of such prudence and solicitude in the Lord, that even if he were an African he would quickly be persuaded from the Scriptures that the wound which a licentious and wrongly free custom has inflicted must be healed. But the plague of this evil is so great that, as it seems to me, it can be fully healed only by the authority of a council; or, if the medicine must begin with one church, then, just as it seems audacious to try to change what the church of Carthage holds, so it is great impudence to wish to keep what the church of Carthage has corrected. And for this purpose what other bishop could be wished for than one who denounced these things as a deacon? ### Translation notes - The bishop 'from those parts' is Valerius of Hippo, a Greek from overseas. A row of dots in the digital text after 'deleta sunt' is passed over; the sense is complete. ### Citation (SBL) Augustine, Ep. 22.4 (CSEL 34.1:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-4). ## Letter 22.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-5 - Source: CSEL 34.1:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine advises that the custom be removed gently, by teaching and admonition rather than threats, since a multitude must be persuaded. ### Latin text Sed quod erat tunc dolendum, nunc auferendum est non aspere, sed, sicut scriptum est, in spiritu lenitatis et mansuetudinis. dant enim mihi fiduciam litterae tuae, indices germanissimae caritatis, ut tecum tamquam mecum audeam conloqui. non ergo aspere, quantum existimo, non duriter, non modo imperioso ista tolluntur, magis docendo quam iubendo, magis monendo quam minando. sic enim agendum est cum multitudine, seueritas autem exercenda est in peccata paucorum. et si quid minamur, cum dolore fiat de scripturis comminando uindictam futuram, ne nos ipsi in nostra potestate, sed deus in nostro sermone timeatur. ita prius mouebuntur spiritales uel spiritalibus proximi, quorum auctoritate et lenissimis quidem sed instantissimis admonitionibus cetera multitudo frangatur. ### English translation (Claude) But what was then to be lamented must now be removed, not harshly, but, as it is written, in a spirit of gentleness and meekness. For your letter, a sign of most genuine love, gives me confidence to dare to speak with you as with myself. These things are not removed, then, as I think, harshly, not severely, not in an imperious way, but more by teaching than by commanding, more by admonishing than by threatening. For so one must deal with a multitude; severity is to be exercised on the sins of a few. And if we threaten at all, let it be done with sorrow, threatening future punishment from the Scriptures, so that it is not we ourselves in our own power, but God in our words, who is feared. In this way the spiritual, or those close to the spiritual, will be moved first, so that by their authority and by gentle but most insistent admonitions the rest of the multitude may be won over. ### Scripture references - Gal 6:1: allusion, medium confidence ### Translation notes - 'In a spirit of gentleness' recalls Gal 6:1 (compare 1 Cor 4:21). ### Citation (SBL) Augustine, Ep. 22.5 (CSEL 34.1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-5). ## Letter 22.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-6 - Source: CSEL 34.1:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine proposes that the feasts at the tombs be replaced by modest offerings for the dead given freely to all, with money given to the poor. ### Latin text Sed quoniam istae in cimiteriis ebrietates et luxuriosa conuiuia non solum honores martyrum a carnali et inperita plebe credi solent, sed etiam solatia mortuorum, mihi uidetur facilius illis dissuaderi posse istam foeditatem ac turpitudinem, si et de scripturis prohibeatur et oblationes pro spiritibus dormientium, quas uere aliquid adiuuare credendum est, super ipsas memorias non sint sumptuosae atque omnibus petentibus sine typho et cum alacritate praebeantur neque uendantur; sed si quis pro religione aliquid pecuniae offerre uoluerit, in praesenti pauperibus eroget. ita nec deserere uidebuntur memorias suorum, quod potest gignere non leuem cordis dolorem, et id celebrabitur in ecclesia, quod pie honesteque celebratur. haec interim de comissationibus et ebrietatibus dicta sint. ### English translation (Claude) But since these drunken feasts and luxurious banquets in the cemeteries are usually believed by the carnal and ignorant people to be not only honours to the martyrs but also comforts for the dead, it seems to me that this foulness and disgrace could more easily be dissuaded from them if it is forbidden from the Scriptures, and if the offerings for the spirits of those who sleep, which we must truly believe are of some help, are not sumptuous over the memorials themselves, and are given to all who ask without pride and with readiness, and are not sold; but if anyone wishes to offer some money out of religious devotion, let him pay it out to the poor on the spot. In this way they will not seem to desert the memorials of their own dead, which can cause no slight grief of heart, and what is celebrated in the church will be celebrated piously and honourably. Let this suffice for now about revelling and drunkenness. ### Translation notes - Augustine holds that offerings for the dead are of some help to them; translated as written. ### Citation (SBL) Augustine, Ep. 22.6 (CSEL 34.1:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-6). ## Letter 22.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-7 - Source: CSEL 34.1:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says strife and jealousy, born of pride and love of praise, are worse among the clergy, and that a cleric should accept honour only for the good of others. ### Latin text De contentione autem et zelo quid me attinet dicere, quando ista uitia non in plebe, sed in nostro numero grauiora sunt? horum autem morborum mater superbia est et humanae laudis auiditas, quae etiam hypocrisin saepe generat. huic non resistitur, nisi crebris diuinorum librorum testimoniis incutiatur timor et caritas dei, si tamen ille, qui hoc agit, se ipsum praebeat patientiae atque humilitatis exemplum minus sibi adsumendo, quam offertur, sed tamen ab eis, qui se honorant, nec totum nec nihil accipiendo et id, quod accipitur laudis aut honoris, non propter se, qui totus coram deo esse debet et humana contemnere, sed propter illos accipiatur, quibus consulere non potest, si nimia deiectione uilescat. ad hoc enim pertinet, quod dictum est: Nemo iuuentutem tuam contemnat, cum ille hoc dixerit, qui alio loco ait: Si hominibus placere uellem, Christi seruus non essem. ### English translation (Claude) But as for strife and jealousy, what business is it of mine to speak of them, when these vices are more serious not among the people but in our own number? The mother of these diseases is pride and greed for human praise, which also often begets hypocrisy. This is not resisted unless the fear and love of God are struck into the heart by frequent testimonies of the divine books; provided, however, that the one who does this offers himself as an example of patience and humility, taking for himself less than is offered, yet accepting from those who honour him neither all nor nothing; and whatever praise or honour is accepted should be accepted not for his own sake, since he ought to be wholly in the sight of God and to despise human things, but for the sake of those whose good he cannot serve if he becomes worthless through excessive self-abasement. For this is what is meant by the saying, 'Let no one despise your youth', since he said it who says in another place: 'If I wished to please men, I would not be a servant of Christ.' ### Scripture references - 1 Tim 4:12: quotation, high confidence - Gal 1:10: quotation, high confidence ### Translation notes - Quotations of 1 Tim 4:12 and Gal 1:10. ### Citation (SBL) Augustine, Ep. 22.7 (CSEL 34.1:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-7). ## Letter 22.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-8 - Source: CSEL 34.1:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reflects on the difficulty of not delighting in praise, confessing that he himself is often wounded in this struggle. ### Latin text Magnum est de honoribus et laudibus hominum non laetari, sed et omnem inanem pompam praecidere et, si quid inde necessarium retinetur, id totum ad utilitatem honorantium salutemque conferre. non enim frustra dictum est: Deus confringet ossa hominibus placere uolentium. quid enim languidius, quid tam sine stabilitate ac fortitudine, quod ossa significant, quam homo, quem male loquentium lingua debilitat, cum sciat falsa esse, quae dicuntur? cuius rei dolor nullo modo animae uiscera dilaniaret, si non amor laudis eius ossa confringeret. praesumo de robore animi tui; itaque ista, quae tecum confero, mihi dico; dignaris tamen, credo, mecum considerare, quam sint grauia, quam difficilia. non enim huius hostis uires sentit, nisi qui ei bellum indixerit, quia, etsi cuiquam facile est laude carere, dum denegatur, difficile est ea non delectari, cum offertur. et tamen tanta mentis in deum debet esse suspensio, ut, si non merito laudemur, corrigamus eos, quos possumus, ne arbitrentur aut in nobis esse, quod non est, aut nostrum esse, quod dei est, aut ea laudent, quae quamuis non desint nobis aut etiam supersint, nequaquam tamen sint laudabilia, uelut sunt bona omnia, quae uel cum pecoribus habemus communia uel cum impiis hominibus. si autem merito laudamur propter deum, gratulemur eis, quibus placet uerum bonum, non tamen nobis, quia placemus hominibus, sed si coram deo tales sumus, quales esse nos credunt, et non tribuitur nobis sed deo, cuius dona sunt omnia, quae uere meritoque laudantur. haec mihi ipse canto cotidie uel potius ille, cuius salutaria praecepta sunt, quaecumque siue in diuinis lectionibus inueniuntur siue quae intrinsecus animo suggeruntur. et tamen uehementer cum aduersario dimicans saepe ab eo uulnera accipio, cum delectationem oblatae laudis mihi auferre non possum. ### English translation (Claude) It is a great thing not to rejoice in human honours and praises, but also to cut off all empty pomp, and, if anything of it is kept as necessary, to devote all of it to the benefit and salvation of those who honour us. For not in vain was it said: 'God will break the bones of those who wish to please men.' For what is feebler, what so lacking in stability and strength, which bones signify, than a man whom the tongue of slanderers weakens, though he knows that what is said is false? The pain of this would in no way tear the inner parts of the soul if the love of praise did not break its bones. I take the strength of your mind for granted; so the things I share with you I am saying to myself. Yet you deign, I believe, to consider with me how serious, how difficult they are. For no one feels the strength of this enemy except one who has declared war on it, because, though it is easy for anyone to do without praise while it is denied, it is difficult not to be delighted by it when it is offered. And yet the mind should be so lifted up to God that, if we are praised undeservedly, we correct those we can, so that they may not think either that there is in us what is not, or that what is God's is ours, or praise things which, though we are not lacking in them or even have them in abundance, are nevertheless in no way praiseworthy, such as all the goods we have in common either with cattle or with impious people. But if we are deservedly praised on account of God, let us congratulate those who are pleased by the true good, yet not ourselves because we please men, but only if before God we are such as they believe us to be, and if the praise is attributed not to us but to God, whose gifts are all the things that are truly and deservedly praised. These things I sing to myself daily, or rather he whose saving precepts they are, whether they are found in the divine readings or suggested inwardly to the mind. And yet, fighting hard with the adversary, I often receive wounds from him, when I cannot take away from myself the delight of praise that is offered. ### Scripture references - Ps 53:5 (52:6 LXX): quotation, medium confidence ### Translation notes - The saying is Ps 53:5 in the Latin (Old Latin/LXX) form, 'God has scattered the bones of those who please men'. ### Citation (SBL) Augustine, Ep. 22.8 (CSEL 34.1:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-8). ## Letter 22.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-9 - Source: CSEL 34.1:61–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Aurelius to pray for him, to send the aged Saturninus to visit, and thanks him for the land given to the brothers. ### Latin text Haec propterea scripsi, ut, si tuae sanctitati iam non sunt necessaria, siue quod plura ipse huius modi cogites atque utiliora siue quod tuae sanctitati medicina ista non opus sit, mala tamen mea nota sint tibi sciasque, unde pro mea infirmitate deum rogare digneris. quod ut inpensissime facias, obsecro per humanitatem illius, qui praeceptum dedit, ut inuicem onera nostra portemus. multa sunt, quae de nostra uita et conuersatione deflerem, quae nollem per litteras ad te uenire, sed inter cor meum et cor tuum nulla essent ministeria praeter os meum et aures tuas. si autem uenerabilis nobis omniumque nostrum tota sinceritate carissimus, cuius in te uere fraternam, cum praesens essem, benignitatem studiumque perspexi, senex Saturninus si dignatus fuerit, quando opportunum uidebit, ad nos uenire, quicquid cum eius sanctitate et spiritali affectu conloqui potuerimus, aut nihil aut non multum distabit, ac si cum tua dignatione id ageremus. quod ut nobiscum ab eo petere atque impetrare digneris, tantis precibus posco, quantis uerba nulla sufficiunt. absentiam enim meam tantum longe Hipponienses uehementer nimisque formidant neque ullo modo mihi sic uolunt credere ut et ego uobis. Agrum fratribus datum prouisione et liberalitate tua didicimus ante epistulam tuam per sanctum fratrem et conseruum nostrum Parthenium, a quo multa alia, quae audire desiderabamus, audiuimus. praestabit dominus, ut etiam cetera, quae adhuc desideramus, impleantur. ### English translation (Claude) I have written these things so that, if they are no longer necessary for Your Holiness, either because you yourself think of more and more useful things of this kind or because Your Holiness has no need of this medicine, my ills at least may be known to you, and you may know what to ask God for on behalf of my weakness. That you may do this most earnestly, I implore you by the humanity of him who gave the command that we bear one another's burdens. There are many things in our life and conduct which I would lament, things I would not want to reach you by letter; between my heart and your heart I would want no intermediaries but my mouth and your ears. But if the aged Saturninus, venerable to us and dearest to all of us in complete sincerity, whose truly brotherly kindness and zeal toward you I saw when I was with you, deigns to come to us when he sees fit, whatever we can discuss with his holiness and spiritual affection will differ little or not at all from doing it with Your Worthiness. I beg you with entreaties for which no words suffice to deign to ask and obtain this from him together with us. For the people of Hippo greatly, too greatly, dread my absence so far away, and will in no way trust me as I trust you. We learned of the field given to the brothers by your provision and generosity before your letter came, through our holy brother and fellow servant Parthenius, from whom we heard many other things we wanted to hear. The Lord will grant that the rest of what we still desire may also be fulfilled. ### Scripture references - Gal 6:2: allusion, high confidence ### Translation notes - Allusion to Gal 6:2. ### Citation (SBL) Augustine, Ep. 22.9 (CSEL 34.1:61–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-22-9). ## Letter 23.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-1 - Source: CSEL 34.1:63–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine, writing to the Donatist bishop Maximinus, explains why he addresses him as lord, most beloved, honourable and brother, though not as his bishop. ### Latin text Priusquam ad rem ueniam, de qua tuae beniuolentiae scribere uolui, tituli huius epistulae, ne uel te uel alium quempiam moueat, rationem breuiter reddam. domino scripsi, quia scriptum est: Uos in libertatem uocati estis, fratres; tantum ne libertatem in occasionem carnis detis, sed per caritatem seruite inuicem. cum ergo uel hoc ipso officio litterarum per caritatem tibi seruiam, non absurde te dominum uoco propter unum et uerum dominum nostrum, qui nobis ista praecepit. dilectissimo autem quod scripsi, nouit deus, quod non solum te diligam, sed ita diligam ut me ipsum, quando quidem bene mihi sum conscius et bona me tibi optare quae mihi. honorabili uero quod addidi, non ad hoc addidi, ut honorarem episcopatum tuum; mihi enim episcopus non es. neque hoc cum contumelia dictum acceperis, sed ex animo, quo in ore nostro esse debet est est, non non. neque enim ignoras aut quisquam hominum, qui nos nouit, ignorat neque te esse episcopum meum neque me presbyterum tuum. honorabilem igitur ex ea regula te libenter appello, qua noui te esse hominem et noui hominem ad imaginem dei et similitudinem factum et in honore positum ipso ordine et iure naturae, si tamen intellegendo, quae intellegenda sunt, seruet honorem suum. nam ita scriptum est: Homo in honore positus non intellexit; comparatus est iumentis insensatis et similis factus est illis. cur ergo te honorabilem, in quantum homo es, non appellem, cum praesertim de tua salute atque correctione, quam diu in hac uita es, desperare non audeam? (fratrem) uero ut uocem, non te latet praeceptum nobis esse diuinitus, ut etiam eis, qui negant se fratres nostros esse, dicamus: Fratres nostri estis et hoc uehementer ualet ad causam, propter quam scribere uolui fraternitati tuae. iam enim reddita ratione, cur epistulae talem ianuam fecerim, audi placidissime, quae sequuntur. ### English translation (Claude) Before I come to the matter about which I wished to write to Your Benevolence, I will briefly give the reason for the heading of this letter, so that it may not disturb either you or anyone else. I wrote 'lord' because it is written: 'You were called to freedom, brothers; only do not use your freedom as an opportunity for the flesh, but through love be servants of one another.' Since, then, even by this very duty of writing I serve you through love, I do not absurdly call you lord, for the sake of our one and true Lord, who gave us these commands. As for my writing 'most beloved', God knows that I not only love you but love you as myself, since I am well aware that I wish for you the same good things as for myself. As for my adding 'honourable', I did not add it to honour your episcopate; for you are not my bishop. And do not take this as said in insult, but from the mind by which there should be in our mouth 'yes, yes; no, no'. For you know, as does anyone who knows us, that neither are you my bishop nor am I your presbyter. I gladly call you honourable, then, by the rule by which I know you to be a man, and know that man was made in the image and likeness of God and set in honour by the very order and law of nature, if only, by understanding what is to be understood, he keeps his honour. For thus it is written: 'Man, set in honour, did not understand; he was compared to senseless beasts and became like them.' Why then should I not call you honourable insofar as you are a man, especially since I dare not despair of your salvation and correction as long as you are in this life? As for calling you brother, you are aware that we have been commanded by God to say even to those who deny that they are our brothers: 'You are our brothers.' And this has great force for the cause on account of which I wished to write to Your Brotherhood. Now that I have given the reason why I made such a doorway to my letter, hear very calmly what follows. ### Scripture references - Gal 5:13: quotation, high confidence - Matt 5:37: allusion, high confidence - Gen 1:26: allusion, high confidence - Ps 49:12 (48:13 LXX): quotation, high confidence - Isa 66:5: quotation, medium confidence ### Translation notes - Addressed to Maximinus, Donatist bishop of Sinitum (the heading, explained here, is not printed in the digital text). Quotations: Gal 5:13; Ps 49:12 (Latin form, LXX 48:13); 'You are our brothers' from Isa 66:5 (LXX). 'Brother' is supplied by the editor in round brackets. ### Citation (SBL) Augustine, Ep. 23.1 (CSEL 34.1:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-1). ## Letter 23.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-2 - Source: CSEL 34.1:64–66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Maximinus that he heard he did not rebaptize Catholics, but now hears that he has rebaptized a Catholic deacon of Mutugenna, which he hopes is untrue. ### Latin text Ego cum in ista regione consuetudinem hominum lugendam + atque plangendam, qui cum christiano nomine glorientur, Christianos rebaptizare non dubitant, quibus uerbis poteram, detestarer, non defuerunt laudatores tui, qui mihi dicerent te ista non facere. fateor, primo non credidi. deinde considerans posse fieri, ut animam humanam de futura uita cogitantem dei timor inuaderet, ut se ab scelere apertissimo temperaret, gratulatus credidi, quod tali proposito ab ecclesia catholica nolueris esse nimis alienus. quaerebam sane occasionem loquendi tecum, ut, si fieri posset, ea quae parua remanserat inter nos dissensio tolleretur, cum ecce ante paucos dies diaconum nostrum Mutugennensem te rebaptizasse nuntiatum est. dolui uehementer et illius miserabilem lapsum et tuum, frater, inopinatum scelus. noui etenim, quae sit ecclesia catholica. gentes sunt hereditas Christi et possessio Christi termini terrae. nostis et uos aut, si non nostis, aduertite; facillime a uolentibus sciri potest. rebaptizare igitur haereticum hominem, qui haec sanctitatis signa perceperit, quae christiana tradidit disciplina, omnino peccatum est; rebaptizare autem catholicum immanissimum scelus est. tamen non adeo credens, quia de te mihi bene persuasum tenebam, Mutugennam ipse perrexi et eum quidem miserum uidere non potui, a parentibus uero eius audiui, quod uester iam etiam diaconus factus sit. et tamen tam bene adhuc de tuo corde sentio, ut eum rebaptizatum esse non credam. ### English translation (Claude) When in your region I was denouncing, with what words I could, the custom, to be mourned and lamented, of people who, though they glory in the Christian name, do not hesitate to rebaptize Christians, there were some who praised you and told me that you do not do this. I confess that at first I did not believe it. Then, considering that it could happen that the fear of God might come upon a human soul thinking about the future life, so that it would restrain itself from a most manifest crime, I believed it gladly, because by such a resolve you had chosen not to be too far estranged from the Catholic Church. I was indeed seeking an opportunity to speak with you, so that, if possible, the small disagreement that remained between us might be removed, when, behold, a few days ago it was reported that you had rebaptized our deacon of Mutugenna. I grieved greatly both at his wretched fall and at your unexpected crime, brother. For I know what the Catholic Church is. The nations are the inheritance of Christ, and the ends of the earth the possession of Christ. You also know this, or, if you do not, take note; it can be known very easily by those who wish. To rebaptize a heretic, then, who has received these signs of holiness which the Christian discipline has handed down, is altogether a sin; but to rebaptize a Catholic is a most monstrous crime. Still, not quite believing it, because I held a good opinion of you, I went to Mutugenna myself, and though I could not see the wretched man himself, I heard from his parents that he has now even been made your deacon. And yet I still think so well of your heart that I do not believe he has been rebaptized. ### Scripture references - Ps 2:8: allusion, high confidence ### Translation notes - Allusion to Ps 2:8. Augustine's position that baptism given outside the Catholic Church is not to be repeated is stated as written. ### Citation (SBL) Augustine, Ep. 23.2 (CSEL 34.1:64–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-2). ## Letter 23.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-3 - Source: CSEL 34.1:66–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Maximinus to reply openly, to be read in church, and urges him, if he does not rebaptize, to say so freely without fear of his colleagues. ### Latin text Quare te, frater dilectissime, per diuinitatem et humanitatem domini nostri Iesu Christi obsecro, ut rescribere mihi digneris, quid gestum sit, et sic rescribere, ut noueris me in ecclesia fratribus nostris epistulam tuam uelle recitare. quod ideo scripsi, ne, cum id postea facerem, quod me non sperares esse facturum, offenderem caritatem et iustam de me apud communes amicos querelam deponeres. quid ergo te impediat ad rescribendum, non uideo. si enim rebaptizas, nihil est quod homines de tuo collegio formides, cum id te rescripseris facere, quod te illi facere, etiam si nolles, iuberent. cum autem id quantis potueris documentis faciendum esse defenderis, non solum non suscensebunt, sed etiam praedicabunt. si autem non rebaptizas, arripe libertatem christianam, frater Maximine, arripe, quaeso te; non cuiusquam hominis in contemplatione Christi aut reprehensionem uerearis aut exhorreas potestatem. transit honor huius saeculi, transit ambitio. in futuro Christi iudicio nec absidae gradatae nec cathedrae uelatae nec sanctimonialium occursantium atque cantantium greges adhibebuntur ad defensionem, ubi coeperit accusare conscientia et conscientiarum arbiter iudicare. quae hic honorant, ibi onerant; quae hic releuant, ibi grauant. ista quae pro tempore propter ecclesiae utilitatem honori nostro exhibentur, defendentur forte bona conscientia, defendere autem non poterunt malam. ### English translation (Claude) Therefore, most beloved brother, I implore you by the divinity and humanity of our Lord Jesus Christ to deign to write back to me what has been done, and to write back knowing that I wish to read your letter aloud to our brothers in church. I have written this so that, if I later did what you did not expect me to do, I might not offend your love and you might not lodge a just complaint about me with our common friends. I do not see, then, what could hinder you from writing back. For if you rebaptize, you have nothing to fear from the men of your college, since you will have written that you do what they would order you to do even if you did not want to. And when you have defended with all the proofs you can that it should be done, they will not only not be angry, but will even praise you. But if you do not rebaptize, seize Christian freedom, brother Maximinus, seize it, I beg you; looking to Christ, do not fear any man's reproach or shudder at any man's power. The honour of this world passes, ambition passes. At the future judgment of Christ, neither apses raised on steps, nor draped thrones, nor troops of nuns running to meet us and singing will be brought for our defence, when conscience begins to accuse and the arbiter of consciences to judge. What honours here will burden there; what lifts us here will weigh us down there. These things that are shown for the time being to our honour for the good of the church will perhaps be defended by a good conscience, but they will not be able to defend a bad one. ### Translation notes - 'Your college': Maximinus's fellow Donatist bishops. ### Citation (SBL) Augustine, Ep. 23.3 (CSEL 34.1:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-3). ## Letter 23.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-4 - Source: CSEL 34.1:67–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the one baptism in the name of the Trinity must be recognized wherever it is found, comparing it with circumcision, which was never repeated even for a Samaritan becoming a Jew. ### Latin text Quod ergo tam pio et tam religioso animo facis, si tamen facis, ut ecclesiae catholicae baptismum non iteres, sed adprobes potius tamquam unius uerissimae matris, quae omnibus gentibus et regenerandis praebet sinum et regeneratis ubera infundit tamquam unius possessionis Christi sese usque ad terrae terminos porrigentis, — si hoc uere facis, cur non erumpis in exultantem et liberam uocem? cur lucernae tuae tam utilem splendorem premis sub modio? cur non discissis atque abiectis ueteribus pellibus timidae seruitutis christiana potius indutus fiducia existis et dicis: Ego unum baptismum noui patris et filii et spiritus sancti nomine consecratum atque signatum; hanc formam ubi inuenio, necesse est ut adprobem; non destruo, quod dominicum agnosco, non exsufflo uexillum regis mei? uestem Christi et qui diuiserunt, non uiolauerunt; et illi adhuc Christum non resurrecturum crediderant, sed morientem uidebant. si a persecutoribus uestis non conscissa est pendentis in cruce, cur a Christianis destruitur sacramentum sedentis in caelo? si ueteris populi temporibus Iudaeus essem, quando aliud esse melius non possem, accepissem utique circumcisionem. quod signaculum iustitiae fidei tantum illo tempore ualuit, antequam domini euacuaretur aduentu, ut infantem filium Moysi angelus praefocasset, nisi mater arrepto calculo circumcidisset puerum et hoc sacramento imminentem perniciem depulisset. hoc sacramentum etiam Iordanen fluuium refrenauit et reduxit in fontem, hoc sacramentum ipse dominus quamuis euacuauerit crucifixus, tamen natus accepit. non enim signacula illa damnata sunt, sed succedentibus opportunioribus decesserunt. nam sicut circumcisionem abstulit domini primus aduentus, sic baptismum auferet secundus aduentus. sicut enim nunc, posteaquam uenit libertas fidei et remotum est seruitutis iugum, nullus christianus circumciditur carne, sic tunc regnantibus iustis cum domino damnatisque impiis nemo baptizabitur, sed illud, quod ista praefigurant, id est circumcisio cordis et mundatio conscientiae manebit in aeternum. si ergo illo tempore Iudaeus essem et ueniret ad me Samaritanus uelletque illo errore derelicto, quem etiam dominus improbauit dicens: Vos adoratis, quod nescitis; nos adoramus, quod scimus, quoniam salus ex Iudaeis est, - uellet ergo Samaritanus, quem Samaritani circumciderant, fieri Iudaeus, uacaret certe iterationis audacia et id, quod apud haeresem factum erat, quod praeceperat deus, non repetere sed adprobare cogeremur. quod si in carne circumcisi hominis non inuenirem locum, ubi circumcisionem repeterem, quia unum est illud membrum, multo minus inuenitur locus in uno corde, ubi baptismum Christi repetatur. ideo qui duplicare baptismum uultis, necesse est omnino, ut corda duplicia requiratis. ### English translation (Claude) What you do, then, with so pious and religious a mind, if indeed you do it, not repeating the baptism of the Catholic Church but rather approving it as the baptism of the one truest mother, who offers her bosom to all nations to be reborn and pours out her breasts for the reborn, as of the one possession of Christ stretching to the ends of the earth: if you truly do this, why do you not burst out in a joyful and free voice? Why do you hide the so useful brightness of your lamp under a bushel? Why do you not tear apart and throw away the old skins of timid servitude, put on Christian confidence instead, come out, and say: 'I know one baptism, consecrated and sealed in the name of the Father and of the Son and of the Holy Spirit; where I find this form, I must approve it; I do not destroy what I recognize as the Lord's; I do not blow upon the standard of my King'? Even those who divided the garments of Christ did not violate them; and they had not yet believed that Christ would rise, but saw him dying. If the garment of him who hung on the cross was not torn by persecutors, why is the sacrament of him who sits in heaven destroyed by Christians? If I had been a Jew in the times of the old people, when I could not have been anything better, I would certainly have received circumcision. That seal of the righteousness of faith had such force at that time, before it was made void by the Lord's coming, that the angel would have strangled the infant son of Moses had his mother not taken a stone and circumcised the boy, and by this sacrament driven off the impending destruction. This sacrament also held back the river Jordan and drove it back to its source; this sacrament the Lord himself, though he made it void when crucified, yet received when born. For those seals were not condemned, but gave way as more fitting ones succeeded them. For as the Lord's first coming took away circumcision, so his second coming will take away baptism. For just as now, after the freedom of faith has come and the yoke of slavery has been removed, no Christian is circumcised in the flesh, so then, when the righteous reign with the Lord and the impious are condemned, no one will be baptized; but what these signs prefigure, that is, the circumcision of the heart and the cleansing of the conscience, will remain for ever. If, then, I had been a Jew at that time, and a Samaritan had come to me wishing to abandon that error which even the Lord condemned when he said, 'You worship what you do not know; we worship what we know, for salvation is from the Jews' — if, I say, a Samaritan whom the Samaritans had circumcised wished to become a Jew, there would certainly be no room for the audacity of repetition, and we would be compelled not to repeat but to approve what had been done in the heresy, because God had commanded it. And if I could find no place in the flesh of a circumcised man where I could repeat circumcision, because that member is one, much less is a place found in the one heart where the baptism of Christ may be repeated. So you who wish to double baptism must altogether look for double hearts. ### Scripture references - Matt 5:15: allusion, high confidence - Eph 4:5: allusion, medium confidence - Matt 28:19: allusion, high confidence - John 19:23–24: allusion, high confidence - Rom 4:11: allusion, high confidence - Exod 4:24–26: allusion, high confidence - Josh 3:16: allusion, low confidence - Josh 5:2: allusion, low confidence - John 4:22: quotation, high confidence ### Translation notes - 'Blow upon' (exsufflo) refers to the rite of exsufflation, a gesture of exorcism. Allusions: Matt 5:15; Eph 4:5; Matt 28:19; John 19:23–24; Rom 4:11; Exod 4:24–26; the Jordan (Josh 3:16, linked by Augustine with the circumcision of Josh 5); quotation of John 4:22. Augustine's statement that circumcision was 'made void' by Christ's coming is translated as written. ### Citation (SBL) Augustine, Ep. 23.4 (CSEL 34.1:67–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-4). ## Letter 23.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-5 - Source: CSEL 34.1:69–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges Maximinus not to fear his own councils and hopes for peace, so that Christian families divided between the two communions may share the table of Christ. ### Latin text Clama ergo recte te facere, si non rebaptizas, et non solum sine trepidatione sed etiam cum gaudio mihi inde rescribe. nulla te tuorum concilia, frater, exterreant. si enim hoc eis displicuerit, non sunt digni, qui te habeant; si autem placuerit, credimus de misericordia domini, qui timentes sibi displicere et conantes placere numquam deserit, quod inter uos et nos cito pax erit, ne propter honores nostros, de qua sarcina periculosa ratio redditur, miserae plebes credentes in Christum habeant in domibus suis communes cibos et mensam Christi communem habere non possint. nonne ingemescimus, quod uir et uxor, ut fideliter coniungant corpora sua, iurant sibi plerumque per Christum et ipsius Christi corpus diuersa communione dilaniant? hoc tantum scandalum, tantus diaboli triumphus, tanta pernicies animarum si per tuam modestiam et prudentiam et dilectionem, quam debemus ei, qui pro nobis suum sanguinem fudit, ablata de medio in his regionibus fuerit, quis explicet uerbis, quam tibi palmam praeparet dominus, ut ad cetera membra sananda, quae per totam Africam tabefacta miserabiliter iacent, a te proficiscatur tam imitabile medicinae documentum? quam uereor, quoniam cor meum uidere non potes, ne tibi cum insultatione potius quam cum dilectione loqui uidear! sed certe, amplius quid faciam, non inuenio, nisi ut inspiciendum sermonem meum tibi offeram, animum deo. ### English translation (Claude) Proclaim, then, that you are doing right, if you do not rebaptize, and write back to me about it not only without fear but with joy. Let no councils of your people frighten you, brother. For if this displeases them, they are not worthy to have you; but if it pleases them, we trust in the mercy of the Lord, who never deserts those who fear to displease him and try to please him, that there will soon be peace between you and us, so that, on account of our honours (a dangerous burden of which an account must be given), the wretched peoples who believe in Christ may not share common food in their houses yet be unable to share the table of Christ. Do we not groan that husband and wife, in order to join their bodies faithfully, very often swear to each other by Christ, and yet tear apart the body of Christ himself by belonging to different communions? If this great scandal, this great triumph of the devil, this great ruin of souls, is removed from our midst in these regions through your moderation and prudence and the love we owe to him who shed his blood for us, who could express in words what a palm the Lord prepares for you, so that from you there may go out so imitable an example of healing for curing the other members that lie miserably wasting throughout all Africa? How I fear, since you cannot see my heart, that I may seem to you to speak with insult rather than with love! But certainly I find nothing more I can do than to offer my words to you for inspection and my mind to God. ### Citation (SBL) Augustine, Ep. 23.5 (CSEL 34.1:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-5). ## Letter 23.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-6 - Source: CSEL 34.1:70–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine proposes that both sides drop the old charges about Macarius and the Circumcellions and that their letters be read publicly, so that the people may learn the difference between the Catholic Church and schism. ### Latin text Tollamus de medio inania obiecta, quae a partibus inperitis iactari contra inuicem solent, nec tu obicias tempora Macariana nec ego saeuitiam Circumcellionum. si hoc ad te non pertinet, nec illud ad me. area dominica nondum uentilata est; sine paleis esse non potest. nos oremus atque agamus, quantum possumus, ut frumentum simus. ego rebaptizato diacono nostro silere non possum; scio enim, quam mihi silentium perniciosum sit. non enim cogito in ecclesiasticis honoribus tempora uentosa transigere, sed cogito me principi pastorum omnium rationem de commissis ouibus redditurum. si forte nolles, ut haec tibi scriberem, oportet te, frater, ignoscere timori meo; multum enim timeo, ne me tacente et dissimulante alii quoque rebaptizentur a uobis. decreui ergo, quantum uires et facultatem dominus praebere dignatur, causam istam sic agere, ut pacificis conlationibus nostris omnes, qui nobis communicant, nouerint, ab haeresibus aut schismatibus quantum catholica distet ecclesia et quantum sit cauenda pernicies uel zizaniorum uel praecisorum de uite domini sarmentorum. quam conlationem mecum si libenti animo susceperis, ut concordibus nobis amborum litterae populis recitentur, ineffabili exultabo laetitia. si autem id aequo animo non accipis, quid faciam, frater, nisi ut te quoque inuito epistulas nostras populo catholico legam, quo esse possit instructior? quod si rescribere dignatus non fueris, uel meas solas legere decreui, ut saltem diffidentia uestra cognita rebaptizari erubescant. ### English translation (Claude) Let us remove from our midst the empty charges which ignorant partisans usually hurl at each other: you should not bring up the times of Macarius, nor I the savagery of the Circumcellions. If this does not concern you, neither does that concern me. The Lord's threshing floor has not yet been winnowed; it cannot be without chaff. Let us pray and do what we can, that we may be wheat. I cannot be silent about the rebaptism of our deacon; for I know how ruinous silence would be for me. For I do not intend to pass empty and windy days in church honours, but I bear in mind that I shall render to the Prince of all shepherds an account of the sheep entrusted to me. If perhaps you did not want me to write this to you, you must, brother, pardon my fear; for I greatly fear that, if I am silent and pretend not to see, others too will be rebaptized by you. So I have decided, as far as the Lord deigns to grant strength and means, to conduct this cause in such a way that, through our peaceful conferences, all who are in communion with us may know how far the Catholic Church differs from heresies or schisms, and how much the ruin of the tares, or of the branches cut off from the Lord's vine, must be avoided. If you willingly undertake this conference with me, so that the letters of both of us may be read to the peoples with our agreement, I shall rejoice with unspeakable joy. But if you do not accept it calmly, what shall I do, brother, but read our letters to the Catholic people even against your will, so that it may be better instructed? And if you do not deign to write back, I have decided to read even my own letter alone, so that at least, when your hesitation is known, people may be ashamed to be rebaptized. ### Scripture references - Matt 3:12: allusion, high confidence - 1 Pet 5:4: allusion, high confidence - Matt 13:25: allusion, medium confidence - John 15:6: allusion, medium confidence ### Translation notes - Macarius was the imperial commissioner whose measures against the Donatists in 347 the Donatists remembered as persecution; the Circumcellions were bands associated with the Donatists, accused of violence. Allusions: Matt 3:12; 1 Pet 5:4; Matt 13:25; John 15:6. ### Citation (SBL) Augustine, Ep. 23.6 (CSEL 34.1:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-6). ## Letter 23.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-7 - Source: CSEL 34.1:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine promises to read the letters only after the soldiers have left, since he does not wish anyone to be forced into communion, and asks that the Circumcellions' violence also cease. ### Latin text Neque id agam, cum miles praesens est, ne quis uestrum arbitretur tumultuosius me agere uoluisse, quam ratio pacis desiderat, sed post abscessum militis, ut omnes, qui nos audiunt, intellegant non hoc esse propositi mei, ut inuiti homines ad cuiusquam communionem cogantur, sed ut quietissime quaerentibus ueritas innotescat. cessabit a nostris partibus terror temporalium potestatum; cesset etiam a uestris partibus terror congregatorum Circumcellionum. re agamus, ratione agamus, diuinarum scripturarum auctoritatibus agamus, quieti atque tranquilli, quantum possumus, petamus, quaeramus, pulsemus, ut accipiamus et inueniamus et aperiatur nobis, ne forte fieri possit, ut adiuuante domino concordes conatus et orationes nostras tanta deformitas atque impietas Africanarum regionum de nostris terris incipiat aboleri. si non credis post discessum militum me uelle agere, post discessum militum tu rescribe. si enim ego praesente milite litteras meas legere populo uoluero, prolata epistula mea demonstrabit me fidei uiolatorem. quod misericordia domini auertat a moribus atque instituto meo, quod mihi per iugum suum inspirare dignatus est. ### English translation (Claude) Nor shall I do this while the soldiers are present, lest any of you think that I wanted to act more tumultuously than the principle of peace requires, but after the soldiers have left, so that all who hear us may understand that it is not my purpose that people should be forced against their will into anyone's communion, but that the truth should become known to those who seek it in complete quiet. On our side the terror of temporal powers will cease; let the terror of gathered Circumcellions also cease on your side. Let us deal with the facts, deal with reason, deal with the authorities of the divine Scriptures; quiet and tranquil as far as we can, let us ask, seek and knock, that we may receive and find and it may be opened to us; for perhaps it may come about that, with the Lord helping our harmonious efforts and prayers, so great a deformity and impiety in the regions of Africa may begin to be abolished from our lands. If you do not believe that I mean to act after the soldiers have left, write back after the soldiers have left. For if I wish to read my letter to the people while the soldiers are present, my letter, when produced, will show me to be a breaker of my word. May the mercy of the Lord turn this away from my character and resolve, which he has deigned to inspire in me through his yoke. ### Scripture references - Matt 7:7: allusion, high confidence ### Translation notes - At this date Augustine rejects compulsion into communion; compare his later position in Ep. 93. Allusion to Matt 7:7. ### Citation (SBL) Augustine, Ep. 23.7 (CSEL 34.1:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-7). ## Letter 23.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-8 - Source: CSEL 34.1:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that he wrote in his bishop's absence because the matter was urgent, and closes with a prayer for peace. ### Latin text Episcopus meus beniuolentiae tuae fortasse potius litteras misisset, si esset praesens, aut ego illo uel iubente uel permittente scripsissem. sed illo absente cum diaconi rebaptizatio recens aut est aut esse dicitur, frigescere actionem ipsam dilatione non passus sum de fraterna et uera morte acerbissimi doloris aculeis excitatus. quem dolorem meum adiuuante misericordia et prouidentia domini pacis fortasse compensatio lenitura est. deus et dominus noster tibi mentem pacatam inspirare dignetur, domine dilectissime frater. ### English translation (Claude) My bishop would perhaps rather have sent a letter to Your Benevolence himself, if he were present, or I would have written at his command or with his permission. But in his absence, since the rebaptism of the deacon either is recent or is said to be, I did not allow the matter itself to grow cold through delay, roused as I was by the stings of most bitter grief over the true death of a brother. Perhaps the compensation of peace, with the help of the mercy and providence of the Lord, will soothe this grief of mine. May our God and Lord deign to inspire in you a peaceful mind, most beloved lord and brother. ### Translation notes - 'My bishop': Valerius of Hippo. ### Citation (SBL) Augustine, Ep. 23.8 (CSEL 34.1:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/22-1/#p-23-8). ## Letter 24.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-1 - Source: CSEL 34.1:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus of Nola writes to Alypius, bishop of Thagaste, rejoicing in a friendship formed by God before they had met. ### Latin text Haec est uera caritas, haec perfecta dilectio, quam tibi circa humilitatem nostram inesse docuisti, domine uere sancte et merito beatissime ac desiderabilis. accepimus enim per hominem nostrum Iulianum de Carthagine reuertentem litteras tantam nobis sanctitatis tuae lucem adferentes, ut nobis caritatem tuam non agnoscere sed recognoscere uideremur, quia uidelicet ex illo, qui nos ab origine mundi praedestinauit sibi, caritas ista manauit, in quo facti sumus, antequam nati, quia ipse fecit nos et non ipsi nos, qui fecit, quae futura sunt. huius igitur praescientia et opere formati in similitudinem uoluntatum et unitatem fidei uel unitatis fidem praeueniente notitiam caritate conexi sumus, ut nos inuicem ante corporales conspectus reuelante spiritu nosceremus. gratulamur itaque et gloriamur in domino, qui unus atque idem ubique terrarum operatur in suis dilectionem suam spiritu sancto, quem super omnem carnem effudit fluminis impetu laetificans ciuitatem suam, in cuius te ciuibus principalem cum principibus populi sui sede apostolica merito conlocauit nosque etiam, quos erexit elisos et de terra inopes suscitauit, in uestra uoluit sorte numerari. sed magis gratulamur in eo domini munere, quo nos in pectoris tui habitatione constituit quoque ita uisceribus tuis insinuare dignatus est, ut peculiarem nobis caritatis tuae fiduciam uindicemus his officiis atque muneribus prouocati, ut nos diffidenter aut leuiter te amare non liceat. ### English translation (Claude) This is true love, this is perfect charity, which you have shown to be in you toward our lowliness, truly holy lord, deservedly most blessed and longed for. For through our servant Julian, returning from Carthage, we received a letter bringing us such light from Your Holiness that we seemed not to come to know your love but to recognize it again, since that love flowed from him who predestined us for himself from the beginning of the world, in whom we were made before we were born, because he made us, and not we ourselves, he who made the things that are to be. Formed, then, by his foreknowledge and work into a likeness of wills and the unity of faith, or the faith of unity, we have been joined by a love that came before acquaintance, so that we knew each other, the Spirit revealing it, before seeing each other in the body. We rejoice, therefore, and glory in the Lord, who, one and the same, works his love in his own throughout the earth by the Holy Spirit, whom he poured out upon all flesh, gladdening his city with the rush of the river; among whose citizens he has deservedly placed you as a leader, with the princes of his people, in an apostolic see; and he has willed that we too, whom he raised up when we were crushed and lifted up from the earth in our need, should be counted in your lot. But we rejoice more in that gift of the Lord by which he has placed us in the dwelling of your heart and deigned to bring us so deep into your inmost affections that we may claim a special confidence in your love, provoked by these services and gifts, so that we may not love you with diffidence or lightly. ### Scripture references - Eph 1:4–5: allusion, high confidence - Ps 100:3 (99:3 LXX): quotation, high confidence - Acts 2:17: allusion, high confidence - Ps 46:4 (45:5 LXX): allusion, high confidence - Ps 146:8 (145:8 LXX): allusion, medium confidence - Ps 113:7–8 (112:7-Ps LXX): allusion, high confidence ### Translation notes - Letter of Paulinus (later bishop of Nola) to Alypius (NPNF omits it). 'Apostolic see' here means simply a bishop's see. Allusions: Eph 1:4–5; Ps 100:3 (LXX 99:3); Acts 2:17 (Joel 2:28); Ps 46:4; Ps 146:8; Ps 113:7–8. ### Citation (SBL) Augustine, Ep. 24.1 (CSEL 34.1:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-1). ## Letter 24.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-2 - Source: CSEL 34.1:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus thanks Alypius for five books of Augustine against the Manichaeans, sends greetings to the clergy and monks, and praises Alypius's ascetic life amid his pastoral work. ### Latin text Accepimus enim insigne praecipuum dilectionis et sollicitudinis tuae opus sancti et perfecti in domino Christo uiri, fratris nostri Augustini, libris quinque confectum, quod ita miramur atque suspicimus, ut dictata diuinitus uerba credamus. itaque fiducia suspiciendae nobis unanimitatis tuae et ad ipsum scribere ausi sumus, dum nos illi per te et de inperitia excusandos et ad caritatem commendandos praesumimus sicut et omnibus sanctis, quorum nos et absentium officiis sospitare dignatus es pari procul dubio curaturus affectu, ut per sanctitatem tuam nostris inuicem salutentur obsequiis et in clero sanctitatis tuae comites et in monasteriis fidei ac uirtutis tuae aemulatores. nam etsi in populis ac super populum agas oues pascuae domini regens sollicitis uigil pastor excubiis, tamen abdicatione saeculi et repulsa carnis ac sanguinis desertum tibi ipse fecisti secretus a multis, uocatus in paucis. ### English translation (Claude) For we have received an outstanding mark of your love and care: the work of our brother Augustine, a holy man and perfect in Christ the Lord, completed in five books, which we so admire and look up to that we believe its words were dictated by God. So, trusting in your oneness of heart, which we must revere, we have dared to write to him too, presuming that through you we shall be excused to him for our lack of skill and commended to his love; as also to all the saints, whom you will no doubt take care, with the same affection with which you have deigned to cheer us with your kind services though absent, to have greeted in turn with our respects through Your Holiness, both the companions of Your Holiness in the clergy and the imitators of your faith and virtue in the monasteries. For although you act among the peoples and over the people, ruling the sheep of the Lord's pasture as a watchful shepherd with anxious vigils, yet by renouncing the world and rejecting flesh and blood you have made a desert for yourself, set apart from the many, called among the few. ### Scripture references - Ps 100:3 (99:3 LXX): allusion, medium confidence - Matt 22:14: echo, medium confidence ### Translation notes - The five books are Augustine's anti-Manichaean works. Allusions: Ps 100:3; Matt 22:14. ### Citation (SBL) Augustine, Ep. 24.2 (CSEL 34.1:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-2). ## Letter 24.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-3 - Source: CSEL 34.1:75–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus reports that he has had a copy made of Eusebius's Chronicle, borrowed from Domnio at Rome, to be sent to Alypius through Aurelius of Carthage. ### Latin text Sane uicario aliquatenus munere licet omnia tibi inpar, ut iusseras, prouidi illam Eusebii, uenerabilis episcopi Constantinopolitani, de cunctis temporibus historiam. sed in hoc fuit obtemperandi mora, quod instructu tuo, quia ipse non haberem hunc codicem, Romae repperi apud parentem nostrum uere sanctissimum Domnionem, qui procul dubio promptius mihi paruit in hoc beneficio, quod tibi deferendum indicaui. uerum tamen quia et loca tua mihi significare dignatus es, ut ipse monuisti, ad uenerabilem socium coronae tuae, patrem nostrum Aurelium, ita scripsimus, ut, si nunc Hippone Regio degeres, illo tibi litteras nostras et transcriptam Carthagine membranam mittere dignaretur. quod et sanctos uiros, quos indice caritatis ipsorum tuo sermone cognouimus, Comitem et Euodium rogauimus, ut scribere ipsi curarent, ne uel parenti Domnioni codex suus diutius deforet et tibi transmissus sine necessitate redhibendi maneret. ### English translation (Claude) As a kind of return gift, though unequal to you in every way, I have, as you had requested, provided that History of all times by Eusebius, the venerable bishop of Constantinople. But the delay in obeying was due to the fact that, following your instruction, since I myself did not have this book, I found it at Rome with our truly most holy father Domnio, who no doubt obliged me all the more readily in this kindness because I told him it was to be sent to you. However, since you have deigned to tell me where you are, as you yourself advised, we have written to your venerable fellow in the crown, our father Aurelius, asking that, if you are now staying at Hippo Regius, he deign to send you there our letter and the parchment copied at Carthage. We have also asked the holy men Comes and Evodius, whom we have come to know through your words, which bear witness to their love, to take care to write themselves, so that father Domnio might not be without his book too long and the copy sent to you might remain with you without need of returning it. ### Extrabiblical texts - Chron. (Eusebius and Jerome, Chronicle): allusion, medium confidence ### Translation notes - Paulinus calls Eusebius 'bishop of Constantinople'; the work is the Chronicle of Eusebius of Caesarea, probably in Jerome's Latin version. ### Citation (SBL) Augustine, Ep. 24.3 (CSEL 34.1:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-3). ## Letter 24.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-4 - Source: CSEL 34.1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus asks Alypius to tell him his life story and whether he too was brought to the faith by Ambrose, and tells of his own baptism at Bordeaux and forced ordination at Barcelona. ### Latin text Specialiter autem hoc a te peto, quoniam me inmerentem et inopinantem magno tui amore complesti, ut pro hac historia temporum referas mihi omnem tuae sanctitatis historiam, ut, qui genus, unde sis (domo) tanto uocatus a domino, quibus exordiis segregatus ab utero matris tuae ad matrem filiorum dei prole laetantem abiurata carnis et sanguinis stirpe transieris et in genus regale ac sacerdotale sis translatus, edisseras. quod enim indicasti iam de humilitatis nostrae nomine apud Mediolanium te didicisse, cum illic initiareris, fateor curiosius me uelle condiscere, ut omni parte te nouerim, quo magis gratuler, si a suscipiendo mihi patre nostro Ambrosio uel ad fidem inuitatus es uel ad sacerdotium consecratus, ut eundem ambo habere uideamur auctorem. nam ego etsi a Delphino Burdigalae baptizatus, a Lampio apud Barcilonem in Hispania per uim inflammatae subito plebis sacratus sim, tamen Ambrosii semper et dilectione ad fidem innutritus sum et nunc in sacerdotii ordinatione confoueor. denique suo me clero uoluit uindicare, ut, etsi diuersis locis degam, ipsius presbyter censear. ### English translation (Claude) But I ask this of you especially, since you have filled me, undeserving and unexpecting, with great love for you: that in return for this history of the times you relate to me the whole history of Your Holiness; that you explain who you are by family, from what home you were called by so great a Lord, by what beginnings you were set apart from your mother's womb and, having renounced the stock of flesh and blood, passed over to the mother of the children of God who rejoices in her offspring, and were transferred into the royal and priestly race. For as to what you indicated, that you learned the name of our lowliness at Milan when you were being initiated there, I confess that I want to learn more about it, so that I may know you in every respect, and may rejoice the more if it was by our father Ambrose, whom I must revere, that you were either invited to the faith or consecrated to the priesthood, so that we both may be seen to have the same author. For although I was baptized by Delphinus at Bordeaux, and ordained by Lampius at Barcelona in Spain through the force of the people, suddenly inflamed, yet I have always been nourished in the faith by the love of Ambrose and am now cherished by him in the order of the priesthood. In short, he wished to claim me for his own clergy, so that, though I live in other places, I may be counted his presbyter. ### Scripture references - Gal 1:15: allusion, high confidence - Ps 113:9 (112:9 LXX): allusion, medium confidence - 1 Pet 2:9: allusion, high confidence ### Translation notes - 'Home' (domo) is supplied by the editor. Alypius was baptized at Milan in 387 with Augustine. Allusions: Gal 1:15; Ps 113:9 (LXX 112:9); 1 Pet 2:9. ### Citation (SBL) Augustine, Ep. 24.4 (CSEL 34.1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-4). ## Letter 24.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-5 - Source: CSEL 34.1:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus describes himself as a recent convert and asks Alypius for his prayers and letters. ### Latin text Sed de me ne quid ignores, scias antiquissimum peccatorem non ita olim de tenebris et umbra mortis eductum spiritum aurae uitalis hausisse nec ita olim posuisse in aratro manum et crucem domini sustulisse, quam ut in finem perferre ualeamus, orationibus tuis adiuuemur. accumulabitur haec meritis tuis merces, si interuentu tuo onera nostra releuaueris. sanctus enim laborantem adiuuans, quia fratrem non audemus dicere, exaltabitur sicut ciuitas magna. et tu quidem super montem aedificata ciuitas es uel accensa super candelabrum lucerna in septiformi claritate conluces, nos sub modio peccatorum delitescimus. uisita litteris tuis et profer in lucem, in qua ipse uersaris super aurea candelabra conspicuus; eloquia tua lumen semitis nostris erunt et oleo lucernae tuae inpinguabitur caput nostrum; et accendetur fides, cum de spiritu oris tui cibum mentis et lumen animae sumpserimus. ### English translation (Claude) But so that you may not be ignorant of anything about me, know that I am a sinner of very long standing, who not so long ago was led out of darkness and the shadow of death and drew the breath of life-giving air, and not so long ago put my hand to the plough and took up the cross of the Lord; that we may be able to carry it to the end, let us be helped by your prayers. This reward will be added to your merits, if by your intercession you lighten our burdens. For the saint who helps one who toils (for we do not dare to say brother) will be exalted like a great city. And you indeed are a city built on a mountain, or a lamp lit on a lampstand, shining with sevenfold brightness, while we lie hidden under the bushel of our sins. Visit us with your letters and bring us out into the light in which you yourself move, conspicuous above the golden lampstands; your words will be a light to our paths, and our head will be anointed with the oil of your lamp; and faith will be kindled when we take from the spirit of your mouth the food of the mind and the light of the soul. ### Scripture references - Ps 107:14 (106:14 LXX): allusion, medium confidence - Luke 1:79: allusion, medium confidence - Luke 9:62: allusion, high confidence - Matt 16:24: allusion, medium confidence - Prov 18:19: allusion, medium confidence - Matt 5:14–15: allusion, high confidence - Rev 1:12: allusion, medium confidence - Ps 119:105 (118:105 LXX): allusion, high confidence ### Translation notes - Allusions: Ps 107:14 and Luke 1:79; Luke 9:62; Matt 16:24; Prov 18:19 (Latin form, 'a brother helped by a brother is like a strong city'); Matt 5:14–15; Rev 1:12; Ps 119:105. ### Citation (SBL) Augustine, Ep. 24.5 (CSEL 34.1:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-5). ## Letter 24.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-6 - Source: CSEL 34.1:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus closes with greetings to the African churches and monasteries and sends Alypius a loaf as a sign of unity. ### Latin text Pax et gratia dei tecum et corona iustitiae tibi maneat in die illo, domine pater merito dilectissime, uenerabilis et exoptatissime. benedictos sanctitatis tuae comites et aemulatores, in domino fratres, si dignantur, nostros tam in ecclesiis quam in monasteriis Carthagini, Tagastae, Hippone Regio et totis paroeciis tuis atque omnibus cognitis tibi per Africam locis domino catholice seruientes multo affectu et obsequio salutari rogamus. si ipsam membranam sancti Domnionis acceperis, transcriptam nobis remittere dignaberis. et hoc rogo scribas mihi, quem hymnum meum agnoueris. panem unum sanctitati tuae unitatis gratia misimus, in quo etiam trinitatis soliditas continetur. hunc panem eulogiam esse tu facies dignatione sumendi. ### English translation (Claude) Peace and the grace of God be with you, and may the crown of righteousness await you on that day, lord father, deservedly most beloved, venerable and most longed for. We ask that the blessed companions and imitators of Your Holiness, our brothers in the Lord, if they will allow it, both in the churches and in the monasteries at Carthage, Thagaste and Hippo Regius, and in all your parishes and all places known to you throughout Africa, who serve the Lord in the Catholic faith, be greeted with much affection and respect. If you receive the parchment of holy Domnio, you will deign to send it back to us copied. And I ask you to write and tell me which hymn of mine you recognized. We have sent Your Holiness one loaf as a sign of unity, in which the solidity of the Trinity is also contained. You will make this bread a blessing by deigning to receive it. ### Scripture references - 2 Tim 4:8: allusion, high confidence ### Translation notes - The loaf (eulogia) was a customary gift of blessed bread between Christians. Allusion to 2 Tim 4:8. ### Citation (SBL) Augustine, Ep. 24.6 (CSEL 34.1:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-24-6). ## Letter 25.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-1 - Source: CSEL 34.1:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus of Nola writes to Augustine praising his five books against the Manichaeans, received through Alypius. ### Latin text Caritas Christi, quae urget nos et absentes licet per unitatem fidei alligat, ipsa fiduciam ad te scribendi pudore depulso praestitit teque per litteras tuas uisceribus meis intimauit, quas et de scholasticis facultatibus adfluentes et de caelestibus fauis dulces ut animae meae medicas et altrices in quinque libris interim teneo, quos munere benedicti et uenerabilis nobis episcopi nostri Alypii non pro nostra instructione tantum, sed etiam pro ecclesiae multarum urbium utilitate suscepimus. hos igitur nunc libros lectioni habeo, in his me oblecto, de his cibum capio non illum, qui perit, sed qui operatur uitae aeternae substantiam per fidem nostram, qua adcorporamur in Christo Iesu domino nostro, cum fides nostra, quae uisibilium neglegens inuisibilibus inhiat, per caritatem omnia secundum ueritatem omnipotentis dei credentem litteris et exemplis fidelium roboretur. o uere sal terrae, quo praecordia nostra, ne possint saeculi errore uanescere, condiuntur! o lucerna digne super candelabrum ecclesiae posita, quae late catholicis urbibus de septiformi lychno pastum oleo laetitiae lumen effundens densas licet haereticorum caligines discutis et lucem ueritatis a confusione tenebrarum splendore clarifici sermonis enubilas! ### English translation (Claude) The love of Christ, which urges us on and binds us, though absent, through the unity of faith, has itself driven off shyness and given me confidence to write to you, and has set you in my inmost heart through your writings. These, abounding in the resources of the schools and sweet from heavenly honeycombs, I now hold in five books as physicians and nurses of my soul; we received them by the gift of our blessed and venerable bishop Alypius, not for our own instruction only, but also for the benefit of the church in many cities. These books, then, I now have for reading; in them I delight; from them I take food, not the food that perishes, but that which works the substance of eternal life through our faith, by which we are incorporated into Christ Jesus our Lord, since our faith, which neglects visible things and gapes after invisible ones, is strengthened by the writings and examples of the faithful, through the love that believes all things according to the truth of almighty God. O truly salt of the earth, by which our hearts are seasoned so that they may not fade away through the error of the world! O lamp worthily set on the lampstand of the church, which, pouring far and wide over Catholic cities the light fed from the sevenfold lamp with the oil of gladness, scatters the darkness of the heretics, however thick, and clears the light of truth from the confusion of darkness by the splendour of your illuminating speech! ### Scripture references - 2 Cor 5:14: quotation, high confidence - John 6:27: allusion, high confidence - 2 Cor 4:18: allusion, medium confidence - 1 Cor 13:7: allusion, medium confidence - Matt 5:13–15: allusion, high confidence - Ps 45:7 (44:8 LXX): echo, low confidence ### Translation notes - Letter of Paulinus (with Therasia) to Augustine; the address is not printed in the digital text. Quotation of 2 Cor 5:14; allusions: John 6:27; 2 Cor 4:18; 1 Cor 13:7; Matt 5:13–15; Ps 45:7. ### Citation (SBL) Augustine, Ep. 25.1 (CSEL 34.1:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-1). ## Letter 25.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-2 - Source: CSEL 34.1:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus asks Augustine for further writings against other heretics and describes his conversion from worldly learning. ### Latin text Vides, frater unanime, admirabilis in Christo domino et suscipiende, quam familiariter te agnouerim, quanto admirer stupore, quam magno amore complectar, qui cotidie conloquio litterarum tuarum fruor et oris tui spiritu uescor. os enim tuum fistulam aquae uiuae et uenam fontis aeterni merito dixerim, quia fons in te aquae salientis in uitam aeternam Christus effectus est. cuius desiderio sitiuit in te anima mea et ubertate tui fluminis inebriari terra mea concupiuit. ideoque cum hoc Pentateucho tuo contra Manichaeos me satis armaueris, si qua in alios quoque hostes catholicae fidei munimina comparasti, quia hostis noster, cui mille nocendi artes tam uariis expugnandus est telis, quam oppugnat insidiis, quaeso promere mihi de armamentario tuo et conferre non abnuas arma iustitiae. sum enim laboriosus etiam nunc sub magno onere peccator, ueteranus in numero peccatorum, sed aeterno regi nouus incorporeae tiro militiae. sapientiam mundi miser hucusque miratus sum et per inutiles litteras reprobatamque prudentiam deo stultus et mutus fui. postquam inueteraui inter inimicos meos et euanui in cogitationibus meis, leuaui oculos meos in montes ad praecepta legis et gratiae dona suspiciens, unde mihi auxilium uenit a domino, qui non secundum iniquitates retribuens inluminauit caecum, soluit compeditum, humiliauit erectum male, ut erigeret humiliatum pie. ### English translation (Claude) You see, brother of one mind, admirable in Christ the Lord and to be revered, how intimately I have come to know you, with what amazement I admire you, with what great love I embrace you, I who daily enjoy conversation with your writings and feed on the breath of your mouth. For I might rightly call your mouth a pipe of living water and a vein of the eternal spring, because Christ has become in you a spring of water welling up to eternal life. Longing for it, my soul has thirsted for you, and my land has desired to be drunk with the abundance of your river. And so, since you have armed me well against the Manichaeans with this Pentateuch of yours, if you have prepared any defences also against other enemies of the Catholic faith (for our enemy, 'who has a thousand arts of harm', must be fought with weapons as varied as the ambushes with which he attacks), I ask you not to refuse to bring out for me from your armoury and confer on me the arms of righteousness. For I am still a toiling sinner under a heavy burden, a veteran in the ranks of sinners, but a new recruit to the eternal King in incorporeal warfare. Wretched man, I have till now admired the wisdom of the world, and through useless letters and reprobate prudence I was foolish and dumb before God. After I had grown old among my enemies and become vain in my thoughts, I lifted up my eyes to the mountains, looking up to the precepts of the law and the gifts of grace, whence my help comes from the Lord, who, not repaying according to our iniquities, gave light to the blind, loosed the fettered, humbled the wrongly exalted, that he might lift up the piously humbled. ### Scripture references - John 4:14: allusion, high confidence - Ps 63:1 (62:2 LXX): allusion, medium confidence - 2 Cor 6:7: allusion, high confidence - 1 Cor 1:20: allusion, medium confidence - Ps 6:7 (6:8 LXX): allusion, high confidence - Rom 1:21: allusion, high confidence - Ps 121:1–2 (120:1-Ps LXX): allusion, high confidence - Ps 103:10 (102:10 LXX): allusion, medium confidence - Ps 146:7–8 (145:7-Ps LXX): allusion, medium confidence ### Extrabiblical texts - Virgil, Aen. 7.338 (Virgil): quotation, high confidence ### Translation notes - 'A thousand arts of harm' is Virgil, Aeneid 7.338. The 'Pentateuch' is the five anti-Manichaean books. Allusions: John 4:14; Ps 63:1; 2 Cor 6:7; 1 Cor 1:20; Ps 6:7 (LXX 6:8); Rom 1:21; Ps 121:1–2; Ps 103:10; Ps 146:7–8. ### Citation (SBL) Augustine, Ep. 25.2 (CSEL 34.1:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-2). ## Letter 25.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-3 - Source: CSEL 34.1:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus, older in years but young in faith, asks Augustine to be his father in spiritual learning and to support him with his prayers. ### Latin text Sequor igitur non aequis adhuc passibus magna iustorum uestigia, si possim orationibus uestris adprehendere, in quo dei miserationibus adprehensus sum. rege ergo paruulum incerta reptantem et tuis gressibus ingredi doce. nolo enim me corporalis ortus magis quam spiritalis exortus aetate consideres. quippe aetas mihi secundum carnem iam ea est, qua fuit ille ab apostolis in porta Speciosa uerbi potestate sanatus. in natalibus autem animae illius adhuc mihi tempus infantiae est, quae intentatis Christo uulneribus immolata digno sanguine agni uictimam praecucurrit et dominicam auspicata est passionem. atque ideo ut infantem adhuc uerbo dei et spiritali aetate lactantem educa uerbis tuis uberibus fidei, sapientiae, caritatis inhiantem. si officium commune consideras, frater es; si maturitatem ingenii tui et sensuum, pater mihi es, etsi forte sis aeuo iunior, quia te ad maturitatem meriti honore seniorum prouexit et iuuenem cana prudentia. foue igitur et corrobora me in sacris litteris et spiritalibus studiis tempore, ut dixi, recentem et ob hoc post longa discrimina, post multa naufragia usu rudem, uixdum a fluctibus saeculi emergentem tu, qui iam solido litore constitisti, toto excipe sinu, ut in portu salutis, si dignum putas, pariter nauigemus. interea me de periculis uitae istius et profundo peccatorum euadere nitentem orationibus tuis tamquam tabula sustine, ut de hoc mundo quasi de naufragio nudus euadam. ### English translation (Claude) I follow, then, with steps not yet equal to theirs, the great footsteps of the righteous, to see whether by your prayers I can lay hold of that for which I have been laid hold of by the mercies of God. Guide, then, a little one crawling uncertainly, and teach him to walk in your steps. For I do not want you to consider me by the age of my bodily birth rather than of my spiritual rising. For in the flesh my age is now that of the man healed by the apostles at the Beautiful Gate by the power of the word. But in the birth of the soul I am still at the age of those infants who were sacrificed by the wounds aimed at Christ, ran ahead of the victim of the Lamb with worthy blood, and inaugurated the Lord's passion. And so, as an infant still nursing on the word of God and in spiritual age, bring me up with your words, as I long for the breasts of faith, wisdom and love. If you consider our common office, you are my brother; if the maturity of your mind and judgment, you are my father, even if perhaps younger in years, because grey-haired prudence has advanced you, though young, to the maturity of merit with the honour of elders. Cherish and strengthen me, then, in the sacred writings and spiritual studies, new as I am in time, as I said, and for that reason, after long dangers and many shipwrecks, unskilled in practice, scarcely emerging from the waves of the world; you who already stand on the solid shore, receive me with your whole bosom, so that, if you think it fitting, we may sail together into the harbour of salvation. Meanwhile, as I strive to escape from the dangers of this life and the depth of sins, hold me up with your prayers as with a plank, so that I may escape from this world naked, as from a shipwreck. ### Scripture references - Phil 3:12: allusion, high confidence - Acts 3:2: allusion, high confidence - Acts 4:22: allusion, medium confidence - Matt 2:16: allusion, high confidence - 1 Pet 2:2: allusion, medium confidence ### Extrabiblical texts - Wis 4:8–9 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - The man at the Beautiful Gate was over forty (Acts 3:2; 4:22); the infants are the Innocents of Matt 2:16. 'Grey-haired prudence' recalls Wis 4:8–9. Allusions also to Phil 3:12 and 1 Pet 2:2. ### Citation (SBL) Augustine, Ep. 25.3 (CSEL 34.1:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-3). ## Letter 25.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-4 - Source: CSEL 34.1:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus describes his renunciation of wealth, says he has not yet attained what he desires, and rejoices that God has made him a fellow cleric with Augustine. ### Latin text Idcirco enim leuare me sarcinis et uestimentis onerantibus exuere curaui, ut undosum hoc, quod inter nos et deum peccatis interlatrantibus separat, praesentis uitae salum omni amictu carnis et cura diei sequentis iubente et iuuante Christo expeditus enatem. neque id perfecisse me glorior, quod etsi gloriari possem, in domino gloriarer, cuius est perficere, quod nobis uelle adiacet; sed concupiscit adhuc anima mea desiderare iudicia domini. uide quando adsequatur effectum dei uoluntatum, qui adhuc ipsum desiderare desiderat. quod in me tamen est, dilexi decorem domus sanctae et, quantum in me fuit, elegeram abiectus esse in domo domini. sed cui placuit segregare me ab utero matris meae et ab amicitia carnis et sanguinis ad gratiam suam trahere, eidem placuit inopem me omnis boni menti suscitare de terra et de lacu miseriarum ac de luto faecis educere, ut conlocaret me cum principibus populi sui et partem meam in tua sorte poneret, ut te praestante meritis officio sociatus aequarer. ### English translation (Claude) For this reason I have taken care to lighten myself of baggage and strip off burdensome clothing, so that, at Christ's command and with his help, freed from every covering of flesh and from care for the next day, I might swim across this stormy sea of the present life, which separates us from God, with our sins barking in between. Nor do I boast that I have accomplished this; for even if I could boast, I would boast in the Lord, whose it is to accomplish what to will is present with us; but my soul still longs to desire the judgments of the Lord. See when he may attain the fulfilment of the will of God who still desires to desire it. Yet as far as in me lies, I have loved the beauty of the holy house, and, as far as was in me, I had chosen to be cast down in the house of the Lord. But he who was pleased to set me apart from my mother's womb and to draw me from the friendship of flesh and blood to his grace was also pleased to raise me, needy of every good, from the earth, and to lead me out of the pit of miseries and the mire of dregs, to set me with the princes of his people and to place my portion in your lot, so that, joined to you in office, I might be made equal to you who excel me in merits. ### Scripture references - Matt 6:34: allusion, medium confidence - 2 Cor 10:17: allusion, high confidence - Rom 7:18: allusion, high confidence - Ps 119:20 (118:20 LXX): quotation, high confidence - Ps 26:8 (25:8 LXX): quotation, high confidence - Ps 84:10 (83:11 LXX): quotation, high confidence - Gal 1:15: allusion, high confidence - Ps 113:7–8 (112:7-Ps LXX): allusion, high confidence - Ps 40:2 (39:3 LXX): allusion, high confidence ### Translation notes - Allusions: Matt 6:34; 2 Cor 10:17; Rom 7:18; Ps 119:20 (LXX 118:20); Ps 26:8; Ps 84:10; Gal 1:15; Ps 113:7–8; Ps 40:2. ### Citation (SBL) Augustine, Ep. 25.4 (CSEL 34.1:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-4). ## Letter 25.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-5 - Source: CSEL 34.1:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus commends his friendship to Augustine through Alypius, sends greetings, and sends a loaf as a sign of unity. ### Latin text Praesumptione igitur non mea, sed placito et ordinatione domini fraternitatis tuae mihi foedus usurpans tanto indignus honore me dignor, quia te pro tua sanctitate certo scio — nam ueritate sapis — non alta sapere, sed humilibus congruere. ideoque prompte et intime recepturum spero caritatem humilitatis nostrae, quam quidem iam recepisse te per beatissimum sacerdotem Alypium, quia dignatur, patrem nostrum, confido. is enim sine dubio de se tibi exemplum praebuit nos ante notitiam et supra meritum diligendi, qui incognitos sibi nos et longinqua soli uel sali intercapedine disparatos spiritu uerae dilectionis, qui ubique et penetrat et effunditur, et uidere diligendo potuit et adloquendo pertingere. hic nobis prima affectus sui documenta et caritatis tuae pignora in supra dicto munere librorum dedit. et quanto studuit impendio, ut sanctitatem tuam non ipsius tantum uerbis, sed plenius eloquentia et fide tua cognitam non possemus amare mediocriter, tantopere curasse eundem credimus, ut nos uicissim ipsius imitatione plurimum diligas. gratia dei tecum, ut est, in aeternum maneat optamus, frater in Christo domino unanime, uenerabilis, desiderantissime. totam domum et omnem comitem et aemulatorem in domino sanctitatis tuae plurimo fraternitatis unanimae salutamus affectu. panem unum, quem unanimitatis indicio misimus caritati tuae, rogamus accipiendo benedicas. ### English translation (Claude) So, claiming for myself the bond of your brotherhood, not by my own presumption but by the pleasure and ordinance of the Lord, I, unworthy of so great an honour, deem myself worthy of it, because I know for certain that, in keeping with your holiness (for you have a taste for truth), you do not set your mind on high things but associate with the lowly. And so I hope you will receive readily and inwardly the love of our lowliness, which indeed I trust you have already received through the most blessed bishop Alypius, our father, since he deigns to be so. For he no doubt gave you in himself an example of loving us before acquaintance and beyond our merit, he who, through the spirit of true love, which penetrates and is poured out everywhere, could both see us by loving and reach us by addressing us, though we were unknown to him and separated by a long distance of land and sea. He gave us the first proofs of his affection and pledges of your love in the gift of books mentioned above. And as he strove with great effort that we should be unable to love only moderately Your Holiness, made known to us not only by his words but more fully by your own eloquence and faith, so we believe he took equal care that you in turn, imitating him, should love us very much. May the grace of God remain with you, as it does, for ever, we pray, brother of one mind in Christ the Lord, venerable, most longed for. We greet your whole house and every companion and imitator of Your Holiness in the Lord with the greatest affection of unanimous brotherhood. We ask you to bless, by receiving it, the one loaf which we have sent to your Love as a sign of unanimity. ### Scripture references - Rom 12:16: allusion, high confidence ### Translation notes - 'Bishop' renders sacerdos. Allusion to Rom 12:16. ### Citation (SBL) Augustine, Ep. 25.5 (CSEL 34.1:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-25-5). ## Letter 26.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-1 - Source: CSEL 34.1:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine writes to his former pupil Licentius, reporting on a request he made for him and turning to the state of his soul. ### Latin text Vix repperi occasionem scribendi tibi. quis credat? sed mihi tamen Licentium necesse est credere. nolo te causas rationesque rimari, quae etiam si reddi possent, fidei tamen, qua mihi credis, non eas debeo. nam et litteras tuas non per eos accepi, per quos possem scripta redhibere. quae autem petisti, ut peterem, curaui per epistulam, quantum promendum uidebatur; sed quid effecerim, tu uideris. quod si nondum effectum est, uel, cum sciero, agam instantius uel, cum rursus ipse admonueris. hactenus, quae huius uitae uincula perstrepunt, tecum locutus sim; nunc paucis accipe pectoris mei aestus de spe tua non transitoria, quod quodam modo uia tibi patescat in deum. ### English translation (Claude) I have scarcely found an opportunity of writing to you. Who would believe it? But Licentius must believe me. I do not want you to search out the causes and reasons; even if they could be given, I do not owe them to the trust with which you believe me. Besides, I did not receive your letter through people by whom I could send back a reply. As for what you asked me to request, I have taken care of it by letter, as far as seemed proper to put forward; but what I have achieved you will see. If it has not yet been achieved, I will press more urgently, either when I learn of it or when you yourself remind me again. So far I have spoken with you of the things about which the chains of this life clamour; now receive in a few words the surgings of my heart concerning your hope that does not pass away, so that in some way the road to God may open before you. ### Translation notes - Addressed to Licentius, son of Romanianus and Augustine's former pupil. ### Citation (SBL) Augustine, Ep. 26.1 (CSEL 34.1:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-1). ## Letter 26.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-2 - Source: CSEL 34.1:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine warns Licentius that in fleeing the bonds of wisdom he is binding himself to the harsher bonds of worldly ambition. ### Latin text Mi Licenti, etiam atque etiam recusantem et formidantem compedes sapientiae timeo te rebus mortalibus ualidissime et perniciosissime compediri. nam sapientia quos primo alligauerit et exercitatoriis quibusdam laboribus edomuerit, soluet postea liberatisque sese donat ad fruendum; et quos primo temporalibus nexibus erudiuerit, post aeternis amplexibus alligabit, quo uinculo nec iucundius nec solidius cogitari quicquam potest. prima haec aliquantulum dura esse confiteor; illa uero ultima nec dura dixerim, quia dulcissima sunt, nec mollia, quia firmissima. quid igitur, nisi quod dici non potest, sed credi tamen et sperari et amari potest? uincula uero huius mundi asperitatem habent ueram, iucunditatem falsam; certum dolorem, incertam uoluptatem; durum laborem, timidam quietem; rem plenam miseriae, spem beatitudinis inanem. hisne tu inseris et collum et manus et pedes, cum et honoribus huiusce modi subiugari adfectas et facta tua non aliter fructuosa existimas et ambis inhaerere, quo non modo inuitatus, sed nec compulsus quidem ire debuisti? ### English translation (Claude) My Licentius, while you again and again refuse and dread the fetters of wisdom, I fear that you are being fettered most strongly and most ruinously by mortal things. For those whom wisdom first binds and tames by certain labours of training, it will later loose, and give itself to them, once freed, to enjoy; and those whom it first trains with temporal bonds it will later bind with eternal embraces, and no bond more delightful or more solid than this can be thought of. These first bonds I confess are somewhat hard; but those last I would call neither hard, for they are most sweet, nor soft, for they are most firm. What then are they, except what cannot be spoken, but can yet be believed, hoped for, and loved? But the bonds of this world have real harshness and false delight, certain pain and uncertain pleasure, hard labour and fearful rest, a reality full of misery and an empty hope of happiness. Is it into these that you thrust your neck and hands and feet, when you aspire to be yoked to honours of this kind and think your deeds fruitful in no other way, and strive to cling to a place to which you ought not to have gone even under compulsion, let alone when invited? ### Extrabiblical texts - Sir 6:24–30 (Sirach): allusion, medium confidence ### Translation notes - The 'fetters of wisdom' recall Sir 6:24–30. ### Citation (SBL) Augustine, Ep. 26.2 (CSEL 34.1:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-2). ## Letter 26.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-3 - Source: CSEL 34.1:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine anticipates Licentius's mocking reply and says he will keep exhorting him even if he does not respond. ### Latin text Hic tu fortasse Terentiani serui mihi responsum dederis: Ohe! tu uerba fundis hic, sapientia? cape igitur, ut fundam potius quam effundam. aut si ego canto, tu autem ad aliam uocem saltas, nec sic quidem me paenitet. habet enim suam hilaritatem ipsa cantatio, etiam cum ad eam membra non mouet, cui plena caritatis modulatione cantatur. uerba quaedam in epistulis tuis me mouerunt, sed de his tractare, cum factorum uitaeque totius tuae cura excoquat, ineptum putaui. ### English translation (Claude) Here perhaps you will give me the reply of Terence's slave: 'Oho! You pour out words here, Wisdom?' Take them, then, so that I may pour them into you rather than pour them away. Or if I sing and you dance to another tune, even so I do not regret it. For the singing itself has its own cheerfulness, even when the one to whom it is sung with a melody full of love does not move his limbs to it. Certain words in your letters troubled me, but I thought it foolish to deal with them while concern for your deeds and your whole life is burning me up. ### Extrabiblical texts - Terence, Phorm. 541 (Terence): quotation, high confidence ### Translation notes - The line is Terence, Phormio 541, where 'Wisdom' is a mocking address; Augustine puns on fundere ('pour') and effundere ('pour away, waste'). ### Citation (SBL) Augustine, Ep. 26.3 (CSEL 34.1:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-3). ## Letter 26.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-4 - Source: CSEL 34.1:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine contrasts Licentius's care for correct verse with his neglect of an ordered life, and takes up his poem's line 'only bid me' by bidding him give himself to God. ### Latin text Si uersus tuus momentis inordinatis peruersus esset, si suis legibus non staret, si mensuris inparibus aurem auditoris offenderet, puderet te certe nec differres nec desisteres, donec ordinares, corrigeres, statueres, aequares uersum tuum discendo et agendo artem metricam acerrimo studio et labore quolibet. quid; cum inordinatus ipse peruerteris, cum legibus dei tui ipse non stas neque in agenda uita honestis tuorum uotis et huic ipsi eruditioni tuae concinis, abiciendum post tergum putas et neglegendum? quasi prae sono linguae tuae sis tibi uilior et, incompositis moribus quod offendis aures dei, leuius sit, quam si incompositis syllabis tuis grammatica suscenseret auctoritas. scribis: O mihi transactos reuocet si pristina soles laetificis aurora rotis, quos libera tecum otia temptantes et candida iura bonorum duximus Italiae medio montesque per altos! non me dura gelu prohiberent frigora cano nec fera tempestas Zephyrum fremitusque Borini, quin tua sollicito premerem uestigia passu. hoc opus ut iubeas tantum. Me miserum, si ego non iubeo, si non cogo atque impero, si non rogo ac supplico. sed si aures tuae aduersus meas uoces clausae sunt, ori tuo pateant, pateant carmini tuo; exaudi te ipsum, durissime, immanissime, surdissime. quo mihi linguam auream et cor ferreum? quibus ego non carminibus sed lamentationibus sufficiam plangere carmina tua, in quibus uideo, quam animam, quod ingenium non mihi liceat adprehendere et immolare deo nostro? expectas, ut ego iubeam, sis bonus, sis quietus, sis beatus; quasi quicquam mihi dierum gratius inlucescat, quam ut ingenio tuo fruar in domino, aut uere tu nescias, quod te esuriam et sitiam, aut non hoc ipso id carmine fatearis. reuoca animum, quo ista scripsisti; nunc mihi dic: Hoc opus ut iubeas tantum. ecce iussum meum: da mihi te, si hoc opus est tantum; da domino meo te, qui omnium nostrum dominus est, qui tibi illud donauit ingenium. nam ego quid sum, nisi seruus tuus per ipsum et conseruus sub ipso? ### English translation (Claude) If your verse were distorted by disordered quantities, if it did not stand by its own laws, if it offended the listener's ear with unequal measures, you would surely be ashamed, and you would neither put it off nor stop until you had ordered, corrected, set straight and evened your verse, learning and practising the art of metre with the keenest zeal and any labour. What then? When you yourself are distorted and disordered, when you do not stand by the laws of your God, and do not harmonize in the conduct of your life with the honourable wishes of your family and with this very learning of yours, do you think this should be thrown behind your back and neglected? As if you were worth less to yourself than the sound of your tongue, and offending the ears of God with ill-composed morals were a lighter thing than having the authority of grammar angry at your ill-composed syllables. You write: 'O if the dawn of old, with its gladdening wheels, would bring back to me the days we spent with you, trying out free leisure and the bright laws of the good in the midst of Italy and through the high mountains! Neither hard cold with hoary frost, nor fierce storm, nor the Zephyr and the roaring of the north wind would keep me from pressing on your footsteps with eager pace. Only bid me do this task.' Woe is me, if I do not bid, if I do not compel and command, if I do not ask and beg! But if your ears are closed against my voice, let them be open to your own mouth, open to your own poem; hear yourself, most hard, most cruel, most deaf! What use to me is a golden tongue with an iron heart? With what, not poems, but laments, could I be equal to bewailing your poems, in which I see what a soul, what a talent I am not allowed to lay hold of and offer to our God? You wait for me to bid you be good, be quiet, be happy; as if any day could dawn more welcome to me than one on which I might enjoy your talent in the Lord; or as if you really did not know that I hunger and thirst for you; or as if you did not confess it in this very poem. Recall the mind with which you wrote these things, and now say to me: 'Only bid me do this task.' Here is my bidding: give me yourself, if this is the only task; give yourself to my Lord, who is the Lord of us all, who gave you that talent. For what am I but your servant through him and your fellow servant under him? ### Translation notes - The verses are lines 52–59 of Licentius's poem, given in full in 26.6. ### Citation (SBL) Augustine, Ep. 26.4 (CSEL 34.1:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-4). ## Letter 26.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-5 - Source: CSEL 34.1:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine quotes Christ's invitation to take his yoke and holds up Paulinus of Nola as an example of a gifted man who gave up worldly honour for Christ. ### Latin text An ipse non iubet? audi euangelium. stabat, inquit, Iesus et clamabat: Venite ad me omnes, qui laboratis et onerati estis, et ego uos reficiam. tollite iugum meum super uos et discite a me, quoniam mitis sum et humilis corde, et inuenietis requiem animabus uestris, iugum enim meum lene est et sarcina mea leuis est. si haec non audiuntur aut usque ad aures audiuntur, expectasne, Licenti, ut Augustinus iubeat conseruo suo et non plangat potius frustra iubere dominum suum, immo non iubere, sed inuitare et rogare quodam modo, ut, qui laborant, reficiantur ab eo? sed uidelicet fortissimo et praefidenti collo iugum mundi iugo Christi est iucundius. qui si laborare nos cogeret, uide, quis cogeret, qua mercede cogeret. uade in Campaniam, disce Paulinum, egregium et sanctum dei seruum, quam grandem fastum saeculi huius tanto generosiore quanto humiliore ceruice incunctanter excusserit, ut eam subderet Christi iugo, sicut subdidit; et nunc illo moderatore itineris sui quietus et modestus exultat. uade, disce, quibus opibus ingenii sacrificia laudis ei offerat refundens illi, quicquid boni accepit ex illo, ne amittat omnia, si non in eo reponat, a quo haec habet. ### English translation (Claude) Or does he not bid? Hear the gospel. 'Jesus stood,' it says, 'and cried out: Come to me, all you who labour and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls; for my yoke is gentle and my burden is light.' If these words are not heard, or heard only as far as the ears, do you wait, Licentius, for Augustine to give orders to his fellow servant, rather than lament that his Lord gives orders in vain, or rather does not order, but invites and in a way asks, that those who labour may be refreshed by him? But clearly, to a very strong and overconfident neck the yoke of the world is more pleasant than the yoke of Christ. If he were compelling us to labour, see who would be compelling, and for what reward. Go to Campania, learn from Paulinus, that outstanding and holy servant of God, how unhesitatingly he shook off the great pride of this world, with a neck all the nobler for being humble, in order to put it under the yoke of Christ, as he has done; and now, with Christ guiding his journey, he exults quietly and modestly. Go and learn with what riches of talent he offers him sacrifices of praise, pouring back to him whatever good he has received from him, lest he lose all if he does not lay it up in him from whom he has it. ### Scripture references - Matt 11:28–30: quotation, high confidence - John 7:37: allusion, high confidence - Heb 13:15: echo, medium confidence ### Translation notes - Quotation of Matt 11:28–30, introduced with words from John 7:37. ### Citation (SBL) Augustine, Ep. 26.5 (CSEL 34.1:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-5). ## Letter 26.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-6 - Source: CSEL 34.1:88–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges Licentius to give his golden talent to Christ rather than to his lusts, and appends Licentius's own poem, in which he asks Augustine's help with Varro, longs for their days together in Italy, and asks for his books on music. ### Latin text Quid aestuas? quid fluctuas? quid imaginationibus mortiferarum uoluptatum aurem accommodas et auertis a nobis? mentiuntur, moriuntur, in mortem trahunt. mentiuntur, Licenti, sic nobis, sicuti optas, uerum ratione patescat, sic plus Eridano fluat. non dicit uerum nisi ueritas: Christus est ueritas; ueniamus ad eum, ne laboremus. ut ipse nos reficiat, tollamus iugum eius super nos et discamus ab eo, quoniam mitis est et humilis corde, et inueniemus requiem animis nostris. iugum enim eius lene est et sarcina eius leuis est. ornari abs te diabolus quaerit. si calicem aureum inuenisses in terra, donares illum ecclesiae dei. accepisti a deo ingenium spiritaliter aureum et ministras inde libidinibus et in illo satanae propinas te ipsum! noli, obsecro; sic aliquando sentias, quam misero et miserando pectore haec scripserim, et miserearis iam mei, si tibi uiluisti. Arcanum Varronis iter scrutando profundi mens hebet aduersamque fugit conterrita lucem. nec mirum; iacet omnis enim mea cura legendi te non dante manum et consurgere sola ueretur. nam simul ut perplexa uiri compendia tanti uoluere suasit amor sacrosque adtingere sensus, quis numerum dedit ille tonos mundumque Tonanti disseruit canere et pariles agitare choreas, implicuit uaria nostrum caligine pectus induxitque animo rerum uiolentia nubem; inde figurarum positas sine puluere formas posco amens aliasque graues offendo tenebras; ad summam astrorum causas clarosque meatus, obscuros quorum ille situs per nubila monstrat. sic iacui nutans, ut talem omnino ruinam nec qui nos prohibet latebras agnoscere caeli nec persona daret functorum freta cauernis. Protea namque ferunt ueterum commenta Pelasgum, qui dum sollicitis non uult aperire futura, spumat aper, fluit unda, fremit leo, sibilat anguis, captum aliquando tamen in munera parua uolucrum. at mihi, qui nimium curis grauioribus angor, dulcia quaeque animae, subdulcia pabula quaero, Varronis responsa latent. quod supplice cantu praesidium nymphamue rogem, quae flumina poscam? an te uoce uocem, clari quem rector Olympi fontibus infantum praefecit et abdita iussit ubertate animi longe ructare fluenta? ferto magister opem actutum, ne desere uires inualidas mecumque sacras subuertere glebas incipe; tempus enim, nisi me mortalia fallunt, labitur in seniumque trahit. tibi noster Apollo corda replet patremque suum patremque deorum conciliat legemque bonam pacemque cruentam monstrat et abducto uelamine singula pandit. uiginti emensus nam longos forsitan orbes solis eras, cum te ratio pulcherrima mundi ditior imperiis et nectare dulcior omni corripuit statuitque uagum medioque locauit, omnibus unde aciem posses intendere rebus. o bone, carpe iter annorum; sapientia quantum crescit amore sui inueniens noua culmina semper! perge uiam, qua te suboles praeclara Tonantis perducit sternens in planos ardua campos. et cum luciferos praecordia uesper in ortus distulerit sanctumque super benedixeris ignem, sis memor ipse mei. bibulam qui ponitis aurem legibus inuictis, contundite pectora palmis, sternite membra solo meritosque ciete dolores et prohibete nefas. deus imperat omnibus unum, admonet antistes uenturaque fulmina terrent. o mihi transactos reuocet si pristina soles laetificis aurora rotis, quos libera tecum otia temptantes et candida iura bonorum duximus Italiae medio montesque per altos! non me dura gelu prohiberent frigora cano nec fera tempestas Zephyrum fremitusque Borini, quin tua sollicito premerem uestigia passu. hoc opus ut iubeas tantum, cruor inriget artus, solstitio Neuros, bruma sectabimur Histrum. ignotus Garamas soluet mihi uincula gentis Exampeosque lacus fugiens Hypaneius amnis Callipidum Scythicas resonet spumosus ad undas. ibimus et Leucos, qua Leucia solis in ortus tenditur, et uasti deserta cacumina Cassi, quis Epidaphnaeas aequat sibi Cassia rupes, unde quiescentem auroram currusque solutos sopitamque diem media sub nocte uiderem, te suadente petam; nec enim labor aut metus ullus terret, ubi insontes precibus deus audit apertis. et nunc Romulidum sedes et inania Remi culmina bacchatasque domos uanosque tumultus desererem et totus semel in tua corda uenirem, ni mens coniugio incumbens retineret euntem. crede meis, o docte, malis ueroque dolori, quod sine te nullos promittunt carbasa portus erramusque procul turbata per aequora uitae, praecipites densa ueluti caligine nautae, quos furor australis stridens et flatus ab Euro perculit et raptis priuauit turbo magistris; protinus abruptis miseri uoluuntur in undis, non foras aut prorae, non lintea deinde procellas ferre ualent ratioque iacet stupefacta regendi: sic me uentus agit uoluuntque cupidinis aestus in mare letiferum. nec terrae protinus absunt, sed mecum reputans tua candida uerba, magister, haec magis esse reor tibi credere: callida res est, decipit atque animis molitur retia nostris. praeteritos oblitus enim, praesentia praesto nunc tibi cara, tuo nos non de pectore lapsi. ei mihi quo ferar, unde uelim tibi pandere mentem! ante sub Aegeo aptabunt pia tecta palumbes et uersa alcyone componat in arbore nidos, esuriens uitulos alat ante leaena sequaces atque inpasta diu teneros lupa nutriat agnos mutantesque suis diuisum partibus orbem aut Barcaeus aret Taurum aut Hyrcania Mauros, ante Thyesteis iterum male territa mensis interrupta dies refugos uanescat in ortus, ante dabunt imbres Nilum, super aethera dammae errabunt montesque canant et flumina laudent, quam mihi post tergum ueniant tua dona, magister. arcet amor copulamque tenet communis honesti. hic, hic regnat amicitiae decus hoste fugato. nam neque propter opes uitreas aurumque rebelle iungimus adsensus animorum; nam neque uulgi nos fortuna ruens, quae separat ardua, iunxit, sed labor interiora legens uulgata libellis atque animis inuenta tuis et nobile dogma indictum contraque bonos responsa relatus. et mea Calliope quamuis te comminus altum horreat et uultus abscondat inutile tractans, hoc tamen, hoc animi uinclum nexusque fideles non qui montosis firmatas rupibus Alpes fregit et Italicas pressit cum moenibus urbes, rumperet aut nostro tereret de robore quicquam. ite procul latices tumidis anfractibus orti aut ab Arimphaeis Ripheos aut oppida Caspi Cimmeriasque domos seiungere flumine largo Maeotidumque plagae et pontus quas obruit Helles Europae atque Asiae longe discrimina tendant. nonne boum per utrumque latus armenta fatigans finibus abscidit Talari Dodona Molossos,................ cognatosque Arabas? nec pacis foedus amicum Sidonios inter mansit regnumque Pelasgum sacrilegosque Phrygas, quamuis pro tempore cunctis hospitium commune fuit. quid denique fratrum discidium pugnasque canam? quid honesta parentum uerbera? quid matrum furias natosque superbos? est etiam superum concors discordia rerum totque fluunt ritus, quot dat sententia leges. nos tenet unus amor. non si mihi murmura centum det Boreas totidemque animas centumque per ora lingua rigens adamante fremat, memorare queamus, quae sociata prius ueterum natura locorum distulit et tereti limauit gloria mundo. sed nos, praeterea quod ab una exsurgimus urbe, quod domus una tulit, quod sanguine tinguimur uno saeclorum, christiana fides conexuit; et quod nos iter inmensum disterminat et plaga ponti interfusa cohercet, amor contemnit utrumque, gaudia qui spernens oculorum semper amico absenti fruitur, quoniam de corde profundo pendet et internae rimatur pabula fibrae. interea uenient quaecumque futura bonorum scripta salutiferi sermonis et illa priorum aequiperanda fanis, reputans quae pectore in alto conceptum in lucem uomuisti nectareum mel, praesentem ipsa mihi te reddent, si mihi morem gesseris et libros, quibus in te lenta recumbit musica, tradideris; nam ferueo totus in illos. adnue, sic nobis uerum ratione patescat, sic plus Eridano fluat et contagia mundi nequiquam uolitent nostri circum arua coloni. ### English translation (Claude) Why do you surge? Why do you waver? Why do you lend your ear to the imaginings of deadly pleasures and turn it away from us? They lie, they die, they drag into death. They lie, Licentius, as surely as you pray, 'so may truth be opened to us by reason, so may it flow more fully than the Eridanus.' No one speaks the truth but the Truth: Christ is the Truth; let us come to him, so that we may not labour. That he may refresh us, let us take his yoke upon us and learn from him, for he is meek and humble of heart, and we shall find rest for our souls. For his yoke is gentle and his burden light. The devil seeks to be adorned by you. If you had found a golden chalice in the earth, you would give it to the church of God. You have received from God a talent that is spiritually golden, and with it you serve your lusts, and in it you drink yourself to Satan! Do not, I implore you; so may you one day feel with what a wretched and pitiable heart I have written these things, and have pity on me now, if you have become worthless to yourself. While I search out the secret path of profound Varro, my mind grows dull and flees in terror from the light that confronts it. No wonder; for all my care for reading lies prostrate without you to lend a hand, and alone it fears to rise. For as soon as love persuaded me to unroll the intricate abridgements of so great a man and to touch his sacred meanings (by what number he taught the Thunderer's tones and the world to sing and move in equal dances), the violence of the matter wrapped my heart in manifold darkness and brought a cloud over my mind. Then, mad, I demand the forms of figures laid down without the sand, and stumble upon other heavy darkness; and finally upon the causes of the stars and their bright courses, whose positions he shows obscure, as through clouds. So I lay faltering, in such ruin as neither he who forbids us to know the hiding places of heaven would cause, nor the mask that gives the dead their straits from caverns. For the inventions of the old Pelasgians tell of Proteus, who, unwilling to reveal the future to anxious enquirers, foams as a boar, flows as water, roars as a lion, hisses as a serpent, yet once caught gives way at last for the small gifts of birds. But to me, who am tormented by heavier cares and seek every sweetness for the soul, half-sweet pastures, the answers of Varro lie hidden. With what suppliant song should I ask for help, which nymph should I beseech, what rivers should I invoke? Or should I call with my voice on you, whom the ruler of bright Olympus set over the springs of infants and bade pour forth far and wide the hidden streams of a rich mind? Bring help, master, at once; do not abandon my feeble strength, and begin with me to turn up the sacred clods; for time, unless mortal things deceive me, glides away and drags toward old age. For you our Apollo fills the heart, reconciles his Father, the Father of the gods, shows the good law and the bloody peace, and, drawing aside the veil, opens each thing. For you had perhaps traversed twenty long circuits of the sun when the most beautiful reason of the world, richer than empires and sweeter than any nectar, seized you, steadied you in your wandering, and placed you in the midst, from where you could direct your gaze on all things. O good man, pluck the road of the years; how wisdom grows by love of itself, ever finding new heights! Go on along the way by which the glorious offspring of the Thunderer leads you, levelling the steep into plains. And when evening has put off your heart until the light-bringing dawn, and you have blessed the holy fire above, be mindful of me. You who lend a thirsty ear to unconquered laws, beat your breasts with your palms, throw your limbs on the ground, stir up deserved griefs, and forbid wickedness. God commands one thing to all, the high priest admonishes, and the thunderbolts to come terrify. O if the dawn of old, with its gladdening wheels, would bring back to me the days we spent with you, trying out free leisure and the bright laws of the good in the midst of Italy and through the high mountains! Neither hard cold with hoary frost, nor fierce storm, nor the Zephyr and the roaring of the north wind would keep me from pressing on your footsteps with eager pace. Only bid me do this task: though blood should drench my limbs, at midsummer we will follow the Neuri, in midwinter the Hister. The unknown Garamantian will loose for me the bonds of his race, and the river Hypanis, fleeing the Exampaean lakes, may resound in foam to the Scythian waves of the Callipidae. We will go even to the Leuci, where Leucia stretches toward the sunrise, and to the desert peaks of vast Cassius, in which Cassia rivals the Epidaphnean cliffs, from where I might see the dawn at rest, the chariot unyoked, and the day asleep in the middle of the night; at your urging I will seek them, for no labour or fear terrifies where God hears the innocent, open to their prayers. And even now I would desert the seat of Romulus's sons, the empty roofs of Remus, the houses full of revelling and vain tumults, and come once and for all wholly into your heart, did not a mind bent on marriage hold me back as I go. Believe my ills, O learned one, and my true grief: without you the sails promise no harbour, and we wander far over the troubled seas of life, like sailors headlong in thick darkness, whom the shrieking fury of the south wind and the blast from Eurus have struck, and the whirlwind has robbed of their pilots, snatched away; at once the wretches are rolled in broken waves; neither the decks nor the prows, nor then the sails can bear the storms, and the skill of steering lies stunned: so the wind drives me and the surges of desire roll me into the deadly sea. Nor is land far off; but, pondering your bright words with myself, master, I think rather that this must be entrusted to you: it is a cunning thing, it deceives and weaves nets for our minds. You have forgotten the past and now hold the present dear; yet we have not slipped from your heart. Alas, where am I borne? from where would I open my mind to you! Sooner will doves fit their pious roofs beneath the Aegean, and the halcyon build her nest in an upturned tree; sooner will a hungry lioness feed the calves that follow her, and a she-wolf long unfed nurse tender lambs, and, the world divided into its parts exchanging places, the Barcaean plough the Taurus or Hyrcania the land of the Moors; sooner will the day, interrupted and again terrified by the banquet of Thyestes, vanish into the retreating dawn; sooner will rains produce the Nile, deer wander above the sky, and mountains sing and rivers praise, than your gifts, master, fall behind me. Love prevents it, and holds the bond of a common good. Here, here reigns the glory of friendship, the enemy put to flight. For it is not for glassy riches or rebellious gold that we join the assent of our minds; nor did the crashing fortune of the crowd, which separates the lofty, join us; but the labour of reading the inner matters made public in books and found by your minds, and the noble doctrine not yet proclaimed, and the replies brought against the good. And though my Calliope dreads you, lofty as you are, at close quarters and hides her face, busy with useless things, yet this bond of mind, these faithful ties, not even he who broke the Alps, made firm with mountain rocks, and crushed the cities of Italy with their walls, could break, or wear away any of our strength. Go far off, you waters risen in swelling windings, whether to divide the Ripheans from the Arimphaeans, or the towns of the Caspian and the Cimmerian homes with a broad river; and let the regions of the Maeotians and the sea that overwhelmed Helle stretch far the boundaries of Europe and Asia. Did not Dodona, wearying herds of oxen on either side, cut off the Molossians from the bounds of Talarus, … and the kindred Arabs? Nor did the friendly treaty of peace remain between the Sidonians, the kingdom of the Pelasgians and the sacrilegious Phrygians, although for a time all had shared a common hospitality. Why, finally, should I sing of the quarrels and battles of brothers? why the honourable blows of parents? why the fury of mothers and proud sons? There is even a harmonious discord in the affairs of the gods above, and as many rites flow as opinion gives laws. One love holds us. Not if Boreas gave me a hundred murmurs and as many breaths, and a tongue stiff with adamant roared through a hundred mouths, could we recount the things which nature first joined and then the glory of ancient places put asunder and polished for the rounded world. But we, besides the fact that we rise from one city, that one house bore us, that we are tinged with one blood of the ages, have been bound together by the Christian faith; and as for the immense journey that divides us and the stretch of sea poured between that confines us, love despises both; scorning the joys of the eyes, it always enjoys the absent friend, since it hangs from the depth of the heart and searches the pastures of the inmost fibres. Meanwhile, whatever writings of saving discourse are yet to come, and those worthy to be set beside the shrines of the ancients, which, pondering in the depth of your breast what you had conceived, you have poured out into the light like nectared honey, will themselves make you present to me, if you will humour me and hand over the books in which music lies at rest in you; for I am all aflame for them. Grant it: so may truth be opened to us by reason, so may it flow more fully than the Eridanus, and so may the contagions of the world flutter in vain around the fields of our farmer. ### Scripture references - John 14:6: allusion, high confidence - Matt 11:28–30: quotation, high confidence ### Extrabiblical texts - Varro (Varro): allusion, medium confidence - Virgil, Aen. 6.625 (Virgil): echo, low confidence ### Translation notes - The poem (154 hexameters in the edition) is by Licentius, addressed to Augustine; NPNF omits it. Licentius writes in pagan poetic diction: 'the Thunderer' and 'the Father of the gods' are God, 'our Apollo' is Christ. Several lines are obscure or corrupt and are translated by sense (the 'mask' and the 'straits from caverns', the 'gifts of birds' given to Proteus, the 'replies brought against the good'); a gap in the poem is marked '…'. 'He who broke the Alps' is Hannibal; the Hister is the Danube; the Eridanus is the Po. The books on music are Augustine's On Music. 'A hundred mouths' echoes Virgil, Aeneid 6.625. The edition's line numbers, which had leaked into the text, are removed. ### Citation (SBL) Augustine, Ep. 26.6 (CSEL 34.1:88–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/24-1/#p-26-6). ## Letter 27.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-1 - Source: CSEL 34.1:95–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine's first letter to Paulinus of Nola: he grieves that he has not seen the friend whose soul he already knows through his letter. ### Latin text O bone uir et bone frater, latebas animam meam. et ei dico, ut toleret, quod adhuc lates oculos meos; et uix mihi obtemperat, immo non obtemperat. an uero tolerat? cur ergo me excruciat desiderium tui apud ipsam intus animam? nam si molestias corporis paterer et si non perturbarent aequitatem animi mei, recte illas tolerare dicerer; cum autem non aequo animo fero, quod te non uideo, intolerabile est istam appellare tolerantiam. sed quando tu talis es, esse sine te fortasse intolerabilius toleraretur. bene est ergo, quia aequo animo ferre non possum, quod si aequo animo ferrem, aequo animo ferendus non essem. mirum est, sed tamen uerum, quod mihi accidit: doleo, quod te non uideo, et me ipse consolatur dolor. ita mihi displicet fortitudo, qua patienter fertur absentia bonorum, sicuti es. nam et Hierusalem futuram desideramus utique et, quanto inpatientius desideramus ipsam, tanto patientius sustinemus omnia propter ipsam. quis igitur potest non gaudere te uiso, ut posset, quamdiu te non uidet, non dolere? ergo neutrum possum et, quoniam, si possem, immaniter possem, non posse delector atque in eo, quod delector, nonnullum solatium est. dolentem itaque me non sedatus, sed consideratus consolatur dolor. ne reprehendas, quaeso, sanctiore grauitate, qua praeuales, et dicas non recte me dolere, quod adhuc te non nouerim, cum animum mihi tuum, hoc est te ipsum interiorem aspiciendum patefeceris. quid enim? si uspiam te uel in terrena tua ciuitate didicissem fratrem et dilectorem meum et tantum in domino ac talem uirum, nullumne me dolorem sensurum fuisse arbitrareris, si non sinerer nosse domum tuam? quo modo ergo non doleam, quod nondum faciem tuam noui, hoc est domum animae tuae, quam sicut meam noui? ### English translation (Claude) O good man and good brother, you were hidden from my soul. And I tell it to bear patiently that you are still hidden from my eyes; and it scarcely obeys me, or rather it does not obey. Or does it bear it? Why then does longing for you torment me within my very soul? For if I suffered bodily troubles and they did not disturb the evenness of my mind, I would rightly be said to bear them; but since I do not bear with an even mind that I do not see you, it is unbearable to call this bearing. But since you are such as you are, to be without you and bear it would perhaps be more unbearable still. It is well, then, that I cannot bear it with an even mind; for if I bore it with an even mind, I would not deserve to be borne with an even mind. What has happened to me is strange, but true: I grieve that I do not see you, and the grief itself consoles me. So I dislike the fortitude with which the absence of good men such as you is patiently borne. For we certainly long for the Jerusalem to come, and the more impatiently we long for it, the more patiently we endure all things for its sake. Who, then, can fail to rejoice at seeing you, so as to be able not to grieve as long as he does not see you? So I can do neither, and, since if I could I would be monstrous, I am glad that I cannot, and in being glad there is some consolation. So, though I grieve, my grief consoles me, not by being calmed but by being considered. Do not rebuke me, I beg, with the holier gravity in which you excel, and say that I do wrong to grieve that I do not yet know you, when you have opened your mind to me, that is, your inner self, to look upon. What then? If anywhere, even in your earthly city, I had learned of you as my brother and one who loves me, and so great and such a man in the Lord, would you think I would feel no grief if I were not allowed to know your house? How then should I not grieve that I do not yet know your face, that is, the house of your soul, which I know as I know my own? ### Translation notes - Addressed to Paulinus (later bishop of Nola), answering letter 25. ### Citation (SBL) Augustine, Ep. 27.1 (CSEL 34.1:95–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-1). ## Letter 27.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-2 - Source: CSEL 34.1:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine praises Paulinus's letter, his renunciation of the world, and his wife Therasia, now living with him in spiritual partnership. ### Latin text Legi enim litteras tuas fluentes lac et mel, praeferentes simplicitatem cordis tui, in qua quaeris dominum sentiens de illo in bonitate, et adferentes ei claritatem et honorem. legerunt fratres et gaudent infatigabiliter et ineffabiliter tam uberibus et tam excellentibus donis dei, bonis tuis. quotquot eas legerunt, rapiunt, quia rapiuntur, cum legunt. quam suauis odor Christi et quam fraglat ex eis, dici non potest. illae litterae cum te offerunt, ut uidearis, quantum nos excitant, ut quaeraris! nam et perspicabilem faciunt et desiderabilem. quanto enim praesentiam tuam nobis quodam modo exhibent, tanto absentiam nos ferre non sinunt. amant te omnes in eis et amari abs te cupiunt. laudatur et benedicitur deus, cuius gratia talis es. ibi excitatur Christus, ut uentos et maria tibi placare dignetur tendenti ad stabilitatem suam. uidetur a legentibus ibi coniunx non dux ad mollitiem uiro suo, sed ad fortitudinem redux in ossa uiri sui, quam in tuam unitatem redactam et redditam et spiritalibus tibi tanto firmioribus, quanto castioribus nexibus copulatam officiis uestrae sanctitati debitis in te uno resalutamus. ibi cedri Libani ad terram depositae et in arcae fabricam compagine caritatis erectae mundi huius fluctus inputribiliter secant; ibi gloria, ut adquiratur, contemnitur et mundus, ut obtineatur, relinquitur; ibi paruuli siue etiam grandiusculi filii Babylonis eliduntur ad petram, uitia scilicet confusionis superbiaeque saecularis. ### English translation (Claude) For I have read your letter flowing with milk and honey, displaying the simplicity of your heart, in which you seek the Lord, thinking of him in goodness, and bringing him glory and honour. The brothers have read it and rejoice tirelessly and inexpressibly at such abundant and excellent gifts of God, your good gifts. All who have read it snatch it away, because they are carried away when they read it. How sweet is the fragrance of Christ that breathes from it, words cannot say. That letter, in offering you to be seen, how much it rouses us to seek you! For it makes you both visible and desirable. The more it shows us your presence in a way, the less it allows us to bear your absence. All love you in it and desire to be loved by you. God is praised and blessed, by whose grace you are such. There Christ is roused to deign to calm the winds and seas for you as you make your way toward his stability. There readers see a wife who does not lead her husband to softness but is led back to strength, into the bones of her husband; brought back and restored into unity with you, and joined to you by spiritual bonds all the firmer for being chaster, she is greeted by us in return in you alone, with the respects due to your holiness. There the cedars of Lebanon, laid on the ground and raised up by the joinery of love into the building of the ark, cut through the waves of this world without decay; there glory is despised that it may be gained, and the world left that it may be won; there the little ones, or even the somewhat older children of Babylon, are dashed against the rock, namely the vices of confusion and worldly pride. ### Scripture references - Exod 3:8: echo, medium confidence - 2 Cor 2:15: allusion, high confidence - Matt 8:26: allusion, high confidence - Gen 2:23: allusion, medium confidence - Ps 137:9 (136:9 LXX): allusion, high confidence ### Extrabiblical texts - Wis 1:1 (Wisdom of Solomon): quotation, high confidence ### Translation notes - 'Thinking of him in goodness ... simplicity of heart' quotes Wis 1:1. The wife is Therasia, who with Paulinus had adopted a life of continence. 'Into the bones of her husband' recalls Gen 2:23. Allusions also to Exod 3:8; 2 Cor 2:15; Matt 8:26; Ps 137:9. ### Citation (SBL) Augustine, Ep. 27.2 (CSEL 34.1:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-2). ## Letter 27.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-3 - Source: CSEL 34.1:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says he cannot believe Paulinus's praise of him but gladly believes his love, and gives himself wholly to him, asking for his prayers. ### Latin text Haec atque huius modi suauissima et sacratissima spectacula litterae tuae praebent legentibus, litterae illae, litterae fidei non fictae, litterae spei bonae, litterae purae caritatis. quo modo nobis anhelant sitim tuam et desiderium defectumque animae tuae in atria domini! quid amoris sanctissimi spirant! quantam opulentiam sinceri cordis exaestuant! quas agunt gratias deo! quas impetrant a deo! blandiores sunt, an ardentiores? luminosiores, an fecundiores? quid est enim, quod ita nos mulcent, ita accendunt, ita compluunt et ita serenae sunt? quid est, quaeso te, aut quid tibi pro eis rependam, nisi quia totus sum tuus in eo, cuius totus es tu? si parum est, plus certe non habeo; tu autem fecisti, ut non mihi uideatur parum, qui me in illa epistula tantis laudibus honorare dignatus es, ut, cum tibi me refundo, si parum hoc putem, tibi non credidisse conuincar. pudet me quidem tantum boni de me credere, sed plus piget tibi non credere. est, quod faciam. non me credam talem, qualem putas, quoniam non agnosco, et credam me abs te diligi, quoniam sentio et plane percipio. ita nec in me temerarius nec in te ingratus extitero. et cum me tibi totum offero, parum non est; offero enim, quem uehementissime diligis, et offero, si non qualem me esse arbitraris, eum tamen, pro quo, ut talis esse merear, deprecaris. hoc enim magis iam peto facias, ne minus optes mihi adici ad id, quod sum, dum me existimas iam esse, quod non sum. ### English translation (Claude) These and other such most sweet and most holy sights your letter offers its readers: that letter, a letter of unfeigned faith, a letter of good hope, a letter of pure love. How it breathes out to us your thirst, and the longing and fainting of your soul for the courts of the Lord! What a most holy love it exhales! What wealth of a sincere heart it pours forth! What thanks it gives to God! What it obtains from God! Is it more gentle or more ardent? More luminous or more fruitful? What is it that so soothes us, so kindles us, so rains on us, and yet is so serene? What is it, I ask you, or what shall I repay you for it, except that I am wholly yours in him whose you are wholly? If this is little, I certainly have no more; but you have made it seem not little to me, since you deigned to honour me in that letter with such praises that, in giving myself back to you, if I thought this little, I would be convicted of not having believed you. I am ashamed indeed to believe so much good about myself, but I am more reluctant not to believe you. There is something I can do. I will not believe myself such as you think, since I do not recognize it, and I will believe that I am loved by you, since I feel it and plainly perceive it. In this way I shall be neither rash about myself nor ungrateful to you. And when I offer myself wholly to you, it is not little; for I offer one whom you love most ardently, and I offer, if not such a one as you think me, yet one for whom you pray that he may deserve to be such. For this I now ask you to do even more, lest you wish less to be added to what I am, while you think that I already am what I am not. ### Scripture references - 1 Tim 1:5: echo, medium confidence - Ps 84:2 (83:3 LXX): allusion, high confidence ### Translation notes - Echoes of 1 Tim 1:5 and Ps 84:2. ### Citation (SBL) Augustine, Ep. 27.3 (CSEL 34.1:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-3). ## Letter 27.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-4 - Source: CSEL 34.1:99–100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine introduces the bearer, his friend Romanianus, warns Paulinus not to trust his praise, and asks him to pray for his faults, since whatever is good in his books is God's. ### Latin text Ecce carissimus meus est et ab ineunte adulescentia mihi familiariter amicissimus, qui hanc eximietati tuae ac praestantissimae caritati epistulam adportat. huius nomen est in libro de religione, quem tua sanctitas, quantum litteris indicas, libentissime legit; factus enim tibi etiam tanti uiri, qui tibi eum misit, commendatione iucundior. neque huic tamen tam familiari amico meo uelim credas, quae de me forte laudans dixerit. sensi enim etiam ipsum saepe non mentiendi studio, sed amandi propensione falli iudicantem et arbitrari iam me accepisse quaedam, quibus accipiendis a domino patente ore cordis inhiarem. et si hoc in os meum, quis non coniciat, quanta de me absente meliora quam ueriora laetus effundat? librorum autem nostrorum copiam faciet uenerabili studio suo; nam nescio me aliquid siue ad eorum, qui extra ecclesiam dei sunt, siue ad aures fratrum scripsisse, quod ipse non habeat. sed tu cum legis, mi sancte Pauline, non te ita rapiant, quae per nostram infirmitatem ueritas loquitur, ut ea, quae ipse loquor, minus diligenter aduertas, ne, dum auidus hauris bona et recta, quae data ministro, non ores pro peccatis et erratis, quae ipse committo. in his enim, quae tibi recte, si aduerteris, displicebunt, ego ipse conspicior, in his autem, quae per donum spiritus, quod accepisti, recte tibi placent in libris meis, ille amandus, ille praedicandus est, apud quem est fons uitae et in cuius lumine uidebimus lumen sine aenigmate et facie ad faciem, nunc autem in aenigmate uidemus. in his ergo, quae ipse de ueteri fermento eructaui, cum ea legens agnosco, me iudico cum dolore; in his uero, quae de azymo sinceritatis et ueritatis dono dei dixi, exulto cum tremore. quid enim habemus, quod non accepimus? at enim melior est, qui maioribus et pluribus quam qui minoribus et paucioribus donis dei diues est. quis negat? sed rursus melius est uel de paruo dei dono gratias ipsi agere quam sibi agi uelle de magno. haec ut ex animo semper confitear meumque cor a lingua mea non dissonet, ora pro me, frater; ora, obsecro, ut non laudari uolens, sed laudans inuocem dominum, et ab inimicis meis saluus ero. ### English translation (Claude) See, he who brings this letter to Your Excellency and your most excellent Love is very dear to me and has been my close friend from early youth. His name is in the book On Religion, which Your Holiness, as you indicate in your letter, reads with great pleasure; for it has become all the more pleasing to you by the commendation of so great a man, who sent it to you. Yet I would not want you to believe what this so intimate friend of mine may perhaps say in praise of me. For I have noticed that he too often errs in his judgment, not from a desire to lie but from a bent to love, and thinks that I have already received certain things which I gape for with the open mouth of my heart to receive from the Lord. And if he does this to my face, who would not guess how many things, better than true, he joyfully pours out about me when I am absent? He will provide your venerable zeal with a supply of our books; for I do not know that I have written anything, either for the ears of those outside the church of God or for the brothers, that he does not have. But when you read, my holy Paulinus, do not let the things which truth speaks through our weakness so carry you away that you attend less carefully to the things I speak myself, lest, while you eagerly drink in the good and right things given me to minister, you fail to pray for the sins and errors that I myself commit. For in the things that will rightly displease you, if you notice them, I myself am seen; but in the things in my books that rightly please you through the gift of the Spirit you have received, he is to be loved, he is to be proclaimed, with whom is the fountain of life, and in whose light we shall see light without a riddle and face to face, whereas now we see in a riddle. In the things, then, which I myself belched up from the old leaven, when I recognize them on reading, I judge myself with grief; but in those which by the gift of God I spoke from the unleavened bread of sincerity and truth, I exult with trembling. For what do we have that we have not received? But, you say, one who is rich in greater and more gifts of God is better than one rich in lesser and fewer. Who denies it? But again, it is better to give thanks to him even for a small gift of God than to wish to be thanked oneself for a great one. Pray for me, brother, that I may always confess these things from the heart and that my heart may not be out of tune with my tongue; pray, I implore you, that, not wishing to be praised but praising, I may call upon the Lord, and I shall be saved from my enemies. ### Scripture references - Ps 36:9 (35:10 LXX): quotation, high confidence - 1 Cor 13:12: allusion, high confidence - 1 Cor 5:8: allusion, high confidence - Ps 2:11: echo, medium confidence - 1 Cor 4:7: quotation, high confidence - Ps 18:3 (17:4 LXX): quotation, high confidence ### Translation notes - The bearer is Romanianus, to whom On True Religion refers. Allusions: Ps 36:9 (LXX 35:10); 1 Cor 13:12; 1 Cor 5:8; 1 Cor 4:7; Ps 2:11; quotation of Ps 18:3 (LXX 17:4). ### Citation (SBL) Augustine, Ep. 27.4 (CSEL 34.1:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-4). ## Letter 27.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-5 - Source: CSEL 34.1:100–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says the bearer is a relative of Alypius, promises to write Alypius's story himself, and commends the bearer to Paulinus's spiritual counsel. ### Latin text Est etiam aliud, quo istum fratrem amplius diligas; nam est cognatus uenerabilis et uere beati episcopi Alypii, quem toto pectore amplecteris et merito. nam quisquis de illo uiro benigne cogitat, de magna dei misericordia et de mirabilibus dei muneribus cogitat. itaque cum legisset petitionem tuam, qua desiderare te indicasti, ut historiam suam tibi scribat, et uolebat facere propter beniuolentiam tuam et nolebat propter uerecundiam suam. quem cum uiderem inter amorem pudoremque fluctuantem, onus ab illo in umeros meos transtuli; nam hoc mihi etiam per epistulam iussit. cito ergo, si dominus adiuuerit, totum Alypium inseram praecordiis tuis; nam hoc sum ego maxime ueritus, ne ille uereretur aperire omnia, quae in eum dominus contulit, ne alicui minus intellegenti — non enim abs te solo illa legerentur — non diuina munera concessa hominibus, sed se ipsum praedicare uideretur et tu, qui nosti, quo modo haec legas, propter aliorum cauendam infirmitatem fraternae notitiae debito fraudareris. quod iam fecissem iamque illum legeres, nisi profectio fratris inprouisa repente placuisset, quem sic commendo cordi et linguae tuae, ut ita comiter ei te praebeas, quasi non nunc illum, sed mecum ante didiceris. si enim cordi tuo non dubitauerit aperire se ipsum, aut ex omni aut ex magna parte sanabitur per linguam tuam. uolo enim eum numerosius contundi eorum uocibus, qui amicum non saeculariter diligunt. ### English translation (Claude) There is also another reason for you to love this brother more; for he is a relative of the venerable and truly blessed bishop Alypius, whom you embrace with your whole heart, and rightly. For whoever thinks kindly of that man thinks of the great mercy of God and of God's wonderful gifts. So when Alypius had read your request, in which you indicated that you wanted him to write his story for you, he both wished to do it because of your goodwill and did not wish to because of his modesty. When I saw him wavering between love and shame, I transferred the burden from him to my own shoulders; for he ordered me to do this too by letter. Soon, then, if the Lord helps, I shall put the whole Alypius into your heart. For what I feared most was that he would be afraid to disclose all that the Lord has bestowed on him, lest to someone less understanding (for it would not be read by you alone) he might seem to proclaim not divine gifts granted to men but himself; and that you, who know how to read these things, might be cheated of what brotherly acquaintance owes you, for the sake of guarding against the weakness of others. I would have done this already and you would be reading him now, had not this brother's departure suddenly been decided, unexpectedly. I commend him so to your heart and tongue that you may show yourself as friendly to him as if you had come to know him not now but long ago, together with me. For if he does not hesitate to open himself to your heart, he will be healed wholly or in great part through your tongue. For I want him to be struck more often by the voices of those who love a friend not in a worldly way. ### Translation notes - Augustine's account of Alypius is found in Confessions 6. ### Citation (SBL) Augustine, Ep. 27.5 (CSEL 34.1:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-5). ## Letter 27.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-6 - Source: CSEL 34.1:101–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine commends to Paulinus Romanianus's son Licentius, whose poem and Augustine's letter (letter 26) show his danger, and asks Paulinus to correct Augustine's own writings. ### Latin text Filium autem eius, filium nostrum, cuius etiam nomen in aliquibus nostris libris inuenies, etsi ad tuae caritatis praesentiam ipse non pergeret, statueram litteris in manum tuam tradere consolandum, exhortandum, instruendum non tam oris sono quam exemplo roboris tui. ardeo quippe, ut, dum adhuc aetas eius in uiridi faeno est, zizania conuertat in frugem et credat expertis, quod experiri periculose desiderat. nunc ergo ex eius carmine et ex epistula, quam ad eum misi, intellegit beniuolentissima et mansuetissima prudentia tua, quid de illo doleam, quid timeam, quid cupiam. nec despero adfuturum dominum, ut per te ministrum eius tantis curarum aestibus liberer. sane quia multa scripta nostra lecturus es, multo mihi erit gratior dilectio tua, si ex his, quae tibi displicuerint, emendaueris me iustus in misericordia et argueris me. non enim talis es, cuius oleo timeam inpinguari caput meum. fratres non solum qui nobiscum habitant et qui habitantes ubi libet deo pariter seruiunt, sed prope omnes, qui nos in Christo libenter nouerunt, salutant, uenerantur, desiderant germanitatem, beatitatem, humanitatem tuam. non audeo petere, sed si tibi ab ecclesiasticis muneribus uacat, uides, quid mecum sitiat Africa. ### English translation (Claude) His son, our son, whose name you will also find in some of our books, I had decided to hand over into your hands by letter, even if he were not going himself into the presence of your Love, to be consoled, exhorted and instructed not so much by the sound of your mouth as by the example of your strength. For I burn with desire that, while his age is still the green blade, he may turn the tares into grain and believe those who have experienced what he dangerously desires to experience. Now then, from his poem and from the letter I sent him, your most kind and gentle prudence will understand what I grieve over in him, what I fear, and what I desire. Nor do I despair that the Lord will be present, so that through you, his minister, I may be freed from such great surges of anxiety. Indeed, since you are going to read many of our writings, your love will be much more welcome to me if, in what displeases you, you correct me, a righteous man in mercy, and rebuke me. For you are not such that I need fear having my head anointed with your oil. The brothers, not only those who live with us and those who live wherever they may and serve God equally, but almost all who know us gladly in Christ, greet, revere and long for Your Brotherliness, Blessedness and Kindness. I do not dare to ask, but if you have leisure from church duties, you see what Africa thirsts for along with me. ### Scripture references - Ps 141:5 (140:5 LXX): allusion, high confidence - Matt 13:25: echo, medium confidence ### Translation notes - The son is Licentius (see letter 26). Allusion to Ps 141:5 (LXX 140:5) and to the parable of the tares (Matt 13:24–30). ### Citation (SBL) Augustine, Ep. 27.6 (CSEL 34.1:101–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-27-6). ## Letter 28.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-1 - Source: CSEL 34.1:103–105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine's first letter to Jerome: he says he knows Jerome through his writings and through Alypius, and commends the bearer Profuturus. ### Latin text Numquam aeque quisquam facie cuilibet innotuit quam mihi tuorum in domino studiorum quieta laetitia et uere exercitatio liberalis. quamquam ergo percupiam omnino te nosse, tamen exiguum quiddam tui minus habeo, praesentiam uidelicet corporis. quam ipsam etiam, posteaquam te beatissimus nunc episcopus tunc uero iam episcopatu dignus frater Alypius uidit remeansque a me uisus est, negare non possum magna ex parte mihi esse relatu eius inpressam et ante reditum, cum te ille ibi uidebat, ego uidebam sed oculis eius. non enim animo me atque illum sed corpore duos, qui nouerit, dixerit, concordia dum taxat et familiaritate fidissima, non meritis, quibus ille antecellit. quia ergo me primitus communione spiritus, quo in unum nitimur, deinde illius ex ore iam diligis, nequaquam inpudenter quasi aliquis ignotus commendo germanitati tuae fratrem Profuturum, quem nostris conatibus, deinde adiutorio tuo uere profuturum speramus, nisi forte quod talis est, ut ipse tibi per eum fiam commendatior quam ille per me. hactenus fortasse scribere debuerim, si esse uellem epistularum sollemnium more contentus. sed scatet animus in loquelas communicandas tecum de studiis nostris, quae habemus in Christo Iesu domino nostro, qui nobis multas utilitates et uiatica quaedam demonstrati a se itineris etiam per tuam caritatem non mediocriter ministrare dignatur. ### English translation (Claude) Never has anyone become known to anyone by his face as well as the quiet joy and truly liberal exercise of your studies in the Lord has become known to me. Although, then, I greatly desire to know you altogether, I lack only a small part of you, namely the presence of your body. And even this, after our brother Alypius, now a most blessed bishop but then already worthy of the episcopate, saw you and on his return was seen by me, I cannot deny has been largely imprinted on me by his account; and even before his return, when he was seeing you there, I was seeing you, but with his eyes. For whoever knows us would say that he and I are two in body but not in mind, that is, in harmony and most faithful friendship, not in merits, in which he excels. Since, then, you love me first through the communion of the Spirit, by which we strive toward unity, and then from his mouth, I do not at all impudently, as though I were unknown, commend to Your Brotherliness our brother Profuturus, who we hope will truly be profitable, through our efforts and then through your help; unless perhaps he is such that I shall become more commended to you through him than he through me. Perhaps I ought to have written only so far, if I wished to be content with the manner of formal letters. But my mind overflows with things to share with you in conversation about our studies, which we have in Christ Jesus our Lord, who deigns to minister to us, even through your love, not a few benefits and provisions, as it were, for the journey he has shown us. ### Translation notes - Addressed to Jerome (the address is not printed in the digital text). 'Profitable' plays on the name Profuturus ('one who will be of profit'). ### Citation (SBL) Augustine, Ep. 28.1 (CSEL 34.1:103–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-1). ## Letter 28.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-2 - Source: CSEL 34.1:105–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Jerome to translate the Greek commentators on Scripture, but not to make new Latin versions from the Hebrew, except with critical signs showing differences from the Septuagint. ### Latin text Petimus ergo et nobiscum petit omnis Africanarum ecclesiarum studiosa societas, ut interpretandis eorum libris, qui graece scripturas nostras quam optime tractauerunt, curam atque operam inpendere non graueris. potes enim efficere, ut nos quoque habeamus tales illos uiros et unum potissimum, quem tu libentius in tuis litteris sonas. de uertendis autem in linguam latinam sanctis litteris canonicis laborare te nollem, nisi eo modo, quo Iob interpretatus es, ut signis adhibitis, quid inter hanc tuam et LXX, quorum est grauissima auctoritas, interpretationem distet, appareat. satis autem nequeo mirari, si aliquid adhuc in hebraeis exemplaribus inuenitur, quod tot interpretes illius linguae peritissimos fugerit. omitto enim LXX, de quorum uel consilii uel spiritus maiore concordia, quam si unus homo esset, non audeo in aliquam partem certam ferre sententiam, nisi quod eis praeminentem auctoritatem in hoc munere sine controuersia tribuendam existimo. illi me plus mouent, qui, cum posteriores interpretarentur et uerborum locutionumque hebraearum uiam atque regulas mordacius, ut fertur, tenerent, non solum inter se non consenserunt, sed etiam reliquerunt multa, quae tanto post eruenda et prodenda remanerent. si enim obscura sunt, te quoque in eis falli posse creditur; si manifesta, illos in eis falli potuisse non creditur. huius igitur rei pro tua caritate expositis causis certum me facias obsecrauerim. ### English translation (Claude) We ask, then, and the whole studious fellowship of the African churches asks with us, that you not be reluctant to spend care and labour on translating the books of those who have treated our Scriptures best in Greek. For you can bring it about that we too may have those men, and especially one whose name you sound most willingly in your writings. But I would not want you to labour at turning the holy canonical writings into the Latin tongue, except in the way you translated Job, so that by the addition of signs it may appear how this translation of yours differs from that of the Seventy, whose authority is the weightiest. I cannot wonder enough if anything is still found in the Hebrew copies that has escaped so many translators most skilled in that language. For I leave aside the Seventy, about whose harmony, whether of counsel or of spirit, greater than if they had been one man, I do not dare to give a definite opinion either way, except that I think pre-eminent authority must be granted to them in this task without dispute. Those move me more who translated later and, as is said, held more tenaciously to the way and rules of Hebrew words and expressions, yet not only did not agree among themselves but also left many things which remained to be dug out and published so long afterward. For if these things are obscure, it is believed that you too can be mistaken in them; if they are clear, it is not believed that those men could have been mistaken in them. I would implore you, then, of your love, to set out the reasons for this and make me certain. ### Translation notes - The Greek writer Jerome names most willingly is Origen. Jerome's version of Job from the Greek used Origen's critical signs. Augustine's reserve about translation from the Hebrew is stated as written; it opens the long correspondence between the two. ### Citation (SBL) Augustine, Ep. 28.2 (CSEL 34.1:105–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-2). ## Letter 28.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-3 - Source: CSEL 34.1:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine objects to Jerome's commentary on Galatians, which explains the clash between Paul and Peter as a staged pretence, arguing that admitting any lie in Scripture would destroy its authority. ### Latin text Legi etiam quaedam scripta, quae tua dicerentur, in epistulas apostoli Pauli, quarum ad Galatas cum enodare uelles, uenit in manus locus ille, quo apostolus Petrus a perniciosa simulatione reuocatur. ibi patrocinium mendacii susceptum esse uel abs te tali uiro uel a quopiam, si alius illa scripsit, fateor, non mediocriter doleo, donec refellantur, si forte refelli possunt, ea quae me mouent. mihi enim uidetur exitiosissime credi aliquod in libris sanctis esse mendacium, id est eos homines, per quos nobis illa scriptura ministrata est atque conscripta, aliquid in libris suis fuisse mentitos. alia quippe quaestio est, sitne aliquando mentiri uiri boni, et alia quaestio est, utrum scriptorem sanctarum scripturarum mentiri oportuerit, immo uero non alia, sed nulla quaestio est. admisso enim semel in tantum auctoritatis fastigium officioso aliquo mendacio, nulla illorum librorum particula remanebit, quae non, ut cuique uidebitur uel ad mores difficilis uel ad fidem incredibilis, eadem perniciosissima regula ad mentientis auctoris consilium officiumque referatur. ### English translation (Claude) I have also read some writings on the letters of the apostle Paul that were said to be yours. When you sought to explain the letter to the Galatians, you came to that passage in which the apostle Peter is called back from a ruinous pretence. There, I confess, I grieve not a little that the defence of a lie has been undertaken, whether by you, such a man as you are, or by someone else, if another wrote these things; and I shall grieve until the things that trouble me are refuted, if perhaps they can be refuted. For it seems to me most disastrous to believe that there is any lie in the holy books, that is, that the men through whom that Scripture was ministered and written down for us told any lie in their books. For it is one question whether it is ever the part of a good man to lie, and another whether it was proper for a writer of the holy Scriptures to lie; or rather, it is not another question but no question at all. For once some well-meant lie has been admitted into so lofty a height of authority, no little part of those books will remain which, whenever it seems to anyone either difficult for conduct or incredible for faith, will not be referred, by this same most ruinous rule, to the plan and purpose of a lying author. ### Scripture references - Gal 2:11–14: allusion, high confidence ### Translation notes - 'Well-meant lie' renders officiosum mendacium (a lie told for a useful purpose). The passage concerned is Gal 2:11–14, which Jerome interpreted as a pretended dispute; this begins the Augustine–Jerome controversy. ### Citation (SBL) Augustine, Ep. 28.3 (CSEL 34.1:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-3). ## Letter 28.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-4 - Source: CSEL 34.1:108–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that if Paul could lie in rebuking Peter, heretics could claim his teaching on marriage was also a lie, and that Paul himself treats falsehood about God as a crime. ### Latin text Si enim mentiebatur apostolus Paulus, cum apostolum Petrum obiurgans diceret: Si tu, cum sis Iudaeus, gentiliter et non iudaice uiuis, quem ad modum gentes cogis iudaizare? et recte illi uidebatur Petrus fecisse, quem non recte fecisse et dixit et scripsit, ut quasi animos tumultuantium deleniret, quid respondebimus, cum exsurrexerint peruersi homines prohibentes nuptias, quos futuros ipse praenuntiauit, et dixerint totum illud, quod idem apostolus de matrimoniorum iure firmando locutus est, propter homines, qui dilectione coniugum tumultuari poterant, fuisse mentitum, scilicet non quod hoc senserit, sed ut illorum placaretur aduersitas? non opus est multa commemorare. possunt enim uideri etiam de laudibus dei esse officiosa mendacia, ut apud homines pigriores dilectio eius ardescat. atque ita nusquam certa erit in sanctis libris castae ueritatis auctoritas. nonne adtendimus eundem apostolum cum ingenti cura commendandae ueritatis dicere: Si autem Christus non resurrexit, inanis est praedicatio nostra, inanis est et fides uestra. inuenimur autem et falsi testes dei, quia testimonium diximus aduersus deum, quod suscitauerit Christum, quem non suscitauit? si quis huic diceret: Quid in hoc mendacio perhorrescis, cum id dixeris, quod etiam si falsum sit, ad laudem dei maxime pertinet nonne huius detestatus insaniam quibus posset uerbis et significationibus in lucem penetralia sui cordis aperiret clamans non minore aut fortasse etiam maiore scelere in deo laudari falsitatem quam ueritatem uituperari? agendum est igitur, ut ad cognitionem diuinarum scripturarum talis homo accedat, qui de sanctis libris tam sancte et ueraciter existimet, ut nolit aliqua eorum parte delectari per officiosa mendacia, potiusque id, quod non intellegit, transeat, quam cor suum praeferat illi ueritati. profecto enim cum hoc dicit, credi sibi expetit et id agit, ut diuinarum scripturarum auctoritatibus non credamus. ### English translation (Claude) For if the apostle Paul was lying when, rebuking the apostle Peter, he said, 'If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?', and if Peter seemed to him to have acted rightly, though he both said and wrote that he had not acted rightly, in order, as it were, to soothe the minds of those who were in an uproar, what shall we answer when perverse men arise forbidding marriage, as he himself foretold, and say that all that the same apostle said to confirm the right of marriage was a lie, told for the sake of people who might cause an uproar out of love for their wives, that is, not because he thought it, but to appease their opposition? There is no need to mention many things. For even in the praises of God there could seem to be well-meant lies, so that love for him may be kindled among lazier people. And so nowhere in the holy books will the authority of pure truth be certain. Do we not notice the same apostle, with great care to commend the truth, saying: 'If Christ has not been raised, our preaching is empty, and your faith is empty too. And we are even found to be false witnesses of God, because we have testified against God that he raised Christ, whom he did not raise'? If someone said to him: 'Why do you shudder at this lie, when what you would have said, even if false, contributes greatly to the praise of God?', would he not, detesting this man's madness, open the depths of his heart to the light with whatever words and signs he could, crying out that to praise falsehood in God is no less a crime, perhaps even a greater one, than to blame truth? We must see to it, then, that the man who comes to the knowledge of the divine Scriptures thinks so holily and truthfully about the holy books that he does not wish to take delight in any part of them through well-meant lies, and would rather pass over what he does not understand than prefer his own heart to that truth. For surely, when he says this, he asks to be believed himself, and works to make us not believe the authorities of the divine Scriptures. ### Scripture references - Gal 2:14: quotation, high confidence - 1 Tim 4:3: allusion, high confidence - 1 Cor 15:14–15: quotation, high confidence ### Translation notes - Quotations of Gal 2:14 and 1 Cor 15:14–15; allusion to 1 Tim 4:3. ### Citation (SBL) Augustine, Ep. 28.4 (CSEL 34.1:108–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-4). ## Letter 28.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-5 - Source: CSEL 34.1:111–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Jerome to reinterpret the texts used to justify useful lies, and asks him to read and frankly criticize the writings Profuturus brings. ### Latin text Et ego quidem qualibuscumque uiribus, quas dominus suggerit, omnia illa testimonia, quae adhibita sunt adstruendae utilitati mendacii, aliter oportere intellegi ostenderem, ut ubique eorum firma ueritas doceretur. quam enim testimonia mendacia esse non debent, tam non debent fauere mendacio. sed hoc intellegentiae relinquo tuae. admota enim lectioni diligentiore consideratione multo id fortasse facilius uidebis quam ego. ad hanc autem considerationem coget te pietas, qua cognoscis fluctuare auctoritatem diuinarum scripturarum, ut in eis, quod uult quisque credat, quod non uult non credat, si semel fuerit persuasum aliqua illos uiros, per quos nobis haec ministrata sunt, in scripturis suis officiose potuisse mentiri, nisi forte regulas quasdam daturus es, quibus nouerimus, ubi oporteat mentiri et ubi non oporteat. quod si fieri potest, nullo modo mendacibus dubiisque rationibus id explices quaeso. nec me onerosum aut inpudentem iudices per humanitatem ueracissimam domini nostri. nam ut non dicam nulla, certe non magna culpa meus error ueritati fauet, si recte in te potest ueritas fauere mendacio. Multa alia cum sincerissimo corde tuo loqui cuperem et de christiano studio conferre, sed huic desiderio meo nulla epistula sat est. uberius id possum per fratrem, quem miscendum et alendum dulcibus atque utilibus sermocinationibus tuis misisse me gaudeo. et tamen, quantum uellem, nec ipse, quod eius pace dixerim, forsitan capit. quamquam nihilo me illi praetulerim; ego enim me fateor tui capaciorem, sed ipsum uideo fieri pleniorem, quo me sine dubitatione antecellit. et posteaquam redierit, quod domino adiuuante prosperatum iri spero, cum eius pectoris abs te cumulati particeps fuero, non est impleturus, quod in me adhuc uacuum erit atque auidum sensorum tuorum. ita fiet, ut ego etiam tunc egentior sim, ille copiosior. sane idem frater aliqua scripta nostra fert secum. quibus legendis si dignationem adhibueris, etiam sinceram fraternamque seueritatem adhibeas quaeso. non enim aliter intellego, quod scriptum est: Emendabit me iustus in misericordia et arguet me; oleum autem peccatoris non inpinguet caput meum, nisi quia magis amat obiurgator sanans quam adulator unguens caput. ego autem difficillime bonus iudex lego, quod scripserim, sed aut timidior recto aut cupidior. uideo etiam interdum uitia mea, sed haec malo audire a melioribus, ne, cum me recte fortasse reprehendero, rursus mihi blandiar et meticulosam potius mihi uidear in me quam iustam tulisse sententiam. ### English translation (Claude) And I for my part, with whatever strength the Lord supplies, would show that all those testimonies which have been brought forward to establish the usefulness of lying must be understood otherwise, so that their firm truth may be taught everywhere. For just as testimonies ought not to be lies, so they ought not to favour lying. But this I leave to your understanding. For if you apply more careful consideration to the reading, you will perhaps see it much more easily than I. To this consideration you will be compelled by your piety, through which you recognize that the authority of the divine Scriptures becomes unsteady, so that in them each person believes what he wants and does not believe what he does not want, once it has been accepted that those men through whom these things were ministered to us could have told well-meant lies in their writings; unless perhaps you are going to give some rules by which we may know where it is proper to lie and where it is not. If this can be done, I ask you to explain it by no lying or doubtful reasons. And do not judge me burdensome or impudent, I beg you by the most truthful humanity of our Lord. For my error, if I err, favours truth with no fault, or certainly with no great fault, if in your case truth can rightly favour a lie. Many other things I would like to discuss with your most sincere heart, and to confer about Christian study, but no letter is enough for this desire of mine. I can do it more abundantly through the brother whom I rejoice to have sent to share and be nourished by your sweet and useful conversations. And yet even he, if I may say so with his leave, perhaps does not take in as much as I would wish. Though I would in no way prefer myself to him; for I confess that I am more capable of receiving you, but I see that he is becoming fuller, in which he undoubtedly surpasses me. And after he returns, which I hope with the Lord's help will turn out well, when I share in his heart filled by you, he will not fill what will still be empty in me and greedy for your thoughts. So it will happen that even then I shall be the needier and he the richer. This same brother is carrying with him some of our writings. If you deign to read them, I ask you to apply also a sincere and brotherly severity. For I do not understand otherwise what is written, 'The righteous man will correct me in mercy and rebuke me; but let not the oil of the sinner anoint my head', except that the one who rebukes and heals loves more than the flatterer who anoints the head. I find it very hard to read what I have written as a good judge; I am either more timid than is right or more eager. I see my faults too sometimes, but I prefer to hear them from better men, lest, when I have perhaps rightly blamed myself, I flatter myself again and seem to myself to have passed a fearful rather than a just sentence on myself. ### Scripture references - Ps 141:5 (140:5 LXX): quotation, high confidence ### Translation notes - Quotation of Ps 141:5 (LXX 140:5). ### Citation (SBL) Augustine, Ep. 28.5 (CSEL 34.1:111–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/27-1/#p-28-5). ## Letter 29.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-1 - Source: CSEL 34.1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine, presbyter at Hippo, writes to Alypius to report how the Lord answered their prayers concerning the people of Hippo. ### Latin text De negotio interim, quod non curare non possum, nihil certum scribere potui absente fratre Machario, qui cito dicitur rediturus, et quod deo adiuuante peragi potuerit, peragetur. de nostra autem pro eis sollicitudine quamquam fratres nostri ciues, qui aderant, securos uos facere possent, tamen digna res epistulari conloquio, quo nos inuicem consolamur, a domino praestita est, in quo promerendo multum nos adiutos esse credimus ipsa uestra sollicitudine, quae profecto sine deprecatione pro nobis esse non potuit. ### English translation (Claude) About the business which I cannot fail to care for, I have been able to write nothing certain in the meantime, since brother Macarius is away; he is said to be returning soon, and what can be accomplished with God's help will be accomplished. As for our concern for the people, although our brothers, your fellow citizens who were present, could set your mind at rest, the Lord has nevertheless granted us something worthy of a conversation by letter, by which we console each other; and in obtaining it we believe we were greatly helped by your very concern, which certainly could not have been without prayer for us. ### Translation notes - Addressed to Alypius, bishop of Thagaste. ### Citation (SBL) Augustine, Ep. 29.1 (CSEL 34.1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-1). ## Letter 29.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-2 - Source: CSEL 34.1:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports that, when the people of Hippo protested against the banning of the festival of 'Gladness', he preached on Christ's saying about dogs and swine. ### Latin text Itaque non praetermittamus uestrae caritati narrare, quid gestum sit, ut nobiscum deo gratias agatis de accepto beneficio, qui nobiscum preces de accipiendo fudistis. cum post profectionem tuam nobis nuntiatum esset tumultuari homines et dicere se ferre non posse, ut illa sollemnitas prohiberetur, quam laetitiam nominantes uinulentiae nomen frustra conantur abscondere, sicut etiam te praesente iam iam nuntiabatur, opportune nobis accidit occulta ordinatione omnipotentis dei, ut quarta feria illud in euangelio capitulum consequenter tractaretur: Nolite dare sanctum canibus neque proieceritis margaritas uestras ante porcos. tractatum est ergo de canibus et de porcis ita; ut et peruicaci latratu aduersus dei praecepta rixantes et uoluptatum carnalium sordibus dediti erubescere cogerentur, conclusumque ita, ut uiderent, quam esset nefarium intra ecclesiae parietes id agere nomine religionis, quod in suis domibus si agere perseuerarent, sancto et margaritis ecclesiasticis eos arceri oporteret. ### English translation (Claude) So let us not fail to tell Your Love what has happened, so that you, who poured out prayers with us that we might receive this benefit, may give thanks to God with us for receiving it. After your departure it was reported to us that people were in an uproar, saying that they could not bear the prohibition of that festival which they call 'Gladness', vainly trying to hide under that name the name of drunkenness, as was already being reported while you were still present. By the hidden ordering of almighty God it happened opportunely for us that on Wednesday that chapter of the gospel came up in order for exposition: 'Do not give what is holy to dogs, nor cast your pearls before swine.' So there was a discussion of dogs and swine in such a way that both those who quarrel against God's commands with stubborn barking and those given to the filth of carnal pleasures were compelled to blush; and it was concluded in such a way that they would see how wicked it was to do within the walls of the church, in the name of religion, what, if they persisted in doing it in their own homes, would require them to be kept away from what is holy and from the pearls of the church. ### Scripture references - Matt 7:6: quotation, high confidence ### Translation notes - 'Gladness' (Laetitia) was the popular feast at Hippo, apparently held in honour of the martyr-bishop Leontius. Quotation of Matt 7:6. ### Citation (SBL) Augustine, Ep. 29.2 (CSEL 34.1:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-2). ## Letter 29.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-3 - Source: CSEL 34.1:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the beginning of Lent Augustine preached on Christ's cleansing of the temple, arguing that he would far more drive out drunken feasts. ### Latin text Sed haec quamuis grate accepta fuerint, tamen quia pauci conuenerant, non erat satisfactum tanto negotio. iste autem sermo cum ab eis, qui aderant, pro cuiusque facultate ac studio foris uentilaretur, multos habuit contradictores. postea uero quam dies quadragesimae inluxisset et frequens multitudo ad horam tractationis occurrit, lectum est illud in euangelio, ubi dominus de templo expulsis uenditoribus animalium et euersis mensis nummulariorum dixit domum patris sui pro domo orationum speluncam latronum esse factam. quod capitulum, cum eos intentos proposita uinulentiae quaestione feci, et ipse quoque recitaui adiunxique disputationem, qua ostenderem, quanto commotius et uehementius dominus noster ebriosa conuiuia, quae ubique sunt turpia, de templo expelleret, unde sic expulit concessa commercia, cum ea uenderentur, quae sacrificiis illo tempore licitis essent necessaria, quaerens ab eis, quibus similiorem putarent speluncam latronum necessaria uendentibus an inmoderate bibentibus. ### English translation (Claude) But although these words were received gratefully, yet, because few had come, they were not enough for so great a matter. When this sermon was spread abroad by those present, according to each one's ability and zeal, it met many opponents. But when the day of Quadragesima (the beginning of Lent) dawned and a great crowd gathered at the hour of exposition, the passage of the gospel was read in which the Lord, after driving the sellers of animals out of the temple and overturning the tables of the money-changers, said that his Father's house, a house of prayer, had been made a den of robbers. When I had made them attentive by putting forward the question of drunkenness, I read this chapter again myself and added a discussion to show with how much greater anger and vehemence our Lord would drive drunken banquets, which are shameful everywhere, out of the temple, when he drove out from it in this way even permitted trade, in which things were sold that were necessary for the sacrifices lawful at that time; and I asked them which they thought more like a den of robbers, those selling necessities or those drinking immoderately. ### Scripture references - Matt 21:12–13: allusion, high confidence - John 2:16: allusion, medium confidence ### Translation notes - Allusion to Matt 21:12–13 (John 2:14–16). ### Citation (SBL) Augustine, Ep. 29.3 (CSEL 34.1:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-3). ## Letter 29.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-4 - Source: CSEL 34.1:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reminded the people that Israel feasted in drunkenness only once, before the golden calf, and urged them not to do as Christians what Israel did for an idol. ### Latin text Et quoniam mihi praeparatae lectiones suggerendae tenebantur, adiunxi deinde ipsum adhuc carnalem populum Iudaeorum in illo templo, ubi nondum corpus et sanguis domini offerebatur, non solum uinulenta sed nec sobria quidem umquam celebrasse conuiuia nec eos publice religionis nomine inebriatos inueniri in historia, nisi cum festa fabricato idolo exoluerent. quae cum dicerem, codicem etiam accepi et recitaui totum illum locum. addidi etiam cum dolore, quo potui, quoniam apostolus ait ad discernendum populum christianum a duritia Iudaeorum epistulam suam non in tabulis lapideis scriptam sed in tabulis cordis carnalibus, cum Moyses famulus dei propter illos principes binas lapideas tabulas confregisset, quo modo non possemus istorum corda confringere, qui homines noui testamenti sanctorum diebus celebrandis ea uellent sollemniter exhibere, quae populus ueteris testamenti et semel et idolo celebrauit. ### English translation (Claude) And since the readings prepared for me to put forward were kept ready, I then added that the Jewish people, though still carnal, in that temple where the body and blood of the Lord were not yet offered, never celebrated banquets, not only drunken ones but even sober ones, and that in their history they are not found drunk in public in the name of religion except when they held a feast for the idol they had made. As I said this, I took the book and read the whole passage. I added also, with all the grief I could, that since the apostle, to distinguish the Christian people from the hardness of the Jews, says that his letter was written not on tablets of stone but on fleshly tablets of the heart, while Moses the servant of God broke the two stone tablets because of those leaders, how could we not break the hearts of those who, being people of the new covenant, wished to present solemnly, in celebrating the days of the saints, what the people of the old covenant celebrated only once, and for an idol? ### Scripture references - Exod 32:6: allusion, high confidence - Exod 32:19: allusion, high confidence - 2 Cor 3:3: allusion, high confidence ### Translation notes - Allusions: Exod 32:6, 19; 2 Cor 3:3. The contrast between the 'carnal' Jewish people and the Christian people is Augustine's own; translated as written. ### Citation (SBL) Augustine, Ep. 29.4 (CSEL 34.1:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-4). ## Letter 29.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-5 - Source: CSEL 34.1:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine read the people Paul's lists of sins that exclude from the kingdom, including drunkenness, and his rebuke of feasting at the Lord's supper, arguing that no banquets belong in the church. ### Latin text Tunc reddito exodi codice crimen ebrietatis, quantum tempus sinebat, exaggerans sumpsi apostolum Paulum et, inter quae peccata posita esset, ostendi legens illum locum: Si quis frater nominetur aut fornicator aut idolis seruiens aut auarus aut maledicus aut ebriosus aut rapax, cum eius modi nec cibum sumere, ingemescendo admonens, cum quanto periculo conuiuaremur cum eis, qui uel in domibus inebriarentur. legi etiam illud, quod non longo interuallo sequitur: Nolite errare; neque fornicatores neque idolis seruientes neque adulteri neque molles neque masculorum concubitores neque fures neque auari neque ebriosi neque maledici neque raptores regnum dei possidebunt. et haec quidem fuistis, sed abluti estis, sed iustificati estis in nomine domini Iesu Christi et spiritu dei nostri. quibus lectis dixi, ut considerarent, quo modo possent fideles audire: sed abluti estis, qui adhuc talis concupiscentiae sordes, contra quas clauditur regnum caelorum, in corde suo, id est in interiore dei templo esse patiuntur. inde uentum est ad illud capitulum: Conuenientibus ergo uobis in unum non est dominicam cenam celebrare, unusquisque enim propriam cenam praesumit in manducando et alius quidem esurit, alius ebrius est. numquid domos non habetis ad manducandum et bibendum? an ecclesiam dei contemnitis? quo recitato diligentius commendaui, ne honesta quidem et sobria conuiuia debere in ecclesia celebrari, quando quidem apostolus non dixerit: numquid domos non habetis ad inebriandos uos ut quasi tantum modo inebriari in ecclesia non liceret, sed ad manducandum et bibendum, quod potest honeste fieri sed praeter ecclesiam ab eis, qui domos habent, ubi alimentis necessariis refici possint. et tamen nos ad has angustias corruptorum temporum et diffluentium morum esse perductos, uti nondum modesta conuiuia sed saltem domesticum regnum ebrietatis optemus. ### English translation (Claude) Then, having given back the book of Exodus, I enlarged on the crime of drunkenness as far as time allowed, took up the apostle Paul, and showed among which sins it was placed, reading that passage: 'If anyone who is called a brother is sexually immoral or an idolater or greedy or a slanderer or a drunkard or a robber, with such a one do not even eat'; and I warned them with groans how dangerous it was for us to eat with those who got drunk even in their homes. I also read what follows at no great distance: 'Do not be deceived: neither the sexually immoral nor idolaters nor adulterers nor the effeminate nor men who lie with males nor thieves nor the greedy nor drunkards nor slanderers nor robbers will possess the kingdom of God. And such you were; but you were washed, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.' After reading these, I told them to consider how the faithful could hear 'but you were washed', when they still allow the filth of such desire, against which the kingdom of heaven is closed, in their heart, that is, in the inner temple of God. Then we came to that chapter: 'When you come together, then, it is not to celebrate the Lord's supper; for each one goes ahead with his own supper in eating, and one is hungry and another drunk. Do you not have houses to eat and drink in? Or do you despise the church of God?' After reading this I emphasized more carefully that not even honourable and sober banquets ought to be held in the church, since the apostle did not say, 'Do you not have houses to get drunk in?', as though only getting drunk in the church were forbidden, but 'to eat and drink in', which can be done honourably, but outside the church, by those who have houses where they can be refreshed with the food they need. And yet we have been brought to such straits by corrupt times and dissolute morals that we do not yet hope for moderate banquets, but at least that the reign of drunkenness may be confined to the home. ### Scripture references - 1 Cor 5:11: quotation, high confidence - 1 Cor 6:9–11: quotation, high confidence - 1 Cor 11:20–22: quotation, high confidence ### Translation notes - Quotations of 1 Cor 5:11; 6:9–11; 11:20–22. ### Citation (SBL) Augustine, Ep. 29.5 (CSEL 34.1:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-5). ## Letter 29.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-6 - Source: CSEL 34.1:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine read the people Paul's lists of the works of the flesh and the fruit of the Spirit, asking how Christians could be known by the fruit of drunkenness. ### Latin text Commemoraui etiam euangelii capitulum, quod pridie tractaueram, ubi de pseudoprophetis dictum est: Ex fructibus eorum cognoscetis eos. deinde in memoriam reuocaui fructus eo loco non appellatos nisi opera. tum quaesiui, inter quos fructus nominata esset ebrietas, et recitaui illud ad Galatas: Manifesta autem sunt opera carnis, quae sunt fornicationes, inmunditiae, luxuriae, idolorum seruitus, ueneficia, inimicitiae, contentiones, aemulationes, animositates, dissensiones, haereses, inuidiae, ebrietates, comissationes et his similia; quae praedico uobis, sicut praedixi, quoniam, qui talia agunt, regnum dei non possidebunt. post quae uerba interrogaui, quo modo de fructu ebrietatis agnosceremur christiani, quos de fructibus agnosci dominus iussit. adiunxi etiam legendum, quod sequitur: Fructus autem spiritus est caritas, gaudium, pax, longanimitas, benignitas, bonitas, fides, mansuetudo, continentia, egique, ut considerarent, quam esset pudendum atque plangendum, quod de illis fructibus carnis non solum priuatim uiuere, sed etiam honorem ecclesiae deferre cuperent et, si potestas daretur, totum tam magnae basilicae spatium turbis epulantium ebriorumque complerent; de spiritalibus autem fructibus, ad quos et diuinarum scripturarum auctoritate et nostris gemitibus inuitarentur, nolunt adferre deo munera et his potissimum celebrare festa sanctorum. ### English translation (Claude) I also recalled the chapter of the gospel which I had expounded the day before, where it is said of false prophets: 'By their fruits you will know them.' Then I reminded them that in that place 'fruits' means nothing other than works. Then I asked among which fruits drunkenness was named, and read that passage to the Galatians: 'Now the works of the flesh are evident, which are sexual immorality, impurity, debauchery, idolatry, sorcery, enmities, strife, jealousy, fits of anger, dissensions, heresies, envy, drunkenness, revelling, and things like these; of which I warn you, as I warned you before, that those who do such things will not possess the kingdom of God.' After these words I asked how we could be recognized as Christians by the fruit of drunkenness, when the Lord commanded that we be recognized by our fruits. I added that what follows should also be read: 'But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control'; and I made them consider how shameful and lamentable it was that they wished not only to live privately by those fruits of the flesh but even to offer them as an honour to the church, and, if they were given the power, would fill the whole space of so great a basilica with crowds of feasting and drunken people; while of the spiritual fruits, to which they were invited both by the authority of the divine Scriptures and by our groans, they will not bring gifts to God and celebrate the feasts of the saints chiefly with these. ### Scripture references - Matt 7:16: quotation, high confidence - Gal 5:19–21: quotation, high confidence - Gal 5:22–23: quotation, high confidence ### Translation notes - Quotations of Matt 7:16; Gal 5:19–21; 5:22–23. ### Citation (SBL) Augustine, Ep. 29.6 (CSEL 34.1:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-6). ## Letter 29.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-7 - Source: CSEL 34.1:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine appealed to the people by Christ's passion and by Valerius's love for them, warned them of God's chastening, and ended in tears shared with the congregation. ### Latin text Quibus peractis codicem reddidi et imperata oratione, quantum ualui et quantum me ipsum periculum urguebat et uires subministrare dominus dignabatur, constitui eis ante oculos commune periculum et ipsorum, qui nobis commissi essent, et nostrum, qui de illis rationem reddituri essemus pastorum principi, per cuius humilitatem, insignes contumelias, alapas et sputus in faciem et palmas et spineam coronam et crucem ac sanguinem obsecraui, ut, si se ipsi aliquid offendissent, uel nostri misererentur et cogitarent uenerabilis senis Valerii circa me ineffabilem caritatem, qui mihi tractandi uerba ueritatis tam periculosum onus non dubitarit propter eos inponere eisque saepe dixerit, quod orationes eius exauditae essent de nostro aduentu, quos non utique ad communem mortem uel spectaculum mortis illorum sed ad communem conatum in aeternam uitam ad se uenisse laetatus est. postremo etiam dixi certum esse me et fidere in eum, qui mentiri nescit, qui per os prophetae sui pollicitus est de domino nostro Iesu Christo dicens: Si reliquerint filii eius legem meam et in praeceptis meis non ambulauerint, si iustificationes meas profanauerint, uisitabo in uirga facinora eorum et in flagellis delicta eorum; misericordiam autem meam non auferam, in eum. ergo me fidere, quod, si haec tanta, quae sibi essent lecta et dicta, contemnerent, uisitaturus esset in uirga et in flagello nec eos permissurus cum hoc mundo damnari. in qua conquestione sic actum, ut pro negotii atque periculi magnitudine tutor et gubernator noster animos facultatemque praebebat. non ego illorum lacrimas meis lacrimis moui, sed cum talia dicerentur, fateor, eorum fletu praeuentus meum abstinere non potui. et cum iam pariter fleuissemus, plenissima spe correctionis illorum finis sermonis mei factus est. ### English translation (Claude) When this was done I gave back the book, and, having called for prayer, as far as I was able, as far as the danger itself pressed me and the Lord deigned to supply strength, I set before their eyes the common danger, both of themselves, who had been entrusted to us, and of us, who would render an account of them to the Prince of shepherds. By his humility, his remarkable insults, the blows and spitting in the face, the slaps, the crown of thorns, the cross and the blood, I implored them that, if they were in any way displeased with themselves, they would at least have pity on us, and think of the unspeakable love of the venerable old man Valerius for me, who had not hesitated for their sake to lay on me the so dangerous burden of expounding the words of truth, and had often told them that his prayers had been heard in our coming; he rejoiced that we had come to him not, surely, to share their death or to watch their death, but to strive together with them toward eternal life. Finally I said also that I was certain and trusted in him who cannot lie, who promised through the mouth of his prophet, speaking of our Lord Jesus Christ: 'If his children forsake my law and do not walk in my commandments, if they profane my statutes, I will visit their crimes with the rod and their offences with scourges; but I will not take away my mercy from him.' So I said I trusted that, if they despised these great things which had been read and said to them, he would visit them with the rod and the scourge and not allow them to be condemned with this world. In this complaint I acted as our guardian and pilot gave me courage and ability, in proportion to the greatness of the matter and the danger. I did not move their tears by my tears; but when such things were said, I confess, their weeping came first and I could not restrain my own. And when we had wept together, I ended my sermon with the fullest hope of their correction. ### Scripture references - Ps 89:30–33 (88:31-Ps LXX): quotation, high confidence - Titus 1:2: echo, medium confidence - 1 Pet 5:4: echo, medium confidence ### Translation notes - Quotation of Ps 89:30–33 (LXX 88:31–34), applied to Christ; 'him who cannot lie' echoes Titus 1:2; 'Prince of shepherds' echoes 1 Pet 5:4. ### Citation (SBL) Augustine, Ep. 29.7 (CSEL 34.1:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-7). ## Letter 29.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-8 - Source: CSEL 34.1:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When some still asked why the custom was now forbidden, the objectors came to Augustine before the service and were persuaded, and he answered 'Why now?' with 'Even now'. ### Latin text Postridie uero cum inluxisset dies, cui solebant fauces uentresque se parare, nuntiatur mihi nonnullos eorum etiam, qui sermoni aderant, nondum a murmuratione cessasse tantumque in eis ualere uim pessimae consuetudinis, ut eius tantum uoce uterentur et dicerent: Quare modo? non enim antea, qui haec non prohibuerunt, christiani non erant quo audito quas sicut maiores commouendi eos machinas praepararem, omnino nesciebam; disponebam tamen, si perseuerandum putarent, lecto illo loco de propheta Ezechiele: Explorator absoluitur, si periculum denuntiauerit, etiam si illi, quibus denuntiatur, cauere noluerint uestimenta mea excutere atque discedere. tum uero dominus ostendit, quod nos non deserat et quibus modis, in se ut praesumamus, hortetur; namque ante horam, qua exhedram ascenderemus, ingressi sunt ad me idem ipsi, quos audieram de oppugnatione uetustae consuetudinis fuisse conquestos. quos blande acceptos paucis uerbis in sententiam sanam transtuli. atque ubi uentum est ad tempus disputationis, omissa lectione, quam praeparaueram, quia necessaria iam non uidebatur, de hac ipsa quaestione pauca disserui, nihil nos nec breuius nec uerius posse adferre aduersus eos, qui dicunt: Quare modo? nisi et nos dicamus: Vel modo. ### English translation (Claude) But the next day, when the day dawned for which they used to prepare their throats and bellies, it was reported to me that some of them, even of those who had been present at the sermon, had not yet stopped murmuring, and that the force of the worst custom was so strong in them that they used only its voice and said: 'Why now? For those who did not forbid these things before were not un-Christian.' When I heard this I did not know at all what greater engines I could prepare to move them; yet I was planning, if they thought they should persist, to read that passage from the prophet Ezekiel, 'The watchman is absolved if he has announced the danger, even if those to whom it is announced do not wish to take care', and to shake out my garments and depart. But then the Lord showed that he does not desert us, and in what ways he encourages us to trust in him; for before the hour at which we were to go up to the platform, the very people came in to me whom I had heard complaining about the attack on the old custom. I received them kindly and in a few words brought them over to a sound view. And when the time came for the discourse, I omitted the reading I had prepared, since it no longer seemed necessary, and spoke briefly on this very question: that we could bring nothing shorter or truer against those who say 'Why now?' than for us to say 'Even now.' ### Scripture references - Ezek 33:9: allusion, high confidence - Acts 18:6: allusion, medium confidence ### Translation notes - Allusions to Ezek 33:9 and Acts 18:6. ### Citation (SBL) Augustine, Ep. 29.8 (CSEL 34.1:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-8). ## Letter 29.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-9 - Source: CSEL 34.1:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explained that the feasts at martyrs' shrines had been tolerated after the persecutions to ease the conversion of pagans, but must now be given up. ### Latin text Verum tamen ne illi, qui ante nos tam manifesta inperitae multitudinis crimina uel permiserunt uel prohibere non ausi sunt, aliqua a nobis affici contumelia uiderentur, exposui eis, qua necessitate ista in ecclesia uiderentur exorta. scilicet post persecutiones tam multas tamque uehementes cum facta pace turbae gentilium in christianum nomen uenire cupientes hoc impedirentur, quod dies festos cum idolis suis solerent in abundantia epularum et ebrietate consumere nec facile ab his perniciosissimis sed tamen uetustissimis uoluptatibus se possent abstinere, uisum fuisse maioribus nostris, ut huic infirmitatis parti interim parceretur diesque festos post eos, quos relinquebant, alios in honorem sanctorum martyrum uel non simili sacrilegio quamuis simili luxu celebrarent; iam Christi nomine conligatis et tantae auctoritatis iugo subditis salutaria sobrietatis praecepta traderentur, quibus iam propter praecipientis honorem ac timorem resistere non ualerent. quocirca iam tempus esse, ut, qui non se audent negare christianos, secundum Christi uoluntatem uiuere incipiant, ut ea, quae, ut essent christiani, concessa sunt, cum christiani sunt, respuantur. ### English translation (Claude) Yet, lest those who before us had either permitted, or not dared to forbid, such manifest offences of the ignorant multitude should seem to be insulted by us, I explained to them by what necessity these things appear to have arisen in the church. After so many and such violent persecutions, when peace had come, crowds of pagans who wished to come to the Christian name were held back because they were used to spending their feast days with their idols in abundance of feasting and drunkenness, and could not easily abstain from these most pernicious yet most ancient pleasures. It seemed good to our forefathers to spare this part of their weakness for the time being, and to let them celebrate, in place of those they were leaving, other feast days in honour of the holy martyrs, not with similar sacrilege, though with similar luxury; so that, once they were bound together by the name of Christ and placed under the yoke of so great an authority, they might be given the saving precepts of sobriety, which they could no longer resist, out of honour and fear for the one who gave them. Therefore it was now time that those who do not dare to deny that they are Christians should begin to live according to the will of Christ, and that what had been conceded so that they might become Christians should be rejected now that they are Christians. ### Citation (SBL) Augustine, Ep. 29.9 (CSEL 34.1:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-9). ## Letter 29.10 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-10 - Source: CSEL 34.1:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answered the example of drinking at St Peter's in Rome by reading Peter's own letter against drunkenness, and invited the people to a midday service of readings and psalms. ### Latin text Deinde hortatus sum, ut transmarinarum ecclesiarum, in quibus partim ista recepta numquam sunt, partim iam per bonos rectores populo obtemperante correcta, imitatores esse uellemus. et quoniam de basilica beati apostoli Petri cotidianae uinulentiae proferebantur exempla, dixi primo audisse nos saepe esse prohibitum, sed quod remotus sit locus ab episcopi conuersatione et in tanta ciuitate magna sit carnalium multitudo peregrinis praesertim, qui noui subinde ueniunt, tanto uiolentius quanto inscitius illam consuetudinem retinentibus, tam immanem pestem nondum compesci sedarique potuisse. uerum tamen nos si Petrum apostolum honoraremus, debere praecepta eius audire et multo deuotius epistulam, in qua uoluntas eius apparet, quam basilicam, in qua non apparet, intueri; statimque accepto codice recitaui, ubi ait: Christo enim passo pro nobis per carnem et uos eadem cogitatione armamini, quia, qui passus est carne, desiit a carne, ut iam non hominum desideriis sed uoluntate dei reliquum tempus in carne uiuat. sufficit enim uobis praeteritum tempus uoluntate hominum perfecisse ambulantes in libidinibus, desideriis, ebrietate, comissationibus et nefandis idolorum seruitutibus. quibus gestis cum omnes uno animo in bonam uoluntatem ire contempta mala consuetudine cernerem, hortatus sum, ut meridiano tempore diuinis lectionibus et psalmis interessent; ita illum diem multo mundius atque sincerius placere celebrandum et certe de multitudine conuenientium facile posse apparere, qui mentem et qui uentrem sequeretur. ita lectis omnibus sermo terminatus est. ### English translation (Claude) Then I exhorted them that we should wish to imitate the churches overseas, in some of which these things were never accepted, while in others they have already been corrected by good rulers, with the people obeying. And since examples of daily drunkenness at the basilica of the blessed apostle Peter were being put forward, I said first that we had heard it had often been forbidden; but because the place is far from the bishop's residence, and in so great a city there is a great multitude of carnal people, especially strangers who keep arriving fresh and cling to that custom the more violently the more ignorantly, so monstrous a plague had not yet been checked and quelled. Yet if we honoured the apostle Peter, we ought to hear his precepts and look much more devoutly to his letter, in which his will appears, than to the basilica, in which it does not appear; and at once taking the book I read where he says: 'Since Christ suffered for us in the flesh, arm yourselves also with the same thought, for whoever has suffered in the flesh has ceased from the flesh, so as to live the rest of his time in the flesh no longer by human desires but by the will of God. For the time that is past suffices for having done the will of men, walking in lusts, desires, drunkenness, revelling, and unspeakable idolatries.' When this was done and I saw them all going with one mind toward good will, despising the bad custom, I exhorted them to be present at midday for the divine readings and psalms; I said that this was a much purer and more sincere way of celebrating that day, and that from the crowd that gathered it could easily be seen who followed the mind and who the belly. So, when everything had been read, the sermon was ended. ### Scripture references - 1 Pet 4:1–3: quotation, high confidence ### Translation notes - Quotation of 1 Pet 4:1–3. The basilica of Peter is at Rome. ### Citation (SBL) Augustine, Ep. 29.10 (CSEL 34.1:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-10). ## Letter 29.11 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-11 - Source: CSEL 34.1:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the afternoon the crowd grew; Augustine contrasted their spiritual feast with the drinking in the Donatists' basilica, and the day ended with evening prayer and hymns. ### Latin text Pomeridiano autem die maior quam ante meridiem adfuit multitudo et usque ad horam, qua cum episcopo egrederemur, legebatur alternatim et psallebatur; nobisque egressis duo psalmi lecti sunt. deinde me inuitum, qui iam cupiebam peractum esse tam periculosum diem, iussum compulit senex, ut aliquid eis loquerer. habui breuem sermonem, quo gratias agerem deo, et quoniam in haereticorum basilica audiebamus ab eis solita conuiuia celebrata, cum adhuc etiam eo ipso tempore, quo a nobis ista gerebantur, illi in poculis perdurarent, dixi diei pulchritudinem noctis comparatione decorari et colorem candidum nigri uicinitate gratiorem. ita nostrum spiritalis celebrationis conuentum minus fortasse futurum fuisse iucundum, nisi ex alia parte carnalis ingurgitatio conferretur, hortatusque sum, ut tales epulas instanter appeterent, si gustassent, quam suauis est dominus; illis autem esse metuendum, qui tamquam primum sectantur, quod aliquando destruetur, cum quisque comes efficiatur eius rei, quam colit, insultaritque apostolus talibus dicens: Quorum deus uenter, cum idem alio loco dixerit: Esca uentri et uenter escis; deus autem et hunc et illas euacuabit. nos proinde oportere id sequi, quod non euacuatur, quod remotissimum a carnis affectu spiritus sanctificatione retinetur. atque in hanc sententiam pro tempore cum ea, quae dominus suggerere dignatus est, dicta essent, acta sunt uespertina, quae cotidie solent, nobisque cum episcopo recedentibus fratres eodem loco hymnos dixerunt non parua multitudine utriusque sexus ad obscuratum diem manente atque psallente. ### English translation (Claude) In the afternoon a larger crowd was present than in the morning, and until the hour at which we went out with the bishop there was reading and psalm singing in turn; and after we had gone out, two psalms were read. Then the old man ordered and compelled me, unwilling as I was, since I longed for so dangerous a day to be over, to say something to them. I gave a short sermon to give thanks to God; and since we heard that in the basilica of the heretics their usual banquets had been celebrated, and that even at the very time when we were doing these things they were continuing in their cups, I said that the beauty of the day is enhanced by comparison with the night, and white is more pleasing next to black; so our gathering for a spiritual celebration would perhaps have been less delightful had not carnal gorging been set against it on the other side. And I exhorted them to seek such feasts eagerly, if they had tasted how sweet the Lord is; but that those should be afraid who pursue as their first good what will one day be destroyed, since each becomes the companion of the thing he worships; and the apostle mocked such people, saying, 'whose god is the belly', since he said in another place: 'Food for the belly and the belly for food; but God will destroy both the one and the other.' We therefore ought to follow what is not destroyed, what is kept by the sanctification of the Spirit farthest from the affection of the flesh. And when the things the Lord deigned to suggest had been said to this effect, as time allowed, the evening service was held, as it is daily; and as we withdrew with the bishop, the brothers said hymns in the same place, with no small crowd of both sexes remaining and singing psalms until the day grew dark. ### Scripture references - Ps 34:8 (33:9 LXX): allusion, high confidence - Phil 3:19: quotation, high confidence - 1 Cor 6:13: quotation, high confidence ### Translation notes - 'The heretics' are the Donatists. Allusion to Ps 34:8 (LXX 33:9); quotations of Phil 3:19 and 1 Cor 6:13. ### Citation (SBL) Augustine, Ep. 29.11 (CSEL 34.1:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-11). ## Letter 29.12 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-12 - Source: CSEL 34.1:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks for prayers, reports that Circumcellions have broken the altar of the Catholic church at Asna, and closes. ### Latin text Digessi uobis, quantum breuiter potui, quod uos audire desiderasse quis dubitauerit? orate, ut a conatibus nostris omnia scandala et omnia taedia deus dignetur auertere. magna sane ex parte uobiscum requiescimus cum alacritate feruoris, quia spiritalis ecclesiae Tagastensium tam crebra nobis dona nuntiantur. nauis cum fratribus nondum uenit. apud Asnam, ubi est presbyter frater Argentius, Circumcelliones inuadentes basilicam nostram altare comminuerunt. causa nunc agitur, quae ut pacate agatur et ut ecclesiam catholicam decet ad opprimendas linguas haereseos inpacatae, multum uos petimus, ut oretis. epistulam Asiarchae misimus. beatissimi perseueretis in domino memores nostri. amen. ### English translation (Claude) I have set out for you, as briefly as I could, what no one would doubt you wanted to hear. Pray that God may deign to turn away all scandals and all weariness from our efforts. We rest with you in great part, with eager fervour, because so many gifts of the spiritual church of Thagaste are reported to us. The ship with the brothers has not yet come. At Asna, where brother Argentius is presbyter, the Circumcellions invaded our basilica and broke the altar. The case is now being heard; we earnestly ask you to pray that it may be conducted peacefully and as befits the Catholic Church, so as to silence the tongues of the restless heresy. We have sent a letter to the Asiarch. Most blessed ones, persevere in the Lord, mindful of us. Amen. ### Translation notes - The Asiarch was a provincial official; his precise role here is uncertain. ### Citation (SBL) Augustine, Ep. 29.12 (CSEL 34.1:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-29-12). ## Letter 30.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-30-1 - Source: CSEL 34.1:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus of Nola writes again to Augustine, since his first letter seems not to have arrived. ### Latin text Iam dudum, frater in Christo domino mi unanime, ut te in sanctis et piis laboribus tuis nescientem agnoui absentemque uidi, tota mente complexus alloquio quoque familiari atque fraterno per litteras adire properaui. et credo in manu et in gratia domini sermonem meum ad te fuisse perlatum; sed morante adhuc puero, quem ad te aliosque dilectos aeque deo salutandos ante hiemem miseramus, non potuimus ultra et officium nostrum suspendere et desiderium sermonis tui cupidissimum temperare. scripsimus itaque iterato nunc, si priores ad te litterae nostrae peruenire meruerunt, aut primo, si illis in manus tuas perueniendi felicitas non fuit. ### English translation (Claude) Long ago, my brother of one mind in Christ the Lord, as soon as I came to know you in your holy and pious labours, without your knowing it, and saw you though you were absent, I embraced you with my whole mind and hastened to approach you also with a familiar and brotherly address by letter. And I believe my words were carried to you by the hand and grace of the Lord; but since the servant whom we had sent before winter to greet you and others equally beloved by God is still delayed, we could no longer either suspend our duty or restrain our most eager desire for your words. So we have written now a second time, if our earlier letter was fortunate enough to reach you, or for the first time, if it did not have the good fortune of reaching your hands. ### Translation notes - Letter of Paulinus to Augustine; the earlier letter is letter 25. ### Citation (SBL) Augustine, Ep. 30.1 (CSEL 34.1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-30-1). ## Letter 30.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-30-2 - Source: CSEL 34.1:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus says that his love for Augustine, born from reading his anti-Manichaean works, rests on their membership of the one body of Christ. ### Latin text Sed tu, frater spiritalis omnia iudicans, amorem in te nostrum ne pendas officio solo aut tempore litterarum. dominus enim testis est, qui unus atque idem operatur in suis ubique caritatem suam, iam abinde nobis, ex quo te beneficio uenerabilium episcoporum Aurelii et Alypii per tua in Manichaeos opera cognouimus, ita inditam dilectionem tuam, ut nobis non nouam aliquam amicitiam sumere, sed quasi ueterem caritatem resumere uideremur. denique nunc etsi sermone, non tamen tamquam et affectu rudes scribimus teque uicissim in spiritu per interiorem hominem quasi recognoscimus. nec mirum si et absentes adsumus nobis et ignoti nosmet nouimus, cum unius corporis membra simus, unum habeamus caput, una perfundamur gratia, uno pane uiuamus, una incedamus uia, eadem habitemus domo. denique in omne, quod sumus, tota spe ac fide, qua stamus in praesenti, nitimur in futurum, tam in spiritu quam in corpore domini unum sumus, ne simus nihil, si ab uno excidamus. ### English translation (Claude) But you, a spiritual brother who judges all things, do not weigh our love for you by the duty or the timing of letters alone. For the Lord is witness, who, one and the same, works his love in his own everywhere, that ever since we came to know you through your works against the Manichaeans, by the kindness of the venerable bishops Aurelius and Alypius, love for you has been so implanted in us that we seemed not to take up some new friendship but to resume, as it were, an old love. And so now, though we write as beginners in speech, we do not write as beginners in affection, and we recognize you in turn, as it were, in the spirit through the inner man. Nor is it surprising if, though absent, we are present to each other, and, though unknown, we know each other, since we are members of one body, have one head, are steeped in one grace, live by one bread, walk one way, and dwell in the same house. In short, in all that we are, we press on toward the future with all the hope and faith by which we stand in the present; we are one both in the spirit and in the body of the Lord, lest we be nothing if we fall away from the One. ### Scripture references - 1 Cor 2:15: allusion, high confidence - Rom 7:22: echo, medium confidence - 1 Cor 10:17: allusion, medium confidence - Eph 4:4–5: allusion, medium confidence ### Translation notes - Allusions: 1 Cor 2:15; Rom 7:22; 1 Cor 10:17; Eph 4:4–5. ### Citation (SBL) Augustine, Ep. 30.2 (CSEL 34.1:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-30-2). ## Letter 30.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-30-3 - Source: CSEL 34.1:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus longs to see Augustine in the flesh and commends to him the bearers Romanus and Agilis. ### Latin text Quantulum ergo est, quod absentia corporalis nobis inuidet nostri, nisi sane fructum istum, quo pascuntur oculi temporalium expectatores? quamuis ne corporalis quidem gratia temporalis in spiritalibus dici debeat, quibus etiam corporum aeternitatem resurrectio largietur, ut audebimus in uirtute Christi et bonitatis dei patris uel indigni praesumere. quare utinam hoc quoque nobis munus adnueret gratia dei per dominum nostrum Iesum Christum, ut etiam in carne faciem tuam uideremus! non solum desideriis nostris magnum conferretur gaudium, sed etiam mentibus lumen adcresceret et ex tua copia locupletaretur inopia nostra. quod quidem et absentibus largiri potes hac praesertim occasione, qua filii nostri unanimes et carissimi nobis in domino, Romanus et Agilis, quos ut nos alios tibi commendamus, in nomine domini reuertentur opere caritatis impleto. in quo tuae caritatis affectu specialiter utantur, rogamus. nosti enim, quam celsa promittat altissimus fratri fratrem adiuuanti. per hos, si quo me gratiae, quae tibi data est, dono remunerari uoles, tuto facies. sunt enim, uelim credas, unum cor et una in domino anima nobiscum. gratia dei tecum, ut est, in aeternum maneat, frater in Christo domino unanime, uenerabilis, dilectissime et desiderabilis. omnes in Christo sanctos, quales tibi cohaerere non dubium est, a nobis saluta. commenda nos omnibus sanctis, ut tecum pro nobis orare dignentur. ### English translation (Claude) How little, then, is it that bodily absence begrudges us of each other, except indeed that enjoyment on which eyes that look for temporal things feed? Though not even bodily grace should be called temporal in spiritual people, to whom the resurrection will grant the eternity even of bodies, as we shall dare to presume, unworthy though we are, in the power of Christ and the goodness of God the Father. Would that the grace of God through our Lord Jesus Christ might grant us this gift also, that we might see your face in the flesh too! Not only would great joy be given to our longings, but light would increase in our minds, and our poverty would be enriched from your abundance. This you can grant even to those who are absent, especially on this occasion, when our sons Romanus and Agilis, of one mind and very dear to us in the Lord, whom we commend to you as other selves, will return in the name of the Lord, having fulfilled their work of love. We ask that they may enjoy in a special way the affection of your love. For you know what lofty things the Most High promises to a brother who helps a brother. Through them, if you wish to repay me with any gift of the grace given to you, you may do so safely. For they are, believe me, one heart and one soul with us in the Lord. May the grace of God remain with you, as it does, for ever, brother of one mind in Christ the Lord, venerable, most beloved and longed for. Greet from us all the saints in Christ who, no doubt, cling to you. Commend us to all the saints, that they may deign to pray for us with you. ### Scripture references - Prov 18:19: allusion, medium confidence - Acts 4:32: allusion, high confidence ### Translation notes - Allusions: Prov 18:19 (Latin form); Acts 4:32. ### Citation (SBL) Augustine, Ep. 30.3 (CSEL 34.1:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-30-3). ## Letter 31.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-1 - Source: CSEL 34.2:1–2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine writes to Paulinus and Therasia that the delay of his first letter has brought him the gain of their second. ### Latin text Cum litteras meas, quibus respondi prioribus uestris, si tamen uestris litteris ullo modo a me responderi potest, celerrime optauerim uenire in uestrae caritatis manus, ut aliquo pacto absens cito possem esse uobiscum, lucrum mihi uestrae epistulae contulit tarditas mea. bonus dominus, qui non tribuit saepe, quod uolumus, ut, quod mallemus, adtribuat. aliud est enim, quod accepta epistula mea scripturi estis, aliud, quod non accipiendo scripsistis. quod cum laetissime legerimus, defuisset certe nobis ista laetitia, si, sicut optauimus maximeque uoluimus, cito ad uestram sanctitatem nostrae litterae permeassent. nunc uero et haec habere scripta et illa sperare rescripta gaudio cumulatiore delectat. ita nec nostra culpa accusari potest et domini largior benignitas fecit, quod nostro desiderio conducibilius esse iudicauit. ### English translation (Claude) Though I wished my letter, in which I answered your earlier one (if indeed your letters can in any way be answered by me), to come very quickly into the hands of Your Love, so that in some way, though absent, I might soon be with you, my slowness has brought me the gain of your letter. The Lord is good, who often does not give what we want, so that he may give what we would prefer. For what you will write when you have received my letter is one thing, and what you wrote without having received it is another. We read it with the greatest joy, and we would certainly have lacked that joy if, as we wished and very much wanted, our letter had quickly reached Your Holiness. But now to have this letter and to hope for that reply delights us with a fuller joy. So neither can we be blamed for any fault, and the more generous kindness of the Lord has done what he judged more profitable to our desire. ### Translation notes - Augustine to Paulinus and Therasia, answering letter 30. ### Citation (SBL) Augustine, Ep. 31.1 (CSEL 34.2:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-1). ## Letter 31.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-2 - Source: CSEL 34.2:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says the bearers Romanus and Agilis were a living letter, through whom he learned more of Paulinus and Therasia than any page could tell. ### Latin text Sanctos fratres Romanum et Agilem, aliam epistulam uestram audientem uoces atque reddentem et suauissimam partem uestrae praesentiae, sed qua uobis uisendis inhiaremus auidius, cum magna in domino iucunditate suscepimus. unde aut quando aut quo modo uel uos praestare uel nos possemus exigere, ut nos de uobis tanta scribendo doceretis, quanta eorum ore didicimus? aderat etiam, quod nulli chartae adesse potest, tantum in narrantibus gaudium, ut per ipsum etiam uultum oculosque loquentium uos in cordibus eorum scriptos cum ineffabili laetitia legeremus. hoc quoque amplius erat, quod pagina quaelibet, quantacumque bona scripta contineat, nihil ipsa proficit, quamuis ad profectum explicetur aliorum; hanc autem epistulam uestram, fraternam scilicet animam, sic in eorum conloquio legebamus, ut tanto beatior appareret nobis, quanto uberius conscripta esset ex uobis. itaque illam ad eiusdem beatitatis imitationem studiosissime de uobis omnia percontando in nostra corda transcripsimus. ### English translation (Claude) The holy brothers Romanus and Agilis, another letter of yours, one that hears voices and returns them, and a most sweet part of your presence, though one that made us long more eagerly to see you, we received with great joy in the Lord. From where, or when, or how could you provide, or we demand, that you should teach us by writing as much about yourselves as we learned from their mouths? There was present also what no paper can have: such joy in those who told us that through their very faces and eyes as they spoke we read you, written in their hearts, with unspeakable gladness. There was this further advantage: any page, however good the things written on it, itself gains nothing, although it is unrolled for the profit of others; but this letter of yours, that is, a brotherly soul, we read in our conversation with them in such a way that it appeared to us the more blessed the more richly it had been written from you. So, by eagerly asking about everything concerning you, we copied it into our hearts in imitation of that same blessedness. ### Citation (SBL) Augustine, Ep. 31.2 (CSEL 34.2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-2). ## Letter 31.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-3 - Source: CSEL 34.2:2–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine describes his reluctance to let the bearers return and takes up Paulinus's own words about their unity in one body. ### Latin text Nec ideo tamen eos tam cito a nobis licet ad uos remeantes sine molestia passi sumus. uidete enim, quaeso uos, quibus quatiebamur affectibus. tanto utique dimittendi erant ocius, quanto uobis inpensius oboedire cupiebant; sed quanto id cupiebant magis, tanto uos nobis praesentius exhibebant; eo quippe indicabant, quam cara uiscera uestra essent; tanto eos minus igitur dimittere uolebamus, quanto iustius, ut dimitterentur, instabant. o rem non ferendam, nisi a nobis ista discessione non discederemus, nisi unius essemus corporis membra, unum haberemus caput, una perfunderemur gratia, uno pane uiueremus, una incederemus uia, eadem habitaremus domo! cur enim non etiam isdem uerbis uteremur? agnoscitis enim, credo, haec esse ex epistula uestra. sed cur potius haec uestra sint uerba quam mea, quae utique quam uera sunt, tam nobis ab eiusdem capitis communione proueniunt? et si aliquid proprium uobis donatum haberent, tanto magis ea sic dilexi, ut obsiderent uiam pectoris mei neque a corde ad linguam meam uerba transire sinerent, donec tanto puriora, quanto sunt uestra, procederent. sancti fratres dilecti deo nostraque inuicem membra, quis dubitet nos uno spiritu uegetari, nisi qui non sentit, qua nobis dilectione uinciamur? ### English translation (Claude) Yet we did not let them go back to you so soon without distress, even though they were returning to you. For see, I beg you, by what feelings we were shaken. They were surely to be let go the more quickly, the more earnestly they wished to obey you; but the more they wished it, the more present they made you to us, for by this they showed how dear your heart was to them. So we were the less willing to let them go, the more justly they pressed to be let go. O unbearable thing, were it not that we do not depart from one another by this departure, were it not that we are members of one body, have one head, are steeped in one grace, live by one bread, walk one way, and dwell in the same house! For why should we not use the same words too? You recognize, I believe, that these are from your letter. But why should these be your words rather than mine, since, being as true as they are, they come to us from communion with the same head? And if they had something given especially to you, I loved them all the more, so that they besieged the passage of my heart and did not let words pass from my heart to my tongue until they came forth all the purer for being yours. Holy brothers beloved of God and members of one another, who can doubt that we are quickened by one spirit, except one who does not feel with what love we are bound to one another? ### Translation notes - The repeated phrases are quoted from letter 30.2. ### Citation (SBL) Augustine, Ep. 31.3 (CSEL 34.2:2–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-3). ## Letter 31.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-4 - Source: CSEL 34.2:4–5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Paulinus that Valerius has made him his fellow bishop, and begs Paulinus and Therasia to come to Africa. ### Latin text Vellem tamen scire, utrum hanc absentiam corporalem uos patientius quam nos facilius toleretis. si ita est, fateor, non amo istam fortitudinem uestram, nisi forte quia nos tales sumus, ut minus a uobis desiderari quam uos desiderare debeamus. in me certe si esset patientia uestrae absentiae perferendae, displiceret mihi; segniter enim agerem, ut uos uiderem; quid autem absurdius quam fortitudine fieri segniorem? sed qua ecclesiae cura tenear, ex hoc uestra caritas oportet adtendat, quod beatissimus pater Valerius, qui uos nobiscum quantum salutet quantumque sitiat, audietis ex fratribus, nec presbyterum me esse suum passus est, nisi maiorem mihi coepiscopatus sarcinam inponeret. quod quidem quia tanta eius caritate tantoque populi studio dominum id uelle credidi, nonnullis iam exemplis praecedentibus, quibus mihi omnis excusatio claudebatur, uehementer timui excusare. sed quamquam iugum Christi per se ipsum lene sit et sarcina leuis, tamen propter nostram asperitatem atque infirmitatem, si quid me mordet hoc uinculum atque urget hoc onus, ineffabiliter mihi aliquanto uestrae praesentiae solatio tolerabilius et portabilius redderetur. uos autem audio curis eius modi expeditiores liberioresque uiuere. qua re non ego inpudenter rogo uos et postulo et flagito, ut in Africam maiore talium hominum siti quam siccitatis nobilitate laborantem uenire dignemini. ### English translation (Claude) Yet I would like to know whether you bear this bodily absence more patiently than we bear it easily. If so, I confess I do not love this fortitude of yours, unless perhaps because we are such that we deserve to be longed for less by you than we long for you. Certainly, if I had the patience to endure your absence, it would displease me; for I would be sluggish in trying to see you; and what is more absurd than to become more sluggish through fortitude? But by what care for the church I am held, Your Love should note from this: the most blessed father Valerius (how warmly he greets you with us and how much he thirsts for you, you will hear from the brothers) did not allow me to remain his presbyter without laying on me the greater burden of being his fellow bishop. Because I believed that the Lord willed this, given his great love and the great zeal of the people, and since some precedents had already gone before by which every excuse was closed to me, I was greatly afraid to excuse myself. But although the yoke of Christ is in itself gentle and the burden light, yet because of our roughness and weakness, if this bond chafes me at all and this load presses me, it would be made inexpressibly more bearable and portable by some comfort of your presence. I hear that you live freer and less encumbered by cares of this kind. Therefore I am not impudent in asking, requesting and pressing you to deign to come to Africa, which suffers more from thirst for such people than from its famous dryness. ### Scripture references - Matt 11:30: allusion, high confidence ### Translation notes - Augustine was consecrated bishop as Valerius's colleague in 395/396. Allusion to Matt 11:30. ### Citation (SBL) Augustine, Ep. 31.4 (CSEL 34.2:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-4). ## Letter 31.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-5 - Source: CSEL 34.2:5–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine wants Paulinus and Therasia in Africa as a visible example, since their renunciation of great wealth fulfils gladly what the rich young man heard with sadness. ### Latin text Scit deus, quam non solum propter desiderium meum neque solum propter eos, qui uel per nos uestrum propositum uel undecumque fama praedicante didicerunt, sed etiam propter ceteros, qui partim non audiunt, partim audita non credunt, tamen possunt comperta diligere, uos istis terris etiam corporaliter adesse cupiamus. quamuis enim sedulo atque misericorditer id agatis, tamen etiam coram hominibus regionum nostrarum luceat opera uestra, ut uideant bona facta uestra et glorificent patrem uestrum, qui in caelis est. piscatores uocante domino quod nauiculas et retia dimiserunt, omnia se dimisisse et dominum secutos esse etiam commemorando laetati sunt. et re uera omnia contemnit, qui non solum, quantum potuit, sed etiam, quantum uoluit habere, contemnit. sed in eo, quod cupiebatur, oculi dei testes sunt, in eo, quod habebatur, et hominum. nescio quo autem modo, cum superflua terrena diliguntur, artius adepta quam concupita constringunt. nam unde tristis ille discessit, qui consilium consequendae uitae aeternae quaerebat a domino, cum audisset uendenda esse omnia sua et distribuenda pauperibus et habendum thesaurum in caelo, si uellet esse perfectus, nisi quia magnas, ut euangelium loquitur, habebat diuitias? aliud est enim iam nolle incorporare, quae desunt, aliud iam incorporata diuellere: illi uelut cibi repudiantur, illa uelut membra praeciduntur. quanto igitur et quantum mirabili gaudio nostris temporibus Christiana caritas conspicit per domini euangelium cum laetitia fieri, quod ore domini cum tristitia diues audiuit! ### English translation (Claude) God knows that we want you to be present in these lands bodily too, not only for my longing, nor only for those who have learned of your way of life either through us or from report spreading from anywhere, but also for the others, who partly have not heard of it and partly, having heard, do not believe it, yet could love it once they found it to be true. For although you act diligently and mercifully, still let your works shine also before the people of our regions, that they may see your good deeds and glorify your Father who is in heaven. The fishermen, when the Lord called them, rejoiced to recall that in leaving their little boats and nets they had left everything and followed the Lord. And truly he despises everything who despises not only as much as he could have, but also as much as he wished to have. But for what was desired the eyes of God are witnesses; for what was possessed, the eyes of men as well. Yet in some way or other, when superfluous earthly things are loved, things acquired bind more tightly than things desired. For why did that man go away sad who sought from the Lord counsel for attaining eternal life, when he heard that he must sell all he had and distribute it to the poor and have treasure in heaven, if he wished to be perfect, except that, as the gospel says, he had great riches? For it is one thing no longer to wish to take into oneself what one lacks, and another to tear away what has already become part of oneself: the former are refused like food, the latter are cut off like limbs. With how great and how wonderful a joy, then, does Christian love see happening gladly in our times, through the Lord's gospel, what the rich man heard from the Lord's mouth with sadness! ### Scripture references - Matt 5:16: quotation, high confidence - Matt 4:20–22: allusion, high confidence - Matt 19:27: allusion, medium confidence - Matt 19:21–22: allusion, high confidence ### Translation notes - Quotation of Matt 5:16; allusions to Matt 4:20–22; Matt 19:27; Matt 19:21–22. ### Citation (SBL) Augustine, Ep. 31.5 (CSEL 34.2:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-5). ## Letter 31.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-6 - Source: CSEL 34.2:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says the couple's renunciation is the glory of Christ, an example to men and women alike, which they should not hide. ### Latin text Quamquam nullis uerbis explicem conceptionem ac parturitionem cordis mei, tamen quia prudenter et pie intellegitis non esse istam uestram, hoc est humanam, sed in uobis domini gloriam — nam et inimicum cautissime intuemini deuotissimeque agitis, ut tamquam discipuli Christi humiles corde et mites sitis; utilius enim terrena opulentia tenetur humiliter, quam superbe relinquitur — quia ergo recte intellegitis non esse hanc uestram sed domini gloriam, uidebitis, quam parua et exigua dixerim. dixi enim de laudibus Christi, quibus sunt linguae inpares angelorum. hanc ergo Christi gloriam etiam oculis nostrorum hominum cupimus admoueri, in uno coniugio proposita utrique sexui calcandae superbiae et non desperandae perfectionis exempla. nescio si quicquam misericordius agitis, quam si tantum nolitis latere, quod tales estis, quantum tales esse uoluistis. ### English translation (Claude) Although I can express in no words the conception and travail of my heart, yet since you understand prudently and piously that this is not your glory, that is, human glory, but the Lord's glory in you (for you watch the enemy most cautiously and strive most devoutly to be humble of heart and meek, as disciples of Christ; for earthly wealth is more usefully held humbly than proudly given up), since, then, you rightly understand that this is not your glory but the Lord's, you will see how small and slight are the things I have said. For I have spoken of the praises of Christ, to which the tongues of angels are unequal. This glory of Christ, then, we want brought before the eyes of our people too, examples set before both sexes, in one marriage, of trampling on pride and of not despairing of perfection. I do not know whether you could do anything more merciful than to be as unwilling to hide that you are such as you have been willing to be such. ### Scripture references - Matt 11:29: allusion, high confidence - 1 Cor 13:1: allusion, medium confidence ### Translation notes - Paulinus and Therasia were a married couple who had renounced their wealth and lived in continence. Allusions to Matt 11:29 and 1 Cor 13:1. ### Citation (SBL) Augustine, Ep. 31.6 (CSEL 34.2:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-6). ## Letter 31.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-7 - Source: CSEL 34.2:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine commends the boy Vetustinus, sends his three books On Free Will, and again commends Romanianus and his son Licentius. ### Latin text Vetustinum, impiis quoque miserabilem puerum, uestrae benignitati caritatique commendo. causas calamitatis et peregrinationis eius audietis ex ipso. nam et propositum eius, quo seruiturum se esse pollicetur deo, tempus prolixius et aetas robustior et transactus timor certius indicabunt. tres libros atque utinam tam grandis quaestionis ita explicatores ut grandes tanto minus metuens in te laborem legendi, quanto ardorem perspicio diligendi, misi sanctitati et caritati tuae; nam quaestio eorum est de libero arbitrio. hos aut non habere aut omnes non habere fratrem Romanianum scio, per quem prope omnia, quae quibuslibet auribus accommodata scribere potui, studio in nos tuo non adportanda dedi, sed legenda indicaui. habebat enim ille iam omnia secumque gestabat; per eum autem prima rescripta transmisi. credo iam expertam sanctitatem tuam sagacitate spiritali, quam tibi dominus tribuit, quid ille uir boni animo gerat et quae in illo infirmitate pars claudicet. unde humanitati et caritati tuae tam ipsum quam filium eius legisti, ut spero, qua sollicitudine commendauerim et quanta mihi necessitudine copulati sint. aedificet eos per te dominus. quod ab illo magis petendum est; nam id tu quam uelis, noui. ### English translation (Claude) I commend to your kindness and love Vetustinus, a boy who would move even the impious to pity. You will hear the causes of his calamity and wanderings from himself. As for his resolution, by which he promises to serve God, a longer time, a sturdier age and the passing of his fear will show it more surely. I have sent to Your Holiness and Love three books (would that they were as great in explaining so great a question as they are great in size), fearing to impose on you the labour of reading them the less, the more I see your ardour of love; for their question is free will. I know that brother Romanianus either does not have them or does not have all of them; through him I made known to your zeal toward us almost everything I have been able to write that is suited to any readers, not to be brought to you, but for you to read. For he already had them all and carried them with him; through him, moreover, I sent my first reply. I believe Your Holiness has already found out, by the spiritual discernment the Lord has given you, what good that man bears in his mind and what part of him limps in weakness. Hence you have read, I hope, with what solicitude I commended both him and his son to your kindness and love, and by how close a tie they are bound to me. May the Lord build them up through you. This is rather to be asked of him; for I know how much you wish it. ### Translation notes - The three books are On Free Will. ### Citation (SBL) Augustine, Ep. 31.7 (CSEL 34.2:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-7). ## Letter 31.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-8 - Source: CSEL 34.2:7–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Paulinus for his work against the pagans and for Ambrose's books against those who claimed Christ learned from Plato. ### Latin text Aduersus paganos te scribere didici ex fratribus. si quid de tuo pectore meremur, indifferenter mitte, ut legamus; nam pectus tuum tale domini oraculum est, ut ex eo nobis tantum placita et aduersus loquacissimas quaestiones explicatissima datum iri responsa praesumam. libros beatissimi papae Ambrosii credo habere sanctitatem tuam; eos autem multum desidero, quos aduersus nonnullos inperitissimos et superbissimos, qui de Platonis libris dominum profecisse contendunt, diligentissime et copiosissime scripsit. ### English translation (Claude) I have learned from the brothers that you are writing against the pagans. If we deserve anything from your heart, send it to us to read without hesitation; for your heart is such an oracle of the Lord that I presume it will give us only pleasing answers, most clearly worked out against the most talkative questions. I believe Your Holiness has the books of the most blessed pope Ambrose; I greatly desire those which he wrote most carefully and copiously against certain most ignorant and most proud people who maintain that the Lord learned from the books of Plato. ### Translation notes - 'Pope' (papa) was a title of honour for bishops. Ambrose's work against those who derived Christ's teaching from Plato is lost. ### Citation (SBL) Augustine, Ep. 31.8 (CSEL 34.2:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-8). ## Letter 31.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-9 - Source: CSEL 34.2:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sends greetings from Severus of Milevis and the brothers, and a loaf of bread, to Paulinus and Therasia. ### Latin text Beatissimus frater Seuerus de condiscipulatu nostro Mileuitanae antistes ecclesiae bene apud eandem ciuitatem fratribus cognitus debito nobiscum officio sanctitatem uestram salutat. fratres quoque omnes nobiscum domino seruientes tam id faciunt, quam uos desiderant, tam uos desiderant, quam uos diligunt, et tam diligunt, quam estis boni. panis, quem misimus, uberior benedictio fiet dilectione accipientis uestrae benignitatis. custodiat uos dominus ab ista generatione in aeternum, domini dilectissimi et sincerissimi, uere benigni et abundantissima domini gratia praestantissimi fratres. ### English translation (Claude) The most blessed brother Severus, our former fellow disciple, now bishop of the church of Milevis and well known to the brothers in that city, greets Your Holiness with us with due respect. All the brothers too who serve the Lord with us do so as much as they long for you; they long for you as much as they love you, and love you as much as you are good. The bread we have sent will become a richer blessing through the love with which your Kindness receives it. May the Lord keep you from this generation for ever, most beloved and most sincere lords, truly kind brothers, most excellent in the abundant grace of the Lord. ### Scripture references - Ps 12:7 (11:8 LXX): allusion, high confidence ### Translation notes - Allusion to Ps 12:7 (LXX 11:8). ### Citation (SBL) Augustine, Ep. 31.9 (CSEL 34.2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/29-1/#p-31-9). ## Letter 32.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-1 - Source: CSEL 34.2:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus writes to Romanianus at Rome with the news, just received from Africa, that Augustine and his friends are now all bishops. ### Latin text Pridie, quam has daremus, reuersis ex Africa fratribus nostris, quorum expectatione nos pendere uidisti, optatissime sanctorum et carissimorum uirorum inde epistulas receperamus, id est Aurelii, Alypii, Augustini, Profuturi, Seueri, iam omnium pariter episcoporum. ergo tot sanctorum talium recentissimis sermonibus gratulantes properauimus ad te nostram referre laetitiam, ut tibi quoque expectatum in peregrinatione sollicita gaudium festiuissimis conferremus indiciis. si forte eadem de uenerabilibus et amantissimis uiris per aliarum aduentus nauium comperisti, per nos etiam repetita accipe et quasi renouata hilaritate rursus exulta. quod si primus hic a nobis tibi nuntius ueniet, gratulare tantam nobis in tua patria caritatem Christo donante partam, ut, quicquid illic diuina prouidentia gerat mirabilis semper, ut scriptum est, in sanctis suis, uel primi uel cum primis sciamus. ### English translation (Claude) The day before we sent this letter, our brothers returned from Africa, for whom you saw us waiting anxiously, and we received from there, as we had greatly desired, letters from holy and very dear men, namely Aurelius, Alypius, Augustine, Profuturus and Severus, all of them now bishops alike. So, rejoicing in the very recent words of so many such saints, we hastened to bring our joy to you, so that we might give you too, in your anxious stay abroad, the joy you were awaiting, with most festive tidings. If perhaps you have learned the same things about these venerable and most loving men through the arrival of other ships, receive them repeated by us too, and rejoice again with renewed gladness. But if this news comes to you first from us, rejoice that Christ has granted us such love won in your homeland that whatever divine providence does there, ever wonderful, as it is written, in his saints, we know either first or among the first. ### Scripture references - Ps 68:35 (67:36 LXX): allusion, high confidence ### Translation notes - Letter of Paulinus to Romanianus and Licentius (NPNF omits it). Allusion to Ps 68:35 (LXX 67:36). ### Citation (SBL) Augustine, Ep. 32.1 (CSEL 34.2:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-1). ## Letter 32.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-2 - Source: CSEL 34.2:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus rejoices that Augustine was made co-bishop with the living Valerius, an unusual arrangement, and sees in it God's work against the Donatists and Manichaeans. ### Latin text Non autem tantum hoc scribimus gratulandum, quod episcopatum Augustinus acceperit, sed quod hanc dei curam meruerint Africanae ecclesiae, ut uerba caelestia Augustini ore perciperent, qui ad maiorem dominici muneris gratiam nouo more prouectus ita consecratus est, ut non succederet in cathedra episcopo, sed accederet. nam incolumi Valerio Hipponiensis ecclesiae coepiscopus Augustinus est. et ille beatus senex, cui purissimam mentem nulla umquam liuentis inuidiae macula suffudit, dignos sui cordis pace nunc ab altissimo fructus capit, ut quem successorem sacerdotii sui simpliciter optabat, hunc mereatur tenere collegam. credine hoc potuit, antequam fieret? sed in hoc quoque omnipotentis opere dici euangelicum illud potest: Hominibus haec ardua; apud deum autem omnia possibilia. exultemus itaque et laetemur in eo, qui facit mirabilia solus et qui facit unanimes habitare in domo, quoniam ipse respexit humilitatem nostram et uisitauit in bono plebem suam, qui erexit cornu in domo Dauid pueri sui et nunc exaltauit cornu ecclesiae suae in electis suis, ut cornua peccatorum, sicut per prophetam spondet, hoc est Donatistarum Manichaeorumque, confringat. ### English translation (Claude) We write that this is a matter for rejoicing not only because Augustine has received the episcopate, but because the African churches have been found worthy of this care of God, to receive heavenly words from Augustine's mouth. For the greater grace of the Lord's gift he has been advanced in a new way, consecrated so that he did not succeed the bishop in his chair but joined him in it. For while Valerius is still alive, Augustine is co-bishop of the church of Hippo. And that blessed old man, whose most pure mind no stain of jealous envy ever clouded, now reaps from the Most High fruits worthy of the peace of his heart, in that he is found worthy to have as colleague the one he simply wished for as successor in his priesthood. Could this have been believed before it happened? But of this work of the Almighty too that gospel saying can be spoken: 'For men these things are hard, but with God all things are possible.' So let us exult and rejoice in him who alone does wonders and who makes those of one mind dwell in a house, because he has looked on our lowliness and visited his people for good, who raised up a horn in the house of his servant David, and has now exalted the horn of his church in his chosen ones, so that he may break the horns of sinners, as he promises through the prophet, that is, of the Donatists and Manichaeans. ### Scripture references - Matt 19:26: quotation, high confidence - Ps 72:18 (71:18 LXX): allusion, medium confidence - Ps 68:6 (67:7 LXX): allusion, high confidence - Luke 1:48: allusion, high confidence - Luke 1:68–69: allusion, high confidence - Ps 75:10 (74:11 LXX): allusion, high confidence ### Translation notes - Quotation of Matt 19:26; allusions: Ps 72:18; Ps 68:6; Luke 1:48, 68–69; Ps 75:10. ### Citation (SBL) Augustine, Ep. 32.2 (CSEL 34.2:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-2). ## Letter 32.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-3 - Source: CSEL 34.2:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus hopes Licentius will hear Augustine's call, sends five loaves to Romanianus and Licentius, and turns to address Licentius. ### Latin text Utinam haec nunc domini tuba, qua per Augustinum intonat, filii nostri Licentii pulset auditus, sed ut illa audiat aure, qua Christus ingreditur, de qua non rapit dei semen inimicus! tunc uere sibi summus Christi pontifex Augustinus uidebitur, quia tunc se et exauditum sentiet ab excelso, si, quem tibi dignum genuit in litteris, hunc et sibi digne filium pariat in Christo. nam et nunc, uelim credas, flagrantissima de ipso nobis sollicitudine scripsit. credimus in omnipotente Christo, quod adulescentis nostri uotis carnalibus spiritalia Augustini uota praeualeant. uincetur uel inuitus, mihi crede; uincetur piissimi parentis fide, ne mala uictoria uincat, si maluerit in perniciem suam uincere quam pro salute superari. ne uacuum fraternae humanitatis officium uideretur, de buccellato Christianae expeditionis, in cuius procinctu cotidie ad frugalitatis annonam militamus, panes quinque tibi pariter et filio nostro Licentio misimus; non enim potuimus a benedictione secernere, quem cupimus eadem nobis gratia penitus adnectere. paucis tamen et ad ipsum loquamur, ne neget sibi scriptum, quod de se tibi scriptum est. Aeschino enim dicitur, quod audit Micio. sed quid de alienis loquar, cum de proprio cuncta possimus et aliena loqui non soleat esse sani capitis? quo dei gratia sano et saluo sumus, quibus caput Christus est. incolumem te aetate quam plurima et beatum semper cum tota domo tua, ut cupimus, habeamus in Christo, domine frater merito honorandissime et desiderantissime. ### English translation (Claude) Would that this trumpet of the Lord, with which he now thunders through Augustine, might strike the hearing of our son Licentius, but so that he might hear it with that ear by which Christ enters, from which the enemy does not snatch the seed of God! Then Augustine will truly seem to himself a high priest of Christ, for then he will feel that he has been heard on high, if the one whom he begot for you, worthy in letters, he also brings forth worthily for himself as a son in Christ. For even now, believe me, he has written to us with most burning concern for him. We believe in the almighty Christ that Augustine's spiritual prayers will prevail over the carnal wishes of our young man. He will be conquered even against his will, believe me; he will be conquered by the faith of his most devoted parent, lest a bad victory win, if he prefers to conquer to his own ruin rather than to be overcome for his salvation. So that the duty of brotherly kindness might not seem empty, we have sent five loaves to you and to our son Licentius alike, from the hardtack of the Christian campaign, in whose array we serve daily for the ration of frugality; for we could not separate from the blessing one whom we desire to bind closely to us by the same grace. But let us also speak a few words to him, lest he deny that what is written to you about him is written to him. For what Micio hears is said to Aeschinus. But why should I speak of other people's things, when we can say everything from our own, and to speak what belongs to others is not usually the mark of a sound head? By God's grace we are sound and safe in our head, we whose head is Christ. May we have you safe for as long a life as possible, and always happy with your whole house, as we desire, in Christ, lord brother, deservedly most honoured and most longed for. ### Scripture references - Matt 13:19: allusion, medium confidence ### Extrabiblical texts - Terence, Ad. (Terence): allusion, medium confidence ### Translation notes - Micio and Aeschinus are characters of Terence's Adelphoe; the point is that words addressed to the father are meant for the son. 'To speak what belongs to others' (aliena loqui) puns on 'to rave'. Allusion to Matt 13:19. ### Citation (SBL) Augustine, Ep. 32.3 (CSEL 34.2:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-3). ## Letter 32.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-4 - Source: CSEL 34.2:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus urges Licentius to follow Augustine, his spiritual father and mother, so as to become a true consul and pontiff in Christ. ### Latin text Audi ergo, fili, legem patris tui, id est fidem Augustini et noli repellere consilia matris tuae, quod aeque nomen in te Augustini pietas iure sibi uindicat, qui te tantillum sinu gestauit suo et a paruulis primo lacte sapientiae saecularis inbutum nunc etiam spiritalibus lactare et enutrire domino gestit uberibus, quoniam te adultum aetate corporea in spiritalibus adhuc cunabulis uagientem uidet, adhuc infantem uerbo dei, uixdum in Christo primis passibus et uestigio titubante repentem, si tamen Augustini doctrina tamquam manus matris et ulna nutricis instabilem regat paruulum. quem si audias et sequaris, ut rursum te sermone Salomonis alliciam, fili, coronam accipies gratiarum tuo uertici. et tunc uere eris ille non phantasmate somniatus sed ab ipsa ueritate formatus consul et pontifex uacuas imagines falsi operis implente Christo solidis suae operationis effectibus. uere enim pontifex et uere consul Licentius erit, si Augustini uestigiis propheticis et apostolicis disciplinis ut sacrato beatus Helisaeus Heliae, ut inlustri apostolo Timotheus adulescens adhaereas indiuulso per itinera diuina comitatu, ut et sacerdotium corde perfecto discas mereri et populis ad salutem magistro ore consulere. ### English translation (Claude) Hear, then, my son, the law of your father, that is, the faith of Augustine, and do not reject the counsels of your mother; for Augustine's love may equally claim that name by right in your case, since he carried you, such a little one, in his bosom, and, having fed you from infancy with the first milk of worldly wisdom, now longs to nurse and nourish you for the Lord with spiritual breasts too, because he sees you, grown in bodily age, still wailing in spiritual cradles, still an infant in the word of God, scarcely crawling in Christ with first steps and faltering tread, if only Augustine's teaching, like a mother's hand and a nurse's arm, may guide the unsteady little one. If you hear and follow him, then, to entice you again with the words of Solomon, my son, you will receive a crown of graces for your head. And then you will truly be that consul and pontiff, not dreamed of in a phantasm but formed by Truth itself, Christ filling the empty images of a false work with the solid effects of his own work. For Licentius will truly be pontiff and truly consul if you cling to Augustine's footsteps, to prophetic and apostolic disciplines, as blessed Elisha to holy Elijah, as young Timothy to the illustrious apostle, in undivided companionship along the divine ways, so that you may learn with a perfect heart to deserve the priesthood and with a teacher's mouth to counsel the peoples for their salvation. ### Scripture references - Prov 1:8–9: quotation, high confidence - 1 Kgs 19:19–21: allusion, medium confidence ### Translation notes - Quotation of Prov 1:8–9; allusions to Elisha and Elijah (1 Kgs 19:19–21) and to Timothy and Paul. 'Consul and pontiff' apparently refers to Licentius's worldly ambitions (perhaps a dream); the reference is uncertain. ### Citation (SBL) Augustine, Ep. 32.4 (CSEL 34.2:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-4). ## Letter 32.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-5 - Source: CSEL 34.2:12–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paulinus addresses Licentius in prose and in elegiac verse, urging him to leave Rome and worldly ambition, take Christ's yoke, and follow Augustine and his kinsman Alypius. ### Latin text Sat hoc monitis et hortatui; modico enim sermone et labore arbitror, mi Licenti, ad Christum posse incitari iam a pueris ad studia ueritatis et sapientiae, quod utrumque uere Christus est et omnis boni summum bonum, uenerabilis Augustini spiritu et ore flammatum. qui si parum apud te pro te ualuit, quid ego tanto interuallo posterior et omnium illius opum pauper efficiam? sed quia et illius facultatis potentia et tui ingenii humanitate confisus pleniora atque maiora in te spero elaborata quam elaboranda, ausus sum hiscere duplici gratia, ut et illi uiro debita caritate compararer in sollicitudine tui et inter eos, qui salutem tuam diligunt, uel contestato numerarer affectu. nam effectus in tui perfectione palmam Augustino potissimum destinatam scio. uereor, fili, ne aures tuas asperitate temerarii sermonis offenderim et per aures animo etiam tuo taedii mei uulnus intulerim. sed in mentem uenit epistulae tuae, qua te musicis familiarem modis intellexi, a quo studio ego aeui quondam tui non abhorrui. itaque mihi ad tuam mentem, si in aliquo exulcerassem, deleniendam remedium litteras tuas recordatus repperi, ut te ad dominum harmoniae omniformis artificem modulamine carminis euocarem. quaeso te, ut aure audias neque causam salutis tuae in uerbis meis spernas, sed piam curam et mentem paternam etiam in despiciendis sermonibus libenter accipias, quibus insitum Christi nomen, quod est super omne nomen, hanc deberi uenerationem facit, ut non possit a credente contemni. Quare age rumpe moras et uincla tenacia saecli nec metuas placidi mite iugum domini. pulchra quidem sed mira uagis praesentia rerum mentibus, at sapiens non stupet ista animus. nunc te sollicitat uariis malesuada figuris heu! ualidos etiam uertere Roma potens. sed tibi, nate, precor, semper pater Augustinus occurset cunctas urbis ad inlecebras. illum tanta inter fragilis discrimina uitae aspiciens et habens pectore tutus eris. hoc tamen et repetens iterumque iterumque monebo, ut fugias durae lubrica militiae. blandum nomen honos, mala seruitus, exitus aeger, quem nunc uelle iuuat, mox uoluisse piget. scandere celsa iuuat, tremor est descendere celsis; si titubes, summa peius ab arce cades. nunc tibi falsa placent bona, nunc rapit omnibus auris ambitus et uitreo fert caua fama sinu. ast ubi te magno damnosus cinxerit aestu balteus et sterilis fregerit inde labor, serus et in cassum spes accusabis inanes et modo, quae nectis, rumpere uincla uoles. tunc reminisceris frustra patris Augustini contempsisse dolens ueridicos monitus. quare si sapiens et si pius es, puer, audi et cape uerba patrum consiliumque senum. quid retrahis fera colla iugo? mea sarcina lenis, suaue iugum, Christi est uox pia; crede deo et caput adde iugis, da mollibus ora capistris demissosque leui subde humeros oneri. nunc potes hoc, dum liber agis, dum nulla retentant uincula, nulla tori cura nec altus honor. haec bona libertas Christo seruire et in ipso omnibus esse supra. non dominis hominum, non uitiis seruit, non regibus ille superbis, tantum qui Christo se dederit domino. nec tibi nobilitas uideatur libera, quam nunc sublimem attonita conspicis urbe uehi, quam cernis tanta sibi libertate uideri, ut dedignetur flectere colla deo. multis ille miser mortalibus et quoque seruis seruit et ancillas, ut dominentur, emit. norunt eunuchos et magna palatia passi et quisquis Romam sponte miser patitur, quanto sudoris pretio damnoque decoris constet ibi chlamydis, hic honor officii. nec tamen ipse potens, qui celsior omnibus esse emerit, ut nulli seruiat, adsequitur. cum bene se tota dominum iactauerit urbe, seruit daemoniis, si simulacra colit. pro dolor! hos propter remoraris in urbe, Licenti, et regnum Christi spernis, ut his placeas? hos uocitas dominos curua et ceruice salutas, quos ligni seruos conspicis et lapidis? nomine diuino argentum uenerantur et aurum, religio est, quod amat morbus auaritiae. inprecor, hos ut amet, qui non amat Augustinum, non colat et Christum, cui placet hos colere. inde ait ipse deus dominis non posse duobus seruiri, quoniam mens placet una deo. una fides, deus unus et unicus e patre Christus, haud duplex uni seruitus est domino. quanta etenim caelo ac terris distantia, tanta est Caesaris et Christi rebus et imperiis. tollere humo, sed nunc, dum spiritus hos regit artus, mente polum penetra, nil mora carnis obest. corporeis iam nunc morere actibus et bona uitae caelestis liquido praemeditare animo. spiritus es, quamquam tenearis corpore, si nunc mente pia uictor carnis opus perimas. haec tibi, care puer. fido compulsus amore scripsi; si recipis, suscipiere deo. crede Augustinum tibi nunc in me geminatum, sume duos una cum pietate patres. spernimur, abstraheris maiore dolore duobus; audimur, pignus dulce duobus eris. in te laeta patrum sudauit cura duorum et tibi magnus honos laetificasse duos. sed me Augustino cum copulo, non meritorum iacto parem, solo comparo amore tui. nam quid ego adfundam rorans tibi paupere riuo? me praeter gemino flumine prolueris: frater Alypius est Augustinusque magister, sanguinis hic consors, hic sator ingenii. tanto fratre uales et praeceptore, Licenti, et dubitas pennis talibus astra sequi? quicquid agas — nam te nec speret mundus amicum —, non daberis terrae debita Christo anima. tu thalamos licet et celsos mediteris honores nunc, olim domino restituere tuo. credo unum uincent iusti duo peccatorem et tua fraternae uota preces abigent. ergo redi, qua uoce parens, qua sanguine frater, ambo sacerdotes, te remeare iubent. ad tua te retrahunt, nam nunc aliena petessis: haec mage, quae retinent regna tui, tua sunt. haec repete, his inhia, externis ne contere tempus; si tua nolueris, quisquam aliena dabit? non eris ipse tuus missusque per extera longe sensibus heu! proprii pectoris exul ages. sollicitum satis haec nato cecinisse parentem, dum tibi, quae mihimet, uel uolo uel metuo. haec tibi, si recipis, feret olim pagina uitam; si rennuis, eadem haec pagina testis erit. incolumem mihi te, fili carissime, Christus annuat et seruum det sibi perpetuo. uiue, precor, sed uiue deo; nam uiuere mundo mortis opus, uiua est uiuere uita deo. ### English translation (Claude) Enough of warnings and exhortation; for I think, my Licentius, that with little speech and labour one can be roused to Christ who has been fired from boyhood by the spirit and mouth of the venerable Augustine for the pursuit of truth and wisdom, both of which Christ truly is, the supreme good of all good. If he has availed too little with you on your own behalf, what shall I accomplish, so far behind him and poor in all his riches? But because, trusting both in the power of his ability and in the kindness of your nature, I hope that more and greater things have been worked in you than remain to be worked, I have dared to open my mouth for a double reason: that I might be likened to that man, with the love I owe, in concern for you, and that I might be counted, at least by an attested affection, among those who love your salvation. For I know that the palm for bringing about your perfection is destined above all for Augustine. I fear, son, that I may have offended your ears with the harshness of rash speech, and through your ears have wounded your mind too with weariness of me. But your letter came to mind, from which I understood that you are familiar with musical measures, a study which I too once did not shrink from at your age. So, remembering your letter, I found a remedy to soothe your mind, if I had made it sore at all: to call you forth to the Lord, the craftsman of every form of harmony, by the measure of a poem. I ask you to hear with your ear and not to spurn the cause of your salvation in my words, but to receive gladly a loving care and a fatherly mind even in words that might be despised, in which the name of Christ, which is above every name, makes this reverence due, so that it cannot be despised by a believer. Come then, break off delay and the tenacious bonds of the world, and do not fear the gentle yoke of the mild Lord. The present beauty of things is lovely indeed, but it amazes only wandering minds; the wise mind is not dazzled by it. Now mighty Rome, alas, ill-counselling, tempts you with various figures, able to overturn even the strong. But I pray, son, that father Augustine may always come to meet you amid all the enticements of the city. Looking on him amid such great dangers of fragile life, and holding him in your heart, you will be safe. Yet this I will warn you, repeating it again and again: flee the slippery ways of hard service. Honour is a flattering name, a bad slavery, a sick ending; what you now delight to want, you will soon regret having wanted. It is pleasant to climb the heights, but it is terror to come down from the heights; if you stumble, you will fall the worse from the highest citadel. Now false goods please you, now ambition snatches you with every breeze, and hollow fame carries you in its glassy bosom. But when the ruinous belt of office has girded you with great heat, and fruitless labour has then broken you, late and in vain you will blame your empty hopes and wish to break the bonds you are now tying. Then you will remember, grieving in vain, that you despised the truthful warnings of father Augustine. So, if you are wise, if you are dutiful, boy, hear and take in the words of fathers and the counsel of elders. Why do you draw back your wild neck from the yoke? 'My burden is light, my yoke is sweet': it is the loving voice of Christ. Trust God and put your head to the yoke, give your mouth to the soft halter and put your lowered shoulders under the light load. You can do this now, while you live free, while no bonds hold you back, no care of a marriage bed nor lofty honour. This is good freedom: to serve Christ and in him to be above all things. He serves not the masters of men, not vices, not proud kings, who has given himself to Christ alone as Lord. Nor let the nobility seem free to you, which you now see, astonished, borne aloft through the city, which, you see, thinks itself so free that it disdains to bend its neck to God. That wretch serves many mortals, even slaves, and buys maidservants to be his masters. Those know who have endured eunuchs and great palaces, and whoever wretchedly endures Rome of his own will, at what price of sweat and loss of dignity the official cloak costs there, and here the honour of office. Yet not even the powerful man who has bought his way to be higher than all, so as to serve no one, attains it. Though he boasts himself lord through the whole city, he serves demons, if he worships images. Alas! is it for these that you linger in the city, Licentius, and spurn the kingdom of Christ to please them? Do you call these men masters and greet them with bent neck, whom you see to be slaves of wood and stone? They venerate silver and gold with a divine name; what the disease of avarice loves is their religion. I pray that he who does not love Augustine may love these, and that he who likes to worship these may not worship Christ either. Hence God himself says that two masters cannot be served, since an undivided mind pleases God. One faith, one God, and Christ the only one from the Father: no double service is due to the one Lord. For as great as is the distance between heaven and earth, so great is the distance between the affairs and empires of Caesar and of Christ. Lift yourself from the ground; even now, while breath rules these limbs, pierce the sky with your mind; the delay of the flesh is no hindrance. Die already now to bodily deeds and with a clear mind meditate beforehand on the goods of the heavenly life. You are spirit, though held by a body, if now with a pious mind you victoriously destroy the work of the flesh. These things, dear boy, I have written to you, compelled by faithful love; if you receive them, you will be received by God. Believe that Augustine is now doubled for you in me; take two fathers with one devotion. If we are spurned, you will be torn away to the greater grief of two; if we are heard, you will be a sweet pledge to two. The joyful care of two fathers has sweated over you, and it will be a great honour for you to have gladdened two. But when I join myself to Augustine, I do not boast myself his equal in merits; I compare myself with him only in love for you. For what can I pour on you, sprinkling from a poor stream? Besides me you are washed by a double river: brother Alypius and master Augustine, the one sharing your blood, the other the sower of your talent. You are strong in such a brother and such a teacher, Licentius, and do you hesitate to follow the stars on such wings? Whatever you do (for let not the world hope for you as a friend), you will not be given to the earth, a soul owed to Christ. Though you now contemplate marriage chambers and lofty honours, one day you will be restored to your Lord. I believe two righteous men will overcome one sinner, and fraternal prayers will drive away your wishes. So return, as your parent by his voice and your brother by blood, both priests, bid you return. They draw you back to what is your own, for now you seek what belongs to others; these things are rather yours, which the kingdoms keep for you. Seek these again, long for these, do not waste time on externals; if you will not have what is yours, will anyone give you what belongs to others? You will not be your own, and, sent far through foreign lands, alas, you will live an exile from the senses of your own heart. Enough for an anxious parent to have sung these things to his son, while I wish or fear for you what I wish or fear for myself. This page, if you receive it, will one day bring you life; if you refuse, this same page will be a witness. May Christ grant you to me safe, dearest son, and give you to himself as his servant for ever. Live, I pray, but live to God; for to live to the world is the work of death; to live to God is living life. ### Scripture references - Phil 2:9: allusion, high confidence - Matt 11:30: quotation, high confidence - Matt 6:24: allusion, high confidence - Eph 4:5: allusion, medium confidence - Ps 115:4 (113:12 LXX): echo, low confidence ### Translation notes - Alypius was a kinsman of Licentius. The line 'these things are rather yours, which the kingdoms keep for you' (haec mage, quae retinent regna tui, tua sunt) is obscure and translated by sense. Allusions: Phil 2:9; Matt 11:30; Matt 6:24; Eph 4:5; Ps 115:4. ### Citation (SBL) Augustine, Ep. 32.5 (CSEL 34.2:12–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-32-5). ## Letter 33.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-1 - Source: CSEL 34.2:18–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine writes to Proculeianus, Donatist bishop of Hippo, explaining that he honours him as a man of peaceable mind, though not his schism. ### Latin text Propter inperitorum hominum uanitates diutius apud te de titulo epistulae meae disputare non debeo. cum enim nos reuocare inuicem ab errore conamur, quamuis ante plenissimam discussionem causae quibusdam uideri possit, quis nostrum erret, incertum, seruimus tamen inuicem nobis, si bono animo nobiscum agimus, ut a peruersitate discordiae liberemur. quod me sincero corde agere et cum tremore Christianae humilitatis, etiam si plerisque hominibus apertum non est, uidet tamen ille, cui nulla corda clauduntur. quid autem in te honorare non dubitem, facile intellegis. non enim errorem schismatis, unde omnes homines, quantum ad me adtinet, cupio sanari, dignum honore aliquo existimo; sed te ante omnia, quod ipsius nobis humanae societatis uinculo adstringeris et quod nonnulla in te praeminent placidioris mentis indicia, quibus nullo modo desperandum est facile te posse ueritatem, cum fuerit demonstrata, complecti, sine ullo aestu dubitationis honorandum puto. dilectionis autem tantum tibi debeo, quantum nobis ipse imperat, qui nos dilexit usque ad crucis opprobrium. ### English translation (Claude) Because of the vanities of ignorant people I need not argue with you at length about the heading of my letter. For when we try to call each other back from error, although before the fullest discussion of the case it may seem uncertain to some which of us is in error, yet we serve each other, if we deal with each other in a good spirit, so that we may be freed from the perversity of discord. That I do this with a sincere heart and with the trembling of Christian humility, even if it is not plain to most people, he sees to whom no hearts are closed. And you easily understand what I do not hesitate to honour in you. For I do not consider the error of schism, from which I wish all people to be healed as far as it concerns me, worthy of any honour; but I think that you are to be honoured without any surge of hesitation, above all because you are bound to us by the very bond of human society, and because certain signs of a more peaceable mind stand out in you, which give no reason at all to despair that you may easily embrace the truth once it has been shown. And I owe you as much love as he himself commands us who loved us even to the reproach of the cross. ### Translation notes - Addressed to Proculeianus, Donatist bishop of Hippo; the heading discussed is not printed in the digital text. ### Citation (SBL) Augustine, Ep. 33.1 (CSEL 34.2:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-1). ## Letter 33.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-2 - Source: CSEL 34.2:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine welcomes Proculeianus's reported willingness to confer before good men about the origin of the schism. ### Latin text Sed ne mireris, quod apud beniuolentiam tuam diu tacui, non putabam in hac te esse sententia, quam mihi frater Euodius, cui fidem non habere non possum, gaudens indicauit. nam cum forte contigisset, ut in unam domum conueniretis, et sermo inter uos de spe nostra, hoc est de Christi hereditate ortus esset, ait dixisse benignitatem tuam uelle te bonis uiris sedentibus conferre nobiscum. quod te multum gaudeo nostrae humilitati offerre dignatum neque ullo modo possum tantam occasionem benigni animi tui deserere, ut, quantum uires dominus praebere dignabitur, quaeram tecum atque discutiam, quae causa, quae origo, quae ratio in ecclesia Christi, cui dixit: Pacem meam do uobis, pacem meam relinquo uobis, tam lugendae atque plangendae discissionis extiterit. ### English translation (Claude) But do not be surprised that I have long been silent toward Your Benevolence; I did not think you were of the mind which brother Evodius, whom I cannot fail to trust, has joyfully reported to me. For when it happened by chance that you met in one house, and a conversation arose between you about our hope, that is, about the inheritance of Christ, he says that Your Kindness said you wished to confer with us in the presence of good men. I rejoice greatly that you have deigned to offer this to our lowliness, and I can in no way pass by so great an opportunity afforded by your kind mind; so that I may seek and discuss with you, as far as the Lord deigns to grant strength, what cause, what origin, what reason there was for so lamentable and deplorable a division in the church of Christ, to which he said: 'My peace I give you, my peace I leave you.' ### Scripture references - John 14:27: quotation, high confidence ### Translation notes - Quotation of John 14:27. ### Citation (SBL) Augustine, Ep. 33.2 (CSEL 34.2:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-2). ## Letter 33.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-3 - Source: CSEL 34.2:19–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Proculeianus to excuse the frankness of Evodius in their discussion, since honest correction is better than flattery. ### Latin text Audiui quidem de memorato fratre te fuisse conquestum, quod nescio quid tibi contumeliose responderit. quod, quaeso te, ne illam contumeliam deputes, quam certum mihi est non de superbo animo processisse — noui enim fratrem meum —, sed si quid in disputando pro fide sua et pro ecclesiae caritate dixit fortasse feruentius, quod tua grauitas nollet audire, non illa contumacia sed fiducia nominanda est. conlatorem enim et disputatorem, non assentatorem et adulatorem se esse cupiebat. nam hoc est oleum peccatoris, quo propheta non uult inpinguari caput; ita enim dicit: Emendabit me iustus in misericordia et arguet me: oleum autem peccatoris non inpinguet caput meum. mauult enim seuera misericordia iusti emendari quam leni adulationis unctione laudari. unde etiam illud propheticum est: Qui uos felices dicunt, in errorem uos mittunt. ideoque de homine, quem falsae blanditiae faciunt adrogantem, recte etiam uulgo dicitur: Creuit caput; inpinguatum est enim oleo peccatoris, hoc est non aspera ueritate corrigentis sed leni falsitate laudantis. neque hoc in eam partem peto accipias, quasi ego te a fratre Euodio tamquam a iusto emendatum intellegi uelim. uereor enim, ne me quoque aliquid contumeliose in te dicere existimes, quod uehementer caueo, quantum possum. sed iustus est ille, qui dixit: Ego sum ueritas. itaque de cuiuslibet hominis ore nobis uerum cum aliqua asperitate sonuerit, non ab illo homine, qui forte peccator est, sed ab ipsa ueritate, hoc est a Christo, qui iustus est, emendamur, ne nostrum caput blandae sed perniciosae adulationis unctio, hoc est oleum peccatoris inpinguet. quamquam etiam si frater Euodius aliquantum pro suae communionis defensione turbatior aliquid elatius animo commotiore dixisset, aetati hominis et necessitati causae te oporteret ignoscere. ### English translation (Claude) I have heard indeed that you complained of the brother I mentioned, because he gave you some insulting answer. I beg you not to count as insult what I am sure did not proceed from a proud mind (for I know my brother); but if in disputing for his faith and for love of the church he said something more fervently, perhaps, than your gravity would have wished to hear, it should be called not insolence but confidence. For he wished to be a partner in discussion and debate, not an assenter and flatterer. For this is the oil of the sinner with which the prophet does not wish his head to be anointed; for he says: 'The righteous man will correct me in mercy and rebuke me; but let not the oil of the sinner anoint my head.' For he prefers to be corrected by the severe mercy of the righteous rather than praised with the smooth unction of flattery. Hence also that prophetic saying: 'Those who call you happy lead you into error.' And so of a man whom false flatteries make arrogant it is rightly said in common speech too: 'His head has swelled'; for it has been anointed with the oil of the sinner, that is, not of one who corrects with harsh truth but of one who praises with smooth falsehood. Do not take this to mean that I want you to be understood as corrected by brother Evodius as by a righteous man. For I fear you may think that I too am saying something insulting to you, which I take great care to avoid as far as I can. But he is righteous who said, 'I am the truth.' So when the truth sounds to us with some harshness from the mouth of any man, we are corrected not by that man, who may be a sinner, but by Truth itself, that is, by Christ, who is righteous, so that the anointing of soothing but ruinous flattery, that is, the oil of the sinner, may not anoint our head. And even if brother Evodius, somewhat agitated in defending his communion, had said something rather haughty with a more excited mind, you ought to pardon the man's age and the necessity of the cause. ### Scripture references - Ps 141:5 (140:5 LXX): quotation, high confidence - Isa 3:12: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - Quotations of Ps 141:5 (LXX 140:5) and Isa 3:12 (Latin form); allusion to John 14:6. ### Citation (SBL) Augustine, Ep. 33.3 (CSEL 34.2:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-3). ## Letter 33.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-4 - Source: CSEL 34.2:20–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine proposes either a recorded conference before chosen witnesses or a private exchange of letters later read to both congregations. ### Latin text Illud tamen, quod promittere dignatus es, peto memineris, ut sedentibus, quos ipse delegeris, dummodo uerba nostra non inaniter uentilentur, sed stilo excipiantur, ut et tranquillius et ordinatius disseramus et, si quid forte a nobis dictum de memoria lapsum fuerit, recitatione reuocetur, rem tam magnam et ad salutem omnium pertinentem cum concordia requiramus, aut, si placet, nullo medio interposito prius nobiscum siue per epistulas siue per conlocutionem atque lectionem, ubi placuerit, conferamus, ne forte intemperantes nonnulli auditores malint quasi nostrum expectare certamen, quam de sua salute in nostra conlocutione cogitare, ut, quod inter nos fuerit terminatum, postea per nos populus nouerit, aut, si per epistulas agi placet, ipsae plebibus recitentur, ut aliquando non plebes sed plebs una dicatur. prorsus sicut uolueris, sicut iusseris, sicut tibi placuerit, libenter amplector. et de animo beatissimi et uenerabilis mihi patris Valerii nunc absentis tota securitate polliceor hoc eum cum magna laetitia cogniturum; noui enim, quantum diligat pacem et nulla uani fastus inanitate iactetur. ### English translation (Claude) But I ask you to remember what you deigned to promise: that in the presence of men whom you yourself choose, provided our words are not tossed about in vain but taken down in writing, so that we may discuss more calmly and in better order, and that anything we say that slips from memory may be recalled by reading, we may seek together in harmony so great a matter, which concerns the salvation of all. Or, if you prefer, let us first confer between ourselves with no one in between, either by letters or by conversation and reading, wherever you please, lest perhaps some intemperate hearers prefer to await what they think is our contest rather than to think about their own salvation in our conference; so that what is settled between us the people may afterwards learn through us; or, if you prefer it to be done by letters, let these be read to the congregations, so that at last we may speak not of congregations but of one congregation. In short, as you wish, as you order, as you please, I gladly embrace it. And concerning the mind of my most blessed and venerable father Valerius, now absent, I promise with complete confidence that he will learn of this with great joy; for I know how much he loves peace and is not puffed up by any emptiness of vain pride. ### Citation (SBL) Augustine, Ep. 33.4 (CSEL 34.2:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-4). ## Letter 33.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-5 - Source: CSEL 34.2:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine laments that the schism divides Christian households and that bishops who settle worldly disputes cannot agree about Christ himself. ### Latin text Rogo te, quid nobis est cum ueteribus dissensionibus, ut huc usque uulnera illa durauerint, quae animositas hominum superborum nostris membris inflixit? quorum uulnerum putrefactione etiam dolorem perdidimus, quo solet medicus inplorari. uides, quanta et quam miserabili foeditate Christianae domus familiaeque turpatae sint. mariti et uxores de suo lecto sibi consentiunt et de Christi altari dissentiunt; per illum sibi iurant, ut inter se pacem habeant, et in illo habere non possunt; filii cum parentibus unam domum habent suam et domum dei non habent unam; succedere in eorum hereditatem cupiunt, cum quibus de Christi hereditate rixantur; serui et domini communem deum diuidunt, qui formam serui accepit, ut omnes seruiendo liberaret; honorant nos uestri, honorant uos nostri; per coronam nostram nos adiurant uestri, per coronam uestram uos adiurant nostri; omnium uerba suscipimus, neminem offendere uolumus; quid nos solus Christus offendit, cuius membra laniamus? et homines quidem causas suas saeculares apud nos finire cupientes, quo modo eis necessarii fuerimus, sic nos sanctos et dei seruos appellant, ut negotia terrae suae peragant: aliquando agamus et negotium salutis nostrae et salutis ipsorum. non de auro, non de argento, non de fundis et pecoribus, pro quibus rebus cotidie submisso capite salutamur, ut dissensiones hominum terminemus, sed de ipso capite nostro tam turpis inter nos et perniciosa dissensio est. quantum libet capita submittant, qui nos salutant, ut eos concordes in terra faciamus, de caelo usque ad crucem submissum est caput nostrum, in quo concordes non sumus. ### English translation (Claude) I ask you, what have we to do with old dissensions, that those wounds which the animosity of proud men inflicted on our members should have lasted until now? Through the festering of those wounds we have even lost the pain that usually makes us call the physician. You see with how great and wretched a foulness Christian houses and households are disfigured. Husbands and wives agree about their bed and disagree about the altar of Christ; they swear to each other by him that they will have peace with each other, and in him they cannot have it. Children have one home with their parents and do not have one house of God; they wish to succeed to the inheritance of those with whom they quarrel over the inheritance of Christ. Slaves and masters divide the God they share, who took the form of a slave to free all by serving. Your people honour us, our people honour you; your people adjure us by our crown, our people adjure you by your crown; we accept everyone's words, we wish to offend no one: why does Christ alone offend us, whose members we tear apart? And people who wish to settle their worldly cases before us, as far as we are necessary to them, call us holy men and servants of God, so as to conclude the business of their land: let us at some time conduct the business of our own salvation and theirs. It is not about gold, not about silver, not about estates and cattle, for which matters we are greeted daily with bowed heads so that we may end people's disputes, but about our very Head that there is so shameful and ruinous a dissension among us. However low those who greet us bow their heads, that we may make them agree on earth, our Head bowed down from heaven to the cross, and in him we do not agree. ### Scripture references - Phil 2:7: allusion, high confidence ### Translation notes - 'Our crown': the episcopal dignity, by which people swore. Bishops heard civil cases as arbitrators. Allusion to Phil 2:7. ### Citation (SBL) Augustine, Ep. 33.5 (CSEL 34.2:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-5). ## Letter 33.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-6 - Source: CSEL 34.2:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine appeals to Proculeianus's reputed kindness to agree to a peaceful discussion for the sake of the people. ### Latin text Rogo te atque obsecro, si est in te aliqua humanitas, quam multi praedicant, hic appareat bonitas tua, si non propter honores transitorios simulatur, ut contremescant in te uiscera misericordiae et uelis aliquando rem discuti instando nobiscum orationibus et omnia pacifice conferendo, ne miserae plebes, quae nostris honoribus obsequuntur, premant nos obsequiis suis in iudicio dei, sed potius nostra non ficta caritate nobiscum reuocatae ab erroribus et dissensionibus in ueritatis et pacis itinera dirigantur. opto te coram oculis dei beatum esse, domine honorabilis et dilectissime. ### English translation (Claude) I ask and implore you, if there is in you any of the humanity that many praise, let your goodness appear here, if it is not feigned for the sake of passing honours: let the heart of mercy tremble within you, and be willing at last for the matter to be discussed, pressing on with us in prayers and conferring peaceably about everything, lest the wretched peoples who pay deference to our honours weigh us down with that deference at the judgment of God; but rather, called back with us by our unfeigned love from errors and dissensions, may they be directed into the ways of truth and peace. I wish you to be happy before the eyes of God, honourable and most beloved lord. ### Scripture references - Col 3:12: echo, medium confidence ### Translation notes - Echo of Col 3:12. ### Citation (SBL) Augustine, Ep. 33.6 (CSEL 34.2:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-33-6). ## Letter 34.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-1 - Source: CSEL 34.2:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine writes to Eusebius, an official at Hippo, that he seeks no forced conversions but only the open declaration of the truth. ### Latin text Scit deus, cui manifesta sunt arcana cordis humani, quantum pacem diligo Christianam, tantum me moueri sacrilegis eorum factis, qui in eius dissensione indigne atque impie perseuerant, eumque motum animi mei esse pacificum neque me id agere, ut ad communionem catholicam quisquam cogatur inuitus, sed ut omnibus errantibus aperta ueritas declaretur et per nostrum ministerium deo iuuante manifestata se amplectendam atque sectandam satis ipsa persuadeat. ### English translation (Claude) God knows, to whom the secrets of the human heart are manifest, that as much as I love Christian peace, so much am I moved by the sacrilegious deeds of those who persist unworthily and impiously in dissension from it; and that this emotion of my mind is peaceable, and that I am not working for anyone to be forced into Catholic communion against his will, but for the truth to be plainly declared to all who are in error, so that, made manifest through our ministry with God's help, it may itself sufficiently persuade them to embrace and follow it. ### Translation notes - Addressed to Eusebius, a Catholic layman of rank at Hippo. ### Citation (SBL) Augustine, Ep. 34.1 (CSEL 34.2:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-1). ## Letter 34.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-2 - Source: CSEL 34.2:23–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports a young man who beat his mother, threatened to kill her, and was received and rebaptized by the Donatists. ### Latin text Quid enim execrabilius, quaeso te, ut alia taceam, quam id, quod nunc accidit? corripitur ab episcopo suo iuuenis crebris caedibus matris insanus et impias manus nec illis diebus, cum etiam seueritas legum sceleratissimis parcit, a uisceribus, unde natus est, reuocans; minatur eidem matri se in partem Donati translaturum et eam, quam incredibili furore solet caedere, perempturum; minatur ei, transit ad partem Donati, rebaptizatur furens et in maternum sanguinem fremens albis uestibus candidatur; constituitur intra cancellos eminens atque conspicuus et omnium gementium oculis matricidii meditator tamquam renouatus opponitur. ### English translation (Claude) For what, I ask you, is more execrable, to say nothing of other things, than what has just happened? A young man is rebuked by his bishop for madly beating his mother again and again, and for not withholding his impious hands from the womb from which he was born, not even on those days when the severity of the laws spares the most wicked; he threatens that same mother that he will go over to the party of Donatus and kill her, whom he is accustomed to beat with incredible fury. He threatens her, goes over to the party of Donatus, is rebaptized in his rage, and, roaring for his mother's blood, is clothed in white garments; he is placed within the chancel rails, prominent and conspicuous, and, though plotting matricide, is set before the eyes of all, who groan, as one renewed. ### Translation notes - 'Those days': probably the days of Easter, when criminal proceedings were suspended. The newly baptized wore white for eight days. ### Citation (SBL) Augustine, Ep. 34.2 (CSEL 34.2:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-2). ## Letter 34.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-3 - Source: CSEL 34.2:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine imagines the young man's reasoning in going over to the Donatists and warns that he may now carry out his threat against his mother. ### Latin text Haecine tandem tibi placent, uir grauissime? nequaquam hoc de te crediderim; noui considerationem tuam. caeditur mater carnalis in membris, quibus genuit et nutriuit ingratum; prohibet hoc ecclesia, mater spiritalis; caeditur et ipsa in sacramentis, quibus genuit et nutriuit ingratum. nonne tibi uidetur dixisse parricidaliter frendens: Quid faciam ecclesiae, quae me prohibet caedere matrem meam? inueni, quid faciam: iniuriis, quibus potest, etiam ipsa feriatur; fiat in me aliquid, unde membra eius doleant; uadam mihi ad eos, qui nouerunt exsufflare gratiam, in qua ibi natus sum, destruere formam, quam in utero eius accepi; ambas matres meas saeuis cruciatibus torqueam; quae me posterior peperit, efferat prior; ad huius dolorem spiritaliter moriar, ad illius caedem carnaliter uiuam. quid aliud expectamus, uir honorabilis Eusebi, nisi ut in miseram mulierem senectute decrepitam, uiduitate destitutam, a cuius caedibus in catholica prohibebatur, iam Donatista securus armetur? quid enim aliud furibundo corde concepit, cum diceret matri: Transferam me in partem Donati et bibam sanguinem tuum? ecce iam conscientia cruentus, ueste dealbatus perficit partem pollicitationis suae; restat pars altera, ut matris sanguinem bibat. si ergo placent ista, urgeatur a clericis et sanctificatoribus suis, ut intra octauas suas totum, quod uouit, exoluat. ### English translation (Claude) Do these things please you, after all, most grave man? I would never believe this of you; I know your thoughtfulness. A mother in the flesh is beaten in the members with which she bore and nourished an ingrate; the church, his spiritual mother, forbids it; she too is beaten in the sacraments with which she bore and nourished an ingrate. Does he not seem to you to have said, gnashing his teeth like a parricide: 'What shall I do to the church, which forbids me to beat my mother? I have found what to do: let her too be struck with whatever injuries can be inflicted; let something be done in me to make her members ache; I will go to those who know how to blow upon the grace in which I was born there, and to destroy the form I received in her womb; I will torture both my mothers with cruel torments; let the one who bore me second bury the one who bore me first; to the grief of the one I will die spiritually, to the slaughter of the other I will live carnally.' What else do we expect, honourable Eusebius, but that now, as a Donatist, he will arm himself without fear against the wretched woman, decrepit with old age and bereft by widowhood, whom in the Catholic Church he was restrained from beating? For what else did he conceive in his raging heart when he said to his mother, 'I will go over to the party of Donatus and drink your blood'? See, now, bloody in conscience and whitened in his garment, he fulfils part of his promise; the other part remains, that he drink his mother's blood. If these things please, then, let him be urged by his clerics and sanctifiers to fulfil his whole vow within his octave. ### Translation notes - 'Blow upon the grace' refers to the exsufflation used in rebaptism; 'within his octave': within the eight days after his rebaptism. ### Citation (SBL) Augustine, Ep. 34.3 (CSEL 34.2:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-3). ## Letter 34.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-4 - Source: CSEL 34.2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says he cannot be silent, and that he had the crime entered in the public records so that no one could say he invented it. ### Latin text Potens est quidem dextera domini, quae furorem illius a misera uidua et desolata compescat et eum, quibus modis nouit, a tam scelerata dispositione deterreat. uerum tamen ego tanto animi dolore percussus quid facerem, nisi saltem loquerer? an uero ista illi faciunt et mihi dicitur: Tace? auertat a me dominus hanc amentiam, ut, cum ipse mihi imperet per apostolum suum et dicat ab episcopo refelli oportere docentes, quae non oportet, ego illorum indignationibus territus taceam. quod enim publicis gestis haerere uolui tam sacrilegum nefas, ad hoc utique uolui, ne me quisquam maxime in aliis ciuitatibus, ubi opportunum fuerit, ista deplorantem fingere aliquid arbitretur, quando etiam apud ipsam Hipponem iam dicitur non hoc Proculianum mandasse, quod publicum renuntiauit officium. ### English translation (Claude) The right hand of the Lord is indeed able to restrain his fury from the wretched and desolate widow, and to deter him, in ways he knows, from so wicked a design. Yet, struck with such grief of mind, what should I do, if not at least speak? Or do they do these things and am I told, 'Be silent'? May the Lord turn away from me this madness, that, when he himself commands me through his apostle and says that those who teach what they should not must be refuted by a bishop, I should be terrified by their indignation and keep silent. For my reason for wanting so sacrilegious a crime fixed in the public records was certainly this: that no one, especially in other cities, where it may be opportune for me to lament these things, should think I am inventing anything, since even at Hippo itself it is now being said that Proculianus did not give the instruction which the public official reported. ### Scripture references - Titus 1:9–11: allusion, high confidence ### Translation notes - Allusion to Titus 1:9–11. Proculianus (Proculeianus) is the Donatist bishop of Hippo (letter 33). ### Citation (SBL) Augustine, Ep. 34.4 (CSEL 34.2:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-4). ## Letter 34.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-5 - Source: CSEL 34.2:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Eusebius to find out from Proculianus whether he authorized his presbyter's statement, and accepts his proposal of a conference with ten witnesses from each side. ### Latin text Quid autem modestius agere possumus, quam ut tam grauem causam per te tamen agam, uirum et clarissima dignitate praeditum et considerantissima uoluntate tranquillum? peto igitur, sicut iam petiui per fratres nostros, bonos atque honestos uiros, quos ad tuam eximietatem misi, ut quaerere digneris, utrum Proculiani presbyter Victor non hoc ab episcopo suo mandatum acceperit, quod officio publico renuntiauit, an forte, cum et ipse Victor aliud dixerit, falsum illi apud acta prosecuti sint, cum sint communionis eiusdem; aut, si consentit, ut ipsam totam quaestionem dissensionis nostrae placide pertractemus, ut error, qui iam manifestus est, manifestius innotescat, libenter amplector. audiui enim, quod dixerit, ut sine tumultu populari adsint nobiscum deni ex utraque parte graues et honesti uiri et secundum scripturas, quid in uero sit, perquiramus. nam illud, quod rursus eum dixisse nonnulli ad me pertulerunt, cur non ierim Constantinam, quando ibi plures ipsi erant, uel me debere ire Mileum, quod illic, sicut perhibent, concilium proxime habituri sunt, ridiculum est dicere, quasi ad me pertineat cura propria nisi Hipponiensis ecclesiae. mihi tota huius quaestionis ratio maxime cum Proculiano est. sed si forte inparem se putat, cuius uoluerit, collegae sui inploret auxilium. in aliis enim ciuitatibus tantum agimus, quod ad ecclesiam pertinet, quantum uel nos permittunt uel nobis inponunt earundem ciuitatium episcopi, fratres et consacerdotes nostri. ### English translation (Claude) And what more moderate course can we take than to conduct so serious a case through you, a man of most distinguished rank and of calm and most considerate disposition? I ask, then, as I have already asked through our brothers, good and honourable men whom I sent to Your Excellency, that you deign to inquire whether Victor, Proculianus's presbyter, did not receive from his bishop the instruction which he reported to the public official, or whether perhaps, though Victor himself said something else, those officials entered something false in the record, although they are of the same communion. Or, if he agrees that we should calmly discuss the whole question of our dissension, so that the error, which is already manifest, may become known still more manifestly, I gladly embrace it. For I have heard that he said that ten grave and honourable men from each side should be present with us without popular tumult, and that we should search out according to the Scriptures what is true. As for what some have reported to me that he said besides, asking why I did not go to Constantina when many of them were there, or saying that I ought to go to Milevis, because, as they say, they are about to hold a council there, it is ridiculous to say this, as if any church but that of Hippo were my own care. For me the whole matter of this question lies chiefly with Proculianus. But if perhaps he thinks himself unequal to it, let him call on the help of whichever colleague he likes. For in other cities we do only as much of what concerns the church as the bishops of those cities, our brothers and fellow priests, either permit us or lay upon us. ### Citation (SBL) Augustine, Ep. 34.5 (CSEL 34.2:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-5). ## Letter 34.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-6 - Source: CSEL 34.2:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine offers that, if Proculianus fears his learning, the unlettered Catholic bishop Samsucius of Turris will debate him instead. ### Latin text Quamquam et iste, qui se tot annorum episcopum dicit, quid in me tirone timeat, quominus mecum uelit conferre sermonem, non satis intellego: si doctrinam liberalium litterarum, quas forte ipse aut non didicit aut minus didicit, quid hoc pertinet ad eam quaestionem, quae uel de sanctis scripturis uel documentis ecclesiasticis aut publicis discutienda est, in quibus ille per tot annos uersatur, unde in eis deberet esse peritior? postremo est hic frater et collega meus Samsucius, episcopus Turrensis ecclesiae, qui nullas tales didicit, quales iste dicitur formidare; ipse adsit, agat cum illo; rogabo eum et, ut confido in nomine Christi, facile mihi concedet, ut suscipiat in hac re uicem meam, et eum dominus pro ueritate certantem, quamuis sermone inpolitum, tamen uera fide eruditum, sicut confidimus, adiuuabit. nulla ergo causa est, cur ad alios nescio quos differat, ne inter nos, quod ad nos pertinet, peragamus. nec tamen, ut dixi, etiam illos defugio, si eorum ipse poscit auxilium. ### English translation (Claude) And yet I do not well understand what this man, who calls himself a bishop of so many years, fears in me, a novice, that he does not wish to confer with me. If it is learning in the liberal arts, which perhaps he himself either did not learn or learned less, what has this to do with the question, which is to be discussed either from the holy Scriptures or from church or public documents, with which he has been occupied for so many years, so that he ought to be more skilled in them? Finally, there is here my brother and colleague Samsucius, bishop of the church of Turris, who has learned none of the things this man is said to fear; let him be present, let him debate with him. I will ask him, and, as I trust in the name of Christ, he will readily grant me this, to take my place in this matter; and the Lord will help him as he contends for the truth, unpolished in speech though he is, yet instructed in the true faith, as we trust. There is no reason, then, why he should put it off to some others or other, rather than settle between ourselves what concerns us. Yet, as I said, I do not avoid those others either, if he asks for their help. ### Citation (SBL) Augustine, Ep. 34.6 (CSEL 34.2:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/32-1/#p-34-6). ## Letter 35.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-1 - Source: CSEL 34.2:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Eusebius that he asked him not to judge but only to put a question to Proculianus, and that Proculianus now knows of the matricidal young man and should exclude him. ### Latin text non ego recusanti uoluntati tuae iudicium, sicut dicis, inter episcopos subeundum molestus exhortator aut deprecator inposui. quod quidem etiam si suadere uoluissem, possem fortasse facile ostendere, quam ualeas iudicare inter nos in tam manifesta atque aperta causa et quale sit illud, quod facis, ut non auditis partibus iam ferre non dubites pro una parte sententiam, qui iudicium reformidas. sed hoc, ut dixi, interim omitto. nihil autem rogaueram aliud honorabilem benignitatem tuam, quod quaeso tandem in hac saltem epistula digneris aduertere, nisi ut quaereres a Proculiano, utrum hoc ipse dixerit Victori presbytero suo, quod ab eo sibi dictum publicum officium renuntiauit, an forte, qui missi sunt, non quod a Victore audierunt, sed falsum gestis prosecuti sint; deinde quid illi de tota ipsa quaestione inter nos discutienda uideretur. arbitror autem non iudicem fieri eum, qui rogatur, ut interroget aliquem et, quod ei responsum fuerit, rescribere dignetur. hoc ergo etiam nunc rogo, ut facere non graueris, quia litteras meas, sicut etiam expertus sum, non uult accipere. quod si uoluisset, non utique per tuam eximietatem id agerem. cum autem id non uult, quid possum mitius agere, quam ut per te, talem uirum et qui eum diligis, interrogetur aliquid, unde me tacere mea sarcina prohibet? quod autem mater a filio caesa tuae grauitati displicuit, sed ille dixisti si sciret, a communione sua tam nefarium iuuenem prohibiturus esset, breuiter respondeo: modo cognouit, modo prohibeat. ### English translation (Claude) I did not, as you say, impose on your unwilling will, as a troublesome exhorter or petitioner, the task of judging between bishops. Even if I had wished to persuade you to it, I could perhaps easily show how well able you are to judge between us in so manifest and open a case, and what sort of thing it is that you do, in that you, who dread judgment, do not hesitate to pass sentence for one party without hearing the parties. But this, as I said, I leave aside for now. I had asked nothing else of your honourable Kindness (and I ask you to notice it at last, at least in this letter) except that you should inquire of Proculianus whether he himself said to his presbyter Victor what the public official reported Victor said to him, or whether perhaps those who were sent entered in the record not what they heard from Victor but something false; and then what he thought about discussing the whole question between us. And I do not think a man becomes a judge when he is asked to question someone and deign to write back the answer he received. This, then, I still ask you not to be unwilling to do, since he will not accept my letters, as I have also found by experience. Had he been willing, I would certainly not be doing this through Your Excellency. But since he is not willing, what milder course can I take than to have him questioned through you, such a man as you are and one who loves him, about something on which my burden forbids me to be silent? As for your saying that the mother beaten by her son displeased your gravity, but that he, if he knew, would bar so wicked a young man from his communion, I answer briefly: now he knows; now let him bar him. ### Translation notes - Augustine to Eusebius, answering his reply to letter 34. ### Citation (SBL) Augustine, Ep. 35.1 (CSEL 34.2:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-1). ## Letter 35.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-2 - Source: CSEL 34.2:28–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports a deposed Catholic subdeacon, Primus, who was rebaptized by the Donatists with two nuns and now roams with the Circumcellions, and asks that Proculianus exclude him. ### Latin text Addo etiam aliud. subdiaconus quondam Spaniensis ecclesiae uocabulo Primus cum ab accessu indisciplinato sanctimonialium prohiberetur atque ordinata et sana praecepta contemneret, a clericatu remotus est et ipse inritatus aduersus disciplinam dei transtulit se ad illos et rebaptizatus est. duas etiam sanctimoniales concolonas suas de fundo catholicorum Christianorum siue idem transtulit siue illum secutae etiam ipsae tamen rebaptizatae sunt et nunc cum gregibus Circumcellionum inter uagabundos greges feminarum, quae proterue maritos habere noluerunt, ne habeant disciplinam, in detestabilis uinolentiae bacchationibus superbus exultat gaudens latissimam sibi apertam esse licentiam malae conuersationis, unde in catholica prohibebatur. et hoc fortasse Proculianus ignorat. ergo per tuam grauitatem atque modestiam eidem in notitiam perferatur. iubeat eum, qui non ob aliud illam communionem delegit, nisi quia in catholica clericatum amiserat propter inoboedientiam et perditos mores, a sua communione remoueri. ### English translation (Claude) I add something else. A former subdeacon of the church of Spanianum named Primus, when he was forbidden undisciplined access to nuns and despised orderly and sound precepts, was removed from the clergy; and he, angered against the discipline of God, went over to them and was rebaptized. Two nuns also, his fellow tenants on an estate belonging to Catholic Christians, either were taken over by him or followed him; at any rate they too were rebaptized. And now, with bands of Circumcellions, among wandering bands of women who shamelessly refused to have husbands so as not to have discipline, he exults proudly in the revels of detestable drunkenness, glad that the widest licence for wicked living, from which he was restrained in the Catholic Church, has been opened to him. And perhaps Proculianus does not know this. So let it be brought to his notice through your gravity and moderation. Let him order that this man, who chose that communion for no other reason than that he had lost his clerical office in the Catholic Church for disobedience and depraved conduct, be removed from his communion. ### Citation (SBL) Augustine, Ep. 35.2 (CSEL 34.2:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-2). ## Letter 35.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-3 - Source: CSEL 34.2:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine contrasts the Catholic practice of receiving degraded Donatist clergy only as penitents with the Donatist rebaptism of disciplined Catholics, who must declare themselves pagans. ### Latin text Etenim ego, si domino placet, istum modum seruo, ut, quisquis apud eos propter disciplinam degradatus ad catholicam transire uoluerit, in humiliatione paenitentiae recipiatur, quo et ipsi eum forsitan cogerent, si apud eos manere uoluisset. ab eis uero considera, quaeso te, quam execrabiliter fiat, ut, quos male uiuentes ecclesiastica disciplina corripimus, persuadeatur eis, ut ad lauacrum alterum ueniant atque, ut id accipere mereantur, paganos se esse respondeant, quae uox ne procederet de ore Christiano, tantus sanguis martyrum fusus est, deinde quasi renouati et quasi sanctificati disciplinae, quam ferre non potuerunt, deteriores facti sub specie nouae gratiae sacrilegio noui furoris insultent. aut si male facio per tuam beniuolentiam ista corrigenda curare, de me nullus queratur, si haec illi perferri in notitiam per codices publicos fecero, qui mihi negari, ut arbitror, in Romana ciuitate non possunt. nam cum deus imperet, ut loquamur et praedicemus uerbum et docentes, quae non oporteat, refellamus et instemus opportune atque importune, sicuti dominicis et apostolicis litteris probo, nullus hominum mihi silentium de his rebus persuadendum arbitretur. uiolenter autem uel latrocinanter si quid audendum putauerint, non deerit dominus ad tuendam ecclesiam suam, qui iugo suo in gremio eius toto orbe diffuso omnia terrena regna subiecit. ### English translation (Claude) For I, if it pleases the Lord, keep this rule: whoever among them has been degraded for discipline and wishes to pass over to the Catholic Church is received in the humiliation of penance, to which they too would perhaps have compelled him if he had wished to remain with them. But on their side, consider, I beg you, how execrable it is that those whom we rebuke by church discipline for living wickedly are persuaded to come to a second washing, and, so that they may be found worthy to receive it, answer that they are pagans (a word which so much blood of martyrs was shed to keep from coming out of a Christian mouth); and then, as though renewed and sanctified, having become worse, they insult, under the appearance of a new grace and with the sacrilege of a new madness, the discipline they could not bear. Or if I do wrong in taking care to have these things corrected through your goodwill, let no one complain of me if I have them brought to his notice through public records, which, as I think, cannot be denied me in a Roman city. For since God commands us to speak and preach the word, to refute those who teach what they should not, and to be urgent in season and out of season, as I prove from the writings of the Lord and the apostles, let no man think he can persuade me to be silent about these matters. But if they think they should venture something by violence or brigandage, the Lord will not fail to protect his church, who in her bosom, spread through the whole world, has subjected all earthly kingdoms to his yoke. ### Scripture references - Titus 1:9–11: allusion, medium confidence - 2 Tim 4:2: allusion, high confidence ### Translation notes - 'Penance' renders paenitentia, the church discipline. Allusions to Titus 1:9–11 and 2 Tim 4:2. ### Citation (SBL) Augustine, Ep. 35.3 (CSEL 34.2:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-3). ## Letter 35.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-4 - Source: CSEL 34.2:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports that, though he forbade a Catholic father to force his Donatist daughter back, a Donatist presbyter publicly abused him as a traditor and persecutor. ### Latin text Nam cum ecclesiae quidam colonus filiam suam, quae apud nos fuerat catechumena et ad illos seducta est inuitis parentibus, ut ibi baptizata etiam sanctimonialis formam susciperet, ad communionem catholicam paterna uellet seueritate reuocare et ego feminam corruptae mentis nisi uolentem et libero arbitrio meliora deligentem suscipi noluissem, ille rusticus etiam plagis instare coepit, ut sibi filia consentiret. quod statim omni modo fieri prohibui. tamen per Spanianum transeuntibus nobis presbyter ipsius stans in medio fundo catholicae ac laudabilis feminae uoce inpudentissima post nos clamauit, quod traditores et persecutores essemus, quod conuicium etiam in illam feminam iaculatus est, quae communionis est nostrae, in cuius medio fundo stabat. quibus uocibus auditis non solum me ipsum a lite refrenaui, sed etiam multitudinem, quae mihi comitabatur, compescui. et tamen si dicam: quaeratur, qui sint uel fuerint traditores uel persecutores, respondetur mihi: disputare nolumus et rebaptizare uolumus; nos oues uestras insidiantibus morsibus luporum more depraedemur, uos, si boni pastores estis, tacete — quid enim aliud mandauit Proculianus, si uere ipse mandauit? —; si Christianus es, serua hoc iudicio dei, nisi nos faciamus; tu tace. ausus etiam idem presbyter homini rusticano conductori fundi ecclesiae comminari. ### English translation (Claude) For when a certain tenant of the church wished, with fatherly severity, to call back to Catholic communion his daughter, who had been a catechumen with us and had been drawn away to them against her parents' will, so that she was baptized there and even took the habit of a nun; and I had refused to receive a woman of corrupted mind unless she came willingly and chose the better course by free will; the peasant began even to press her with blows to make her agree with him. I at once forbade this to be done in any way. Nevertheless, as we were passing through Spanianum, their presbyter, standing in the middle of the estate of a Catholic and praiseworthy woman, shouted after us in a most impudent voice that we were traditors and persecutors; and he hurled this insult even at that woman, who is of our communion, in the middle of whose estate he stood. Hearing these words, I not only restrained myself from strife but also checked the crowd that accompanied me. And yet if I say, 'Let it be inquired who are or were traditors or persecutors', the answer I get is: 'We do not want to dispute, and we want to rebaptize; let us prey on your sheep with the lurking bites of wolves; you, if you are good shepherds, be silent' (for what else did Proculianus instruct, if he really did instruct it?); 'if you are a Christian, keep this for the judgment of God; whatever we may do, you be silent.' The same presbyter even dared to threaten a peasant who was a lessee of a church estate. ### Scripture references - John 10:12: echo, medium confidence ### Translation notes - 'Traditors': those who had handed over the Scriptures in the persecution, the Donatists' charge against the Catholics. 'Whatever we may do' renders the obscure 'nisi nos faciamus'. Echo of John 10:12. ### Citation (SBL) Augustine, Ep. 35.4 (CSEL 34.2:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-4). ## Letter 35.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-5 - Source: CSEL 34.2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Eusebius to pass these complaints to Proculianus and report his answer. ### Latin text Haec quoque omnia per te, quaeso, nouerit Proculianus; coherceat insaniam clericorum suorum, unde, honorabilis Eusebi, non apud te tacui. dignaberis itaque, non quid tu de his omnibus sentias, ne tibi arbitreris a me iudicis onus inponi, sed quid illi respondeant, mihi rescribere. misericordia dei te incolumem tueatur, domine eximie et merito suscipiende ac dilectissime frater. ### English translation (Claude) Let Proculianus also learn all these things through you, I beg; let him restrain the madness of his clerics, about which, honourable Eusebius, I have not kept silent with you. You will deign, then, to write back to me not what you yourself think of all these things, lest you suppose that I am laying on you the burden of a judge, but what they answer. May the mercy of God keep you safe, excellent lord and brother, deservedly to be esteemed and most beloved. ### Citation (SBL) Augustine, Ep. 35.5 (CSEL 34.2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-35-5). ## Letter 36.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-1 - Source: CSEL 34.2:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the young presbyter Casulanus, apologizing for not replying to his first letter. ### Latin text Nescio, unde sit factum, ut primis tuis litteris meas non redderem; non tamen tui contemptu id fecisse me scio; nam et studiis tuis et ipso sermone delector teque in ista aetate iuuenali proficere in uerbo dei et abundare ad aedificationem ecclesiae et opto et exhortor. nunc uero scriptis tuis alteris sumptis, quibus tibi tandem aliquando responderi iure caritatis, in qua unum sumus, fraterno et aequissimo flagitas, differendum tuae dilectionis ulterius desiderium non putaui et inter artissimas occupationes meas suscepi isto me apud te debito absoluere. ### English translation (Claude) I do not know how it happened that I did not answer your first letter; yet I know that I did not do it out of contempt for you; for I delight both in your studies and in your very style, and I both wish and urge that at this youthful age you may make progress in the word of God and abound in it for the building up of the church. But now that I have received your second letter, in which you demand, by the brotherly and most just right of the love in which we are one, that you be answered at long last, I did not think the desire of Your Love should be put off any longer, and amid my most pressing occupations I have undertaken to free myself of this debt to you. ### Translation notes - Addressed to Casulanus, a young presbyter. ### Citation (SBL) Augustine, Ep. 36.1 (CSEL 34.2:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-1). ## Letter 36.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-2 - Source: CSEL 34.2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers that fasting on Saturday is not unlawful in itself, but that where Scripture is silent the custom of the church is to be followed without contention. ### Latin text Qnod ergo me consulis, utrum liceat sabbato ieiunare, respondeo: si nullo modo liceret, profecto quadraginta continuos dies nec Moyses nec Helias nec ipse dominus ieiunasset. uerum ista ratione concluditur etiam dominico die non inlicitum esse ieiunium. et tamen quisquis hunc diem ieiunio decernendum putauerit, sicut quidam ieiunantes sabbatum obseruant, non paruo scandalo erit ecclesiae nec inmerito. in his enim rebus, de quibus nihil certi statuit scriptura diuina, mos populi dei uel instituta maiorum pro lege tenenda sunt. de quibus si disputare uoluerimus et ex aliorum consuetudine alios inprobare, orietur interminata luctatio, quae labore sermocinationis cum certa documenta nulla ueritatis insinuet, utique cauendum est, ne tempestate contentionis serenitatem caritatis obnubilet. quod periculum uitare neglexit, cuius mihi prolixam disputationem, ut ei responderem, cum tuis prioribus litteris existimasti esse mittendam. ### English translation (Claude) As to your question whether it is permitted to fast on the Sabbath, I answer: if it were in no way permitted, certainly neither Moses nor Elijah nor the Lord himself would have fasted for forty continuous days. But by this reasoning it is also concluded that fasting on the Lord's day is not unlawful. And yet whoever thinks this day should be appointed for fasting, as some fast on the Sabbath, will be no small scandal to the church, and not without reason. For in those matters about which divine Scripture has established nothing certain, the custom of the people of God or the institutions of our forefathers are to be held as law. If we wish to dispute about these and to condemn some people by the custom of others, an endless struggle will arise; and since, for all the labour of argument, it instils no certain proofs of truth, we must surely take care that it does not cloud the serenity of love with a storm of contention. This danger was neglected by the man whose lengthy disputation you thought should be sent to me with your earlier letter, so that I might answer it. ### Scripture references - Exod 34:28: allusion, high confidence - 1 Kgs 19:8: allusion, high confidence - Matt 4:2: allusion, high confidence ### Translation notes - 'Sabbath' (sabbatum) here means Saturday; the Roman church fasted on Saturdays, most other churches did not. Allusions to the forty-day fasts of Moses (Exod 34:28), Elijah (1 Kgs 19:8) and Christ (Matt 4:2). ### Citation (SBL) Augustine, Ep. 36.2 (CSEL 34.2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-2). ## Letter 36.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-3 - Source: CSEL 34.2:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says that the Roman writer's tract, by equating not fasting with drunkenness, insults the whole church and even the Romans on the days they do not fast. ### Latin text Non autem usque adeo mihi spatia temporum larga sunt, ut ea refellendis singulis sententiis eius inpendam, quae aliis operibus magis urguentibus explicandis habeo necessaria. sed eo quo te mihi in tuis epistulis ostendis ingenio, quod in te donum dei admodum diligo, eundem sermonem cuiusdam, ut scribis, urbici paulo diligentius ipse considera et uidebis eum paene uniuersam Christi ecclesiam ab ortu solis usque ad occasum uerbis iniuriosissimis nequaquam lacerare timuisse. nec dixerim paene uniuersam sed plane uniuersam. nam neque ipsis, quorum consuetudinem sibi uidetur defendere, inuenitur pepercisse Romanis, sed, quo modo in eos quoque redundet conuiciorum eius impetus, nescit, quoniam non aduertit. nam cum eum argumenta deficiunt, quibus probet sabbato ieiunandum, in luxurias epularum et temulenta conuiuia et nequissimas ebrietates insultabundus inuehitur, quasi non ieiunare hoc sit inebriari. quod si hoc est, quid ergo prodest Romanis sabbato ieiunare, quando quidem aliis diebus, quibus non ieiunant, necesse est eos secundum disputationem huius ebriosos et uentricolas iudicari? porro si aliud est grauare corda in crapula et ebrietate, quod semper est malum, aliud est autem modestia et temperantia custodita relaxare ieiunium, quod certe, cum fit die dominico, reprehensorem non habet Christianum, prandia prius sanctorum a uoracitate et ebriositate uentricolarum iste discernat, ne Romanos ipsos, quando non ieiunant, uentricolas faciat, et tunc inquirat, non utrum liceat inebriari sabbato, quod nec dominico licet, sed utrum nec sabbato ieiunandum sit, sicut dominico non solet. ### English translation (Claude) But I do not have such ample time as to spend on refuting his individual statements the time I need for completing other works that press more urgently. But with the talent you show me in your letters, a gift of God in you which I greatly love, consider a little more carefully yourself this discourse of a certain man of the city, as you write, and you will see that he did not at all fear to tear apart with most insulting words almost the whole church of Christ from the rising of the sun to its setting. Nor should I say almost the whole, but plainly the whole. For he is not found to have spared even the Romans, whose custom he seems to be defending; but he does not know how the force of his abuse rebounds on them too, because he does not notice it. For when arguments fail him to prove that one must fast on the Sabbath, he inveighs insultingly against luxurious feasts, drunken banquets and most wicked drunkenness, as if not to fast were to get drunk. If that is so, what does it profit the Romans to fast on the Sabbath, since on the other days, on which they do not fast, they must by this man's argument be judged drunkards and belly-worshippers? Further, if it is one thing to weigh down the heart with surfeit and drunkenness, which is always bad, and another to relax the fast while keeping moderation and temperance, which certainly, when it is done on the Lord's day, has no Christian critic, let him first distinguish the meals of the saints from the voracity and drunkenness of belly-worshippers, lest he make the Romans themselves belly-worshippers when they do not fast; and then let him inquire, not whether it is permitted to get drunk on the Sabbath, which is not permitted on the Lord's day either, but whether one should refrain from fasting on the Sabbath, as one usually does on the Lord's day. ### Scripture references - Luke 21:34: allusion, high confidence - Mal 1:11: echo, medium confidence ### Translation notes - The author of the tract is an unnamed 'man of the city' (urbicus), apparently of Rome. Allusion to Luke 21:34; 'from the rising of the sun to its setting' echoes Ps 113:3 and Mal 1:11. ### Citation (SBL) Augustine, Ep. 36.3 (CSEL 34.2:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-3). ## Letter 36.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-4 - Source: CSEL 34.2:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine objects that the tract calls all Eastern and most Western Christians, who eat on Saturday, carnal, Judaizing and enslaved to the belly. ### Latin text Quod utinam sic quaereret aut sic adfirmaret, ut toto terrarum orbe diffusam exceptis Romanis et adhuc paucis occidentalibus apertissime non blasphemaret ecclesiam. nunc uero quis ferat per omnes orientales et multos etiam occidentales populos Christianos de tot tantisque famulis famulabusque Christi sabbato sobrie modesteque prandentibus ab isto dici, quod in carne sint et deo placere non possint et quod de illis sit scriptum: Recedant iniqui a me, uiam eorum nosse nolo, et quod sint uentricolae Iudaeam ecclesiae praeponentes et ancillae filios et lege non iusta sed uoluptaria consulentes uentri, non disciplinae succumbentes, et quod caro sint et mortem sapiant et cetera huius modi, quae si de uno quopiam dei famulo diceret, quis eum audire, quis non deuitare deberet? cum uero his opprobriis atque maledictis insectatur ecclesiam per totum mundum fructificantem atque crescentem et die sabbati paene ubique prandentem, admoneo, quisquis est, ut sese cohibeat. nam cuius me nomen ignorare uoluisti, profecto de illo me iudicare noluisti. ### English translation (Claude) Would that he inquired or asserted in such a way as not to blaspheme most openly the church spread throughout the whole world, apart from the Romans and a few other Westerners! As it is, who could bear this man saying of so many and such great men and women servants of Christ among all the Eastern and many Western Christian peoples, who take their meal soberly and modestly on the Sabbath, that they are in the flesh and cannot please God, that of them it is written, 'Let the wicked depart from me; I do not wish to know their way', that they are belly-worshippers who prefer Judaea to the church, sons of the slave woman, consulting the belly by a law not just but pleasure-seeking, not submitting to discipline, that they are flesh and savour of death, and other such things? If he said them of any single servant of God, who should listen to him, who should not avoid him? But since he assails with these reproaches and curses the church that bears fruit and grows throughout the world and takes its meal on the Sabbath almost everywhere, I warn him, whoever he is, to restrain himself. For in wishing me not to know his name, you surely did not wish me to pass judgment on him. ### Scripture references - Rom 8:8: allusion, high confidence - Gal 4:22–31: allusion, medium confidence - Rom 8:6: allusion, medium confidence - Phil 3:19: allusion, medium confidence - Ps 119:115 (118:115 LXX): allusion, low confidence ### Translation notes - Allusions: Rom 8:8; Gal 4:22–31; Rom 8:6; Phil 3:19. The quotation 'Let the wicked depart from me ...' is not identified with certainty (compare Ps 119:115 and Ps 101:4). ### Citation (SBL) Augustine, Ep. 36.4 (CSEL 34.2:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-4). ## Letter 36.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-5 - Source: CSEL 34.2:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the Sabbath signified rest and joy, that the law said nothing about eating or fasting on it, and that Christ's words on fasting do not concern the Sabbath. ### Latin text Filius hominis, inquit, sabbati dominus est, in quo maxime bene quam male facere licet. si ergo male facimus, quando prandemus, nullo die dominico bene uiuimus. quod autem fatetur apostolos sabbato manducasse et dicit, ut tunc ieiunaretur, temporis non fuisse, propter quod ait dominus: Venient dies, ut auferatur ab eis sponsus, et tunc ieiunabunt filii sponsi, quia tempus gaudii et tempus est luctus, primum adtendere debuit, quod illic dominus de ieiunio, non de sabbati ieiunio loquebatur. deinde cum uult intellegi luctum ieiunio, cibo gaudium deputandum, cur non cogitat, quicquid est illud, quod significare deus uoluit in eo, quod scriptum est eum die septimo requieuisse ab omnibus operibus suis, non ibi luctum significatum esse sed gaudium? nisi forte dicturus est in illa requie dei et sanctificatione sabbati gaudium Iudaeis, luctum significatum esse Christianis. et tamen nec, quando sanctificauit deus diem septimum, quia in illo requieuit ab omnibus operibus suis, aliquid de ieiunio uel prandio sabbati expressit nec, cum postea populo Hebraeo de ipsius diei obseruatione mandauit, aliquid de alimentis uel sumendis uel non sumendis locutus est. uacatio tantum homini a suis uel seruilibus operibus imperatur, quam prior populus in umbra accipiens futurorum sic uacauit ab operibus, quem ad modum nunc Iudaeos uacare conspicimus non, ut putatur, Iudaeis carnalibus non recte intellegentibus, quod recte intellegunt Christiani. neque enim melius haec intellegimus quam prophetae, qui tamen eo tempore, quo ita fieri oportuit, seruauerunt hanc sabbati uacationem, quam Iudaei putant adhuc esse seruandam. unde illud est, quod lapidari deus hominem iussit, qui sabbato ligna collegerat; nusquam autem legimus lapidatum uel aliquo dignum supplicio iudicatum siue ieiunantem sabbato siue prandentem. quid tamen horum duorum quieti conueniat, quid labori, iste ipse uiderit, qui gaudium manducantibus, luctum ieiunantibus deputauit uel intellexit a domino deputari, ubi de ieiunio respondens ait: Non possunt lugere filii sponsi, quam diu cum eis est sponsus. ### English translation (Claude) 'The Son of Man', he says, 'is Lord of the Sabbath', on which it is permitted to do good rather than evil. If, then, we do evil when we take a meal, we never live well on the Lord's day. As for his admitting that the apostles ate on the Sabbath, and saying that it was not then the time for fasting, because of the Lord's words, 'The days will come when the bridegroom will be taken away from them, and then the sons of the bridegroom will fast', since there is a time of joy and a time of mourning: he ought first to have noticed that there the Lord was speaking of fasting, not of fasting on the Sabbath. Next, since he wants mourning to be understood by fasting, and joy to be attributed to food, why does he not reflect that, whatever it is that God wished to signify by what is written, that he rested on the seventh day from all his works, what is signified there is not mourning but joy? Unless perhaps he is going to say that in that rest of God and sanctification of the Sabbath joy was signified for the Jews and mourning for Christians. And yet neither when God sanctified the seventh day, because on it he rested from all his works, did he express anything about fasting or eating on the Sabbath, nor, when he later commanded the Hebrew people about the observance of that day, did he say anything about taking or not taking food. Only rest from one's own works, or from servile works, is commanded to man; and the former people, receiving it in the shadow of things to come, rested from works in the same way as we now see the Jews resting; not, as is thought, because the carnal Jews do not rightly understand what Christians rightly understand. For we do not understand these things better than the prophets, who nevertheless, at the time when it was proper to do so, kept this Sabbath rest which the Jews think must still be kept. Hence it is that God ordered a man to be stoned who had gathered wood on the Sabbath; but nowhere do we read that anyone was stoned or judged worthy of any punishment either for fasting or for eating on the Sabbath. Yet which of these two befits rest and which befits labour, let him see for himself, who has attributed joy to those who eat and mourning to those who fast, or understood the Lord to attribute it so, where in answer about fasting he says: 'The sons of the bridegroom cannot mourn as long as the bridegroom is with them.' ### Scripture references - Matt 12:8: quotation, high confidence - Matt 12:12: allusion, medium confidence - Matt 9:15: quotation, high confidence - Eccl 3:4: allusion, medium confidence - Gen 2:2–3: allusion, high confidence - Exod 20:8–10: allusion, medium confidence - Col 2:17: allusion, medium confidence - Num 15:32–36: allusion, high confidence ### Translation notes - Quotations of Matt 12:8 and Matt 9:15; allusions: Matt 12:12; Eccl 3:4; Gen 2:2–3; Exod 20:8–10; Col 2:17; Num 15:32–36. Augustine's remark about the 'carnal Jews' is part of his argument that the Sabbath rest was rightly kept in its time; translated as written. ### Citation (SBL) Augustine, Ep. 36.5 (CSEL 34.2:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-5). ## Letter 36.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-6 - Source: CSEL 34.2:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine points out that on the same Sabbath the disciples both ate and plucked grain, suggesting that both Sabbath rest and Sabbath fasting are not binding. ### Latin text Quod autem propterea dicit sabbato apostolos manducasse, quia nondum erat tempus, ut sabbato ieiunarent, quod scilicet ueterum traditio prohibebat, numquid ergo iam erat tempus, ut sabbato non uacarent? nonne et hoc ueterum traditio prohibebat et uacare cogebat? et tamen eo ipso sabbati die, quo Christi legimus manducasse discipulos, uulserunt utique spicas, quod sabbato non licebat, quia ueterum traditio prohibebat. uideat igitur, ne forte congruentius ei respondeatur ideo dominum die illo a discipulis haec duo fieri uoluisse unum de spicis uellendis alterum de alimentis sumendis, ut illud esset aduersus eos, qui uolunt sabbato uacare, hoc autem aduersus eos, qui cogunt sabbato ieiunare, cum illud mutato tempore iam superstitiosum esse significasset, hoc autem utroque tempore liberum esse uoluisset. neque id confirmando dixerim, sed, quid ei multo aptius, quam sunt ea, quae loquitur, responderi possit, ostenderim. ### English translation (Claude) As for his saying that the apostles ate on the Sabbath because it was not yet the time for them to fast on the Sabbath, since, as he says, the tradition of the elders forbade it: was it then already the time for them not to rest on the Sabbath? Did not the tradition of the elders forbid this too and compel them to rest? And yet on the very Sabbath day on which we read that Christ's disciples ate, they certainly plucked ears of grain, which was not permitted on the Sabbath, because the tradition of the elders forbade it. Let him consider, then, whether it might not be answered him more fittingly that the Lord wished these two things to be done by the disciples on that day, the plucking of ears and the taking of food, the former against those who want to rest on the Sabbath and the latter against those who compel fasting on the Sabbath; since he had indicated that the former, with the change of times, was now superstitious, but wished the latter to be free in both times. I do not say this as asserting it, but to show what could be answered him much more aptly than the things he says. ### Scripture references - Matt 12:1: allusion, high confidence ### Translation notes - Allusion to Matt 12:1. ### Citation (SBL) Augustine, Ep. 36.6 (CSEL 34.2:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-6). ## Letter 36.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-7 - Source: CSEL 34.2:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine replies that the Pharisee in the parable was faulted for his pride, not for fasting twice a week. ### Latin text Quo modo, inquit, non cum Pharisaeo damnabimur bis in sabbato ieiunantes? tamquam Pharisaeus ideo damnetur, quia bis in sabbato ieiunabat, et non, quia super publicanum se tumidus extollebat. potest autem iste dicere etiam illos, qui omnium fructuum suorum decimas dant pauperibus, cum Pharisaeo damnari, quia hoc quoque ille inter sua opera praedicabat, quod cupimus a multis fieri Christianis et uix paucissimos inuenimus, aut uero, qui non fuerit iniustus, adulter et raptor, cum Pharisaeo damnabitur, quia ille se talem non esse iactabat; quod certe quisquis sentit, insanit. porro si haec sine dubio bona, quae sibi Pharisaeus inesse commemorabat, non habenda sunt cum superbiente iactantia, quae in illo apparebat, sed tamen habenda sunt cum pietate humili, quae in illo non aderat, sic et bis in sabbato ieiunare in homine, qualis fuerat ille Pharisaeus, infructuosum est, in homine autem humiliter fideli uel fideliter humili religiosum est. quamuis euangelica scriptura non dixerit damnatum Pharisaeum, sed magis iustificatum dixerit publicanum. ### English translation (Claude) 'How', he says, 'shall we not be condemned with the Pharisee, if we fast twice in the week?' As if the Pharisee were condemned because he fasted twice a week, and not because he puffed himself up above the tax collector. But by this reasoning he could say that those too who give tithes of all their produce to the poor are condemned with the Pharisee, because the Pharisee also proclaimed this among his works (something we wish many Christians would do, and we scarcely find a very few); or that whoever has not been unjust, an adulterer or a robber will be condemned with the Pharisee, because he boasted that he was not such: anyone who thinks this is certainly mad. Further, if these undoubtedly good things which the Pharisee said were in him are not to be had with the proud boasting that appeared in him, but are nevertheless to be had with the humble piety that was not present in him, so too fasting twice a week is fruitless in a man such as that Pharisee was, but in a humbly faithful, or faithfully humble, man it is a religious act. And yet the gospel did not say that the Pharisee was condemned, but rather that the tax collector was justified. ### Scripture references - Luke 18:11–14: allusion, high confidence ### Translation notes - 'Twice in the week' renders bis in sabbato (Luke 18:12), where sabbatum means 'week'. Allusion to Luke 18:11–14. ### Citation (SBL) Augustine, Ep. 36.7 (CSEL 34.2:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-7). ## Letter 36.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-8 - Source: CSEL 34.2:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine notes that one can surpass the Pharisee's fasting without fasting on Saturday or Sunday, as many monks do, yet the tract still condemns them. ### Latin text Verum si hoc modo putauit iste intellegendum, quod ait dominus: Nisi abundauerit iustitia uestra plus quam scribarum et Pharisaeorum, non intrabitis in regnum caelorum, ut, nisi amplius quam bis in sabbato ieiunemus, hoc praeceptum non possimus implere, bene quod septem dies sunt, qui uolumine temporum per sua uestigia reuocantur. cum ergo ex his biduum quisque detraxerit, ne sabbato dominicoque ieiunet, remanent dies quinque, de quibus Pharisaeum superare possit bis in sabbato ieiunantem. puto enim, quod, si ter in sabbato quisque ieiunat, iam superat Pharisaeum, qui bis in sabbato ieiunabat. quod si et quater uel etiam, ut nullus dierum excepto sabbato et dominico praetermittatur, in hebdomade quinquies ieiunatur, quod multi tota uita sua faciunt maxime in monasterio constituti, non solum Pharisaeus, qui bis in sabbato ieiunabat, uerum etiam Christianus, qui quarta et sexta et ipso sabbato ieiunare consueuit, quod frequenter Romana plebs facit, in labore ieiunii superabitur. et tamen nescio quis iste, ut dicis, urbicus disputator, etiam si quisque continuis quinque praeter sabbatum et dominicum diebus ita ieiunet, ut nullo die corpus omnino reficiat, eum carnalem uocat, quasi cibus et potus ceteris diebus non pertineat ad carnem, et uentricolam iudicat, quasi solius sabbati prandium descendat in uentrem. ### English translation (Claude) But if he thought the Lord's saying, 'Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven', should be understood to mean that unless we fast more than twice a week we cannot fulfil this precept, it is well that there are seven days, which return along their own tracks in the turning of time. When, then, one has subtracted two days from them, so as not to fast on the Sabbath and the Lord's day, five days remain in which one can surpass the Pharisee who fasted twice a week. For I think that one who fasts three times a week already surpasses the Pharisee who fasted twice a week. But if one fasts four times, or even five times a week, so that no day except the Sabbath and the Lord's day is passed over (which many do all their life, especially those living in a monastery), not only the Pharisee who fasted twice a week, but also the Christian who is accustomed to fast on the fourth and sixth day and on the Sabbath itself, as the Roman people often do, will be surpassed in the labour of fasting. And yet this disputer from the city, as you call him, whoever he is, calls carnal even one who fasts on the five continuous days apart from the Sabbath and the Lord's day without refreshing his body at all on any of them, as if food and drink on the other days did not pertain to the flesh, and judges him a belly-worshipper, as if only the Sabbath meal went down into the belly. ### Scripture references - Matt 5:20: quotation, high confidence ### Translation notes - Quotation of Matt 5:20. 'The fourth and sixth day': Wednesday and Friday. ### Citation (SBL) Augustine, Ep. 36.8 (CSEL 34.2:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-8). ## Letter 36.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-9 - Source: CSEL 34.2:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine shows that the tract's demand for fasting six days a week condemns even the Roman church, where few fast so often. ### Latin text Huic sane non sufficit, quod ad uincendum Pharisaeum iam sufficit, ut ter in sabbato ieiunetur, sed excepto dominico sex ceteris diebus ita ieiunare compellit, ut dicat: Antiqua remota labe duo in carne una Christi iam sub disciplina manentes non debent cum filiis sine lege et cum principibus Sodomorum et cum plebe Gomorrhae sabbatorum uoluptaria conuiuia exercere, sed cum sanctimonii incolis ac deo deuotis sollemni et ecclesiastico iure magis ac magis legitime ieiunare, ut sex dierum uel leuis error ieiunii, orationis et elemosynae fontibus abluatur, quo possimus dominica alogia refecti omnes aequali corde digne cantare: Saturasti, domine, animam inanem et potasti animam sitientem. ista dicens et a frequentia ieiunandi solum diem dominicum excipiens non tantum orientis et occidentis populos Christianos, in quibus sabbato nemo ieiunat, uerum et ipsam Romanam ecclesiam inprouidus et incautus accusat. cum enim dicit sub disciplina Christi manentes non debere cum filiis sine lege, cum principibus Sodomae, cum plebe Gomorrhae uoluptaria sabbatorum exercere conuiuia, sed cum sanctimonii incolis ac deo deuotis sollemni et ecclesiastico iure magis ac magis legitime ieiunare, ac deinde definiens, quid sit legitime ieiunare, subiungit et dicit ut sex dierum uel leuis error ieiunii, orationis et elemosynae fontibus abluatur, profecto eos, qui minus quam sex diebus in hebdomade ieiunant, non putat legitime exercere ieiunium nec deo esse deuotos nec maculas erroris, quae de ista mortalitate contrahuntur, abluere. uideant ergo Romani, quid agant, quia etiam ipsi nimium contumeliose huius disputatione tractantur, apud quos omnibus istis sex diebus praeter paucissimos clericos aut monachos quotusquisque inuenitur, qui frequentet cotidiana ieiunia, maxime quia ibi ieiunandum quinta sabbati non uidetur? ### English translation (Claude) He is certainly not satisfied with what already suffices to surpass the Pharisee, fasting three times a week, but compels fasting on the other six days, apart from the Lord's day, saying: 'The old stain removed, two in the one flesh of Christ, now remaining under discipline, ought not to hold pleasure-seeking Sabbath banquets with the sons without law, with the princes of Sodom and the people of Gomorrah, but with the dwellers in holiness and those devoted to God ought to fast more and more lawfully by solemn and ecclesiastical right, so that even the slight error of six days may be washed away by the fountains of fasting, prayer and almsgiving, and we may all, refreshed by the Lord's-day alogia, sing worthily with equal heart: "You have satisfied, O Lord, the empty soul and given drink to the thirsty soul."' In saying this, and excepting only the Lord's day from frequent fasting, he improvidently and incautiously accuses not only the Christian peoples of the East and the West, among whom no one fasts on the Sabbath, but even the Roman church itself. For when he says that those remaining under the discipline of Christ ought not to hold pleasure-seeking Sabbath banquets with the sons without law, with the princes of Sodom, with the people of Gomorrah, but with the dwellers in holiness and those devoted to God ought to fast more and more lawfully by solemn and ecclesiastical right, and then, defining what it is to fast lawfully, adds 'so that even the slight error of six days may be washed away by the fountains of fasting, prayer and almsgiving', he clearly thinks that those who fast less than six days a week do not fast lawfully, are not devoted to God, and do not wash away the stains of error contracted from this mortal state. Let the Romans see what they are doing, then, since they too are treated very insultingly in this man's disputation; for among them, apart from a very few clerics or monks, how many are found who keep daily fasts on all those six days, especially since there it is not thought right to fast on the fifth day of the week? ### Scripture references - Isa 1:10: echo, medium confidence - Ps 107:9 (106:9 LXX): quotation, high confidence ### Translation notes - Alogia is the tract's word for the Sunday feast (explained in 36.11). 'Two in the one flesh of Christ' is obscure (perhaps Jew and Gentile, Eph 2:15). Allusions to Isa 1:10 and quotation of Ps 107:9 (LXX 106:9). 'The fifth day of the week': Thursday. ### Citation (SBL) Augustine, Ep. 36.9 (CSEL 34.2:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-9). ## Letter 36.10 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-10 - Source: CSEL 34.2:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the tract's reasoning would make Saturday holier than the Lord's day. ### Latin text Deinde quaero: si uniuscuiusque diei uel leuis error ipsius diei ieiunio soluitur uel abluitur — sic enim dicit: ut sex dierum uel leuis error ieiunii quoque fontibus abluatur —, quid faciemus de illo errore, qui subrepserit dominico die, in quo scandalum est ieiunare? aut si die ipso nullus Christianis error obrepit, uide, homo iste, qui uentricolas tamquam magnus ieiunator accusat, quantum honoris et utilitatis uentribus tribuat, si tunc non erratur, quando prandetur. an forte in ieiunio sabbati tantum bonum constituit, ut aliorum sex dierum, hoc est etiam ipsius dominici uel leuem, sicut dicit, errorem solum ieiunium sabbati possit abolere et solo ipso die non erretur, quo toto utique ieiunatur? quid est ergo quod diem dominicum sabbato uelut Christiano iure praeponit? ecce secundum ipsum dies sabbati multo sanctior inuenitur, in quo et non erratur, cum eius toto spatio ieiunatur, et eodem ieiunio sex ceterorum dierum ac per hoc et ipsius dominici error abluitur. puto, quod tibi non placeat ista praesumptio. ### English translation (Claude) Next I ask: if the slight error of each day is loosed or washed away by that day's fasting (for so he says: 'so that even the slight error of six days may be washed away by the fountains of fasting'), what shall we do about the error that creeps in on the Lord's day, on which it is a scandal to fast? Or if no error creeps up on Christians on that day, see how much honour and benefit this man, who accuses belly-worshippers as though he were a great faster, gives to bellies, if there is no erring when one takes a meal. Or perhaps he places so great a good in the Sabbath fast that the Sabbath fast alone can abolish the 'slight error', as he calls it, of the other six days, that is, even of the Lord's day itself, and that only on that day, on which one fasts the whole day, there is no erring? Why then does he set the Lord's day above the Sabbath as by Christian right? See, according to him the Sabbath is found to be much holier, since on it there is no erring, because one fasts throughout it, and by that same fast the error of the other six days, and hence even of the Lord's day itself, is washed away. I think this presumption does not please you. ### Citation (SBL) Augustine, Ep. 36.10 (CSEL 34.2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-10). ## Letter 36.11 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-11 - Source: CSEL 34.2:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine mocks the tract's author, who condemns Saturday meals yet calls for a Sunday 'alogia', a feast beyond reason. ### Latin text Iam uero cum se hominem spiritalem uideri uelit et tamquam carnales pransores sabbati accuset, adtende, quem ad modum dominici diei non parco prandio reficiatur, sed alogia delectetur. quid est autem alogia, quod uerbum ex Graeca lingua usurpatum est, nisi cum epulis indulgetur, ut a rationis tramite deuietur? unde animalia ratione carentia dicuntur aloga, quibus similes sunt uentri dediti. propter quod inmoderatum conuiuium, quo mens, in qua ratio dominatur, ingurgitatione uescendi ac bibendi quodam modo obruitur, alogia nuncupatur. insuper etiam propter cibum ac potum non mentis sed uentris alogia diei dominici dicit esse cantandum: Saturasti, domine, animam inanem et potasti animam sitientem. o uirum spiritalem! o magnum ieiunatorem! o carnalium reprehensorem et non uentricultorem! ecce qui nos admonet, ne lege uentris legem domini corrumpamus, ne panem caeli uendamus esca terrena, et adiungit: Quia esca Adam paradiso periit, esca Esau primatus amisit. ecce qui dicit: Est enim Satanae usitata calumnia temptatio uentris, cui modicum suadet, ut auferat totum. et horum, inquit, interpretatio praeceptorum uentricolas minus incuruat. ### English translation (Claude) Now, though he wishes to appear a spiritual man and accuses those who eat on the Sabbath as carnal, notice how on the Lord's day he refreshes himself not with a sparing meal, but delights in alogia. And what is alogia, a word borrowed from the Greek language, except indulgence in feasting to the point of straying from the path of reason? Hence animals lacking reason are called aloga, and those given to the belly are like them. For this reason an immoderate banquet, in which the mind, where reason rules, is in a way overwhelmed by gorging on food and drink, is called alogia. Moreover, he says that, because of food and drink not of the mind but of the belly, this should be sung at the alogia of the Lord's day: 'You have satisfied, O Lord, the empty soul and given drink to the thirsty soul.' O spiritual man! O great faster! O reprover of the carnal, and no worshipper of the belly! See the man who warns us not to corrupt the law of the Lord by the law of the belly, not to sell the bread of heaven for earthly food, and adds: 'For by food Adam perished from paradise, by food Esau lost his birthright.' See the man who says: 'For the temptation of the belly is Satan's customary slander; he persuades it to take a little, in order to take away everything.' 'And the interpretation of these precepts', he says, 'bends the belly-worshippers less.' ### Scripture references - Ps 107:9 (106:9 LXX): quotation, high confidence - Gen 3:6: allusion, high confidence - Gen 25:33–34: allusion, high confidence ### Translation notes - Greek alogia means 'unreason'; aloga are irrational animals. Quotation of Ps 107:9 (LXX 106:9); allusions to Gen 3:6 and Gen 25:33–34. ### Citation (SBL) Augustine, Ep. 36.11 (CSEL 34.2:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-11). ## Letter 36.12 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-12 - Source: CSEL 34.2:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine concludes that the Lord's day is above the Sabbath because of the resurrection, and that eating or fasting is good or bad according to the faith of the one who does it. ### Latin text Nonne his uerbis suis id agere uidetur, ut etiam die dominico ieiunetur? alioquin sanctior erit sabbati dies, quo dominus in monumento requieuit, quam dominicus, quo a mortuis resurrexit. sanctius est enim profecto sabbatum, si secundum uerba huius in sabbato per ieiunium peccatum omne uitatur et, quod aliis diebus contractum est, aboletur, in dominico autem per escam uentris temptatio non cauetur et diabolicae calumniae locus datur et paradiso peritur et primatus amittitur. quid est ergo quod rursus sibi ipse contrarius admonet, ut non prandio moderato, sobrio, Christiano reficiamur dominico die, sed in alogia laetantes plaudentesque cantemus: Saturasti, domine, animam inanem et potasti animam sitientem? nempe si tunc non erramus, quando ieiunamus, et aliorum sex dierum errores tunc abluimus, cum sabbato ieiunamus, nullus erit die dominico deterior, nullus sabbato melior. crede, dilectissime frater, nemo legem sicut iste intellegit, nisi qui non intellegit. si enim Adam non cibus sed prohibitus cibus perdidit et Esau, nepotem sancti Abrahae, non esca sed usque ad contemptum sacramenti, quod in primatu suo habuit, concupita esca damnauit, sic a sanctis et fidelibus pie prandetur, quem ad modum a sacrilegis et incredulis impie ieiunatur. praeponitur autem dies dominicus sabbato fide resurrectionis, non consuetudine refectionis aut etiam uinolentae licentia cantionis. ### English translation (Claude) Does he not by these words of his seem to be working to have fasting even on the Lord's day? Otherwise the Sabbath, on which the Lord rested in the tomb, will be holier than the Lord's day, on which he rose from the dead. For the Sabbath is certainly holier if, according to this man's words, on the Sabbath every sin is avoided by fasting and what was contracted on the other days is abolished, while on the Lord's day the temptation of the belly is not guarded against through food, place is given to the devil's slander, paradise is lost, and the birthright forfeited. Why then does he, contradicting himself, urge us to refresh ourselves on the Lord's day not with a moderate, sober, Christian meal, but to sing, rejoicing and applauding in alogia, 'You have satisfied, O Lord, the empty soul and given drink to the thirsty soul'? Surely, if we do not err when we fast, and if we wash away the errors of the other six days when we fast on the Sabbath, no day will be worse than the Lord's day and none better than the Sabbath. Believe me, dearest brother, no one understands the law as this man does except one who does not understand it. For if it was not food but forbidden food that destroyed Adam, and not food but food desired to the point of despising the sacrament he had in his birthright that condemned Esau, the grandson of holy Abraham, then the saints and faithful eat piously just as the sacrilegious and unbelieving fast impiously. And the Lord's day is set above the Sabbath by faith in the resurrection, not by the custom of refreshment or by the licence of drunken singing. ### Scripture references - Gen 3:6: allusion, medium confidence - Gen 25:34: allusion, medium confidence ### Citation (SBL) Augustine, Ep. 36.12 (CSEL 34.2:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-12). ## Letter 36.13 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-13 - Source: CSEL 34.2:41–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the argument from Moses's forty-day fast by noting that it included Sundays as well as Saturdays, as did Christ's. ### Latin text Moyses, inquit, quadraginta diebus panem non manducauit nec bibit aquam cur autem hoc dixerit, subiunxit atque ait: Ecce Moyses, amicus dei, nubis inquilinus, delator legis et populi dux, ter bina sabbata ieiunio celebrans non offensam sed meritum conlocauit. numquid adtendit, quid hinc possit consequenter opponi? quia utique, si Moysi ieiunantis propterea proponit exemplum, quoniam in illis quadraginta diebus ter bina, sicut loquitur, sabbata ieiunauit, et ex hoc uult persuadere, ut sabbato ieiunetur, ex hoc ergo persuadeat, ut et dominico ieiunetur, quia in illis quadraginta diebus nihilo minus Moyses ter binos dominicos ieiunauit. sed addit ac dicit: Et adhuc cum Christo dominicus a deo imminenti ecclesiae seruabatur. quod cur dixerit, nescio: si enim propterea, quia multo magis ieiunandum est, posteaquam uenit cum Christo dominicus dies, ergo, quod absit, etiam ipso dominico die ieiunetur; si autem timuit, ne propter dierum quadraginta ieiunium obiceretur etiam dominico die ieiunandum, et ideo addidit, quod adhuc cum Christo imminenti ecclesiae dies dominicus seruabatur, ut uidelicet ea causa intellegatur ieiunasse Moyses etiam die, qui sequitur sabbatum, quia nondum uenerat Christus, per quem factus est ipse dies dominicus, quo non expedit ieiunare, quare ipse Christus quadraginta diebus similiter ieiunauit? cur non illis diebus in quadraginta ter binis, qui sabbatum sequebantur, ieiunium soluit, ut iam dominici diei prandium commendaret etiam ante suam resurrectionem, sicut sanguinem suum potandum dedit ante passionem? uides certe dierum quadraginta ieiunium, quod iste commemorat, sic ad rem non pertinere, ut sabbato ieiunemus, quo modo ad rem non pertinet, ut dominico ieiunemus. ### English translation (Claude) 'Moses', he says, 'did not eat bread or drink water for forty days.' And why he said this, he explains by adding: 'See, Moses, the friend of God, dweller in the cloud, bearer of the law and leader of the people, celebrating three pairs of Sabbaths with fasting, earned not offence but merit.' Did he notice what could consequently be objected from this? Surely, if he puts forward the example of Moses fasting because in those forty days he fasted on three pairs of Sabbaths, as he puts it, and from this wishes to persuade us to fast on the Sabbath, then from this let him persuade us to fast on the Lord's day too, because in those forty days Moses fasted no less on three pairs of Lord's days. But he adds and says: 'And the Lord's day was still being kept by God with Christ for the coming church.' Why he said this I do not know. If it is because one must fast much more after the Lord's day came with Christ, then, God forbid, let there be fasting even on the Lord's day itself; but if he feared that, because of the fast of forty days, it might be objected that one should fast on the Lord's day too, and therefore added that the Lord's day was still being kept with Christ for the coming church, so that Moses might be understood to have fasted even on the day that follows the Sabbath for this reason, that Christ had not yet come, through whom that Lord's day was made on which it is not fitting to fast: why then did Christ himself likewise fast for forty days? Why did he not break the fast on those six days in the forty which followed the Sabbath, so as to commend the Lord's-day meal even before his resurrection, as he gave his blood to drink before his passion? You surely see that the forty days' fast which this man mentions has no more to do with our fasting on the Sabbath than with our fasting on the Lord's day. ### Scripture references - Exod 34:28: quotation, high confidence - Matt 4:2: allusion, high confidence - Matt 26:27–28: allusion, medium confidence ### Translation notes - Quotation of Exod 34:28; allusions to Matt 4:2 and Matt 26:27–28. ### Citation (SBL) Augustine, Ep. 36.13 (CSEL 34.2:41–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-13). ## Letter 36.14 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-14 - Source: CSEL 34.2:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says the tract confuses moderate Saturday meals with luxury and implies that eating on the Lord's day is sinful. ### Latin text Prorsus non adtendit, quid ei de die dominico possit opponi, quando, sicut accusanda sunt ebriosa conuiuia et omnis uorax ac temulenta luxuries, sic accusat prandia sabbatorum, cum possint et ipsa esse modestorum atque sobriorum. et ideo non est illi ad singula respondendum, quoniam pro sabbati prandio uitia luxuriae reprehendendo eadem atque eadem saepe dicit aliud non inueniendo, quod dicat, nisi quod inaniter et ad rem non pertinens dicit. utrum non sit sabbato ieiunandum, quaeritur, non utrum non sit sabbato luxuriandum, quod nec dominico faciunt, qui deum timent, quamuis in illo utique non ieiunent. quis autem diceret, quod iste ausus est dicere? quo modo, inquit, pro nobis aut per nos rata erunt deo aut digna, quae nos sanctificata die ad peccatum cogunt? sanctificatam diem sabbati confitetur et ad peccatum dicit cogi homines, quia prandetur, ac per hoc secundum istum aut dies dominicus sanctificatus non est et incipit esse sabbatum melius aut, si est et dominicus dies sanctificatus, ad peccatum cogimur, quia prandemus. ### English translation (Claude) He simply does not notice what can be objected to him about the Lord's day, when, just as drunken banquets and all voracious and drunken luxury are to be condemned, so he condemns Sabbath meals, though these too can be those of moderate and sober people. And so one need not answer him point by point, since in place of the Sabbath meal he rebukes the vices of luxury and says the same things over and over, finding nothing else to say except what is empty and irrelevant. The question is whether one should not fast on the Sabbath, not whether one should not indulge in luxury on the Sabbath, which those who fear God do not do on the Lord's day either, though on that day they certainly do not fast. But who would say what this man dared to say? 'How', he says, 'will things be ratified or worthy for God, for us or through us, which compel us to sin on a sanctified day?' He confesses that the Sabbath is a sanctified day and says that men are compelled to sin because they take a meal; and therefore, according to him, either the Lord's day is not sanctified and the Sabbath becomes better, or, if the Lord's day too is sanctified, we are compelled to sin because we take a meal on it. ### Citation (SBL) Augustine, Ep. 36.14 (CSEL 34.2:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-14). ## Letter 36.15 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-15 - Source: CSEL 34.2:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine shows that the scriptural texts the tract cites against feasting concern sexual sin, idolatry and drunkenness, not eating on Saturday. ### Latin text Et conatur testimoniis diuinis probare sabbato ieiunandum, sed, unde hoc probet, omnino non inuenit. manducauit, inquit, et bibit uinum Iacob et satiatus est et recessit a deo salutari suo et ceciderunt una die uiginti tria milia, quasi dictum sit: Prandit sabbato Iacob et recessit a deo salutari suo. et apostolus quando commemorauit cecidisse tot milia, non ait: Neque prandeamus sabbato, sicut illi pranderunt, sed ait: Neque fornicemur, sicut quidam eorum fornicati sunt et ceciderunt una die uiginti tria milia. quid sibi etiam uult, quod ait: Sedit autem populus manducare et bibere et surrexerunt ludere? posuit quidem et apostolus hoc testimonium, sed ut a seruitute idolorum, non a sabbati prandio prohiberet. sabbato autem illud factum esse iste non probat, sed, ut libitum est, suspicatur. sicut autem fieri potest, ut ieiunetur et, cum ieiunium soluitur, si quisque ebriosus est, tunc inebrietur, ita fieri potest, ut non ieiunetur et, si temperantes sunt homines, modestissime prandeatur. quid est ergo quod sabbati uolens persuadere ieiunium adhibet apostolum testem dicentem: Nolite inebriari uino, in quo est omnis luxuria, quasi dixerit: Nolite prandere sabbato, quia ibi est omnis luxuria. sicut autem hoc praeceptum apostolicum, ne inebrientur uino, in quo est omnis luxuria, obseruatur a Christianis deum timentibus, quando prandent die dominico, ita obseruatur, quando prandetur et sabbato. ### English translation (Claude) He also tries to prove from divine testimonies that one must fast on the Sabbath, but he finds nothing at all to prove it from. 'Jacob ate', he says, 'and drank wine and was filled, and departed from God his saviour, and twenty-three thousand fell in one day'; as though it said, 'Jacob dined on the Sabbath and departed from God his saviour.' And the apostle, when he recalled that so many thousands fell, did not say, 'Neither let us dine on the Sabbath, as they dined', but, 'Neither let us commit sexual immorality, as some of them did, and twenty-three thousand fell in one day.' And what does he mean by quoting, 'The people sat down to eat and drink, and rose up to play'? The apostle too used this testimony, but to forbid the service of idols, not the Sabbath meal. That this happened on the Sabbath this man does not prove, but conjectures as he pleases. And just as it can happen that one fasts and, if one is a drunkard, gets drunk when the fast is broken, so it can happen that one does not fast and, if people are temperate, dines most modestly. Why then, in wishing to persuade us to fast on the Sabbath, does he bring in as witness the apostle saying, 'Do not get drunk with wine, in which is all debauchery', as if he had said, 'Do not dine on the Sabbath, for therein is all debauchery'? But just as this apostolic precept, not to get drunk with wine, in which is all debauchery, is observed by God-fearing Christians when they dine on the Lord's day, so it is observed when one dines on the Sabbath too. ### Scripture references - Deut 32:15: quotation, medium confidence - 1 Cor 10:8: quotation, high confidence - 1 Cor 10:7: quotation, high confidence - Exod 32:6: quotation, high confidence - Eph 5:18: quotation, high confidence ### Translation notes - The first text combines Deut 32:15 with 1 Cor 10:8. Quotations also of 1 Cor 10:7 (Exod 32:6) and Eph 5:18. ### Citation (SBL) Augustine, Ep. 36.15 (CSEL 34.2:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-15). ## Letter 36.16 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-16 - Source: CSEL 34.2:44–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine dismisses the tract's examples of Elijah, Daniel and the three young men as irrelevant to fasting on Saturday. ### Latin text Ut expressius, inquit, errantibus contradicam, nemo ieiunio deum, etsi non promeretur, offendet; porro et non offendere promereri est quis hoc diceret, nisi qui nollet considerare, quid diceret? ergo pagani quando ieiunant, non ideo magis offendunt deum aut, si de Christianis uoluit, quod dixit, intellegi, quis non deum offendit, si uelit cum scandalo totius, quae ubique dilatatur, ecclesiae die dominico ieiunare? deinde subiecit testimonia de scripturis ad causam, quam suscepit, nihil ualentia. ieiunio, inquit, Helias paradiso donatus in corpore regnat quasi ieiunium non praedicent, qui sabbato non ieiunant, sicut ieiunium praedicant, qui tamen die dominico non ieiunant, aut Helias eo tempore ieiunauerit, quo populus dei etiam sabbato ieiunabat. quod autem respondimus de quadraginta diebus ieiunii Moysi, hoc deputo esse respondendum etiam de quadraginta diebus Heliae. ieiunio inquit, Danihel leonum sicca rabie ora inlaesus euasit quasi legerit, quod sabbato ieiunauerit aut etiam cum ipsis leonibus sabbato fuerit, ubi tamen legimus, quod et prandent. ieiunio, inquit, trium fida germanitas ignibus coruscanti carceri dominata rogi hospitio susceptum dominum adorauit haec exempla sanctorum nec ad persuadendum cuiuscumque diei ieiunium ualent, quanto minus sabbati, quando quidem non solum non legitur tres uiros sabbato fuisse missos in caminum ignis ardentem, sed ne illud quidem legitur tam diu illic eos fuisse, ut posset eos quisquam dicere ieiunasse; immo uero uix unius horae spatium est, quo eorum confessio hymnusque cantatur, nec amplius inter illas flammas innoxias deambulauerunt, quam canticum illud terminauerunt, nisi forte ab isto etiam unius horae spatium ieiunio deputatur. quod si ita est, non habet, quod suscenseat pransoribus sabbati; usque ad horam enim prandii multo quam in illo camino prolixius ieiunatur. ### English translation (Claude) 'To contradict the erring more expressly,' he says, 'no one will offend God by fasting, even if he does not earn merit; and not to offend is itself to earn merit.' Who would say this, except one unwilling to consider what he was saying? So when pagans fast, do they not offend God the more? Or, if he wanted what he said to be understood of Christians, who does not offend God if he chooses to fast on the Lord's day, to the scandal of the whole church spread everywhere? Then he added testimonies from the Scriptures that have no force for the cause he took up. 'By fasting', he says, 'Elijah, granted paradise, reigns in the body'; as if those who do not fast on the Sabbath did not preach fasting, just as those preach fasting who nevertheless do not fast on the Lord's day; or as if Elijah fasted at a time when the people of God fasted on the Sabbath too. What we answered about Moses's forty days of fasting I think should be answered also about Elijah's forty days. 'By fasting', he says, 'Daniel escaped unharmed the mouths of lions with their dry rage'; as if he had read that he fasted on the Sabbath, or even that he was with those lions on the Sabbath, where in fact we read that he also dined. 'By fasting', he says, 'the faithful brotherhood of the three, mastering the prison flashing with fire, adored the Lord received as guest of the pyre.' These examples of the saints have no force to persuade us to fast on any day, how much less on the Sabbath, since not only is it not read that the three men were thrown into the burning fiery furnace on the Sabbath, but it is not even read that they were there long enough for anyone to say they fasted; indeed, the space in which their confession and hymn are sung is scarcely one hour, and they walked among those harmless flames no longer than it took to finish that song; unless perhaps this man counts even the space of one hour as a fast. If so, he has no reason to be angry with those who dine on the Sabbath; for until the hour of the meal one fasts much longer than they did in that furnace. ### Scripture references - 2 Kgs 2:11: allusion, high confidence - 1 Kgs 19:8: allusion, high confidence - Dan 6:22: allusion, high confidence - Dan 3:23–25: allusion, high confidence ### Extrabiblical texts - Bel 33–39 (Bel and the Dragon): allusion, high confidence - Pr Azar (Prayer of Azariah and Song of the Three Young Men): allusion, medium confidence ### Translation notes - Allusions: 2 Kgs 2:11 and 1 Kgs 19:8 (Elijah); Dan 6:22 (the lions' den), where Daniel is fed in the Greek addition Bel and the Dragon 33–39; Dan 3 (the furnace) and the hymn of the three in the Greek additions (Prayer of Azariah). ### Citation (SBL) Augustine, Ep. 36.16 (CSEL 34.2:44–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/35-1/#p-36-16). ## Letter 36.17 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-17 - Source: CSEL 34.2:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Paul's saying that the kingdom of God is not food and drink concerns scruples about foods, not fasting on Saturday. ### Latin text Adhibet et illud apostoli testimonium, ubi ait: Non est regnum dei esca et potus sed iustitia et pax et gaudium in spiritu sancto, et regnum dei ecclesiam uult intellegi, in qua deus regnat. obsecro te, numquid hoc agebat apostolus, cum ista loqueretur, ut sabbato a Christianis ieiunaretur? sed nec de ipso cuiuscumque diei ieiunio loquebatur, cum haec diceret. dictum est enim aduersus eos, qui more Iudaeorum secundum ueterem legem in obseruatione quorundam ciborum putabant esse munditiam, et ad eorum fratrum admonitionem, per quorum escam et potum indifferenter acceptum scandalizabantur infirmi. ideo cum dixisset: Noli in esca tua illum perdere, pro quo Christus mortuus est, et: Non ergo blasphemetur bonum nostrum, tunc adiunxit: Non enim est regnum dei esca et potus et cetera. nam sicut iste uerba haec apostoli intellegit, ut regnum dei, quod est ecclesia, non sit in esca et potu sed in ieiunio, non dico sabbatis ieiunare, sed numquam omnino cibum ac potum sumere deberemus, ne de isto dei regno umquam recederemus. puto autem, quia isto confitente aliquanto religiosius die dominico ad ecclesiam pertinemus, quando tamen et ipso concedente prandemus. ### English translation (Claude) He also brings in the apostle's testimony where he says, 'The kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit', and wants the kingdom of God to be understood as the church, in which God reigns. I implore you, was the apostle aiming, when he said this, at having Christians fast on the Sabbath? He was not even speaking of fasting on any day at all when he said it. For it was said against those who, in the manner of the Jews according to the old law, thought there was purity in observing certain foods, and to admonish those brothers whose indifferent taking of food and drink scandalized the weak. So when he had said, 'Do not by your food destroy him for whom Christ died', and, 'So do not let our good be blasphemed', he then added, 'For the kingdom of God is not food and drink', and the rest. For if these words of the apostle are understood as this man understands them, that the kingdom of God, which is the church, is not in food and drink but in fasting, then we ought, I do not say to fast on Sabbaths, but never to take food and drink at all, lest we ever depart from this kingdom of God. But I think that, as he himself admits, we belong to the church somewhat more religiously on the Lord's day, when nevertheless, with his own concession, we dine. ### Scripture references - Rom 14:17: quotation, high confidence - Rom 14:15–16: quotation, high confidence ### Translation notes - Quotations of Rom 14:17, 15–16. ### Citation (SBL) Augustine, Ep. 36.17 (CSEL 34.2:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-17). ## Letter 36.18 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-18 - Source: CSEL 34.2:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the tract's appeal to Tobit and to the 'sacrifice of praise' by noting that praise is offered every day, especially in the fifty days after Easter when no one fasts. ### Latin text Cur, inquit, sacrificium potiori domino carum murmuremus offerre, quod spiritus desiderat et angelus laudat? deinde adiungit angeli testimonium dicentis: Bona est oratio cum ieiunio et elemosyna. quid dixerit potiori domino nescimus, nisi forte scriptor errauit et te fugit, ut, quod mihi legendum misisti, non emendares. sacrificium ergo domino carum ieiunium uult intellegi, quasi de ieiunio uersetur haec quaestio et non de ieiunio sabbati. neque enim dominicus dies sine sacrificio, quod deo carum est, peragitur, quia non ieiunatur. sequitur adhuc et ingerit testimonia ad causam, quam defendendam suscepit, penitus aliena. immola, inquit, deo sacrificium laudis, et istam uocem diuini psalmi uolens ad quod agitur nescio quo modo conectere utique, inquit, non sanguinis aut ebrietatis conuiuium, quo non laudes debitae deo sed blasphemiae diabolo suffragante siluescunt o inprouidam praesumptionem! non ergo immolatur sacrificium laudis dominico die, quia non ieiunatur, sed agitur ebrietatis conuiuium et blasphemiae diabolo suffragante siluescunt. quod si nefas est dicere, intellegat non ieiunium significari in eo, quod scriptum est: Immola deo sacrificium laudis. ieiunium quippe certis diebus et maxime festis non agitur, sacrificium uero laudis ab ecclesia toto orbe diffusa diebus omnibus immolatur. alioquin, quod nullus non dico Christianus sed nec insanus dicere auderet, dies illi quinquaginta post pascha usque ad pentecosten, quibus non ieiunatur, erunt secundum istum a sacrificio laudis alieni. quibus tantum modo diebus in multis ecclesiis, in omnibus autem maxime cantatur alleluia, quam uocem laudis esse nullus Christianus quamlibet inperitus ignorat. ### English translation (Claude) 'Why', he says, 'should we murmur at offering to the more powerful Lord a dear sacrifice, which the Spirit desires and the angel praises?' Then he adds the testimony of the angel who says, 'Prayer is good with fasting and almsgiving.' What he meant by 'to the more powerful Lord' we do not know, unless perhaps the copyist made an error and it escaped you, so that you did not correct what you sent me to read. He wants fasting to be understood, then, as the sacrifice dear to the Lord, as if this question were about fasting and not about fasting on the Sabbath. For the Lord's day does not pass without a sacrifice dear to God just because there is no fasting. He goes on and piles up testimonies entirely foreign to the cause he undertook to defend. 'Offer to God a sacrifice of praise', he says; and wishing somehow to connect this verse of the divine psalm with the matter in hand, he says: 'certainly not a banquet of blood or drunkenness, in which, with the devil's support, not the praises due to God but blasphemies grow wild like a forest.' O improvident presumption! Is the sacrifice of praise, then, not offered on the Lord's day, because there is no fasting, but is a banquet of drunkenness held, and do blasphemies grow wild with the devil's support? If this is wicked to say, let him understand that fasting is not what is signified in the words, 'Offer to God a sacrifice of praise.' For fasting is not practised on certain days, especially feasts, but the sacrifice of praise is offered by the church spread throughout the world on all days. Otherwise (what no one, I do not say no Christian, but not even a madman would dare to say) those fifty days after Easter until Pentecost, on which there is no fasting, will according to him be strangers to the sacrifice of praise; yet it is on these days only that Alleluia is sung in many churches, and in all churches especially, and no Christian, however unskilled, is unaware that it is a word of praise. ### Scripture references - Ps 50:14 (49:14 LXX): quotation, high confidence ### Extrabiblical texts - Tob 12:8 (Tobit): quotation, high confidence ### Translation notes - The angel's saying is Tob 12:8. Quotation of Ps 50:14 (LXX 49:14). ### Citation (SBL) Augustine, Ep. 36.18 (CSEL 34.2:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-18). ## Letter 36.19 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-19 - Source: CSEL 34.2:48–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine notes that the tract allows a sober Sunday meal, and that the Roman church itself eats on three consecutive days each week. ### Latin text Confitetur tamen etiam ipse die dominico non in ebrietate sed in iucunditate pranderi, cum dicit debere nos ex Iudaeis et gentibus multis Christiani nominis fide paucos electos uespertino sabbatorum incenso pro pecudum uictimis ieiunium deo placitum laudibus immolare, cuius feruore cremata deficiant opera delictorum. et mane, inquit, exaudiet nos a nobis auditus et erunt nobis domus ad manducandum et bibendum non in ebrietate sed in iucunditate dominica celebritate perfecta. tunc ergo eulogia, non, ut superius ait, alogia celebratur. sed quid eum offendit sabbati dies, quem deus sanctificauit, ignoro, ut in eo non putet posse manducari et bibi eum tali iucunditate, quae careat ebrietate, cum sic ante sabbatum ieiunare possimus, quo modo dicit ante dominicum sabbato ieiunandum. an continuo biduo prandere nefas esse arbitratur? uideat ergo, quanta afficiat contumelia ipsam quoque Romanam ecclesiam, ubi et his hebdomadibus, in quibus quarta et sexta et sabbato ieiunatur, tribus tamen continuis diebus, dominico scilicet ac deinde secunda tertiaque prandetur. ### English translation (Claude) Yet he himself admits that on the Lord's day one dines not in drunkenness but in gladness, when he says that we, the few chosen from Jews and Gentiles by faith in the Christian name, ought to offer to God with praises, as the evening incense of the Sabbath instead of animal victims, a fast pleasing to God, by whose fervour the works of sins may be burnt up and fail. 'And in the morning', he says, 'he will hear us, as we have heard him, and we shall have houses to eat and drink in, not in drunkenness but in gladness, when the Lord's-day celebration is completed.' Then, therefore, a eulogia is celebrated, not, as he said above, an alogia. But what offends him in the Sabbath day, which God sanctified, I do not know, that he thinks one cannot eat and drink on it with a gladness free of drunkenness, since we could fast before the Sabbath in the same way as he says one should fast on the Sabbath before the Lord's day. Or does he think it wicked to dine on two consecutive days? Then let him see how great an insult he inflicts on the Roman church itself, where even in those weeks in which there is fasting on the fourth and sixth day and on the Sabbath, there is nevertheless dining on three consecutive days, namely the Lord's day and then the second and third days. ### Scripture references - Ps 141:2 (140:2 LXX): echo, medium confidence ### Translation notes - Eulogia ('blessing') is set against alogia ('unreason'). 'The evening incense' echoes Ps 141:2. ### Citation (SBL) Augustine, Ep. 36.19 (CSEL 34.2:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-19). ## Letter 36.20 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-20 - Source: CSEL 34.2:49–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says the tract's 'woe to those who call good evil' condemns the whole church, and that Paul forbids those who fast and those who eat to judge one another. ### Latin text Omnium uitam certum est inquit, arbitrio pendere pastorum; sed uae qui dicunt quod bonum malum et tenebras lucem et lucem tenebras et amarum dulce et dulce amarum. quid sibi uelint haec uerba eius, non satis intellego. si enim haec tu scribis, sicut urbicus dicit, in urbe plebs pendens ex pastoris arbitrio cum episcopo suo ieiunat sabbato; si autem ad te ista scripsit, quia in epistula tua et ipse quiddam tale dixisti, non tibi persuadeat urbem Christianam sic laudare sabbato ieiunantem, ut cogaris orbem Christianum damnare prandentem. cum enim dicit: Vae qui dicunt quod bonum malum et tenebras lucem et lucem tenebras et amarum dulce et dulce amarum ieiunium sabbati uolens intellegi bonum et lucem et dulce, prandium uero malum et tenebras et amarum, quis eum dubitet in omnibus Christianis sabbato prandentibus uniuersum orbem damnare terrarum? nec se ipse respicit nec, quibus dicat, adtendit, ut scriptis suis ab ista praecipiti cohibeatur audacia. continuo quippe subiunxit: Nemo ergo uos iudicet in esca aut in potu, quod ipse utique facit, qui sabbato sumentes escam potumque sic arguit. quantum erat, ut hinc ei ueniret in mentem etiam illud, quod idem apostolus alibi dicit: Qui manducat, non manducantem non spernat et, qui non manducat, manducantem non iudicet? isto modo hoc temperamentum, quo scandala deuitaret, inter ieiunantes sabbato et manducantes teneret, ut et ipsum non manducantem manducans quisque non sperneret et ipse non manducans manducantem non iudicaret. ### English translation (Claude) 'It is certain', he says, 'that the life of all depends on the judgment of the pastors; but woe to those who call good evil, and darkness light and light darkness, and bitter sweet and sweet bitter.' What these words of his mean I do not well understand. For if he writes this to you as a man of the city, meaning that in the city the people, depending on the pastor's judgment, fast on the Sabbath with their bishop; or if he wrote it to you because in your letter you yourself said something of the kind: let him not persuade you so to praise the Christian city for fasting on the Sabbath that you are forced to condemn the Christian world for dining. For when he says, 'Woe to those who call good evil, and darkness light and light darkness, and bitter sweet and sweet bitter', wishing the Sabbath fast to be understood as good, light and sweet, and the meal as evil, darkness and bitter, who can doubt that in all Christians who dine on the Sabbath he condemns the whole world? He neither looks at himself nor attends to those to whom he is speaking, so as to be restrained from this headlong audacity by his own writings. For he at once added: 'So let no one judge you in food or in drink', which he himself certainly does when he rebukes in this way those who take food and drink on the Sabbath. How little it would have taken for this to bring to his mind another saying of the same apostle elsewhere: 'Let him who eats not despise him who does not eat, and let him who does not eat not judge him who eats'! In this way he would keep between those who fast on the Sabbath and those who eat the moderation by which scandals are avoided, so that whoever eats would not despise him who does not eat, and he who does not eat would not judge him who eats. ### Scripture references - Isa 5:20: quotation, high confidence - Col 2:16: quotation, high confidence - Rom 14:3: quotation, high confidence ### Translation notes - Quotations of Isa 5:20, Col 2:16 and Rom 14:3. The sentence about the 'man of the city' is compressed in the Latin and is translated by sense. ### Citation (SBL) Augustine, Ep. 36.20 (CSEL 34.2:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-20). ## Letter 36.21 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-21 - Source: CSEL 34.2:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the claim that Peter taught Saturday fasting at Rome after defeating Simon Magus, citing the story as an uncertain opinion and urging harmony between the customs. ### Latin text Petrus etiam, inquit, apostolorum caput, caeli ianitor et ecclesiae fundamentum, extincto Simone, qui fuerat diaboli non nisi ieiunio uincendi figura, id ipsum Romanos edocuit, quorum fides adnuntiatur uniuerso orbi terrarum. numquid ergo ceteri apostoli prandere Christianos contra Petrum docuerunt in uniuerso orbe terrarum? sicut itaque inter se uixerunt concorditer Petrus et condiscipuli eius, sic inter se concorditer uiuant sabbato ieiunantes, quos plantauit Petrus, et sabbato prandentes, quos plantauerunt condiscipuli eius. est quidem et haec opinio plurimorum, quamuis eam perhibeant esse falsam plerique Romani, quod apostolus Petrus cum Simone mago die dominico certaturus propter ipsum magnae temptationis periculum pridie cum eiusdem urbis ecclesia ieiunauerit et consecuto tam prospero gloriosoque successu eundem morem tenuerit eamque imitatae sint nonnullae occidentis ecclesiae. sed si, sicut iste dicit, magus Simon figura erat diaboli, non plane sabbatarius aut dominicarius sed cotidianus est ille temptator; nec tamen aduersus eum cotidie ieiunatur, quando et diebus dominicis omnibus et quinquaginta post pascha et per diuersa loca diebus sollemnibus martyrum et festis quibusque prandetur, et tamen diabolus uincitur, si oculi nostri sint semper ad dominum, ut ipse euellat de laqueo pedes nostros, et, siue manducamus siue bibimus siue quodcumque facimus, omnia in gloriam dei faciamus et, quantum in nobis est, sine offensione simus Iudaeis et Graecis et ecclesiae dei. quod parum cogitant, qui cum offensione manducant uel cum offensione ieiunant et per utramlibet intemperantiam scandala concitant, quibus non superatur diabolus, sed laetatur. ### English translation (Claude) 'Peter too', he says, 'the head of the apostles, doorkeeper of heaven and foundation of the church, after the destruction of Simon, who had been a figure of the devil, who can be overcome only by fasting, taught this very thing to the Romans, whose faith is proclaimed in the whole world.' Did the other apostles, then, teach Christians throughout the whole world to dine, against Peter? Just as Peter and his fellow disciples lived in harmony with one another, so let those who fast on the Sabbath, whom Peter planted, and those who dine on the Sabbath, whom his fellow disciples planted, live in harmony with one another. There is indeed this opinion held by very many, although most Romans declare it false, that the apostle Peter, being about to contend with Simon Magus on the Lord's day, fasted the day before with the church of that city because of the very danger of so great a trial, and, having obtained so prosperous and glorious a success, kept the same custom, and some churches of the West have imitated it. But if, as this man says, Simon Magus was a figure of the devil, that tempter is plainly not a Sabbath or Lord's-day tempter but a daily one; and yet we do not fast against him daily, since we dine on all Lord's days and on the fifty days after Easter, and in various places on the solemn days of martyrs and on all feasts; and yet the devil is overcome, if our eyes are always toward the Lord, that he may pluck our feet out of the snare, and if, whether we eat or drink or whatever we do, we do all to the glory of God and, as far as in us lies, give no offence to Jews or Greeks or the church of God. This is little considered by those who eat with offence or fast with offence and by either kind of intemperance stir up scandals, by which the devil is not overcome but rejoices. ### Scripture references - Matt 16:18–19: allusion, medium confidence - Rom 1:8: allusion, high confidence - Acts 8:9–24: allusion, medium confidence - Ps 25:15 (24:15 LXX): quotation, high confidence - 1 Cor 10:31–32: quotation, high confidence ### Extrabiblical texts - Acts Pet. (Acts of Peter): allusion, medium confidence ### Translation notes - The contest of Peter with Simon Magus is told in the apocryphal Acts of Peter. Allusions: Matt 16:18–19; Rom 1:8; Acts 8:9–24; quotation of Ps 25:15 (LXX 24:15) and 1 Cor 10:31–32. ### Citation (SBL) Augustine, Ep. 36.21 (CSEL 34.2:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-21). ## Letter 36.22 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-22 - Source: CSEL 34.2:51–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says that disputes over which apostolic custom is original are endless, and that the one faith of the church may be clothed in varied observances like the queen's embroidered robe. ### Latin text Quod si respondetur hoc docuisse Iacobum Hierosolymis, Ephesi Iohannem ceterosque aliis locis, quod docuit Romae Petrus, id est ut sabbato ieiunetur, sed ab hac doctrina terras ceteras deuiasse atque in ea Romam stetisse et e contrario referetur occidentis potius aliqua loca, in quibus Roma est, non seruasse, quod apostoli tradiderunt, orientis uero terras, unde coepit ipsum euangelium praedicari, in eo, quod ab omnibus simul cum ipso Petro apostolis traditum est, ne sabbato ieiunaretur, sine aliqua uarietate mansisse, interminabilis est ista contentio generans lites, non finiens quaestiones. sit ergo una fides uniuersae, quae ubique dilatatur, ecclesiae tamquam intus in membris, etiam si ipsa fidei unitas quibusdam diuersis obseruationibus celebratur, quibus nullo modo, quod in fide uerum est, impeditur. omnis enim pulchritudo filiae regis intrinsecus. illae autem obseruationes, quae uariae celebrantur, in eius ueste intelleguntur, unde ibi dicitur: In fimbriis aureis circumamicta uarietate. sed ea quoque uestis ita diuersis celebrationibus uarietur, ut non aduersis contentionibus dissipetur. ### English translation (Claude) And if it is answered that James taught at Jerusalem, John at Ephesus and the others in other places what Peter taught at Rome, namely to fast on the Sabbath, but that the other lands strayed from this teaching and Rome stood firm in it; and if on the contrary it is retorted that rather some places in the West, among them Rome, did not keep what the apostles handed down, while the lands of the East, where the gospel itself began to be preached, remained without any variation in what was handed down by all the apostles together with Peter himself, namely not to fast on the Sabbath, then this contention is endless, begetting quarrels, not ending questions. Let there be, then, one faith of the whole church spread everywhere, as it were within in the members, even if that very unity of faith is celebrated with certain different observances, by which what is true in the faith is in no way hindered. For all the beauty of the king's daughter is within. Those observances which are celebrated variously are understood as being in her garment, whence it is said there: 'Clothed with golden fringes in variety.' But let that garment too be varied by different celebrations in such a way that it is not torn apart by opposing contentions. ### Scripture references - Ps 45:13–14 (44:14-Ps LXX): quotation, high confidence ### Translation notes - Quotation of Ps 45:13–14 (LXX 44:14–15). ### Citation (SBL) Augustine, Ep. 36.22 (CSEL 34.2:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-22). ## Letter 36.23 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-23 - Source: CSEL 34.2:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine rejects the claim that eating on Saturday is serving two masters, since Christ is Lord of both the Sabbath and the Lord's day. ### Latin text Postremo, inquit, si Iudaeus sabbatum colendo dominicum negat, quo modo sabbatum Christianus obseruat?, aut sumus Christiani et dominicum colimus aut sumus Iudaei et sabbatum obseruamus; nemo enim potest duobus dominis seruire. nonne ita loquitur, tamquam sabbati alius dominus sit, alius dominici? nec illud audit, quod et ipse commemorauit: Dominus est enim sabbati filius hominis. quod autem ita nos uult esse a sabbato alienos, sicut Iudaei sunt a dominico alieni, nonne tantum errat, ut possit etiam dicere ita nos non debere accipere legem nec prophetas, sicut Iudaei non accipiunt euangelium nec apostolos? quod qui sapit, quid mali sapiat, utique intellegis. sed uetera, inquit, omnia transierunt et in Christo facta sunt noua. hoc uerum est; nam propterea sicut Iudaei sabbatis non uacamus, etiam si ad significandam requiem, quae illo die significata est, Christiana sobrietate et frugalitate seruata ieiunii uinculum relaxamus, et, si aliqui fratres nostri requiem sabbati relaxatione ieiunii significandam esse non putant, nequaquam de uestis regiae uarietate litigamus, ne ipsius reginae, ubi unam fidem etiam de ipsa requie retinemus, interiora membra uexemus. etsi enim, quia uetera transierunt, cum eis transiit etiam carnalis uacatio sabbati, non tamen, quia sabbato et dominico sine superstitiosa uacatione prandemus, ideo duobus dominis seruimus, quia et sabbati et dominici unus est dominus. ### English translation (Claude) 'Finally', he says, 'if the Jew denies the Lord's day by keeping the Sabbath, how does the Christian observe the Sabbath? Either we are Christians and keep the Lord's day, or we are Jews and observe the Sabbath; for no one can serve two masters.' Does he not speak as though the Sabbath had one lord and the Lord's day another? Nor does he hear what he himself mentioned: 'For the Son of Man is Lord of the Sabbath.' And in wishing us to be as alien from the Sabbath as the Jews are from the Lord's day, does he not err so far that he could even say that we ought not to accept the law and the prophets, as the Jews do not accept the gospel and the apostles? You certainly understand what evil a man savours who savours this. 'But', he says, 'all old things have passed away, and in Christ they have been made new.' This is true; and that is why we do not rest on Sabbaths as the Jews do, even if, to signify the rest which was signified by that day, we relax the bond of fasting while keeping Christian sobriety and frugality; and if some of our brothers do not think the Sabbath rest should be signified by relaxing the fast, we in no way quarrel about the variety of the royal garment, lest we trouble the inner members of the queen herself, where we hold one faith even about that rest. For although, because old things have passed away, the carnal Sabbath rest has passed away with them, yet we do not serve two masters because we dine on the Sabbath and the Lord's day without superstitious rest, since there is one Lord of both the Sabbath and the Lord's day. ### Scripture references - Matt 6:24: quotation, high confidence - Matt 12:8: quotation, high confidence - 2 Cor 5:17: quotation, high confidence ### Translation notes - Quotations of Matt 6:24, Matt 12:8 and 2 Cor 5:17. ### Citation (SBL) Augustine, Ep. 36.23 (CSEL 34.2:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-23). ## Letter 36.24 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-24 - Source: CSEL 34.2:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine corrects the tract's contrast between old and new worship, arguing that each old sign gave way to its spiritual counterpart, and so the carnal Sabbath to the spiritual. ### Latin text Iste autem, qui uetera transisse sic dicit, ut in Christo cederet ara altari, gladius ieiunio, precibus ignis, pani pecus, poculo sanguis, nescit altaris nomen magis legis et prophetarum litteris frequentatum et altare deo prius in tabernaculo, quod per Moysen factum est, conlocatum, aram quoque in apostolicis litteris inueniri, ubi martyres clamant sub ara dei. dicit cessisse ieiunio gladium non recordans illum, quo milites euangelici armantur ex utroque testamento, gladium bis acutum. dicit cessisse precibus ignem, quasi non et tunc preces deferebantur in templum et nunc a Christo ignis est missus in mundum. dicit cessisse pani pecus tamquam nesciens et tunc in domini mensa panes propositionis poni solere et nunc se de agni inmaculati corpore partem sumere. dicit cessisse poculo sanguinem non cogitans etiam nunc se accipere in poculo sanguinem. quanto ergo melius et congruentius uetera transisse et noua in Christo facta esse sic diceret, ut cederet altare altari, gladius gladio, ignis igni, panis pani, pecus pecori, sanguis sanguini. uidemus quippe in his omnibus carnalem uetustatem spiritali cedere nouitati. sic ergo intellegendum est, siue in isto die uolubili septimo prandeatur siue a quibusdam etiam ieiunetur, tamen sabbato spiritali sabbatum carnale cessisse; quando in isto sempiterna et uera requies concupiscitur, in illo uacatio temporalis iam superstitiosa contemnitur. ### English translation (Claude) But this man, who says that the old things have passed away in such a way that 'in Christ the ara yielded to the altare, the sword to fasting, fire to prayers, the beast to bread, blood to the cup', does not know that the word altare occurs more often in the writings of the law and the prophets, and that an altare was set up for God first in the tabernacle made through Moses, and that the word ara too is found in the apostolic writings, where the martyrs cry out under the ara of God. He says the sword yielded to fasting, not remembering the sword with which the soldiers of the gospel are armed from both testaments, the two-edged sword. He says fire yielded to prayers, as if prayers were not brought into the temple then too, and as if fire has not now been sent by Christ into the world. He says the beast yielded to bread, as if he did not know that then too the loaves of the presence used to be placed on the Lord's table, and that now he himself receives a part of the body of the spotless Lamb. He says blood yielded to the cup, not reflecting that even now he receives blood in the cup. How much better and more fittingly, then, would he say that the old things have passed away and new things have been made in Christ in such a way that altar yielded to altar, sword to sword, fire to fire, bread to bread, beast to beast, blood to blood! For in all these we see the carnal oldness yielding to spiritual newness. So it must be understood that, whether on this seventh day of the turning week one dines, or some even fast, the carnal Sabbath has nevertheless yielded to the spiritual Sabbath; since in the latter the true and everlasting rest is desired, while in the former the temporal resting, now superstitious, is despised. ### Scripture references - Exod 27:1: allusion, medium confidence - Rev 6:9: allusion, high confidence - Heb 4:12: allusion, high confidence - Luke 12:49: allusion, high confidence - Exod 25:30: allusion, medium confidence - 1 Pet 1:19: allusion, medium confidence - 2 Cor 5:17: allusion, medium confidence ### Translation notes - The tract contrasts ara (an altar, often pagan) with altare (the altar of God); Augustine shows both words are used of God's altar. Allusions: Exod 27:1; Rev 6:9; Heb 4:12; Luke 12:49; Exod 25:30; 1 Pet 1:19; Matt 26:27–28. ### Citation (SBL) Augustine, Ep. 36.24 (CSEL 34.2:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-24). ## Letter 36.25 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-25 - Source: CSEL 34.2:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine gives his own view: fasting is commanded in the New Testament, but no days are fixed, and relaxing the fast on Saturday better signifies eternal rest. ### Latin text Cetera, quae sequuntur, quibus suam disputationem iste concludit, sicut alia quaedam, quae inde commemoranda non arbitratus sum, multo magis ad causam non pertinent, in qua de sabbati ieiunio uel prandio disputatur. sed ea tibi ipsi, maxime si ex his, quae a me dicta sunt, aliquid adiuuaris, aduertenda et iudicanda dimitto. si autem, quoniam huic, quantum potui, sufficienter respondisse me puto, de hac re sententiam meam quaeris, ego in euangelicis et apostolicis litteris totoque instrumento, quod appellatur testamentum nouum, animo id reuoluens uideo praeceptum esse ieiunium. quibus autem diebus non oporteat ieiunare et quibus oporteat, praecepto domini uel apostolorum non inuenio definitum. ac per hoc sentio quidem non ad obtinendam, quam fides obtinet atque iustitia, in qua est pulchritudo filiae regis intrinsecus, sed tamen ad significandam requiem sempiternam, ubi est uerum sabbatum, relaxationem quam constrictionem ieiunii aptius conuenire. ### English translation (Claude) The rest that follows, with which he concludes his disputation, like some other things in it which I did not think worth mentioning, is still less relevant to the case, in which the dispute is about fasting or dining on the Sabbath. But I leave it to you to notice and judge, especially if you are helped by anything I have said. If, however, since I think I have answered him sufficiently, as far as I could, you ask my own opinion on this matter: turning it over in my mind, I see that fasting is commanded in the gospel and apostolic writings and in the whole instrument called the New Testament. But on which days one ought not to fast and on which one ought, I do not find defined by any command of the Lord or of the apostles. And for this reason I do think that relaxing the fast is more fitting than tightening it, not indeed for obtaining the righteousness which faith obtains, in which is the beauty of the king's daughter within, but for signifying the everlasting rest, where the true Sabbath is. ### Scripture references - Ps 45:13 (44:14 LXX): allusion, medium confidence ### Translation notes - Allusion to Ps 45:13. ### Citation (SBL) Augustine, Ep. 36.25 (CSEL 34.2:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-25). ## Letter 36.26 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-26 - Source: CSEL 34.2:55–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine counsels that those who fast and those who eat on Saturday should not despise or judge one another, avoiding offence either way. ### Latin text Verum tamen in huius sabbati ieiunio siue prandio nihil mihi uidetur tutius pacatiusque seruari, quam ut, qui manducat, non manducantem non spernat et, qui non manducat, manducantem non iudicet, quia neque, si manducauerimus, abundabimus neque, si non manducauerimus, egebimus custodita scilicet eorum, inter quos uiuimus et cum quibus deo uiuimus, in his rebus inoffensa societate. sicut enim, quod ait apostolus, uerum est malum esse homini, qui per offensionem manducat, ita malum est homini, qui per offensionem ieiunat. non itaque simus eis similes, qui uidentes Iohannem non manducantem nec bibentem dixerunt: Daemonium habet, sed nec rursus eis, qui uidentes Christum manducantem et bibentem dixerunt: Ecce homo uorax et uinosus, amicus publicanorum et peccatorum. rem quippe ualde necessariam his dictis dominus ipse subiecit atque ait: Et iustificata est sapientia in filiis suis. qui sint autem isti, si requiris, lege, quod scriptum est: Filii sapientiae ecclesia iustorum. hi sunt, qui, quando manducant, non manducantes non spernunt, quando non manducant, manducantes non iudicant, sed eos plane, qui per offensionem non manducant siue manducant, uel spernunt uel iudicant. ### English translation (Claude) Yet in this matter of fasting or dining on the Sabbath nothing seems to me safer and more peaceful to observe than that he who eats should not despise him who does not eat, and he who does not eat should not judge him who eats, because if we eat we shall not abound, and if we do not eat we shall not lack; keeping, of course, the fellowship of those among whom we live, and with whom we live for God, unoffended in these matters. For just as what the apostle says is true, that it is evil for a man who eats with offence, so it is evil for a man who fasts with offence. Let us not, then, be like those who, seeing John neither eating nor drinking, said, 'He has a demon'; nor again like those who, seeing Christ eating and drinking, said, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners.' To these words the Lord himself added something very necessary, saying: 'And wisdom is justified by her children.' If you ask who these are, read what is written: 'The children of wisdom are the church of the righteous.' These are they who, when they eat, do not despise those who do not eat, and when they do not eat, do not judge those who eat; but they plainly despise or judge those who either do not eat or eat so as to give offence. ### Scripture references - Rom 14:3: quotation, high confidence - 1 Cor 8:8: quotation, high confidence - Rom 14:20: allusion, high confidence - Matt 11:18–19: quotation, high confidence ### Extrabiblical texts - Sir 3:1 (Sirach): quotation, high confidence ### Translation notes - Quotations of Rom 14:3; 1 Cor 8:8; Rom 14:20; Matt 11:18–19. 'The children of wisdom are the church of the righteous' is Sir 3:1 in the Latin form. ### Citation (SBL) Augustine, Ep. 36.26 (CSEL 34.2:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-26). ## Letter 36.27 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-27 - Source: CSEL 34.2:56–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says fasting on Sunday is a scandal, especially because the Manichaeans made it their fast day, except within a long continuous fast. ### Latin text Et de die quidem sabbati facilior causa est, quia et Romana ieiunat ecclesia et aliae nonnullae etiam si paucae siue illi proximae siue longinquae. die autem dominico ieiunare scandalum est magnum, maxime postea quam innotuit detestabilis multumque fidei catholicae scripturisque diuinis apertissime contraria haeresis Manichaeorum, qui suis auditoribus ad ieiunandum istum tamquam legitimum constituerunt diem. per quod factum est, ut ieiunium diei dominici horribilius haberetur, nisi forte aliquis idoneus sit nulla refectione interposita ultra hebdomadem perpetuare ieiunium, ut ieiunio quadraginta dierum, quantum potuerit, adpropinquet, sicut aliquos fecisse cognouimus. nam et ad ipsum quadragenarium numerum peruenisse quendam a fratribus fide dignissimis nobis adseueratum est. quem ad modum enim ueterum patrum temporibus Moyses et Helias nihil contra prandia sabbatorum fecerunt, cum diebus quadragenis ieiunauerunt, ita, qui potuerit septem dies ieiunando transire, non sibi ad ieiunandum elegit dominicum diem, sed in his eum inuenit, quos ieiunaturum se uouit plurimos dies. ieiunium tamen etiam continuatum si in hebdomade soluendum est, nullo congruentius quam dominico die soluitur. si autem post hebdomadem corpus reficitur, non utique ad ieiunandum dies dominicus eligitur, sed in numero, quem uoueri placuit, inuenitur. ### English translation (Claude) About the Sabbath day the case is easier, because the Roman church fasts, and some others too, though few, whether near it or far off. But to fast on the Lord's day is a great scandal, especially since the heresy of the Manichaeans became known, detestable and most openly contrary to the Catholic faith and the divine Scriptures, which appointed this day as the lawful fast day for their hearers. Through this it has come about that fasting on the Lord's day is held in greater horror; unless perhaps someone is able to prolong a fast beyond a week without any refreshment in between, so as to approach the forty days' fast as nearly as he can, as we know some have done. For it was asserted to us by most trustworthy brothers that one man even reached the very number of forty. For just as in the times of the ancient fathers Moses and Elijah did nothing against Sabbath meals when they fasted forty days, so one who can pass seven days fasting has not chosen the Lord's day for fasting, but found it among the many days he vowed to fast. Yet if a fast, even a continuous one, is to be broken within the week, it is broken on no day more fittingly than on the Lord's day. But if the body is refreshed after a week, the Lord's day is certainly not chosen for fasting but is found within the number which one decided to vow. ### Translation notes - The Manichaean 'hearers' were their lay adherents. ### Citation (SBL) Augustine, Ep. 36.27 (CSEL 34.2:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-27). ## Letter 36.28 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-28 - Source: CSEL 34.2:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Paul's all-night discourse at Troas on the first day of the week was a special necessity, not evidence that the apostles fasted on Sundays, as the Priscillianists claim. ### Latin text Nec illud moneat, quod Priscillianistae Manichaeorum simillimi ad ieiunandum die dominico solent testimonium de apostolorum actibus adhibere, cum esset Paulus apostolus in Troade. sic enim scriptum est: In una autem sabbati congregatis nobis frangere panem Paulus disputabat illis exiturus alia die produxitque sermonem usque ad medium noctis. deinde cum descendisset de cenaculo, ubi congregati erant, ad resuscitandum adulescentem, qui grauatus somno de fenestra ceciderat et mortuus ferebatur, de ipso apostolo scriptura sic loquitur: Ascendens autem, inquit, cum fregisset panem atque gustasset satisque esset adlocutus usque ad diluculum, sic profectus est. absit, ut hoc sic accipiatur, tamquam solerent apostoli dominico die sollemniter ieiunare. una enim sabbati tunc appellabatur dies, qui nunc dominicus appellatur, quod in euangeliis apertius inuenitur. nam dies resurrectionis domini prima sabbati a Matthaeo, a ceteris autem tribus una sabbati dicitur, quem constat eum esse, qui postea dominicus appellatus est. aut ergo post peractum diem sabbati noctis initio fuerant congregati, quae utique nox iam ad diem dominicum, hoc est ad unam sabbati pertinebat, et ita eadem nocte fracturus panem, sicut frangitur in sacramento corporis Christi, produxit sermonem usque ad medium noctis, ut post celebrata sacramenta rursus usque ad diluculum adloquens congregatos, quoniam multum festinabat, lucescente proficisceretur dominico die, aut certe, si in una sabbati non per noctem sed per diem hora dominici fuerant congregati, eo ipso, quod dictum est: Paulus disputabat illis exiturus alia die, expressa est producendi causa sermonis, quia fuerat exiturus et eos sufficienter instruere cupiebat. non ergo sollemniter die dominico ieiunabant, sed necessarius sermo, qui studii feruentissimi audiebatur ardore, reficiendi corporis causa interrumpendus esse non uisus est profecturo apostolo, qui eos propter alios suos usquequaque discursus uel alias numquam uel rarissime uisitabat, praesertim quia tunc ex illis terris, sicut consequentia docent, ita discessurus erat, ut iam non esset eos in carne uisurus. ac per hoc magis ostenditur dominicis diebus solita illis non fuisse ieiunia, quia, ne hoc crederetur, curauit scriptor libri causam producendi sermonis exponere, ut sciremus, si aliqua necessitas oriatur, urguentiori actioni non esse prandium praeferendum. quamuis ab istis auidissime audientibus et ipsum fontem cogitantibus profecturum atque ideo magna siti non aquae sed uerbi sine satietate, quicquid influebat, haurientibus non tantum carnale prandium uerum etiam cena contempta est. ### English translation (Claude) Nor should anyone be moved by the fact that the Priscillianists, who are very like the Manichaeans, usually bring forward a testimony from the Acts of the Apostles for fasting on the Lord's day, when the apostle Paul was at Troas. For thus it is written: 'On the first day of the week, when we were gathered to break bread, Paul talked with them, intending to depart the next day, and prolonged his speech until midnight.' Then, when he had gone down from the upper room where they were gathered to raise the young man who, overcome by sleep, had fallen from the window and was being carried out dead, Scripture speaks thus of the apostle himself: 'When he had gone up again and had broken bread and eaten, and had talked a long while, until daybreak, so he departed.' Far be it that this be taken to mean that the apostles were accustomed to fast solemnly on the Lord's day. For the day now called the Lord's day was then called the first of the week, as is found more plainly in the gospels. For the day of the Lord's resurrection is called by Matthew the first of the week and by the other three one of the week, and it is agreed that it is the day which was afterwards called the Lord's day. Either, then, they had gathered at the beginning of the night after the Sabbath day had ended, a night which certainly already belonged to the Lord's day, that is, to the first of the week; and so on that same night, intending to break bread as it is broken in the sacrament of the body of Christ, he prolonged his speech until midnight, so that after the sacraments had been celebrated he might talk again with the gathering until daybreak and, being in great haste, depart as the Lord's day dawned. Or certainly, if they had gathered on the first of the week not by night but by day, at an hour of the Lord's day, the reason for prolonging the speech is expressed in the very words, 'Paul talked with them, intending to depart the next day': he was about to depart and wished to instruct them sufficiently. They were not, then, solemnly fasting on the Lord's day; but it did not seem right to the apostle, who was about to set out, to interrupt for the refreshment of the body a necessary discourse which was being heard with the ardour of the most fervent zeal, since because of his other journeys in every direction he either never or very rarely visited them again, especially as he was then about to leave those lands in such a way, as what follows shows, that he would not see them again in the flesh. And by this it is rather shown that fasts on the Lord's days were not customary for them, because, lest this be believed, the writer of the book took care to set out the reason for prolonging the speech, so that we might know that, if some necessity arises, a meal should not be preferred to more urgent business. And yet by those who were listening most eagerly and thinking that the very fountain was about to depart, and who therefore drank in whatever flowed, with a great thirst, not for water but for the word, without being satisfied, not only the bodily midday meal but even supper was disregarded. ### Scripture references - Acts 20:7: quotation, high confidence - Acts 20:9–10: allusion, high confidence - Acts 20:11: quotation, high confidence - Matt 28:1: allusion, high confidence - Mark 16:2: allusion, high confidence - Acts 20:25: allusion, medium confidence ### Translation notes - Quotations of Acts 20:7, 11; allusions: Matt 28:1; Mark 16:2; Acts 20:25, 38. ### Citation (SBL) Augustine, Ep. 36.28 (CSEL 34.2:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-28). ## Letter 36.29 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-29 - Source: CSEL 34.2:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine concludes that, since heretics made Sunday a fast day, even Paul's example should not now be followed, and the Lord's day should not be a fast day except within a vowed continuous fast. ### Latin text Sed tunc quamuis dominico die solita illis ieiunia non fuissent, non erat tamen ecclesiae tam insignis offensio, si aliqua tali necessitate, qualem Paulus apostolus habuit, die toto dominico usque ad medium noctis uel etiam usque ad diluculum reficere corpora non curarent. nunc uero postea quam haeretici maxime impiissimi ieiunia diei dominici non aliqua necessitate occurrentia peragere, sed quasi sacra sollemnitate statuta dogmatizare coeperunt et innotuerunt populis Christianis, profecto nec tali necessitate, qualem apostolus habuit, existimo faciendum esse, quod fecit, ne maius malum incurratur in scandalo, quam bonum percipiatur ex uerbo. quicquid tamen causae uel necessitatis extiterit, cur homo Christianus die dominico ieiunare cogatur, sicut etiam illud in actibus apostolorum inuenimus in naufragii periculo, ubi et ipse apostolus nauigabat, quattuordecim diebus ac per hoc duobus dominicis ieiunatum, nullo modo dubitare debemus dominicum diem, quando non plures dies sine ulla refectione continuandi uouentur, inter ieiuniorum dies non esse ponendum. ### English translation (Claude) But although fasts were not customary for them then on the Lord's day, it was nevertheless no such notable offence to the church if, under some such necessity as the apostle Paul had, they did not trouble to refresh their bodies the whole Lord's day until midnight or even until daybreak. But now, since heretics, and especially the most impious, have begun to practise fasts on the Lord's day, not because of some necessity that has arisen, but to teach them as established by a sacred solemnity, and have become known to the Christian peoples, I certainly think that not even under such a necessity as the apostle had should what he did be done, lest a greater evil be incurred by the scandal than the good gained from the word. Yet whatever cause or necessity may arise for a Christian to be compelled to fast on the Lord's day (as we also find in the Acts of the Apostles, in the danger of shipwreck, when the apostle himself was on board, that there was fasting for fourteen days and therefore on two Lord's days), we ought in no way to doubt that the Lord's day, when several days are not vowed to be continued without any refreshment, should not be counted among fast days. ### Scripture references - Acts 27:33: allusion, high confidence ### Translation notes - Allusion to Acts 27:33. ### Citation (SBL) Augustine, Ep. 36.29 (CSEL 34.2:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-29). ## Letter 36.30 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-30 - Source: CSEL 34.2:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Wednesday and Friday are fast days because the plot against Christ was made on the fourth day and he suffered on the sixth. ### Latin text Cur autem quarta et sexta maxime ieiunet ecclesia, illa ratio reddi uidetur, quod considerato euangelio ipsa quarta sabbati, quam uulgo quartam feriam uocant, consilium reperiuntur ad occidendum dominum fecisse Iudaei. intermisso autem uno die, cuius uespera dominus pascha cum discipulis manducauit, qui finis fuit eius diei, quem uocamus quintam sabbati, deinde traditus est ea nocte, quae iam ad sextam sabbati, qui dies passionis eius manifestus est, pertinebat. hic dies primus azymorum fuit a uespera incipiens. sed Matthaeus euangelista quintam sabbati dicit fuisse primum azymorum, quia eius uespera consequente futura erat cena paschalis, qua cena incipiebat azymum et ouis immolatio manducari. ex quo colligitur quartam sabbati fuisse, quando ait dominus: Scitis, quia post biduum pascha fiet et filius hominis tradetur, ut crucifigatur. ac per hoc dies ipse ieiunio deputatus est, quia, sicut euangelista sequitur et dicit, tunc congregati sunt principes sacerdotum et seniores populi in atrium principis sacerdotum, qui dicebatur Caiphas, et consilium fecerunt, ut Iesum dolo tenerent et occiderent. intermisso autem uno die, de quo dicit euangelium: Prima autem azymorum accesserunt discipuli ad Iesum dicentes: Ubi uis paremus tibi comedere pascha? — hoc ergo die intermisso passus est dominus, quod nullus ambigit, sexta sabbati. quapropter et ipsa sexta recte ieiunio deputatur; ieiunia quippe humilitatem significant. unde dictum est: Et humiliabam in ieiunio animam meam. ### English translation (Claude) As to why the church fasts especially on the fourth and sixth day, the reason given seems to be this: when the gospel is considered, it is on the fourth day of the week, which is commonly called the fourth feria, that the Jews are found to have taken counsel to kill the Lord. Then one day intervened, at the evening of which the Lord ate the Passover with his disciples; that was the end of the day which we call the fifth of the week. Then he was betrayed on that night which already belonged to the sixth of the week, which is plainly the day of his passion. This day was the first of unleavened bread, beginning from the evening. But the evangelist Matthew says that the fifth of the week was the first of unleavened bread, because at its following evening the paschal supper was to take place, at which supper the eating of unleavened bread and the sacrifice of the lamb began. From this it is gathered that it was the fourth of the week when the Lord said, 'You know that after two days the Passover will come, and the Son of Man will be handed over to be crucified.' And for this reason that day itself was assigned to fasting, because, as the evangelist goes on to say, then the chief priests and the elders of the people gathered in the court of the high priest, who was called Caiaphas, and took counsel to seize Jesus by stealth and kill him. Then one day intervened, of which the gospel says, 'On the first day of unleavened bread the disciples came to Jesus, saying, Where do you wish us to prepare for you to eat the Passover?' After this intervening day the Lord suffered, as no one doubts, on the sixth of the week. Therefore the sixth day too is rightly assigned to fasting; for fasts signify humility. Hence it is said: 'And I humbled my soul with fasting.' ### Scripture references - Matt 26:2–4: quotation, high confidence - Matt 26:17: quotation, high confidence - Ps 35:13 (34:13 LXX): quotation, high confidence ### Translation notes - The account of the plot against Jesus is the gospel narrative, retold as written. Quotations of Matt 26:2–4, 17 and Ps 35:13 (LXX 34:13). ### Citation (SBL) Augustine, Ep. 36.30 (CSEL 34.2:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-30). ## Letter 36.31 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-31 - Source: CSEL 34.2:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Saturday, the day Christ rested in the tomb, is kept by some with fasting and by others with relaxation, but all fast on Holy Saturday. ### Latin text Sequitur sabbatum, quo die caro Christi in monumento requieuit, sicut in primis operibus mundi requieuit deus illo die ab omnibus operibus suis. hinc exorta est ista in regia illa ueste uarietas, ut alii sicut maxime populi orientis propter requiem significandam mallent relaxare ieiunium, alii propter humilitatem mortis domini ieiunare sicut Romana et nonnullae occidentis ecclesiae, quod quidem uno die, quo pascha celebratur, propter renouandam rei gestae memoriam, qua discipuli humanitus mortem domini doluerunt, sic ab omnibus ieiunatur, ut etiam illi sabbati ieiunium deuotissime celebrent, qui ceteris per totum annum sabbatis prandent, utrumque uidelicet significantes et in uno anniuersario die luctum discipulorum et ceteris sabbatis quietis bonum. duo quippe sunt, quae iustorum beatitudinem et omnis miseriae finem sperari faciunt, mors et resurrectio mortuorum. in morte requies est, de qua dicitur per prophetam: Plebs mea intra in cellaria tua, abscondere pusillum, donec transeat ira domini, in resurrectione autem in homine toto, id est in carne et spiritu perfecta felicitas. hinc factum est, ut horum duorum utrumque non significandum putaretur labore ieiunii sed potius refectionis hilaritate excepto paschali uno sabbato, quo discipulorum, sicut diximus, luctus propter rei gestae memoriam fuerat ieiunio prolixiore signandus. ### English translation (Claude) There follows the Sabbath, on which day the flesh of Christ rested in the tomb, just as in the first works of the world God rested on that day from all his works. From this arose that variety in the royal garment: some, especially the peoples of the East, preferred to relax the fast in order to signify rest, while others, like the Roman church and some churches of the West, fast because of the humility of the Lord's death. On the one Sabbath on which Easter is celebrated, however, to renew the memory of what happened, when the disciples grieved humanly over the Lord's death, all fast, so that even those who dine on the other Sabbaths throughout the year keep the fast of that Sabbath most devoutly; thus signifying both things, the mourning of the disciples on the one annual day, and on the other Sabbaths the good of rest. For there are two things that make us hope for the happiness of the righteous and the end of all misery: death and the resurrection of the dead. In death there is rest, of which it is said through the prophet: 'My people, enter your chambers, hide yourself for a little while, until the wrath of the Lord passes'; but in the resurrection there is perfect happiness in the whole man, that is, in flesh and spirit. Hence it came about that neither of these two was thought fit to be signified by the labour of fasting, but rather by the cheerfulness of refreshment; except the one paschal Sabbath, on which the mourning of the disciples, as we said, was to be marked by a longer fast, in memory of what happened. ### Scripture references - Gen 2:2: allusion, high confidence - Isa 26:20: quotation, high confidence ### Translation notes - Allusion to Gen 2:2; quotation of Isa 26:20. ### Citation (SBL) Augustine, Ep. 36.31 (CSEL 34.2:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-31). ## Letter 36.32 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-32 - Source: CSEL 34.2:61–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine recalls Ambrose's advice to follow the custom of the church where one is, and tells Casulanus to follow his own bishop's practice on Saturday fasting. ### Latin text Sed quoniam non inuenimus, ut iam supra commemoraui, in euangelicis et apostolicis litteris, quae ad noui testamenti reuelationem proprie pertinent, certis diebus aliquibus euidenter praeceptum obseruanda esse ieiunia et ideo res quoque ista sicut aliae plurimae, quas enumerare difficile est, inuenit in ueste illius filiae regis, hoc est ecclesiae uarietatis locum, indicabo tibi, quid mihi de hoc requirenti responderit uenerandus Ambrosius, a quo baptizatus sum, Mediolanensis episcopus. nam cum in eadem ciuitate mater mea mecum esset et nobis adhuc catechumenis parum ista curantibus illa sollicitudinem gereret, utrum secundum morem nostrae ciuitatis sibi esset sabbato ieiunandum, an ecclesiae Mediolanensis more prandendum, ut hac eam cunctatione liberarem, interrogaui hoc supra dictum hominem dei. at ille: Quid possum, inquit, hinc docere amplius, quam ipse facio? ubi ego putaueram nihil eum ista responsione praecepisse, nisi ut sabbato pranderemus; hoc quippe ipsum facere sciebam. sed ille secutus adiecit: Quando hic sum, non ieiuno sabbato; quando Romae sum, ieiuno sabbato. et ad quamcumque ecclesiam ueneritis, inquit, eius morem seruate, si pati scandalum non uultis aut facere. hoc responsum rettuli ad matrem eique suffecit nec dubitauit esse oboediendum; hoc etiam nos secuti sumus. sed quoniam contigit maxime in Africa, ut una ecclesia uel unius regionis ecclesiae alios habeant sabbato prandentes alios ieiunantes, mos eorum mihi sequendus uidetur, quibus eorundem populorum congregatio regenda commissa est. quapropter si consilio meo, praesertim quia in hac causa plus forte, quam satis fuit, te petente atque urguente locutus sum, libenter adquiescis, episcopo tuo in hac re noli resistere et, quod facit ipse, sine ullo scrupulo uel disceptatione sectare. ### English translation (Claude) But since, as I mentioned above, we do not find in the gospel and apostolic writings, which properly belong to the revelation of the New Testament, any clear command that fasts are to be observed on certain fixed days, and therefore this matter too, like very many others which are hard to enumerate, has found a place of variety in the garment of that king's daughter, that is, the church, I will tell you what the venerable Ambrose, bishop of Milan, by whom I was baptized, answered me when I asked about this. When my mother was with me in that city, and we, still catechumens, cared little about these things, she was anxious whether she ought to fast on the Sabbath according to the custom of our city or dine according to the custom of the church of Milan; to free her from this hesitation, I asked the man of God mentioned above. And he said: 'What more can I teach on this than what I do myself?' I had thought that by this answer he had prescribed nothing except that we should dine on the Sabbath; for I knew that he did this himself. But he went on to add: 'When I am here, I do not fast on the Sabbath; when I am at Rome, I fast on the Sabbath. And to whatever church you come,' he said, 'keep its custom, if you do not wish to suffer scandal or to cause it.' I reported this answer to my mother, and it satisfied her, and she did not doubt that it should be obeyed; we too have followed it. But since it happens, especially in Africa, that one church, or the churches of one region, have some members who dine on the Sabbath and others who fast, the custom to follow seems to me to be that of those to whom the government of these peoples' congregations has been entrusted. Therefore, if you willingly accept my counsel, especially since in this cause I have spoken perhaps more than was sufficient, at your request and urging, do not resist your bishop in this matter, and follow what he himself does without any scruple or dispute. ### Scripture references - Ps 45:13–14 (44:14-Ps LXX): allusion, medium confidence ### Translation notes - Augustine's mother is Monica. Allusion to Ps 45:13–14. ### Citation (SBL) Augustine, Ep. 36.32 (CSEL 34.2:61–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-36-32). ## Letter 37.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-37-1 - Source: CSEL 34.2:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine thanks Simplicianus of Milan for his fatherly letter of congratulation. ### Latin text Plenas bonorum gaudiorum litteras, quod sis memor mei meque, ut soles, diligas magnaeque gratulationi tibi sit, quicquid in me donorum suorum dominus conferre dignatus est misericordia sua, non meritis meis, missas munere tuae sanctitatis accepi. in quibus affectum in me paternum, tuo benignissimo corde non repentinum et nouum hausi, sed expertum plane cognitumque repetiui, domine beatissime et uenerabiliter sincerissima caritate amplectende. ### English translation (Claude) I have received, sent through the kindness of Your Holiness, a letter full of good joys: that you remember me and love me as you always have, and that whatever gifts the Lord has deigned to confer on me in his mercy, not for my merits, is a matter of great rejoicing for you. In it I drank in your fatherly affection toward me, which I did not find sudden and new in your most kind heart, but recognized again as fully tried and known, most blessed lord, to be embraced with reverence and most sincere love. ### Translation notes - Addressed to Simplicianus, Ambrose's successor as bishop of Milan. ### Citation (SBL) Augustine, Ep. 37.1 (CSEL 34.2:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-37-1). ## Letter 37.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-37-2 - Source: CSEL 34.2:63–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says Simplicianus's approval of his books is God's confirmation of his work. ### Latin text Unde autem tanta exorta est felicitas litterario labori nostro, quo in librorum quorundam conscriptione sudauimus, ut a tua dignatione legerentur, nisi quia dominus, cui subdita est anima mea, consolari uoluit curas meas et a timore recreare, quo me in talibus operibus necesse est esse sollicitum, necubi forte indoctior uel incautior quamuis in planissimo campo ueritatis offendam? cum enim tibi placet, quod scribo, noui, cui placeat, quoniam, quis te inhabitet, noui. idem quippe omnium munerum spiritalium distributor atque largitor per tuam sententiam confirmauit oboedientiam meam. quicquid enim habent illa scripta delectatione tua dignum, in meo ministerio dixit deus: Fiat, et factum est; in tua uero approbatione uidit deus, quia bonum est. ### English translation (Claude) From where has such good fortune come to the literary labour we have sweated over in writing certain books, that they should be read by Your Worthiness, except that the Lord, to whom my soul is subject, wished to console my cares and to refresh me from the fear with which I must be anxious in such works, lest perhaps through lack of learning or caution I stumble somewhere, even on the most level plain of truth? For when what I write pleases you, I know whom it pleases, since I know who dwells in you. For the same distributor and bestower of all spiritual gifts has confirmed my obedience through your judgment. For whatever those writings contain that is worthy of your delight, God said in my ministry, 'Let it be', and it was made; but in your approval God saw that it was good. ### Scripture references - Gen 1:3–4: allusion, high confidence ### Translation notes - Allusion to Gen 1:3–4. ### Citation (SBL) Augustine, Ep. 37.2 (CSEL 34.2:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-37-2). ## Letter 37.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-37-3 - Source: CSEL 34.2:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine promises to answer Simplicianus's questions and asks him to pray for him and correct his writings. ### Latin text Quaestiunculas sane, quas mihi enodandas iubere dignatus es, etsi mea tarditate implicatus non intellegerem, tuis meritis adiutus aperirem. tantum illud quaeso, ut pro infirmitate mea depreceris deum et siue in his, quibus me exercere benigne paterneque uoluisti, siue in aliis, quaecumque nostra in tuas sanctas manus forte peruenerint, quia sicut dei data sic etiam mea errata cogito, non solum curam legentis inpendas, sed etiam censuram corrigentis adsumas. ### English translation (Claude) As for the little questions you have deigned to bid me unravel, even if, entangled in my slowness, I did not understand them, I would open them up, helped by your merits. Only this I ask: that you pray to God for my weakness, and that, whether in these questions in which you kindly and in a fatherly way wished me to exercise myself, or in any others of ours that may perhaps come into your holy hands (for just as I consider what is God's gift, so too I consider my own errors), you not only bestow the care of a reader but also take up the censure of a corrector. ### Translation notes - The questions are answered in Augustine's To Simplicianus, on Various Questions. ### Citation (SBL) Augustine, Ep. 37.3 (CSEL 34.2:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-37-3). ## Letter 38.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-38-1 - Source: CSEL 34.2:64–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine, confined to bed by a painful ailment, tells Profuturus he is nevertheless well in spirit and asks his prayers. ### Latin text Secundum spiritum, quantum domino placet atque ipse uires praebere dignatur, recte sumus; corpore autem ego in lecto sum; nec ambulare enim nec stare nec sedere possum rhagadis uel exochadis dolore et tumore. sed etiam sic, quoniam id domino placet, quid aliud dicendum est, nisi quia recte sumus? potius enim, si id nolumus, quod ille uult, nos culpandi sumus, quam ille non recte aliquid uel facere uel sinere existimandus est. nosti haec omnia; sed quia mihi ea alter ego, quid libentius tecum loquerer, nisi quod mecum loquor? commendamus ergo sanctis orationibus tuis et dies et noctes nostras, ut oretis pro nobis, ne diebus intemperanter utamur, ut noctes aequo animo toleremus, ut, etiam si ambulemus in medio umbrae-mortis, nobiscum sit dominus, ne timeamus mala. ### English translation (Claude) In the spirit, as far as it pleases the Lord and he deigns to supply strength, we are well; but in body I am in bed, for I can neither walk nor stand nor sit, because of the pain and swelling of fissures or external piles. But even so, since this pleases the Lord, what else is to be said but that we are well? For if we do not will what he wills, it is we who are to be blamed, rather than he who is to be thought to do or permit anything not rightly. You know all this; but since you are my other self, what would I more gladly say to you than what I say to myself? We therefore commend both our days and our nights to your holy prayers: pray for us, that we may not use the days intemperately, that we may bear the nights with an even mind, and that, even if we walk in the midst of the shadow of death, the Lord may be with us, so that we fear no evil. ### Scripture references - Ps 23:4 (22:4 LXX): allusion, high confidence ### Translation notes - To Profuturus. 'Shadow of death ... fear no evil' echoes Ps 23:4 (22:4 LXX/Vulg.). rhagades and exochades are medical terms (anal fissures and external haemorrhoids); NPNF renders 'a boil or tumour'. ### Citation (SBL) Augustine, Ep. 38.1 (CSEL 34.2:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-38-1). ## Letter 38.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-38-2 - Source: CSEL 34.2:65–66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports the death of the primate Megalius and warns that anger, even just anger, if harboured, grows into hatred. ### Latin text Quod senex Megalius defunctus sit. iam uos audisse quis dubitet? erant autem a depositione corporis eius, cum haec scriberem, dies ferme uiginti quattuor. utrum iam uideris, disponebas enim, successorem primatus eius, si fieri potest, nosse uolumus. non desunt scandala sed neque refugium; non desunt maerores sed neque consolationes. atque inter haec quam uigilandum sit, ne cuiusquam odium cordis intima teneat neque sinat, ut oremus deum in cubili nostro clauso ostio, sed aduersus ipsum deum claudat ostium, nosti optime, optime frater; subrepit autem, dum nulli irascenti ira sua uidetur iniusta. ita enim inueterescens ira fit odium, dum quasi iusti doloris admixta dulcedo diutius eam in uase detinet, donec totum acescat uasque corrumpat. quapropter multo melius nec iuste cuiquam irascimur, quam uelut iuste irascendo in alicuius odium irae occulta facilitate delabimur. in recipiendis enim hospitibus ignotis solemus dicere multo esse melius malum hominem perpeti quam forsitan per ignorantiam excludi bonum, dum cauemus, ne recipiatur malus. sed in affectibus animi contra est. nam incomparabiliter salubrius est irae etiam iuste pulsanti non aperire penetrale cordis quam admittere non facile recessuram, et peruenturam de surculo ad trabem. audet quippe inpudenter etiam crescere citius, quam putatur. non enim erubescit in tenebris, cum super eam sol occiderit. recolis certe. qua cura et quanta sollicitudine ista scripserim, si recolis. quid mecum nuper in itinere quodam locutus sis. ### English translation (Claude) That the aged Megalius has died, who doubts that you have already heard? When I wrote this, it was about twenty-four days since his body was laid to rest. We should like to know, if possible, whether you have already seen his successor in the primacy, as you were planning. There is no lack of offences, but no lack of refuge either; no lack of sorrows, but no lack of consolations either. And amid these things you know very well, my very good brother, how watchful we must be, that hatred of anyone may not hold the inmost part of the heart and so not allow us to pray to God in our chamber with the door shut, but shut the door against God himself. It creeps in, moreover, because to no one who is angry does his own anger seem unjust. For so anger, growing old, becomes hatred, while the sweetness mixed with it, as though it were a just grievance, keeps it longer in the vessel, until the whole turns sour and spoils the vessel. Therefore it is much better for us not to be angry with anyone even justly, than, by being angry as though justly, to slip through the hidden ease of anger into hatred of someone. In receiving unknown guests we are accustomed to say that it is much better to put up with a bad man than perhaps through ignorance to shut out a good one, while we take care that a bad one is not received. But in the affections of the soul it is the opposite. For it is incomparably more wholesome not to open the inner chamber of the heart to anger even when it knocks justly, than to admit what will not easily depart and will grow from a twig to a beam. For it dares shamelessly to grow even faster than one thinks; it does not blush in the darkness when the sun has gone down upon it. You surely remember with what care and how much anxiety I have written these things, if you remember what you said to me lately on a certain journey. ### Scripture references - Matt 6:6: allusion, high confidence - Matt 7:3: echo, medium confidence - Eph 4:26: allusion, high confidence ### Translation notes - Megalius was primate of Numidia. 'Pray ... with the door shut' echoes Matt 6:6; 'twig to a beam' echoes Matt 7:3–5; 'the sun has gone down upon it' echoes Eph 4:26. ### Citation (SBL) Augustine, Ep. 38.2 (CSEL 34.2:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-38-2). ## Letter 38.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-38-3 - Source: CSEL 34.2:66–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sends greetings to Severus and asks Profuturus to urge Victor to return by way of Calama on a matter concerning Nectarius. ### Latin text Fratrem Seuerum et qui cum eo sunt salutamus. etiam ipsis fortasse scriberemus, si per festinationem perlatoris liceret. peto autem, ut apud eundem fratrem nostrum Victorem, cui ago etiam apud tuam sanctitatem gratias, quod, Constantinam cum pergeret, indicauit, petendo adiuues, propter negotium, quod ipse nouit, de quo grauissimum pondus pro ea re multum deprecantis Nectarii maioris patior, per Calamam remeare ne grauetur; sic enim promisit mihi. uale. ### English translation (Claude) We greet brother Severus and those who are with him. We would perhaps write to them too, if the haste of the bearer allowed. I ask you to help me by your request to that same brother of ours, Victor, to whom, in the presence of Your Holiness also, I give thanks for letting me know when he was setting out for Constantina, that he not be unwilling to return by way of Calama, because of the business which he knows about, in which I bear a very heavy burden from the elder Nectarius, who is pressing me hard in the matter; for so he promised me. Farewell. ### Citation (SBL) Augustine, Ep. 38.3 (CSEL 34.2:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/36-17/#p-38-3). ## Letter 39.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-39-1 - Source: CSEL 34.2:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jerome writes to Augustine commending the deacon Praesidius and recalling an earlier letter. ### Latin text Anno praeterito per fratrem nostrum Asterium hypodiaconum dignationi tuae epistulam miseram promptum reddens salutationis officium, quam tibi arbitror redditam. nunc quoque per sanctum fratrem meum Praesidium diaconum obsecro primum, ut memineris mei, dein, ut baiulum litterarum habeas commendatum et mihi scias germanissimum et, in quibuscumque necessitas postularit, foueas atque sustentes, non quo aliqua re Christo tribuente indigeat, sed quod bonorum amicitias auidissime expetat et se in his coniungendis maximum putet beneficium consecutum. cur autem ad occidentem nauigauerit, ipso poteris narrante cognoscere. ### English translation (Claude) Last year, by our brother Asterius the subdeacon, I sent Your Worthiness a letter, readily paying the duty of greeting, and I think it was delivered to you. Now too, by my holy brother Praesidius the deacon, I beg you first to remember me, and then to hold the bearer of this letter commended, to know that he is very dear to me, and to cherish and support him in whatever necessity may require; not that by Christ's gift he lacks anything, but because he most eagerly seeks the friendship of good men and thinks that in forming such ties he has gained the greatest benefit. Why he has sailed to the West you will be able to learn from his own account. ### Translation notes - Letter from Jerome to Augustine. ### Citation (SBL) Augustine, Ep. 39.1 (CSEL 34.2:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-39-1). ## Letter 39.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-39-2 - Source: CSEL 34.2:68–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jerome describes the troubles of his monastery, trusts in Christ's victory, and sends greetings to Alypius. ### Latin text Nos in monasterio constituti uariis hinc inde fluctibus quatimur et peregrinationis molestias sustinemus. sed credimus in eo, qui dixit: Confidite; ego uici mundum, quod ipso tribuente et praesule contra hostem diabolum uictoriam consequamur. sanctum et uenerabilem fratrem nostrum papam Alypium ut meo obsequio salutes, obsecro. sancti fratres, qui nobiscum in monasterio domino seruire festinant, oppido te salutant. incolumem te et memorem mei Christus deus noster tueatur omnipotens, domine uere sancte et suscipiende papa. ### English translation (Claude) We, settled in a monastery, are shaken by various waves on this side and that and endure the troubles of a sojourn in a foreign land. But we believe in him who said, 'Take courage; I have overcome the world,' that by his gift and protection we shall gain the victory against the enemy, the devil. I beg you to greet with my respects our holy and venerable brother, Pope Alypius. The holy brothers who are eager to serve the Lord with us in the monastery greet you warmly. May Christ our almighty God keep you safe and mindful of me, my lord, truly holy and revered pope. ### Scripture references - John 16:33: quotation, high confidence ### Translation notes - Quotation of John 16:33. 'Papa' (pope) was then a title of honour for any bishop. ### Citation (SBL) Augustine, Ep. 39.2 (CSEL 34.2:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-39-2). ## Letter 40.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-1 - Source: CSEL 34.2:69–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine thanks Jerome for his letter, asks for a regular correspondence, and says he knows Jerome through his books. ### Latin text Habeo gratiam, quod pro subscripta salutatione plenam mihi epistulam reddidisti sed breuiorem multo, quam ex te uellem sumere tali uiro, a quo, tempora quanta libet occupet, nullus sermo prolixus est. quamquam itaque nos negotiorum alienorum eorumque saecularium curis circumstemur ingentibus, tamen epistulae tuae breuitati facile non ignoscerem, nisi cogitarem, quam paucioribus uerbis meis redderetur. quare adgredere, quaeso, istam nobiscum litterariam conlocutionem, ne multum ad nos disiungendos liceat absentiae corporali, quamquam simus in domino spiritus unitate coniuncti, etiam si ab stilo quiescamus et taceamus. et libri quidem, quos de horreo dominico elaborasti, paene te totum nobis exhibent. si enim propterea te non nouimus, quia faciem corporis tui non uidimus, hoc modo nec ipse te nosti, nam tu quoque non uides eam. si autem tibi non ob aliud notus es, nisi quia nosti animum tuum, et nos eum non mediocriter nouimus in litteris tuis, in quibus benedicimus domino quod tibi et nobis omnibusque fratribus, qui tua legunt, te talem dedit. ### English translation (Claude) I thank you that in return for a greeting written at the foot of a letter you have sent me a full letter, but much shorter than I would wish to receive from such a man as you, from whom no discourse is long, however much time it takes. And so, although we are surrounded by huge cares over the business of others, and secular business at that, I would not easily pardon the brevity of your letter, if I did not consider with how many fewer words of mine it was a reply. Therefore, I beg you, enter on this conversation by letter with us, so that bodily absence may not have much power to separate us, although we are joined in the Lord by unity of spirit, even if we rest from the pen and keep silent. And indeed the books you have produced from the Lord's granary show you to us almost entirely. For if we do not know you because we have not seen the face of your body, in that way you do not know yourself either, for you do not see it. But if you are known to yourself for no other reason than that you know your own mind, we too know it not slightly in your writings, in which we bless the Lord that he has given you, such as you are, to yourself and to us and to all the brothers who read your works. ### Translation notes - Letter from Augustine to Jerome. ### Citation (SBL) Augustine, Ep. 40.1 (CSEL 34.2:69–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-1). ## Letter 40.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-2 - Source: CSEL 34.2:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks why Jerome's catalogue of church writers bears the title 'Epitaphium' when it includes living authors. ### Latin text Liber quidam tuus inter cetera non diu est ut uenit in manus nostras. quae sit eius inscriptio, nescimus adhuc; non enim hoc codex ipse, ut adsolet, in liminari pagina praetendebat. epitaphium tamen appellari dicebat frater, apud quem inuentus est. quod ei nomen tibi placuisse ut inderetur, crederemus, si eorum tantum uel uitas uel scripta ibi legissemus, qui iam defuncti essent. cum uero multorum et eo tempore, quo scribebatur, et nunc usque uiuentium ibi commemorentur opuscula, miramur, cur hunc ei titulum uel inposueris uel inposuisse credaris. sane utiliter a te conscriptum eundem librum satis adprobamus. ### English translation (Claude) Not long ago a certain book of yours came into our hands among other things. What its title is we do not yet know; for the codex itself did not display it on the first page, as is usual. But the brother with whom it was found said that it was called Epitaphium. We would believe that you were pleased to have this name given to it, if we had read there the lives or writings only of those already dead. But since the works of many who were living both when it was written and still now are mentioned there, we wonder why you either gave it this title or are believed to have given it. We fully approve the book itself as usefully written by you. ### Translation notes - The book is Jerome's On Illustrious Men (De viris illustribus). ### Citation (SBL) Augustine, Ep. 40.2 (CSEL 34.2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-2). ## Letter 40.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-3 - Source: CSEL 34.2:71–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine objects that Jerome's view of Gal 2, that Paul's rebuke of Peter was a dutiful pretence, would destroy the authority of Scripture. ### Latin text In expositione quoque epistulae Pauli apostoli ad Galatas inuenimus aliquid, quod nos multum moueat. si enim ad scripturas sanctas admissa fuerint uelut officiosa mendacia, quid in eis remanebit auctoritatis? quae tandem de scripturis illis sententia proferetur, cuius pondere contentiosae falsitatis obteratur inprobitas? statim enim, ut protuleris, si aliter sapit, qui contra nititur, dicit illud, quod prolatum erit, honesto aliquo officio scriptorem fuisse mentitum. ubi enim hoc non poterit, si potuit in ea narratione, quam exorsus apostolus ait: Quae autem scribo uobis, ecce coram deo, quia non mentior, credi adfirmarique mentitus eo loco, ubi dixit de Petro et Barnaba: Cum uiderem, quia non recte ingrediuntur ad ueritatem euangelii? si enim recte illi ingrediebantur, iste mentitus est; si autem ibi mentitus est, ubi uerum dixit? an ibi uerum dixisse uidebitur, ubi hoc dixerit, quod lector sapit, cum uero contra sensum lectoris aliquid occurrerit, officioso mendacio deputabitur? non enim deesse poterunt causae, cur existimetur non solum potuisse uerum etiam debuisse mentiri, si huic regulae conceditur locus. non opus est hanc causam multis uerbis agere praesertim apud te, cui sapienter prouidenti dictum sat est. nequaquam uero mihi adrogauerim, ut ingenium tuum diuino dono aureum meis obolis ditare contendam, nec est quisquam te magis idoneus, qui opus illud emendet. ### English translation (Claude) In your exposition of the apostle Paul's letter to the Galatians, too, we have found something that troubles us greatly. For if lies told as if from a sense of duty are admitted into the holy Scriptures, what authority will remain in them? What sentence will at last be brought forward from those Scriptures by whose weight the wickedness of contentious falsehood may be crushed? For as soon as you have brought it forward, if your opponent thinks otherwise, he will say that in the passage brought forward the writer lied from some honourable motive of duty. For where will this not be possible, if in that narrative which the apostle began by saying, 'What I am writing to you, behold, before God, I am not lying,' it could be believed and affirmed that he lied in the place where he said of Peter and Barnabas, 'When I saw that they were not walking straight toward the truth of the gospel'? For if they were walking straight, he lied; and if he lied there, where did he tell the truth? Or will he be thought to have told the truth where he says what the reader thinks, but when something meets the reader against his own opinion, it will be put down to a dutiful lie? For reasons will not be lacking why he may be thought not only to have been able, but even obliged, to lie, if place is granted to this rule. There is no need to argue this case at length, especially with you, to whose wise foresight a word is enough. Far be it from me to presume to try to enrich your talent, golden by divine gift, with my small coins; nor is anyone better fitted than you to correct that work. ### Scripture references - Gal 1:20: quotation, high confidence - Gal 2:14: quotation, high confidence ### Translation notes - The Jerome–Augustine dispute over Gal 2:11–14. Quotations of Gal 1:20 and Gal 2:14. The 'dutiful lie' (officiosum mendacium) is a lie told for a good purpose. ### Citation (SBL) Augustine, Ep. 40.3 (CSEL 34.2:71–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-3). ## Letter 40.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-4 - Source: CSEL 34.2:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Paul's becoming 'as a Jew' was an act of compassion, not pretence, and that he kept the Jewish rites without hope of salvation in them. ### Latin text Neque enim a me docendus es, quo modo intellegatur, quod idem dicit: Factus sum Iudaeis tamquam Iudaeus, ut Iudaeos lucrifacerem, et cetera, quae ibi dicuntur compassione misericordi, non simulatione fallaci. fit enim tamquam aegrotus, qui ministrat aegroto, non cum se febres habere mentitur, sed cum animo condolentis cogitat, quem ad modum sibi seruiri uellet, si ipse aegrotaret. nam utique Iudaeus erat, Christianus autem factus non Iudaeorum sacramenta reliquerat, quae conuenienter ille populus et legitime tempore, quo oportebat, acceperat. ideoque suscepit ea celebranda, cum iam Christi esset apostolus, sed ut doceret non esse perniciosa his, qui ea uellent, sicut a parentibus per legem acceperant, custodire, etiam cum in Christum credidissent, non tamen in eis iam constituerent spem salutis, quoniam per dominum Iesum salus ipsa, quae illis sacramentis significabatur, aduenerat. ideoque gentibus, quod insuetos a fide reuocarent onere graui et non necessario, nullo modo inponenda esse censebat. ### English translation (Claude) Nor need I teach you how to understand what the same apostle says: 'To the Jews I became as a Jew, that I might win the Jews,' and the rest that is said there out of merciful compassion, not deceitful pretence. For one who nurses a sick man becomes as one sick, not when he falsely claims to have a fever, but when with a sympathizing mind he considers how he would wish to be served if he himself were sick. For he was certainly a Jew, and when he became a Christian he had not abandoned the sacraments of the Jews, which that people had received fittingly and lawfully at the time when it was right. And so he undertook to celebrate them even when he was already an apostle of Christ, but in order to teach that they were not harmful to those who wished to keep them as they had received them from their parents through the law, even when they had believed in Christ, provided they did not now place in them their hope of salvation, since through the Lord Jesus the very salvation signified by those sacraments had come. And for that reason he held that they were in no way to be imposed on the Gentiles, lest by a heavy and unnecessary burden they should turn back from the faith those who were unaccustomed to them. ### Scripture references - 1 Cor 9:20: quotation, high confidence ### Translation notes - Quotation of 1 Cor 9:20. 'Sacraments' here means the rites of the law. ### Citation (SBL) Augustine, Ep. 40.4 (CSEL 34.2:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-4). ## Letter 40.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-5 - Source: CSEL 34.2:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine holds that Paul truly rebuked Peter for compelling Gentiles to judaize, and that admitting a lie in Scripture would make it all doubtful. ### Latin text Quapropter non ideo Petrum emendauit, quod paternas traditiones obseruaret, quod si facere uellet, nec mendaciter nec incongrue faceret, quamuis enim iam superflua tamen solita non nocerent, sed quoniam gentes cogebat iudaizare, quod nullo modo posset, nisi ea sic ageret, tamquam adhuc etiam post domini aduentum necessaria saluti forent. quod uehementer per apostolatum Pauli ueritas dissuasit. nec apostolus Petrus hoc ignorabat, sed id faciebat timens eos, qui ex circumcisione erant. ita et ipse uere correctus est et Paulus uera narrauit, ne sancta scriptura, quae ad fidem posteris edita est, admissa auctoritate mendacii tota dubia nutet et fluctuet. non enim potest aut oportet litteris explicari, quanta et quam inexplicabilia mala consequantur, si hoc concesserimus; posset autem opportune minusque periculose demonstrari, si coram inter nos conloqueremur. ### English translation (Claude) So he did not correct Peter because he kept the traditions of his fathers; if Peter wished to do that, he would do it neither falsely nor unfittingly, for though they were now superfluous, being customary they did no harm. He corrected him because he was compelling the Gentiles to live like Jews, which he could not do unless he observed those things as though they were still necessary for salvation even after the Lord's coming. This the truth strongly opposed through the apostleship of Paul. Nor was the apostle Peter ignorant of this, but he did it fearing those who were of the circumcision. Thus he was truly corrected, and Paul narrated true things, lest holy Scripture, published for the faith of later generations, should, once the authority of a lie is admitted, totter and waver as wholly doubtful. For it neither can nor should be set out in a letter how great and how inextricable are the evils that follow if we grant this; but it could be shown conveniently and with less danger if we spoke together face to face. ### Scripture references - Gal 2:12: allusion, high confidence - Gal 2:14: allusion, high confidence ### Translation notes - Allusion to Gal 2:12–14. ### Citation (SBL) Augustine, Ep. 40.5 (CSEL 34.2:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-5). ## Letter 40.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-6 - Source: CSEL 34.2:75–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that what Paul counted as loss was Jewish error, not the law's rites, and that his becoming all things to all was compassion, not pretence. ### Latin text Hoc ergo Iudaeorum Paulus dimiserat, quod malum habebant, et in primis illud, quod ignorantes dei iustitiam et suam iustitiam uolentes constituere iustitiae dei non sunt subiecti; deinde quod post passionem et resurrectionem Christi dato ac manifestato sacramento gratiae secundum ordinem Melchisedech adhuc putabant uetera sacramenta non ex consuetudine sollemnitatis sed ex necessitate salutis esse celebranda, quae tamen si numquam fuissent necessaria, infructuose atque inaniter pro eis Machabaei martyres fierent; postremo illud, quod praedicatores gratiae Christianos Iudaei tamquam hostes legis persequebantur. hos atque huius modi errores et uitia dicit se damna et stercora arbitratum, ut Christum lucrifaceret, non obseruationes legis, si more patrio celebrarentur, sicut ab ipso celebratae sunt sine ulla salutis necessitate, sicut Iudaei celebrandas putabant, aut fallaci simulatione, quod in Petro reprehenderat. nam si propterea illa sacramenta celebrauit, quia simulauit se Iudaeum, ut illos lucrifaceret, cur non etiam sacrificauit cum gentibus, quia et his, qui sine lege erant, tamquam sine lege factus est, ut eos quoque lucrifaceret, nisi quia et illud fecit ut natura Iudaeus et hoc totum dixit, non ut fallaciter se fingeret esse, quod non erat, sed ut misericorditer ita subueniendum esse sentiret, ac si ipse in eodem errore laboraret, non scilicet mentientis astu sed compatientis affectu? sicut eo ipso loco generaliter intulit: Factus sum infirmis infirmus, ut infirmos lucrifacerem, ut sequens conclusio: Omnibus omnia factus sum, ut omnes lucrifacerem, ad hoc referenda intellegatur, ut cuiusque infirmitatem tamquam in se ipso miseratus appareat. non enim et cum diceret: Quis infirmatur et ego non infirmor? infirmitatem alterius simulasse potius quam condoluisse uolebat intellegi. ### English translation (Claude) This, then, of the Jews' Paul had given up, which was evil in them: first, that being ignorant of God's righteousness and wishing to establish their own, they did not submit to the righteousness of God; next, that after the passion and resurrection of Christ, when the sacrament of grace according to the order of Melchizedek had been given and made manifest, they still thought the old sacraments must be celebrated not by the custom of a festival but by necessity for salvation; and yet if they had never been necessary, the Maccabean martyrs would have died for them fruitlessly and in vain; lastly, that the Jews persecuted the Christian preachers of grace as enemies of the law. These and such errors and faults he says he counted loss and dung that he might gain Christ, not the observances of the law if they were celebrated by ancestral custom, as they were celebrated by him without any necessity for salvation, not as the Jews thought they must be celebrated, nor by deceitful pretence, which he had rebuked in Peter. For if he celebrated those sacraments because he pretended to be a Jew in order to win them, why did he not also sacrifice with the Gentiles, since to those too who were without law he became as without law, that he might win them also? Was it not because he did the one as a Jew by birth, and said the other not in order to pretend falsely to be what he was not, but because he felt that he must help them mercifully, as if he himself laboured under the same error, not with the cunning of a liar but with the feeling of one who suffers with them? So in that same place he added generally: 'To the weak I became weak, that I might win the weak,' so that the conclusion which follows, 'I became all things to all men, that I might win all,' should be understood as referring to this, that he showed compassion for each one's weakness as if it were his own. For when he said, 'Who is weak, and I am not weak?' he did not wish it to be understood that he pretended another's weakness rather than shared his pain. ### Scripture references - Rom 10:3: allusion, high confidence - Ps 110:4 (109:4 LXX): allusion, medium confidence - Phil 3:8: allusion, high confidence - 1 Cor 9:21: allusion, high confidence - 1 Cor 9:22: quotation, high confidence - 2 Cor 11:29: quotation, high confidence ### Extrabiblical texts - 2 Macc 6–7 (2 Maccabees): allusion, medium confidence ### Translation notes - Allusions to Rom 10:3; Ps 110:4 / Heb 5–7 (order of Melchizedek); Phil 3:8; quotations of 1 Cor 9:21–22 and 2 Cor 11:29. The Maccabean martyrs: 2 Macc 6–7. Augustine's statements about the Jews are given as he wrote them. ### Citation (SBL) Augustine, Ep. 40.6 (CSEL 34.2:75–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-6). ## Letter 40.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-7 - Source: CSEL 34.2:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges Jerome to retract his interpretation, comparing the truth Christians die for with the Helen of the Greeks. ### Latin text Quare arripe, obsecro te, ingenuam et uere Christianam cum caritate seueritatem ad illud opus corrigendum atque emendandum et παλινῳδίαν, ut dicitur, cane. incomparabiliter enim pulchrior est ueritas Christianorum quam Helena Graecorum. pro ista enim fortius nostri martyres aduersus hanc Sodomam quam pro illa illi heroes aduersus Troiam dimicauerunt. neque hoc ego dico, ut oculos cordis recipias, quos absit ut amiseris, sed ut aduertas, quos cum habeas sanos et uigiles, nescio qua dissimulatione auertisti, ut non intenderes, quae consequantur aduersa, si semel creditum fuerit posse honeste ac pie scriptorem diuinorum librorum in aliqua sui operis parte mentiri. ### English translation (Claude) Therefore take up, I beg you, a frank and truly Christian severity joined with love to correct and amend that work, and 'sing a palinode,' as the saying is. For the truth of Christians is incomparably more beautiful than the Helen of the Greeks. For our martyrs fought for it more bravely against this Sodom than those heroes fought for her against Troy. I do not say this so that you may recover the eyes of your heart, which God forbid you should have lost, but that you may turn them to it; for though you have them sound and wakeful, by some dissembling or other you have turned them away so as not to attend to the adverse consequences that follow if it is once believed that the writer of the divine books could honourably and piously lie in any part of his work. ### Extrabiblical texts - Stesichorus (Stesichorus): allusion, medium confidence ### Translation notes - The 'palinode' alludes to Stesichorus's recantation of his poem on Helen; the Greek word is restored from the garbled digital text. ### Citation (SBL) Augustine, Ep. 40.7 (CSEL 34.2:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-7). ## Letter 40.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-8 - Source: CSEL 34.2:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine mentions an earlier letter that was never delivered and asks pardon if Jerome's view proves the better. ### Latin text Scripseram iam hinc aliquando ad te epistulam, quae non perlata est, quia nec perrexit, cui perferendam tradideram. ex qua illud mihi suggestum est, cum ista dictarem, quod in hac quoque praetermittere non debui, ut, si alia est sententia tua eademque est melior, timori meo libenter ignoscas. si enim aliter sentis uerumque tu sentis — nam nisi uerum sit, melius esse non potest —, ut non dicam nulla, certe non magna culpa meus error ueritati fauet, si recte in quoquam ueritas potest fauere mendacio. ### English translation (Claude) I had written you a letter from here once before, which was not delivered, because the person to whom I had given it to carry did not go. From it this occurred to me as I dictated this one, which I ought not to leave out here either: that if your opinion is different and better, you will gladly pardon my fear. For if you think otherwise and think truly (for unless it is true it cannot be better), then my error, if not no fault, is at least no great fault, since it favours truth, if truth can rightly favour a lie in anyone. ### Translation notes - The undelivered letter is Letter 28. ### Citation (SBL) Augustine, Ep. 40.8 (CSEL 34.2:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-8). ## Letter 40.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-9 - Source: CSEL 34.2:79–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Jerome to state Origen's errors and to write a short handbook of all heresies, and commends the bearer Paul. ### Latin text De Origene autem quod rescribere dignatus es, iam sciebam non tantum in ecclesiasticis litteris sed in omnibus recta et uera, quae inuenerimus, adprobare atque laudare, falsa uero et praua inprobare atque reprehendere. sed illud de prudentia doctrinaque tua desiderabam et adhuc desidero, ut nota nobis facias ea ipsa eius errata, quibus a fide ueritatis ille uir tantus recessisse conuincitur. in libro etiam, quo cunctos, quorum meminisse potuisti, scriptores ecclesiasticos et eorum scripta commemorasti, commodius, ut arbitror, fieret, si nominatis eis, quos haeresiotas esse nosti, quando ne ipsos quidem praetermittere uolueris, subiungeres etiam, in quibus cauendi essent, quamquam nonnullos etiam praeterieris. quod scire cuperem, quo consilio factum sit, aut, si illud uolumen forte onerare noluisti, ut commemoratis haereticis non adderes, in quibus eos catholica damnarit auctoritas, quaeso, ne graue sit litterario labori tuo, quo non mediocriter per domini nostri gratiam in latina lingua sanctorum studia et accendisti et adiuuisti, id quod tibi per humilitatem meam fraterna caritas indicit, ut, si occupationes tuae sinent, omnium haereticorum peruersa dogmata, qui rectitudinem fidei Christianae usque ad hoc tempus uel inpudentia uel peruicacia deprauare conati sunt, uno libello breuiter digesta edas in notitiam eorum, quibus aut non uacat propter alia negotia aut non ualent propter alienam linguam tam multa legere atque cognoscere. diu te rogarem, nisi hoc soleret esse indicium minus de caritate praesumentis. hunc interea Paulum fratrem nostrum in Christo multum commendo benignitati tuae, cuius in nostris regionibus existimationi bonum coram deo testimonium perhibemus. ### English translation (Claude) As for what you were good enough to write back about Origen, I already knew that not only in church writings but in all writings we should approve and praise what is right and true that we find, and disapprove and censure what is false and wrong. But what I desired, and still desire, from your wisdom and learning is that you make known to us the very errors by which that great man is shown to have departed from the true faith. In the book, too, in which you listed all the church writers you could remember and their writings, it would have been more convenient, I think, if, after naming those whom you knew to be heretics (since you did not wish to pass over even them), you had added in what respects they were to be avoided; although you have also passed over some, and I should like to know with what intention this was done. Or if you did not wish to overload that volume by adding, after naming the heretics, in what respects Catholic authority had condemned them, I ask that it not be burdensome to your literary labour, by which through the grace of our Lord you have kindled and helped not a little the studies of the saints in the Latin tongue, to do what brotherly love lays on you through my lowliness: that, if your occupations allow, you publish in one short book a summary of the perverse teachings of all the heretics who up to this time have tried to distort the straightness of the Christian faith by shamelessness or obstinacy, for the information of those who either have no leisure because of other business or are unable, because of a foreign tongue, to read and learn so much. I would ask you at length, if this were not usually a sign of one who presumes too little on love. Meanwhile I warmly commend to your kindness this Paul, our brother in Christ, to whose good reputation in our regions we bear good witness before God. ### Citation (SBL) Augustine, Ep. 40.9 (CSEL 34.2:79–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-40-9). ## Letter 41.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-41-1 - Source: CSEL 34.2:81–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alypius and Augustine rejoice that Aurelius has had presbyters preach to the people in his presence. ### Latin text Impletum est gaudio os nostrum et lingua nostra exultatione nuntiantibus litteris tuis sanctam cogitationem tuam adiuuante domino, qui eam inspirauit, ad effectum esse perductam de omnibus ordinatis fratribus nostris et praecipue de sermone presbyterorum, qui te praesente populo infunditur. per quorum linguas clamat caritas tua maiore uoce in cordibus hominum quam illi in auribus. deo gratias. nam quid melius et animo geramus et ore promamus et calamo exprimamus quam deo gratias? hoc nec dici breuius nec audiri laetius nec intellegi grandius nec agi fructuosius potest. deo gratias, qui te et tam fideli pectore ditauit erga filios tuos et id, quod in intimo animae habebas, quo humanus oculus non penetrat, eduxit in lucem donando tibi, non solum ut bene uelles, uerum etiam in quibus posset apparere, quod uelles. ita plane fiat, fiat. luceant haec opera coram hominibus, uideant, gaudeant, glorificent patrem, qui in caelis est; talibus delecteris in domino, ipse te pro eis orantem dignetur exaudire, quem tu per eos loquentem non dedignaris audire; eatur, ambuletur, curratur in uia domini; benedicantur pusilli cum magnis iucundati in his, qui dicunt eis: In domum domini ibimus; praecedant illi et sequantur isti imitatores facti eorum sicut et illi Christi; ferueat iter sanctarum formicarum, fraglent opera sanctarum apum, feratur fructus in tolerantia cum salute perseuerandi usque in finem nec sinat dominus temptari supra, quam possumus ferre, sed faciat, cum temptatione etiam exitum ut possimus sustinere. ### English translation (Claude) Our mouth has been filled with joy and our tongue with exultation, since your letter tells us that your holy plan has, with the help of the Lord who inspired it, been carried into effect concerning all our ordained brothers, and especially concerning the preaching of the presbyters, which is poured out to the people in your presence. Through their tongues your Charity cries with a louder voice in the hearts of men than they do in their ears. Thanks be to God! For what better can we bear in mind, utter with the mouth, or express with the pen than 'Thanks be to God'? Nothing can be said more briefly, heard more gladly, understood more grandly, or done more fruitfully. Thanks be to God, who has enriched you with so faithful a heart toward your sons, and has brought to light what you had in the depth of your soul, where the human eye does not penetrate, by granting you not only to will well but also the means by which what you willed could appear. So let it be, let it be. Let these works shine before men; let them see, rejoice, and glorify the Father who is in heaven; may you delight in such men in the Lord; may he deign to hear you praying for them, whom you do not disdain to hear speaking through them. Let them go, let them walk, let them run in the way of the Lord; let the small be blessed with the great, gladdened by those who say to them, 'We will go into the house of the Lord'; let those go before and these follow, imitators of them as they are of Christ; let the path of the holy ants be busy, let the works of the holy bees be fragrant; let fruit be borne in patience, with the saving gift of persevering to the end; and may the Lord not allow us to be tempted beyond what we can bear, but with the temptation also make a way of escape, that we may be able to endure it. ### Scripture references - Ps 126:2 (125:2 LXX): allusion, high confidence - Matt 5:16: allusion, high confidence - Ps 115:13 (113:21 LXX): allusion, medium confidence - Ps 122:1 (121:1 LXX): quotation, high confidence - 1 Cor 11:1: allusion, medium confidence - Luke 8:15: allusion, medium confidence - Matt 10:22: allusion, medium confidence - 1 Cor 10:13: allusion, high confidence ### Translation notes - To Bishop Aurelius of Carthage, from Alypius and Augustine. Echoes Ps 126:2 (125:2 LXX/Vulg.), Matt 5:16, Ps 115:13 (113:21 LXX/Vulg.), Ps 122:1 (121:1 LXX/Vulg.), 1 Cor 11:1, Luke 8:15, Matt 10:22, 1 Cor 10:13. Presbyters preaching in a bishop's presence was then unusual in Africa. ### Citation (SBL) Augustine, Ep. 41.1 (CSEL 34.2:81–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-41-1). ## Letter 41.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-41-2 - Source: CSEL 34.2:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alypius and Augustine ask Aurelius for copies of the presbyters' sermons and his opinion of Tyconius's seven rules. ### Latin text Orate pro nobis digni exaudiri; cum tanto quippe sacrificio acceditis ad deum sincerissimae dilectionis et laudis eius in operibus uestris. orate, ut etiam nobis haec luceant, quoniam nouit ille, quem oratis, cum quanto nostro gaudio uobis luceant. haec sunt uota nostra, haec multitudines solatiorum secundum multitudinem dolorum nostrorum in corde nostro iucundant animam nostram. ita est, quia ita promissum est; ita erit. quod restat, sicut promissum est. obsecramus te per eum, qui tibi ista donauit et populum, cui seruis, hac per te benedictione perfudit, ut iubeas singulos, quos uolueris, sermones eorum conscriptos et emendatos mitti nobis. nam et ego, quod iussisti, non neglego et de Tychonii septem regulis uel clauibus, sicut saepe iam scripsi, cognoscere, quid tibi uideatur, expecto. Fratrem Hilarinum, Hipponiensem archiatrum et principalem, multum commendamus. nam de fratre Romano quid satagas, nouimus nihilque petendum est, nisi ut te pro illo adiuuet dominus. amen. ### English translation (Claude) Pray for us, you who are worthy to be heard; for you draw near to God with so great a sacrifice of most sincere love and of his praise in your works. Pray that these things may shine for us too, since he to whom you pray knows with how great joy of ours they shine for you. These are our prayers; these, the multitude of comforts according to the multitude of sorrows in our heart, gladden our soul. So it is, because so it was promised; so it will be, what remains, as it was promised. We beseech you, by him who gave you these things and through you poured this blessing on the people you serve, to order that any particular sermons of theirs you choose be written down, corrected, and sent to us. For I too am not neglecting what you commanded; and I am waiting to know what you think of Tyconius's seven rules or keys, as I have often written already. We warmly commend brother Hilarinus, chief physician and leading citizen of Hippo. As for brother Romanus, we know what you are doing, and nothing need be asked except that the Lord help you on his behalf. Amen. ### Scripture references - Ps 94:19 (93:19 LXX): allusion, high confidence ### Translation notes - Echo of Ps 94:19 (93:19 LXX/Vulg.). Tyconius was a Donatist writer whose Book of Rules Augustine valued. ### Citation (SBL) Augustine, Ep. 41.2 (CSEL 34.2:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-41-2). ## Letter 42.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-42-1 - Source: CSEL 34.2:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reproaches Paulinus and Therasia for not answering for two years and asks after Paulinus's work against paganism. ### Latin text Num etiam hoc sperari aut expectari posset, ut per fratrem Seuerum rescripta flagitaremus tam diu tam ardentibus nobis a uestra caritate non reddita? quid est, qui duas aestates easdemque in Africa sitire cogamur? quid amplius dicam? o qui res uestras cotidie donatis, debitum reddite. an forte, quod aduersus daemonicolas te scribere audieram atque id opus uehementer desiderare me ostenderam, uolens perficere ac mittere tanto tempore ad nos epistulas distulisti? utinam saltem tam opima mensa iam annosum ab stilo tuo ieiunium meum tandem accipias! quae si nondum parata est, non desinemus conqueri, si nos, dum illud perficis, non interim reficis. Salutate fratres, maxime Romanum et Agilem. hinc, qui nobiscum sunt, uos salutant et parum nobiscum irascuntur, si parum diligunt. ### English translation (Claude) Could even this have been hoped for or expected: that through brother Severus we should have to demand a reply which your Charity has not returned to us, though we have waited so long and so ardently? Why are we forced to thirst through two summers, and those in Africa? What more shall I say? O you who give away your own goods daily, pay what you owe! Or perhaps, because I had heard that you were writing against the worshippers of demons and had shown that I greatly desired that work, you have put off sending us letters for so long because you wished to finish it and send it? If only, by so rich a table, you would at last receive my fast from your pen, which has now lasted a year! If it is not yet ready, we will not stop complaining unless, while you are completing that, you refresh us in the meantime. Greet the brothers, especially Romanus and Agilis. From here those who are with us greet you, and they are only a little angry with us if they love you only a little. ### Translation notes - To Paulinus of Nola and Therasia. The final clause is compressed in the Latin: the friends' anger at the delay is a measure of their love. 'Receive my fast' (accipias) is as printed; the sense may be 'break' or 'relieve'. ### Citation (SBL) Augustine, Ep. 42.1 (CSEL 34.2:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-42-1). ## Letter 43.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-1 - Source: CSEL 34.2:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that those who hold an inherited error without obstinacy are not heretics, and that love obliges him to write to Donatists. ### Latin text Dixit quidem apostolus Paulus: Haereticum hominem post unam correptionem deuita sciens, quia subuersus est eius modi et peccat et est a semet ipso damnatus. sed qui sententiam suam quamuis falsam atque peruersam nulla pertinaci animositate defendunt, praesertim quam non audacia praesumptionis suae pepererunt, sed a seductis atque in errorem lapsis parentibus acceperunt, quaerunt autem cauta sollicitudine ueritatem corrigi parati, cum inuenerint, nequaquam sunt inter haereticos deputandi. tales ergo uos nisi esse crederem, nullas fortasse uobis litteras mitterem, quamquam et ipsum haereticum quamlibet odiosa superbia tumidum et peruicacia malae contentionis insanum sicut uitandum monemus, ne infirmos et paruulos fallat, ita non abnuimus, quibuscumque modis possumus, corrigendum. unde factum est, ut etiam ad nonnullos Donatistarum primarios scriberemus non communicatorias litteras, quas iam olim propter suam peruersitatem ab unitate catholica, quae toto orbe diffusa est, non accipiunt, sed tales priuatas, qualibus nobis uti etiam ad paganos licet. quas illi etsi aliquando legerunt, respondere tamen eis siue noluerunt siue, ut magis creditur, nequiuerunt. ubi nobis satis uisum est impleuisse nos officium caritatis, quam non solum nostris sed et omnibus nos debere sanctus spiritus docet, qui nobis ait per apostolum: Vos autem dominus multiplicet et abundare faciat in caritate in inuicem et in omnes. monet etiam alio loco in modestia corripiendos diuersa sentientes: Ne forte, inquit, det illis deus paenitentiam ad cognoscendam ueritatem et resipiscant de diaboli laqueis captiuati ab ipso in ipsius uoluntatem. ### English translation (Claude) The apostle Paul indeed said: 'Avoid a heretic after one rebuke, knowing that such a man is perverted and sins and is condemned by himself.' But those who defend their opinion, however false and perverse, with no stubborn animosity, especially an opinion which they did not produce by their own presumptuous boldness but received from parents who had been led astray and fallen into error, and who seek the truth with careful concern, ready to be corrected when they find it, are by no means to be counted among heretics. If I did not believe you to be such, I would perhaps send you no letter; although, while we warn that even the heretic himself, however swollen with hateful pride and mad with the obstinacy of evil contention, is to be avoided lest he deceive the weak and the little ones, we do not refuse to correct him by whatever means we can. Hence it is that we have written even to some of the leading Donatists, not letters of communion, which for a long time now, because of their perversity, they do not receive from the Catholic unity spread throughout the whole world, but private letters such as we may use even toward pagans. Though they have sometimes read them, they have either been unwilling or, as is more likely, unable to answer them. In this we thought we had sufficiently fulfilled the duty of love, which the Holy Spirit teaches that we owe not only to our own but to all, saying to us through the apostle: 'May the Lord make you increase and abound in love for one another and for all.' He also warns in another place that those who think otherwise should be corrected in gentleness: 'In case,' he says, 'God may grant them repentance to know the truth, and they may come to their senses out of the snares of the devil, by whom they have been taken captive to do his will.' ### Scripture references - Titus 3:10: quotation, high confidence - Titus 3:11: quotation, high confidence - 1 Thess 3:12: quotation, high confidence - 2 Tim 2:25: quotation, high confidence - 2 Tim 2:26: quotation, high confidence ### Translation notes - To Glorius, Eleusius, the Felixes, Grammaticus and other Donatists. Quotations of Titus 3:10–11, 1 Thess 3:12, 2 Tim 2:25–26. ### Citation (SBL) Augustine, Ep. 43.1 (CSEL 34.2:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-1). ## Letter 43.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-2 - Source: CSEL 34.2:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine defends writing to the Donatists about their souls, citing the blessing on peacemakers. ### Latin text Haec praelocutus sum, ne quis me existimet inpudentius uobis quam prudentius scripta misisse et hoc modo uobiscum de negotio animae uestrae aliquid agere uoluisse, quia nostrae communionis non estis, cum tamen si de negotio fundi aut alicuius pecuniariae litis dirimendae uobis aliquid scriberem, nemo fortasse reprehenderet. usque adeo carus est hic mundus hominibus et sibimet ipsi uiluerunt. erit igitur mihi ad defensionem testis haec epistula in iudicio dei, qui nouit, quo animo fecerim, et qui dixit: Beati pacifici, quia ipsi filii dei uocabuntur. ### English translation (Claude) I have said this first, so that no one may think I have sent you a letter with more impudence than prudence, and have wished in this way to treat with you about the business of your soul because you are not of our communion; though if I wrote to you about the business of a farm or the settling of some money dispute, no one perhaps would blame me. So dear is this world to men, and so cheap have they become to themselves! This letter, then, will be a witness for my defence at the judgement of God, who knows with what intention I have acted, and who said: 'Blessed are the peacemakers, for they shall be called sons of God.' ### Scripture references - Matt 5:9: quotation, high confidence ### Translation notes - Quotation of Matt 5:9. ### Citation (SBL) Augustine, Ep. 43.2 (CSEL 34.2:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-2). ## Letter 43.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-3 - Source: CSEL 34.2:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine recalls the debate at which the Donatists produced the acts condemning Caecilian, and he answered that Secundus of Tigisis had pardoned confessed traitors who later condemned Caecilian. ### Latin text Ergo, ut meminisse dignamini, cum essemus in uestra ciuitate et nonnulla uobiscum de communione Christianae unitatis ageremus, prolata sunt a partibus uestris gesta quaedam, quibus recitatum est, quod septuaginta ferme episcopi Caecilianum quondam nostrae communionis episcopum Carthaginiensis ecclesiae cum suis collegis et ordinatoribus damnauerunt. ubi etiam Felicis Aptungitani causa multo prae ceteris inuidiosius et criminosius uentilata est. quae cum essent cuncta perlecta, respondimus non esse mirandum, si homines, qui tunc illud schisma fecerunt, non sine confectione gestorum eos, in quos fuerant ab aemulis et perditis concitati, absentes causa incognita temere damnandos esse putauerunt; nos autem habere alia gesta ecclesiastica, in quibus Secundus Tigisitanus, qui tunc agebat in Numidia primatum, praesentes et confessos traditores reliquit deo iudicandos et eos in episcopalibus sedibus, sicuti erant, manere permisit, quorum nomina inter damnatores Caeciliani numerantur, cum etiam Secundus ipse concilii eiusdem principatum teneret, ubi absentes quasi traditores per eorum sententias damnauit, quibus praesentibus et confessis ignouit. ### English translation (Claude) As you will be good enough to remember, then, when we were in your city and were discussing with you some matters concerning the communion of Christian unity, certain records were produced by your party, in which it was read out that about seventy bishops once condemned Caecilian, bishop of the church of Carthage, of our communion, together with his colleagues and those who ordained him. There the case of Felix of Aptunga was also aired with much more ill will and accusation than the rest. When all these had been read through, we answered that it was not surprising if the men who then made that schism thought that those against whom they had been stirred up by rivals and abandoned men should be rashly condemned in their absence, without a hearing, and not without drawing up records; but that we had other church records, in which Secundus of Tigisis, who then held the primacy in Numidia, left to God's judgement traitors who were present and confessed, and allowed them to remain in their episcopal sees as they were; and their names are counted among the condemners of Caecilian, while Secundus himself presided over that same council, where, through the votes of those whom he had pardoned when they were present and confessed, he condemned absent men as traitors. ### Translation notes - 'Traitors' (traditores) were clergy who handed over the Scriptures in the persecution of 303–305. The council was that of the seventy Numidian bishops at Carthage (312). ### Citation (SBL) Augustine, Ep. 43.3 (CSEL 34.2:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-3). ## Letter 43.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-4 - Source: CSEL 34.2:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine summarizes how Caecilian was vindicated at Rome under Miltiades, at Arles, and by Constantine, and Felix of Aptunga by the proconsul. ### Latin text Deinde diximus aliquanto post Maiorini ordinationem, quem contra Caecilianum nefario scelere leuauerunt erigentes altare contra altare et unitatem Christi discordiis furialibus dissipantes, eos petisse a Constantino tunc imperatore iudices episcopos, qui de suis quaestionibus, quae in Africa exortae pacis uinculum dirimebant, arbitro medio iudicarent. quod postea quam factum est, praesente Caeciliano et illis, qui aduersus eum nauigauerant, iudicante Melchiade tunc Romanae urbis episcopo cum collegis suis, quos ad preces Donatistarum miserat imperator, nihil in Caeciliano probari potuisse ac per hoc illo in episcopatu confirmato Donatum, qui aduersus eum tunc aderat, inprobatum. quibus peractis rebus cum illi omnes in pertinacia scelestissimi schismatis permanerent, post apud Arelatum memoratum imperatorem eandem causam diligentius examinandam terminandamque curasse, illos uero ab ecclesiastico iudicio prouocasse, ut causam Constantinus audiret. quo postea quam uentum est, utraque parte adsistente innocentem Caecilianum fuisse iudicatum atque illos recessisse superatos et in eadem tamen peruersitate mansisse. nec de Felicis Aptungitani causa neglegentiam consecutam, sed ad eiusdem principis iussionem proconsularibus gestis etiam ipsum fuisse purgatum. ### English translation (Claude) We then said that some time after the ordination of Majorinus, whom they set up against Caecilian with wicked crime, raising altar against altar and tearing apart the unity of Christ with frenzied discord, they asked Constantine, then emperor, for bishops as judges, to judge as impartial arbiters their disputes which had arisen in Africa and were breaking the bond of peace. After this was done, in the presence of Caecilian and of those who had sailed to accuse him, with Miltiades, then bishop of the city of Rome, as judge, together with his colleagues whom the emperor had sent at the Donatists' request, nothing could be proved against Caecilian; and so he was confirmed in the episcopate, and Donatus, who was then present against him, was condemned. When this was done, and they all persisted in the obstinacy of a most criminal schism, the emperor afterwards had the same case examined more carefully and settled at Arles; but they appealed from the church's judgement for Constantine to hear the case. When it came to that, with both parties present, Caecilian was judged innocent, and they withdrew defeated, and yet remained in the same perversity. Nor was the case of Felix of Aptunga neglected, but at the same emperor's command he too was cleared by proconsular records. ### Translation notes - The Roman synod under Miltiades (Melchiades) in 313, the Council of Arles in 314, Constantine's judgement in 316, and the proconsular inquiry into Felix (315). 'Altar against altar' is Augustine's standing phrase for schism. ### Citation (SBL) Augustine, Ep. 43.4 (CSEL 34.2:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-4). ## Letter 43.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-5 - Source: CSEL 34.2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine recalls the reading, in one day, of the documents proving Caecilian's and Felix's innocence. ### Latin text Sed quia haec omnia dicebamus tantum, non etiam legebamus, minus profecto uobis agere uidebamur, quam de nostra expectabatis instantia. quod ubi sensimus, ad ea, quae legenda promiseramus, non distulimus mittere. quae omnia, dum excurrimus ad ecclesiam Gelizitanam inde ad uestrum oppidum reuersuri, bidui non pleni intermissione uenerunt atque, ut nostis, quantum tempus admisit, uno die recitata sunt uobis: primo ubi Secundus Tigisitanus confessos traditores a collegio suo remouere non ausus est, cum quibus postea non confessum et absentem Caecilianum aliosque suos collegas damnare ausus est, deinde gesta proconsularia, ubi Felix diligentissimo examine probatus est innocens. haec ante meridiem uobis lecta esse meministis; post meridiem uero recitauimus preces eorum ad Constantinum datisque ab eo iudicibus gesta ecclesiastica in Romana urbe habita, quibus illi inprobati sunt, Caecilianus autem in episcopali honore firmatus, postremo Constantini imperatoris litteras, quibus omnia multo maxime testatissima claruerunt. ### English translation (Claude) But because we were only saying all this and not also reading it, we seemed to you to be doing less than you expected of our insistence. When we perceived this, we did not delay sending for the documents we had promised to read. All of them arrived during an interval of less than two days, while we went over to the church of Geliza, intending to return from there to your town; and, as you know, as far as time allowed, they were read to you in one day: first, the record where Secundus of Tigisis did not dare to remove from his body of colleagues confessed traitors, with whom he afterwards dared to condemn Caecilian and other colleagues of his, who had not confessed and were absent; then the proconsular records, where Felix was proved innocent after the most careful examination. You remember that these were read to you before noon. After noon we read their petitions to Constantine and the church records of the proceedings held in the city of Rome by the judges he appointed, in which they were condemned and Caecilian confirmed in his episcopal rank; lastly, the letter of the emperor Constantine, in which everything became clear with the fullest attestation. ### Citation (SBL) Augustine, Ep. 43.5 (CSEL 34.2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-5). ## Letter 43.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-6 - Source: CSEL 34.2:88–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine presses the Donatists with the plain evidence and explains that Secundus pardoned the confessed traitors because he himself was suspected. ### Latin text Quid uultis amplius, homines? quid uultis amplius? non de auro et argento uestro agitur; non terra, non praedia, non denique salus uestri corporis in discrimen uocatur: de adipiscenda uita aeterna et fugienda morte aeterna compellamus animas uestras. expergiscimini aliquando! non in aliqua obscura quaestione uersamur, non recondita secreta rimamur, quibus penetrandis uel nulla uel rara humana corda sufficiant. res in aperto est. quid eminet clarius? quid cernitur citius? dicimus temerario concilio quamlibet numerosissimo innocentes absentesque fuisse damnatos. probamus hoc proconsularibus gestis, quibus ab omni traditionis crimine alienus iudicatus est ille, quem maxime criminosum a uestris prolata concilii gesta sonuerunt. dicimus a traditoribus confessis in eos, qui traditores dicerentur, dictas fuisse sententias. probamus hoc ecclesiasticis gestis, ubi nominatim declarantur, in quibus Secundus Tigisitanus ea, quae cognouit, uelut contuitu pacis ignouit et, cum quibus postea non cognouit, discissa pace damnauit. unde apparuit eum etiam primo non paci consuluisse, sed sibi timuisse. obiecerat ei namque Purpurius Liniatensis, quod etiam ipse, cum detentus esset a curatore et ordine, ut scripturas traderet, dimissus est utique non frustra, nisi quia tradidit aut tradi aliquid iussit. hanc ille suspicionem satis probabilem metuens accepto consilio a minore Secundo consanguineo suo consultisque ceteris, qui cum eo erant, episcopis manifestissima crimina deo iudicanda dimisit atque ita paci prospexisse uisus est, quod falsum erat, cum sibi prospexerit. ### English translation (Claude) What more do you want, men? What more do you want? It is not your gold and silver that is at stake; not land, not estates, not even the health of your body is put in danger. We are appealing to your souls about gaining eternal life and fleeing eternal death. Wake up at last! We are not dealing with some obscure question, nor probing hidden secrets which no human hearts, or few, are able to penetrate. The matter is in the open. What stands out more clearly? What is seen more quickly? We say that innocent and absent men were condemned by a rash council, however numerous. We prove this by the proconsular records, in which that man was judged free of every charge of handing over whom the records of the council produced by your side proclaimed the most guilty. We say that sentences were pronounced by confessed traitors against those who were called traitors. We prove this by church records, in which the names are declared of those in whose case Secundus of Tigisis pardoned, as if out of regard for peace, things he had investigated, and with whom he afterwards, breaking the peace, condemned men whose case he had not investigated. From this it became clear that even at first he did not consult for peace, but feared for himself. For Purpurius of Limata had charged him with the fact that he too, when he had been held by the curator and the town council to make him hand over the Scriptures, had been released, certainly not for nothing, unless because he had handed them over or ordered something to be handed over. Fearing this quite probable suspicion, he took advice from the younger Secundus, his kinsman, consulted the other bishops who were with him, and left the plainest crimes to God's judgement; and so he seemed to have looked to peace, which was false, since he looked to himself. ### Translation notes - Purpurius of Limata was among the Numidian bishops at Cirta (305). ### Citation (SBL) Augustine, Ep. 43.6 (CSEL 34.2:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-6). ## Letter 43.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-7 - Source: CSEL 34.2:89–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that Caecilian, in communion with Rome and the churches overseas, could rightly refuse a suspect council, and Secundus should not have condemned him in absence. ### Latin text Nam si in eius corde cogitatio pacis habitaret, non apud Carthaginem postea cum traditoribus, quos praesentes atque confessos deo dimiserat, damnaret crimine traditionis, quos absentes apud eum nemo conuicerat. tanto magis enim timere debuit, ne pax unitatis uiolaretur, quanto erat Carthago ciuitas ampla et inlustris, unde se per totum Africae corpus malum, quod ibi esset exortum, tamquam a uertice effunderet. erat etiam transmarinis uicina regionibus et fama celeberrima nobilis. unde non mediocris utique auctoritatis habebat episcopum, qui posset non curare conspirantem multitudinem inimicorum, cum se uideret et Romanae ecclesiae, in qua semper apostolicae cathedrae uiguit principatus, et ceteris terris, unde euangelium ad ipsam Africam uenit, per communicatorias litteras esse coniunctum, ubi paratum esset causam suam dicere, si aduersarii eius ab eo illas ecclesias alienare conarentur. quia ergo uenire noluit ad hospitium collegarum, quos a suis inimicis contra ueritatem suae causae peruersos esse sentiebat uel suspicabatur uel, ut ipsi adserunt, simulabat, tanto magis Secundus, si uerae pacis custos esse uoluisset, cauere debuit, ne damnarentur absentes, qui iudicio eorum omnino interesse noluerunt. neque enim de presbyteris aut diaconis aut inferioris ordinis clericis sed de collegis agebatur, qui possent aliorum collegarum iudicio praesertim apostolicarum ecclesiarum causam suam integram reseruare, ubi contra eos sententiae dictae in absentes nullo modo aliquid ualerent, quando eorum iudicium non primo aditum postea deseruerunt, sed suspectum semper habitum numquam adire uoluerunt. ### English translation (Claude) For if the thought of peace dwelt in his heart, he would not afterwards at Carthage, with the traitors whom he had left to God when they were present and confessed, have condemned for the crime of handing over men whom no one had convicted before him in their absence. He ought to have feared the more that the peace of unity would be violated, the larger and more illustrious a city Carthage was, so that an evil arising there would pour itself out, as from a head, over the whole body of Africa. It was also near the lands overseas and renowned by widespread fame. Hence it certainly had a bishop of no slight authority, who could disregard the conspiring multitude of his enemies, since he saw himself joined by letters of communion both to the Roman church, in which the primacy of the apostolic chair has always flourished, and to the other lands from which the gospel came to Africa itself, where he was ready to plead his case if his adversaries tried to estrange those churches from him. Since, then, he was unwilling to come to the lodging of colleagues who he felt or suspected, or, as they themselves assert, pretended, had been turned against the truth of his case by his enemies, all the more ought Secundus, if he had wished to be a guardian of true peace, to have taken care that men should not be condemned in their absence who were wholly unwilling to attend their tribunal. For the matter concerned not presbyters or deacons or clergy of a lower order, but colleagues, who could reserve their case entire for the judgement of other colleagues, especially those of the apostolic churches, where sentences pronounced against them in their absence would be of no force at all, since they did not first approach their tribunal and afterwards desert it, but always held it suspect and never wished to approach it. ### Translation notes - The phrase on the Roman church's 'primacy of the apostolic chair' is translated as written. ### Citation (SBL) Augustine, Ep. 43.7 (CSEL 34.2:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-7). ## Letter 43.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-8 - Source: CSEL 34.2:90–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine imagines the counsel Secundus should have given: leave the cases to God or bring them before the churches overseas, rather than create a schism. ### Latin text Haec res maxime sollicitare debuit Secundum, qui tunc erat primas, si propterea concilium regebat, ut paci consuleret; facile enim fortassis rabida in absentem ora placata uel frenata comprimeret, si diceret: Videtis, fratres, post tantam stragem persecutionis misericordia dei a principibus saeculi pacem esse concessam; non debemus nos Christiani et episcopi unitatem disrumpere Christianam, quam iam paganus non insequitur inimicus. itaque aut istas omnes causas, quas clades turbulentissimi temporis inflixit ecclesiae, deo iudici dimittamus aut, si aliqui in uobis sunt, qui certa istorum crimina ita nouerint, ut ea facile ualeant edocere negantesque conuincere, et talibus communicare formidant, pergant ad fratres et collegas nostros transmarinarum ecclesiarum episcopos et ibi prius de istorum factis et contumacia conquerantur, quod ad iudicium collegarum Afrorum male sibi conscii uenire noluerunt, ut inde illis denuntietur, ut ueniant ibique obiectis respondeant. quod si non fecerint, ibi etiam eorum prauitas et peruersitas innotescet missaque tractatoria super eorum nomine per totum orbem terrarum, quacumque iam Christi ecclesia dilatata est, ab omnibus ecclesiis eorum communio praecidetur, ne aliquis error in cathedra ecclesiae Carthaginis oriatur. tum demum securi episcopum alium plebi Carthaginis ordinabimus, cum a tota ecclesia isti fuerint separati, ne forte, cum alius modo fuerit ordinatus, non ei communicetur ab ecclesia transmarina, quia iste ab honore depositus non uidebitur, quem iam ordinatum fama celebrauit et ad eum commeare communicatorias litteras fecit, atque ita magnum scandalum schismatis in unitate Christi iam pacatis temporibus oriatur, dum praepropere uolumus nostras praecipitare sententias, et non contra Caecilianum sed contra orbem terrarum, qui ei per ignorantiam communicat, altare alterum erigere audeamus. ### English translation (Claude) This matter ought above all to have concerned Secundus, who was then primate, if he presided over the council in order to consult for peace. For perhaps he could easily have calmed or curbed the mouths raging against an absent man, had he said: 'You see, brothers, that after so great a slaughter of persecution, by the mercy of God, peace has been granted by the rulers of the world. We Christians and bishops ought not to break apart Christian unity, which the pagan enemy no longer persecutes. Therefore let us either leave to God as judge all these cases which the disaster of a most turbulent time has inflicted on the church; or, if there are some among you who know the crimes of these men so certainly that they can easily prove them and convict them if they deny them, and who dread communion with such men, let them go to our brothers and colleagues, the bishops of the churches overseas, and there first complain of their deeds and contumacy, that, conscious of guilt, they refused to come to the judgement of their African colleagues; so that from there they may be summoned to come and answer the charges there. If they do not, their depravity and perversity will become known there too, and when a circular letter has been sent concerning their names through the whole world, wherever the church of Christ has now spread, their communion will be cut off by all the churches, lest any error arise in the chair of the church of Carthage. Then at last we shall safely ordain another bishop for the people of Carthage, when these men have been separated from the whole church; lest perhaps, if another is ordained now, the church overseas should not communicate with him, because this man will not be seen to have been deposed from his rank, whose ordination report has already made famous and has caused letters of communion to pass to him; and so a great scandal of schism arise in the unity of Christ in times now peaceful, while we are in too great haste to rush out our sentences, and dare to raise another altar not against Caecilian but against the whole world, which communicates with him in ignorance.' ### Citation (SBL) Augustine, Ep. 43.8 (CSEL 34.2:90–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-8). ## Letter 43.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-9 - Source: CSEL 34.2:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the Donatists avoided bringing their charges overseas because they could not prove them there. ### Latin text Huic tam sano rectoque consilio quisquis infrenis obtemperare noluisset, quid esset facturus aut quo modo aliquem absentium collegarum esset damnaturus, cum in potestate acta concilii non haberet contradicente primate? quod si tanta et aduersus primam sedem seditio nasceretur, ut nonnulli damnare iam uellent, quos uolebat ille differri, quanto melius a talibus inquieta et inpacata molientibus quam a totius orbis communione dissentiretur! sed quia non erant, quae in Caecilianum et ordinatores eius transmarino iudicio probarentur, propterea nec, priusquam in eum sententias dicerent, differre noluerunt nec, postea quam dixerunt, perseueranter id agere, ut ecclesiae transmarinae in notitiam perferretur, quorum traditorum in Africa damnatorum communionem uitare deberent, quia, si id facere temptauissent, adessent sibi Caecilianus et ceteri et suam causam aduersus fallaces criminatores apud transmarinos ecclesiasticos iudices diligentissima discussione purgarent. ### English translation (Claude) If any unbridled man had refused to obey such sound and right counsel, what could he have done, or how could he have condemned any of his absent colleagues, when he did not have the acts of the council in his power, with the primate opposing? And if so great a sedition arose even against the first see that some wished to condemn at once those whom he wished to be deferred, how much better it would have been to dissent from such men, who were plotting restless and unpeaceful things, than from the communion of the whole world! But because there was nothing that could be proved against Caecilian and his ordainers before a tribunal overseas, they were unwilling either to defer before pronouncing sentence on him, or, after they had pronounced it, to work persistently to bring to the knowledge of the churches overseas the names of the traitors condemned in Africa whose communion they ought to avoid; because, if they had tried to do so, Caecilian and the others would have been present and would have cleared their case against the deceitful accusers before the church judges overseas by a most careful inquiry. ### Translation notes - 'The first see' here means the Numidian primacy. ### Citation (SBL) Augustine, Ep. 43.9 (CSEL 34.2:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-9). ## Letter 43.10 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-10 - Source: CSEL 34.2:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the confessed traitors condemned Caecilian to deflect suspicion from themselves. ### Latin text Itaque consilium illud peruersum atque nefarium maxime, ut creditur, traditorum fuit, quibus confessis Secundus Tigisitanus ignouerat, ut, quoniam de traditione fama crebruerat, infamatis aliis a se auerterent suspicionem et, cum homines per Africam totam credentes episcopis falsa de innocentibus loquerentur, quod damnati essent apud Carthaginem traditores, tamquam in nebula mendacissimi rumoris ipsi, qui uere tradiderant, latitarent. unde uidetis, carissimi, fieri potuisse, quod uerisimile non esse quidam uestrum dicebant, ut, qui essent de sua traditione confessi causamque suam impetrauissent deo dimitti oportere, idem iudices damnatoresque tamquam traditorum absentium postea consedissent. magis enim amplexi sunt occasionem, qua possent alios falsa criminatione perfundere et conuersas in eos linguas hominum inquisitione criminum suorum hoc modo declinare. alioquin, si fieri non posset, ut quisque mala, quae ipse committeret, in alio iudicaret, non diceret quibusdam Paulus apostolus: Propterea inexcusabilis es, o homo, qui iudicas. in quo enim alium iudicas, temet ipsum condemnas; eadem enim agis, quae iudicas. quod illi omnino fecerunt, ut haec uerba apostolica integre in eos apteque conueniant. ### English translation (Claude) And so that perverse and wicked plan was chiefly, it is believed, that of the traitors whom Secundus of Tigisis had pardoned when they confessed: since rumour about handing over had spread widely, by defaming others they might turn suspicion away from themselves; and while men throughout Africa, believing the bishops, said false things about innocent men, that traitors had been condemned at Carthage, those who had truly handed over might hide as in the fog of a most lying rumour. From this you see, dearly beloved, that what some of you said was not likely could happen: that those who had confessed their handing over and had obtained the decision that their case should be left to God afterwards sat as judges and condemners of absent men as traitors. For they the more eagerly seized an opportunity by which they could cover others with false accusation and in this way, when men's tongues were turned against those others, avoid inquiry into their own crimes. Otherwise, if it were impossible for anyone to judge in another the evils he himself committed, the apostle Paul would not say to certain people: 'Therefore you are without excuse, O man, whoever you are who judge; for in judging another you condemn yourself, for you do the same things that you judge.' This they did entirely, so that these apostolic words fit them fully and aptly. ### Scripture references - Rom 2:1: quotation, high confidence ### Translation notes - Quotation of Rom 2:1. ### Citation (SBL) Augustine, Ep. 43.10 (CSEL 34.2:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-10). ## Letter 43.11 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-11 - Source: CSEL 34.2:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that condemning absent men without a hearing, while pardoning confessed traitors, was unjust, citing Sirach on inquiry before blame. ### Latin text Non ergo tunc Secundus, quando eorum crimina deo dimisit, paci unitatique consuluit; alioquin magis hoc apud Carthaginem prouideret, ne schisma fieret, ubi nullus aderat, cui confesso crimen donare cogeretur, sed, quod erat facillimum, tota conseruatio pacis esset absentes nolle damnare. itaque iniuriam facerent innocentibus, etiam si eis non conuictis neque confessis neque omnino praesentibus ignoscere uoluissent. ille quippe accipit ueniam, cuius culpa certissima est. quanto ergo immaniores et caeciores fuerunt, qui ea se putauerunt posse damnare, quae incognita nec donare potuissent! sed illic cognita dimissa sunt deo, ne alia quaererentur; hic incognita damnata sunt, ut illa tegerentur. sed dicet aliquis: (Cognouerunt.) quod etsi concedam, etiam sic absentibus utique parci oportebat. neque enim iudicium deseruerant, ubi numquam omnino constiterant, nec in illis solis episcopis Afris erat ecclesia, ut omne iudicium ecclesiasticum uitasse uiderentur, qui se iudicio eorum praesentare noluissent. milia quippe collegarum transmarina restabant, ubi apparebat eos iudicari posse, qui uidebantur Afros uel Numidas collegas habere suspectos. ubi est enim, quod scriptura clamat: Antequam interroges, ne uituperes quemquam et, cum interrogaueris, corripe iuste? si ergo nec uituperari nec corripi nisi interrogatum spiritus sanctus uoluit, quanto sceleratius non uituperati aut correpti, sed omnino damnati sunt, qui de suis criminibus nihil absentes interrogari potuerunt! ### English translation (Claude) So Secundus did not consult for peace and unity when he left their crimes to God; otherwise he would rather have taken care at Carthage that no schism should arise, where there was no one present whose confessed crime he was compelled to pardon, but where, what was easiest of all, the whole preservation of peace lay in refusing to condemn absent men. Indeed they would have done the innocent a wrong even if they had chosen to pardon them when they were neither convicted nor confessed nor present at all; for he receives pardon whose guilt is most certain. How much more monstrous and blind, then, were those who thought they could condemn what, without investigation, they could not even have pardoned! There, things investigated were left to God so that other things might not be inquired into; here, things uninvestigated were condemned so that those might be covered. But someone will say: 'They did investigate.' Even if I grant this, even so the absent ought certainly to have been spared. For they had not deserted a tribunal before which they had never stood at all; nor was the church to be found in those African bishops alone, so that those who refused to present themselves to their judgement should seem to have avoided all church judgement. Thousands of colleagues remained overseas, where it was evident that those could be judged who seemed to hold their African or Numidian colleagues suspect. For where is what Scripture cries out: 'Before you inquire, blame no one; and when you have inquired, rebuke justly'? If, then, the Holy Spirit willed that no one be blamed or rebuked unless he had been questioned, how much more wickedly were those not blamed or rebuked but wholly condemned, who, being absent, could not be questioned about their crimes at all! ### Extrabiblical texts - Sir 11:7 (Sirach): quotation, high confidence ### Translation notes - The quotation is Sir 11:7, cited by Augustine as Scripture spoken by the Holy Spirit. ### Citation (SBL) Augustine, Ep. 43.11 (CSEL 34.2:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/39-1/#p-43-11). ## Letter 43.12 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-12 - Source: CSEL 34.2:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that since Felix, the most fiercely accused, was proved innocent, the others condemned with him should be presumed innocent too. ### Latin text Sed tamen isti, qui licet absentium et nequaquam iudicium deserentium, quia numquam adfuerunt et semper sibi cuneum illum suspectum esse declarauerunt, tamen cognita crimina damnasse dicunt, quaeso uos, fratres mei, quo modo cognouerunt? respondetis: Nescimus, quando quidem ipsa cognitio in illis gestis explicata non est. sed ego uobis ostendam, quo modo cognouerunt. adtendite causam Felicis Aptungitani et primo legite, quam uehementiores in eum fuerunt. sic ergo et ceterorum causam nouerant, sicut huius, qui postea innocentissimus diligenti et terribili inquisitione probatus est. quanto itaque iustius et tutius et citius innocentes eos existimare debemus, quorum crimina ab istis leuius accusata sunt et parciore reprehensione damnata, quando ille inuentus est innocens, in quem multo immanius saeuierunt! ### English translation (Claude) But these men, who say that they condemned crimes that had been investigated, though the men were absent and in no way deserting the tribunal, since they had never appeared and had always declared that faction suspect, I ask you, my brothers, how did they investigate them? You answer: 'We do not know, since the investigation itself is not set out in those records.' But I will show you how they investigated. Consider the case of Felix of Aptunga, and first read how much more vehement they were against him. So, then, they knew the case of the others just as they knew the case of this man, who was afterwards proved most innocent by a careful and fearful inquiry. How much more justly, safely, and quickly, then, ought we to consider those men innocent whose crimes they accused more lightly and condemned with more sparing censure, when that man was found innocent against whom they raged far more savagely! ### Citation (SBL) Augustine, Ep. 43.12 (CSEL 34.2:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-12). ## Letter 43.13 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-13 - Source: CSEL 34.2:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the objection that a bishop should not have been cleared by a civil court: the Donatists themselves appealed to the emperor. ### Latin text An forte, sicut quidam dixit, quod quidem cum uobis diceretur, displicuit, sed tamen praetermittendum non est, — ait enim quidam: Non debuit episcopus proconsulari iudicio purgari. quasi uero ipse sibi hoc comparauerit ac non imperator ita quaeri iusserit, ad cuius curam, de qua rationem deo redditurus esset, res illa maxime pertinebat. arbitrum enim et iudicem causae traditionis et schismatis illi eum fecerant, qui ad eum etiam preces miserant, ad quem postea prouocarunt et tamen iudicio eius adquiescere noluerunt. itaque si culpandus est, quem iudex terrenus absoluit, cum ipse sibi hoc non poposcisset, quanto magis culpandi sunt, qui terrenum regem suae causae iudicem esse uoluerunt! si autem criminis non est prouocare ad imperatorem, non est criminis audiri ab imperatore, ergo nec ab illo, cui causam delegauerit imperator. quendam etiam suspensum eculeo in causa Felicis episcopi amicus ille uoluit criminari, ut quis etiam ungulis uexaretur. numquid poterat Felix contradicere, ne tanta diligentia uel seueritate quaereretur, cum eius causam inueniendam cognitor agitaret? quid enim erat aliud nolle sic quaeri quam de crimine confiteri? et tamen ille ipse pro consule inter praeconum terribiles uoces et cruentas carnificum manus numquam collegam damnaret absentem, qui iudicio eius se praesentare noluisset, cum haberet aliud, quod posset audiri, aut si damnaret, certe etiam ipsis saecularibus legibus poenas iustas et debitas lueret. ### English translation (Claude) Or perhaps, as someone said (and though it displeased you when it was said to you, it must not be passed over), someone said: 'A bishop ought not to have been cleared by a proconsular court.' As if he had procured this for himself, and the emperor had not ordered the inquiry to be made, to whose charge, for which he would render account to God, that matter chiefly belonged! For they had made him arbiter and judge of the case of handing over and of the schism, who had even sent petitions to him, to whom they afterwards appealed, and whose judgement they nevertheless refused to accept. So if he is to be blamed whom an earthly judge acquitted, though he had not asked this for himself, how much more are they to be blamed who wished an earthly king to be the judge of their case! But if it is no crime to appeal to the emperor, it is no crime to be heard by the emperor, and so neither by one to whom the emperor has delegated the case. That friend of yours also wished to make a charge of the fact that, in the case of bishop Felix, a certain man was hung on the rack, and even torn with the hooks. Could Felix object to the inquiry being made with such diligence or severity, when the judge was pressing the investigation of his case? For what else would refusing such an inquiry be than confessing the crime? And yet that very proconsul, amid the fearful cries of the heralds and the bloody hands of the executioners, would never have condemned an absent colleague who had refused to present himself at his tribunal, if he had another court in which he could be heard; or if he had condemned him, he would surely have paid just and due penalties even under the secular laws themselves. ### Translation notes - The torture of a witness (the rack and hooks) is described as in Roman judicial procedure. ### Citation (SBL) Augustine, Ep. 43.13 (CSEL 34.2:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-13). ## Letter 43.14 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-14 - Source: CSEL 34.2:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the Roman synod under Miltiades rightly judged the case at the emperor's request and found nothing against Caecilian. ### Latin text Quod si gesta proconsularia displicent, ecclesiasticis cedite. omnia uobis ordine recitata sunt. an forte non debuit Romanae ecclesiae Melchiades episcopus cum collegis transmarinis episcopis illud sibi usurpare iudicium, quod ab Afris septuaginta, ubi primas Tigisitanus praesedit, fuerat terminatum? quid, quod nec ipse usurpauit? rogatus quippe imperator iudices misit episcopos, qui cum eo sederent et de tota illa causa, quod iustum uideretur, statuerent. hoc probamus et Donatistarum precibus et uerbis ipsius imperatoris; utraque enim uobis lecta meministis et inspiciendi ac describendi licentiam nunc habetis. legite et considerate omnia. uidete, quanta cura pacis atque unitatis conseruandae uel restituendae cuncta discussa sint, quem ad modum accusatorum persona tractata et quorundam eorum quibus maculis inprobata sit praesentiumque uocibus liquido constiterit nihil eos habuisse, quod in Caecilianum dicerent, sed totam causam in plebem de parte Maiorini, hoc est seditiosam et ab ecclesiae pace alienatam multitudinem transferre uoluisse, ut ab ea uidelicet turba Caecilianus accusaretur, quam solis tumultuosis clamoribus nulla documentorum adtestatione, nullo ueritatis examine ad suam uoluntatem animos iudicum detorquere posse arbitrabantur, nisi forte furiosa et poculo erroris atque corruptionis ebria multitudo uera in Caecilianum crimina diceret ubi septuaginta episcopi, sicut de Felice Aptungitano constitit, absentes et innocentes collegas tam insana temeritate damnarunt. quali enim turbae illi consenserant, ut aduersus innocentes non interrogatos proferrent sententias, a tali turba etiam rursus accusari Caecilianum uolebant. sed plane tales inuenerant iudices, quibus illam dementiam persuaderent! ### English translation (Claude) If the proconsular records displease you, yield to the church records. All were read to you in order. Or perhaps Miltiades, bishop of the Roman church, with his colleagues the bishops overseas, ought not to have claimed for himself the judgement which had been settled by the seventy Africans over whom the primate of Tigisis presided? What if he did not even claim it? For the emperor, being asked, sent bishops as judges to sit with him and decide what seemed just about that whole case. We prove this both by the petitions of the Donatists and by the words of the emperor himself; for you remember that both were read to you, and you now have permission to inspect and copy them. Read and consider everything. See with what care for preserving or restoring peace and unity everything was discussed; how the character of the accusers was dealt with, and by what stains some of them were discredited; and how it became clear from the words of those present that they had nothing to say against Caecilian, but wished to transfer the whole case to the people of Majorinus's party, that is, a seditious multitude estranged from the peace of the church; so that Caecilian might be accused by that crowd, which they thought could bend the minds of the judges to their will by tumultuous shouting alone, with no attestation of documents and no examination of the truth; unless perhaps a furious multitude, drunk with the cup of error and corruption, would speak true charges against Caecilian, where seventy bishops, as was established in the case of Felix of Aptunga, condemned absent and innocent colleagues with such mad rashness. For they wished Caecilian to be accused again by the same kind of crowd as the one they had gone along with in pronouncing sentence against innocent men who had not been questioned. But plainly they had found judges whom they could persuade of that madness! ### Translation notes - The last sentence is ironic: the judges at Rome were not persuaded. ### Citation (SBL) Augustine, Ep. 43.14 (CSEL 34.2:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-14). ## Letter 43.15 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-15 - Source: CSEL 34.2:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine recounts how at Rome the Donatists failed to produce accusers and Donatus withdrew, while a further accusation against Caecilian came to nothing. ### Latin text Potestis enim pro uestra prudentia et illorum peruersitatem illic adtendere et iudicum grauitatem, quem ad modum ad extremum persuadere non possent, ut a plebe partis Maiorini, quae certam personam non habebat, argueretur Caecilianus et requisiti ab eis essent uel accusatores uel testes uel quoquo modo causae necessarii, qui simul cum eis ex Africa uenerant, et eos praesentes fuisse atque a Donato subtractos esse diceretur. promisit idem Donatus, quod eos esset exhibiturus. quod cum non semel sed saepius promisisset, amplius ad illud iudicium accedere noluit, ubi iam erat tanta confessus, ut nihil aliud deinceps non accedendo nisi praesens damnari noluisse uideretur, cum tamen ea, quae damnanda essent, eo praesente atque interrogato manifestata fuerint. accessit aliud, ut a quibusdam aduersus Caecilianum denuntiationis libellus daretur. post quod factum quem ad modum sit rursus agitata cognitio et quae personae illum libellum dederint quoque modo nihil in Caecilianum probari potuerit, quid dicam, cum et audieritis omnia et, quotiens uolueritis, legere possitis? ### English translation (Claude) For your prudence enables you to observe there both their perversity and the seriousness of the judges: how in the end they could not persuade them that Caecilian should be accused by the people of Majorinus's party, which had no definite legal standing; how they were asked for the accusers or witnesses, or those in any way necessary to the case, who had come with them from Africa, and how it was said that these had been present and had been withdrawn by Donatus. The same Donatus promised that he would produce them. When he had promised this not once but repeatedly, he refused to come before that tribunal any more, where he had already confessed so much that by not coming thereafter he seemed only to wish not to be condemned in person, although the things that deserved condemnation had been made plain while he was present and questioned. Something else was added: a written accusation against Caecilian was handed in by certain people. How after this the inquiry was opened again, what persons handed in that document, and how nothing could be proved against Caecilian, why should I say, since you have heard everything and can read it as often as you like? ### Citation (SBL) Augustine, Ep. 43.15 (CSEL 34.2:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-15). ## Letter 43.16 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-16 - Source: CSEL 34.2:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine praises Miltiades's peaceable sentence, which blamed Donatus alone and offered to recognize bishops ordained by Majorinus, over the rash council of seventy. ### Latin text De numero autem septuaginta episcoporum cum quasi grauissima opponeretur auctoritas, quae fuerint dicta, meministis. et tamen uiri grauissimi ab infinitis quaestionibus catena quadam inexplicabili sese nectentibus suum temperare arbitrium maluerunt nequaquam curantes, quam multi essent illi episcopi aut unde collecti, quos uidebant tanta temeritate caecatos, ut in absentes et non interrogatos collegas tam praecipites auderent proferre sententias. et tamen qualis ipsius beati Melchiadis ultima est prolata sententia! quam innocens, quam integra, quam prouida atque pacifica! qua neque collegas, in quibus nihil constiterat, de collegio suo ausus est remouere et Donato solo, quem totius mali principem inuenerat, maxime culpato sanitatis recuperandae optionem ceteris liberam fecit paratus communicatorias litteras mittere etiam his, quos a Maiorino ordinatos esse constaret, ita ut, quibuscumque locis duo essent episcopi, quos dissensio geminasset, eum confirmari uellet, qui fuisset ordinatus prior, alteri autem eorum plebs alia regenda prouideretur. o uirum optimum! o filium Christianae pacis et patrem Christianae plebis! conferte nunc istam paucitatem cum illa multitudine episcoporum neque numerum numero sed pondus ponderi comparate: hinc modestiam, inde temeritatem; hinc uigilantiam, inde caecitatem; hic nec mansuetudo integritatem corrupit nec integritas mansuetudini repugnauit, ibi autem et furore timor tegebatur et timore furor incitabatur; isti enim conuenerant cognitione uerorum criminum falsa respuere, illi falsorum damnatione uera celare. ### English translation (Claude) You remember what was said when the number of seventy bishops was set against us as though it were a most weighty authority. And yet those most serious men preferred to restrain their judgement from endless questions binding one another in an inextricable chain, not at all concerned how many those bishops were or where they had been gathered from, whom they saw blinded by such rashness as to dare to pronounce such headlong sentences against absent colleagues who had not been questioned. And yet what a final sentence the blessed Miltiades himself pronounced! How innocent, how upright, how far-seeing and peaceable! By it he neither dared to remove from his body of colleagues those against whom nothing had been established, and, laying the chief blame on Donatus alone, whom he had found to be the author of the whole evil, he left the rest free to choose to recover their soundness, ready to send letters of communion even to those who were shown to have been ordained by Majorinus; so that, in whatever places there were two bishops whom dissension had doubled, he wished the one who had been ordained first to be confirmed, and another people to be provided for the other of them to govern. O excellent man! O son of Christian peace and father of the Christian people! Now compare that small number with that multitude of bishops, and weigh not number against number but weight against weight: here moderation, there rashness; here watchfulness, there blindness. Here gentleness did not corrupt integrity, nor did integrity fight against gentleness; there, fear was covered by fury and fury stirred up by fear. For these had met to reject false charges by investigating the true; those, to hide true crimes by condemning false ones. ### Citation (SBL) Augustine, Ep. 43.16 (CSEL 34.2:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-16). ## Letter 43.17 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-17 - Source: CSEL 34.2:98–100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that the council against Caecilian was driven by a few guilty bishops and by the money of Lucilla, whom Caecilian had once rebuked. ### Latin text Illisne se tandem Caecilianus audiendum iudicandumque committeret, cum haberet tales, apud quos, si ei causa moueretur, innocentiam suam facillime ostenderet? non se illis omnino committeret nec, si peregrinus ecclesiae Carthaginiensis subito esset episcopus ordinatus et ignoraret, quid ad corrumpendos animos uel inproborum uel inperitorum posset tunc pecuniosissima mulier Lucilla quaedam, quam pro disciplina ecclesiastica corripiendo idem, cum esset diaconus, laeserat. etiam hoc enim accesserat malum ad illam perficiendam iniquitatem. nam in illo concilio, ubi a confessis traditoribus absentes atque innocentes damnati sunt, pauci quidam erant, qui crimina sua infamatis aliis tegere cupiebant, ut homines a ueritatis inquisitione auerterentur falsis rumoribus auocati. pauci ergo erant, qui hoc negotium maxime curabant, quamuis in eis esset maior auctoritas propter ipsius Secundi societatem, qui eis pepercerat territus. ceteri autem Lucillae pecunia maxime aduersus Caecilianum empti et instigati perhibentur. extant gesta apud Zenophilum consularem, ubi Nundinarius quidam diaconus a Siluano Cirtensi episcopo, quantum ipsis gestis intellegitur, degradatus cum eis satisfacere per aliorum episcoporum litteras frustra conatus esset, multa patefecit iratus et in iudicium publicum protulit. inter quae id quoque commemoratum legitur, quod Lucillae pecunia corruptis episcopis in Carthaginiensi ecclesia, in Africae capite, altare contra altare leuatum est. scio, quod haec gesta uobis non legerimus, sed tempus non fuisse meministis. inerat etiam nonnullus dolor animi de typho superbiae ueniens, quod non ipsi ordinauerant Carthagini episcopum. ### English translation (Claude) Was Caecilian, then, to commit himself to be heard and judged by those men, when he had others before whom, if a case were brought against him, he could very easily show his innocence? He would not commit himself to them at all, not even if he had been a stranger suddenly ordained bishop of the church of Carthage and did not know what a certain Lucilla, then a very wealthy woman, could do to corrupt the minds of the wicked or the ignorant; whom he had offended, when he was a deacon, by rebuking her for the sake of church discipline. For this evil too had been added to bring that iniquity to completion. In that council, where absent and innocent men were condemned by confessed traitors, there were a few who wished to cover their own crimes by defaming others, so that men, distracted by false rumours, might be turned away from inquiring into the truth. So there were few who chiefly managed this business, though they had greater authority because of their partnership with Secundus himself, who had spared them out of fear. The rest are said to have been bought and stirred up against Caecilian chiefly by Lucilla's money. There are extant the records of proceedings before Zenophilus the consular, where a certain Nundinarius, a deacon, who, as far as can be understood from the records themselves, had been degraded by Silvanus, bishop of Cirta, and had tried in vain to make satisfaction to them through letters of other bishops, in his anger disclosed much and brought it before a public court. Among other things it is recorded there that, when bishops had been corrupted by Lucilla's money, altar was raised against altar in the church of Carthage, the capital of Africa. I know that we did not read these records to you, but you remember there was no time. There was also some resentment, arising from swollen pride, that they themselves had not ordained the bishop of Carthage. ### Translation notes - The proceedings before Zenophilus (320) are the Gesta apud Zenophilum. ### Citation (SBL) Augustine, Ep. 43.17 (CSEL 34.2:98–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-17). ## Letter 43.18 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-18 - Source: CSEL 34.2:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine defends Caecilian's refusal to appear before the hostile council and notes that the Donatists went overseas only too late. ### Latin text Quibus omnibus rebus cum eos non ueros iudices sed inimicos atque corruptos Caecilianus conuenisse cognosceret, quando fieri posset, ut uel ipse uellet uel populus, cui praesidebat, permitteret, ut relicta ecclesia iret in domum priuatam non collegarum discutiendus examine sed factionis cuneo et odiis muliebribus trucidandus, cum sibi praesertim uideret apud ecclesiam transmarinam priuatis inimicitiis et ab utraque parte dissensionis alienam incorruptum et integrum examen suae causae remanere? ubi si nihil aduersarii agere uellent, ipsi se ab orbis terrarum innocentissima communione praeciderent; si autem illic eum accusare temptassent, tunc sibi adesset, tunc innocentiam suam aduersus eorum machinamenta defenderet, sicut postea factum esse didicistis, cum tamen illi nimis sero quaesissent iudicium transmarinum iam schismatis rei, iam leuati altaris horrendo scelere maculati. primo enim facerent, si ueritate niterentur; sed falsis rumoribus temporis diuturnitate firmatis quasi uetusta fama praeiudicante ad iudicium uenire uoluerunt aut, quod magis credendum est, damnato prius, sicut libuit, Caeciliano quasi securi sibi uidebantur praefidentes numero suo nec audentes alibi commouere causam tam malam, ubi nulla corruptione operante posset ueritas inueniri. ### English translation (Claude) When Caecilian knew from all these things that they had assembled not as true judges but as enemies and corrupt men, how could it happen that he would either wish, or the people over whom he presided would allow, that he should leave the church and go into a private house, not to be examined by the scrutiny of colleagues but to be butchered by a faction's wedge and a woman's hatred, especially when he saw that an uncorrupted and impartial examination of his case remained for him before the church overseas, which was free from private enmities and from both sides of the dissension? If his adversaries chose to do nothing there, they would cut themselves off from the most innocent communion of the whole world; but if they tried to accuse him there, then he would be present, then he would defend his innocence against their schemes, as you have learned was afterwards done, although they sought the judgement overseas far too late, when they were already guilty of schism and stained with the horrid crime of a raised altar. For they would have done it first if they relied on the truth; but they wished to come to judgement when false rumours had been confirmed by length of time, as though an old report would prejudge the case; or, what is more to be believed, having first condemned Caecilian as they pleased, they seemed to themselves secure, trusting in their numbers and not daring to raise so bad a case elsewhere, where, with no corruption at work, the truth could be found. ### Citation (SBL) Augustine, Ep. 43.18 (CSEL 34.2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-18). ## Letter 43.19 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-19 - Source: CSEL 34.2:100–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that the Donatists appealed overseas only to have an excuse, and that if they distrusted the Roman judges, a plenary council remained open to them. ### Latin text Sed postea quam ipsis rebus experti sunt cum Caeciliano permanere communionem orbis terrarum et ad eum a transmarinis ecclesiis communicatorias litteras mitti, non ad illum, quem ipsi scelerate ordinauerant, puduit eos semper tacere, quia posset eis obici, cur paterentur ignaram per tot gentes ecclesiam communicare damnatis et cur se ipsi ab innocentis orbis terrarum communione praeciderent, cum tacendo sinerent episcopo, quem Carthaginiensibus ordinassent, a toto orbe non communicari. elegerunt, sicut dicitur, ad duas agere causam cum Caeciliano apud ecclesias transmarinas parati ad utrumque, ut, si eum potuissent quacumque uersutia falsae criminationis euincere, satiarent plenissime cupiditatem suam, si autem non possent, in eadem quidem peruersitate durarent, sed iam tamen quasi haberent, quod dicerent, malos iudices se esse perpessos, quae uox est omnium malorum litigatorum, cum fuerint etiam manifestissima ueritate superati, quasi non eis ad hoc dici possit et iustissime dici: Ecce putemus illos episcopos, qui Romae iudicarunt, non bonos iudices fuisse? restabat adhuc plenarium ecclesiae uniuersae concilium, ubi etiam cum ipsis iudicibus causa posset agitari, ut, si male iudicasse conuicti essent, eorum sententiae soluerentur. quod utrum fecerint, probent; nos enim non esse factum facile probamus ex eo, quod totus orbis non eis communicat; aut, si factum est, etiam ibi sunt uicti, quod ipsa eorum separatio manifestat. ### English translation (Claude) But after they had learned by experience that the communion of the whole world remained with Caecilian, and that letters of communion were sent to him from the churches overseas, and not to the man whom they had wickedly ordained, they were ashamed to keep silent for ever, because it could be objected to them: why did they allow the church throughout so many nations to communicate in ignorance with condemned men, and why did they cut themselves off from the communion of an innocent world, when by their silence they allowed the bishop they had ordained for the Carthaginians to be out of communion with the whole world? They chose, as is said, to plead their case against Caecilian before the churches overseas, ready for either outcome: if by any cunning of false accusation they could defeat him, they would most fully satisfy their desire; and if they could not, they would persist in the same perversity, but now as if they had something to say, namely that they had suffered bad judges, which is the cry of all bad litigants even when they have been overcome by the plainest truth; as if it could not be said to them, and most justly said: 'Suppose, then, that those bishops who judged at Rome were not good judges.' There still remained a plenary council of the whole church, where the case could be argued even with those judges themselves, so that if they were convicted of having judged badly, their sentences might be annulled. Whether they did this, let them prove; for we easily prove that it was not done, from the fact that the whole world does not communicate with them; or, if it was done, they were defeated there too, as their very separation shows. ### Citation (SBL) Augustine, Ep. 43.19 (CSEL 34.2:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-19). ## Letter 43.20 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-20 - Source: CSEL 34.2:101–102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine recounts the Donatists' appeal from the Council of Arles to Constantine and the emperor's judgement at Milan in Caecilian's favour. ### Latin text Sed tamen quid postea fecerint, imperatoris litteris sufficientissime ostenditur. iudices enim ecclesiasticos tantae auctoritatis episcopos, quorum iudicio et Caeciliani innocentia et eorum inprobitas declarata est, non apud alios collegas sed apud imperatorem accusare ausi sunt, quod male iudicarint. dedit ille aliud Arelatense iudicium aliorum scilicet episcoporum, non quia iam necesse erat, sed eorum peruersitatibus cedens et omni modo cupiens tantam inpudentiam cohibere. neque enim ausus est Christianus imperator sic eorum tumultuosas et fallaces querelas suscipere, ut de iudicio episcoporum, qui Romae sederant, ipse iudicaret, sed alios, ut dixi, episcopos dedit. a quibus tamen illi ad ipsum rursum imperatorem prouocare maluerunt. qua in re illos quem ad modum detestetur, audistis. atque utinam saltem ipsius iudicio insanissimis animositatibus suis finem posuissent atque, ut eis ipse cessit, ut de illa causa post episcopos iudicaret a sanctis antistitibus postea ueniam petiturus, dum tamen illi, quod ulterius dicerent, non haberent, si eius sententiae non obtemperarent, ad quem ipsi prouocauerunt, sic et illi aliquando cederent ueritati! iussit enim ille, ut ei partes ad agendam causam Romam occurrerent. quo cum Caecilianus nescio qua causa non occurrisset, interpellatus ab eis praecepit, ut Mediolanium sequerentur. tunc se aliqui eorum subtrahere coeperant fortasse indignati, quia non est eos imitatus Constantinus, ut iam statim atque uelociter Caecilianum damnaret absentem. quod ubi cognouit prouidus imperator, reliquos ab officialibus custoditos fecit Mediolanium peruenire. quo cum etiam Caecilianus uenisset, ipsum quoque, sicut scripsit, exhibuit cognitaque causa qua diligentia, qua cautela, qua prouisione, sicut eius indicant litterae, Caecilianum innocentissimum, illos inprobissimos iudicauit. ### English translation (Claude) But what they did afterwards is shown most fully by the emperor's letter. For they dared to accuse the church judges, bishops of such authority, by whose judgement both Caecilian's innocence and their own wickedness had been declared, not before other colleagues but before the emperor, of having judged badly. He granted another trial at Arles, by other bishops, not because it was now necessary but yielding to their perversity and wishing by every means to restrain such impudence. For the Christian emperor did not dare to take up their noisy and deceitful complaints in such a way as to judge himself concerning the judgement of the bishops who had sat at Rome; but he gave other bishops, as I said. From them, however, they preferred to appeal once more to the emperor himself; and you have heard how he detests them for it. And would that at least by his judgement they had put an end to their insane animosities; and that, just as he yielded to them so far as to judge that case after the bishops, intending afterwards to ask pardon of the holy prelates, provided only that they would have nothing further to say if they did not obey the sentence of the one to whom they themselves had appealed, so they too would at last yield to the truth! For he ordered the parties to meet him at Rome to plead the case. When Caecilian, for some reason I do not know, did not appear there, the emperor, appealed to by them, ordered them to follow him to Milan. Then some of them began to slip away, perhaps indignant that Constantine had not imitated them by condemning Caecilian at once and quickly in his absence. When the far-seeing emperor learned this, he had the rest brought to Milan under guard of his officers. When Caecilian too had come there, he produced him also, as he wrote; and having heard the case, with what diligence, caution, and foresight his letter shows, he judged Caecilian wholly innocent and them wholly wicked. ### Translation notes - The emperor's judgement at Milan was in 316. ### Citation (SBL) Augustine, Ep. 43.20 (CSEL 34.2:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-20). ## Letter 43.21 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-21 - Source: CSEL 34.2:102–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine charges the Donatists with schism and rebaptism and argues that tolerating the wicked in the church for the sake of unity does not defile the good. ### Latin text Et adhuc baptizant extra ecclesiam et, si possint, rebaptizant ecclesiam; sacrificant in dissensione et schismate et pacis nomine populos salutant, quos a pace salutis exterminant. conscinditur unitas Christi, blasphematur hereditas Christi, exsufflatur baptisma Christi et nolunt in se ista per ordinarias humanas potestates flagellis temporalibus emendari, ne in aeternas poenas pro tantis sacrilegiis destinentur. nos eis obicimus furorem schismatis, rebaptizationis insaniam, ab hereditate Christi, quae per omnes gentes diffusa est, nefariam separationem. de codicibus non tantum nostris sed etiam eorum recitamus ecclesias, quarum nomina hodie legunt et quibus hodie non communicant. quae cum recitantur in conuenticulis eorum, lectoribus suis dicunt: Pax tecum, et cum ipsis plebibus, quibus illae litterae scriptae sunt, pacem non habent. et ipsi nobis obiciunt uel falsa crimina mortuorum uel etiam si uera tamen aliena non intellegentes in his, quae nos eis obicimus, omnes illos teneri, in his uero, quae nobis obiciunt, paleam uel zizania messis dominicae reprehendi, ad frumenta autem crimen non pertinere neque considerantes, quia, quibus mali placent in unitate, ipsi communicant malis, quibus autem displicent et eos emendare non possunt neque ante tempus messis audent zizania eradicare, ne simul eradicent et triticum, non factis eorum sed altari Christi communicant, ita ut non solum non ab eis maculentur, sed etiam diuinis uerbis laudari praedicarique mereantur, quoniam, ne nomen Christi per horribilia schismata blasphemetur, pro bono unitatis tolerant, quod pro bono aequitatis oderunt. ### English translation (Claude) And still they baptize outside the church and, if they can, rebaptize the church; they offer sacrifice in dissension and schism and greet with the name of peace peoples whom they banish from the peace of salvation. The unity of Christ is torn apart, the inheritance of Christ is blasphemed, the baptism of Christ is exorcized with breath; and they do not want these things in themselves to be corrected by temporal scourges through the ordained human authorities, so that they may not be destined to eternal punishment for such great sacrileges. We charge them with the fury of schism, the madness of rebaptism, the wicked separation from the inheritance of Christ, which is spread through all nations. From books not only ours but theirs we read out the churches whose names they read today and with which today they are not in communion. When these are read in their conventicles, they say to their readers, 'Peace be with you,' and yet have no peace with the very peoples to whom those letters were written. And they charge us with crimes of the dead, either false or, even if true, someone else's, not understanding that in the things we charge against them they are all held guilty, whereas in the things they charge against us it is the chaff or tares of the Lord's harvest that are blamed, and the crime does not touch the wheat. Nor do they consider that those who are pleased with the wicked in unity themselves share with the wicked; but those who are displeased with them and cannot correct them, and do not dare to root up the tares before harvest-time lest they root up the wheat with them, share not in their deeds but in the altar of Christ, so that they are not only not stained by them but even deserve to be praised and commended by the divine words; because, lest the name of Christ be blasphemed through horrible schisms, they tolerate for the good of unity what they hate for the good of justice. ### Scripture references - Matt 13:29: allusion, high confidence - Matt 13:30: allusion, high confidence ### Translation notes - 'Exorcized with breath' (exsufflatur) refers to the rite of breathing on candidates for exorcism, which the Donatists used on Catholics who joined them. 'Temporal scourges through the ordained human authorities' refers to imperial laws against the Donatists; translated as written. The 'books' are the New Testament letters addressed to churches overseas. The tares: Matt 13:24–30. ### Citation (SBL) Augustine, Ep. 43.21 (CSEL 34.2:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-21). ## Letter 43.22 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-22 - Source: CSEL 34.2:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reads the letter to the angel of Ephesus as praise of a church leader who bore false apostles for Christ's name. ### Latin text Si habent aures, audiant, quid spiritus dicat ecclesiis. sic enim in Apocalypsi Iohannis legitur: Angelo, inquit, ecclesiae Ephesi scribe: Haec dicit, qui tenet septem stellas in dextera sua, qui ambulat in medio septem candelabrorum aureorum: Scio opera tua et laborem et patientiam tuam et quia non potes sustinere malos et temptasti eos, qui se dicunt apostolos esse et non sunt, et inuenisti eos mendaces et patientiam habes et sustinuisti eos propter nomen meum et non defecisti. quod si de angelo superiorum caelorum et non de praepositis ecclesiae uellet intellegi, non consequenter diceret: Sed habeo aduersum te, quod caritatem tuam primam reliquisti. memor esto itaque, unde excideris, et age paenitentiam et prima opera fac; sin autem, uenio tibi et mouebo candelabrum tuum de loco suo, nisi paenitentiam egeris. hoc superioribus angelis dici non potest, qui perpetuam retinent caritatem, unde qui defecerunt et lapsi sunt, diabolus est et angeli eius. ergo primam caritatem dicit, quia sustinuit pseudoapostolos propter nomen Christi, quam iubet ut repetat et faciat priora opera sua. et obiciuntur nobis crimina malorum hominum, non nostra sed aliena et ipsa partim incognita. quae si etiam uera et praesentia uideremus et zizaniis propter frumenta parcentes pro unitate toleraremus, non solum nulla reprehensione sed etiam non parua laude nos dignos diceret, quicumque scripturas sanctas non corde surdus audiret. ### English translation (Claude) If they have ears, let them hear what the Spirit says to the churches. For so we read in the Apocalypse of John: 'To the angel of the church of Ephesus,' he says, 'write: These things says he who holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands: I know your works, your labour and your patience, and that you cannot bear evil men, and have tested those who say they are apostles and are not, and have found them liars; and you have patience and have borne them for my name's sake, and have not grown weary.' If he wished this to be understood of an angel of the higher heavens and not of the overseers of the church, he would not go on to say: 'But I have this against you, that you have abandoned your first love. Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you and will move your lampstand from its place, unless you repent.' This cannot be said to the higher angels, who keep a perpetual love; those who failed and fell from it are the devil and his angels. So he speaks of the first love because he bore the false apostles for the name of Christ, and he commands him to recover it and do his former works. And the crimes of wicked men are charged against us, not ours but others', and some of them unknown. Even if we saw them to be true and present, and tolerated them for the sake of unity, sparing the tares for the sake of the wheat, anyone who heard the holy Scriptures with a heart not deaf would say that we deserved not only no blame but no small praise. ### Scripture references - Rev 2:7: quotation, high confidence - Rev 2:1: quotation, high confidence - Rev 2:2: quotation, high confidence - Rev 2:3: quotation, high confidence - Rev 2:4: quotation, high confidence - Rev 2:5: quotation, high confidence ### Translation notes - Quotations of Rev 2:7 (the refrain) and Rev 2:1–5. Augustine takes the 'angel' to be the bishop of the church. ### Citation (SBL) Augustine, Ep. 43.22 (CSEL 34.2:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-22). ## Letter 43.23 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-23 - Source: CSEL 34.2:104–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine gives examples from Aaron to Paul of saints who tolerated the wicked among God's people without being defiled. ### Latin text Tolerat Aaron multitudinem idolum exigentem et fabricantem et adorantem; tolerat Moyses aduersus deum tot milia murmurantia et totiens offendentia sanctum nomen eius; tolerat Dauid Saulem persecutorem suum sceleratis moribus caelestia deserentem, magicis artibus inferna quaerentem, occisum uindicat, christum etiam domini propter sacramentum uenerandae unctionis appellat; tolerat Samuhel nefandos filios Heli, peruersos filios suos, quos populus quia tolerare noluit, diuina ueritate accusatus, diuina seueritate correptus est; tolerat denique ipsum populum superbum contemptorem dei; tolerat Esaias, in quos tam multa uera crimina iaculatur; tolerat Hieremias, a quibus tanta perpetitur; tolerat Zacharias Pharisaeos et scribas, quales illo tempore fuisse scriptura testatur. scio me multos praetermisisse; legant, qui uolunt, legant, qui possunt, eloquia caelestia, inuenient omnes sanctos dei seruos et amicos semper habuisse, quos in suo populo tolerarent, cum quibus tamen illius temporis sacramenta communicantes non solum non inquinabantur, sed etiam laudabiliter sustinebant studentes, sicut ait apostolus, seruare unitatem spiritus in uinculo pacis. adtendant etiam post domini aduentum, ubi multo plura huius tolerantiae per totum orbem inueniremus exempla, si omnia scribi et in auctoritatem redigi potuissent, — tamen haec ipsa, quae habemus, aduertite. tolerat ipse dominus Iudam diabolum, furem et uenditorem suum, sinit accipere inter innocentes discipulos, quod fideles nouerunt pretium nostrum; tolerant apostoli pseudoapostolos et inter sua quaerentes, non quae Iesu Christi, Paulus non sua quaerens, sed quae Iesu Christi, cum gloriosissima tolerantia conuersatur; postremo, quod paulo ante commemoraui, diuina uoce laudatur sub angeli nomine praepositus ecclesiae, quod, cum odisset malos, eos tamen temptatos et inuentos pro nomine domini tolerauit. ### English translation (Claude) Aaron tolerates the multitude demanding, making, and worshipping an idol; Moses tolerates so many thousands murmuring against God and so often offending his holy name; David tolerates Saul his persecutor, who by his wicked conduct was abandoning heavenly things and seeking the powers below by magic arts; he avenges him when he is slain, and even calls him the Lord's anointed because of the sacrament of the venerable anointing. Samuel tolerates the wicked sons of Eli and his own perverse sons; and because the people would not tolerate them, they were accused by divine truth and rebuked by divine severity. He tolerates, finally, that proud people itself, a despiser of God. Isaiah tolerates those against whom he hurls so many true charges; Jeremiah tolerates those from whom he suffers so much; Zechariah tolerates the Pharisees and scribes, such as Scripture testifies them to have been at that time. I know I have passed over many; let those who wish, let those who can, read the heavenly words, and they will find that all the holy servants and friends of God always had people in their own nation whom they tolerated, sharing with them the sacraments of that time, yet they were not only not defiled but even endured them praiseworthily, striving, as the apostle says, to keep the unity of the Spirit in the bond of peace. Let them consider also the time after the Lord's coming, when we would find far more examples of this toleration throughout the world, if all could have been written and given authority; but consider these very ones that we have. The Lord himself tolerates Judas, a devil, a thief, and his betrayer; he allows him to receive among the innocent disciples what the faithful know as our ransom. The apostles tolerate false apostles; and among those who seek their own, not the things of Jesus Christ, Paul, seeking not his own but the things of Jesus Christ, lives with most glorious toleration. Finally, as I mentioned a little earlier, an overseer of a church is praised by the divine voice under the name of an angel because, though he hated the wicked, yet when he had tested and found them out, he tolerated them for the name of the Lord. ### Scripture references - Exod 32:1: allusion, high confidence - Num 14:2: allusion, medium confidence - 1 Sam 24:6: allusion, high confidence - 2 Sam 1:14: allusion, high confidence - 1 Sam 28:7: allusion, high confidence - 1 Sam 2:12: allusion, high confidence - 1 Sam 8:3: allusion, high confidence - Eph 4:3: quotation, high confidence - John 6:70: allusion, high confidence - John 12:6: allusion, high confidence - Phil 2:21: allusion, high confidence - 2 Cor 11:13: allusion, medium confidence - Rev 2:2: allusion, high confidence ### Translation notes - Allusions to Exod 32; Num 14; 1 Sam 24:6 and 2 Sam 1:14–16; 1 Sam 28; 1 Sam 2:12–17 and 8:1–7; Luke 1 (Zechariah father of John the Baptist); Eph 4:3; John 6:70 and 12:6; Phil 2:21; 2 Cor 11:13; Rev 2:2. 'What the faithful know as our ransom' refers to Judas's sharing in the Last Supper. ### Citation (SBL) Augustine, Ep. 43.23 (CSEL 34.2:104–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-23). ## Letter 43.24 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-24 - Source: CSEL 34.2:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine points to the Donatists' own toleration of Circumcellion violence and of Optatus, and argues that schism is punished more severely than idolatry. ### Latin text Ad summam se ipsos interrogent. nonne tolerantur ab eis caedes et incendia Circumcellionum, ueneratores praecipitatorum ultro cadauerum et sub incredibilibus malis unius Optati per tot annos totius Africae gemitus? parco iam dicere singularum per Africam regionum et ciuitatum et fundorum tyrannicas potestates et publica latrocinia. melius enim uobis haec uos ipsi dicitis siue in aurem siue palam, sicut libitum fuerit. quocumque enim oculos uerteritis, occurret, quod dico uel potius quod taceo. neque hinc istos, quos ibi diligitis, accusamus. non enim nobis displicent, quia tolerant malos, sed quia intolerabiliter mali sunt propter schisma, propter altare contra altare, propter separationem ab hereditate Christi toto orbe diffusa, sicut tanto ante promissa est. uiolatam pacem, conscissam unitatem, iterata baptismata, exsufflata sacramenta, quae in sceleratis quoque hominibus sancta sunt, plangimus et lugemus. quae si parui pendunt, intueantur exempla, quibus demonstratum est, quanti haec penderit deus. qui fecerunt idolum, usitata gladii morte perempti sunt; qui uero schisma facere uoluerunt, hiatu terrae principes deuorati et turba consentiens igne consumpta est. diuersitate poenarum diuersitas agnoscitur meritorum. ### English translation (Claude) In short, let them question themselves. Do they not tolerate the murders and burnings of the Circumcellions, the venerators of the corpses of those who have thrown themselves down of their own accord, and, under the incredible evils of the one man Optatus, the groaning of all Africa for so many years? I refrain from speaking of the tyrannical powers and public robberies in the separate regions, cities, and estates throughout Africa. You can say these things better to yourselves, either in the ear or openly, as you please. For wherever you turn your eyes you will meet what I say, or rather what I leave unsaid. Nor do we accuse those whom you love there on this account; for we are not displeased with them because they tolerate the wicked, but because they are intolerably wicked through schism, through altar against altar, through separation from the inheritance of Christ spread through the whole world, as it was promised so long before. We lament and mourn violated peace, torn unity, repeated baptisms, sacraments exorcized with breath, which are holy even in wicked men. If they think little of these things, let them look at the examples which show how much God thought of them. Those who made an idol were slain by the ordinary death of the sword; but of those who chose to make a schism, the leaders were swallowed by the opening of the earth and the crowd that agreed with them was consumed by fire. By the difference of punishments the difference of deserts is recognized. ### Scripture references - Exod 32:28: allusion, high confidence - Num 16:31: allusion, high confidence - Num 16:35: allusion, high confidence ### Translation notes - Optatus, Donatist bishop of Thamugadi (d. 398), allied with the rebel Gildo. Allusions to Exod 32:27–28 and Num 16:31–35 (Korah). ### Citation (SBL) Augustine, Ep. 43.24 (CSEL 34.2:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-24). ## Letter 43.25 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-25 - Source: CSEL 34.2:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sums up the history and appeals to the worldwide church, foretold in Ps 2:8, as the proof that the Donatists are cut off from Christ's inheritance. ### Latin text Traduntur in persecutione sancti codices, confitentur traditores et deo dimittuntur; non interrogantur innocentes et ab hominibus temerariis damnantur; probatur integer certis iudiciis, qui inter damnatos absentes multo uehementius ceteris criminatus est; iudicium episcoporum; ad imperatorem appellatur; iudex eligitur imperator; iudicans contemnitur imperator. quae tunc acta sint, legistis; quae nunc agantur, uidetis. si de illis in aliquo dubitatis, ista iam cernite. certe non chartis ueteribus, non archiuis publicis, non gestis forensibus aut ecclesiasticis agamus. maior liber noster orbis terrarum est; in eo lego completum, quod in libro dei lego promissum: Dominus, inquit, dixit ad me: Filius meus es tu, ego hodie genui te; postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae. huic hereditati qui non communicat, quoslibet libros teneat, exheredatum se esse cognoscat; hanc hereditatem quisquis expugnat, alienum se esse a familia dei satis indicat. certe de traditione diuinorum librorum uertitur quaestio, ubi hereditas ista promissa est. ille ergo credatur testamentum tradidisse flammis, qui contra uoluntatem litigat testatoris. quid tibi fecit, o pars Donati, quid tibi fecit ecclesia Corinthiorum? quod autem de ista dico, de omnibus talibus et tam longe positis intellegi uolo. quid uobis fecerunt, quae nec omnino, quid feceritis, nec, quos infamaueritis, nosse potuerunt? an quia Lucillam Caecilianus in Africa laesit, lucem Christi orbis amisit? ### English translation (Claude) The holy books are handed over in persecution; the traitors confess and are left to God; innocent men are not questioned and are condemned by rash men; the one who among the absent condemned was accused far more fiercely than the rest is proved upright by sure judgements; there is a judgement of bishops; appeal is made to the emperor; the emperor is chosen as judge; the emperor, when he judges, is despised. What was done then, you have read; what is being done now, you see. If you have any doubt about those things, look now at these. Let us certainly not deal in old papers, public archives, or court or church records. Our greater book is the whole world; in it I read fulfilled what I read promised in the book of God: 'The Lord,' it says, 'said to me: You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance and the ends of the earth as your possession.' Let whoever does not communicate with this inheritance know that he is disinherited, whatever books he holds; whoever attacks this inheritance shows clearly enough that he is a stranger to the family of God. Surely the question turns on the handing over of the divine books, in which this inheritance is promised. Let him, then, be believed to have handed the testament over to the flames who goes to law against the will of the testator. What has the church of the Corinthians done to you, O party of Donatus, what has it done to you? And what I say of it I wish to be understood of all such churches, set so far away. What have they done to you, which could not know at all either what you had done or whom you had defamed? Or did the world lose the light of Christ because Caecilian offended Lucilla in Africa? ### Scripture references - Ps 2:7: quotation, high confidence - Ps 2:8: quotation, high confidence ### Translation notes - Quotation of Ps 2:7–8. ### Citation (SBL) Augustine, Ep. 43.25 (CSEL 34.2:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-25). ## Letter 43.26 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-26 - Source: CSEL 34.2:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine compares the Maximianist schism against Primian with the Donatist schism against Caecilian and asks the Donatists to judge both alike. ### Latin text Tandem sentiant, quod fecerunt; merito certo annorum interuallo in oculos eorum reuolutum est opus ipsorum. quaerite, per quam feminam Maximianus, qui dicitur esse Donati propinquus, sese a Primiani communione praeciderit et quem ad modum congregata episcoporum factione Primianum damnarit absentem et aduersus eum episcopus ordinatus sit, quem ad modum Maiorinus per Lucillam congregata episcoporum factione Caecilianum damnauit absentem et contra eum episcopus ordinatus est. an forte, quod a ceteris Afris suae communionis episcopis contra factionem Maximiani Primianus purgatus est, ualere uultis et, quod a transmarinis unitatis episcopis aduersus factionem Maiorini Caecilianus purgatus est, ualere non uultis? rogo, fratres mei, quid magnum peto? quid difficile a uobis intellegi cupio? multum quidem interest et incomparabiliter distat uel auctoritate uel numero Africana ecclesia, si cum ceteris orbis partibus conferatur, et longe minor est, etiam si unitas hic esset, longe omnino minor est comparata ceteris Christianis omnibus gentibus quam pars Maximiani comparata parti Primiani. peto tamen et iustum esse arbitror, ut tantum ualeat concilium Secundi Tigisitani, quod Lucilla conflauit aduersus absentem Caecilianum et apostolicas sedes totumque orbem Caeciliano communicantem, quantum ualet concilium Maximianensium, quod similiter femina nescio quae conflauit aduersus absentem Primianum et ceteram per Africam multitudinem Primiano communicantem. quid apertius cernitur? quid aequius postulatur? ### English translation (Claude) Let them at last feel what they have done; deservedly, after a certain interval of years, their own deed has rolled back before their eyes. Inquire through what woman Maximian, who is said to be a relative of Donatus, cut himself off from the communion of Primian, and how, having gathered a faction of bishops, he condemned Primian in his absence and a bishop was ordained against him; just as Majorinus, through Lucilla, having gathered a faction of bishops, condemned Caecilian in his absence and a bishop was ordained against him. Or perhaps you want it to be valid that Primian was cleared against the faction of Maximian by the other African bishops of his communion, and do not want it to be valid that Caecilian was cleared against the faction of Majorinus by the bishops of unity overseas? I ask you, my brothers, what great thing do I ask? What difficult thing do I want you to understand? There is indeed a great difference, and an incomparable distance, in authority or number between the African church and the other parts of the world; and even if unity were here, it is far smaller, far smaller altogether, compared with all the other Christian nations, than the party of Maximian compared with the party of Primian. Yet I ask, and think it just, that the council of Secundus of Tigisis, which Lucilla got together against the absent Caecilian and against the apostolic sees and the whole world in communion with Caecilian, should have as much force as the council of the Maximianists, which likewise some woman or other got together against the absent Primian and the rest of the multitude throughout Africa in communion with Primian. What is seen more plainly? What is asked more fairly? ### Translation notes - The Maximianist schism within the Donatist church (393). ### Citation (SBL) Augustine, Ep. 43.26 (CSEL 34.2:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-26). ## Letter 43.27 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-27 - Source: CSEL 34.2:108–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges the Donatists to put eternal salvation above human friendships and to find what answer their leaders can give. ### Latin text Videtis haec omnia et nostis et gemitis; et tamen uidet et deus, quod uos in tam pestifera et sacrilega praecisione nulla res cogit remanere, si pro adipiscendo spiritali regno carnalem superetis affectum et amicitias hominum, quae in iudicio dei nihil proderunt, pro deuitandis sempiternis poenis non timeatis offendere. ecce ite, consulite; quid contra haec nostra possint respondere, cognoscite. si proferunt chartas, proferimus chartas; si falsas nostras esse dicunt, hoc nos de suis dicere non indignentur. nemo delet de caelo constitutionem dei. nemo delet de terra ecclesiam dei; ille totum orbem promisit, ista totum orbem repleuit et malos habet et bonos, sed nec in terris amittit nisi malos nec in caelum admittit nisi bonos. erit autem uobis hic sermo, quem de munere dei nouit ipse quanta et pacis et uestra dilectione deprompsimus, correctio, si uelitis, testis uero, etsi nolitis. ### English translation (Claude) You see all these things, you know them, and you groan; and yet God too sees that nothing compels you to remain in so pestilent and sacrilegious a separation, if, to gain the spiritual kingdom, you overcome carnal affection, and, to avoid eternal punishment, you do not fear to offend friendships with men, which will be of no profit at the judgement of God. Go, then, and consult; find out what they can answer to these arguments of ours. If they produce documents, we produce documents; if they say ours are false, let them not be indignant if we say this of theirs. No one blots out from heaven the decree of God; no one blots out from the earth the church of God. He promised the whole world; she has filled the whole world, and she has both bad and good, but on earth she loses none but the bad, and into heaven she admits none but the good. This discourse, which he himself knows with how great love both of peace and of you we have drawn from the gift of God, will be a correction for you if you will, and a witness if you will not. ### Citation (SBL) Augustine, Ep. 43.27 (CSEL 34.2:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/43-12/#p-43-27). ## Letter 44.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-1 - Source: CSEL 34.2:109–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells the Donatist laymen how he visited their bishop Fortunius at Thubursicum, where a noisy crowd hindered the discussion. ### Latin text Fortunium, quem Tubursicu habetis episcopum, per eandem ciuitatem quamquam festinantissime cum ad Cirtensem ecclesiam pergeremus, experti sumus ita omnino, ut de illo soletis benignissime polliceri. eam ipsam quippe uestram de illo nobis sermocinationem cum ei renuntiaremus uolentes eum uidere, non abnuit. uenimus itaque ad eum, quia aetati eius id a nobis deferendum uidebatur potius quam exigendum, ut ipse ad nos ueniret prior. perreximus ergo comitantibus non paucis, quos forte adgregatos nobis illud tempus inuenerat. cum autem apud eum consedissemus, rumore disperso non parua praeterea turba confluxit. sed in tota illa multitudine perpauci apparebant, qui utiliter ac salubriter agi causam illam et tantam reique tantae quaestionem prudenter et pie discuti cuperent. ceteri uero magis ad spectaculum quasi altercationis nostrae prope theatrica consuetudine quam ad instructionem salutis Christiana deuotione conuenerant. quapropter nec silentium nobis praebere nec intente atque nobiscum modeste saltem et ordinate conloqui potuerunt exceptis, ut dixi, paucis, quorum religiosa et simplex apparebat intentio. itaque libere pro sui cuiusque animi motu inmoderate loquentium strepitu omnia turbabantur nec euincere siue nos siue ipse rogando, interdum etiam obiurgando potuimus, ut nobis modestum silentium praeberetur. ### English translation (Claude) Fortunius, whom you have as bishop at Thubursicum, we found, as we passed through that city in great haste on our way to the church of Cirta, to be exactly as you are accustomed to describe him so kindly. For when we reported to him that very conversation of yours about him, wishing to see him, he did not refuse. So we came to him, because it seemed that out of respect for his age we ought to pay him this courtesy rather than demand that he come to us first. We went, then, accompanied by not a few who happened to have joined us at the time. When we had sat down with him, as the rumour spread, a considerable crowd besides flocked together. But in that whole multitude very few appeared who wished the case to be handled usefully and wholesomely, and so great a question on so great a matter to be discussed prudently and piously. The rest had come together more for the spectacle of a kind of contest between us, almost as at a theatre, than for instruction in salvation with Christian devotion. So they could neither give us silence nor talk with us attentively, or even with moderation and order, except, as I said, a few, whose intention appeared religious and sincere. And so everything was thrown into confusion by the din of people talking freely and immoderately as each one's feeling moved him; nor could either we or he, by asking and sometimes even scolding, prevail on them to give us a decent silence. ### Translation notes - To Eleusius, Glorius, and the Felixes, Donatists. ### Citation (SBL) Augustine, Ep. 44.1 (CSEL 34.2:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-1). ## Letter 44.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-2 - Source: CSEL 34.2:110–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that the attempt to record the debate failed amid the noise and that he now writes down what he remembers. ### Latin text Res tamen utcumque agi coepta est et aliquot horas in alterno sermone protraximus, quantum uocibus interquiescentibus uarie tumultuantium sinebamur. sed in ipso disputationis exordio cum uideremus ea, quae dicebantur, subinde labi de memoria uel nostra uel eorum, quorum salutem maxime curabamus, et ut esset nobis cautior modestiorque tractatio, simul et uos atque alii fratres, qui absentes erant, quid inter nos actum esset, legendo cognosceretis, postulauimus, ut a notariis uerba nostra exciperentur. diu ab illo uel ei consentientibus reluctatum est; postea tamen ipse concessit. sed notarii, qui aderant atque id strenue facere poterant, nescio qua causa excipere noluerunt. egimus saltem, ut fratres, qui nobiscum erant, quamquam in hac re tardius possent, exciperent, pollicentes nos ibi easdem tabulas relicturos. consensum est. coeperunt uerba nostra excipi et aliqua ab inuicem ad tabulas dicta sunt. postea inordinatas perstrepentium interpellationes et propterea nostram quoque turbulentiorem disputationem notarii non ualentes sustinere cesserunt nobis sane non desistentibus et, ut cuique facultas dabatur, multa dicentibus. ex quibus omnibus uerbis nostris, quantum recordari potui causae totius actionem, dilectionem uestram fraudare nolui. potestis enim ei litteras meas legere, ut uel adprobet me uera scripsisse uel ipse uobis, si quid melius recolit, incunctanter insinuet. ### English translation (Claude) Nevertheless the matter was begun somehow, and we prolonged it for some hours in alternate speech, as far as the pauses in the voices of those variously raising a tumult allowed us. But at the very beginning of the debate, seeing that what was said slipped repeatedly from the memory either of ourselves or of those whose salvation we chiefly cared about, and so that our handling might be more careful and moderate, and at the same time you and the other brothers who were absent might learn by reading what had passed between us, we asked that our words be taken down by stenographers. For a long time he, or those who agreed with him, resisted; afterwards, however, he himself consented. But the stenographers who were present and could do this efficiently refused, for some reason I do not know, to take them down. We arranged at least that the brothers who were with us should take them down, though they were slower at this, promising that we would leave the tablets there. It was agreed. Our words began to be taken down, and some things were said by each side for the record. Afterwards, the stenographers, unable to keep up with the disorderly interruptions of the noisy crowd and our discussion, which had therefore also become more turbulent, gave up; but we did not stop, and said much as each had opportunity. From all these words of ours I did not wish to cheat your Affection of an account of the whole proceedings, as far as I could remember them. For you can read him my letter, so that he may either confirm that I have written the truth or, if he recalls anything better, tell you without hesitation. ### Citation (SBL) Augustine, Ep. 44.2 (CSEL 34.2:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-2). ## Letter 44.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-3 - Source: CSEL 34.2:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports that Fortunius praised his life but claimed his own communion was worldwide, which Augustine proposed to test by letters of communion. ### Latin text Primo enim uitam nostram, quam uobis beniuolentius fortasse quam uerius narrantibus se comperisse dicebat, praedicare dignatus est adiungens dixisse se uobis nos omnia, quae de nobis insinuaratis, bene facere potuisse, si in ecclesia faceremus. deinde quaerere coepimus, quaenam illa esset ecclesia, ubi uiuere sic oporteret, utrum illa, quae, sicut sancta tanto ante scriptura praedixerat, se terrarum orbe diffunderet, an illa, quam pars exigua uel Afrorum uel Africae contineret. hic primo adserere conatus ubique terrarum esse communionem suam. quaerebam, utrum epistulas communicatorias, quas formatas dicimus, posset, quo uellem, dare, et adfirmabam, quod manifestum erat omnibus, hoc modo facillime illam terminari posse quaestionem. parabam autem, ut, si consentiret, ad illas ecclesias a nobis tales litterae mitterentur, quas in apostolicis auctoritatibus pariter legeremus illo iam tempore fuisse fundatas. ### English translation (Claude) First, then, he was good enough to praise our life, which he said he had learned of from you, who described it perhaps more kindly than truly, adding that he had told you that we could have done well all the things you had reported of us if we did them in the church. Then we began to ask which church that was in which one ought to live so: whether it was the one which, as holy Scripture had foretold so long before, spread itself through the whole world, or the one which a small part of the Africans, or of Africa, contained. Here he first tried to assert that his communion was everywhere on earth. I asked whether he could give letters of communion, which we call 'formed letters', to any place I wished, and I affirmed, what was plain to all, that in this way that question could be settled most easily. I was ready, if he agreed, for such letters to be sent by us to those churches which we read alike in the apostolic writings to have been founded already at that time. ### Translation notes - 'Formed letters' (litterae formatae) were letters of communion sealed with a fixed formula, by which churches recognized one another's members. ### Citation (SBL) Augustine, Ep. 44.3 (CSEL 34.2:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-3). ## Letter 44.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-4 - Source: CSEL 34.2:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine recounts the exchange on false prophets and on persecution, arguing that suffering proves nothing unless it is for righteousness. ### Latin text Sed quia res aperte falsa erat, permixtis uerbis cito inde discessum est. inter quae uerba euangelicam illam domini admonitionem commemorauit, qua dixit: Cauete a pseudoprophetis; multi ad uos uenient in uestitu ouium, intus autem sunt lupi rapaces; ex fructibus eorum cognoscetis eos. quae uerba domini cum diceremus eadem de illis a nobis posse recitari, uentum inde est ad exaggerationem persecutionis, quam saepe suam partem pertulisse dicebat hinc uolens ostendere suos esse Christianos, quia persecutionem paterentur. inter quae uerba cum ego pararem ex euangelio respondere, inde capitulum commemorauit prior, ubi dominus ait: Beati, qui persecutionem patiuntur propter iustitiam, quoniam ipsorum est regnum caelorum. quo loco ego gratulatus subieci statim id ergo esse quaerendum, utrum illi persecutionem propter iustitiam passi fuerint. in qua quaestione discuti cupiebam, quod quidem omnibus clarum erat, utrum eos in unitate ecclesiae constitutos an schismate iam diuisos Macariana tempora inuenerint, ut, qui uidere uellent, utrum propter iustitiam persecutionem passi fuerint, id potius adtenderent, utrum se recte a totius orbis unitate praeciderint, quod si iniuste fecisse inuenirentur, manifestum esset eos propter iniustitiam potius quam propter iustitiam passos persecutionem et ideo numero beatorum adiungi non posse, de quibus dictum est: Beati, qui persecutionem patiuntur propter iustitiam. ibi commemorata est famosior quam certior codicum illa traditio. sed respondebatur a partibus nostris principes illorum potius fuisse traditores; quod si in hac re nostrorum litteris nollent credere, nec nos cogi oportere, ut litteris credamus ipsorum. ### English translation (Claude) But because the claim was plainly false, we quickly moved away from it amid confused talk. In the course of this he quoted that warning of the Lord in the gospel, where he said: 'Beware of false prophets; many will come to you in sheep's clothing, but inwardly they are ravening wolves; by their fruits you will know them.' When we said that we could quote the same words of the Lord about them, we came next to an exaggerated account of the persecution which he said his party had often suffered, wishing to show from this that his people were Christians because they suffered persecution. As I was preparing to answer from the gospel, he quoted first the chapter where the Lord says: 'Blessed are those who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven.' At this point I welcomed it and added at once that this, then, was what had to be inquired into: whether they had suffered persecution for righteousness' sake. In this question I wished to discuss what was indeed clear to all: whether the times of Macarius found them established in the unity of the church or already divided by schism; so that those who wished to see whether they had suffered persecution for righteousness' sake should rather consider whether they had rightly cut themselves off from the unity of the whole world; and if they were found to have done so unjustly, it would be plain that they had suffered persecution for unrighteousness rather than for righteousness, and therefore could not be added to the number of the blessed of whom it was said: 'Blessed are those who suffer persecution for righteousness' sake.' Then that handing over of the books was mentioned, more notorious than certain. But it was answered from our side that it was rather their founders who were the traitors; and that if in this matter they would not believe the documents of our side, we ought not to be forced to believe theirs. ### Scripture references - Matt 7:15: quotation, high confidence - Matt 7:16: quotation, high confidence - Matt 5:10: quotation, high confidence ### Translation notes - Quotations of Matt 7:15–16 and Matt 5:10. 'The times of Macarius': the imperial repression of the Donatists under the commissioner Macarius (347–348). ### Citation (SBL) Augustine, Ep. 44.4 (CSEL 34.2:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-4). ## Letter 44.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-5 - Source: CSEL 34.2:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks how the Donatists could separate from the churches overseas, and whether they were in communion with the East before Macarius. ### Latin text Sed tamen sequestrata ista dubia quaestione quaerebam, quo modo se isti iuste separassent ab innocentia ceterorum Christianorum, qui per orbem terrarum successionis ordinem custodientes in antiquissimis ecclesiis constituti penitus ignorarent, qui fuerint in Africa traditores, qui certe non possent communicare nisi eis, quos sedere in sedibus episcopalibus audiebant. respondit tam diu transmarinarum partium ecclesias mansisse innocentes, donec consensissent in eorum sanguinem, quos Macarianam persecutionem pertulisse dicebat. ubi ego possem quidem dicere nec inuidia Macariani temporis innocentiam transmarinarum ecclesiarum contaminari potuisse, quando quidem nullo modo probaretur illis auctoribus etiam fecisse, quae fecerat; sed de compendio quaerere malui, si Macarii saeuitia, ex quo in eam consensisse dicebantur transmarinae ecclesiae, suam innocentiam perdiderunt, utrum saltem probaretur usque ad illa tempora Donatistas cum orientalibus ecclesiis ceterisque orbis partium in unitate mansisse. ### English translation (Claude) But setting aside that doubtful question, I asked how these men had justly separated themselves from the innocence of the rest of the Christians, who throughout the world, keeping the order of succession in the most ancient churches, were wholly ignorant of who had been traitors in Africa, and certainly could communicate only with those whom they heard to be sitting in the episcopal sees. He answered that the churches overseas had remained innocent until they consented to the shedding of the blood of those who he said had suffered the persecution of Macarius. Here I could indeed have said that the innocence of the churches overseas could not be stained even by the odium of the time of Macarius, since it was in no way proved that he did what he did on their authority; but I preferred to ask for the sake of brevity: if, through the cruelty of Macarius, the churches overseas had lost their innocence from the time when they were said to have consented to it, could it at least be proved that up to that time the Donatists had remained in unity with the Eastern churches and the other parts of the world? ### Citation (SBL) Augustine, Ep. 44.5 (CSEL 34.2:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-5). ## Letter 44.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-6 - Source: CSEL 34.2:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine shows that the letter Fortunius produced, from the council at Serdica to a bishop Donatus, came from the Arian party that condemned Athanasius and Julius. ### Latin text Tunc protulit quoddam uolumen, ubi uolebat ostendere Serdicense concilium ad episcopos Afros, qui erant communionis Donati, dedisse litteras. quod cum legeretur, audiuimus Donati nomen inter ceteros episcopos, quibus illi scripserant. itaque flagitare coepimus, ut doceretur, utrum ipse esset Donatus, de cuius parte isti cognominantur; fieri enim potuisse, ut alicui Donato alterius haeresis episcopo scripserint, cum maxime in illis nominibus nec Africae mentio facta fuerit; quo modo ergo posset probare Donatum partis Donati episcopum nomine illo accipiendum esse, quando ne id quidem probare posset, utrum ad Africanarum specialiter ecclesiarum episcopos illae litterae missae fuerint. quamquam enim Donati nomen Afrum esse soleat, non tamen repugnaret a uero, ut uel partium illarum aliquis uocaretur Afro nomine uel aliquis Afer in illis partibus constitueretur episcopus. neque enim in eis uel diem uel consulem inuenimus, ut saltem consideratis temporibus certi aliquid eluceret. sane quoniam nescio quando audieramus Arrianos, cum a communione catholica discrepassent, Donatistas in Africa sibi sociare temptasse, ad aurem mihi hoc ipsum frater Alypius suggessit. tunc accepto ipso uolumine eiusdem concilii statuta considerans legi Athanasium episcopum Alexandrinum catholicum, cuius maxime aduersus Arrianos acerrimarum disputationum conflictus eminuit, et Iulium ecclesiae Romanae episcopum nihilo minus catholicum illo concilio Serdicensi fuisse inprobatos. unde apud nos constitit Arrianorum fuisse concilium, quibus isti episcopi catholici uehementissime resistebant. itaque ad diligentiorem etiam temporum discussionem uoluimus ipsum uolumen accipere atque auferre nobiscum. qui noluit dare dicens ibi nos habere illud, quando aliquid in eo considerare uellemus. rogaui etiam, ut manu mea notari permitteret, fateor, timens, ne mihi forte, causa exigente cum petendum esset, pro illo aliud proferretur. neque hoc uoluit. ### English translation (Claude) Then he produced a certain volume, in which he wished to show that the Council of Serdica had sent a letter to the African bishops who were of Donatus's communion. When it was read, we heard the name of Donatus among the other bishops to whom they had written. So we began to demand that it be shown whether this was the Donatus from whom their party takes its name; for it could have happened that they wrote to some Donatus, a bishop of another heresy, especially since in those names no mention was made of Africa. How then could he prove that by that name Donatus, bishop of Donatus's party, was to be understood, when he could not even prove that the letter had been sent specifically to bishops of the African churches? For although Donatus is usually an African name, it would not be unlikely that someone of those regions was called by an African name, or that some African was made bishop in those regions. Nor did we find in it either day or consul, so that at least by considering the dates something certain might appear. Indeed, since we had heard at some time that the Arians, when they had broken from Catholic communion, had tried to ally the Donatists in Africa with themselves, brother Alypius suggested this very thing in my ear. Then, taking the volume itself and considering the decrees of that council, I read that Athanasius, the Catholic bishop of Alexandria, whose conflict in most vigorous debates especially against the Arians was outstanding, and Julius, bishop of the Roman church, no less Catholic, had been condemned by that Council of Serdica. From this it was clear to us that it was a council of the Arians, whom these Catholic bishops most vehemently resisted. So we wished to take the volume and carry it away with us, to examine the dates more carefully too. He would not give it, saying that we would have it there whenever we wished to examine anything in it. I asked him also to let me mark it with my own hand, fearing, I confess, that when the case required it and it had to be asked for, something else might be produced in its place. He would not allow this either. ### Translation notes - The letter came from the Eastern bishops who withdrew from Serdica to Philippopolis (343) and condemned Athanasius and Julius of Rome. ### Citation (SBL) Augustine, Ep. 44.6 (CSEL 34.2:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-6). ## Letter 44.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-7 - Source: CSEL 34.2:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers that suffering persecution does not prove righteousness, citing Ambrose and Maximian, whom the Donatists did not consider righteous. ### Latin text Deinde mihi coepit instare, ut ad interrogationem suam breuiter responderem, quaerens a me, quem iustum putarem, eum, qui persequeretur, an eum, qui persecutionem pateretur. cui respondebam non recte ita interrogari; fieri enim posse, ut ambo iniqui sint, fieri etiam posse, ut iniquiorem iustior persequatur: non ergo esse consequens, ut ideo sit quisque iustior, quia persecutionem patitur, quamuis id plerumque contingat. deinde cum uiderem in hoc eum multum inmorari, ut iustitiam suae partis ex eo certam uellet intellegi, quia persecutionem passa fuerit, quaesiui ab eo, utrum iustum et Christianum putaret episcopum Mediolanensis ecclesiae Ambrosium. cogebatur utique negare, quod ille uir Christianus esset et iustus, quia, si fateretur, statim obiceremus, quod eum rebaptizandum esse censeret. cum ergo ea loqui cogeretur, quibus ille non esset habendus Christianus et iustus, commemoraui, quantam persecutionem pertulerit circumdata etiam militibus armatis ecclesia. quaesiui etiam, utrum Maximianum, qui ab eis apud Carthaginem schisma fecerit, et iustum et Christianum putaret. non poterat nisi negare. commemoraui ergo etiam illum talem persecutionem pertulisse, ut ecclesia eius usque ad fundamenta dirueretur. his igitur exemplis ei, si possem, persuadere moliebar, ut iam desineret dicere persecutionis perpessionem Christianae iustitiae certissimum esse documentum. ### English translation (Claude) Then he began to press me to answer his question briefly, asking me whom I thought righteous, the one who persecuted or the one who suffered persecution. I answered that the question was not rightly put; for it could happen that both were wicked, and it could also happen that a more righteous man persecuted a more wicked one; so it did not follow that anyone was more righteous because he suffered persecution, though this is often the case. Then, seeing that he dwelt much on this, wishing the righteousness of his party to be taken as certain from the fact that it had suffered persecution, I asked him whether he thought Ambrose, bishop of the church of Milan, a righteous man and a Christian. He was of course compelled to deny that that man was a Christian and righteous, because, if he admitted it, we would at once object that he held that Ambrose must be rebaptized. So, when he was forced to say things by which Ambrose was not to be held a Christian and righteous, I reminded him how great a persecution Ambrose had endured, when his church was even surrounded by armed soldiers. I also asked whether he thought Maximian, who had made a schism from them at Carthage, both righteous and a Christian. He could only deny it. So I reminded him that Maximian too had suffered such persecution that his church was torn down to its foundations. By these examples, then, I tried, if I could, to persuade him to stop saying that suffering persecution is the surest proof of Christian righteousness. ### Translation notes - Ambrose's basilica was surrounded by troops of the empress Justina in 386. ### Citation (SBL) Augustine, Ep. 44.7 (CSEL 34.2:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-7). ## Letter 44.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-8 - Source: CSEL 34.2:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers Fortunius's story of a Donatist interventor killed by Catholics: the story must be verified, and killing does not decide which side is righteous. ### Latin text Narrauit etiam in ipsa schismatis nouitate maiores suos, cum cogitarent culpam Caeciliani, ne schisma fieret, quoquo modo uelle sopire, dedisse quendam interuentorem populo suae communionis apud Carthaginem constituto, antequam Maiorinus aduersus Caecilianum ordinaretur. hunc ergo interuentorem in suo conuenticulo a nostris dicebat occisum. quod, fateor, numquam antea prorsus audieram, cum tam multa ab eis obiecta crimina refellerentur et redarguerentur a nostris atque in eos plura et maiora iacerentur. sed tamen postea, quam hoc narrauit, rursus a me instanter coepit quaerere, quem iustum putarem, eumne, qui occidit, an eum, qui occisus esset, quasi iam mihi probauisset ita, ut narrauerat, esse commissum. dicebam ergo prius, utrum uerum esset, esse quaerendum; non enim temere credi oportere, quaecumque dicuntur; et tamen fieri potuisse, ut uel ambo aeque mali essent uel etiam peiorem quisquam malus occideret. re uera enim fieri potest, ut sceleratior sit rebaptizator totius hominis quam solius corporis interemptor. ### English translation (Claude) He also related that at the very beginning of the schism his predecessors, considering the fault of Caecilian and wishing somehow to settle it so that a schism might not arise, had given a certain interventor to the people of their communion at Carthage before Majorinus was ordained against Caecilian; and he said that this interventor was killed by our people in his meeting-place. This, I confess, I had never heard at all before, although so many crimes they alleged had been refuted and disproved by our people, and more and greater ones charged against them. Yet after he told this, he began again to ask me insistently whom I thought righteous, the one who killed or the one who had been killed, as though he had already proved to me that it was done as he had related. I said, then, that first it must be asked whether it was true, for not everything that is said should be rashly believed; and yet it could have happened that both were equally bad, or even that a bad man killed a worse one. For indeed it can be that a rebaptizer of the whole man is more criminal than a slayer of the body alone. ### Translation notes - An 'interventor' was a bishop appointed to administer a vacant see until a new bishop was chosen. ### Citation (SBL) Augustine, Ep. 44.8 (CSEL 34.2:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-8). ## Letter 44.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-9 - Source: CSEL 34.2:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine notes Donatist violence and answers Fortunius's question about killing by citing Elijah, while granting that such deeds are not done by good men now. ### Latin text Unde etiam illud, quod a me postea quaesiuit, iam quaerendum non erat. ait enim etiam malum non debuisse occidi a Christianis et iustis; quasi nos eos, qui haec in catholica faciunt, iustos uocemus. quae tamen nobis ab istis dici facilius quam probari solent, cum tam multas uiolentissimas caedes et strages plerique ipsorum et episcopi et presbyteri et quilibet clerici congregatis turbis hominum furiosissimorum non catholicis sed non numquam etiam suis, ubi possunt, inferre non cessent. quae cum ita sint, dissimulans tamen ab sceleratissimis factis suorum, quae ipse plus nouit, urguebat, ut dicerem, quis iustorum uel malum aliquem occiderit. quod etiam si ad causam iam non pertinebat, fatebamur enim haec ubicumque sub nomine Christiano fierent, non fieri a bonis, sed tamen ut admoneretur, quid esset quaerendum, respondimus quaerentes, utrum Helias iustus ei uideretur fuisse, quod negare non potuit. deinde subiecimus, quam multos pseudoprophetas sua manu peremerit. hic re uera uidit, quod uidendum erat, alia licuisse tunc iustis; haec enim prophetico spiritu auctoritate dei faciebant, qui procul dubio nouit, cui etiam prosit occidi. exigebat ergo, ut docerem, iam noui testamenti temporibus qui iustorum aliquem occiderit etiam sceleratum et impium. ### English translation (Claude) Hence what he asked me afterwards no longer needed to be asked. For he said that even a bad man ought not to be killed by Christians and righteous men; as if we called righteous those who do such things in the Catholic Church. Such things, however, are more easily said against us by them than proved, since many of them, bishops, presbyters, and clergy of every kind, gathering crowds of most furious men, do not cease to inflict so many most violent murders and massacres, where they can, not only on Catholics but sometimes even on their own people. This being so, he nevertheless, ignoring the most criminal deeds of his own people, which he knows better than we, pressed me to say which of the righteous had killed anyone, even a bad man. Although this no longer concerned the case (for we admitted that such things, wherever they are done under the Christian name, are not done by the good), yet, to remind him of what should be inquired into, we answered by asking whether he thought Elijah had been righteous, which he could not deny. Then we added how many false prophets he had slain with his own hand. Here indeed he saw what had to be seen, that other things were permitted to the righteous then; for they did these things by the prophetic spirit, by the authority of God, who no doubt knows for whom it is even beneficial to be killed. So he demanded that I show who among the righteous, in the times of the New Testament, had killed anyone, even a criminal and ungodly man. ### Scripture references - 1 Kgs 18:40: allusion, high confidence ### Translation notes - Allusion to 1 Kgs 18:40 (3 Kgdms 18:40 LXX). ### Citation (SBL) Augustine, Ep. 44.9 (CSEL 34.2:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-9). ## Letter 44.10 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-10 - Source: CSEL 34.2:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues from Christ's toleration of Judas at the Last Supper and rebuts the claim that the apostles then had only John's baptism. ### Latin text Tunc reditum est ad superiorem tractatum, quod uolebamus ostendere neque nos illis debere obicere suorum scelera neque illos nobis, si qua inuenirentur talia facta nostrorum. de nouo enim testamento ostendi quidem non posse, quod iustus quisquam interfecerit aliquem; sed tamen illud probari posse ipso exemplo domini sceleratos ab innocentibus fuisse toleratos. traditorem enim suum, qui iam pretium eius acceperat, usque ad ultimum osculum pacis inter innocentes secum esse perpessus est. quibus non tacuit esse inter illos tanti sceleris hominem et tamen primum sacramentum corporis et sanguinis sui nondum illo excluso communiter omnibus dedit. quo exemplo cum prope omnes mouerentur, temptauit dicere ante passionem domini communionem illam cum scelerato non obfuisse apostolis, quia nondum habebant baptismum Christi sed baptismum Iohannis. quod posteaquam dixit, coepi ab eo quaerere, quem ad modum ergo scriptum esset, quod Iesus baptizauerit plures quam Iohannes, cum ipse non baptizaret sed discipuli eius, hoc est per suos discipulos baptizaret quo modo ergo dabant, quod non acceperant, quod ipsi maxime solent dicere? an forte Christus baptismo Iohannis baptizabat? deinde in hac sententia multa quaesiturus eram, quo modo ab ipso Iohanne tunc quaesitum sit de baptismo domini et responderit, quod ille haberet sponsam et ille esset sponsus. numquid ergo fas erat, ut baptismo Iohannis baptizaret sponsus, id est baptismo amici uel serui? deinde quo modo poterant eucharistiam accipere nondum baptizati? aut quo modo Petro uolenti, ut totum se lauaret, responderit: Qui lotus est semel, non eum oportet iterum lauari, sed est mundus totus? perfecta enim mundatio non in Iohannis sed in nomine domini baptisma est, si eo se dignum, qui accipit, praebeat; si autem indignum, sacramenta in eo non ad salutem sed ad perniciem permanebunt tamen. cum ergo ista quaesiturus essem, etiam ipse uidit de baptismo discipulorum domini non sibi fuisse quaerendum. ### English translation (Claude) Then we returned to the earlier discussion, since we wished to show that neither ought we to charge them with the crimes of their people nor they us, if any such deeds of our people were found. For from the New Testament, indeed, it could not be shown that any righteous man had killed anyone; but it could be proved, by the very example of the Lord, that criminals were tolerated by the innocent. For he bore with his betrayer, who had already received his price, among the innocent with him, up to the final kiss of peace. He did not keep silent from them that a man of such great crime was among them, and yet he gave the first sacrament of his body and blood to all in common, without excluding him. When almost everyone was moved by this example, he tried to say that before the Lord's passion that communion with a criminal did not harm the apostles, because they did not yet have the baptism of Christ but the baptism of John. After he had said this, I began to ask him how, then, it was written that Jesus baptized more than John, though he himself did not baptize but his disciples, that is, he baptized through his disciples. How then did they give what they had not received, which is what these men are most accustomed to say? Or did Christ perhaps baptize with John's baptism? Then I was going to ask many things on this point: how John himself was then asked about the Lord's baptism and answered that he had the bride and was the bridegroom. Was it right, then, for the bridegroom to baptize with John's baptism, that is, the baptism of the friend or servant? Then, how could they receive the Eucharist if they were not yet baptized? Or how did he answer Peter, when he wished to be washed all over: 'He who has once been washed need not be washed again, but is wholly clean'? For perfect cleansing is baptism not in John's name but in the Lord's, if the one who receives it shows himself worthy of it; but if unworthy, the sacraments will nevertheless remain in him, not for salvation but for destruction. When I was about to ask these things, he too saw that he should not have raised the question of the baptism of the Lord's disciples. ### Scripture references - Matt 26:49: allusion, high confidence - Matt 26:26: allusion, high confidence - John 4:1: allusion, high confidence - John 4:2: allusion, high confidence - John 3:29: allusion, high confidence - John 13:10: quotation, high confidence ### Translation notes - Allusions to Matt 26:49; John 4:1–2; John 3:29; quotation of John 13:10 in a form fuller than the usual text. The Donatist principle that one cannot give what one has not received is in view. Translated as written. ### Citation (SBL) Augustine, Ep. 44.10 (CSEL 34.2:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-10). ## Letter 44.11 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-11 - Source: CSEL 34.2:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the fear of persecution by appealing to Paul's call to bear with one another and keep unity, as the prophets did. ### Latin text Inde itum in aliud multis, ut poterant, utrimque sermocinantibus. inter quae dictum est, quod adhuc eos nostri persecuturi essent, nobisque dicebat uidere se uelle, quales nos essemus in illa persecutione praebituros, utrum consensuri essemus tali saeuitiae, an nullum commodaturi consensum. nos dicebamus deum uidere corda nostra, quae ipsi non possent, et illos temere sibi adhuc ista metuere, quae si contigerint, a malis contingere, quibus deteriores ipsi habent; nec tamen ideo nos a catholica communione segregare debere, si quid forte nobis inuitis uel etiam, si ualuerimus, contradicentibus factum fuerit, cum tolerantiam pacificam didicerimus dicente apostolo: Sufferentes inuicem in dilectione, studentes seruare unitatem spiritus in uinculo pacis. quam pacem atque tolerantiam illos non tenuisse dicebamus, qui schisma fecerunt, ut nunc inter suos, qui mitiores eorum sunt, grauiora tolerent, ne scindatur, quod scissum est, cum leuiora nollent pro ipsa unitate tolerare. dicebamus etiam nondum fuisse temporibus ueterum pacem unitatis et tolerantiam tanta commendatione praedicatam, sicut exemplo domini et noui testamenti caritate et tamen prophetas illos et sanctos uiros dicere solere in populum scelera eorum, cum tamen se ab illius populi unitate et a communione pariter accipiendorum sacramentorum, quae tunc fuerunt, diuellere non temptassent. ### English translation (Claude) From there we passed to another subject, with many speaking on both sides as they could. Among other things it was said that our people would yet persecute them; and he said to us that he wished to see how we would conduct ourselves in that persecution, whether we would consent to such cruelty or give no consent at all. We said that God saw our hearts, which they could not; that they were rashly still afraid of such things, which, if they happened, would happen through bad men, worse than whom they themselves have among them; and yet that we ought not for that reason to separate ourselves from Catholic communion, if anything should happen against our will, or even against our protest if we were able to make it, since we have learned peaceable toleration from the apostle, who says: 'Bearing with one another in love, eager to keep the unity of the Spirit in the bond of peace.' We said that those who made the schism did not keep this peace and toleration, so that now the gentler among them tolerate graver things among their own people, lest what has been torn be torn again, whereas they would not tolerate lighter things for the sake of unity itself. We also said that in the times of the ancients the peace of unity and toleration had not yet been preached with such commendation as by the Lord's example and the love of the New Testament; and yet those prophets and holy men used to denounce the people's crimes to them, though they did not try to tear themselves away from the unity of that people and from sharing in the sacraments of that time. ### Scripture references - Eph 4:2: quotation, high confidence - Eph 4:3: quotation, high confidence ### Translation notes - Quotation of Eph 4:2–3. ### Citation (SBL) Augustine, Ep. 44.11 (CSEL 34.2:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-11). ## Letter 44.12 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-12 - Source: CSEL 34.2:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports that Fortunius regretted the Donatist rule of rebaptism and his people's violence, and that they agreed to a further conference of ten bishops on each side. ### Latin text Inde nescio quo modo uentum est ad commemorationem beatae memoriae Genethlii episcopi, quod nescio quam constitutionem datam contra illos compresserit et effectum habere non siuerit. laudabant illum omnes et benignissime praeferebant. inter quas laudes a nobis subiectum est, quod etiam ipse tamen Genethlius, si in eorum manus incidisset, rebaptizandus censeretur. et haec iam stantes loquebamur, quia discedendi tempus urgueret. ibi plane ille senex dixit iam formam esse factam, ut, quisquis ad eos fidelium a nobis uenerit, baptizetur, quod eum inuitum et cum dolore dicere, quantum poterat, apparebat. sane cum etiam ipse multa mala suorum apertissime gemeret atque ostenderet, quod totius ciuitatis eius testimonio probabatur, quam esset remotus a talibus factis et, quae ipsis suis dicere soleat, modesta conquestione proferret nosque commemoraremus illud Ezechielis prophetae, ubi aperte scriptum est nec filii culpam patri nec patris culpam filio eius inputandam, ubi dictum est: Sicut enim anima patris mea est, ita et anima filii mea est; anima enim quaecumque peccauerit, sola morietur, placuit omnibus in talibus disputationibus uiolenta facta malorum hominum nobis ab inuicem obici non debere. remanebat ergo schismatis quaestio. itaque hortati eum sumus, ut etiam atque etiam placido et pacato animo adnitatur nobiscum, ut diligenti examinatione tanta inquisitio terminum sumat. ubi ille benigne cum diceret nos solum ista quaerere, nolle autem nostros haec quaeri, ea facta pollicitatione discessimus, ut exhiberemus ei plures collegas nostros certe uel decem, qui tanta beniuolentia et lenitate et tam pio studio id quaeri uellent, quantum in nobis eum iam animaduertisse atque adprobare sentiebamus. hoc etiam de suorum numero et ipse pollicitus. ### English translation (Claude) From there, somehow, we came to mention Genethlius, a bishop of blessed memory, who had suppressed some decree issued against them and had not allowed it to take effect. All praised him and spoke of him most kindly. Amid these praises we added that even Genethlius himself, had he fallen into their hands, would have been judged to need rebaptism. We were saying this standing, since the time to leave was pressing. Then that old man said plainly that a rule had now been made that any of the faithful who came over to them from us should be baptized; and it was evident that he said this unwillingly and with grief, as far as he could. Indeed, since he himself also lamented very openly many evils of his own people and showed, as the testimony of his whole city confirmed, how far removed he was from such deeds, and related with modest complaint what he was accustomed to say to his own people; and since we mentioned that passage of the prophet Ezekiel where it is plainly written that the son's guilt is not to be charged to the father nor the father's to the son, where it is said: 'For as the soul of the father is mine, so also the soul of the son is mine; the soul that sins, it alone shall die,' all agreed that in such debates the violent deeds of bad men should not be charged by each side against the other. There remained, then, the question of the schism. So we urged him again and again to strive with us, with a calm and peaceable mind, so that so great an inquiry might come to an end by careful examination. When he said kindly that we alone sought this, but our people did not wish it, we left with the promise that we would bring him several of our colleagues, at least ten, who would wish it to be inquired into with as much goodwill, gentleness, and pious zeal as we felt he had already seen and approved in us. He too promised this concerning an equal number of his own. ### Scripture references - Ezek 18:4: quotation, high confidence - Ezek 18:20: allusion, high confidence ### Translation notes - Genethlius was Catholic bishop of Carthage before Aurelius. Quotation of Ezek 18:4 (cf. 18:20). ### Citation (SBL) Augustine, Ep. 44.12 (CSEL 34.2:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-12). ## Letter 44.13 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-13 - Source: CSEL 34.2:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges the Donatists to hold Fortunius to his promise and explains why the conversation was cut short. ### Latin text Unde uos hortor et obtestor per domini sanguinem, ut eum promissi sui commoneatis et gnauiter instetis, ut res coepta peragatur, quam prope ad finem peruenisse iam cernitis. quantum enim arbitror, difficillime potestis inuenire in episcopis uestris tam utilem animum et uoluntatem, quam in isto sene perspeximus. postero enim die ipse ad nos uenit et haec iterum quaerere coeperamus. sed quia ordinandi episcopi necessitas nos inde iam iamque rapiebat, diutius cum illo esse nequiuimus. iam enim miseramus ad Maiorem Caelicolarum, quem audieramus noui apud eos baptismi institutorem institisse et multos illo sacrilegio seduxisse, ut cum illo, quantum ipsius temporis patiebantur angustiae, aliquid loqueremur. quem posteaquam uenturum comperit, uidens nos aliud suscepisse negotium, cum et ipsum nescio qua necessitas profectionis urgueret, benigne a nobis placideque discessit. ### English translation (Claude) Therefore I urge and adjure you by the blood of the Lord to remind him of his promise and to press him diligently that the matter begun may be carried through, which you see has almost come to its end. For, as far as I can judge, you could hardly find among your bishops so helpful a mind and will as we have seen in this old man. The next day he came to us himself, and we had begun to inquire into these things again. But because the necessity of ordaining a bishop was hurrying us away at any moment, we could not stay longer with him. For we had already sent to the Major of the Caelicolae, who we had heard had established a new baptism among them and had led many astray by that sacrilege, so that we might speak with him as far as the shortness of the time allowed. When Fortunius learned that he was coming, seeing that we had taken up other business, and since some necessity of travel was pressing him too, he left us kindly and peaceably. ### Translation notes - The Caelicolae ('heaven-worshippers') were a sect in Africa; their leader is called 'the Major' (an elder). ### Citation (SBL) Augustine, Ep. 44.13 (CSEL 34.2:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-13). ## Letter 44.14 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-14 - Source: CSEL 34.2:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine proposes a quiet conference on a jointly owned estate, with the canonical Scriptures and documents at hand. ### Latin text Videtur autem mihi, ut turbulentas turbas et impedimentum potius quam adiumentum adferentes omnino deuitemus et uere ei animo amico atque tranquillo susceptum tam magnum negotium domino opitulante peragamus, ad aliquam uillam nos conuenire debere non magnam, ubi nullius nostrum esset ecclesia, quam tamen uillam communiter possident homines et nostrae communionis et ipsius, sicuti est uilla Titiana. siue ergo in Tubursicensi siue in Tagastensi talis locus uel ille, quem commemoraui, uel aliquis alius inuentus fuerit, faciamus codices canonicos praesto esse et, si qua proferri potuerint, ex utraque parte documenta, ut postpositis ceteris nulla, si domino placuerit, interpellante molestia, quotquot diebus potuerimus, ad hoc uacantes et unusquisque nostrum apud suum hospitem dominum deprecantes adiuuante ipso, cui pax Christiana gratissima est, rem tantam et bono animo coeptam ad inquisitionis terminum perducamus. rescribite sane, quid de hac re uel uobis uel illi uideatur. ### English translation (Claude) It seems to me, however, that, in order wholly to avoid turbulent crowds who bring hindrance rather than help, and to carry through, with the Lord's help, so great an undertaking begun in a truly friendly and tranquil spirit, we ought to meet at some small country estate where none of us has a church, but which is owned jointly by people of our communion and of his, such as the estate of Titiana. Whether such a place is found in the territory of Thubursicum or of Thagaste, either the one I mentioned or some other, let us have the canonical books at hand and whatever documents can be produced on both sides, so that, setting everything else aside, with no trouble interrupting us, if it please the Lord, giving ourselves to this for as many days as we can, and each of us praying to the Lord at the house of his host, we may, with the help of him to whom Christian peace is most pleasing, bring so great a matter, begun with goodwill, to the end of the inquiry. Do write back what you or he think of this. ### Citation (SBL) Augustine, Ep. 44.14 (CSEL 34.2:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-44-14). ## Letter 45.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-45-1 - Source: CSEL 34.2:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alypius and Augustine complain to Paulinus and Therasia of two years without a letter. ### Latin text Nequaquam nos nescio qua uestra cessatio, qua ecce per totum biennium, ex quo nobis dulcissimi fratres Romanus et Agilis ad uos remeauerunt, nullas a uobis litteras sumpsimus, pigros ad scribendum fecit. nam cum in aliis rebus, quanto quisque amplius diligitur, tanto dignior imitatio uideatur, in hac re contra est. quo enim uos amamus ardentius, eo minus ferimus, quod nobis non scribitis, nec uos in eo uolumus imitari. ecce igitur salutamus uos si non respondentes epistulis uestris, quae nullae ad nos ueniunt, saltem expostulantes et non dolore mediocri, quamuis fortasse etiam caritas uestra similiter conqueratur, si quidem missas a uobis nostis, quae ad nos non peruenerunt, uicissimque, a nobis quae missae erant, non sunt uobis datae. quod si ita est, querelas nostras conuertamus in preces ad dominum, ne tanta solatia deneget nobis. ### English translation (Claude) Your silence, whatever its cause, by which, for two whole years now, since our dearest brothers Romanus and Agilis returned to you, we have received no letter from you, has by no means made us slow to write. For while in other matters the more anyone is loved, the more worthy of imitation he seems, in this matter it is the opposite. The more ardently we love you, the less we bear your not writing to us, and we do not wish to imitate you in it. So we greet you, if not answering your letters, since none come to us, at least remonstrating, and with no small grief; though perhaps your Charity too complains in the same way, if indeed you know that letters were sent by you which have not reached us, and that, in turn, those sent by us were not delivered to you. If that is so, let us turn our complaints into prayers to the Lord, that he may not deny us such great comforts. ### Translation notes - To Paulinus and Therasia, from Alypius and Augustine. ### Citation (SBL) Augustine, Ep. 45.1 (CSEL 34.2:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-45-1). ## Letter 45.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-45-2 - Source: CSEL 34.2:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alypius and Augustine ask for Paulinus's work against the pagans and commend the bearer of the letter. ### Latin text Scribere te audieramus aduersum paganos. quod si absolutum est, quaesumus, ne differas mittere per perlatorem huius epistulae. carus nobis est, cuius aestimationi in regionibus nostris possumus non temere bonum testimonium perhibere. rogat per nos sanctimonium uestrum, ut eum commendare dignemini, cum quibus ei negotium est et apud quos ne bona causa eius opprimatur, timet. quid in re agatur, commodius ipse narrabit, qui etiam ad singula, quae forte animum mouerint, interrogari potest. nos gratissimum habemus et apud dominum deum nostrum sincerissimae uestrae benignitati gratias agimus, si per uestram operam de Christiani fratris securitate gaudeamus. ### English translation (Claude) We had heard that you were writing against the pagans. If it is finished, we ask you not to delay sending it by the bearer of this letter. He is dear to us, and we can without rashness bear good witness to his reputation in our regions. He asks your Holiness through us to be good enough to commend him to those with whom he has business and before whom he fears that his good case may be overborne. What the matter is he will himself tell more conveniently, and he can be questioned on any particular points that may concern you. We will count it a very great favour, and will thank your most sincere kindness before the Lord our God, if by your efforts we may rejoice in the security of a Christian brother. ### Citation (SBL) Augustine, Ep. 45.2 (CSEL 34.2:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-45-2). ## Letter 46.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-46-1 - Source: CSEL 34.2:123–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Publicola, a landowner, asks Augustine eighteen questions on oaths sworn by pagan gods, food and objects connected with idols, and self-defence. ### Latin text Scriptum est: Interroga patrem tuum et indicabit tibi, seniores tuos et dicent tibi. unde et mihi exquirendam legem de ore sacerdotis iudicaui in causa tali, quae qualis sit, per litteras expono, simul etiam ut et ego instruar in diuersis causis. singulas autem quaestiones et diuersas per capitula designari feci, ad quas singillatim dignare respondere. I. In Arzugibus, ut audiui, decurioni, qui limiti praeest, uel tribuno solent iurare barbari iurantes per daemones suos. qui ad deducendas bastagas pacti fuerint uel aliqui ad seruandas fruges ipsas, singuli possessores uel conductores solent ad custodiendas fruges suscipere quasi iam fideles epistulam decurione mittente uel singuli transeuntes, quibus necesse est per ipsos transire. mihi disceptatio in corde nata est, si ille possessor, qui susceperit barbarum, cuius fides per daemonum iurationem firma uisa est, non coinquinatur uel ipse uel illa, quae custodit, uel ille, qui deducitur a deductore barbaro. sed hoc debes scire, quia, qui iurat barbarus, a possessore pro seruandis frugibus accipiat aurum uel a uiatore deductor; sed tamen cum hac ueluti mercede, quae solet dari a possessore uel a uiatore, iuramentum etiam illud in medio est mortale datum decurioni uel tribuno. quod perturbat me, ne polluat illum, qui suscepit barbari iuramentum, uel illa, quae custodit barbarus. quacumque enim condicione etiam auro dato et obsidibus datis, ut audiui, tamen iuramentum iniquum medium intercessit. dignare mihi autem definitiue rescribere et non suspense, quod, si ipse scribas dubitanter, ego in maiores dubitationes incidere possum, quam antequam interrogassem. II. Hoc etiam audiui, quia ipsi homines conductores, qui praesunt rei meae, iuramentum per daemones suos iurantibus barbaris accipiunt pro reseruandis frugibus. si, cum illi ergo iurant per daemones suos, ut custodiant fruges, non polluunt ipsas fruges, ut, si inde manducauerit Christianus sciens uel de pretio ipsarum rerum usus fuerit, coinquinetur, significare dignare. III. Item ab alio audiui, quod conductori non iuratur a barbaro, et alter dixit, quia iuratur conductori. si etiam falsum mihi dixit ille, qui dixit iurari conductori, si iam pro hoc, quod solum audiui, non debeo uti de ipsis frugibus uel de pretio ipsarum propter auditum solum, quia dictum est: Si quis autem dixerit: Hoc immolaticium est idolis, nolite manducare propter illum? si tamen etiam haec causa similis est causae de immolaticio? quod si ita est, quid debeo de ipsis frugibus uel de pretio ipsarum facere? IV. Si debeo requirere de utroque, qui mihi dixit, quia non iuratur conductori, aut qui dixit, quia iuratur conductori, et dictum uniuscuiusque probare per testes, qui uerum dixit de illis duobus, et tam diu non contingere de ipsis frugibus uel de pretio, quam diu mihi probatum fuerit, si uerum dixit ille, qui dixit, quia non iuratur conductori? V. Si barbarus, qui per iuramentum suum iurat malum, fecerit illum Christianum conductorem uel tribunum, qui limiti praeest, iurare sibi pro fide illi seruanda pro custodiendis frugibus per ipsum iuramentum mortale, per quod ipse iurat, si solus ille Christianus coinquinatur? si non et illa, quorum causa iurat? aut si paganus, qui limiti praeest, iurauerit barbaro pro fide illi seruanda per mortale iuramentum, si non inquinat, pro quibus iurat? si quem misero ad Arzuges, si licet ei iuramentum accipere a barbaro illud mortale et si non coinquinatur, si susceperit tale iuramentum Christianus? VI. Si de area trituratoria tritici uel cuiuscumque leguminis aut torculari, de qua daemoni oblatum est, si licet inde manducare Christianum scientem? VII. De luco si licet ad aliquem usum suum Christianum scientem ligna tollere? VIII. Si quis uadens ad macellum emat carnem, quae non sit immolaticia, et cogitationes duas habuerit in corde, quod immolata sit et non sit immolata, et illam tenuerit cogitationem, qua non immolatam cogitabit, si manducauerit, si peccat? IX. Si qui bonam rem, de qua dubitat, an bona aut mala sit, faciat, cum putat bonam, cum tamen putasset et malam, si peccatum adscribatur ei? X. Si quis dixerit, quod immolaticium est, mentiens et postea dixerit iterum, quia mentitus est, et ad fidem uere mentitus est, si licet Christianum inde manducare aut uendere et de pretio uti ex eo, quod audiuit? XI. Si Christianus aliquis ambulans passus necessitatem uictus fame unius diei uel bidui uel multorum dierum, ut iam durare non possit, ita occurrerit, ut in ipsa necessitate famis, in qua sibi uidet iam mortem proximare, inuenerit cibum in idolio positum, ubi nullus sit hominum, et non possit inuenire alium cibum, debet mori aut exinde cibari? XII. Si Christianus uideat se a barbaro uel a Romano uelle interfici, debet eos ipse Christianus interficere, ne ab illis interficiatur? uel si licet sine interfectione eos inpugnare uel repellere, quia dictum est: Non resistere malo? XIII. Si murum possessioni debet Christianus facere propter hostem et si ille Christianus, qui fecerit murum, causa non existit homicidii, cum inde aliqui coeperint pugnare et interficere hostes? XIV. Si licet de fonte bibere uel de puteo, ubi de sacrificio aliquid missum est? si de puteo, quod in templo est et desertum factum est, debet inde Christianus bibere? si in templo, quod colitur, idoli puteus ibi sit uel fons et nihil ibi factum sit in eodem puteo uel fonte, si debet haurire aquam inde Christianus et bibere? XV. Si Christianus debet in balneis lauare uel in thermis, in quibus sacrificatur simulacris? si Christianus debet in balneis, quibus in die festo suo pagani loti sunt, lauare siue cum ipsis siue sine ipsis? XVI. Si in solio, ubi descenderunt pagani ab idolis uenientes in die festo suo et aliquid illic in solio sacrilegii sui fecerint et scierit Christianus, si debet in eodem solio descendere? XVII. Si Christianus inuitatus ab aliquo adpositam habuerit carnem in escam, de qua dictum fuerit illi, quia immolaticia est, et non manducauerit eam; postea autem ad aliquem translatam ipsam carnem aliquo casu inuenerit uenalem et emerit eam aut adpositam habuerit ab aliquo alio inuitatus et non cognouerit eam et manducauerit, si peccat? XVIII. Si de horto uel de possessione idolorum uel sacerdotum eorum debet Christianus sciens holus emere uel aliquem fructum et inde edere? Sane de iuramento uel de idolis, ut laborem non patiaris in requirendo, quae dominus donauit, ut inuenerimus, ante oculos tuos uolui proponere; si quid autem aliud apertius aut melius in scripturis inueneris, dignare mihi significare. unde, quae inuenimus, haec sunt, ubi Laban dixit ad Iacob: Deus Abraham et deus Nachor, quem autem deum, non significauit scriptura; et iterum Abimelech quando uenit ad Isaac, ubi iurauit uel qui cum illo erant, sed quale iuramentum, non significauit scriptura; iterum de idolis, ubi ad Gedeon dictum est a domino in libro iudicum, ut de uitulo, quem occiderat, holocaustum faceret; et in Iesu Naue de Hiericho, ut omne aurum, argentum et aeramentum inferretur in thesauris domini, et sanctum uocatum est de ciuitate, quae anathema est; et quid est illud, quod in Deuteronomio positum est: Non inferes abominationem in domum tuam et anathema eris, sicut hoc ipsum est? Dominus te seruet; saluto te; ora pro me. ### English translation (Claude) It is written: 'Ask your father, and he will tell you; your elders, and they will say to you.' Therefore I too have judged that I should seek the law from the mouth of the priest in a case of this kind, which I set out by letter, and at the same time that I may be instructed in various cases. I have had the individual and different questions marked off by headings; please answer them one by one. I. In Arzugis, as I have heard, the barbarians are accustomed to swear to the decurion who commands the frontier, or to the tribune, swearing by their demons. Those who have contracted to escort baggage-trains, or some to guard the crops themselves, are received by the individual landowners or tenants to guard the crops, as already trustworthy, when the decurion sends a letter; or by individual travellers who must pass through their territory. A debate has arisen in my heart whether the landowner who has received a barbarian whose good faith seemed confirmed by an oath by demons is not defiled, either he himself or the things he guards, or the traveller who is escorted by the barbarian guide. But you should know this, that the barbarian who swears receives gold from the landowner for guarding the crops, or the guide from the traveller; yet along with this as it were payment, which is usually given by the landowner or the traveller, there is also in between that deadly oath given to the decurion or the tribune. This troubles me, lest it pollute the one who has accepted the barbarian's oath, or the things the barbarian guards. For on whatever terms, even when gold has been given and hostages given, as I have heard, still the wicked oath has come in between. Please write back to me definitely and not doubtfully, for if you yourself write hesitantly, I may fall into greater doubts than before I asked. II. I have also heard that the tenants themselves who manage my property accept an oath from barbarians swearing by their demons to guard the crops. If, then, when they swear by their demons to guard the crops, they do not pollute the crops themselves, so that a Christian who knowingly eats of them or uses the price of those goods is defiled, please let me know. III. Again, I have heard from one man that no oath is sworn to the tenant by the barbarian, and another said that an oath is sworn to the tenant. If the man who said an oath is sworn to the tenant told me a falsehood, ought I not, merely because of what I have heard, to use those crops or their price, because it is said, 'But if anyone says, This has been sacrificed to idols, do not eat, for his sake'? If, indeed, this case is like the case of things sacrificed? If so, what ought I to do with the crops themselves or their price? IV. Ought I to make inquiry of both, the one who told me no oath is sworn to the tenant and the one who said an oath is sworn, and prove by witnesses the statement of each, which of the two told the truth, and not touch the crops or their price until it has been proved to me that the one who said no oath is sworn to the tenant told the truth? V. If the barbarian, who swears an evil oath by his own oath, has made the Christian tenant, or the tribune who commands the frontier, swear to him, to keep faith with him in guarding the crops, by the same deadly oath by which he himself swears, is the Christian alone defiled, and not also the things for whose sake he swears? Or if a pagan who commands the frontier has sworn to the barbarian by a deadly oath to keep faith with him, does he not defile the things for which he swears? If I send someone to Arzugis, may he accept that deadly oath from the barbarian, and is a Christian not defiled if he accepts such an oath? VI. From a threshing floor of wheat or of any other crop, or from a wine-press, from which an offering has been made to a demon, may a Christian knowingly eat? VII. May a Christian knowingly take wood from a sacred grove for some use of his own? VIII. If someone going to the market buys meat which has not been sacrificed, and has two thoughts in his heart, that it has been sacrificed and that it has not, and holds to the thought by which he thinks it not sacrificed, does he sin if he eats it? IX. If someone does a good thing about which he doubts whether it is good or bad, when he thinks it good, though he had also thought it bad, is sin imputed to him? X. If someone says, lying, that something has been sacrificed, and afterwards says again that he lied, and truly did lie, may a Christian eat of it or sell it and use the price, after what he has heard? XI. If some Christian on a journey, suffering want, overcome by hunger for one day or two or many days, so that he can no longer endure, comes upon food placed in an idol's temple, where no one is present, in the very extremity of hunger, when he sees death approaching, and can find no other food, ought he to die or to eat of it? XII. If a Christian sees that a barbarian or a Roman wishes to kill him, ought the Christian himself to kill them so as not to be killed by them? Or may he fight them off or repel them without killing, since it is said, 'Do not resist evil'? XIII. Ought a Christian to build a wall for a property because of the enemy; and is the Christian who has built the wall not a cause of homicide, when some begin to fight from it and kill enemies? XIV. May one drink from a spring or a well into which something from a sacrifice has been put? If from a well that is in a temple which has become deserted, ought a Christian to drink from it? If in a temple where worship is carried on there is an idol's well or spring, and nothing has been done in that well or spring, ought a Christian to draw water from it and drink? XV. Ought a Christian to wash in baths or hot baths in which sacrifice is offered to images? Ought a Christian to wash in baths in which pagans have washed on their festival day, whether with them or without them? XVI. If, in a bathing-tub into which pagans coming from their idols on their festival day have gone down and performed some act of their sacrilege there in the tub, and a Christian knows it, ought he to go down into the same tub? XVII. If a Christian, invited by someone, has had meat set before him to eat, of which he has been told that it was sacrificed, and has not eaten it; but afterwards, the same meat having passed to someone else, he by some chance finds it on sale and buys it, or has it set before him when invited by someone else and does not recognize it and eats it, does he sin? XVIII. Ought a Christian knowingly to buy vegetables or any fruit from a garden or estate belonging to idols or their priests, and eat of it? Indeed, concerning oaths and idols, so that you may not have the labour of searching, I have wished to set before your eyes what the Lord has granted us to find; but if you find anything else clearer or better in the Scriptures, please let me know. What we found, then, is this: where Laban said to Jacob, 'The God of Abraham and the God of Nahor'; but which god, Scripture did not indicate; and again when Abimelech came to Isaac, where he or those with him swore, but what kind of oath Scripture did not indicate; again concerning idols, where the Lord told Gideon in the book of Judges to make a burnt offering of the calf he had killed; and in Joshua son of Nun concerning Jericho, that all the gold, silver, and bronze should be brought into the treasuries of the Lord, and it was called holy, from a city which was under the ban; and what is that which is written in Deuteronomy: 'You shall not bring an abomination into your house, and you will be under the ban, as it is'? The Lord keep you; I greet you; pray for me. ### Scripture references - Deut 32:7: quotation, high confidence - Mal 2:7: allusion, medium confidence - 1 Cor 10:28: quotation, high confidence - Matt 5:39: quotation, high confidence - Gen 31:53: quotation, high confidence - Gen 26:31: allusion, high confidence - Judg 6:26: allusion, high confidence - Josh 6:19: allusion, high confidence - Deut 7:26: quotation, high confidence ### Translation notes - Letter from Publicola to Augustine. Quotations of Deut 32:7; 1 Cor 10:28; Matt 5:39; Deut 7:26; allusions to Gen 31:53; Gen 26:26–31; Judg 6:25–26; Josh 6:19. Arzugis was a frontier district of Tripolitania. 'From the mouth of the priest' echoes Mal 2:7. ### Citation (SBL) Augustine, Ep. 46.1 (CSEL 34.2:123–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/44-1/#p-46-1). ## Letter 47.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-1 - Source: CSEL 34.2:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine begins his reply to Publicola, warning that he cannot guarantee to remove his doubts. ### Latin text Aestus animi tui postea quam didici litteris tuis, etiam mei continuo facti sunt, non quo me omnia talia permouerent, qualibus te indicasti esse permotum, sed quo modo tibi auferrentur hi aestus, fateor, aestuaui, maxime quia petis, ut definitiue tibi rescriberem, ne in maiores dubitationes incideres, quam antequam interrogasses. hoc enim uideo non esse in mea potestate. nam quo modo libet scripsero, quae mihi uidentur esse certissima, si tibi non persuasero, procul dubio eris incertior. non autem sicut mihi adiacet suadere, eo modo adiacet etiam persuadere cuilibet. uerum tamen ne tuae dilectioni negarem operulam meam, post aliquantam deliberationem rescribendum putaui. ### English translation (Claude) Once I learned from your letter of the agitation of your mind, it at once became mine too; not that I was disturbed by all such things as you said had disturbed you, but I confess that I was agitated about how this agitation might be taken from you, especially since you ask me to write back definitely, lest you fall into greater doubts than before you asked. For I see that this is not in my power. However I write what seem to me most certain things, if I do not persuade you, you will no doubt be more uncertain. But it is not in my power to persuade anyone in the same way as it is to advise. Nevertheless, so as not to refuse your Affection my small service, after some deliberation I thought I should reply. ### Translation notes - Reply to Publicola (Letter 46). ### Citation (SBL) Augustine, Ep. 47.1 (CSEL 34.2:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-1). ## Letter 47.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-2 - Source: CSEL 34.2:130–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that using the good faith of someone who swore by false gods is not a share in his sin, and that oaths are forbidden to guard against perjury. ### Latin text Mouet te certe, utrum eius fide utendum sit, qui, ut eam seruet, per daemonia iurauerit. ubi te uolo prius considerare, utrum, si quispiam per deos falsos iurauerit se fidem seruaturum et eam non seruauerit, non tibi uideatur bis peccasse. si enim tali iuratione promissam custodiret fidem, ideo tantum peccasse iudicaretur, quia per tales deos iurauit; illud autem nemo recte reprehenderet, quia fidem seruauit. nunc uero, quia et iurauit, per quos non debuit, et contra pollicitam fidem fecit, quod non debuit, bis utique peccauit; ac per hoc, qui utitur fide illius, quem constat iurasse per deos falsos, et utitur non ad malam sed ad licitam et bonam rem, non peccato eius se sociat, quo per daemonia iurauit, sed bono pacto eius, quo fidem seruauit. neque hic eam fidem dico seruari, qua fideles uocantur, qui baptizantur in Christo. illa enim longe alia est longeque discreta a fide humanorum placitorum atque pactorum. uerum tamen sine ulla dubitatione minus malum est per deum falsum iurare ueraciter quam per deum uerum fallaciter. quanto enim, per quod iuratur, magis est sanctum, tanto magis est poenale periurium. alia ergo quaestio est, utrum non peccet, qui per falsos deos sibi iurari fecit, quoniam ille, qui ei iurat, deos falsos colit. cui quaestioni possunt illa testimonia suffragari, quae ipse commemorasti de Laban et Abimelech, si tamen Abimelech per deos suos iurauit sicut Laban per deum Nachor. haec, ut dixi, alia quaestio est, quae me merito fortassis moueret, nisi illa exempla occurrissent de Isaac et Iacob et si qua alia possunt inueniri, si tamen illud non adhuc mouet, quod in nouo testamento dictum est, ne omnino iuremus. quod mihi quidem propterea dictum uidetur, non quia uerum iurare peccatum est, sed quia periurare immane peccatum est, a quo nos longe esse uoluit, qui omni modo ne iuremus admonuit. sed tibi aliud uideri scio, unde nunc disputandum non est, ut illud potius agamus, unde me consulendum putasti. proinde sicut non iuras, ita nec alium, si hoc placet, iurare compellas, quamuis dictum sit, ne iuremus, nusquam autem in scripturis sanctis legi meminerim, ne ab alio iurationem accipiamus. alia uero quaestio est, utrum ea pace debeamus uti, quae inter alios inuicem iurantes facta est. quod si noluerimus, ubi uiuamus in terris, nescio utrum inuenire possimus. neque enim tantum modo limiti sed uniuersis prouinciis pax conciliatur iuratione barbarica. unde et illud sequetur, ut non fruges tantum, quae ab eis custodiuntur, qui per deos falsos iurauerunt, sed ubique inquinata sint omnia, quae ipsa pace muniuntur, quam iuratio illa confirmat. quod si absurdissimum est dicere, nec illa te moueant, quae mouebant. ### English translation (Claude) What troubles you, surely, is whether one may make use of the good faith of a man who has sworn by demons that he will keep it. Here I want you first to consider whether, if someone swore by false gods that he would keep faith and did not keep it, he would not seem to you to have sinned twice. For if he kept the faith promised by such an oath, he would be judged to have sinned only in swearing by such gods; but no one would rightly blame him for keeping faith. As it is, since he both swore by those by whom he ought not and acted against his promised faith, which he ought not, he has certainly sinned twice. And so one who makes use of the good faith of a man known to have sworn by false gods, and makes use of it not for an evil but for a lawful and good purpose, does not associate himself with his sin of swearing by demons, but with his good agreement by which he kept faith. Nor do I mean here the faith by which those who are baptized in Christ are called the faithful; for that is something far different and far removed from the faith of human agreements and compacts. Yet without any doubt it is a lesser evil to swear truly by a false god than falsely by the true God. For the holier that by which one swears, the more punishable the perjury. It is another question, then, whether one does not sin who has someone swear to him by false gods, since the one who swears to him worships false gods. To this question the testimonies you yourself mentioned of Laban and Abimelech can lend support, if indeed Abimelech swore by his gods as Laban did by the god of Nahor. This, as I said, is another question, which might perhaps rightly trouble me if those examples of Isaac and Jacob, and any others that can be found, had not occurred to me; unless perhaps what still troubles you is that it was said in the New Testament that we should not swear at all. This seems to me to have been said not because swearing truly is a sin, but because perjury is a monstrous sin, from which he wished us to be far removed who warned us not to swear at all. But I know that you think otherwise, so this is not to be argued now, so that we may rather deal with what you thought you should consult me about. Accordingly, just as you do not swear, so neither compel another to swear, if you think fit; although it is said that we should not swear, I do not remember reading anywhere in the holy Scriptures that we should not accept an oath from another. But it is another question whether we ought to enjoy the peace made between others who swear to one another. If we refuse, I do not know whether we could find anywhere on earth to live. For peace is secured by barbarian oaths not only for the frontier but for whole provinces. From that it would follow that not only the crops guarded by those who have sworn by false gods, but everything everywhere protected by the peace which that oath confirms, would be defiled. If that is utterly absurd to say, let the things that troubled you trouble you no longer. ### Scripture references - Gen 31:53: allusion, high confidence - Gen 26:31: allusion, high confidence - Matt 5:34: allusion, high confidence ### Translation notes - Allusions to Gen 31:53 and Gen 26:28–31; Matt 5:34 (cf. Jas 5:12). ### Citation (SBL) Augustine, Ep. 47.2 (CSEL 34.2:130–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-2). ## Letter 47.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-3 - Source: CSEL 34.2:132–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that produce, water, and baths are not defiled by pagan offerings, and that spoils of destroyed temples may be put to common or sacred use but not taken for private gain. ### Latin text Item si de area uel torculari tollatur aliquid ad sacrificia daemoniorum sciente Christiano, ideo peccat, si fieri permittit, ubi prohibendi potestas est. quod si factum comperit aut prohibendi potestatem non habuit, utitur mundis reliquis fructibus, unde illa sublata sunt, sicut fontibus utimur, de quibus hauriri aquam ad usum sacrificiorum certissime scimus. eadem est etiam ratio lauacrorum. neque enim spiritum deducere de aere dubitamus, in quem scimus ire fumum ex aris omnibus et incensis daemoniorum. unde apparet illud esse prohibitum, ne in honorem alienorum deorum aliqua re utamur aut uti existimemur sic eam accipiendo, ut, quamuis animo contemnamus, eos tamen, qui nostrum animum ignorant, ad haec honoranda aedificemus. et cum templa, idola, luci et si quid huius modi data potestate euertuntur, quamuis manifestum est, cum id agimus, non ea nos honorare, sed potius detestari, ideo tamen in usus nostros priuatos dum taxat et proprios non debemus inde aliquid usurpare, ut appareat nos pietate ista destruere, non auaritia. cum uero in usus communes, non proprios ac priuatos, uel in honorem dei ueri conuertuntur, hoc de illis fit, quod de ipsis hominibus, cum ex sacrilegis et impiis in ueram religionem mutantur. hoc deus intellegitur docuisse illis testimoniis, quae ipse posuisti, cum de luco alienorum deorum iussit ligna ad holocaustum adhiberi et de Hiericho, ut omne aurum, argentum et aeramentum inferretur in thesauros domini. quapropter etiam illud, quod in Deuteronomio scriptum est: Non concupisces argentum uel aurum illorum nec accipies inde tibi, ne excedas propter illud, quoniam abominatio est domino deo tuo; et non conferes execramentum in domum tuam et eris anathema, sicut et illud est, et offensione offendes et coinquinatione inquinaberis abominatione illa, quia anathema est. satis apparet aut ipsos priuatos usus in talibus esse prohibitos aut, ne sic inde aliquid inferatur in domum, ut honoretur; tunc est enim abominatio et execratio, non cum in talibus sacrilegus honor apertissima destructione subuertitur. ### English translation (Claude) Likewise, if something is taken from a threshing floor or wine-press for sacrifices to demons with a Christian's knowledge, he sins if he allows it to be done where he has the power to prevent it. If he learns that it has been done, or did not have the power to prevent it, he uses the rest of the produce, from which those things were taken, as clean, just as we use springs from which we know for certain that water is drawn for use in sacrifices. The same reasoning applies to baths. For we do not hesitate to draw breath from the air into which we know the smoke goes from all the altars and incense of demons. From this it appears that what is forbidden is that we should use anything in honour of alien gods, or be thought to use it, by accepting it in such a way that, though we despise them in our mind, we nevertheless lead on to honour these things those who do not know our mind. And when temples, idols, groves, and anything of the kind are overthrown by permission granted, although it is plain that when we do this we do not honour but rather detest them, we nevertheless ought not to take anything from them for our private and personal uses, so that it may be evident that we destroy them out of piety, not avarice. But when they are turned to common uses, not personal and private, or to the honour of the true God, the same is done with them as with men themselves when they are changed from sacrilegious and ungodly into the true religion. This is what God is understood to have taught by those testimonies which you yourself cited, when he commanded wood from the grove of alien gods to be used for a burnt offering, and that all the gold, silver, and bronze of Jericho should be brought into the treasuries of the Lord. Hence also what is written in Deuteronomy: 'You shall not covet their silver or gold, nor take any of it for yourself, lest you go astray because of it, for it is an abomination to the Lord your God; and you shall not bring an accursed thing into your house and become accursed like it; you shall surely be offended and surely defiled by that abomination, because it is accursed.' It is clear enough that either private uses of such things are forbidden, or bringing anything from them into the house in such a way that it is honoured. For then it is an abomination and an accursed thing; not when, in such things, sacrilegious honour is overthrown by the plainest destruction. ### Scripture references - Judg 6:26: allusion, high confidence - Josh 6:19: allusion, high confidence - Deut 7:25: quotation, high confidence - Deut 7:26: quotation, high confidence ### Translation notes - Allusions to Judg 6:26; Josh 6:19; quotation of Deut 7:25–26 in Augustine's Latin. 'By permission granted' refers to imperial authority to destroy temples. ### Citation (SBL) Augustine, Ep. 47.3 (CSEL 34.2:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-3). ## Letter 47.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-4 - Source: CSEL 34.2:133–135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the questions on food offered to idols, temple produce and wells, and on acting with an uncertain conscience. ### Latin text De escis autem idolorum nihil amplius nos debere obseruare, quam quod praecepit apostolus, certus esto. et ideo de hac re uerba eius recole, quae si obscura essent, pro modulo nostro exponeremus. non autem peccat, qui cibum postea nesciens manducauerit, quem prius tamquam idolothytum respuit. holus uel quilibet fructus in quolibet agro natus eius est, qui creauit, quia domini est terra et plenitudo eius et omnis creatura dei bona est. sed si illud, quod in agris nascitur, consecratur idolo uel sacrificatur, tunc inter idolothyta deputandum est. cauendum est enim, ne, si putauerimus non uescendum holere, quod nascitur in horto templi idoli, consequens sit, ut existimemus non debuisse apostolos apud Athenas cibum sumere, quia ciuitas erat Mineruae eiusque numini consecrata. hoc et de puteo responderim uel fonte, qui in templo est. plus autem mouet re uera, si aliquid sacrificiorum in fontem uel puteum proiciatur. sed eadem ratio est aeris, qui omnem eum fumum recipit, de quo supra diximus, aut, si hoc ideo putatur distare, quia illud sacrificium, de quo fumus aeri confunditur, non fit ipsi aeri sed idolo alicui uel daemonio, aliquando autem sic mittuntur sacrificia in aquas, ut ipsis aquis sacrificetur, non ideo utique solis huius luce non utimur, quia ei sacrilegi, ubi possunt, sacrificare non cessant. sacrificatur etiam uentis, quibus tamen utimur ad tantas nostras commoditates, cum eorundem sacrificiorum fumum ipsi quodam modo haurire et uorare uideantur. si quis dubitat de aliqua carne, utrum immolaticia sit, et non est immolaticia, si eam cogitationem tenuerit, quod immolaticia non sit, et ea uescatur, non utique peccat, quia nec est nec iam putatur immolaticia, etsi antea putabatur. neque enim non licet corrigere cogitationes a falsitate in ueritatem. si quis autem bonum putauerit esse, quod malum est, et fecerit, hoc putando utique peccat. et ea sunt omnia peccata ignorantiae, quando quisque bene fieri putat, quod male fit. ### English translation (Claude) As for food offered to idols, be assured that we ought to observe nothing more than what the apostle commanded. So recall his words on this matter; if they were obscure we would explain them as far as we are able. One who afterwards unknowingly eats food which he earlier refused as offered to idols does not sin. Vegetables or any fruit growing in any field belong to him who created them, because the earth is the Lord's and its fullness, and every creature of God is good. But if what grows in the fields is consecrated to an idol or sacrificed, then it is to be counted among things offered to idols. For we must beware lest, if we thought that vegetables growing in the garden of an idol's temple should not be eaten, it should follow that we should think the apostles ought not to have taken food at Athens, because the city belonged to Minerva and was consecrated to her divinity. I would answer the same about a well or spring that is in a temple. It is indeed more troubling if something from the sacrifices is thrown into a spring or well. But the same reasoning applies to the air, which receives all that smoke of which we spoke above. Or, if this is thought to differ because the sacrifice whose smoke mingles with the air is offered not to the air itself but to some idol or demon, whereas sacrifices are sometimes thrown into waters so that the waters themselves receive the sacrifice: we certainly do not refrain from using the light of this sun because sacrilegious men do not cease to sacrifice to it wherever they can. Sacrifice is also offered to the winds, which we nevertheless use for so many of our conveniences, though they seem in a way to drink in and devour the smoke of those same sacrifices. If someone doubts whether some meat has been sacrificed, and it has not, and he holds to the thought that it has not and eats it, he certainly does not sin, because it neither is nor is any longer thought to be sacrificed, even if it was thought so before. For it is not forbidden to correct one's thoughts from falsehood to truth. But if someone thinks that what is bad is good and does it, he certainly sins in thinking so. And all these are sins of ignorance, when someone thinks that what is done badly is done well. ### Scripture references - 1 Cor 10:25: allusion, high confidence - Ps 24:1 (23:1 LXX): quotation, high confidence - 1 Cor 10:26: quotation, medium confidence - 1 Tim 4:4: quotation, high confidence - Acts 17:16: allusion, medium confidence ### Translation notes - The apostle's rule: 1 Cor 8 and 10. Quotations of Ps 24:1 (23:1 LXX/Vulg.; also 1 Cor 10:26) and 1 Tim 4:4. Athens as Minerva's city alludes to Acts 17. ### Citation (SBL) Augustine, Ep. 47.4 (CSEL 34.2:133–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-4). ## Letter 47.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-5 - Source: CSEL 34.2:135–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine rejects killing in self-defence except for soldiers and officials acting for others, and holds that one is not guilty of harm arising from lawful things such as a wall. ### Latin text De occidendis hominibus, ne ab eis quisque occidatur, non mihi placet consilium, nisi forte sit miles aut publica functione teneatur, ut non pro se hoc faciat sed pro aliis uel pro ciuitate, ubi etiam ipse est, accepta legitima potestate, si eius congruit personae. qui uero repelluntur aliquo terrore, ne male faciant, etiam ipsis aliquid fortasse praestatur. hinc autem dictum est: Non resistamus malo, ne nos uindicta delectet, quae alieno malo animum pascit, non ut correctionem hominum neglegamus. unde nec reus est mortis alienae, qui cum suae possessioni...... et murum circumduxerit, aliquis ex ipsorum usu percussus intereat. neque enim reus est Christianus, si bos eius aliquem feriendo uel equus calcem iaciendo aliquem occidat, aut ideo non debent Christiani boues habere cornua aut equus ungulas aut dentes canis aut uero, quoniam Paulus apostolus satis egit, ut in tribuni notitiam perferretur insidias sibi a quibusdam perditis praeparari, et ob hoc deductores accepit armatos, si in illa arma scelerati homines incidissent, Paulus in effusione sanguinis eorum suum crimen agnosceret. absit, ut ea, quae propter bonum ac licitum facimus aut habemus, si quid per haec praeter nostram uoluntatem cuiquam mali acciderit, nobis inputetur. alioquin nec ferramenta domestica et agrestia sunt habenda, ne quis eis uel se uel alterum interimat, nec arbor aut restis, ne quis se inde suspendat, nec fenestra facienda est, ne per hanc se quisque praecipitet. quid plura commemorem, cum ea commemorando finire non possim? quid enim est in usu hominum bono ac licito, unde non possit etiam pernicies inrogari? ### English translation (Claude) As for killing men so as not to be killed by them, I do not approve of this counsel, unless perhaps one is a soldier or bound by public office, so that he does it not for himself but for others, or for the city where he too lives, having received lawful authority, if it befits his position. Those who are driven back by some fear from doing evil are perhaps even being done some good. But the saying 'Let us not resist evil' was spoken so that revenge, which feeds the mind on another's harm, may not delight us; not so that we may neglect the correction of men. Hence neither is a man guilty of another's death who has built a wall around his property, if someone perishes, struck in the course of its use. For a Christian is not guilty if his ox kills someone by goring or his horse by kicking; or else Christians ought not to have oxen with horns, or horses with hooves, or dogs with teeth. Or indeed, since the apostle Paul took care that the plot being prepared against him by certain abandoned men should be brought to the tribune's notice, and on that account received an armed escort, if those criminals had fallen upon those arms, would Paul have recognized the shedding of their blood as his own crime? Far be it that what we do or have for a good and lawful purpose should be imputed to us, if through it some harm befalls anyone against our will. Otherwise we should have no household or farm tools, lest someone kill himself or another with them; no tree or rope, lest someone hang himself from it; no window should be made, lest someone throw himself out through it. Why should I mention more, when I could not finish mentioning them? For what is there in good and lawful human use from which destruction cannot also be brought? ### Scripture references - Matt 5:39: quotation, high confidence - Acts 23:16: allusion, high confidence - Acts 23:23: allusion, high confidence ### Translation notes - Quotation of Matt 5:39; allusion to Acts 23:12–24. The Latin of the sentence about the wall is defective in the digital text (marked by dots); it is translated by the evident sense. The final 'r' in the digital text is read as a question mark. ### Citation (SBL) Augustine, Ep. 47.5 (CSEL 34.2:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-5). ## Letter 47.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-6 - Source: CSEL 34.2:136–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers that a starving traveller should refuse food known to be offered to an idol but may eat it if this is unknown. ### Latin text Restat, ni fallor, ut dicamus aliquid de illo uiatore Christiano, quem commemorasti uictum famis necessitate, si nihil uspiam inuenerit nisi cibum in idolio positum, ubi alius nullus est hominum, utrum ei satius sit fame emori, quam illud in alimentum sumere. in qua quaestione quoniam non est consequens, ut cibus ille idolothytum sit, potuit enim uel ab eis, qui ibi ab itinere deuertentes corpus refecerant, obliuione seu uoluntate dimitti uel illic ob aliam causam quamlibet poni, breuiter respondeo. aut certum est esse idolothytum aut certum est non esse aut ignoratur. si ergo certum est esse, melius Christiana uirtute respuitur; si autem uel non esse scitur uel ignoratur, sine ullo conscientiae scrupulo in usum necessitatis adsumitur. ### English translation (Claude) It remains, unless I am mistaken, for us to say something about that Christian traveller whom you mentioned, overcome by the necessity of hunger: if he finds nothing anywhere but food placed in an idol's temple, where no other person is, whether it is better for him to die of hunger than to take it as nourishment. In this question, since it does not follow that that food was offered to an idol (for it could have been left, by forgetfulness or on purpose, by people who had turned aside there from their journey to refresh themselves, or placed there for some other reason), I answer briefly. Either it is certain that it was offered to an idol, or it is certain that it was not, or it is unknown. If it is certain that it was, it is better refused with Christian courage; but if it is known that it was not, or it is unknown, it may be taken for necessity without any scruple of conscience. ### Citation (SBL) Augustine, Ep. 47.6 (CSEL 34.2:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-47-6). ## Letter 48.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-48-1 - Source: CSEL 34.2:137–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks the monks of Capraria for their prayers, since secular business presses heavily on him as bishop. ### Latin text Quando quietem uestram cogitamus, quam habetis in Christo, etiam nos, quamuis in laboribus uariis asperisque uersemur, in uestra caritate requiescimus. unum enim corpus sub uno capite sumus, ut et uos in nobis negotiosi et nos in nobis otiosi simus, quia, si patitur unum membrum, compatiuntur omnia membra et, si glorificatur unum membrum, congaudent omnia membra. admonemus ergo et petimus et obsecramus per Christi altissimam humilitatem et misericordissimam celsitudinem, ut nostri memores sitis in sanctis orationibus uestris, quas uos uigilantiores et magis sobrias habere credimus; nostras enim saepe sauciat et debilitat caligo et tumultus saecularium actionum. quas etsi nostras non habemus, eorum tamen, qui nos angariant mille passus et iubemur ire cum eis alia duo, tanta nobis ingeruntur, ut uix respirare possimus credentes tamen, quod ille, in cuius conspectu intrat gemitus compeditorum, perseuerantes nos in eo ministerio, in quo conlocare dignatus est cum promissa mercede, adiuuantibus orationibus uestris ab omni angustia liberabit. ### English translation (Claude) When we think of the quiet which you have in Christ, we too, though we are engaged in various and harsh labours, rest in your love. For we are one body under one head, so that you are busy in us and we are at leisure in you; because if one member suffers, all the members suffer with it, and if one member is honoured, all the members rejoice with it. We therefore admonish, ask, and beseech you, by the most lofty humility and most merciful loftiness of Christ, to remember us in your holy prayers, which we believe you offer with more wakefulness and sobriety; for ours are often wounded and weakened by the darkness and tumult of secular business. Though this business is not our own, yet so much is heaped on us by those who press us to go a mile with them, and we are commanded to go with them another two, that we can scarcely breathe; trusting, however, that he before whom the groaning of the prisoners comes will, with the help of your prayers, free us from all distress if we persevere in the ministry in which he has deigned to place us, with the reward he has promised. ### Scripture references - 1 Cor 12:26: quotation, high confidence - Matt 5:41: allusion, high confidence - Ps 79:11 (78:11 LXX): allusion, high confidence ### Translation notes - To Eudoxius, abbot of the monastery on the island of Capraria, and his monks. Quotations or allusions: 1 Cor 12:26; Matt 5:41 (Augustine's 'another two' is his own extension); Ps 79:11 (78:11 LXX/Vulg.). ### Citation (SBL) Augustine, Ep. 48.1 (CSEL 34.2:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-48-1). ## Letter 48.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-48-2 - Source: CSEL 34.2:138–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges the monks to persevere, not to refuse service to the church out of love of leisure, and to avoid both pride and sloth. ### Latin text Vos autem, fratres, exhortamur in domino, ut propositum uestrum custodiatis et usque in finem perseueretis ac, si qua opera uestra mater ecclesia desiderauerit, nec elatione auida suscipiatis nec blandiente desidia respuatis, sed miti corde obtemperetis deo cum mansuetudine portantes eum, qui uos regit, qui dirigit mites in iudicio, docebit mansuetos uias suas. nec uestrum otium necessitatibus ecclesiae praeponatis, cui parturienti si nulli boni ministrare uellent, quo modo nasceremini, non inueniretis. sicut autem inter ignem et aquam tenenda est uia, ut nec exuratur homo nec demergatur, sic inter apicem superbiae et uoraginem desidiae iter nostrum temperare debemus, sicut scriptum est: Non declinantes neque ad dexteram neque ad sinistram. sunt enim, qui, dum nimis timent, ne quasi in dexteram rapti extollantur, in sinistram lapsi demerguntur, et sunt rursus, qui, dum nimis se auferunt a sinistra, ne torpida uacationis mollitia sorbeantur, ex altera parte iactantiae fastu corrupti atque consumpti in fumum fauillamque uanescunt. sic ergo, dilectissimi, diligite otium, ut uos ab omni terrena delectatione refrenetis et memineritis nullum locum esse, ubi non possit laqueos tendere, qui timet, ne reuolemus ad deum et inimicum omnium bonorum, cuius captiui fuimus, iudicemus, nullamque esse nobis perfectam requiem cogitetis, donec transeat iniquitas et in iudicium iustitia conuertatur. ### English translation (Claude) But you, brothers, we exhort in the Lord to keep your resolve and persevere to the end; and if mother church should desire any work of yours, neither to take it up with eager pride nor to refuse it from flattering sloth, but to obey God with a gentle heart, bearing with meekness him who rules you, who guides the meek in judgement and will teach the gentle his ways. Nor prefer your own leisure to the needs of the church; for if no good men were willing to serve her when she was in labour, you would not have found how to be born. And just as a path must be kept between fire and water, so that a man is neither burned nor drowned, so we must steer our course between the peak of pride and the whirlpool of sloth, as it is written: 'Turning aside neither to the right hand nor to the left.' For there are some who, while fearing too much to be swept off as it were to the right and lifted up, slip to the left and are drowned; and again there are some who, while withdrawing too far from the left lest they be swallowed by the sluggish softness of idleness, on the other side are corrupted and consumed by the arrogance of boasting and vanish into smoke and ashes. So, dearly beloved, love leisure in such a way that you restrain yourselves from all earthly delight, and remember that there is no place where he cannot set snares who fears that we may fly back to God, and who is the enemy of all good, whose captives we were; and think that there is no perfect rest for us until iniquity passes away and justice is turned into judgement. ### Scripture references - Ps 25:9 (24:9 LXX): quotation, high confidence - Prov 4:27: quotation, medium confidence - Ps 57:1 (56:2 LXX): allusion, low confidence - Ps 94:15 (93:15 LXX): allusion, high confidence ### Translation notes - Allusions to Ps 25:9 (24:9 LXX/Vulg.); Prov 4:27 or Deut 5:32; Ps 57:1 (56:2 LXX/Vulg.); Ps 94:15 (93:15 LXX/Vulg.). The call to serve the church when asked refers to monks being ordained clergy. ### Citation (SBL) Augustine, Ep. 48.2 (CSEL 34.2:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-48-2). ## Letter 48.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-48-3 - Source: CSEL 34.2:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges the monks to do all their works, prayer, fasting, almsgiving, and mutual forbearance, for the glory of God. ### Latin text Item cum aliquid strenue atque alacriter agitis et inpigre operamini siue in orationibus siue in ieiuniis siue in elemosynis uel tribuentes aliquid indigentibus uel donantes iniurias, sicut et deus in Christo donauit nobis, siue edomantes perniciosas consuetudines castigantesque corpus et seruituti subicientes siue sufferentes tribulationem et ante omnia uos ipsos inuicem in dilectionem — quid enim sufferat, qui fratrem non suffert? - siue prospicientes astutiam atque insidias temptatoris et scuto fidei iacula eius ignita repellentes et extinguentes siue cantantes et psallentes in cordibus uestris domino uel uocibus a corde non dissonis: omnia in gloriam dei facite, qui operatur omnia in omnibus, atque ita feruentes spiritu, ut in domino laudetur anima uestra. ipsa est enim actio recti itineris, quae oculos semper habet ad dominum, quoniam ipse euellet de laqueo pedes. talis actio nec frigitur negotio nec frigida est otio nec turbulenta nec marcida est nec audax nec fugax nec praeceps nec iacens. haec agite et deus pacis erit uobiscum. ### English translation (Claude) Likewise, when you do anything vigorously and eagerly and work tirelessly, whether in prayers or fasts or almsgiving, either giving something to the needy or forgiving injuries, as God in Christ has forgiven us; or subduing harmful habits and chastising the body and bringing it into subjection; or bearing tribulation, and above all bearing with one another in love (for what will he bear who does not bear with his brother?); or watching for the cunning and snares of the tempter and repelling and extinguishing his fiery darts with the shield of faith; or singing and making melody to the Lord in your hearts, or with voices not out of tune with the heart: do all things to the glory of God, who works all in all, and be so fervent in spirit that your soul may make its boast in the Lord. For that is the action of the right road which always has its eyes on the Lord, since he will pluck one's feet out of the snare. Such action is neither broken by business nor cold in leisure, neither turbulent nor languid, neither rash nor timid, neither headlong nor sluggish. Do these things, and the God of peace will be with you. ### Scripture references - Eph 4:32: allusion, high confidence - 1 Cor 9:27: allusion, high confidence - Eph 4:2: allusion, high confidence - Eph 6:16: allusion, high confidence - Eph 5:19: allusion, high confidence - 1 Cor 10:31: quotation, high confidence - 1 Cor 12:6: allusion, high confidence - Rom 12:11: allusion, high confidence - Ps 34:2 (33:3 LXX): allusion, high confidence - Ps 25:15 (24:15 LXX): allusion, high confidence - Phil 4:9: allusion, high confidence ### Translation notes - Allusions to Eph 4:32; 1 Cor 9:27; Eph 4:2; Eph 6:16; Eph 5:19; 1 Cor 10:31; 1 Cor 12:6; Rom 12:11; Ps 34:2 (33:3 LXX/Vulg.); Ps 25:15 (24:15 LXX/Vulg.); Phil 4:9. 'Broken' renders frigitur, read as frangitur; the printed word is uncertain. ### Citation (SBL) Augustine, Ep. 48.3 (CSEL 34.2:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-48-3). ## Letter 48.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-48-4 - Source: CSEL 34.2:139–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains why he wrote and mentions the death of the monk Eustasius. ### Latin text Nec importunum me existimet caritas uestra, quia uobiscum loqui uel per epistulam uolui. non enim hoc uos monui, quod uos non arbitror facere; sed credidi me non parum commendari deo a uobis, si ea, quae munere illius facitis, cum adlocutionis nostrae memoria faciatis. nam et ante iam fama et nunc fratres, qui uenerunt a uobis, Eustasius et Andreas bonum Christi odorem de uestra sancta conuersatione ad nos adtulerunt. quorum Eustasius in eam requiem praecessit, quae nullis fluctibus sicut insula tunditur, nec Caprariam desiderat, quia nec cilicio iam quaerit indui. ### English translation (Claude) Let your Charity not think me tiresome because I wished to speak with you, even by letter. For I have not advised you of this because I think you do not do it; but I believed that I would be commended to God by you not a little if you did what you do by his gift with remembrance of our words to you. For both earlier by report, and now through the brothers who have come from you, Eustasius and Andrew, the good odour of Christ from your holy way of life has reached us. Of these, Eustasius has gone before into that rest which is not beaten by any waves like an island, and does not long for Capraria, since he no longer seeks to be clothed in sackcloth. ### Scripture references - 2 Cor 2:15: allusion, high confidence ### Translation notes - Allusion to 2 Cor 2:15. Capraria is an island off Tuscany (modern Capraia). ### Citation (SBL) Augustine, Ep. 48.4 (CSEL 34.2:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-48-4). ## Letter 49.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-49-1 - Source: CSEL 34.2:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine accepts the Donatist bishop Honoratus's proposal to discuss their differences by letter. ### Latin text Consilium tuum multum nobis placuit, quod fratrem Herotem, carissimum nobis et in Christo laudabilem uirum, mandare dignatus es, ut litteris inter nos agamus, ubi nullus turbarum tumultus perturbare possit dispositionem nostram, quae cum tota pace et lenitate animi suscipienda et agenda est, sicut dicit apostolus: Seruum autem domini litigare non oportet, sed mitem esse ad omnes, docibilem, patientem, in modestia corripientem diuersa sentientes. itaque breuiter insinuamus, quid a te responderi desideremus. ### English translation (Claude) Your proposal pleased us very much, which you were good enough to send by brother Heros, a man very dear to us and praiseworthy in Christ: that we should carry on our discussion by letter, where no tumult of crowds can disturb our arrangement, which must be undertaken and conducted in all peace and gentleness of mind, as the apostle says: 'The servant of the Lord must not quarrel, but be gentle toward all, apt to teach, patient, correcting in modesty those who think otherwise.' So we indicate briefly what we wish you to answer. ### Scripture references - 2 Tim 2:24: quotation, high confidence - 2 Tim 2:25: quotation, high confidence ### Translation notes - To Honoratus, a Donatist bishop. Quotation of 2 Tim 2:24–25. ### Citation (SBL) Augustine, Ep. 49.1 (CSEL 34.2:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-49-1). ## Letter 49.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-49-2 - Source: CSEL 34.2:140–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues from Scripture that the church is spread through all nations and that the Catholics, unlike the Donatists, are in communion with the churches founded by the apostles. ### Latin text Quoniam ecclesiam eius, quae catholica dicitur, sicut de illa prophetatum est, per orbem terrarum diffusam uidemus, arbitramur nos non debere dubitare de tam euidentissima completione sanctae prophetiae, quam dominus etiam in euangelio confirmauit et apostoli, per quos eadem ecclesia dilatata est, sicut de illa praedictum erat. nam et in capite sacrosancti psalterii scriptum est de filio dei: Dominus dixit ad me: Filius meus es tu, ego hodie genui te; postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae, et ipse dominus Iesus Christus dicit euangelium suum in omnibus gentibus futurum et apostolus Paulus, antequam sermo dei in Africam peruenisset, in ipso capite epistulae, quam scribit ad Romanos: Per quem accepimus, inquit, gratiam et apostolatum ad obaudiendum fidei in omnibus gentibus pro nomine eius. deinde ipse ab Hierusalem in circuitu per totam Asiam usque in Illyricum euangelium praedicauit, ecclesias constituit atque fundauit, non ipse sed gratia dei cum eo, sicut ipse testatur. quid autem euidentius apparere potest, quam cum in eius epistulis nomina etiam regionum uel ciuitatum inuenimus? ad Romanos, ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Thessalonicenses, ad Colossenses scribit; Iohannes etiam scribit ad septem ecclesias, quas commemorat in illis partibus constitutas, in quibus etiam uniuersis ecclesiam septenario numero intellegimus commendari, Ephesum, Smyrnam, Sardis, Philadelphiam, Laodiciam, Pergamum, Thyatiram. quibus omnibus ecclesiis nos hodie communicare manifestum est, sicut manifestum est uos istis ecclesiis non communicare. ### English translation (Claude) Since we see the church of him whose church is called Catholic spread throughout the world, as was prophesied of it, we think that we ought not to doubt so very evident a fulfilment of holy prophecy, which the Lord also confirmed in the gospel, and the apostles, through whom that same church was spread, as had been foretold of it. For at the head of the most holy Psalter it is written of the Son of God: 'The Lord said to me: You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance and the ends of the earth as your possession.' And the Lord Jesus Christ himself says that his gospel will be among all nations. And the apostle Paul, before the word of God had reached Africa, at the very head of the letter he writes to the Romans, says: 'Through whom we have received grace and apostleship for the obedience of faith among all nations for his name's sake.' Then he himself preached the gospel from Jerusalem round about through all Asia as far as Illyricum, establishing and founding churches; not he himself, but the grace of God with him, as he testifies. What can appear more evident than when we find in his letters even the names of regions and cities? He writes to the Romans, the Corinthians, the Galatians, the Ephesians, the Philippians, the Thessalonians, the Colossians; John also writes to seven churches, which he mentions as established in those parts, in which we understand the universal church to be signified by the number seven: Ephesus, Smyrna, Sardis, Philadelphia, Laodicea, Pergamum, Thyatira. It is plain that we are in communion with all these churches today, as it is plain that you are not in communion with them. ### Scripture references - Ps 2:7: quotation, high confidence - Ps 2:8: quotation, high confidence - Matt 24:14: allusion, high confidence - Rom 1:5: quotation, high confidence - Rom 15:19: allusion, high confidence - 1 Cor 15:10: allusion, high confidence - Rev 1:11: allusion, high confidence ### Translation notes - Quotations of Ps 2:7–8 and Rom 1:5; allusions to Matt 24:14 / Mark 13:10, Rom 15:19, 1 Cor 15:10, Rev 1:11. ### Citation (SBL) Augustine, Ep. 49.2 (CSEL 34.2:140–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-49-2). ## Letter 49.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-49-3 - Source: CSEL 34.2:142–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Honoratus to explain how Christ's worldwide church could have survived only in the Donatist party in Africa. ### Latin text Quaerimus ergo, ut nobis respondere non graueris, quam causam forte noueris, qua factum est, ut Christus amitteret hereditatem suam per orbem terrarum diffusam et subito in solis Afris nec ipsis omnibus remaneret. etenim ecclesia catholica est etiam in Africa, quia per omnes terras eam deus esse uoluit et praedixit. pars autem uestra, quae Donati dicitur, non est in illis omnibus locis, in quibus et litterae et sermo et facta apostolica cucurrerunt. sed ne dicatis non uocari ecclesiam nostram catholicam sed Macarianam, sicuti eam uos appellatis, nosse debes, quod facillime potest, in illis omnibus partibus, unde istas terras euangelium Christi perfudit, nec nomen Donati sciri nec nomen Macarii; uestra autem quia Donati pars dicitur, nec uos negare potestis et omnibus notum est, ubicumque est uestra communio. dignare ergo rescribere nobis, ut sciamus, quo modo fieri possit, ut ecclesiam suam Christus de toto orbe perdiderit et in uobis solis habere coeperit. uestrum est enim haec ostendere; nam nobis sufficit ad causam nostram, quod compleri prophetiam et scripturas sanctas per orbem terrarum uidemus. hoc autem ego Augustinus dictaui, quia olim uolo loqui inde tecum; uidetur enim mihi uel propter ipsam uicinitatem posse nos per litteras de hac re conloqui sine aliquo tumultu adiuuante deo, quantum ipsa necessitas postulat. ### English translation (Claude) We ask you, then, not to be reluctant to answer us: what reason do you perhaps know for its having happened that Christ lost his inheritance spread throughout the world and that it suddenly remained among the Africans alone, and not even among all of them? For the Catholic Church is also in Africa, because God willed and foretold that it should be in all lands. But your party, which is called Donatus's, is not in all those places where the letters, the preaching, and the deeds of the apostles ran their course. And so that you may not say that our church is not called Catholic but Macarian, as you call it, you ought to know, as you very easily can, that in all those regions from which the gospel of Christ flowed into these lands, neither the name of Donatus nor the name of Macarius is known; but yours, since it is called the party of Donatus, you cannot deny, and it is known to all wherever your communion exists. Please write back, then, so that we may know how it could happen that Christ lost his church from the whole world and began to have it in you alone. For it is for you to show this; for us it is enough for our case that we see the prophecy and the holy Scriptures fulfilled throughout the world. I, Augustine, have dictated this because I have long wished to speak with you about it; for it seems to me that, if only because we are neighbours, we can confer by letter on this matter without any tumult, with God's help, as far as the need itself requires. ### Citation (SBL) Augustine, Ep. 49.3 (CSEL 34.2:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-49-3). ## Letter 50.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-50-1 - Source: CSEL 34.2:143–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine rebukes the magistrates of Sufes for the killing of sixty Christians over a destroyed statue of Hercules, offering to replace the idol but demanding the lives back. ### Latin text immanitatis uestrae famosissimum scelus et inopinata crudelitas terram concutit et percutit caelum, ut in plateis ac delubris uestris eluceat sanguis et resonet homicidium. apud uos Romanae sepultae sunt leges, iudiciorum rectorum calcatus est terror, imperatorum certe nulla ueneratio nec timor. apud uos sexaginta numero fratrum innocens effusus est sanguis et, si quis plures occidit, functus est laudibus et in uestram curiam tenuit principatum. age nunc principalem ueniamus ad causam. si Herculem uestrum dixeritis, porro reddemus; adsunt metalla, saxa nec desunt; accedunt et marmorum genera, suppeditat artificum copia. ceterum deus uester cum diligentia sculpitur, tornatur et ornatur; addimus et rubricam, quae pingat ruborem, quo possint uota uestra sacra sonare. nam si uestrum Herculem dixeritis, conlatis singulis nummis ab artifice uestro uobis emimus deum. reddite igitur animas, quas truculenta uestra manus contorsit, et, sicuti a nobis uester Hercules redhibetur, sic etiam a uobis tantorum animae reddantur. ### English translation (Claude) The most notorious crime of your savagery and your unheard-of cruelty shake the earth and strike heaven, so that blood shines and murder resounds in your streets and shrines. Among you the Roman laws have been buried, the fear of upright courts trampled underfoot, and there is certainly no reverence or fear of the emperors. Among you the innocent blood of sixty of our brothers has been shed, and whoever killed the most has been rewarded with praise and has held the first place in your council. Come now, let us come to the principal cause. If you say Hercules is yours, we will certainly give him back: metals are at hand, nor is stone lacking; there are also kinds of marble, and plenty of craftsmen. Your god, moreover, will be carefully sculpted, turned, and adorned; we will add red ochre too, to paint the blush with which your sacred vows may sound. For if you say Hercules is yours, we will each contribute a coin and buy you a god from your craftsman. Give back, then, the lives which your savage hand has wrung out; and as your Hercules is given back by us, so let the lives of so many be given back by you. ### Translation notes - To the leaders and elders of the colony of Sufes (Byzacena), after a riot (399) in which sixty Christians were killed in revenge for the destruction of a statue of Hercules. The irony is Augustine's. 'Brothers' (fratrum) are fellow Christians. ### Citation (SBL) Augustine, Ep. 50.1 (CSEL 34.2:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-50-1). ## Letter 51.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-1 - Source: CSEL 34.2:144–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine proposes to the Donatist bishop Crispinus a debate by letter and argues that Scripture punishes schism more severely than idolatry or burning the sacred books. ### Latin text Quia humilitatem nostram uestri reprehendunt, ideo sic epistulam praenotaui, quod in tuam contumeliam fecisse uidear, si non, ita mihi abs te ut rescribatur, expecto. de Carthaginiensi promissione tua uel nostra instantia quid multa commemorem? quo modo libet ea gesserimus, transierint, ne, quod restat, impediant. nunc excusatio, nisi fallor, nulla est adiuuante domino; ambo in Numidia sumus et nobis loco terrarum inuicem propinquamus. rumor ad me detulit adhuc uelle mecum disputando experiri de quaestione, quae nostram dirimit communionem. uide, quam breuiter omnes auferantur ambages; ad hanc epistulam responde, si placet, et fortasse sufficiet non solum nobis sed et eis, qui nos audire desiderant, aut, si non sufficiet, scripta atque rescripta, donec sufficiat, repetentur. quid enim nobis commodius poterit exhibere urbium, quas incolimus, tanta uicinitas? ego enim statui nihil de hac re agere uobiscum nisi per litteras, uel ne cui nostrum de memoria, quod dicitur, elabatur uel ne fraudentur talium studiosi, qui forte interesse non possunt. soletis de praeteritis rebus gestis, qui uultis, falsa iactare forte non mentiendi studio sed errore. proinde, si placet, de praesentibus illa metiamur. procul dubio te non fugit prioris populi temporibus et idolatriae sacrilegium fuisse commissum et a rege contemptore librum propheticum incensum; quo utroque crimine schismatis malum non puniretur atrocius, nisi grauius penderetur. profecto enim recordaris, quem ad modum schismatis auctores uiuos dehiscens terra sorbuerit et eos, qui consenserant, caelo inruens ignis absumpserit. sic nec fabricatum et adoratum idolum nec sacer liber exustus meruit uindicari. ### English translation (Claude) Since your people find fault with our humility, I have headed this letter as I have; I would seem to have done this as an insult to you, were it not that I expect you to write back to me in the same way. As for your promise at Carthage, or our insistence, why should I say much? However we handled those things, let them pass, so that they may not hinder what remains. Now, unless I am mistaken, there is no excuse, with the Lord's help: we are both in Numidia and near each other in place. Report has brought me word that you still wish to try the question that divides our communion with me in debate. See how briefly all evasions can be removed: answer this letter, if you please, and perhaps it will be enough not only for us but for those who wish to hear us; or, if it is not enough, letters and replies will be repeated until it is. For what more convenient arrangement can the great nearness of the cities we live in provide for us? For I have resolved to deal with you on this matter only by letters, so that nothing, as they say, may slip from the memory of either of us, and so that those interested in such things who perhaps cannot be present may not be cheated. Those of you who wish are accustomed to throw out falsehoods about past events, perhaps not from a desire to lie but by error. So, if you please, let us measure those by present events. Surely you are aware that in the times of the former people both the sacrilege of idolatry was committed and the book of the prophet was burned by a contemptuous king; and the evil of schism would not have been punished more terribly than either crime unless it had been weighed as graver. You certainly remember how the earth opened and swallowed alive the authors of schism, and fire falling from heaven consumed those who had agreed with them. Neither the idol made and worshipped nor the sacred book burned was punished in this way. ### Scripture references - Exod 32:4: allusion, high confidence - Jer 36:23: allusion, high confidence - Num 16:32: allusion, high confidence - Num 16:35: allusion, high confidence ### Translation notes - To Crispinus, Donatist bishop of Calama. Augustine apparently headed the letter without honorific titles. Allusions to Exod 32; Jer 36:23; Num 16:31–35. A leaked line number in the digital text is removed. ### Citation (SBL) Augustine, Ep. 51.1 (CSEL 34.2:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-1). ## Letter 51.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-2 - Source: CSEL 34.2:145–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine presses Crispinus with the Donatists' reception of Felicianus and Praetextatus, condemned as Maximianist schismatics, back into their sees. ### Latin text Cur ergo, qui soletis nobis obicere non solum in nostris non probata sed potius in uestris probata crimina eorum, qui formidine persecutionis inpulsi dominicos libros concremandos ignibus tradiderunt, uos eos, quos pro scelere schismatis plenarii concilii uestri ueridico, sicut ibi scriptum est, ore) damnastis, in eodem ipso episcopatu recepistis, in quo damnastis? Felicianum dico Mustitanum et Praetextatum Assuritanum. neque enim, sicut ignorantibus dicitis, ex eo numero fuerunt isti, quibus uestrum concilium diem prorogauerat et praefixerat, intra quem nisi ad uestram communionem remeauissent, eadem sententia tenerentur; sed de illo numero isti fuerunt, quos eo die sine dilatione damnastis, quo illis dilationem dedistis. probabo, si negaueris; concilium uestrum loquitur; proconsularia gesta habemus in manibus, quibus id non semel allegastis. aliam ergo defensionem para, si potes, ne, dum negas, quod conuincam, moras faciamus. Felicianus igitur et Praetextatus si innocentes erant, quare sic damnati sunt? si scelerati, quare sic recepti sunt? si probaueris innocentes, cur non credamus a multo paucioribus maioribus uestris falso crimine traditionis innocentes potuisse damnari, si a trecentis decem successoribus eorum, ubi etiam pro magno scriptum est plenarii concilii ore ueridico, in falso crimine schismatis innocentes damnari potuerunt? si autem probaueris recte fuisse damnatos, quae restat defensio, cur in eodem episcopatu recepti sint, nisi ut exaggerans utilitatem salubritatemque pacis ostendas etiam ista pro unitatis uinculo toleranda? quod utinam non oris sed cordis uiribus ageres! profecto perspiceres, quam nullis calumniis per orbem terrarum esset uiolanda pax Christi, si licet in Africa etiam in sacrilego schismate damnatos in eodem ipso episcopatu recipi pro pace Donati. ### English translation (Claude) Why, then, do you, who are accustomed to charge us with the crimes of those who, driven by fear of persecution, handed over the Lord's books to be burned (crimes not proved against our people, but rather proved against yours), why have you received back, in the very same episcopal rank in which you condemned them, those whom you condemned for the crime of schism 'by the truthful mouth of your plenary council', as it is written there? I mean Felicianus of Musti and Praetextatus of Assuras. For they were not, as you tell the ignorant, of the number of those to whom your council had extended and fixed a date, by which, unless they returned to your communion, they would be bound by the same sentence; they were of the number of those whom you condemned without delay on the very day you gave the others a delay. I will prove it if you deny it; your council speaks; we have in our hands the proconsular records, in which you cited it more than once. Prepare another defence, then, if you can, so that we may not waste time while you deny what I will prove. If Felicianus and Praetextatus were innocent, why were they condemned so? If criminals, why were they received back so? If you prove them innocent, why should we not believe that innocent men could be condemned on a false charge of handing over by your predecessors, who were far fewer, if innocent men could be condemned on a false charge of schism by three hundred and ten of their successors, where it is even written in grand style, 'by the truthful mouth of a plenary council'? But if you prove that they were rightly condemned, what defence remains for their being received back in the same episcopal rank, except that, enlarging on the usefulness and wholesomeness of peace, you show that even such things are to be tolerated for the bond of unity? If only you did this with the strength of your heart and not of your mouth! You would surely see that the peace of Christ throughout the world must not be violated by any slanders, if in Africa even men condemned for sacrilegious schism may be received back in the very same episcopal rank for the peace of Donatus. ### Translation notes - The Donatist Council of Bagai (394), with 310 bishops, condemned Maximian and his ordainers. The phrase 'by the truthful mouth of a plenary council' is quoted from its decree. ### Citation (SBL) Augustine, Ep. 51.2 (CSEL 34.2:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-2). ## Letter 51.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-3 - Source: CSEL 34.2:146–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine turns the charge of persecution back on the Donatists, who used imperial judges to expel the Maximianists from their churches. ### Latin text Item soletis nobis obicere, quod uos per potestates terrenas persequamur. qua in re non disputo, uel quid uos pro immanitate tanti sacrilegii mereamini uel quantum nos Christiana temperet mansuetudo; illud dico: si hoc crimen est, cur eosdem Maximianistas per iudices ab eis imperatoribus missos, quos per euangelium genuit nostra communio, grauiter insectati de basilicis, quas tenebant, in quibus eos inuenit ipsa conscissio, et controuersiarum strepitu et iussionum potentatu et auxiliorum impetu proturbastis? in qua conflictatione quae passi sint per loca singula, recentia rerum uestigia contestantur; quae iussa sint, chartae indicant; quae facta sint, terrae clamant, in quibus etiam Optati illius tribuni uestri sancta memoria praedicatur. ### English translation (Claude) Likewise you are accustomed to charge us with persecuting you through earthly powers. On this I do not argue either what you deserve for the enormity of so great a sacrilege, or how much Christian gentleness restrains us. I say this: if this is a crime, why did you pursue those same Maximianists vigorously through judges sent by those emperors whom our communion begot through the gospel, and drive them out of the basilicas they held, in which the split itself found them, by the din of lawsuits, the power of orders, and the onslaught of armed help? What they suffered in each place in that conflict, the fresh traces of the events attest; what was ordered, the documents show; what was done, the lands cry out, in which even the holy memory of that tribune of yours, Optatus, is proclaimed. ### Translation notes - The emperors are Christians, 'begotten' through the gospel by the Catholic communion. 'Holy memory' of Optatus (Donatist bishop of Thamugadi) is ironic. ### Citation (SBL) Augustine, Ep. 51.3 (CSEL 34.2:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-3). ## Letter 51.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-4 - Source: CSEL 34.2:147–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that by accepting without rebaptism those baptized by Maximianist bishops, the Donatists have conceded the validity of baptism outside their communion. ### Latin text Item dicere soletis, quod nos Christi baptismum non habeamus et praeter uestram communionem nusquam sit. possem hinc uberius aliquanto disserere. sed contra uos iam nihil opus est, qui cum Feliciano et Praetextato etiam Maximianistarum baptismum recepistis. quotquot enim baptizauerunt, quando Maximiano communicabant, cum etiam ipsos nominatim, id est Felicianum et Praetextatum de basilicis eorum, sicut gesta testantur, diuturno conflictu iudiciorum expellere conaremini, quotquot ergo eo tempore baptizauerunt, nunc secum et uobiscum habent non solum per aegritudinum pericula sed etiam per sollemnitates paschales in tot ecclesiis ad suas ciuitates pertinentibus et in ipsis tam magnis ciuitatibus foris in scelere schismatis baptizatos, quorum nulli baptisma repetitum est. atque utinam probare possitis eos, quos foris in scelere schismatis Felicianus et Praetextatus tamquam inaniter baptizauerant, ab eis receptis intus quasi utiliter denuo baptizatos. si enim rursus baptizandi erant isti, rursus ordinandi erant illi; amiserant enim episcopatum recedentes a uobis, si extra communionem uestram baptizare non poterant; nam si discedentes episcopatum non amiserant, baptizare utique poterant, si autem amiserant, ergo, ut eis, quod amiserant, redderetur, redeuntes ordinari debebant. sed noli timere; sicut certum est cum eodem illo episcopatu, cum quo exierant, remeasse, ita certum est omnes, quos in Maximiani schismate baptizarunt, sine ulla baptismi repetitione se cum uestra communione reconciliasse. ### English translation (Claude) Likewise you are accustomed to say that we do not have the baptism of Christ and that it exists nowhere outside your communion. I could argue this at some length. But against you there is now no need, since together with Felicianus and Praetextatus you have received the baptism of the Maximianists too. For all whom they baptized while they were in communion with Maximian, at a time when you were trying to expel these very men by name, Felicianus and Praetextatus, from their basilicas by a long conflict in the courts, as the records testify, all whom they baptized at that time they now have with themselves and with you, not only in the dangers of sickness but also at the Easter solemnities, in so many churches belonging to their cities, and in those great cities themselves: people baptized outside in the crime of schism, of whom none has had baptism repeated. And would that you could prove that those whom Felicianus and Praetextatus had baptized outside in the crime of schism, as if in vain, were baptized again inside, as if usefully, by these men after they had been received back! For if these needed to be baptized again, those needed to be ordained again; for they had lost the episcopate by departing from you, if they could not baptize outside your communion. For if in departing they had not lost the episcopate, they could certainly baptize; but if they had lost it, then, so that what they had lost might be restored to them, they ought to have been ordained when they returned. But do not fear: just as it is certain that they returned with the same episcopate with which they had gone out, so it is certain that all whom they baptized in the schism of Maximian were reconciled to your communion without any repetition of baptism. ### Citation (SBL) Augustine, Ep. 51.4 (CSEL 34.2:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-4). ## Letter 51.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-5 - Source: CSEL 34.2:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine concludes that the Donatists accept the baptism of condemned Maximianists while rejecting that of the worldwide church, and calls on Crispinus to answer. ### Latin text Quibus igitur sufficimus lacrimis plangere recipi baptismum Maximianistarum et exsufflari baptismum orbis terrarum? siue auditos siue inauditos siue iuste siue iniuste damnastis Felicianum, damnastis Praetextatum, dic mihi: quem Corinthiorum episcopum audiuit aut damnauit aliquis uestrum? quem Galatarum, quem Ephesiorum, quem Colossensium, Philippensium, Thessalonicensium ceterarumque omnium ciuitatium, de quibus dictum est: Adorabunt in conspectu eius uniuersae patriae gentium? ergo istorum baptismus acceptatur et illorum exsufflatur, qui nec istorum est nec illorum sed illius, de quo dictum est: Hic est, qui baptizat. sed non hinc ago; ad illa, quae praesto sunt, aduerte; ea, quae oculos etiam caecos feriunt. intuere: damnati habent baptismum et inauditi non habent! nominatim in scelere schismatis expressi et eiecti habent et ignoti, longe peregrini, numquam accusati, numquam iudicati non habent! qui de praecisa parte Africae rursus praecisi sunt, habent et, unde ipsum euangelium in Africam uenit, non habent! quid pluribus onero? ad ista responde. adtende sacrilegium schismatis uestro concilio Maximianistis exaggeratum, adtende persecutiones per iudiciarias potestates, quas eis inrogastis, adtende baptismum eorum, quem cum eis, quos damnastis, recepistis, et responde, si potes, utrum habeatis aliquid, unde iniciatis nebulas imperitis, cur ab orbe terrarum longe maiore scelere schismatis separemini, quam quod in Maximianistis uos damnasse gloriamini. pax Christi uincat in corde tuo. ### English translation (Claude) With what tears, then, can we lament enough that the baptism of the Maximianists is received and the baptism of the whole world is exorcized with breath? Whether you condemned Felicianus and Praetextatus heard or unheard, justly or unjustly, tell me: what bishop of the Corinthians did any of you hear or condemn? Of the Galatians, of the Ephesians, of the Colossians, Philippians, Thessalonians, and all the other cities of which it was said: 'All the families of the nations shall worship before him'? So the baptism of these men is accepted and that of those is exorcized, though it belongs neither to these nor to those, but to him of whom it was said: 'This is he who baptizes.' But I am not arguing from that; turn to what is at hand, the things that strike even blind eyes. Look: the condemned have baptism, and the unheard do not! Those expressly named and cast out for the crime of schism have it, and the unknown, far-off strangers, never accused, never judged, do not! Those who were cut off again from a part of Africa already cut off have it, and those from whom the gospel itself came to Africa do not! Why burden you with more? Answer these things. Consider the sacrilege of schism magnified by your council against the Maximianists; consider the persecutions you inflicted on them through judicial powers; consider their baptism, which you received together with those you condemned; and answer, if you can, whether you have anything by which to cast mist over the ignorant, explaining why you are separated from the whole world by a far greater crime of schism than that which you boast of having condemned in the Maximianists. May the peace of Christ conquer in your heart. ### Scripture references - Ps 22:27 (21:28 LXX): quotation, high confidence - John 1:33: quotation, high confidence - Col 3:15: allusion, high confidence ### Translation notes - Quotations of Ps 22:27 (21:28 LXX/Vulg.) and John 1:33; allusion to Col 3:15. ### Citation (SBL) Augustine, Ep. 51.5 (CSEL 34.2:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/47-1/#p-51-5). ## Letter 52.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-52-1 - Source: CSEL 34.2:149–150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine welcomes a letter from his Donatist kinsman Severinus and points him to the Catholic Church, the city on a hill that cannot be hidden. ### Latin text Litteras fraternitatis tuae etsi ualde sero, etsi praeter quod speraueram, tamen laetus accepi. maxime ampliore gaudio perfusus sum, cum cognouissem hominem uestrum in ipsa sola causa uenisse Hipponem, ut ad me litteras tuae fraternitatis adferret. cogitaui enim non sine causa hoc exortum esse in animo tuo, ut recoleres consanguinitatem nostram, nisi quia fortasse perspicis, sicut noui non leue pondus prudentiae tuae, quam sit dolendum, ut, qui secundum carnem fratres sumus, in Christi corpore non una societate uiuamus, praesertim quia facile tibi est adtendere et uidere ciuitatem super montem constitutam, de qua dominus ait in euangelio, quod abscondi non possit; ipsa est enim ecclesia catholica, unde καθολικὴ graece appellatur, quod per totum orbem terrarum diffunditur. hanc ignorare nulli licet; ideo secundum uerbum domini nostri Jesu Christi abscondi non potest. ### English translation (Claude) Though very late, and beyond what I had hoped, I gladly received the letter of your Brotherliness. I was filled with still greater joy when I learned that your man had come to Hippo for this sole purpose, to bring me your Brotherliness's letter. For I thought that it was not without reason that it arose in your mind to recall our kinship, unless perhaps because you perceive, as I know the considerable weight of your prudence, how much it is to be lamented that we who are brothers according to the flesh do not live in one fellowship in the body of Christ; especially since it is easy for you to observe and see the city set on a mountain, of which the Lord says in the gospel that it cannot be hidden. For that is the Catholic Church, for which reason it is called in Greek katholikē, because it is spread through the whole world. No one may be ignorant of it; therefore, according to the word of our Lord Jesus Christ, it cannot be hidden. ### Scripture references - Matt 5:14: allusion, high confidence ### Translation notes - To Severinus, a relative of Augustine in the Donatist communion. Allusion to Matt 5:14. Augustine derives 'catholic' from the Greek 'throughout the whole'. ### Citation (SBL) Augustine, Ep. 52.1 (CSEL 34.2:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-52-1). ## Letter 52.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-52-2 - Source: CSEL 34.2:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine compares the Donatists to branches cut off from the vine for lack of the fruit of love. ### Latin text Pars autem Donati in solis Afris calumniatur orbi terrarum et non considerat ea sterilitate, qua fructus pacis et caritatis adferre noluit, ab illa radice orientalium ecclesiarum se esse praecisam, unde euangelium in Africam uenit, unde terra si eis adferatur, adorant; fidelis autem inde si ueniat, exsufflant et rebaptizant etiam. hoc enim praedixit filius dei, qui ueritas est, se esse uitem, suos autem filios esse sarmenta et patrem suum agricolam: Sarmentum, inquit, quod in me non dat fructum, pater meus tollet illud; sarmentum autem quod in me dat fructum, purgat illud, ut maiorem fructum adferat. non ergo mirum est, si de illa uite, quae creuit et omnes terras impleuit, praecisi sunt illi, qui fructum caritatis adferre noluerunt. ### English translation (Claude) But the party of Donatus, among the Africans alone, slanders the whole world, and does not consider that by the barrenness with which it refused to bear the fruits of peace and love it has been cut off from the root of the Eastern churches, from which the gospel came to Africa; if earth is brought to them from there, they worship it; but if a believer comes from there, they exorcize him with breath and even rebaptize him. For the Son of God, who is the truth, foretold this, that he is the vine and his sons the branches, and his Father the vinedresser: 'Every branch in me that does not bear fruit,' he says, 'my Father will take away; and every branch that bears fruit in me he prunes, that it may bear more fruit.' It is no wonder, then, if those who refused to bear the fruit of love have been cut off from that vine which grew and filled all lands. ### Scripture references - John 15:1: allusion, high confidence - John 15:2: quotation, high confidence - John 15:5: allusion, high confidence ### Translation notes - Quotation of John 15:2; allusion to John 15:1, 5. 'Earth brought from there' refers to soil from the Holy Land venerated as a relic. ### Citation (SBL) Augustine, Ep. 52.2 (CSEL 34.2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-52-2). ## Letter 52.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-52-3 - Source: CSEL 34.2:150–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that either the Donatists' charges were false or they failed to prove them, and in either case their schism is without excuse. ### Latin text Qui si uera crimina obiecissent collegis suis, maiores eorum, quando schisma fecerunt, ipsi obtinuissent causam suam apud ecclesiam transmarinam, unde ad istas partes Christianae fidei manauit auctoritas, ut illi essent foris, quibus eadem crimina obiciebant. nunc autem cum illi inueniuntur intus communicare ecclesiis apostolicis, quarum nomina in libris sanctis habent et recitant, isti autem foris positi et ab illa communione separati sunt, quis non intellegat eos habuisse causam bonam, qui eam apud medios iudices obtinere potuerunt? aut si causam bonam habebant et eam transmarinis ecclesiis probare non potuerunt, quid illos laesit orbis terrarum, ubi episcopi collegas suos, qui apud eos obiectis criminibus conuicti non erant, temere damnare non possent? itaque innocentes rebaptizantur et Christus in innocentibus exsufflatur. si autem idem Donatistae Afrorum collegarum suorum uera crimina nouerant et neglexerunt eadem monstrare et probare transmarinis ecclesiis, ipsi se ab unitate Christi sceleratissimo schismate praeciderunt, non habent, quod excusent, et uos nostis, maxime quia tam multi scelerati apud eos emerserunt et tolerauerunt illos per tot annos, ne partem Donati conscinderent, et non dubitauerunt illo tempore falsas suspiciones suas obicientes pacem Christi unitatemque disrumpere et uos uidetis. ### English translation (Claude) If their forebears, when they made the schism, had brought true charges against their colleagues, they themselves would have won their case before the church overseas, from which the authority of the Christian faith flowed to these parts, so that those against whom they brought the charges would be outside. But as it is, when the former are found inside, in communion with the apostolic churches, whose names these men have and read in the holy books, while the latter are placed outside and separated from that communion, who does not understand that those had the good case who were able to win it before impartial judges? Or if they had a good case and could not prove it to the churches overseas, what harm did the whole world do them, where bishops could not rashly condemn their colleagues who had not been convicted before them of the charges brought? And so innocent men are rebaptized, and Christ is exorcized in the innocent. But if the Donatists knew true crimes of their African colleagues and neglected to show and prove them to the churches overseas, they have cut themselves off from the unity of Christ by a most wicked schism and have no excuse; and you know it, especially since so many criminals have emerged among them, and they have tolerated them for so many years so as not to tear the party of Donatus apart, and yet did not hesitate at that time, alleging their false suspicions, to break the peace and unity of Christ; and you see it. ### Citation (SBL) Augustine, Ep. 52.3 (CSEL 34.2:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-52-3). ## Letter 52.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-52-4 - Source: CSEL 34.2:151–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges Severinus not to let carnal habit keep him from the Catholic Church, warning of God's judgement. ### Latin text Sed nescio quae carnalis consuetudo, frater Seuerine, ibi uos tenet; et olim doleo, olim gemo maxime prudentiam tuam cogitans et olim te uidere desidero, ut de hac re tecum loquerer. quid enim prodest uel salus uel consanguinitas temporalis, si aeternam Christi hereditatem salutemque perpetuam in nostra cognitione contemnimus? haec me interim scripsisse suffecerit, quae duris cordibus ualde pauca sunt et prope nulla, animo autem tuo, quem bene noui, ualde multa sunt et ualde magna. non enim mea sunt; qui nihil sum, nisi quod expecto misericordiam dei, sed ipsius dei omnipotentis, quem quisquis in hoc saeculo comtempserit patrem, inueniet in futuro iudicem. ### English translation (Claude) But some carnal habit or other, brother Severinus, holds you there; and I have long grieved, long groaned, thinking especially of your prudence, and I have long wished to see you, so as to speak with you about this matter. For what profit is there in temporal well-being or kinship if in our kinship we despise the eternal inheritance of Christ and everlasting salvation? Let it suffice for me to have written this for now: to hard hearts it is very little and almost nothing, but to your mind, which I know well, it is very much and very great. For these words are not mine, who am nothing except that I wait for the mercy of God, but are of almighty God himself; and whoever despises him as Father in this world will find him as Judge in the world to come. ### Citation (SBL) Augustine, Ep. 52.4 (CSEL 34.2:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-52-4). ## Letter 53.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-1 - Source: CSEL 34.2:152–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fortunatus, Alypius, and Augustine answer a Donatist presbyter who claimed an angel told him to write to Generosus, citing Paul's curse on any other gospel. ### Latin text Quoniam nobis notam esse uoluisti epistulam, quam ad te Donatistarum presbyter dedit, quamquam eam tu quoque catholico animo deriseris, tamen, ut ei potius, si non desperate desipit, consulas, haec ad eum rescripta petimus perferas. ille enim ordinem Christianitatis ciuitatis uestrae tibi ut insinuaret, iussisse sibi angelum scripsit, cum tu teneas Christianitatem non ciuitatis tuae tantum nec tantum Africae uel Afrorum sed totius orbis terrae, quae adnuntiata est et adnuntiatur omnibus gentibus. unde illos parum est quod praecisos esse non pudet nec sibi subueniunt, ut, cum possunt, redeant ad radicem, nisi etiam secum alios praecidere et sicut ligna arida in ignem destinare conentur. quapropter si tibi ipsi angelus adstitisset, quem sibi ille propter te adstitisse, quantum arbitramur, astuta uanitate confingit, et haec ipsa tibi dixisset, quae iste mandato illius tibi se insinuare dicit, oporteret te apostolicae sententiae memorem fieri, qui ait: Licet si nos aut angelus de caelo uobis euangelizauerit praeter id, quod euangelizauimus uobis, anathema sit. euangelizatum est enim tibi per uocem ipsius domini Iesu Christi, quod omnibus gentibus adnuntiabitur euangelium eius et tunc erit finis; euangelizatum tibi est per propheticas et apostolicas litteras, quod Abrahae dictae sunt promissiones et semini eius, quod est Christus, cum ei diceret deus: In semine tuo benedicentur omnes gentes. has ergo promissiones tenenti si tibi angelus de caelo diceret: Dimitte Christianitatem orbis terrae et tene partis Donati, cuius ordo tibi exponitur in epistula episcopi tuae ciuitatis, anathema esse deberet, quia te a toto praecidere et in partem contrudere conaretur et alienare a promissis dei. ### English translation (Claude) Since you wished us to know of the letter which a presbyter of the Donatists sent you, although you too laughed at it with a Catholic mind, nevertheless, so that you may rather do him good, if his folly is not hopeless, we ask you to deliver to him this reply. For he wrote that an angel had commanded him to set out for you the order of the Christianity of your city, when you hold the Christianity not of your city only, nor only of Africa or the Africans, but of the whole world, which has been proclaimed and is being proclaimed to all nations. Hence it is not enough for them that they are not ashamed of being cut off and do not help themselves by returning to the root while they can; they even try to cut others off with themselves and destine them for the fire like dry wood. Therefore, if the angel had stood by you yourself, whom that man, as we think, invents with cunning vanity to have stood by him on your account, and had said to you the very things which he says he is setting out to you at the angel's command, you ought to remember the sentence of the apostle, who says: 'Even if we or an angel from heaven should preach to you a gospel other than what we have preached to you, let him be accursed.' For it has been preached to you by the voice of the Lord Jesus Christ himself that his gospel will be proclaimed to all nations, and then the end will come; it has been preached to you through the prophetic and apostolic writings that the promises were spoken to Abraham and to his seed, which is Christ, when God said to him: 'In your seed all nations shall be blessed.' If, then, while you hold these promises, an angel from heaven said to you, 'Abandon the Christianity of the whole world and hold that of the party of Donatus, whose order is set out to you in the letter of the bishop of your city,' he ought to be accursed, because he would be trying to cut you off from the whole, thrust you into a part, and estrange you from the promises of God. ### Scripture references - Gal 1:8: quotation, high confidence - Matt 24:14: allusion, high confidence - Gal 3:16: allusion, high confidence - Gen 22:18: quotation, high confidence - John 15:6: allusion, medium confidence ### Translation notes - To Generosus of Constantina, from Fortunatus, Alypius, and Augustine. Quotations of Gal 1:8 and Gen 22:18 (cf. Gal 3:16); allusions to Matt 24:14 and John 15:6. ### Citation (SBL) Augustine, Ep. 53.1 (CSEL 34.2:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-1). ## Letter 53.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-2 - Source: CSEL 34.2:153–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine lists the bishops of Rome from Peter to Anastasius and notes that no Donatist bishop appears in the succession. ### Latin text Si enim ordo episcoporum sibi succedentium considerandus est, quanto certius et uere salubriter ab ipso Petro numeramus, cui totius ecclesiae figuram gerenti dominus ait: Super hanc petram aedificabo ecclesiam meam et portae inferorum non uincent eam. Petro enim successit Linus, Lino Clemens, Clementi Anacletus, Anacleto Euaristus, Euaristo Sixtus, Sixto Telesphorus, Telesphoro Hyginus, Hygino Anicetus, Aniceto Pius, Pio Soter, Soteri Alexander, Alexandro Victor, Victori Zephyrinus, Zephyrino Calistus, Calisto Urbanus, Urbano Pontianus, Pontiano Antherus, Anthero Fabianus, Fabiano Cornelius, Cornelio Lucius, Lucio Stephanus, Stephano Sixtus, Sixto Dionysius, Dionysio Felix, Felici Eutychianus, Eutychiano Gaius, Gaio Marcellus, Marcello Eusebius, Eusebio Melchiades, Melchiadi Siluester, Siluestro Marcus, Marco Iulius, Iulio Liberius, Liberio Damasus, Damaso Siricius, Siricio Anastasius. in hoc ordine successionis nullus Donatista episcopus inuenitur. sed ex transuerso ex Africa ordinatum miserunt, qui paucis praesidens Afris in urbe Roma Montensium uel Cutzupitarum uocabulum propagauit. ### English translation (Claude) For if the order of bishops succeeding one another is to be considered, how much more surely and truly wholesomely do we count from Peter himself, to whom, as bearing the figure of the whole church, the Lord said: 'Upon this rock I will build my church, and the gates of hell shall not overcome it.' For Peter was succeeded by Linus, Linus by Clement, Clement by Anacletus, Anacletus by Evaristus, Evaristus by Sixtus, Sixtus by Telesphorus, Telesphorus by Hyginus, Hyginus by Anicetus, Anicetus by Pius, Pius by Soter, Soter by Alexander, Alexander by Victor, Victor by Zephyrinus, Zephyrinus by Callistus, Callistus by Urban, Urban by Pontianus, Pontianus by Anterus, Anterus by Fabian, Fabian by Cornelius, Cornelius by Lucius, Lucius by Stephen, Stephen by Sixtus, Sixtus by Dionysius, Dionysius by Felix, Felix by Eutychianus, Eutychianus by Gaius, Gaius by Marcellus, Marcellus by Eusebius, Eusebius by Miltiades, Miltiades by Silvester, Silvester by Mark, Mark by Julius, Julius by Liberius, Liberius by Damasus, Damasus by Siricius, Siricius by Anastasius. In this order of succession no Donatist bishop is found. But they sent one ordained in Africa from the side, who, presiding over a few Africans in the city of Rome, spread the name of 'Mountain-men' or 'Cutzupitae'. ### Scripture references - Matt 16:18: quotation, high confidence ### Translation notes - Quotation of Matt 16:18. The list is translated as printed: it places Alexander after Soter (where modern lists have Eleutherius, and Alexander after Evaristus) and omits Marcellinus. The Donatists at Rome were nicknamed Montenses ('Mountain-men') or Cutzupitae. ### Citation (SBL) Augustine, Ep. 53.2 (CSEL 34.2:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-2). ## Letter 53.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-3 - Source: CSEL 34.2:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues that even an unworthy bishop in the succession would not harm the church, since the faithful hope in the Lord, not in men. ### Latin text In illum autem ordinem episcoporum, qui ducitur ab ipso Petro usque ad Anastasium, qui nunc eandem cathedram sedet, etiam si quisquam traditor per illa tempora subrepsisset, nihil praeiudicaret ecclesiae et innocentibus Christianis, quibus dominus prouidens ait de praepositis malis: Quae dicunt, facite; quae autem faciunt, facere nolite: dicunt enim et non faciunt, ut certa sit spes fidelis, quae non in homine sed in domino conlocata numquam tempestate sacrilegi schismatis dissipetur, sicut isti dissipati sunt, qui legunt in codicibus sanctis ecclesias, quibus apostoli scripserunt, et nullum in eis habent episcopum. quid autem peruersius et insanius quam lectoribus easdem epistulas legentibus dicere: Pax tecum et ab earum ecclesiarum pace separari, quibus ipsae epistulae scriptae sunt? ### English translation (Claude) Into that order of bishops which runs from Peter himself to Anastasius, who now sits in that same chair, even if some traitor had crept in during those times, it would not prejudice the church and innocent Christians, for whom the Lord provided when he said of bad leaders: 'Do what they say, but do not do what they do; for they say and do not do'; so that the hope of the faithful may be sure, which, placed not in man but in the Lord, is never scattered by the storm of sacrilegious schism, as these men have been scattered, who read in the holy books of the churches to which the apostles wrote and have no bishop in them. What is more perverse and insane than to say to readers reading those same letters, 'Peace be with you,' and to be separated from the peace of the churches to which those letters were written? ### Scripture references - Matt 23:3: quotation, high confidence ### Translation notes - Quotation of Matt 23:3. ### Citation (SBL) Augustine, Ep. 53.3 (CSEL 34.2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-3). ## Letter 53.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-4 - Source: CSEL 34.2:154–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine cites the records showing that Silvanus, the first Donatist bishop of Constantina, had himself handed over church property in the persecution. ### Latin text Tamen ne sibi etiam de Constantinensi, hoc est ciuitatis uestrae episcoporum ordine blandiatur, recita illi gesta apud Munatium Felicem, flaminem perpetuum, curatorem tunc eiusdem ciuitatis uestrae Diocletiano VIII. et Maximiano VII. consulibus undecimo Kalendas Iunias, quibus liquido constitit ita Paulum episcopum tradidisse, ut Siluanus tunc eius subdiaconus fuerit et cum illo tradiderit proferens instrumenta dominica, etiam quae diligenter fuerant occultata, capitulatam argenteam et lucernam argenteam, ita ut ei diceret Victor quidam: Mortuus fueras, si non illas inuenisses. hunc iste Siluanum, manifestissimum traditorem, pro magno commemorat in epistula, quam tibi scripsit, a Secundo Tigisitano primae sedis episcopo episcopum tunc ordinatum. quiescat ergo superba eorum lingua et cognoscat crimina sua, ne delirans loquatur aliena. recita illi etiam, si uoluerit, gesta ecclesiastica eiusdem Secundi Tigisitani in domo Urbani Donati habita, ubi confessos traditores iudici deo dimisit, Donatum Masculitanum, Marinum ab Aquis Tibilitanis, Donatum Calamensem, cum quibus confessis traditoribus memoratum traditorem Siluanum eis ordinauit episcopum. recita illi gesta apud Zenophilum consularem, ubi Nundinarius quidam diaconus iratus Siluano, quod ab eo fuerit excommunicatus, haec omnia iudiciis prodidit, quae certis documentis et responsionibus testium et recitatione gestorum et multarum epistularum luce clarius constiterunt. ### English translation (Claude) But so that he may not flatter himself even about the order of bishops of Constantina, that is, of your city, read him the records of proceedings before Munatius Felix, perpetual flamen and then curator of that same city of yours, in the eighth consulship of Diocletian and the seventh of Maximian, on the eleventh day before the Kalends of June, in which it was clearly established that bishop Paul handed over the Scriptures, and that Silvanus, then his subdeacon, handed over with him, producing the Lord's vessels, even those that had been carefully hidden, a silver chest and a silver lamp, so that a certain Victor said to him: 'You would have been a dead man if you had not found them.' This Silvanus, a most manifest traitor, that man mentions with pride in the letter he wrote to you as having been then ordained bishop by Secundus of Tigisis, bishop of the first see. Let their proud tongue be still, then, and acknowledge its own crimes, so as not to rave and speak of others'. Read him also, if he wishes, the church records of that same Secundus of Tigisis held in the house of Urbanus Donatus, where he left to God as judge confessed traitors, Donatus of Mascula, Marinus of Aquae Tibilitanae, and Donatus of Calama; and with these confessed traitors he ordained for them as bishop the aforementioned traitor Silvanus. Read him the records before Zenophilus the consular, where a certain deacon Nundinarius, angry with Silvanus for having excommunicated him, disclosed all these things to the courts, which were established clearer than light by sure documents, the answers of witnesses, the reading of records, and many letters. ### Translation notes - The proceedings before Munatius Felix are dated 19 May 303. 'Capitulatam' is obscure; rendered 'chest' by conjecture. ### Citation (SBL) Augustine, Ep. 53.4 (CSEL 34.2:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-4). ## Letter 53.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-5 - Source: CSEL 34.2:155–156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine lists the documents of the early Donatist controversy that prove Caecilian's innocence. ### Latin text Multa sunt alia, quae illi recites, si non contentiose agere sed prudenter audire uoluerit: preces Donatistarum ad Constantinum, ut propter ipsam causam inter Afros episcopos dirimendam iudices ex Gallia episcopos mitteret; litteras etiam eiusdem imperatoris, ubi episcopos misit ad urbem Romam; gesta quoque in urbe Roma, ubi ab episcopis, quos ille miserat, causa cognita atque discussa est; itemque alias litteras, ubi declarat memoratus imperator eos apud se de collegarum suorum iudicio, id est episcoporum, quos ad urbem Romam miserat, fuisse conquestos, ubi etiam alios episcopos uoluit apud Arelatum iudicare, ubi isti et ab ipsorum iudicio ad eundem imperatorem appellauerunt, ubi postremo causam inter partes ipse cognouit, ubi eos uehementissime detestatur innocentia Caeciliani fuisse superatos. quae, si uoluerit, audiet et tacebit et desinet insidiari ueritati. ### English translation (Claude) There are many other things you could read to him, if he is willing not to argue contentiously but to listen prudently: the petitions of the Donatists to Constantine, asking him to send bishops from Gaul as judges to settle this case among the African bishops; the letter of the same emperor in which he sent bishops to the city of Rome; the records also of the proceedings in the city of Rome, where the case was heard and discussed by the bishops he had sent; and another letter, in which the said emperor declares that they had complained to him about the judgement of their colleagues, that is, the bishops he had sent to the city of Rome; in which he also wished other bishops to judge at Arles; where these men appealed from their judgement too to the same emperor; where finally he himself heard the case between the parties; where he most vehemently denounces them as defeated by the innocence of Caecilian. If he is willing, he will hear these things and be silent and stop lying in wait for the truth. ### Citation (SBL) Augustine, Ep. 53.5 (CSEL 34.2:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-5). ## Letter 53.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-6 - Source: CSEL 34.2:156–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine argues from Scripture and from the Maximianist affair that the Donatists' charge of contagion through communion condemns themselves. ### Latin text Quamquam nos non tam de istis documentis praesumamus quam de scripturis sanctis, ubi hereditas Christi usque ad terminos terrae promissa est in omnibus gentibus. unde isti nefario schismate separati iactant crimina in paleam messis dominicae, quae necesse est usque ad finem permixta toleretur, donec ultimo iudicio tota area uentiletur. unde manifestum est ista crimina seu uera seu falsa non pertinere ad frumenta dominica, quae per totum agrum, id est istum mundum usque in finem saeculi oportet crescere, sicut non falsus angelus in huius errore sed dominus in euangelio loquitur. ideoque in Christianos innocentes, qui per totum orbem malis Christianis tamquam paleae suae uel zizaniis permixti sunt, multa falsa crimina et uana iactantibus his miseris Donatistis merito deus reddidit, ut Maximianistas apud Carthaginem schismaticos suos, Primiani damnatores, extra Primianum baptizatores, post Primianum rebaptizatores, uniuersali concilio suo damnarent, ut ex eorum numero post non paruum tempus quosdam in honoribus episcopatus sui, Felicianum Mustitanum et Praetextatum Assuritanum, cogente Optato Gildoniano susciperent cum omnibus, quos damnati extra baptizauerunt. quod si ab eis, quos ore proprio tamquam sceleratos et sacrilegos damnauerunt et quos illis primis schismaticis, quos uiuos terra obruit, compararunt, non maculantur, cum eis rursus in honore suo receptis communicant, euigilent aliquando, cogitent, quanta caecitate et quanta insania dicant orbem terrarum ignotis Afrorum criminibus esse maculatum et hereditatem Christi, quae promissa exhibita est in omnibus gentibus, peccatis Afrorum per contagionem communicationis fuisse deletam, quando se nolunt deletos et maculatos uideri, dum eis communicant, quorum crimina cognita iudicarunt. ### English translation (Claude) And yet we rely not so much on these documents as on the holy Scriptures, where the inheritance of Christ is promised to the ends of the earth among all nations. Separated from it by a wicked schism, these men hurl charges at the chaff of the Lord's harvest, which must be tolerated, mixed in, until the end, until the whole threshing floor is winnowed at the last judgement. From this it is plain that these charges, whether true or false, do not concern the Lord's wheat, which must grow throughout the whole field, that is, this world, until the end of the age, as not a false angel in this man's error but the Lord in the gospel says. And so, since these wretched Donatists hurl many false and empty charges against innocent Christians who throughout the world are mixed with bad Christians as with their chaff or tares, God has justly repaid them: they condemned by their universal council the Maximianists at Carthage, their own schismatics, who condemned Primian, baptized apart from Primian, and rebaptized after Primian; and then, after no short time, under the compulsion of Optatus the Gildonian, they received back some of their number in the rank of their episcopate, Felicianus of Musti and Praetextatus of Assuras, together with all whom they had baptized outside while condemned. If they are not stained by those whom with their own mouth they condemned as criminal and sacrilegious, and compared to those first schismatics whom the earth buried alive, when they communicate with them, received back again in their rank, let them at last wake up and consider with what blindness and madness they say that the whole world has been stained by unknown crimes of Africans, and that the inheritance of Christ, promised and now displayed among all nations, has been destroyed by the sins of Africans through the contagion of communion, when they do not wish to be seen as destroyed and stained while they communicate with men whose crimes they knew and judged. ### Scripture references - Ps 2:8: allusion, high confidence - Matt 3:12: allusion, medium confidence - Matt 13:30: allusion, high confidence - Matt 13:38: allusion, high confidence - Num 16:32: allusion, medium confidence ### Translation notes - Allusions to Ps 2:8; Matt 3:12; Matt 13:24–30, 38–40; Num 16:31–33. Optatus of Thamugadi was an ally of the rebel Gildo. ### Citation (SBL) Augustine, Ep. 53.6 (CSEL 34.2:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-6). ## Letter 53.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-7 - Source: CSEL 34.2:157–158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine concludes that the presbyter's angel was either Satan disguised or a lie, and that he has been answered in love. ### Latin text Quapropter cum Paulus apostolus iterum dicat, quia ipse satanas transfigurat se in angelum lucis, unde non esse mirum, si ministri eius transfigurant se sicut ministros iustitiae, si uere iste aliquem angelum uidit erroris nuntium et de unitate catholica Christianos separare cupientem, ipse passus est angelum satanae transfigurantem se uelut angelum lucis. si autem mentitur et nihil tale uidit, ipse est minister satanae transfigurans se uelut ministrum iustitiae. et tamen ista omnia considerans si nimium peruersus et pertinax esse noluerit, poterit ab omni uel aliena uel sua seductione liberari. nos enim per occasionem tuam sine aliquo odio conuenimus hoc circa eum seruantes, quod apostolus dicit: Seruum autem domini litigare non oportet, sed mitem esse ad omnes, docibilem, patientem, in modestia corripientem diuersa sentientes, ne forte det illis deus paenitentiam ad cognoscendam ueritatem et resipiscant de diaboli laqueis captiuati ab ipso in ipsius uoluntatem. si ergo aliquid aspere diximus, non ad amaritudinem dissensionis sed ad correptionem dilectionis ualere cognoscat. incolumis uiuas in Christo, dilectissime et honorabilis frater. amen. ### English translation (Claude) Therefore, since the apostle Paul says again that Satan himself transforms himself into an angel of light, so that it is not surprising if his ministers transform themselves as ministers of righteousness: if that man really saw some angel, a messenger of error wishing to separate Christians from Catholic unity, he has encountered an angel of Satan transforming himself as an angel of light. But if he is lying and saw nothing of the kind, he is himself a minister of Satan transforming himself as a minister of righteousness. And yet, considering all these things, if he does not choose to be excessively perverse and obstinate, he can be freed from all seduction, whether of others or his own. For through the opportunity you gave us we have addressed him without any hatred, observing toward him what the apostle says: 'The servant of the Lord must not quarrel, but be gentle toward all, apt to teach, patient, correcting in modesty those who think otherwise, in case God may grant them repentance to know the truth, and they may come to their senses out of the snares of the devil, by whom they have been taken captive to do his will.' If, then, we have said anything harshly, let him know that it aims not at the bitterness of dissension but at the correction of love. May you live safe in Christ, dearly beloved and honoured brother. Amen. ### Scripture references - 2 Cor 11:14: allusion, high confidence - 2 Cor 11:15: allusion, high confidence - 2 Tim 2:24: quotation, high confidence - 2 Tim 2:25: quotation, high confidence - 2 Tim 2:26: quotation, high confidence ### Translation notes - Allusion to 2 Cor 11:14–15; quotation of 2 Tim 2:24–26. ### Citation (SBL) Augustine, Ep. 53.7 (CSEL 34.2:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-53-7). ## Letter 54.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-1 - Source: CSEL 34.2:158–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Januarius that Christ gave few and simple sacraments, and that customs observed by the whole church come from the apostles or plenary councils. ### Latin text Ad ea, quae me interrogasti, mallem prius nosse, quid interrogatus ipse responderes; ita enim uel adprobando uel emendando responsiones tuas multo breuius possem respondere et te facillime aut confirmarem aut corrigerem. hoc quidem, ut dixi, mallem. sed tamen ut nunc responderem, malui longiorem facere sermonem quam dilationem. primo itaque tenere te uolo, quod est huius disputationis caput, dominum nostrum Iesum Christum, sicut ipse in euangelio loquitur, leni iugo suo nos subdidisse et sarcinae leui. unde sacramentis numero paucissimis, obseruatione facillimis, significatione praestantissimis societatem noui populi conligauit, sicuti est baptismus trinitatis nomine consecratus, communicatio corporis et sanguinis ipsius et si quid aliud in scripturis canonicis commendatur exceptis his, quae seruitutem populi ueteris pro congruentia cordis illorum et prophetici temporis onerabant, quae et in quinque libris Moysi leguntur. illa autem, quae non scripta sed tradita custodimus, quae quidem toto terrarum orbe seruantur, datur intellegi uel ab ipsis apostolis uel plenariis conciliis, quorum est in ecclesia saluberrima auctoritas, commendata atque statuta retineri, sicuti quod domini passio et resurrectio et ascensio in caelum et aduentus de caelo spiritus sancti anniuersaria sollemnitate celebrantur et si quid aliud tale occurrit, quod seruatur ab uniuersa, quacumque se diffundit, ecclesia. ### English translation (Claude) As to the questions you asked me, I would rather have known first what you yourself would answer if asked; for in that way, by approving or amending your answers, I could reply much more briefly and very easily either confirm or correct you. That, as I said, I would have preferred. But in order to answer now, I chose to make my discourse longer rather than delay. First, then, I want you to hold what is the main point of this discussion: that our Lord Jesus Christ, as he himself says in the gospel, has placed us under his gentle yoke and light burden. Hence he has bound together the fellowship of the new people by sacraments very few in number, very easy to observe, and most excellent in meaning, such as baptism consecrated in the name of the Trinity, the communion of his body and blood, and anything else commended in the canonical Scriptures, apart from those which burdened the servitude of the old people, suited to their hearts and to the prophetic age, which are read in the five books of Moses. But the things which we keep not by writing but by tradition, which are observed throughout the whole world, are understood to be retained as commended and established either by the apostles themselves or by plenary councils, whose authority in the church is most wholesome: such as that the Lord's passion, resurrection, and ascension into heaven, and the coming of the Holy Spirit from heaven, are celebrated with yearly solemnity, and anything else of the kind that is observed by the whole church, wherever it spreads. ### Scripture references - Matt 11:30: allusion, high confidence ### Translation notes - To Januarius, who had asked about varying church customs. Allusion to Matt 11:30. ### Citation (SBL) Augustine, Ep. 54.1 (CSEL 34.2:158–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-1). ## Letter 54.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-2 - Source: CSEL 34.2:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says that practices which vary locally, such as Saturday fasting and the frequency of communion, are free, and one should follow the local church. ### Latin text Alia uero, quae per loca terrarum regionesque uariantur, sicuti est, quod alii ieiunant sabbato, alii non, alii cotidie communicant corpori et sanguini dominico, alii certis diebus accipiunt, alibi nullus dies intermittitur, quo non offeratur. alibi sabbato tantum et dominico, alibi tantum dominico et si quid aliud huius modi animaduerti potest, totum hoc genus rerum liberas habet obseruationes nec disciplina ulla est in his melior graui prudentique Christiano, nisi ut eo modo agat, quo agere uiderit ecclesiam, ad quamcumque forte deuenerit. quod enim neque contra fidem neque contra bonos mores esse conuincitur, indifferenter habendum et pro eorum, inter quos uiuitur, societate seruandum est. ### English translation (Claude) Other things vary from place to place and region to region: for instance, some fast on Saturday, others do not; some communicate daily in the Lord's body and blood, others receive on certain days; in some places no day passes without the offering, in others only on Saturday and Sunday, in others only on Sunday; and whatever else of this kind can be noticed. This whole class of things allows free observance, and there is no better rule in them for a serious and prudent Christian than to act as he sees the church act to which he happens to come. For what is shown to be neither against faith nor against good morals is to be treated as indifferent and kept for the sake of fellowship with those among whom one lives. ### Citation (SBL) Augustine, Ep. 54.2 (CSEL 34.2:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-2). ## Letter 54.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-3 - Source: CSEL 34.2:160–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine recalls Ambrose's advice to Monica to follow the fasting custom of whatever church one is in, and deplores quarrels over such matters. ### Latin text Credo te aliquando audisse, tamen etiam nunc commemoro: mater mea Mediolanium me consecuta inuenit ecclesiam sabbato non ieiunare. coeperat perturbari et fluctuari, quid ageret. tunc ego talia non curabam, sed propter ipsam consului de hac re beatissimae memoriae uirum Ambrosium. respondit nihil se docere me posse, nisi quod ipse faceret, quia, si melius nosset, id potius obseruaret, cumque ego putassem nulla reddita ratione auctoritate sola sua nos uoluisse admonere, ne sabbato ieiunaremus, subsecutus est et ait mihi: Cum Romam uenio, ieiuno sabbato; cum hic sum, non ieiuno: sic etiam tu, ad quam forte ecclesiam ueneris, eius morem serua, si cuiquam non uis esse scandalum nec quemquam tibi. hoc cum matri renuntiassem, libenter amplexa est. ego uero de hac sententia etiam atque etiam cogitans ita semper habui, tamquam eam caelesti oraculo acceperim. sensi enim saepe dolens et gemens multas infirmorum perturbationes fieri per quorundam fratrum contentiosam obstinationem uel superstitiosam timiditatem, qui in rebus huius modi, quae neque sanctae scripturae auctoritate neque uniuersalis ecclesiae traditione neque uitae corrigendae utilitate ad certum possunt terminum peruenire, tantum quia subest qualiscumque ratiocinatio cogitantis aut quia in sua patria sic ipse consueuit aut quia alibi uidit et peregrinatione sua quo remotiorem a suis eo doctiorem se factum putat, tam litigiosas excitant quaestiones, ut, nisi quod ipsi faciunt, nihil rectum aestiment. ### English translation (Claude) I think you have heard it at some time, yet I mention it now too. My mother, having followed me to Milan, found that the church did not fast on Saturday. She began to be troubled and to waver as to what she should do. At that time I did not care about such things, but for her sake I consulted on this matter that man of most blessed memory, Ambrose. He answered that he could teach me nothing but what he himself did, because if he knew something better he would observe that instead. And when I thought that, giving no reason, he had wished to admonish us by his authority alone not to fast on Saturday, he went on and said to me: 'When I come to Rome, I fast on Saturday; when I am here, I do not fast. So you too, whatever church you come to, keep its custom, if you do not wish to be a stumbling-block to anyone or anyone to you.' When I reported this to my mother, she gladly accepted it. And I, considering this judgement again and again, have always held it as if I had received it from a heavenly oracle. For I have often perceived, with grief and groaning, that many disturbances of the weak arise from the contentious obstinacy or superstitious timidity of certain brothers, who, in matters of this kind which cannot be brought to a definite conclusion either by the authority of holy Scripture or by the tradition of the universal church or by usefulness for amending life, merely because some reasoning or other of their own lies behind it, or because they were so accustomed in their own country, or because they saw it elsewhere and think themselves the more learned the farther they have travelled from their own people, stir up such quarrelsome questions that they think nothing right but what they themselves do. ### Citation (SBL) Augustine, Ep. 54.3 (CSEL 34.2:160–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-3). ## Letter 54.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-4 - Source: CSEL 34.2:162–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sets out the arguments for and against daily communion and concludes that both sides honour the sacrament and should remain in peace. ### Latin text Dixerit aliquis non cotidie accipiendam eucharistiam. quaesieris: Quare? Quoniam inquit, eligendi sunt dies, quibus purius homo continentiusque uiuit, quo ad tantum sacramentum dignus accedat; qui enim manducauerit indigne, iudicium sibi manducat et bibit. alius contra: Immo, inquit, si tanta est plaga peccati atque impetus morbi, ut medicamenta talia differenda sint, auctoritate antistitis debet quisque ab altario remoueri ad agendam paenitentiam et eadem auctoritate reconciliari - hoc est enim indigne accipere, si eo tempore accipiat, quo debet agere paenitentiam —, non ut arbitrio suo, cum libet, uel auferat se communioni uel reddat. ceterum si tanta non sunt, ut excommunicandus quisque homo iudicetur, non se debere a cotidiana medicina dominici corporis separare. rectius inter eos fortasse quispiam dirimit litem, qui monet, ut praecipue in Christi pace permaneant. faciat autem unusquisque, quod secundum fidem suam pie credit esse faciendum. neuter enim eorum exhonorat corpus et sanguinem domini, sed saluberrimum sacramentum certatim honorare contendunt. neque enim litigauerunt inter se aut quisquam eorum se alteri praeposuit Zachaeus et ille centurio, cum alter eorum gaudens in domum suam susceperit dominum, alter dixerit: Non sum dignus, ut sub tectum meum intres, ambo saluatorem honorificantes diuerso et quasi contrario modo, ambo peccatis miseri, ambo misericordiam consecuti. ualet etiam ad hanc similitudinem, quod in primo populo unicuique manna secundum propriam uoluntatem in ore sapiebat, sic uniuscuiusque in corde Christiani sacramentum illud, quo subiugatus est mundus. nam et ille honorando non audet cotidie sumere et ille honorando non audet ullo die praetermittere. contemptum solum non uult cibus iste sicut manna fastidium. inde enim et apostolus indigne dicit acceptum ab eis, qui hoc non discernebant a ceteris cibis ueneratione singulariter debita; continuo quippe, cum dixisset: Iudicium sibi manducat et bibit, addidit, ut diceret: Non diiudicans corpus, quod satis toto ipso loco in epistula ad Corinthios prima, si diligenter adtendatur, apparet. ### English translation (Claude) Someone may say that the Eucharist should not be received daily. You ask: 'Why?' 'Because,' he says, 'days should be chosen on which a man lives more purely and continently, so that he may approach so great a sacrament worthily; for he who eats unworthily eats and drinks judgement on himself.' Another, on the contrary, says: 'No; if the wound of sin and the violence of the disease are so great that such medicines must be put off, then each one ought to be removed from the altar by the bishop's authority to do penance, and be reconciled by the same authority (for to receive unworthily is to receive at a time when one ought to be doing penance), not that by his own choice he should withdraw from communion or return to it whenever he likes. But if his sins are not so great that he should be judged worthy of excommunication, he ought not to separate himself from the daily medicine of the Lord's body.' Perhaps someone settles the dispute between them more rightly who advises that they should above all remain in the peace of Christ, and that each should do what, according to his faith, he piously believes should be done. For neither of them dishonours the body and blood of the Lord; rather they vie with each other in honouring the most saving sacrament. Nor did Zacchaeus and that centurion quarrel with each other, or either of them put himself above the other, when one of them joyfully received the Lord into his house, and the other said, 'I am not worthy that you should come under my roof': both honouring the Saviour in different and as it were opposite ways, both wretched through sins, both obtaining mercy. It is also relevant to this comparison that among the first people the manna tasted in each one's mouth according to his own wish; so in each Christian's heart does that sacrament by which the world has been subdued. For the one out of honour does not dare to receive it daily, and the other out of honour does not dare to let any day pass. This food will not be despised, just as the manna would not be loathed. Hence the apostle says that it was received unworthily by those who did not distinguish it from other food by the veneration singularly due to it; for immediately after saying, 'He eats and drinks judgement on himself,' he added, 'not discerning the body'; which is clear enough from that whole passage in the first letter to the Corinthians, if it is carefully considered. ### Scripture references - 1 Cor 11:29: quotation, high confidence - Luke 19:6: allusion, high confidence - Matt 8:8: quotation, high confidence ### Extrabiblical texts - Wis 16:20–21 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Quotations of 1 Cor 11:29 and Matt 8:8; allusion to Luke 19:6. The legend that the manna tasted as each wished is from Wis 16:20–21. 'Penance' here is the church's public discipline. ### Citation (SBL) Augustine, Ep. 54.4 (CSEL 34.2:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-4). ## Letter 54.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-5 - Source: CSEL 34.2:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine illustrates the folly of insisting on one's home custom with examples about the Lenten fast and the Maundy Thursday Eucharist. ### Latin text Sic aliquis peregrinus in eo forte loco, ubi perseueranter in obseruatione quadragesimae nec quinta sabbati lauant relaxantue ieiunium: "Non" inquit, hodie ieiunabo. quaeritur causa, quia non fit, inquit, in patria mea. quid aliud iste nisi consuetudinem suam consuetudini alterius praeponere conatur? non enim mihi de libro dei hoc recitaturus est aut uniuersae, qua dilatatur, ecclesiae plena uoce certabit aut ostendet illum contra fidem facere, se autem secundum fidem, moresque hinc optimos aut illum uiolare aut se custodire conuincet. uiolant sane quietem et pacem suam de superflua quaestione rixando. mallem tamen in rebus huius modi, ut et ille in huius et hic in illius patria ab eo, quod ceteri faciunt, non abhorreret. siue etiam in aliena patria cum peregrinaretur, ubi maior et frequentior et feruentior est populus dei, uidit uerbi gratia bis offerri quinta sabbati ultimae quadragesimae et mane et ad uesperam ueniensque in patriam suam, ubi in fine diei mos est offerri, male atque inlicite fieri contendat, quoniam alibi aliter ipse uiderit, puerilis est iste sensus cauendus in nobis, tolerandus et corrigendus in nostris. ### English translation (Claude) So too some stranger, perhaps in a place where, keeping Lent strictly, they do not bathe or break the fast even on the Thursday, says: 'I will not fast today.' The reason is asked. 'Because,' he says, 'it is not done in my country.' What else is he trying to do but put his own custom above another's? For he will not read this to me from the book of God, or contend for it with the full voice of the universal church wherever it spreads, or show that the other acts against faith and he according to faith, or prove that the other violates the best morals and he keeps them. They certainly violate their own quiet and peace by quarrelling over a superfluous question. But in such matters I would rather that each, in the other's country, did not shrink from what the rest do. Or again, if when travelling in a foreign country, where the people of God are more numerous, more frequent in attendance, and more fervent, he has seen, for example, the offering made twice on the Thursday of the last week of Lent, both in the morning and in the evening, and on coming to his own country, where the custom is to offer at the end of the day, he contends that this is done wrongly and unlawfully because he has seen it done otherwise elsewhere: this is a childish attitude, to be avoided in ourselves and to be tolerated and corrected in our people. ### Translation notes - 'Thursday' renders 'the fifth day of the week' (quinta sabbati). ### Citation (SBL) Augustine, Ep. 54.5 (CSEL 34.2:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-5). ## Letter 54.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-6 - Source: CSEL 34.2:164–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine classifies the question of the Maundy Thursday Eucharist as a local custom, in which each should follow the church he is in. ### Latin text Prima ergo inquisitio tua, quam in commonitorio posuisti, ex quo trium istorum generum sit, adtende. quaeris enim his uerbis: Quid per quintam feriam ultimae hebdomadis quadragesimae fieri debeat? an offerendum sit mane et rursus post cenam propter illud, quod dictum est: Similiter postquam cenatum est, an ieiunandum et post cenam tantum modo offerendum, an etiam ieiunandum et post oblationem, sicut facere solemus, cenandum? ad haec itaque ita respondeo, ut, quid horum sit faciendum, si diuinae scripturae praescribit auctoritas, non sit dubitandum, quin ita facere debeamus, ut legimus, ut iam non quo modo faciendum sed quo modo sacramentum intellegendum sit, disputemus; similiter etiam, si quid horum tota per orbem frequentat ecclesia; nam et hinc, quin ita faciendum sit, dubitare insolentissimae insaniae est. sed neque hoc neque illud est in eo, quod tu quaeris. restat igitur, ut de illo tertio genere sit, quod per loca regionesque uariatur. faciat ergo quisque, quod in ea ecclesia, in quam uenit, inuenit. non enim quicquam eorum contra fidem est aut mores fiunt hinc uel inde meliores. his enim causis, id est aut propter fidem aut propter mores uel emendari oportet, quod perperam fiebat, uel institui, quod non fiebat. ipsa quippe mutatio consuetudinis, etiam quae utilitate adiuuat, nouitate perturbat. quapropter quae utilis non est, perturbatione infructuosa et consequenter noxia est. ### English translation (Claude) Consider, then, to which of these three classes your first question belongs, which you put in your memorandum. For you ask in these words: 'What ought to be done on the Thursday of the last week of Lent? Should the offering be made in the morning and again after supper, because of what is said, Likewise, after supper; or should we fast and offer only after supper; or should we also fast and, after the offering, take supper, as we are accustomed to do?' To this I answer thus: if the authority of divine Scripture prescribes which of these should be done, there is no doubt that we must do as we read, so that we may argue no longer how it is to be done but how the sacrament is to be understood. Likewise, if the whole church throughout the world practises any of these; for to doubt that it should be done so would be most arrogant madness. But neither the one nor the other applies to what you ask. It remains, then, that it belongs to the third class, which varies from place to place and region to region. Let each, then, do what he finds in the church to which he comes. For none of these is against faith, nor are morals made better by one or the other. For these are the reasons, namely faith or morals, for which either what was done wrongly should be amended or what was not done should be instituted. For the very change of a custom, even one that helps by its usefulness, disturbs by its novelty. Therefore a change that is not useful is, by its fruitless disturbance, consequently harmful. ### Scripture references - 1 Cor 11:25: quotation, high confidence - Luke 22:20: allusion, medium confidence ### Translation notes - Januarius quotes 1 Cor 11:25 (cf. Luke 22:20). ### Citation (SBL) Augustine, Ep. 54.6 (CSEL 34.2:164–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-6). ## Letter 54.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-7 - Source: CSEL 34.2:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains how the custom of an evening Eucharist after a meal on Maundy Thursday may have arisen from the gospel accounts of the Last Supper. ### Latin text Nec ideo putari debet institutum esse multis locis, ut illa die post refectionem offeratur, quia scriptum est: Identidem et calicem post cenam dicens; ipsam enim potuit appellare cenam, quod iam corpus acceperant, ut deinde calicem acciperent. nam quia alibi dicit: Conuenientibus ergo uobis in unum non est dominicam cenam manducare hanc ipsam acceptionem eucharistiae dominicam cenam uocans, illud magis mouere potuit homines, ut iam refecti die illo uel offerrent uel sumerent eucharistiam, quod in euangelio dicit: Cum autem illi manducarent, accepit Iesus panem et benedixit, cum etiam superius dixisset: Cum sero autem factum esset, recumbebat cum duodecim et manducantibus eis dixit: Quoniam unus ex uobis tradet me; post enim tradidit sacramentum. et liquido apparet, quando primo acceperunt discipuli corpus et sanguinem domini, non eos accepisse ieiunos. ### English translation (Claude) Nor should it be thought that the practice of offering on that day after a meal was instituted in many places because it is written, 'In the same way also the cup after supper, saying'; for he could have called 'supper' the fact that they had already received the body, so that they then received the cup. For since he says elsewhere, 'When you come together, then, it is not to eat the Lord's supper,' calling this very reception of the Eucharist the Lord's supper, what may rather have moved people to offer or receive the Eucharist on that day after eating is what the gospel says: 'While they were eating, Jesus took bread and blessed it,' having said earlier: 'When evening came, he reclined with the twelve; and as they were eating he said, One of you will betray me.' For afterwards he gave the sacrament. And it is clear that when the disciples first received the body and blood of the Lord, they did not receive it fasting. ### Scripture references - 1 Cor 11:25: quotation, high confidence - 1 Cor 11:20: quotation, high confidence - Matt 26:26: quotation, high confidence - Matt 26:20: quotation, high confidence - Matt 26:21: quotation, high confidence ### Translation notes - Quotations of 1 Cor 11:25; 1 Cor 11:20; Matt 26:26; Matt 26:20–21. ### Citation (SBL) Augustine, Ep. 54.7 (CSEL 34.2:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-7). ## Letter 54.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-8 - Source: CSEL 34.2:166–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine defends the universal custom of receiving the Eucharist fasting, which he attributes to the apostles' ordering of the church. ### Latin text Numquid tamen propterea calumniandum est uniuersae ecclesiae, quod a ieiunis semper accipitur? ex hoc enim placuit spiritui sancto, ut in honorem tanti sacramenti in os Christiani prius dominicum corpus intraret quam ceteri cibi; nam ideo per uniuersum orbem mos iste seruatur. neque enim quia post cibos dedit dominus, propterea pransi aut cenati fratres ad illud sacramentum accipiendum conuenire debeant aut, sicut faciebant, quos apostolus arguit et emendat, mensis suis ista miscere. namque saluator quo uehementius commendaret mysterii illius altitudinem, ultimum hoc uoluit infigere cordibus et memoriae discipulorum, a quibus ad passionem digressurus erat. et ideo non praecepit, quo deinceps ordine sumeretur, ut apostolis, per quos ecclesias dispositurus erat, sacraret hunc locum. nam si hoc ille monuisset, ut post cibos alios semper acciperetur, credo, quod eum morem nemo uariasset. cum uero ait apostolus de hoc sacramento loquens: Propter quod, fratres, cum conuenitis ad manducandum, inuicem expectate; si quis esurit, domi manducet, ut non ad iudicium conueniatis, statim subtexuit: Cetera autem, cum uenero, ordinabo. unde intellegi datur, quia multum erat, ut in epistula totum illis agendi ordinem insinuaret, quae uniuersa per orbem seruat ecclesia, ab ipso ordinatum esse, quod nulla morum diuersitate uariatur. ### English translation (Claude) Must we then slander the universal church because the sacrament is always received by those fasting? For from this it pleased the Holy Spirit that, in honour of so great a sacrament, the Lord's body should enter a Christian's mouth before other food; for that is why this custom is kept throughout the whole world. For it does not follow that, because the Lord gave it after food, the brothers should come together to receive that sacrament after lunch or supper, or mix it with their own meals, as those did whom the apostle rebukes and corrects. For the Saviour, to commend more forcefully the depth of that mystery, wished to fix this last in the hearts and memory of the disciples, from whom he was about to depart to his passion. And therefore he did not prescribe in what order it should be received thereafter, so that he might reserve this matter for the apostles, through whom he was going to order the churches. For if he had advised that it always be received after other food, I believe no one would have changed that custom. But when the apostle says, speaking of this sacrament, 'Therefore, brothers, when you come together to eat, wait for one another; if anyone is hungry, let him eat at home, so that you may not come together for judgement,' he at once adds: 'The rest I will set in order when I come.' From this we are given to understand that, since it was too much to set out in a letter the whole order of practice which the universal church throughout the world observes, what is not varied by any diversity of customs was set in order by him. ### Scripture references - 1 Cor 11:33: quotation, high confidence - 1 Cor 11:34: quotation, high confidence ### Translation notes - Quotations of 1 Cor 11:33–34. ### Citation (SBL) Augustine, Ep. 54.8 (CSEL 34.2:166–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-8). ## Letter 54.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-9 - Source: CSEL 34.2:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine accepts an evening Eucharist after a meal on Maundy Thursday and explains the double celebration by the custom of bathing that day. ### Latin text Sed nonnullos probabilis quaedam ratio delectauit: uno certo die per annum, quo ipsam cenam dominus dedit, tamquam ad insigniorem commemorationem post cibos offerri et accipi liceat corpus et sanguinem domini. honestius autem arbitror ea hora fieri, ut, qui etiam ieiunauerit, post refectionem, quae hora nona fit, ad oblationem possit occurrere. quapropter neminem cogimus ante dominicam illam cenam prandere, sed nulli etiam contradicere audemus. hoc tamen non arbitror institutum, nisi quia plures et prope omnes in plerisque locis eo die lauare consueuerunt, et, quia nonnulli etiam ieiunium custodiunt, mane offertur propter prandentes, quia ieiunia simul et lauacra tolerare non possunt, ad uesperam uero propter ieiunantes. ### English translation (Claude) But a certain plausible reason has pleased some: that on one fixed day in the year, on which the Lord gave that supper, as for a more notable commemoration, it may be permitted to offer and receive the body and blood of the Lord after food. But I think it more fitting that it be done at such an hour that one who has fasted may come to the offering after the meal which is taken at the ninth hour. Therefore we compel no one to take lunch before that Lord's supper, but neither do we dare to oppose anyone. I think, however, that this was instituted only because more people, almost all in most places, are accustomed to bathe on that day; and because some also keep the fast, the offering is made in the morning for those who take lunch, since they cannot bear fasting and bathing at the same time, and in the evening for those who fast. ### Translation notes - The ninth hour is about 3 p.m. ### Citation (SBL) Augustine, Ep. 54.9 (CSEL 34.2:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-9). ## Letter 54.10 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-10 - Source: CSEL 34.2:168–169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine suggests that bathing on Maundy Thursday began with the candidates for Easter baptism, and promises to answer Januarius's other questions later. ### Latin text Si autem quaeris, cur etiam lauandi mos ortus sit, nihil mihi de hac re cogitanti probabilius occurrit, nisi quia baptizandorum corpora per obseruationem quadragesimae sordidata cum offensione sensus ad fontem uenirent, nisi aliqua die lauarentur. istum autem diem potius ad hoc electum, quo cena dominica anniuersarie celebratur. et quia concessum est hoc baptismum accepturis, multi cum his lauare uoluerunt ieiuniumque laxare. His, ut potui, disputatis moneo, ut ea, quae praelocutus sum, serues, quantum potes, ut decet ecclesiae prudentem ac pacificum filium. alia quae interrogasti, si dominus uoluerit, alio tempore expediam. ### English translation (Claude) If you also ask why the custom of bathing arose, nothing more probable occurs to me in thinking about it than that the bodies of those to be baptized, made dirty through the observance of Lent, would come to the font offending the senses unless they bathed on some day. And this day was chosen for the purpose rather than another, because on it the Lord's supper is celebrated each year. And because this was allowed to those about to receive baptism, many wished to bathe with them and relax the fast. Having discussed these things as I could, I advise you to keep what I said at the beginning, as far as you can, as befits a prudent and peaceable son of the church. The other things you asked I will deal with at another time, if the Lord wills. ### Translation notes - The other questions are answered in Letter 55. ### Citation (SBL) Augustine, Ep. 54.10 (CSEL 34.2:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-54-10). ## Letter 55.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-55-1 - Source: CSEL 34.2:169–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine begins his answer to Januarius's remaining questions. ### Latin text Lectis litteris tuis, ubi me commonuisti, ut debitum redderem de residuis enodandis quaestionibus, quas iam longe ante quaesiueras, gratissimum mihi atque carissimum desiderium studii tui amplius differri tolerare non potui et quamuis in mediis aceruis occupationum mearum hanc feci praecipuam, ut ad ea, quae interrogasti, responderem tibi. diutius autem de tua epistula disputare nolo, ne hoc ipsum me impediat iam tandem redhibere, quod debeo. ### English translation (Claude) When I read your letter, in which you reminded me to pay my debt by unravelling the remaining questions which you had asked long before, I could not bear any longer to put off the most welcome and dear desire of your zeal; and although I am in the midst of heaps of occupations, I have made this my chief one, to answer what you asked. I do not want to discuss your letter at length, lest this very thing hinder me from at last paying what I owe. ### Translation notes - To Januarius; continues Letter 54. ### Citation (SBL) Augustine, Ep. 55.1 (CSEL 34.2:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-55-1). ## Letter 55.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-55-2 - Source: CSEL 34.2:170–171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Christmas is a simple commemoration, whereas Easter is a sacrament signifying the passage from death to life, as the Hebrew word pascha means. ### Latin text Quaeris, quae causa sit, cur anniuersarius dies celebrandae dominicae passionis non ad eundem redeat anni diem sicut dies, qua traditur natus, et deinde subiungis, si hoc fit propter sabbatum et lunam, quid sibi uelit in hac re obseruatio sabbati et lunae. hic primum oportet noueris diem natalis domini non in sacramento celebrari, sed tantum in memoriam reuocari, quod natus sit, ac per hoc nihil opus erat, nisi reuolutum diem anni, quo ipsa res facta est, festa deuotione signari. sacramentum est autem in aliqua celebratione, cum rei gestae commemoratio ita fit, ut aliquid etiam significare intellegatur, quod sancte accipiendum est. eo itaque modo agimus pascha, ut non solum, quod factum est, in memoriam reuocemus, id est quod mortuus Christus et resurrexit, sed etiam cetera, quae circa eum adtestantur, ad sacramentorum significationem non omittamus. quia enim, sicut dicit apostolus, mortuus est propter delicta nostra et resurrexit propter iustificationem nostram, transitus quidam de morte ad uitam in illa passione domini et resurrectione sacratus est. nam etiam uocabulum ipsum, quod pascha dicitur, non Graecum, sicut uulgo uideri solet, sed Hebraeum esse dicunt, qui linguam utramque nouerunt. neque enim a passione, quoniam πάσχειν Graece dicitur pati, sed ab eo, quod transitur, ut dixi, a morte ad uitam, Hebraeo uerbo res appellata est. in quo eloquio pascha transitus dicitur, sicut perhibent, qui haec sciunt. quod uoluit et ipse dominus tangere, cum ait: Qui credit in me, transiit a morte ad uitam. et maxime idem euangelista hoc intellegitur exprimere uoluisse, cum celebraturo domino pascha cum discipulis, ubi cenam eis mysticam dedit: Cum uidisset, inquit, Iesus, quia uenit hora, ut transiret de hoc mundo ad patrem. transitus ergo de hac uita mortali in aliam uitam inmortalem, hoc est enim de morte ad uitam in passione et in resurrectione domini commendatur. ### English translation (Claude) You ask why the yearly day for celebrating the Lord's passion does not return to the same day of the year, as the day on which he is said to have been born does; and then you add: if this is done because of the sabbath and the moon, what is the meaning of observing the sabbath and the moon in this matter? Here you should know first that the Lord's birthday is not celebrated as a sacrament, but only recalled to memory, namely that he was born; and so nothing was needed but to mark with festive devotion the day of the year on which the event took place, as it comes round. But there is a sacrament in a celebration when the commemoration of the event is made in such a way that it is also understood to signify something that is to be received with reverence. So we keep Easter in such a way that we not only recall to memory what happened, that is, that Christ died and rose again, but also do not omit the other things attested concerning him for the meaning of the sacraments. For since, as the apostle says, he died for our sins and rose again for our justification, a certain passage from death to life has been consecrated in that passion and resurrection of the Lord. For even the word itself, 'pascha', is not Greek, as is commonly thought, but Hebrew, according to those who know both languages. For the thing was not named from suffering, because in Greek 'to suffer' is paschein, but from the fact that there is a passing over, as I said, from death to life, by a Hebrew word; in that language pascha means 'passage', as those who know these things affirm. The Lord himself wished to touch on this when he said: 'He who believes in me has passed from death to life.' And the same evangelist is understood to have wished to express this especially when, as the Lord was about to celebrate the Passover with his disciples, at which he gave them the mystical supper, he says: 'When Jesus saw that his hour had come to pass from this world to the Father.' So the passage from this mortal life into another, immortal life, that is, from death to life, is set forth in the passion and resurrection of the Lord. ### Scripture references - Rom 4:25: quotation, high confidence - John 5:24: quotation, high confidence - John 13:1: quotation, high confidence ### Translation notes - Quotation of Rom 4:25; allusion to John 5:24; quotation of John 13:1. The Greek word, garbled in the digital text, is restored as πάσχειν. ### Citation (SBL) Augustine, Ep. 55.2 (CSEL 34.2:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/52-1/#p-55-2). ## Letter 55.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-3 - Source: CSEL 34.2:171–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that our passage from death to life begins now in faith and baptism and will be completed in the resurrection of the body. ### Latin text Hic transitus a nobis modo agitur per fidem, quae nobis est in remissionem peccatorum, in spe uitae aeternae diligentibus deum et proximum, quia fides per dilectionem operatur et iustus ex fide uiuit; spes autem quae uidetur, non est spes; quod enim uidet quis, quid sperat? si autem, quod non uidemus, speramus, per patientiam expectamus. secundum hanc fidem et spem et dilectionem, qua coepimus esse sub gratia, iam commortui sumus cum Christo et consepulti illi per baptismum, sicut dicit apostolus: Quia et uetus homo noster simul crucifixus est cruci cum illo; et resurreximus cum illo, quia et simul nos excitauit et simul sedere fecit in caelestibus. unde est et illa exhortatio: Quae sursum sunt sapite, non quae super terram. sed quia sequitur et dicit: Mortui enim estis et uita uestra abscondita est cum Christo in deo; cum Christus apparuerit uita uestra, tunc et uos apparebitis cum illo in gloria, satis indicat, quid uelit intellegi, quia nunc transitus noster de morte ad uitam, qui fit per fidem, spe peragitur futurae in fine resurrectionis et gloriae, cum corruptibile hoc, id est caro ista, in qua gemimus modo, induet incorruptionem et mortale hoc induerit inmortalitatem. nunc enim iam quidem habemus per fidem primitias spiritus, sed adhuc in nobismet ipsis ingemescimus adoptionem expectantes, redemptionem corporis nostri; spe enim salui facti sumus. in hac spe cum sumus, corpus quidem mortuum est propter peccatum, spiritus autem uita est propter iustitiam. sed uide, quid sequitur: Si autem spiritus eius, inquit, qui suscitauit Christum a mortuis, habitat in uobis, qui suscitauit Christum a mortuis, uiuificabit et mortalia corpora uestra per inhabitantem spiritum eius in uobis. hoc igitur uniuersa ecclesia, quae in peregrinatione mortalitatis inuenta est, expectat in fine saeculi, quod in domini nostri Iesu Christi corpore praemonstratum est, qui est primogenitus a mortuis, quia et corpus eius, cui caput est ipse, non nisi ecclesia est. ### English translation (Claude) This passage is accomplished by us now through faith, which is ours for the forgiveness of sins, in the hope of eternal life, as we love God and our neighbour; because faith works through love, and the righteous lives by faith; but hope that is seen is not hope; for who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience. According to this faith, hope, and love, by which we have begun to be under grace, we have already died with Christ and been buried with him through baptism, as the apostle says: 'For our old man was crucified together with him'; and we have risen with him, because he has raised us up together and made us sit together in the heavenly places. Hence also that exhortation: 'Set your mind on the things above, not on the things on earth.' But since he goes on to say, '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,' he shows clearly enough what he wishes to be understood: that our passage from death to life now, which is made by faith, is carried out in the hope of the resurrection and glory to come at the end, when this corruptible, that is, this flesh in which we now groan, puts on incorruption, and this mortal puts on immortality. For now we have indeed through faith the firstfruits of the Spirit, but we still groan within ourselves, waiting for the adoption, the redemption of our body; for in hope we have been saved. While we are in this hope, the body is dead because of sin, but the spirit is life because of righteousness. But see what follows: 'If the Spirit of him who raised Christ from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit dwelling in you.' This, then, is what the whole church, found in the pilgrimage of mortality, waits for at the end of the age: what was shown beforehand in the body of our Lord Jesus Christ, who is the firstborn from the dead; because his body too, of which he himself is the head, is nothing other than the church. ### Scripture references - Gal 5:6: quotation, high confidence - Rom 1:17: quotation, high confidence - Rom 8:24: quotation, high confidence - Rom 8:25: quotation, high confidence - Rom 6:4: allusion, high confidence - Rom 6:6: quotation, high confidence - Eph 2:6: quotation, high confidence - Col 3:2: quotation, high confidence - Col 3:3: quotation, high confidence - Col 3:4: quotation, high confidence - 1 Cor 15:53: allusion, high confidence - Rom 8:23: quotation, high confidence - Rom 8:10: quotation, high confidence - Rom 8:11: quotation, high confidence - Col 1:18: allusion, high confidence ### Translation notes - Quotations and allusions: Gal 5:6; Rom 1:17 (Hab 2:4); Rom 8:24–25; Rom 6:4, 6; Eph 2:6; Col 3:1–4; 1 Cor 15:53–54; Rom 8:23–24; Rom 8:10–11; Col 1:18. ### Citation (SBL) Augustine, Ep. 55.3 (CSEL 34.2:171–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-3). ## Letter 55.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-4 - Source: CSEL 34.2:173–174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains against those who said the resurrection had already happened that our rising with Christ is now in hope, with the body's redemption still to come. ### Latin text Nonnulli enim adtendentes uerba, quae assidue dicit apostolus, quia et mortui sumus cum Christo et resurreximus cum eo, nec intellegentes, quatenus dicantur, arbitrati sunt iam factam esse resurrectionem nec ullam ulterius in fine temporum esse sperandam, ex quibus est, inquit, Hymenaeus et Philetus, qui circa ueritatem aberrauerunt dicentes resurrectionem iam factam esse et fidem quorundam subuertunt. idem apostolus eos arguens detestatur, qui tamen dicit nos resurrexisse cum Christo. unde, nisi quia hoc per fidem et spem et dilectionem factum esse dicit in nobis secundum primitias spiritus? sed quia spes, quae uidetur, non est spes et ideo, si, quod non uidemus, speramus, per patientiam expectamus, restat utique redemptio corporis nostri, quam expectantes in nobismet ipsis ingemescimus. unde est illud: Spe gaudentes, in tribulatione patientes. ### English translation (Claude) For some, attending to the words which the apostle constantly uses, that we have died with Christ and risen with him, and not understanding in what sense they are said, thought that the resurrection had already taken place and that none was to be hoped for later at the end of time. 'Among them,' he says, 'are Hymenaeus and Philetus, who have swerved from the truth, saying that the resurrection has already taken place, and are overturning the faith of some.' The same apostle rebukes and denounces them, though he says that we have risen with Christ. Why, except that he says this has happened in us through faith, hope, and love, according to the firstfruits of the Spirit? But since hope that is seen is not hope, and therefore, if we hope for what we do not see, we wait for it with patience, there certainly remains the redemption of our body, waiting for which we groan within ourselves. Hence that saying: 'Rejoicing in hope, patient in tribulation.' ### Scripture references - 2 Tim 2:17: quotation, high confidence - 2 Tim 2:18: quotation, high confidence - Rom 8:24: allusion, high confidence - Rom 8:23: allusion, high confidence - Rom 12:12: quotation, high confidence ### Translation notes - Quotations of 2 Tim 2:17–18, Rom 8:24–25, and Rom 12:12. ### Citation (SBL) Augustine, Ep. 55.4 (CSEL 34.2:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-4). ## Letter 55.5 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-5 - Source: CSEL 34.2:174–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Easter falls in the first month, the month of new things, and in the third week of the moon, signifying the third age, that of grace. ### Latin text Haec igitur innouatio uitae nostrae est quidam transitus de morte ad uitam, qui fit primo per fidem, ut in spe gaudeamus et in tribulatione patientes simus, dum adhuc exterior homo noster corrumpitur, sed interior renouatur de die in diem. propter ipsum initium nouae uitae, propter nouum hominem, quem iubemur induere et exuere ueterem expurgantes uetus fermentum, ut simus noua consparsio, quoniam pascha nostrum immolatus est Christus, propter hanc ergo uitae nouitatem primus mensis in anni mensibus celebrationi huic adtributus est. nam ipse dicitur et mensis nouorum. quia uero in toto tempore saeculi nunc tertium tempus apparuit, ideo resurrectio domini triduana est. primum enim tempus est ante legem, secundum sub lege, tertium sub gratia, ubi iam manifestatio est sacramenti prius occulti in prophetico aenigmate. hoc ergo et in lunari numero significatur; quia enim septenarius numerus solet in scripturis ad quandam perfectionem mysticus apparere, tertia hebdomade lunae pascha celebratur, id est qui dies occurrit a quarta decima in uicesimam primam. ### English translation (Claude) This renewal of our life, then, is a certain passage from death to life, which is made first through faith, so that we rejoice in hope and are patient in tribulation, while our outer man is still decaying, but the inner man is being renewed day by day. Because of this very beginning of new life, because of the new man whom we are commanded to put on, putting off the old, purging out the old leaven so that we may be a new lump, since Christ our Passover has been sacrificed: because of this newness of life, then, the first month among the months of the year has been assigned to this celebration. For it is also called the month of new things. And since in the whole course of the age a third time has now appeared, therefore the Lord's resurrection is on the third day. For the first time is before the law, the second under the law, the third under grace, in which there is now the manifestation of the sacrament formerly hidden in prophetic riddle. This, then, is also signified in the number of the moon; for since the number seven usually appears in the Scriptures as mystical, pointing to a certain perfection, Easter is celebrated in the third week of the moon, that is, on the day that falls between the fourteenth and the twenty-first. ### Scripture references - 2 Cor 4:16: quotation, high confidence - Eph 4:22: allusion, high confidence - Eph 4:24: allusion, high confidence - 1 Cor 5:7: quotation, high confidence - Exod 12:2: allusion, medium confidence - Deut 16:1: allusion, medium confidence ### Translation notes - Allusions to Rom 12:12; 2 Cor 4:16; Eph 4:22–24; 1 Cor 5:7; Exod 12:2 and Deut 16:1 (the 'month of new things', Abib). ### Citation (SBL) Augustine, Ep. 55.5 (CSEL 34.2:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-5). ## Letter 55.6 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-6 - Source: CSEL 34.2:175–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine turns to the moon's phases, ridiculing the Manichaean doctrine that the moon fills with liberated particles of God. ### Latin text Est illic et aliud sacramentum, quod si tibi obscurum fuerit, quia in talibus inquisitionibus minus eruditus es, non contristeris nec ideo me putes esse meliorem, quia haec in studiis puerilibus didici; qui enim gloriatur, in domino glorietur scire et intellegere, quoniam ego sum dominus. nonnulli ergo studiosi talium rerum quaesiuerunt multa de numeris et motibus siderum et, qui subtilius ista scrutati sunt, incrementa et decrementa lunaria ex conuersione globi eius coniecerunt, non quod aliquid substantiae uel accedat ei, cum augetur, uel recedat, cum minuitur, quod delira inperitia Manichaei opinantes repleri eam dixerunt, sicut repletur nauis, ex fugitiua dei parte, quam commixtam principibus tenebrarum et eorum sordibus inquinatam corde atque ore sacrilego et credere et loqui non dubitant. hinc ergo impleri lunam dicunt, cum eadem pars dei magnis laboribus ab inquinamento purgata de toto mundo atque ab omnibus cloacis fugiens redditur deo lugenti, dum redeat; repleri uero per mensem dimidium et alio dimidio in solem refundi uelut in aliam nauem. nec tamen inter istas anathemandas blasphemias aliquid umquam fingere potuerunt, cur uel incipiens lucere uel desinens corniculato lumine fulgeat aut cur a dimidio mense incipiat minui et non ad refundendum plena perueniat. ### English translation (Claude) There is another sacrament there too; and if it is obscure to you, because you are less learned in such inquiries, do not be saddened, nor think me better on that account, because I learned these things in my boyhood studies; for let him who boasts boast in this, that he knows and understands that I am the Lord. Some students of such matters, then, have inquired much about the numbers and motions of the stars, and those who have examined these things more subtly have inferred the waxing and waning of the moon from the turning of its globe; not that any substance is added to it when it increases or taken away when it decreases, as the Manichees, holding this out of mad ignorance, have said that it is filled, as a ship is filled, from the fugitive part of God, which they do not hesitate to believe and declare, with sacrilegious heart and mouth, to be mixed with the princes of darkness and defiled by their filth. So they say that the moon is filled when that same part of God, purged from defilement by great labours, fleeing from the whole world and from all the sewers, is returned to God, who mourns until it returns; and that it is filled during half a month and in the other half poured out into the sun as into another ship. Yet amid these blasphemies, which are to be anathematized, they have never been able to invent any reason why, either when beginning to shine or when ceasing, it gleams with a horned light, or why it begins to diminish from the middle of the month and does not arrive full at the pouring out. ### Scripture references - Jer 9:24: quotation, high confidence - 1 Cor 1:31: allusion, medium confidence ### Translation notes - Allusion to Jer 9:24 (cf. 1 Cor 1:31). The Manichaean cosmology is described as Augustine reports it. ### Citation (SBL) Augustine, Ep. 55.6 (CSEL 34.2:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-6). ## Letter 55.7 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-7 - Source: CSEL 34.2:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sets out the astronomers' two explanations of the moon's phases and notes that in either case it waxes as it moves away from the sun. ### Latin text Illi autem, qui haec certis numeris indagarunt, ita ut defectus solis et lunae non solum cur fierent, sed etiam quando futuri essent, longe ante praedicerent et eos determinatis interuallis temporum canonica supputatione praefigerent litterisque mandarent, quas modo qui legunt atque intellegunt, nihilo minus eos praedicunt nec aliter aut alias accidunt, quam praedicunt, tales ergo, quibus non est ignoscendum, sicut scriptura sancta dicit, quia, cum tantum ualerent, ut possent aestimare saeculum, dominum eius, quem supplici pietate possent, non facilius inuenerunt, ex ipsis cornibus lunae, quae a sole auersa sunt, siue crescentis siue decrescentis coniecerunt uel a sole inlustrari et, quanto magis ab eo recederet, tanto magis ab ea parte, quae terris apparet, radios eius excipere, quanto autem ad eum magis post dimidium mensem ex alio semicirculo propinquaret, tanto magis a superiori parte inlustratam ab ea parte, quam terris aduerteret, non posse excipere radios et propterea uideri decrescere, uel, si haberet suum lumen, id habere ex una parte in hemisphaerio, quam partem cum recedens a sole paulatim terris ostenderet, donec totam ostenderet, quasi augmenta monstrare, dum non addatur, quod deerat, sed prodatur, quod inerat, ac rursus paulatim abscondere, quod patebat, et ideo uideri decrescere. sed quodlibet horum duorum sit, illud certe manifestum est et cuiuis aduertenti facile cognitum, quod luna non augeatur ad oculos nostros nisi a sole recedendo neque minuatur nisi ad solem ei parte alia propinquando. ### English translation (Claude) But those who have investigated these things by sure numbers, so that they predicted long beforehand not only why eclipses of the sun and moon happened but also when they would occur, and fixed them at determined intervals of time by regular calculation and committed them to writing, so that those who now read and understand those writings predict them no less, and they happen neither otherwise nor at other times than they predict; such men, who are not to be pardoned, as holy Scripture says, because, though they had so much power that they could assess the world, they did not more easily find its Lord, whom they could have found by humble piety: from the very horns of the moon, which are turned away from the sun whether it is waxing or waning, they inferred either that it is illuminated by the sun, and the farther it moves away from it, the more it receives its rays on the side visible to the earth; and the nearer it approaches it after the middle of the month from the other semicircle, the more, being illuminated on its upper side, it cannot receive the rays on the side it turns toward the earth, and so seems to wane; or else, if it has its own light, that it has it on one half of its sphere, and as it moves away from the sun it gradually shows that part to the earth, until it shows the whole, as if displaying increase, while what was lacking is not added, but what was there is revealed; and again gradually hides what was visible, and so seems to wane. But whichever of these two is true, this at least is plain and easily known to anyone who pays attention: that the moon does not increase to our eyes except by moving away from the sun, nor decrease except by approaching the sun on its other side. ### Extrabiblical texts - Wis 13:8–9 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Allusion to Wis 13:8–9 ('not to be pardoned ... could assess the world'). ### Citation (SBL) Augustine, Ep. 55.7 (CSEL 34.2:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-7). ## Letter 55.8 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-8 - Source: CSEL 34.2:177–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine compares Christ to the unchanging sun and fallen humanity to the changing moon, which grows bright inwardly as it turns to the true Sun. ### Latin text Adtende nunc, quod in prouerbiis legimus: Sapiens sicut sol permanet, stultus autem sicut luna mutatur. et quis est sapiens, qui permanet, nisi sol ille iustitiae, de quo dicitur: Ortus est mihi iustitiae sol, et quem sibi non fuisse ortum in die nouissima plangentes impii dicturi sunt: Et iustitiae lumen non inluxit nobis et sol non ortus est nobis? nam istum carnis oculis uisibilem solem oriri facit super bonos et malos deus, qui etiam pluit super iustos et iniustos. ducuntur autem semper ex rebus uisibilibus ad inuisibilia congruae similitudines. quis ergo est ille stultus, qui tamquam luna mutatur, nisi Adam, in quo omnes peccauerunt? anima quippe humana recedens a sole iustitiae, ab illa scilicet interna contemplatione incommutabilis ueritatis, omnes uires suas in terrena conuertit et eo magis magisque obscuratur in interioribus ac superioribus suis: sed cum redire coeperit ad illam incommutabilem sapientiam, quanto magis ei propinquat affectu pietatis, tanto magis exterior homo corrumpitur, sed interior renouatur de die in diem omnisque lux illa ingenii, quae ad inferiora uergebat, ad superiora conuertitur et a terrenis quodam modo aufertur, ut magis magisque huic saeculo moriatur et uita eius abscondatur cum Christo in deo. ### English translation (Claude) Now consider what we read in Proverbs: 'The wise man remains like the sun, but the fool changes like the moon.' And who is the wise man who remains, but that Sun of righteousness of whom it is said, 'The sun of righteousness has risen for me,' and of whom the ungodly, lamenting on the last day that he did not rise for them, will say, 'And the light of righteousness did not shine on us, and the sun did not rise for us'? For this sun, visible to the eyes of the flesh, God makes to rise on the good and the bad, who also sends rain on the just and the unjust. Fitting comparisons are always drawn from visible things to invisible. Who, then, is that fool who changes like the moon, but Adam, in whom all sinned? For the human soul, withdrawing from the Sun of righteousness, that is, from that inner contemplation of unchangeable truth, turns all its powers to earthly things and is darkened more and more in its inner and higher parts; but when it begins to return to that unchangeable wisdom, the nearer it approaches it with the affection of piety, the more the outer man decays but the inner man is renewed day by day, and all that light of the mind which was inclined to lower things is turned to higher things and is in a way withdrawn from earthly things, so that it dies more and more to this world and its life is hidden with Christ in God. ### Scripture references - Mal 4:2: allusion, high confidence - Matt 5:45: quotation, high confidence - Rom 5:12: allusion, high confidence - 2 Cor 4:16: quotation, high confidence - Col 3:3: allusion, high confidence ### Extrabiblical texts - Sir 27:11 (Sirach): quotation, high confidence - Wis 5:6 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotation 'The wise man remains like the sun' is Sir 27:11 (Augustine says Proverbs). Other quotations: Mal 4:2 (cf. 'has risen for me'); Wis 5:6; Matt 5:45; Rom 5:12; 2 Cor 4:16; Col 3:3. ### Citation (SBL) Augustine, Ep. 55.8 (CSEL 34.2:177–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-8). ## Letter 55.9 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-9 - Source: CSEL 34.2:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Easter begins at the fourteenth moon, when the moon turns toward the sun, signifying the soul's conversion to inward things. ### Latin text Mutatur ergo in deterius ad exteriora progrediens et in uita sua proiciens intima sua; et hoc terrae, id est eis, qui terrena sapiunt, melius uidetur, cum laudatur peccator in desideriis animae suae et, qui iniqua gerit, benedicitur. mutatur autem in melius, cum intentionem et gloriam suam a terrenis, quae in hoc saeculo apparent, paulatim auertit et ad superiora atque interiora conuertit; et hoc terrae, id est eis, qui terrena sapiunt, deterius uidetur. unde illi impii postremam infructuosam agentes paenitentiam etiam hoc inter multa dicturi sunt: Hi sunt, quos aliquando habuimus in risum et in similitudinem improperii; nos insensati uitam illorum aestimabamus insaniam. ac per hoc spiritus sanctus de uisibilibus ad inuisibilia et de corporalibus ad spiritalia sacramenta similitudinem ducens transitum illum de alia uita in aliam uitam, quod pascha nominatur, a quarta decima luna uoluit obseruari, ut non solum propter tempus tertium, quod supra commemoraui, quia inde incipit hebdomada tertia, sed etiam propter ipsam conuersionem ab exterioribus ad interiora de luna similitudo adsumeretur, usque ad uicesimam uero et primam propter ipsum numerum septenarium, quo uniuersitatis significatio saepe figuratur, qui etiam ipsi ecclesiae tribuitur propter instar uniuersitatis. ### English translation (Claude) It changes for the worse, then, when it goes out to outward things and casts away its inmost parts in its life; and this seems better to the earth, that is, to those whose minds are on earthly things, when the sinner is praised in the desires of his soul and he who does wickedly is blessed. But it changes for the better when it gradually turns its attention and glory away from earthly things that appear in this world and turns them to higher and inner things; and this seems worse to the earth, that is, to those whose minds are on earthly things. Hence those ungodly men, doing at last a fruitless repentance, will say among many things: 'These are they whom we once held in derision and as a byword of reproach; we fools thought their life madness.' And so the Holy Spirit, drawing a likeness from visible to invisible things and from bodily to spiritual sacraments, willed that the passage from one life to another, which is called pascha, should be observed from the fourteenth moon: so that the likeness should be taken from the moon not only because of the third time I mentioned above, since the third week begins there, but also because of that very turning from outward to inward things; and up to the twenty-first because of the number seven itself, by which the totality is often figured, and which is also attributed to the church itself as an image of totality. ### Scripture references - Ps 10:3 (9:24 LXX): quotation, high confidence ### Extrabiblical texts - Wis 5:3–4 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Quotations of Ps 10:3 (9:24 LXX/Vulg.) and Wis 5:3–4. ### Citation (SBL) Augustine, Ep. 55.9 (CSEL 34.2:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-9). ## Letter 55.10 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-10 - Source: CSEL 34.2:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine shows from Scripture that the moon signifies the church in its mortal pilgrimage, and Jericho ('moon') falling at the seventh circuit signifies the end of worldly hope. ### Latin text Ideo Iohannes apostolus in Apocalypsi ad septem scribit ecclesias. ecclesia uero adhuc in ista mortalitate carnis constituta propter ipsam mutabilitatem lunae nomine in scripturis significatur. unde est illud: Parauerunt sagittas suas in pharetra, ut sagittent in obscura luna rectos corde. prius enim quam fiat illud, quod dicit apostolus: Cum Christus apparuerit uita uestra, tunc et uos cum illo apparebitis in gloria, obscura uidetur ecclesia in tempore peregrinationis suae inter multas iniquitates gemens et tunc sunt timendae insidiae fallacium seductorum, quas nomine sagittarum intellegi uoluit. unde alio loco propter nuntios fidelissimos ueritatis, quos ubique parit ecclesia, dicitur: Luna testis in caelo fidelis, et cum de regno domini psalmus caneret: Orietur, inquit, in diebus eius iustitia et abundantia pacis, quoad usque interficiatur luna, id est abundantia pacis in tantum crescet, donec omnem mutabilitatem mortalitatis absumat. tunc nouissima inimica destruetur mors et, quicquid nobis resistit ex infirmitate carnis, unde nobis perfecta pax nondum est, consumetur omnino, cum corruptibile hoc induet incorruptionem et mortale hoc induet inmortalitatem. unde et illius ciuitatis muri, quae Hiericho appellatur, quod in Hebraeo eloquio luna interpretari dicitur, septimo circumacta testamenti arca corruerunt. quid enim nunc agit adnuntiatio regni caelorum, quam circumactio arcae significauit, nisi ut omnia munimenta mortalis uitae, id est omnis spes huius saeculi, quae resistit spei futuri saeculi, in dono septenario spiritus sancti per liberum arbitrium destruatur? ob hoc enim circumeunte arca non inpulsu uiolento illi muri sed sponte ceciderunt. sunt et alia testimonia scripturarum, quae nobis ingerunt per commemorationem lunae ecclesiae significationem, quae in ista mortalitate ab illa Hierusalem, cuius ciues sancti angeli, in aerumnis et laboribus peregrinatur. ### English translation (Claude) That is why the apostle John in the Apocalypse writes to seven churches. And the church, still placed in this mortality of the flesh, is signified in the Scriptures by the name of the moon because of that very changeableness. Hence that saying: 'They have made ready their arrows in the quiver, to shoot in the dark moon at the upright in heart.' For before what the apostle says comes to pass, 'When Christ your life appears, then you too will appear with him in glory,' the church seems dark in the time of her pilgrimage, groaning among many iniquities; and then the snares of deceitful seducers are to be feared, which he wished to be understood by the name of arrows. Hence in another place, because of the most faithful messengers of truth whom the church brings forth everywhere, it is said: 'The moon, a faithful witness in heaven.' And when the psalm sang of the Lord's kingdom, it said: 'In his days righteousness shall arise, and abundance of peace, until the moon is taken away'; that is, the abundance of peace will grow until it consumes all the changeableness of mortality. Then the last enemy, death, will be destroyed, and whatever resists us from the weakness of the flesh, by reason of which we do not yet have perfect peace, will be wholly consumed, when this corruptible puts on incorruption and this mortal puts on immortality. Hence the walls of that city called Jericho, which in the Hebrew language is said to mean 'moon', fell when the ark of the covenant was carried round the seventh time. For what does the proclamation of the kingdom of heaven, which the carrying round of the ark signified, do now, except that all the defences of mortal life, that is, all hope of this world which resists the hope of the world to come, should be destroyed by the sevenfold gift of the Holy Spirit through free choice? For this reason, as the ark went round, those walls fell not by violent force but of their own accord. There are other testimonies of the Scriptures too which suggest to us, by mentioning the moon, the meaning of the church, which in this mortality is a pilgrim in hardships and labours away from that Jerusalem whose citizens are the holy angels. ### Scripture references - Rev 1:11: allusion, high confidence - Ps 11:2 (10:3 LXX): quotation, high confidence - Col 3:4: quotation, high confidence - Ps 89:37 (88:38 LXX): quotation, high confidence - Ps 72:7 (71:7 LXX): quotation, high confidence - 1 Cor 15:26: allusion, high confidence - 1 Cor 15:53: quotation, high confidence - Josh 6:20: allusion, high confidence - Isa 11:2: allusion, low confidence ### Translation notes - Quotations of Ps 11:2 (10:3 LXX/Vulg.); Col 3:4; Ps 89:37 (88:38 LXX/Vulg.); Ps 72:7 (71:7 LXX/Vulg.), translated as Augustine's Latin has it; allusions to 1 Cor 15:26, 53–54; Josh 6:15–20; Isa 11:2. ### Citation (SBL) Augustine, Ep. 55.10 (CSEL 34.2:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-10). ## Letter 55.11 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-11 - Source: CSEL 34.2:181–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine insists that drawing figures from the sun and moon does not mean worshipping them, any more than calling Christ a lamb means worshipping cattle. ### Latin text Non ideo tamen putare debent stulti, qui nolunt in melius commutari, adoranda esse ista luminaria, quia ducitur ex eis aliquando similitudo ad diuina mysteria figuranda; ex omni enim creatura ducitur. nec ideo in sententiam damnationis debemus inruere, quae ore apostolico de quibusdam profertur, qui coluerunt et seruierunt creaturae potius quam creatori, qui est benedictus in saecula. sicut enim non adoramus pecora, quamuis dictus sit et agnus et uitulus, nec feram, quia dictus sit leo de tribu Iuda, nec lapides, quia petra erat Christus, nec montem Sion, quia in ipso figuratur ecclesia, sic nec solem aut lunam, quamuis ex ea caelesti creatura sicut ex multa terrestri sacramentorum figurae ad informationes mysticas adsumuntur. ### English translation (Claude) Yet fools who do not wish to be changed for the better should not think on that account that these luminaries are to be worshipped, because a likeness is sometimes drawn from them to figure divine mysteries; for it is drawn from every creature. Nor should we on that account rush into the sentence of condemnation pronounced by the apostle's mouth on certain people who worshipped and served the creature rather than the Creator, who is blessed for ever. For just as we do not worship cattle, although he has been called both lamb and calf, nor a wild beast, because he has been called the lion of the tribe of Judah, nor stones, because the rock was Christ, nor Mount Zion, because the church is figured in it, so neither do we worship the sun or the moon, although from that heavenly creation, as from much of the earthly, figures of the sacraments are taken for mystical instruction. ### Scripture references - Rom 1:25: allusion, high confidence - John 1:29: allusion, medium confidence - Rev 5:5: allusion, high confidence - 1 Cor 10:4: allusion, high confidence ### Translation notes - Allusions to Rom 1:25; John 1:29; Rev 5:5; 1 Cor 10:4. ### Citation (SBL) Augustine, Ep. 55.11 (CSEL 34.2:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-11). ## Letter 55.12 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-12 - Source: CSEL 34.2:182–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers the Manichaean taunt about the Easter reckoning: using natural things as figures is not superstition. ### Latin text Quapropter Manichaeorum deliramenta cum detestatione ridenda sunt, quibus cum obiecerimus uana commenta, unde homines in errorem praecipitant, quo prius praecipitati sunt, garruli sibi uidentur, cum dicunt nobis: Cur et uos ad solis et lunae computationem pascha celebratis? quasi nos ordines siderum aut uicissitudines temporum a summo atque optimo deo conditas arguamus et non eorum peruersitatem, quae rebus sapientissime conditis ad stultitiae suae uanissimas opiniones abutitur. nam si mathematicus nobis contradicturus est de sideribus et luminaribus caeli ad sacramenta mystice figuranda similitudines ducere, contradicant et augures, ne dicatur nobis: Estote simplices sicut columbae; contradicant et Marsi, ne dicatur nobis: Astuti ut serpentes; contradicant histriones, ne in psalmis citharam nominemus; aut quia ex his rebus ad mysteria uerbi dei similitudinum signa sumuntur, dicant, si placet, uel auspicia nos captare uel uenena conficere uel theatricas affectare luxurias, quod dementissimum est dicere. ### English translation (Claude) Therefore the ravings of the Manichees are to be laughed at with detestation. When we charge them with the empty fictions by which they hurl men headlong into the error into which they were first hurled themselves, they think themselves clever when they say to us: 'Why do you too celebrate Easter by the reckoning of the sun and the moon?' As if we found fault with the orders of the stars or the changes of the seasons, created by the supreme and good God, and not with their perversity, which abuses things most wisely created for the emptiest opinions of their folly. For if an astrologer is going to object to our drawing likenesses from the stars and lights of heaven to figure the sacraments mystically, let the augurs object too, so that it may not be said to us, 'Be simple as doves'; let the Marsi object too, so that it may not be said to us, 'Wise as serpents'; let the actors object, so that we may not name the harp in the psalms. Or else, because signs of likenesses are taken from these things for the mysteries of the word of God, let them say, if they please, that we are seeking auspices, or brewing poisons, or affecting theatrical luxuries, which is the height of madness to say. ### Scripture references - Matt 10:16: quotation, high confidence ### Translation notes - Quotation of Matt 10:16. The Marsi were reputed snake-charmers. ### Citation (SBL) Augustine, Ep. 55.12 (CSEL 34.2:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-12). ## Letter 55.13 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-13 - Source: CSEL 34.2:183–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine distinguishes astrology, which he condemns, from observing natural seasons and from using creation as figures of sacred truths. ### Latin text Non igitur nos de sole et luna annuis menstruisue temporibus actionum nostrarum euenta conicimus, ne in uitae humanae periculosissimis tempestatibus tamquam in scopulos miserae seruitutis inlisi a libero arbitrio naufragemus, sed ad rem sacrate significandam similitudines habitas religiosissima deuotione suscipimus sicut de cetera creatura de uentis, de mari, de terra, de uolatilibus, de piscibus, de pecoribus, de arboribus, de hominibus ad sermonem quidem multipliciter, ad celebrationem uero sacramentorum iam Christiana libertate parcissime sicut de aqua, de frumento, de uino, de oleo. in seruitute autem ueteris populi multa etiam celebrari imperata sunt, quae nobis tantum modo intellegenda traduntur. non itaque dies obseruamus et annos et menses et tempora, ne audiamus ab apostolo: Timeo uos, ne forte sine causa laborauerim in uobis; eos enim culpat, qui dicunt: Non proficiscar, quia posterus est aut quia luna sic fertur, uel: Proficiscar, ut prospera cedant, quia ita se habet positio siderum; non agam hoc mense commercium, quia illa stella mihi agit mensem, uel: Agam, quia suscipit mensem: non plantem hoc anno uineam, quia bissextus est. non autem quisquam sapiens arbitratur obseruatores temporum reprehendendos, qui dicunt: Non proficiscar hodie, quia tempestas exorta est, aut: Non nauigem, quia adhuc sunt hibernae reliquiae, aut: Tempus seminandi est, quod imbribus autumnalibus terra satiata est, uel si qui forte alii naturales effectus circa motus aeris et humoris ad uariandas temporum qualitates in siderum ordinatissima conuersione notati sunt, de quibus dictum est, dum conderentur: Et sint in signis et temporibus et in diebus et in annis. si quae autem figurae similitudinum non tantum de caelo et sideribus sed etiam de creatura inferiore ducuntur ad dispensationem sacramentorum, eloquentia quaedam est doctrinae salutaris monendo affectui discentium accommodata a uisibilibus ad inuisibilia, a corporalibus ad spiritalia, a temporalibus ad aeterna. ### English translation (Claude) We do not, then, infer from the sun and the moon, at yearly or monthly times, the outcomes of our actions, lest in the most dangerous storms of human life we should be dashed as on the rocks of a wretched slavery and make shipwreck of free choice. But we receive with most religious devotion likenesses taken from them for signifying a sacred thing, as from the rest of creation: from winds, sea, earth, birds, fish, cattle, trees, men; in speech, indeed, in many ways, but in the celebration of the sacraments, with Christian freedom, very sparingly, as from water, grain, wine, and oil. But in the servitude of the old people many things were commanded even to be celebrated which are handed down to us only to be understood. So we do not observe days and years and months and seasons, lest we hear from the apostle: 'I fear for you, lest perhaps I have laboured among you in vain.' For he blames those who say: 'I will not set out, because it is an unlucky day,' or 'because the moon is in such a position'; or 'I will set out, so that things may go well, because the position of the stars is such'; 'I will not do business this month, because that star governs my month,' or 'I will, because it takes up the month'; 'I will not plant a vineyard this year, because it is leap year.' But no wise man thinks that those observers of times are to be blamed who say, 'I will not set out today, because a storm has arisen,' or 'I will not sail, because the remains of winter are still here,' or 'It is time to sow, because the earth has been soaked by the autumn rains'; or any other natural effects that have been observed concerning the motions of air and moisture in varying the qualities of the seasons in the most orderly revolution of the stars, of which it was said when they were created: 'And let them be for signs and for seasons, and for days and years.' But if figures of likenesses are drawn not only from heaven and the stars but also from lower creation for the dispensation of the sacraments, it is a kind of eloquence of saving doctrine, adapted to moving the affection of learners from visible to invisible things, from bodily to spiritual, from temporal to eternal. ### Scripture references - Gal 4:10: allusion, high confidence - Gal 4:11: quotation, high confidence - Gen 1:14: quotation, high confidence ### Translation notes - Quotations of Gal 4:10–11 and Gen 1:14. 'Unlucky day' renders posterus (dies), the day after the Kalends, Nones or Ides, considered ill-omened. ### Citation (SBL) Augustine, Ep. 55.13 (CSEL 34.2:183–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-13). ## Letter 55.14 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-14 - Source: CSEL 34.2:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says the sun's position in Aries at Easter is not why Christians keep the feast then, though Scripture is free to draw figures from the stars. ### Latin text Nec quisquam nostrum adtendit, quod eo tempore, quo pascha celebramus, sol in ariete est, sicut illi appellant quendam siderum locum, ubi re uera mense nouorum sol inuenitur; sed siue illi arietem siue aliud aliquid eandem partem caeli uocare uoluerint, nos de scripturis sanctis hoc didicimus, quod omnia sidera deus condidit et locis caelestibus, quibus uoluit, ordinauit. quae stellis distincta et ordinata in quaslibet partes diuidant, quibuslibet uocabulis notent, ubicumque sol esset mense nouorum, illic eum reperiret haec celebratio propter similitudinem sacramenti renouandae uitae, de qua satis disseruimus. quod si etiam locus ille siderum aries posset uocari propter aliquam figuram et congruentiam, neque hinc timeret sermo diuinus aliquam sacramenti similitudinem ducere, sicut de aliis non solum caelestibus sed etiam terrestribus creaturis sicut de Orione uel Pliadibus, sicut de monte Sina, de monte Sion, sicut de fluminibus, qui uocantur Geon, Phison, Tigris, Euphrates, sicut de ipso totiens in sanctis mysteriis nobilitato fluuio Iordane rerum figurate insinuandarum mysticas similitudines duxit. ### English translation (Claude) Nor does any of us pay attention to the fact that at the time when we celebrate Easter the sun is in the Ram, as they call a certain region of the stars, where indeed the sun is found in the month of new things. But whether they choose to call that same part of the sky the Ram or something else, we have learned from the holy Scriptures that God created all the stars and set them in order in the heavenly places he wished. However they divide the stars, marked out and ordered, into whatever parts, and by whatever names they designate them, wherever the sun was in the month of new things, there this celebration would find it, because of the likeness to the sacrament of renewing life, about which we have said enough. And if that region of the stars could be called the Ram because of some figure and correspondence, the divine word would not be afraid to draw some likeness of a sacrament from it, just as it has drawn mystical likenesses for conveying things figuratively from other creatures, not only heavenly but also earthly: as from Orion or the Pleiades, from Mount Sinai, from Mount Zion, from the rivers called Gihon, Pishon, Tigris, Euphrates, from the river Jordan itself, so often made famous in the holy mysteries. ### Scripture references - Job 9:9: allusion, medium confidence - Job 38:31: allusion, medium confidence - Gen 2:11: allusion, high confidence - Gen 2:14: allusion, high confidence ### Translation notes - Allusions to Job 9:9 and 38:31 (Orion, Pleiades) and Gen 2:11–14 (the rivers). ### Citation (SBL) Augustine, Ep. 55.14 (CSEL 34.2:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-14). ## Letter 55.15 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-15 - Source: CSEL 34.2:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine distinguishes legitimate uses of the stars in farming, navigation, and teaching from astrology's search for fated outcomes. ### Latin text Sed quantum intersit inter obseruationes siderum ad aerias qualitates accommodatas, sicut agricolae uel nautae obseruant, aut ad notandas partes mundi cursumque aliquo et alicunde dirigendum, quod gubernatores nauium faciunt et hi, qui per solitudines arenosas in interiora austri nulla certa semita gradiuntur, aut ad aliquid in doctrina utili figurate significandum si fit nonnullorum siderum aliqua commemoratio —, quantum ergo intersit inter has utilitates et uanitates hominum ad hoc obseruantium sidera, ut nec aeris qualitates nec regionum uias nec solos temporum numeros nec spiritalium similitudines sed quasi fatalia rerum euenta perquirant, quis non intellegat? ### English translation (Claude) But who does not understand how great a difference there is between observations of the stars adapted to the qualities of the weather, as farmers or sailors observe them, or to marking the regions of the world and directing one's course to or from somewhere, as ship's pilots do and those who travel through sandy deserts into the interior of the south by no fixed path, or for signifying something figuratively in useful teaching, if some mention of certain stars is made; how great a difference, I say, between these useful purposes and the vanities of men who observe the stars in order to search out neither the qualities of the weather, nor the routes of regions, nor merely the numbers of the seasons, nor likenesses of spiritual things, but as it were the fated outcomes of events? ### Citation (SBL) Augustine, Ep. 55.15 (CSEL 34.2:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-15). ## Letter 55.16 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-16 - Source: CSEL 34.2:186–187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Christians, unlike Jews, require a sabbath within the Easter celebration, because a sabbath lay between Christ's death and resurrection. ### Latin text Sed iam deinceps uideamus, cur etiam id obseruatur, cum pascha celebramus, ut sabbatum occurrat; hoc enim proprium Christianae religionis est, nam Iudaei tantum modo mensem nouorum et lunam obseruant a quarta decima usque uicesimam primam. sed quia illud eorum pascha, quo passus est dominus, ita occurrit, ut inter mortem eius et resurrectionem medius esset sabbati dies, addendum patres nostri censuerunt, ut et nostra festiuitas a Iudaeorum festiuitate distingueretur et, quod non frustra factum esse credendum est ab illo, qui est ante tempora et per quem facta sunt tempora et qui uenit in plenitudine temporum et qui potestatem habebat ponendi animam suam et iterum recipiendi eam et ideo non fatalem sed opportunam sacramento, quod commendare instituerat, horam expectabat, cum diceret: Nondum uenit hora mea, ut in anniuersaria passionis eius celebratione a posteris seruaretur. ### English translation (Claude) But now let us see next why, when we celebrate Easter, care is also taken that the sabbath should fall within it; for this is peculiar to the Christian religion, since the Jews observe only the month of new things and the moon from the fourteenth to the twenty-first. But because their Passover, at which the Lord suffered, fell in such a way that the sabbath day was between his death and his resurrection, our fathers judged that this should be added, both so that our festival might be distinguished from the festival of the Jews, and so that what we must believe was not done without purpose by him who is before times, through whom times were made, who came in the fullness of time, and who had power to lay down his life and take it up again, and who therefore waited for an hour not fated but suited to the sacrament he had resolved to commend, saying, 'My hour has not yet come', might be kept by later generations in the yearly celebration of his passion. ### Scripture references - Gal 4:4: allusion, high confidence - John 10:18: allusion, high confidence - John 2:4: quotation, high confidence ### Translation notes - Allusions to Gal 4:4; John 10:18; John 2:4. ### Citation (SBL) Augustine, Ep. 55.16 (CSEL 34.2:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-16). ## Letter 55.17 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-17 - Source: CSEL 34.2:187–188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains the sabbath as a figure of eternal rest, which is active and untroubled, and the Lord's day, the eighth and first, as the restored, eternal life. ### Latin text Quod enim nunc, ut superius dixi, fide ac spe peregrinamur atque, ut ad id perueniamus, dilectione satagimus, requies est quaedam ab omni labore omnium molestiarum sancta atque perpetua. in eam nobis ex hac uita fit transitus, quem dominus noster Iesus Christus sua passione praemonstrare et consecrare dignatus est. inest autem in illa requie non desidiosa segnitia sed quaedam ineffabilis tranquillitas actionis otiosae. sic enim ab huius uitae operibus in fine requiescitur, ut in alterius uitae actione gaudeatur. sed quia talis actio in dei laude agitur sine labore membrorum, sine angore curarum, non ad eam sic transitur per quietem, ut ipsi labor succedat, id est non sic esse incipiat actio, ut desinat quies, neque enim reditur ad labores et curas, sed permanet in actione, quod ad quietem pertinet, nec in opere laborare nec in cogitatione fluctuare. quia ergo per requiem ad primam uitam reditur, unde anima lapsa est in peccatum, propterea sabbato requies significatur. illa autem prima uita, quae a peregrinatione redeuntibus et primam stolam accipientibus redditur, per unam sabbati, quem diem dominicum dicimus, figuratur. quaere septem dies, Genesim lege: inuenies septimum sine uespere, quia requiem sine fine significat. prima ergo uita non fuit sempiterna peccanti, requies autem ultima sempiterna est ac per hoc et octauus sempiternam beatitudinem habebit, quia requies illa, quae sempiterna est, excipitur ab octauo, non extinguitur; neque enim esset aliter sempiterna. ita ergo erit octauus, qui primus, ut prima uita sed aeterna reddatur. ### English translation (Claude) For the goal towards which, as I said above, we now journey by faith and hope, and to reach which we strive through love, is a certain rest from all labour of all troubles, holy and everlasting. Into it a passage is made for us out of this life, which our Lord Jesus Christ deigned to show beforehand and consecrate by his passion. In that rest there is no slothful idleness, but a certain ineffable tranquillity of leisured activity. For at the end one rests from the works of this life in such a way as to rejoice in the activity of the other life. But since such activity is carried on in the praise of God without labour of the limbs and without the anguish of cares, one does not pass to it through rest in such a way that labour succeeds rest, that is, activity does not begin in such a way that rest ceases; for there is no return to labours and cares, but what belongs to rest remains in the activity: neither toiling in work nor wavering in thought. Since, then, through rest there is a return to the first life, from which the soul fell into sin, rest is therefore signified by the sabbath. But that first life, which is restored to those returning from pilgrimage and receiving the first robe, is figured by the first day of the week, which we call the Lord's day. Look for the seven days; read Genesis: you will find the seventh without an evening, because it signifies rest without end. So the first life was not everlasting for the sinner, but the final rest is everlasting; and therefore the eighth day too will have everlasting blessedness, because that rest which is everlasting is taken up by the eighth, not extinguished; for otherwise it would not be everlasting. So the eighth will be the same as the first, so that the first life may be restored, but eternal. ### Scripture references - Luke 15:22: allusion, medium confidence - Gen 2:2: allusion, high confidence ### Translation notes - Allusions to Luke 15:22 (the first robe) and Gen 2:2–3 (the seventh day has no evening). ### Citation (SBL) Augustine, Ep. 55.17 (CSEL 34.2:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-17). ## Letter 55.18 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-18 - Source: CSEL 34.2:188–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that the sabbath figures rest in the Holy Spirit, and that souls, like weights, strive for the rest found only in delighting in God. ### Latin text Sabbatum tamen commendatum est priori populo in otio corporaliter celebrando, ut figura esset sanctificationis in requiem spiritus sancti. numquam enim legimus in Genesi sanctificationem per omnes priores dies, sed de solo sabbato dictum est: Et sanctificauit deus diem septimum. amant enim requiem siue piae animae siue iniquae; sed qua perueniant ad id, quod amant, plurimum nesciunt; nec aliquid appetunt etiam ipsa corpora ponderibus suis, nisi quod animae amoribus suis. nam sicut corpus tam diu nititur pondere siue deorsum uersus siue sursum uersus, donec ad locum, quo nititur, ueniens conquiescat — pondus quippe olei si dimittatur in aere, deorsum, si autem sub aquis, sursum nititur —. sic animae ad ea, quae amant, propterea nituntur, ut perueniendo requiescant. et multa quidem per corpus delectant, sed non est in eis aeterna requies nec saltem diuturna; et propterea magis sordidant animam et grauant potius, ut sincerum eius pondus, quo in superna fertur, impediant. cum uero anima se ipsa delectatur, nondum re incommutabili delectatur et ideo adhuc superba est, quia se pro summo habet, cum superior sit deus. nec in tali peccato inpunita relinquitur, quia deus superbis resistit, humilibus autem dat gratiam. cum autem deo delectatur, ibi ueram, certam, aeternam inuenit requiem, quam in aliis quaerebat nec inueniebat. proinde admonetur in psalmo: Delectare in domino et dabit tibi petitiones cordis tui. ### English translation (Claude) The sabbath, however, was commended to the former people to be celebrated bodily by rest from work, so that it might be a figure of sanctification in the rest of the Holy Spirit. For we never read in Genesis of sanctification through all the earlier days, but of the sabbath alone it was said: 'And God sanctified the seventh day.' For souls love rest, whether godly or wicked; but most of them do not know how to reach what they love. Even bodies by their weights seek nothing but what souls seek by their loves. For just as a body strives by its weight, whether downward or upward, until, coming to the place towards which it strives, it comes to rest (for the weight of oil, if released in air, strives downward, but if under water, upward), so souls strive towards the things they love, in order to rest by reaching them. And many things delight through the body, but in them there is no eternal rest, nor even a lasting one; and therefore they rather defile and weigh down the soul, so as to hinder its pure weight, by which it is borne to things above. But when the soul delights in itself, it does not yet delight in an unchangeable thing, and so it is still proud, because it holds itself to be supreme, whereas God is higher. Nor is it left unpunished in such a sin, because God resists the proud but gives grace to the humble. But when it delights in God, there it finds true, sure, eternal rest, which it was seeking in other things and not finding. Hence it is admonished in the psalm: 'Delight in the Lord, and he will give you the desires of your heart.' ### Scripture references - Gen 2:3: quotation, high confidence - Jas 4:6: quotation, high confidence - 1 Pet 5:5: quotation, medium confidence - Ps 37:4 (36:4 LXX): quotation, high confidence ### Translation notes - Quotations of Gen 2:3; Jas 4:6 (1 Pet 5:5); Ps 37:4 (36:4 LXX/Vulg.). ### Citation (SBL) Augustine, Ep. 55.18 (CSEL 34.2:188–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-18). ## Letter 55.19 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-19 - Source: CSEL 34.2:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that God's rest on the seventh day signifies the rest he will give us, as our good works are his work in us. ### Latin text Quia ergo caritas dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis, ideo sanctificatio in septimo die commemorata est, ubi requies commendatur. quia uero nec bene operari possumus nisi dono eius adiuti, sicut apostolus dicit: Deus enim est, qui operatur in uobis et uelle et operari pro bona uoluntate, nec requiescere poterimus post omnia bona opera nostra, quae in hac uita gerimus, nisi eius dono ad aeternitatem sanctificati atque perfecti, propterea de ipso deo dicitur, quia, cum fecisset omnia opera bona ualde septimo die requieuit ab omnibus operibus suis, quae fecit. futuram enim requiem significabat, quam post bona opera daturus erat hominibus. sicut enim, cum bene operamur, ipse dicitur operari in nobis, cuius munere bene operamur, ita, cum requiescimus, ipse requiescere dicitur, quo donante requiescimus. ### English translation (Claude) Since, then, the love of God has been poured out in our hearts through the Holy Spirit who has been given to us, sanctification is mentioned on the seventh day, where rest is commended. But since we cannot work well unless helped by his gift, as the apostle says, 'For it is God who works in you both to will and to work for his good pleasure', nor shall we be able to rest after all the good works we do in this life unless sanctified and perfected for eternity by his gift, therefore it is said of God himself that, when he had made all things very good, he rested on the seventh day from all his works which he had made. For it signified the future rest which he was to give to men after good works. For just as, when we work well, he is said to work in us, by whose gift we work well, so, when we rest, he is said to rest, by whose gift we rest. ### Scripture references - Rom 5:5: quotation, high confidence - Phil 2:13: quotation, high confidence - Gen 1:31: allusion, high confidence - Gen 2:2: allusion, high confidence ### Translation notes - Quotations of Rom 5:5 and Phil 2:13; allusions to Gen 1:31 and Gen 2:2. ### Citation (SBL) Augustine, Ep. 55.19 (CSEL 34.2:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-19). ## Letter 55.20 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-20 - Source: CSEL 34.2:190–191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine relates the first three commandments to the Trinity: images to the Father, God's name to the Son, and the sabbath to the Holy Spirit and future rest. ### Latin text Hinc est, quod etiam in tribus primis praeceptis decalogi, quae ad deum pertinent — cetera enim septem ad proximum pertinent, id est ad hominem, quia in duobus praeceptis tota lex pendet —, tertium ibi de obseruatione sabbati positum est, ut in primo praecepto patrem intellegamus, ubi prohibetur coli aliqua in figmentis hominum dei similitudo, non quia non habet imaginem deus, sed quia nulla imago eius coli debet nisi illa, quae et hoc est, quod ipse, nec ipsa pro illo sed cum illo; et quia creatura mutabilis est ac propterea dicitur: Omnis creatura uanitati subiecta est, quoniam natura uniuersi etiam in parte monstratur, ne quisquam filium dei uerbum, per quod facta sunt omnia, iam putaret esse creaturam, sequitur aliud praeceptum: Non accipias in uanum nomen domini dei tui; spiritus autem sanctus, in quo nobis requies illa tribuitur, quam ubique amamus, sed nisi deum amando non inuenimus, cum caritas eius diffunditur in cordibus nostris per spiritum sanctum, qui datus est nobis, quia sanctificauit deus diem septimum, in quo requieuit, tertio praecepto legis insinuatur, quod scriptum est de obseruatione sabbati, non ut iam in ista uita nos quiescere existimemus, sed ut omnia, quae bene operamur, non habeant intentionem nisi in futuram requiem sempiternam. memento enim maxime, quod iam supra commemoraui, quia spe salui facti sumus; spes autem quae uidetur, non est spes. ### English translation (Claude) Hence it is that among the first three commandments of the Decalogue, which concern God (for the other seven concern the neighbour, that is, man, since the whole law hangs on two commandments), the third concerns the observance of the sabbath. So in the first commandment we understand the Father, where the worship of any likeness of God in human fabrications is forbidden; not because God has no image, but because no image of him ought to be worshipped except that which is what he himself is, and not even that in his place, but with him. And because the creature is changeable, and therefore it is said, 'Every creature has been subjected to vanity', since the nature of the whole is shown even in a part, another commandment follows, lest anyone should think the Son of God, the Word through whom all things were made, to be a creature: 'You shall not take the name of the Lord your God in vain.' And the Holy Spirit, in whom that rest is granted to us which we love everywhere but find only by loving God, when his love is poured out in our hearts through the Holy Spirit who has been given to us (since God sanctified the seventh day, on which he rested), is suggested in the third commandment of the law, which is written about the observance of the sabbath; not so that we should think we rest already in this life, but so that all the good we do may have no aim but the future everlasting rest. For remember above all what I have already mentioned above, that in hope we have been saved; but hope that is seen is not hope. ### Scripture references - Matt 22:40: allusion, high confidence - Exod 20:4: allusion, high confidence - Rom 8:20: quotation, high confidence - John 1:3: allusion, high confidence - Exod 20:7: quotation, high confidence - Rom 5:5: quotation, high confidence - Gen 2:3: allusion, high confidence - Exod 20:8: allusion, high confidence - Rom 8:24: quotation, high confidence ### Translation notes - Allusions to Matt 22:40; Exod 20:4; Rom 8:20; John 1:3; Exod 20:7; Rom 5:5; Gen 2:3; Rom 8:24. The 'image ... which is what he himself is' is the Son. The Trinitarian reading of the Decalogue is Augustine's. ### Citation (SBL) Augustine, Ep. 55.20 (CSEL 34.2:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-20). ## Letter 55.21 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-21 - Source: CSEL 34.2:191–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that figurative expressions kindle love more than plain statements, because the mind is quickened by passing from images to spiritual realities. ### Latin text Ad ipsum autem ignem amoris nutriendum et flatandum quodam modo, quo tamquam pondere sursum uel introrsum referamur ad requiem, omnia ista pertinent, quae figurate nobis insinuantur; plus enim mouent et accendunt amorem, quam si nuda sine ullis sacramentorum similitudinibus ponerentur. cuius rei causam difficile est dicere: sed tamen ita se habet, ut aliquid per allegoricam significationem intimatum plus moueat, plus delectet et plus honoretur, quam si uerbis propriis apertissime diceretur. credo, quod ipse animae motus, quam diu rebus adhuc terrenis implicatur, pigrius inflammatur; si feratur ad similitudines corporales et inde referatur ad spiritalia, quae illis similitudinibus figurantur, ipso quasi transitu uegetatur et tamquam in facula ignis agitatus accenditur et ardentiore dilectione rapitur ad quietem. ### English translation (Claude) All those things which are conveyed to us figuratively serve to nourish and, as it were, fan the very fire of love by which, as by a weight, we are carried upward or inward to rest; for they move and kindle love more than if they were set out bare, without any likenesses of sacraments. The reason for this is hard to state; yet it is so, that something intimated through allegorical meaning moves more, delights more, and is more honoured than if it were said most plainly in literal words. I believe that the soul's movement, as long as it is still entangled in earthly things, is kindled rather sluggishly; but if it is carried to bodily likenesses and from there brought back to the spiritual things figured by those likenesses, it is quickened by the very passage, and is kindled like a flame stirred in a torch, and is carried away to rest with more ardent love. ### Citation (SBL) Augustine, Ep. 55.21 (CSEL 34.2:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-21). ## Letter 55.22 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-22 - Source: CSEL 34.2:192–194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that of the Ten Commandments only the sabbath is to be kept figuratively, as spiritual rest, while the others are kept literally. ### Latin text Ideoque inter omnia decem illa praecepta solum ibi, quod de sabbato positum est, figurate obseruandum praecipitur. quam figuram nos intellegendam, non etiam per otium corporale celebrandam suscepimus. cum enim sabbato significetur spiritalis requies, de qua dictum est in psalmo: Vacate et uidete, quoniam ego sum dominus, et quo uocantur homines ab ipso domino dicente: Venite ad me omnes, qui laboratis et onerati estis, et ego uos reficiam; tollite iugum meum super uos et discite a me, quia mitis sum et humilis corde, et inuenietis requiem animabus uestris, cetera tamen ibi praecepta proprie, sicut praecepta sunt, sine ulla figurata significatione obseruamus. nam et idola non colere manifeste didicimus et non accipere in uanum nomen domini dei nostri et honorare patrem et matrem et non moechari, non occidere, non furari, non falsum testimonium dicere, non concupiscere uxorem proximi, non concupiscere ullam rem proximi non figurate aliud praetendunt et mystice aliud significant, sed sic obseruantur, ut sonant. obseruare tamen diem sabbati non iubemur ad litteram secundum otium ab opere corporali, sicut obseruant Iudaei; et ipsa eorum obseruatio quia ita praecepta est, nisi aliam quandam spiritalem requiem significet, ridenda iudicatur. unde non inconuenienter intellegimus ad amorem excitandum, quo ad requiem tendimus, ualere omnia, quae figurate in scripturis dicuntur, quando quidem id solum in decalogo figurate praecipitur, ubi requies commendatur, quae ubique amatur, sed in solo deo sancta et certa inuenitur. ### English translation (Claude) And so, among all those ten commandments, only the one about the sabbath is commanded to be observed figuratively; and we have taken up that figure to be understood, not also to be celebrated by bodily rest. For since the sabbath signifies spiritual rest, of which it is said in the psalm, 'Be still and see that I am the Lord', and to which men are called by the Lord himself, saying, 'Come to me, all who labour and are burdened, and I will refresh you; take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls', we nevertheless observe the other commandments there literally, as commandments, without any figurative meaning. For we have plainly learned not to worship idols, not to take the name of the Lord our God in vain, to honour father and mother, not to commit adultery, not to kill, not to steal, not to bear false witness, not to covet our neighbour's wife, not to covet anything of our neighbour's; these do not figuratively put forward one thing and mystically signify another, but are observed as they sound. But we are not commanded to observe the sabbath day according to the letter, by rest from bodily work, as the Jews observe it; and their observance itself, because it is so commanded, is judged ridiculous unless it signifies some other, spiritual rest. Hence we understand, not unfittingly, that all the things said figuratively in the Scriptures serve to arouse the love by which we tend towards rest, since only that commandment in the Decalogue is given figuratively in which rest is commended, which is loved everywhere but is found holy and sure in God alone. ### Scripture references - Ps 46:10 (45:11 LXX): quotation, high confidence - Matt 11:28: quotation, high confidence - Matt 11:29: quotation, high confidence - Exod 20:8: allusion, high confidence - Exod 20:14: allusion, high confidence ### Translation notes - Quotations of Ps 46:10 (45:11 LXX/Vulg.) and Matt 11:28–29; allusion to Exod 20:3–17. Augustine's remark on Jewish observance is translated as written. ### Citation (SBL) Augustine, Ep. 55.22 (CSEL 34.2:192–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-22). ## Letter 55.23 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-23 - Source: CSEL 34.2:194–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that the Lord's day, the eighth and first, was revealed by Christ's resurrection and signifies the glorified activity of the risen body. ### Latin text Dies tamen dominicus non Iudaeis sed Christianis resurrectione domini declaratus est et ex illo habere coepit festiuitatem suam. animae quippe omnium sanctorum ante resurrectionem corporis sunt quidem in requie, sed in ea non sunt actione, qua corpora recepta uegetantur. talem quippe actionem significat dies octauus, qui et primus, quia non aufert illam requiem, sed glorificat. non enim redit cum corpore difficultas ex corpore, quia nec corruptio: Oportet enim corruptibile hoc indui incorruptionem et mortale hoc indui inmortalitatem. quapropter ante domini resurrectionem quamuis sanctos patres plenos prophetico spiritu octaui sacramentum nequaquam lateret, quo significaretur resurrectio — nam et pro octauo psalmus scribitur et octaua die circumcidebantur infantes et in Ecclesiaste ad duorum testamentorum significationem dicitur: Illis septem et illis octo —, reseruatum est tamen et occultatum et solum celebrandum sabbatum traditum est, quia erat antea requies mortuorum, resurrectio autem nullius erat, qui resurgens a mortuis non moreretur et mors ei ultra non dominaretur, ut, postquam facta est talis resurrectio in corpore domini, ut praeiret in capite ecclesiae, quod corpus ecclesiae speraret in finem, iam dies dominicus, id est octauus, qui et primus, inciperet celebrari. ipsa etiam causa intellegitur, cur obseruandum pascha, ubi ouem occidere et edere iubentur, cum manifestissime passionem domini praefigurat, non eis ita praeceptum est, ut adtenderent occurrere sabbatum et cum mense nouorum ad tertiam lunae hebdomadem concurrere, ut eundem quoque diem dominus potius sua passione signaret, qui etiam dominicum, id est octauum, qui et primus est, declaraturus aduenerat. ### English translation (Claude) The Lord's day, however, was made known not to the Jews but to Christians by the resurrection of the Lord, and from that it began to have its festival. For the souls of all the saints, before the resurrection of the body, are indeed at rest, but they are not in that activity by which bodies, once recovered, are quickened. Such activity is signified by the eighth day, which is also the first, because it does not take away that rest but glorifies it. For the difficulty arising from the body does not return with the body, since neither does corruption: 'For this corruptible must put on incorruption, and this mortal put on immortality.' Therefore, before the Lord's resurrection, although the sacrament of the eighth day, by which the resurrection was signified, was by no means hidden from the holy fathers, full of the prophetic spirit (for a psalm is written 'for the eighth', infants were circumcised on the eighth day, and in Ecclesiastes it is said, signifying the two testaments, 'To those seven and to those eight'), it was nevertheless reserved and hidden, and only the sabbath was handed down to be celebrated; because previously there was the rest of the dead, but no one's resurrection who, rising from the dead, would not die, and over whom death would have no more dominion. So, after such a resurrection had taken place in the Lord's body, so that what the body of the church hoped for at the end might go before in the head of the church, the Lord's day, that is, the eighth, which is also the first, might begin to be celebrated. The same reason is understood why, in the observance of the Passover, in which they were commanded to kill and eat a lamb, though it most plainly prefigured the Lord's passion, they were not commanded to see that the sabbath should fall within it and coincide with the third week of the moon in the month of new things: so that the Lord might rather mark that same day by his passion, who had come also to make known the Lord's day, that is, the eighth, which is also the first. ### Scripture references - 1 Cor 15:53: quotation, high confidence - Ps 6:1: allusion, medium confidence - Gen 17:12: allusion, high confidence - Eccl 11:2: quotation, high confidence - Rom 6:9: allusion, high confidence - Exod 12:6: allusion, high confidence ### Translation notes - Quotation of 1 Cor 15:53; allusions to Ps 6 and 12 titles ('for the eighth'), Gen 17:12, Rom 6:9, Exod 12. 'To those seven and to those eight' is Eccl 11:2 in Augustine's Latin. ### Citation (SBL) Augustine, Ep. 55.23 (CSEL 34.2:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-3/#p-55-23). ## Letter 55.24 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-24 - Source: CSEL 34.2:195–196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine interprets the three days of Christ's death, burial, and resurrection: the cross is the present life of mortifying sin, the burial and resurrection are held in faith and hope. ### Latin text Adtende igitur sacratissimum triduum crucifixi, sepulti, suscitati. horum trium quod significat crux, in praesenti agimus uita; quod autem significat sepultura et resurrectio, fide ac spe gerimus. nunc enim dicitur homini: Tolle crucem tuam et sequere me. cruciatur autem caro, cum mortificantur membra nostra super terram, fornicatio, inmunditia, luxuria, auaritia et cetera huius modi, de quibus dicit: Si enim secundum carnem uixeritis, moriemini; si autem spiritu facta carnis mortificaueritis, uiuetis. hinc etiam de ipso dicit: Mundus mihi crucifixus est et ego mundo, et alio loco: Scientes, inquit, quia uetus homo noster simul crucifixus est cruci cum illo, ut euacuetur corpus peccati, ut ultra non seruiamus peccato. quam diu ergo id agunt opera nostra, ut euacuetur corpus peccati, quam diu exterior homo corrumpitur, ut interior renouetur de die in diem, tempus est crucis. ### English translation (Claude) Consider, then, the most sacred three days of the one crucified, buried, and raised. Of these three, what the cross signifies we do in the present life; what the burial and resurrection signify we carry out in faith and hope. For now it is said to man: 'Take up your cross and follow me.' And the flesh is crucified when our members on earth are put to death: sexual immorality, impurity, lust, greed, and the rest of this kind, of which he says: '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.' Hence he also says of himself: 'The world has been crucified to me, and I to the world'; and in another place: 'Knowing that our old man was crucified together with him, so that the body of sin might be done away with, that we might no longer serve sin.' As long, then, as our works aim at this, that the body of sin may be done away with, as long as the outer man decays so that the inner may be renewed day by day, it is the time of the cross. ### Scripture references - Matt 16:24: quotation, high confidence - Col 3:5: quotation, high confidence - Rom 8:13: quotation, high confidence - Gal 6:14: quotation, high confidence - Rom 6:6: quotation, high confidence - 2 Cor 4:16: allusion, high confidence ### Translation notes - Quotations or allusions: Matt 16:24; Col 3:5; Rom 8:13; Gal 6:14; Rom 6:6; 2 Cor 4:16. ### Citation (SBL) Augustine, Ep. 55.24 (CSEL 34.2:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-24). ## Letter 55.25 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-25 - Source: CSEL 34.2:196–198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine interprets the breadth, height, length, and depth of the cross as cheerfulness in good works, hope of reward, patience, and the hidden sacrament, and the burial and resurrection as held in faith. ### Latin text Haec sunt etiam bona opera quidem tamen adhuc laboriosa, quorum merces requies est. sed ideo dicitur: Spe gaudentes, ut cogitantes requiem futuram cum hilaritate in laboribus operemur. hanc hilaritatem significat crucis latitudo in transuerso ligno, ubi figuntur manus; per manus enim opera intellegimus, per latitudinem hilaritatem operantis, quia tristitia facit angustias; per altitudinem autem, cui caput adiungitur, expectationem retributionis de sublimi iustitia dei, qui reddet unicuique secundum opera sua, his quidem qui secundum tolerantiam boni operis gloriam et honorem et incorruptionem quaerentibus uitam aeternam. itaque etiam longitudo, qua totum corpus extenditur, ipsam tolerantiam significat, unde longanimes dicuntur, qui tolerant. profundum autem, quod terrae infixum est, secretum sacramenti praefigurat. recordaris enim, nisi fallor, quae uerba apostolica in ista designatione crucis expediam, ubi ait: In caritate radicati atque fundati, ut possitis comprehendere cum omnibus sanctis, quae sit longitudo, latitudo, altitudo et profundum. ea quae nondum uidemus et nondum tenemus, sed fide et spe gerimus, in alio biduo figurata sunt. haec enim, quae nunc agimus tamquam clauis praeceptorum in dei timore confixi, sicut scriptum est: Confige clauis a timore tuo carnes meas, in necessariis deputantur, non in eis, quae per se ipsa appetenda et concupiscenda sunt. unde illud optimum se dicit concupiscere, dissolui et esse cum Christo; manere autem in carne necessarium, inquit, propter uos. quod ergo ait dissolui et esse cum Christo, inde incipit requies, quia non interrumpitur resurrectione, sed clarificatur, quae tamen nunc fide retinetur, quia iustus ex fide uiuit. ignoratis, inquit, quoniam, quicumque baptizati sumus in Christo Iesu, in morte illius baptizati sumus? consepulti ergo sumus illi per baptismum in morte. unde nisi fide? neque enim iam in nobis perfectum est adhuc in nobismet ipsis ingemescentibus et adoptionem expectantibus, redemptionem corporis nostri: Spe enim salui facti sumus; spes autem quae uidetur, non est spes; quod enim uidet quis, quid et sperat? si autem, quod non uidemus, speramus, per patientiam expectamus. ### English translation (Claude) These are good works, but still laborious, whose reward is rest. But it is said, 'Rejoicing in hope', so that, thinking of the rest to come, we may work cheerfully in our labours. This cheerfulness is signified by the breadth of the cross in the crossbeam, where the hands are fixed; for by the hands we understand works, by the breadth the cheerfulness of the worker, because sadness makes things narrow. By the height, to which the head is joined, we understand the expectation of reward from the lofty justice of God, who will render to each according to his works: to those who by patience in well-doing seek glory and honour and incorruption, eternal life. And so the length too, along which the whole body is stretched, signifies patience itself, whence those who endure are called long-suffering. The depth, which is fixed in the earth, prefigures the secret of the sacrament. For you remember, unless I am mistaken, what words of the apostle I am explaining in this description of the cross, where he says: 'Rooted and grounded in love, that you may be able to comprehend with all the saints what is the length, breadth, height, and depth.' The things which we do not yet see and do not yet hold, but carry out in faith and hope, are figured in the other two days. For what we now do, fixed as it were by the nails of the commandments in the fear of God, as it is written, 'Pierce my flesh with nails from fear of you', is counted among things necessary, not among those which are to be sought and desired for their own sake. Hence he says that he desires what is best, to depart and be with Christ; but to remain in the flesh, he says, is necessary for your sake. So in what he says, 'to depart and be with Christ', rest begins, which is not interrupted by the resurrection but glorified; yet it is now held by faith, because the righteous lives by faith. 'Do you not know,' he says, 'that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death.' How, if not by faith? For it is not yet perfected in us, as we still groan within ourselves and wait for the adoption, the redemption of our body: 'For in hope we have been saved; but hope that is seen is not hope; for who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.' ### Scripture references - Rom 12:12: quotation, high confidence - Rom 2:6: quotation, high confidence - Rom 2:7: quotation, high confidence - Eph 3:17: quotation, high confidence - Eph 3:18: quotation, high confidence - Ps 119:120 (118:120 LXX): quotation, high confidence - Phil 1:23: quotation, high confidence - Phil 1:24: quotation, high confidence - Rom 1:17: quotation, high confidence - Rom 6:3: quotation, high confidence - Rom 6:4: quotation, high confidence - Rom 8:23: allusion, high confidence - Rom 8:24: quotation, high confidence - Rom 8:25: quotation, high confidence ### Translation notes - Quotations or allusions: Rom 12:12; Rom 2:6–7; Eph 3:17–18; Ps 119:120 (118:120 LXX/Vulg., in Augustine's Latin); Phil 1:23–24; Rom 1:17; Rom 6:3–4; Rom 8:23–25. ### Citation (SBL) Augustine, Ep. 55.25 (CSEL 34.2:196–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-25). ## Letter 55.26 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-26 - Source: CSEL 34.2:198–200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine warns against expecting full blessedness in this life: the new life is begun in faith and hope and will be completed at the resurrection. ### Latin text Quod memento quam saepe commemorem. neque iam nunc in ista uita nos beatos fieri debere arbitremur et ab omnibus difficultatibus liberos ac sic in angustiis rerum temporalium aduersus deum ore sacrilego murmuremus, quasi non exhibeat, quod promisit. promisit quidem etiam huic uitae necessaria; sed alia sunt solatia miserorum, alia gaudia beatorum: Domine, inquit, secundum multitudinem dolorum meorum in corde meo exhortationes tuae iucundauerunt animam meam. non ergo murmuremus in difficultatibus, ne perdamus latitudinem hilaritatis, de qua dicitur: Spe gaudentes, quia sequitur: In tribulatione patientes. noua ergo uita in fide nunc inchoatur et spe geritur; nam tunc erit, cum absorbebitur mors in uictoriam, cum illa nouissima inimica destruetur mors, cum inmutati fuerimus et aequales angelis facti: Omnes enim, inquit, resurgemus, sed non omnes inmutabimur, et dominus: Erunt, inquit, aequales angelis dei. adprehensi enim sumus modo in timore per fidem, tunc autem adprehendemus in caritate per speciem. quam diu enim sumus in corpore, peregrinamur a domino; per fidem enim ambulamus, non per speciem. ipse itaque apostolus, qui dicit: Ut adprehendam, sicut et adprehensus sum, aperte se non adprehendisse confitetur: Fratres, inquit, ego me non arbitror adprehendisse. sed tamen quia ipsa spes ex promissione ueritatis certa nobis est, cum diceret: Consepulti ergo sumus illi per baptismum in morte, subiunxit et ait: Ut, quem ad modum surrexit Christus a mortuis per gloriam patris, ita et nos in nouitate uitae ambulemus. ambulamus ergo in re laboris sed in spe quietis, in carne uetustatis sed in fide nouitatis. dicit enim: Corpus quidem mortuum est propter peccatum, spiritus autem uita est propter iustitiam. si autem spiritus eius, qui suscitauit Iesum Christum a mortuis, habitat in uobis, qui suscitauit Christum a mortuis, uiuificabit et mortalia corpora uestra per inhabitantem spiritum eius in uobis. ### English translation (Claude) Remember how often I mention this. Let us not think that we ought already in this life to be made blessed and free from all difficulties, and so, in the straits of temporal things, murmur against God with sacrilegious mouth, as if he did not provide what he promised. He did indeed promise also the necessities of this life; but the comforts of the wretched are one thing, the joys of the blessed another. 'Lord,' it says, 'according to the multitude of my sorrows in my heart, your consolations have gladdened my soul.' Let us not murmur, then, in difficulties, lest we lose the breadth of cheerfulness of which it is said, 'Rejoicing in hope', because there follows: 'Patient in tribulation.' So the new life is now begun in faith and carried on in hope; for it will be then, when death is swallowed up in victory, when that last enemy, death, is destroyed, when we have been changed and made equal to the angels. 'For we shall all rise,' he says, 'but we shall not all be changed'; and the Lord says: 'They will be equal to the angels of God.' For we are now laid hold of in fear through faith, but then we shall lay hold in love through sight. For as long as we are in the body we are away from the Lord; for we walk by faith, not by sight. So the apostle himself, who says, 'That I may lay hold of it, as I have also been laid hold of', openly confesses that he has not laid hold of it: 'Brothers,' he says, 'I do not consider that I have laid hold of it.' Yet because that hope is sure for us, from the promise of the truth, when he said, 'We were buried therefore with him through baptism into death', he added: 'So that, just as Christ was raised from the dead through the glory of the Father, we too might walk in newness of life.' So we walk in the reality of labour but in the hope of rest, in the flesh of oldness but in the faith of newness. For he says: 'The body is dead because of sin, but the spirit is life because of righteousness. And if the Spirit of him who raised Jesus Christ from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit dwelling in you.' ### Scripture references - Ps 94:19 (93:19 LXX): quotation, high confidence - Rom 12:12: quotation, high confidence - 1 Cor 15:54: allusion, high confidence - 1 Cor 15:26: allusion, high confidence - 1 Cor 15:51: quotation, high confidence - Luke 20:36: quotation, high confidence - 2 Cor 5:6: quotation, high confidence - 2 Cor 5:7: quotation, high confidence - Phil 3:12: quotation, high confidence - Phil 3:13: quotation, high confidence - Rom 6:4: quotation, high confidence - Rom 8:10: quotation, high confidence - Rom 8:11: quotation, high confidence ### Translation notes - Quotations or allusions: Ps 94:19 (93:19 LXX/Vulg.); Rom 12:12; 1 Cor 15:54, 26; 1 Cor 15:51 (in the Latin form 'we shall all rise, but not all be changed'); Luke 20:36; 2 Cor 5:6–7; Phil 3:12–13; Rom 6:4; Rom 8:10–11. ### Citation (SBL) Augustine, Ep. 55.26 (CSEL 34.2:198–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-26). ## Letter 55.27 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-27 - Source: CSEL 34.2:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Easter's date combines the Old Testament lunar rule with the days of the week of Christ's passion, fixed by councils. ### Latin text Haec et ex auctoritate diuinarum scripturarum et uniuersae ecclesiae, quae toto orbe diffunditur, consensione per anniuersarium pascha celebrantur in magno utique, sicut iam intellegis, sacramento. et in scripturis quidem ueteribus ad agendum pascha non est praeceptum tempus nisi ei mense nouorum luna quarta decima usque ad uicesimam primam; ex euangelio tamen, quia manifestum est, quo etiam die dominus crucifixus sit et in sepultura fuerit et resurrexerit, adiuncta est etiam ipsorum dierum obseruatio per patrum concilia et orbi uniuerso Christiano persuasum eo modo pascha celebrari oportere. ### English translation (Claude) These things, then, both by the authority of the divine Scriptures and by the agreement of the universal church, which is spread through the whole world, are celebrated in the yearly Easter, certainly in a great sacrament, as you now understand. In the old Scriptures indeed no time is prescribed for keeping the Passover except in the month of new things, from the fourteenth moon to the twenty-first; but from the gospel, since it is plain on what day the Lord was crucified, lay in the tomb, and rose again, the observance of those very days was added by the councils of the fathers, and the whole Christian world was persuaded that Easter ought to be celebrated in that way. ### Scripture references - Exod 12:18: allusion, medium confidence ### Translation notes - The Latin 'nisi ei mense' is probably a digitization slip for 'nisi in (or ut) mense'; translated by sense. ### Citation (SBL) Augustine, Ep. 55.27 (CSEL 34.2:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-27). ## Letter 55.28 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-28 - Source: CSEL 34.2:200–202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains the scriptural basis and number symbolism of the forty days of Lent and the fifty days of Easter, when fasting is relaxed and prayer is made standing. ### Latin text Quadragesima sane ieiuniorum habet auctoritatem et in ueteribus libris et ex ieiunio Moysi et Heliae et ex euangelio, quia totidem diebus dominus ieiunauit demonstrans euangelium non dissentire a lege et prophetis. in persona quippe Moysi lex, in persona Heliae prophetae accipiuntur, inter quos in monte gloriosus apparuit, ut euidentius emineret, quod de illo dicit apostolus: Testimonium habens a lege et prophetis. in qua ergo parte anni congruentius obseruatio quadragesimae constitueretur nisi confinis atque contigua dominicae passionis, quia in ea significatur haec uita laboriosa, cui opus est continentia, ut ab ipsius mundi amicitia ieiunetur, quae utique fallaciter blandiri et inlecebrarum fucos circumspargere atque iactare non cessat? numero autem quadragenario uitam istam propterea figurari arbitror, quia denarius, in quo est perfectio beatitudinis nostrae — sicut in octonario, quia redit ad primum, ita in hoc, quia creatura, quae septenario figuratur, adhaeret creatori, in quo declaratur unitas trinitatis —, per uniuersum mundum temporaliter adnuntiatus est, quia mundus et a quattuor uentis deliniatur et quattuor elementis erigitur et a quattuor annuis temporum uicibus uariatur, decem autem quater in quadraginta consummantur, quadragenarius autem partibus suis computatus addit ipsum denarium et fiunt quinquaginta tamquam merces laboris et continentiae. neque enim frustra ipse dominus et quadraginta dies post resurrectionem in hac terra et in hac uita cum discipulis conuersatus est et, posteaquam ascendit in caelum, decem diebus interpositis promissum misit spiritum sanctum completo die pentecostes. qui dies quinquagenarius habet alterum sacramentum, quod septies septeni quadraginta nouem fiunt et, cum reditur ad initium, quod est octauus, qui et primus dies, quinquaginta complentur, qui celebrantur post domini resurrectionem iam in figura non laboris sed quietis et laetitiae. propter hoc ieiunia relaxantur et stantes oramus, quod est signum resurrectionis. unde etiam diebus omnibus dominicis ad altare obseruatur et alleluia canitur. quod significat actionem nostram futuram non esse nisi laudem dei, sicut scriptum est: Beati, qui habitant in domo tua; in saecula saeculorum laudabunt te. ### English translation (Claude) The forty days of fasting, indeed, have authority both in the old books, from the fasts of Moses and Elijah, and from the gospel, because the Lord fasted for the same number of days, showing that the gospel does not disagree with the law and the prophets. For the law is understood in the person of Moses, the prophets in the person of Elijah, between whom he appeared in glory on the mountain, so that what the apostle says of him might stand out more clearly: 'Having witness from the law and the prophets.' In what part of the year, then, could the observance of the forty days be more fittingly set than next to and adjoining the Lord's passion? For it signifies this laborious life, which needs self-restraint, so that we may fast from friendship with the world itself, which never ceases to flatter deceitfully and to scatter and display the paint of its allurements. And I think this life is figured by the number forty for this reason: the number ten, in which is the perfection of our blessedness (as in the number eight, because it returns to the first, so in this, because the creature, which is figured by seven, cleaves to the Creator, in whom the unity of the Trinity is declared), has been proclaimed in time through the whole world; and the world is marked out by four winds, built up of four elements, and varied by the four yearly changes of the seasons; and ten four times makes forty; and forty, reckoned by its parts, adds ten itself, and makes fifty, as the reward of labour and self-restraint. For it was not without purpose that the Lord himself lived for forty days after the resurrection on this earth and in this life with the disciples, and, after he ascended into heaven, at an interval of ten days, sent the promised Holy Spirit when the day of Pentecost had come. That fiftieth day contains another sacrament: seven times seven makes forty-nine, and when one returns to the beginning, which is the eighth day and also the first, fifty is completed; and these days are celebrated after the Lord's resurrection, now as a figure not of labour but of rest and joy. For this reason fasts are relaxed and we pray standing, which is a sign of the resurrection. Hence on all Lord's days too this is observed at the altar, and Alleluia is sung, which signifies that our future activity will be nothing but the praise of God, as it is written: 'Blessed are those who dwell in your house; for ever and ever they will praise you.' ### Scripture references - Exod 34:28: allusion, high confidence - 1 Kgs 19:8: allusion, high confidence - Matt 4:2: allusion, high confidence - Matt 17:3: allusion, high confidence - Rom 3:21: quotation, high confidence - Acts 1:3: allusion, high confidence - Acts 2:1: allusion, high confidence - Ps 84:4 (83:5 LXX): quotation, high confidence ### Translation notes - Allusions to Exod 34:28; 1 Kgs 19:8; Matt 4:2; Matt 17:3; Acts 1:3; Acts 2:1; quotations of Rom 3:21 and Ps 84:4 (83:5 LXX/Vulg.). 'Number ten ... ten itself': the divisors of 40 (1, 2, 4, 5, 8, 10, 20) add up to 50. ### Citation (SBL) Augustine, Ep. 55.28 (CSEL 34.2:200–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-28). ## Letter 55.29 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-29 - Source: CSEL 34.2:202–204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sets the fifty days from Passover to the giving of the law beside the fifty days from Easter to Pentecost, the law written by God's finger and the Spirit who is God's finger. ### Latin text Sed dies quinquaginta et in scripturis commendantur, non tantum in euangelio, quia tunc spiritus sanctus aduenit, sed etiam in ueteribus libris. nam et ipsi, posteaquam pascha occiso agno celebrauerunt, quinquaginta dies numerantur usque in diem, quo lex data est in monte Sina famulo dei Moysi digito dei scripta, in libris autem euangelii apertissime declaratur digitum dei significare spiritum sanctum. cum enim unus euangelista dixisset: In digito dei eicio daemonia, alius hoc idem ita dixit: In spiritu dei eicio daemonia. quis hanc laetitiam diuinorum sacramentorum, cum sanae doctrinae luce clarescunt, non praeferat uniuersis mundi huius imperiis etiam inusitata felicitate pacatis? nonne tamquam duo Seraphin clamant ad inuicem concinentia laudes altissimi: Sanctus, sanctus, sanctus dominus deus sabaoth? ita duo testamenta fideliter concordantia sacratam concinunt ueritatem. occiditur ouis, celebratur pascha et interpositis quinquaginta diebus datur lex ad timorem scripta digito dei: occiditur Christus, qui tamquam ouis ad immolandum ductus est, sicut Esaias propheta testatur, celebratur uerum pascha et interpositis quinquaginta diebus datur ad caritatem spiritus sanctus, qui est digitus dei, contrarius hominibus sua quaerentibus et ideo iugum asperum et sarcinam grauem portantibus nec inuenientibus requiem animabus suis, quia caritas non quaerit, quae sua sunt. ideo animositas haereticorum semper inquieta est, quos magorum Pharaonis habere conatum declarat apostolus dicens: Sicut enim Iamnes et Mambres restiterunt Moysi, sic et hi resistunt ueritati homines mente corrupti, reprobi circa fidem; sed ultra non proficient; dementia enim eorum manifesta erit omnibus, sicut et illorum fuit. quia enim per ipsam corruptionem mentis inquietissimi fuerunt, in signo tertio defecerunt fatentes sibi aduersum esse spiritum sanctum, qui erat in Moyse. nam deficientes dixerunt: Digitus dei est hic. sicut autem conciliatus et placatus spiritus sanctus requiem praestat mitibus et humilibus corde, ita contrarius et aduersus inmites ac superbos inquietudine exagitat. quam inquietudinem muscae illae breuissimae significauerunt, sub quibus magi Pharaonis defecerunt dicentes: Digitus dei est hic. ### English translation (Claude) But the fifty days are commended in the Scriptures, not only in the gospel, because the Holy Spirit came then, but also in the old books. For after they celebrated the Passover by killing the lamb, fifty days are counted to the day on which the law, written by the finger of God, was given on Mount Sinai to Moses the servant of God; and in the books of the gospel it is most plainly declared that the finger of God signifies the Holy Spirit. For when one evangelist had said, 'By the finger of God I cast out demons', another said the same thing thus: 'By the Spirit of God I cast out demons.' Who would not prefer this joy of the divine sacraments, when they shine with the light of sound doctrine, to all the empires of this world, even when pacified with unheard-of prosperity? Do not the two testaments, like the two Seraphim crying to one another in harmony the praises of the Most High, 'Holy, holy, holy, Lord God of hosts', thus faithfully agree and sing together the sacred truth? The lamb is killed, the Passover is celebrated, and after fifty days the law, written by the finger of God, is given for fear; Christ is killed, who was led like a lamb to the slaughter, as the prophet Isaiah testifies, the true Passover is celebrated, and after fifty days the Holy Spirit, who is the finger of God, is given for love; he is contrary to men who seek their own and therefore bear a harsh yoke and a heavy burden and do not find rest for their souls, because love does not seek its own. Therefore the animosity of heretics is always restless; the apostle declares that they have the attempt of Pharaoh's magicians, saying: 'For as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, reprobate concerning the faith; but they will not get much further, for their folly will be plain to all, as theirs was.' For because they were most restless through that very corruption of mind, they failed at the third sign, confessing that the Holy Spirit who was in Moses was against them. For when they failed they said: 'This is the finger of God.' And just as the Holy Spirit, reconciled and appeased, gives rest to the meek and humble of heart, so, contrary and opposed to the ungentle and proud, he harasses them with restlessness. That restlessness was signified by those tiny flies under which Pharaoh's magicians failed, saying: 'This is the finger of God.' ### Scripture references - Exod 31:18: allusion, high confidence - Luke 11:20: quotation, high confidence - Matt 12:28: quotation, high confidence - Isa 6:3: quotation, high confidence - Isa 53:7: allusion, high confidence - Matt 11:29: allusion, high confidence - Matt 11:30: allusion, high confidence - 1 Cor 13:5: quotation, high confidence - 2 Tim 3:8: quotation, high confidence - 2 Tim 3:9: quotation, high confidence - Exod 8:19: quotation, high confidence ### Translation notes - Allusions or quotations: Exod 31:18; Luke 11:20; Matt 12:28; Isa 6:3; Isa 53:7; Matt 11:29–30; 1 Cor 13:5; 2 Tim 3:8–9 (Augustine's 'Iamnes and Mambres'); Exod 8:19 (8:15 LXX/Vulg.). The third plague is gnats; Augustine's text calls them tiny flies. ### Citation (SBL) Augustine, Ep. 55.29 (CSEL 34.2:202–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-29). ## Letter 55.30 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-30 - Source: CSEL 34.2:204–205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine counts the fifty days from Passover to the giving of the law and interprets the law in the ark as sanctification in Christ's body. ### Latin text Exodum lege et uide, ubi pascha celebrauerunt, post quot dies data sit lex. loquitur deus ad Moysen in heremo Sina die tertia tertii mensis. nota ergo unum diem ex ingressu ipsius tertii mensis et uide, quid dicat inter cetera: Descende, inquit, testare populo et purifica illos hodie et cras et lauent uestimenta sua et sint parati in diem tertium. tertia enim die descendet dominus in montem Sina coram omni populo. tunc data est lex tertia scilicet die tertii mensis. numera itaque a quarta decima primi mensis, quo factum est pascha, usque ad diem tertium tertii mensis, inuenies decem et septem primi mensis, triginta secundi, tres tertii, qui fiunt quinquaginta. lex in arca est sanctificatio in corpore domini, per cuius resurrectionem nobis requies futura promittitur, ad quam percipiendam sancto spiritu caritas inspiratur. spiritus autem nondum erat datus, quia Iesus nondum erat clarificatus. inde prophetia illa cantata est: Exsurge, domine, in requiem tuam, tu et arca sanctificationis tuae. ubi requies, ibi et sanctificatio. unde nunc ut amemus et desideremus, pignus accepimus. uocantur autem ad requiem alterius uitae, quo ab ista uita transitur, quod pascha significat, omnes in nomine patris et filii et spiritus sancti. ### English translation (Claude) Read Exodus and see after how many days from their celebrating the Passover the law was given. God speaks to Moses in the desert of Sinai on the third day of the third month. Note, then, one day from the beginning of that third month, and see what he says among other things: 'Go down,' he says, 'charge the people and purify them today and tomorrow, and let them wash their garments and be ready for the third day. For on the third day the Lord will come down on Mount Sinai in the sight of all the people.' Then the law was given, namely on the third day of the third month. So count from the fourteenth of the first month, on which the Passover took place, to the third day of the third month: you will find seventeen days of the first month, thirty of the second, and three of the third, which make fifty. The law in the ark is the sanctification in the Lord's body, through whose resurrection future rest is promised to us; to receive it, love is breathed into us by the Holy Spirit. But the Spirit had not yet been given, because Jesus had not yet been glorified. Hence that prophecy was sung: 'Arise, O Lord, into your rest, you and the ark of your sanctification.' Where there is rest, there is also sanctification. Hence we have now received a pledge, so that we may love and desire it. And all are called to the rest of the other life, to which one passes from this life, which is what pascha signifies, in the name of the Father and of the Son and of the Holy Spirit. ### Scripture references - Exod 19:1: allusion, high confidence - Exod 19:10: quotation, high confidence - Exod 19:11: quotation, high confidence - John 7:39: quotation, high confidence - Ps 132:8 (131:8 LXX): quotation, high confidence - Matt 28:19: allusion, high confidence ### Translation notes - Quotations of Exod 19:1, 10–11; John 7:39; Ps 132:8 (131:8 LXX/Vulg.); allusion to Matt 28:19. Augustine's count of seventeen days in the first month includes the fourteenth. ### Citation (SBL) Augustine, Ep. 55.30 (CSEL 34.2:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-30). ## Letter 55.31 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-31 - Source: CSEL 34.2:205–207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine interprets the 153 fish of John 21 as the triangular number of seventeen, the law's ten plus the Spirit's seven, signifying the saints at rest in the end. ### Latin text Propterea quinquagenarius numerus ter multiplicatus addito ad eminentiam sacramenti ipso ternario in illis magnis piscibus inuenitur, quos dominus iam post resurrectionem nouam uitam demonstrans a dextera parte leuari imperauit; nec retia rupta sunt, quia tunc haereticorum inquietudo non erit. tunc homo perfectus et quietus, purgatus in anima et corpore per eloquia domini casta, argentum igne examinatum terrae, purgatum septuplum accipiet mercedem denarium, ut sint decem et septem. nam et in hoc numero sicut in aliis multiplices figuras exhibentibus sacramentum mirabile reperitur. nec inmerito etiam psalmus septimus decimus in regnorum libris solus integer legitur, quia regnum illud significat, ubi aduersarium non habebimus. titulus enim eius est: In die qua eruit eum dominus de manu omnium inimicorum eius et de manu Saul. quis enim figuratur in Dauid nisi ille, qui uenit secundum carnem ex semine Dauid? qui utique in corpore suo, quod est ecclesia, adhuc patitur inimicos. unde illi persecutori, quem uoce mactauit et in suum corpus traiciens quodam modo manducauit, sonuit de caelo: Saule, Saule, quid me persequeris? quando autem eruetur hoc corpus eius de manu omnium inimicorum eius, nisi cum et illa nouissima inimica destruetur mors? ad hoc tempus pertinet numerus ille centum quinquaginta trium piscium. nam et ipse numerus decem et septem surgens in trigonum centum quinquaginta trium summam complet. ab uno utique usque ad decem et septem surgens omnes medios adde et inuenies: ad unum scilicet adde duo, fiunt utique tria; adde tria, fiunt sex; adde quattuor, fiunt decem; adde quinque, fiunt quindecim; adde sex, fiunt uiginti unum; adde ita ceteros et ipsum septimum decimum, fiunt centum quinquaginta tria. ### English translation (Claude) For this reason the number fifty multiplied by three, with three itself added to emphasize the sacrament, is found in those great fish which the Lord, showing the new life after his resurrection, ordered to be drawn up on the right side; and the nets were not torn, because then there will be no restlessness of heretics. Then man, perfect and at rest, purified in soul and body by the pure words of the Lord, silver tried by fire in the earth, purified sevenfold, will receive the reward of the denarius, so that they make seventeen. For in this number too, as in others presenting manifold figures, a wonderful sacrament is found. Nor is it without reason that the seventeenth psalm alone is read entire in the books of Kingdoms, because it signifies that kingdom where we shall have no adversary. For its title is: 'On the day when the Lord delivered him from the hand of all his enemies and from the hand of Saul.' For who is figured in David but he who came according to the flesh from the seed of David? He still suffers enemies in his body, which is the church. Hence to that persecutor, whom he slew with his voice and, taking him into his own body, in a way ate, the voice from heaven sounded: 'Saul, Saul, why are you persecuting me?' And when will this body of his be delivered from the hand of all his enemies, except when that last enemy, death, is also destroyed? To that time belongs that number of a hundred and fifty-three fish. For the number seventeen itself, rising into a triangle, completes the sum of a hundred and fifty-three. Rising from one to seventeen, add all those in between and you will find it: to one add two, which makes three; add three, which makes six; add four, which makes ten; add five, which makes fifteen; add six, which makes twenty-one; add the rest in the same way, and seventeen itself, and they make a hundred and fifty-three. ### Scripture references - John 21:6: allusion, high confidence - John 21:11: allusion, high confidence - Ps 12:6 (11:7 LXX): quotation, high confidence - Matt 20:2: allusion, medium confidence - Ps 18:1 (17:1 LXX): quotation, high confidence - 2 Sam 22:1: allusion, high confidence - Rom 1:3: allusion, high confidence - Acts 9:4: quotation, high confidence - 1 Cor 15:26: allusion, high confidence ### Translation notes - Allusions or quotations: John 21:6–11; Ps 12:6 (11:7 LXX/Vulg.); Matt 20:2 (the denarius); Ps 18 title (17:1 LXX/Vulg.), which is also 2 Sam 22; Rom 1:3; Acts 9:4; 1 Cor 15:26. Ten (the denarius, the law) plus seven (the sevenfold purification, the Spirit) makes seventeen. ### Citation (SBL) Augustine, Ep. 55.31 (CSEL 34.2:205–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-31). ## Letter 55.32 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-32 - Source: CSEL 34.2:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine distinguishes what rests on Scripture (Easter, Pentecost) from what rests on church agreement (Lent, the octave of the newly baptized) and from local variation (Alleluia, standing at prayer). ### Latin text Haec de scripturis firmissime tenentur, id est pascha et pentecoste. ut quadraginta illi dies ante pascha obseruentur, ecclesiae consensio roborauit; sic etiam, ut octo dies neophytorum distinguantur a ceteris, id est ut octauus primo concinat. ut autem alleluia per illos solos dies quinquaginta in ecclesia cantetur, non usquequaque obseruatur; nam et aliis diebus uarie cantatur alibi atque alibi, ipsis tamen diebus ubique. ut autem stantes et in illis diebus et in omnibus dominicis oremus, utrum ubique seruetur, ignoro; tamen quid in eo sequatur ecclesia, dixi, ut potui, et arbitror esse manifestum. ### English translation (Claude) These things are held most firmly from the Scriptures, namely Easter and Pentecost. That the forty days before Easter should be observed has been confirmed by the agreement of the church; likewise that the eight days of the newly baptized should be distinguished from the rest, that is, that the eighth should accord with the first. But that Alleluia should be sung in church only during those fifty days is not observed everywhere; for in different places it is sung variously on other days too, but on those days everywhere. Whether our praying standing, both on those days and on all Lord's days, is kept everywhere, I do not know; but what the church follows in it I have said as I could, and I think it is plain. ### Citation (SBL) Augustine, Ep. 55.32 (CSEL 34.2:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-32). ## Letter 55.33 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-33 - Source: CSEL 34.2:207–208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains the varying practice of foot-washing in the Easter season and the wish to keep it distinct from baptism. ### Latin text De lauandis uero pedibus, cum hoc dominus propter humilitatis formam, quam docendam uenerat, commendauerit, sicut ipse consequenter exposuit, quaesitum est, quonam tempore potissimum res tanta etiam facto doceretur, et in illud tempus occurrit, quo ipsa commendatio religiosius inhaereret. sed ne ad ipsum baptismi sacramentum pertinere uideretur, multi hoc in consuetudinem recipere noluerunt. nonnulli etiam de consuetudine auferre non dubitauerunt. aliqui autem, ut hoc secretiore tempore commendarent et a baptismi sacramento distinguerent, uel diem tertium octauarum, quia et ternarius numerus in multis sacramentis maxime excellit, uel etiam ipsum octauum, ut hoc facerent, elegerunt. ### English translation (Claude) As for washing feet: since the Lord commended this for the sake of the pattern of humility which he had come to teach, as he himself explained afterwards, the question was raised at what time so great a thing might best be taught by deed too, and that time came to mind at which the commendation itself would cling more devoutly. But lest it seem to belong to the sacrament of baptism itself, many have refused to adopt it as a custom; some have even not hesitated to remove it from custom. Others, in order to commend it at a more private time and to distinguish it from the sacrament of baptism, have chosen to do it either on the third day of the octave, since the number three is most excellent in many sacraments, or even on the eighth day itself. ### Scripture references - John 13:14: allusion, high confidence - John 13:15: allusion, high confidence ### Translation notes - Allusion to John 13:14–15. ### Citation (SBL) Augustine, Ep. 55.33 (CSEL 34.2:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-33). ## Letter 55.34 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-34 - Source: CSEL 34.2:208–209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine gives the rule for local customs: follow what helps a better life unless it causes greater harm, and he commends the singing of psalms against Donatist criticism. ### Latin text Miror sane, quid ita uolueris, ut de his, quae uarie per diuersa loca obseruantur, tibi aliqua scriberem, cum et non sit necessarium et una in his saluberrima regula retinenda sit, ut, quae non sunt contra fidem neque bonos mores et habent aliquid ad exhortationem uitae melioris, ubicumque institui uidemus uel instituta cognoscimus, non solum non inprobemus, sed etiam laudando et imitando sectemur, aliquorum infirmitas non ita impedit, ut amplius detrimentum sit. si enim eo modo impedit, ut maiora studiosorum lucra speranda sint quam calumniatorum detrimenta metuenda, sine dubitatione faciendum est, maxime id quod etiam de scripturis defendi potest sicut de hymnis et psalmis canendis, cum et ipsius domini et apostolorum habeamus exemplum et praecepta. de hac re tam utili ad mouendum pie animum et accendendum diuinae dilectionis affectum uaria consuetudo est et pleraque in Africa ecclesiae membra pigriora sunt, ita ut Donatistae nos reprehendant, quod sobrie psallimus in ecclesia diuina cantica prophetarum, cum ipsi ebrietates suas ad canticum psalmorum humano ingenio compositorum quasi ad tubas exhortationis inflamment. quando autem non est tempus, cum in ecclesia fratres congregantur, sancta cantandi, nisi cum legitur aut disputatur aut antistites clara uoce deprecantur aut communis oratio uoce diaconi indicitur? ### English translation (Claude) I wonder indeed why you wished me to write to you something about things that are observed variously in different places, since it is not necessary, and one most wholesome rule is to be kept in them: that whatever is not against faith or good morals and has something to encourage a better life, wherever we see it instituted or know it to have been instituted, we should not only not disapprove but even follow by praising and imitating it, provided that the weakness of some does not so hinder it that the loss is greater. For if it hinders only in such a way that greater gains are to be hoped for from the earnest than losses feared from the cavillers, it should be done without hesitation, especially what can also be defended from the Scriptures, such as the singing of hymns and psalms, since we have both the example and the precepts of the Lord himself and of the apostles. On this practice, so useful for moving the mind piously and kindling the affection of divine love, custom varies, and most members of the church in Africa are rather sluggish, so that the Donatists blame us because we sing soberly in church the divine songs of the prophets, while they inflame their drunkenness with the singing of psalms composed by human talent, as if with trumpets of exhortation. But when is it not the time, when the brothers are assembled in church, to sing holy things, except when there is reading or preaching, or the bishops pray aloud, or common prayer is announced by the deacon's voice? ### Scripture references - Matt 26:30: allusion, high confidence - Eph 5:19: allusion, high confidence - Col 3:16: allusion, high confidence - Jas 5:13: allusion, medium confidence ### Translation notes - Allusions to Matt 26:30; Eph 5:19; Col 3:16; Jas 5:13. The Latin of the proviso ('aliquorum infirmitas ... impedit') lacks a conjunction; translated by sense. The remark about Donatist singing is translated as written. ### Citation (SBL) Augustine, Ep. 55.34 (CSEL 34.2:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-34). ## Letter 55.35 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-35 - Source: CSEL 34.2:209–210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine deplores the multiplication of local observances not grounded in Scripture, councils, or universal custom, and would abolish them where possible. ### Latin text Aliis uero particulis temporum quid melius a congregatis Christianis fiat, quid utilius, quid sanctius omnino non uideo. quod autem instituitur praeter consuetudinem, ut quasi obseruatio sacramenti sit, adprobare non possum, etiam si multa huius modi propter nonnullarum uel sanctarum uel turbulentarum personarum scandala deuitanda liberius inprobare non audeo. sed hoc nimis doleo, quam multa, quae in diuinis libris saluberrime praecepta sunt, minus curantur; et tam multis praesumptionibus sic plena sunt omnia, ut grauius corripiatur, qui per octauas suas terram nudo pede tetigerit, quam qui mentem uinolentia sepeliuerit. omnia itaque talia, quae neque sanctarum scripturarum auctoritatibus continentur nec conciliis episcoporum statuta inueniuntur nec consuetudine uniuersae ecclesiae roborata sunt, sed diuersorum locorum diuersis motibus innumerabiliter uariantur, ita ut uix aut omnino numquam inueniri possint causae, quas in eis instituendis homines secuti sunt, ubi facultas tribuitur, sine ulla dubitatione resecanda existimo. quamuis enim neque hoc inueniri possit, quo modo contra fidem sint, ipsam tamen religionem, quam paucissimis et manifestissimis celebrationum sacramentis misericordia dei esse liberam uoluit, seruilibus oneribus premunt, ut tolerabilior sit condicio Iudaeorum, qui, etiam si tempus libertatis non cognouerunt, legalibus tamen sarcinis, non humanis praesumptionibus subiciuntur. sed ecclesia dei inter multam paleam multaque zizania constituta multa tolerat et tamen, quae sunt contra fidem uel bonam uitam, nec adprobat nec tacet nec facit. ### English translation (Claude) At other moments I do not see at all what could be done better, more usefully, or more holily by assembled Christians. But what is instituted beyond custom, so as to be observed as if it were a sacrament, I cannot approve, even if I do not dare to disapprove more freely of many things of this kind, in order to avoid offending certain persons, either holy or turbulent. But this grieves me greatly: that so many things most wholesomely commanded in the divine books are less cared for, and everything is so full of so many presumptions that a man who touches the ground with bare feet during his octave is rebuked more severely than one who has buried his mind in drunkenness. All such things, therefore, which are neither contained in the authorities of the holy Scriptures, nor found established by councils of bishops, nor confirmed by the custom of the universal church, but vary innumerably according to the different inclinations of different places, so that the reasons men followed in instituting them can hardly or never be found, I think should be cut away without any hesitation wherever the opportunity is given. For although it cannot be found how they are against faith, yet they burden with servile loads the very religion which the mercy of God willed to be free, with very few and very clear sacraments of celebration; so that the condition of the Jews is more tolerable, who, even if they have not recognized the time of freedom, are subject to the burdens of the law, not to human presumptions. But the church of God, set among much chaff and many tares, tolerates many things; and yet what is against faith or a good life she neither approves nor passes over in silence nor does. ### Scripture references - Matt 13:30: allusion, medium confidence ### Translation notes - The 'octave' is the week after baptism, when the newly baptized kept certain observances. ### Citation (SBL) Augustine, Ep. 55.35 (CSEL 34.2:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-35). ## Letter 55.36 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-36 - Source: CSEL 34.2:210–212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine condemns the view that meat is unclean as contrary to the faith, while upholding abstinence for self-control. ### Latin text Itaque illud, quod scripsisti quosdam fratres ita temperare a carnibus edendis, ut inmundas arbitrentur, apertissime contra fidem sanamque doctrinam est. sed hinc ego si diutius disputare uoluero, potest putari a nonnullis obscure hinc apostolum praecepisse, qui etiam inter multa, quae de hac re dixit, sic detestatus est haereticorum impiam opinationem, ut diceret: Spiritus autem manifeste dicit, quia in nouissimis temporibus recedent quidam a fide adtendentes spiritibus seductoribus et doctrinis daemoniorum in hypocrisi mendaciloquorum cauteriatam habentes conscientiam suam, prohibentes nubere, abstinere a cibis, quos deus creauit ad percipiendum cum gratiarum actione fidelibus et his, qui cognouerunt ueritatem, quia omnis creatura dei bona est et nihil abiciendum, quod cum gratiarum actione percipitur; sanctificatur enim per uerbum dei et orationem. et alio loco de his rebus loquitur: Omnia, inquit, munda mundis; inmundis autem et infidelibus nihil est mundum, sed polluta sunt eorum et mens et conscientia. tu ipse lege cetera et recita, quibus potes. non in se inritam faciant gratiam dei, quia in libertate uocati sumus; tantum ne libertatem in occasionem carnis adsumant et ideo iam nolint refrenandae carnalis concupiscentiae causa a quibuslibet cibis temperare, quia non eis permittitur superstitiose atque infideliter facere. ### English translation (Claude) So what you wrote, that certain brothers abstain from eating meat in such a way as to consider it unclean, is most plainly against faith and sound doctrine. But if I chose to argue this at greater length, some might think the apostle had given obscure instructions on it; he, among the many things he said on this matter, denounced the impious opinion of heretics in such a way as to say: 'Now the Spirit says plainly that in the last times some will depart from the faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of liars whose conscience is seared, forbidding to marry and commanding abstinence from foods which God created to be received with thanksgiving by the faithful and by those who know the truth; for every creature of God is good, and nothing is to be rejected that is received with thanksgiving; for it is sanctified by the word of God and prayer.' And in another place he says of these things: 'To the pure all things are pure; but to the defiled and unbelieving nothing is pure, but both their mind and conscience are defiled.' Read the rest yourself and recite it to whom you can. Let them not make the grace of God void in themselves, since we were called to freedom; only let them not use freedom as an opportunity for the flesh, and so no longer be willing to abstain from any foods for the sake of curbing carnal desire, because they are not allowed to do so superstitiously and faithlessly. ### Scripture references - 1 Tim 4:1: quotation, high confidence - 1 Tim 4:3: quotation, high confidence - 1 Tim 4:4: quotation, high confidence - 1 Tim 4:5: quotation, high confidence - Titus 1:15: quotation, high confidence - Gal 2:21: allusion, medium confidence - Gal 5:13: allusion, high confidence ### Translation notes - Quotations of 1 Tim 4:1–5 and Titus 1:15; allusions to Gal 2:21 and Gal 5:13. ### Citation (SBL) Augustine, Ep. 55.36 (CSEL 34.2:210–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-36). ## Letter 55.37 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-37 - Source: CSEL 34.2:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine disapproves of using the Gospels for fortune-telling by lot, though it is better than consulting demons. ### Latin text Hi uero, qui de paginis euangelicis sortes legunt, etsi optandum est, ut hoc potius faciant, quam ad daemonia consulenda concurrant, tamen etiam ista mihi displicet consuetudo, ad negotia saecularia et ad uitae huius uanitatem propter aliam uitam loquentia oracula diuina uelle conuertere. ### English translation (Claude) As for those who draw lots from the pages of the gospel, although it is to be wished that they would do this rather than run to consult demons, yet this custom too displeases me: wishing to turn divine oracles, which speak for the sake of another life, to secular business and the vanity of this life. ### Translation notes - The practice of the sortes biblicae (opening the book at random for guidance). ### Citation (SBL) Augustine, Ep. 55.37 (CSEL 34.2:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-37). ## Letter 55.38 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-38 - Source: CSEL 34.2:212–213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine rejects Januarius's flattery that nothing escapes him, confessing that he does not know far more of Scripture than he knows, but finds love in every passage. ### Latin text Haec tibi satis esse ad ea, quae requisisti, si non putaueris, nimis ignoras et uires et occupationes meas. tantum enim absum ab eo, quod putasti nihil me latere, ut nihil in epistula tua legerim tristius, quia et apertissime falsum est et miror, quia hoc te latet, quod non solum in aliis innumerabilibus rebus multa me latent, sed etiam in ipsis sanctis scripturis multo nesciam plura, quam sciam. sed ideo spem in nomine Christi non infructuosam gero, quia non solum credidi deo meo in illis duobus praeceptis totam legem prophetasque pendere, sed etiam expertus sum experiorque cotidie, quando quidem nullum mihi sacramentum aut aliquis sermo admodum obscurior de sacris litteris aperitur, ubi non eadem praecepta reperiam: Finis enim praecepti est caritas de corde puro et conscientia bona et fide non ficta, et: Plenitudo legis caritas. ### English translation (Claude) If you do not think this enough for what you asked, you know too little both of my strength and of my occupations. For I am so far from what you supposed, that nothing escapes me, that I have read nothing in your letter more saddening, since it is most plainly false; and I wonder that you are unaware that not only in countless other things is much hidden from me, but even in the holy Scriptures themselves I do not know far more than I know. But I have a hope in the name of Christ that is not fruitless for this reason: that I have not only believed my God that on those two commandments hang all the law and the prophets, but have also experienced it and experience it daily, since no sacrament or any rather obscure saying of the sacred writings is opened to me in which I do not find those same commandments: 'For the end of the commandment is love from a pure heart and a good conscience and faith unfeigned', and: 'Love is the fulfilling of the law.' ### Scripture references - Matt 22:40: allusion, high confidence - 1 Tim 1:5: quotation, high confidence - Rom 13:10: quotation, high confidence ### Translation notes - Allusion to Matt 22:40; quotations of 1 Tim 1:5 and Rom 13:10. ### Citation (SBL) Augustine, Ep. 55.38 (CSEL 34.2:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-38). ## Letter 55.39 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-39 - Source: CSEL 34.2:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine closes by warning that knowledge must serve love, which alone abides. ### Latin text Itaque et tu, carissime, siue ista siue alia sic lege, sic disce, ut memineris uerissime dictum: Scientia inflat. caritas autem non aemulatur, non inflatur. sic itaque adhibeatur scientia tamquam machina quaedam, per quam structura caritatis adsurgat, quae manet in aeternum, etiam cum scientia destruetur, quae ad finem caritatis adhibita multum est utilis, per se autem ipsa sine tali fine non modo superflua sed etiam perniciosa probata est. scio autem, quae te cogitatio sancta custodiat sub umbraculo alarum domini dei nostri. sed ideo haec etsi breuiter monui, quoniam noui eandem ipsam caritatem tuam, quae non aemulatur, hanc epistulam multis daturam atque lecturam. ### English translation (Claude) So you too, dearest friend, read and learn these things or others in such a way as to remember the most true saying: 'Knowledge puffs up'; but 'love does not envy, is not puffed up.' Let knowledge, then, be applied as a kind of scaffolding by which the structure of love may rise, which abides for ever, even when knowledge will be destroyed; knowledge, applied to the end of love, is very useful, but by itself, without such an end, it has been proved not only superfluous but even harmful. I know, however, what holy thought guards you under the shadow of the wings of the Lord our God. But I have given these admonitions, even if briefly, because I know that that same love of yours, which does not envy, will give this letter to many and read it to them. ### Scripture references - 1 Cor 8:1: quotation, high confidence - 1 Cor 13:4: quotation, high confidence - 1 Cor 13:8: allusion, high confidence - Ps 17:8 (16:8 LXX): allusion, medium confidence ### Translation notes - Quotations of 1 Cor 8:1 and 1 Cor 13:4; allusions to 1 Cor 13:8 and Ps 17:8 (16:8 LXX/Vulg.). ### Citation (SBL) Augustine, Ep. 55.39 (CSEL 34.2:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-55-39). ## Letter 56.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-56-1 - Source: CSEL 34.2:213–214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Celer that, being away visiting his churches, he has sent the presbyter Optatus to read with him the promised material. ### Latin text Promissi mei et tuae uoluntatis inmemor non sum. sed quoniam uisitandarum ecclesiarum ad meam pertinentium curam necessitate profectus sum, nec per me ipse debitum continuo reddere potui nec tibi tamen diutius deberi uolui, quod posset et me habente redhiberi. proinde carissimo filio presbytero Optato delegaui, ut eis horis, quas tibi opportuniores uideris, tecum legat ea, quae pollicitus sum. cum totum fieri posse persenserit, hoc etiam eximietas tua quam grate acceperit, tam inpigre atque acriter facere suadebit. quantum autem te diligam salubribusque studiis in rerum diuinarum atque humanarum cognitione oblectari atque exerceri uelim, credo, quod optime intellegas. ### English translation (Claude) I have not forgotten my promise or your wish. But since I have had to set out on the necessary business of visiting the churches under my care, I could neither pay my debt at once in person nor, on the other hand, did I wish you to be owed any longer what could be paid even in my absence. So I have delegated our dearest son, the presbyter Optatus, to read with you, at the hours you find most convenient, the things I promised. When he perceives that the whole can be done, he will urge your Excellency to do as energetically and keenly as gratefully as you have received it. How much I love you, and how much I wish you to delight and exercise yourself in wholesome studies in the knowledge of things divine and human, I believe you understand very well. ### Translation notes - To Celer, a Donatist layman of rank. The middle sentence is confused in the digital text; translated by sense. NPNF does not include this letter; checked against the Latin. ### Citation (SBL) Augustine, Ep. 56.1 (CSEL 34.2:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-56-1). ## Letter 56.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-56-2 - Source: CSEL 34.2:214–215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine urges Celer to leave the Donatists, admitting that breaking with habit is harder than seeing the truth. ### Latin text Caritatem officii mei si non aspernaris, spero in ipsa fide Christiana et in moribus iam ita constitutae personae tuae congruis tales te prouectus habiturum, ut huius fumi uel uaporis temporalis, quae uita humana dicitur, ultimum diem, quem nulli mortalium euitare conceditur, uel auidus uel securus uel certe non desperate sollicitus non in uanitate erroris sed in soliditate ueritatis expectes. quam certum est enim tibi uiuere te, tam sit certum doctrina salutari istam uitam, quae in deliciis temporalibus agitur, in comparatione uitae aeternae, quae nobis per Christum atque in Christo promittitur, non uitam sed mortem esse deputandam. nullo modo autem dubitauerim de indole tua, quod ista consuetudine Donatistarum facillime te extrahes, si religiosissime ipsam Christianam puritatem non paruipenderis. quam inconcussis enim documentorum firmamentis error ille conuincatur, non magnum est etiam tardis ingenio, si tantum patienter atque intente audierint, peruidere. sed ad sectandam insolitam rectitudinem usitatae quasi familiaris peruersitatis uinculum abrumpere maiorum uirium est. et nequaquam desperandum adiuuante atque exhortante ipso domino deo nostro de generosa libertate atque plane uirili pectore tuo. incolumem te domini dei nostri misericordia tueatur, domine eximie meritoque honorabilis et dilectissime fili. ### English translation (Claude) If you do not despise the love that prompts my service, I hope that in the Christian faith itself, and in a manner of life befitting a person of your standing, you will make such progress that you may await the last day of this smoke or vapour of time, which is called human life, a day no mortal is allowed to escape, either eagerly or securely, or at least not with desperate anxiety, not in the vanity of error but in the solidity of truth. For let it be as certain to you through saving doctrine as it is certain that you are alive, that this life, which is spent in temporal pleasures, is to be counted not life but death, in comparison with the eternal life promised us through Christ and in Christ. I would not doubt at all, given your character, that you will very easily free yourself from this habit of the Donatists, if you do not make light of Christian purity itself, most religiously. For by how unshakable supports of documents that error is refuted is no great matter to see, even for those slow of wit, if only they listen patiently and attentively. But to break the chain of an accustomed and, as it were, familiar perversity in order to follow an unaccustomed rightness requires greater strength. And with the help and exhortation of the Lord our God himself, there is no reason at all to despair of your noble freedom and truly manly heart. May the mercy of the Lord our God keep you safe, my excellent lord and deservedly honoured and dearly beloved son. ### Scripture references - Jas 4:14: allusion, medium confidence ### Translation notes - Allusion to Jas 4:14 (life as a vapour). ### Citation (SBL) Augustine, Ep. 56.2 (CSEL 34.2:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-56-2). ## Letter 57.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-57-1 - Source: CSEL 34.2:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reminds Celer of the book he lent him showing the Donatists have no case and offers further answers. ### Latin text Nullam fuisse iustam causam, cur ab orbe terrarum, quo ecclesia catholica secundum prophetica et euangelica promissa diffunditur, se pars Donati dirimeret, credo, quod magis quoque considerans prudentia tua facillime intellegit. de qua re si diligentior disputatio necessaria est, memini me ad legendum dedisse beniuolentiae tuae codicem, cum id te petisse carissimus tuus mihi filius, meus Caecilius, intimasset. qui codex non paucis diebus apud te fuit. quem si rei huius cognoscendae studio uel inter occupationes tuas legere siue uoluisti siue potuisti, non dubito comperisse prudentiam tuam nihil eos habere, quod probabiliter contradicant. et si quid te forte adhuc mouet, quantum deus donat ac sinit, forte poterimus respondere interroganti aut ad legendum itidem aliquid dare, domine dilectissime meritoque honorabilis ac suscipiende fili. ### English translation (Claude) That there was no just cause for the party of Donatus to separate itself from the whole world, through which the Catholic Church is spread according to the promises of the prophets and the gospel, I believe your prudence, considering it further, understands very easily. If a more careful discussion of this matter is necessary, I remember that I gave your Kindness a book to read, when your dear son Caecilius, also mine, told me that you had asked for it. That book was with you for not a few days. If, from a desire to know the matter, you either wished or were able to read it amid your occupations, I do not doubt that your prudence has found that they have nothing to say against it with any probability. And if anything still troubles you, as far as God grants and permits, we may perhaps be able to answer your question or likewise give you something to read, my dearly beloved and deservedly honoured lord and esteemed son. ### Translation notes - To Celer. NPNF does not include this letter; checked against the Latin. ### Citation (SBL) Augustine, Ep. 57.1 (CSEL 34.2:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-57-1). ## Letter 57.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-57-2 - Source: CSEL 34.2:215–216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Celer to promote Catholic unity among his tenants near Hippo and to help a Donatist friend who fears his own party. ### Latin text Quapropter peto unitatem catholicam regioni Hipponiensi diligentius commendes hominibus tuis, maxime Paterno et Maurusio. uigilantiam cordis tui noui nec opus est, arbitror, plura scribere, cum, si uolueris, facillime possis, et quid alii curent et caueant in possessionibus tuis et in re tua quid agatur, addiscere. in re tua esse mihi ualde adfirmatum est amicum, cum quo cupio concordare; peto faueas ad hanc rem, ut et inter homines magnam laudem et apud deum habeas magnam mercedem. iam enim mihi per quendam Carum utriusque nostrum medium mandauerat se nescio quos uiolentos suos timere, ne faceret, quos in re tua et te fauente timere non poterit; nec ipse in eo debes diligere non constantiam sed plane pertinaciam. turpe est enim mutare sententiam sed ueram et rectam, nam stultam et noxiam etiam laudabile et salubre est. sicut autem constantia non sinit hominem deprauari, sic pertinacia non sinit corrigi; proinde sicut illa laudanda, sic ista emendanda est. presbyter, quem misi, reliqua tuae prudentiae planius intimabit. incolumem felicemque te dei misericordia tueatur, domine dilectissime meritoque honorabilis ac suscipiende fili. ### English translation (Claude) Therefore I ask you to commend Catholic unity more diligently to your people in the region of Hippo, especially Paternus and Maurusius. I know the watchfulness of your heart, and I think there is no need to write more, since, if you wish, you can very easily learn what others are concerned about and guard against on your estates, and what is going on in your property. I have been strongly assured that on your property there is a friend with whom I wish to come to agreement; I ask you to favour this, so that you may have great praise among men and a great reward with God. For he had already sent me word, through a certain Carus, a go-between for us both, that he feared some violent people of his own if he did this; but on your property and with your favour he cannot fear them. Nor ought you yourself to love in him not constancy but plain obstinacy. For it is shameful to change one's opinion, but a true and right one; to change a foolish and harmful one is even praiseworthy and wholesome. Just as constancy does not allow a man to be corrupted, so obstinacy does not allow him to be corrected; therefore, as the one is to be praised, so the other is to be amended. The presbyter whom I have sent will explain the rest more fully to your prudence. May the mercy of God keep you safe and happy, my dearly beloved and deservedly honoured lord and esteemed son. ### Citation (SBL) Augustine, Ep. 57.2 (CSEL 34.2:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-57-2). ## Letter 58.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-58-1 - Source: CSEL 34.2:216–217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine congratulates the Roman senator Pammachius on persuading his tenants in Numidia to leave the Donatists for Catholic unity. ### Latin text Bona opera tua Christi gratia germinantia te nobis in membris eius honorandum et plane notissimum dilectissimumque fecerunt. neque enim, si cotidie faciem tuam uiderem, notior mihi esses, quam cum interiorem tuum pacis decorem pulchrum ac ueritatis luce radiantem in unius tui facti candore conspexi, conspexi et agnoui, agnoui et amaui. huic nunc loquor, huic scribo dilecto amico meo, qui mihi corpore absenti absens innotuit. uerum autem iam simul eramus et coniuncti sub uno capite uiuebamus, in cuius caritate nisi radicatus esses, non tibi tam dilecta catholica unitas foret nec colonos tuos Afros eo terrarum, unde Donatistarum furor exortus est, hoc est in media consulari Numidia constitutos tali admoneres adloquio, tanto feruore spiritus animares, ut deuotione promptissima ad sequendum eligerent, quod te tantum ac talem uirum non nisi agnita ueritate sequi cogitarent, et tam longe a te locorum interuallis remoti irent sub idem caput atque in eius membris tecum in aeternum deputarentur, cuius praecepto tibi temporaliter seruiunt. ### English translation (Claude) Your good works, sprouting by the grace of Christ, have made you honoured among us in his members, and indeed most well known and dearly loved. For if I saw your face every day, you would not be better known to me than when I beheld your inner beauty of peace, lovely and radiant with the light of truth, in the brightness of one deed of yours; I beheld and recognized, I recognized and loved. To him I now speak, to him I write, my beloved friend, who, though absent, has become known to me, absent in body. But in truth we were already together and lived joined under one head, in whose love, had you not been rooted, Catholic unity would not have been so dear to you, nor would you have admonished your African tenants, settled in that part of the world from which the fury of the Donatists arose, that is, in the middle of Consular Numidia, with such an address, nor animated them with such fervour of spirit, that with most ready devotion they chose to follow what they thought so great and such a man as you would not follow unless the truth were known; and, though so far removed from you by distance, they went under the same head, and will be counted with you for ever among his members, by whose command they serve you in time. ### Scripture references - Eph 3:17: allusion, medium confidence - Eph 6:5: allusion, low confidence ### Translation notes - To Pammachius, a Roman senator and friend of Jerome. Allusions to Eph 3:17 and Eph 6:5 (servants obeying masters). ### Citation (SBL) Augustine, Ep. 58.1 (CSEL 34.2:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-58-1). ## Letter 58.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-58-2 - Source: CSEL 34.2:217–218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine tells Pammachius that his letter cannot express the joy in his heart at his deed, and gives thanks to God. ### Latin text In hoc ergo tuo facto te cognitum amplectens exultaui, ut gratularer tibi in Christo Iesu domino nostro tibique has gratulatorias litteras mitterem qualecumque specimen cordis et amoris erga te mei; neque enim amplius potui. sed quaeso, ne tu hactenus, quicquid te diligo, metiaris. perlectam transi hanc epistulam transitu inuisibili, qui intus fit, et perge cogitando in pectus meum et cerne, quid illic de te agatur. patebit enim oculo caritatis cubiculum caritatis, quod claudimus aduersus nugas tumultuosas saeculi, cum illic dominum adoramus, et uidebis ibi delicias laetitiae meae de tam bono opere tuo, quas nec lingua effari nec stilo exprimere ualeo, calentes atque flagrantes in sacrificio laudis eius, quo inspirante hoc uoluisti et quo adiuuante potuisti. gratias deo super inenarrabili dono. ### English translation (Claude) Embracing you, then, known to me in this deed of yours, I rejoiced, so as to congratulate you in Christ Jesus our Lord and send you this letter of congratulation, a sample, such as it is, of my heart and love towards you; for I could do no more. But I beg you not to measure by this however much I love you. When you have read through this letter, pass on by the invisible passage that takes place within, and go in thought into my heart, and see what goes on there concerning you. For the chamber of love will lie open to the eye of love, the chamber which we close against the noisy trifles of the world when we worship the Lord there; and you will see there the delights of my joy at so good a deed of yours, which I can neither utter with the tongue nor express with the pen, warm and burning in the sacrifice of praise to him by whose inspiration you willed this and by whose help you were able. Thanks be to God for his inexpressible gift! ### Scripture references - Matt 6:6: allusion, medium confidence - Ps 50:14 (49:14 LXX): allusion, low confidence - 2 Cor 9:15: quotation, high confidence ### Translation notes - Allusions to Matt 6:6 and Ps 50:14 (49:14 LXX/Vulg.); quotation of 2 Cor 9:15. ### Citation (SBL) Augustine, Ep. 58.2 (CSEL 34.2:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-58-2). ## Letter 58.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-58-3 - Source: CSEL 34.2:218–219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine wishes more senators would follow Pammachius's example and asks him to share the letter, commending its bearers. ### Latin text O quam multorum tecum pariter senatorum pariterque sanctae ecclesiae filiorum tale opus desideramus in Africa, de quali tuo laetamur! sed illos periculosum est exhortari, tibi securum est gratulari. illi enim forte non facient et, tamquam nos in animo eorum uicerint inimici ecclesiae, decipiendis insidiabuntur infirmis; tu uero iam fecisti, unde inimici ecclesiae liberatis confundantur infirmis. proinde sufficere uisum est, ut ipse, quibus Christiano iure potueris, amica fiducia istam epistulam legas. sic enim ex tuo facto fieri posse in Africa credunt, quod forte dum putant fieri non posse, pigrescunt. insidias autem, quas ipsi haeretici distorto corde moliuntur, quoniam risi eos arbitratos ualere aliquid in possessione Christi animo tuo, nec scribere uolui. audies tamen haec a fratribus meis, quos plurimum commendo eximietati tuae, ne in tam magna tamque inopinata salute hominum, de quibus per te catholica mater exultat, aspernere etiam superflua metuentes. ### English translation (Claude) O how we long in Africa for such a deed from many senators like you, and many sons of the holy church, as we rejoice over in yours! But it is dangerous to exhort them, safe to congratulate you. For they perhaps will not do it, and, as if the enemies of the church had defeated us in their minds, those enemies will lie in wait to deceive the weak; but you have already done what will confound the enemies of the church, now that the weak have been set free. So it has seemed enough that you yourself should read this letter, with friendly confidence, to those to whom you can by Christian right. For thus, from your deed, they will believe that what they perhaps grow slack about, thinking it cannot be done, can be done in Africa. As for the plots which the heretics themselves are contriving with distorted heart, since I laughed at them for thinking that they had any power in your mind against Christ's possession, I did not even wish to write of them. You will hear of them, however, from my brothers, whom I warmly commend to your Excellency, so that, in so great and unexpected a salvation of men, over whom the Catholic mother rejoices through you, you may not disdain them even if their fears are superfluous. ### Citation (SBL) Augustine, Ep. 58.3 (CSEL 34.2:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/55-24/#p-58-3). ## Letter 59.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-59-1 - Source: CSEL 34.2:219–220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine excuses himself to the primate Victorinus from a council, objecting to irregularities in the summons, including the omission of Xanthippus, who also claimed the primacy. ### Latin text Tractoria ad me quinto Idus Nouembris uenit iam finito die et me ualde indispositum inuenit, ut occurrere omnino non possem. uerum tamen siue inperitiam meam mouerit siue iuste motus sim, tuae sanctitatis et grauitatis est arbitrari. legi in eadem tractoria etiam ad Mauretanias esse scriptum, quas prouincias scimus suos habere primates. quod si et ex eis ad Numidiam conuocandum esset concilium, oportuit utique, ut aliquorum Maurorum episcoporum, qui illic priores sunt, nomina in tractoria ponerentur; quod in ista tractoria non reperiens multum miratus sum. deinde ad ipsos Numidas ita perturbato et neglecto ordine scriptum, ut nomen meum tertio loco inuenerim, qui noui, quam post multos episcopus factus sim. quae res et aliis iniuriosa est satis et mihi inuidiosa. praeterea uenerabilis frater et collega noster Xanthippus Tagonensis dicit, quod eum primatus ipse contingat, et erga plurimos sic habetur et tales mittit epistulas, qui etiam error si facile inter uestram sanctitatem cognosci et corrigi potest, non debuit tamen in tractoria, quam misit uenerabilitas tua, nomen eius praetermitti. quod si in mediis locis conscriberetur et non in primo poneretur, multum mirarer; quanto magis mirandum est, quod nulla tibi eius admemoratio facta est, qui maxime ad concilium uenire debuit, ut de ipso primatus ordine, quae causa omnium Numidarum episcopis t ecclesiarum primatus, ageretur. ### English translation (Claude) The letter of summons came to me on the fifth day before the Ides of November, when the day was already over, and found me very unprepared, so that I could not possibly attend. Nevertheless, whether my lack of experience has moved me, or I have been moved justly, it is for your Holiness and Gravity to judge. I read in that same summons that it had been written also to the Mauretanias. We know that those provinces have their own primates. If a council had to be summoned to Numidia from them too, the names of some Mauretanian bishops who are senior there ought certainly to have been placed in the summons; and not finding this in this summons, I was very surprised. Then, to the Numidians themselves it was written with such a disturbed and neglected order that I found my name in the third place, I who know after how many I was made bishop. This is both injurious enough to others and invidious to me. Moreover, our venerable brother and colleague Xanthippus of Thagura says that the primacy belongs to him, is so regarded by very many, and sends letters as such. Even if this error can easily be recognized and corrected between your Holinesses, his name ought nevertheless not to have been passed over in the summons which your Venerableness sent. If it had been written in the middle and not placed first, I would be very surprised; how much more surprising is it that no mention at all was made by you of him who above all ought to come to the council, so that the very order of the primacy, which is the concern of all the bishops and churches of Numidia, might be dealt with. ### Translation notes - To Victorinus, who claimed to be primate of Numidia. The fifth day before the Ides of November is 9 November. The last clause is corrupt in the digital text ('episcopis t ecclesiarum'); translated by sense. ### Citation (SBL) Augustine, Ep. 59.1 (CSEL 34.2:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-59-1). ## Letter 59.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-59-2 - Source: CSEL 34.2:220–221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine proposes that the dispute over the Numidian primacy be settled by the senior bishops before any council is summoned. ### Latin text His de causis etiam uenire dubitarem, ne forte falsa esset tractoria, qua tanta peruersitas appareret, quamquam et angustia temporis et aliae graues necessitates me multipliciter impedirent. unde peto beatitudinem tuam, ut mihi ignoscas et primo instare digneris, ut inter tuam sanctimoniam et senem Xanthippum concorditer constet, quis uestrum debet conuocare concilium; aut certe, quod salubrius arbitror, sine cuiusquam praeiudicio ambo conuocate collegas nostros, eos maxime, qui uobis episcopatus aetate uicini sunt, qui facile, quis uestrum uerum dicat, agnoscant, ut inter uos paucos eadem prae ceteris quaestio dirimatur et errore sublato minores a ceteris conuocentur, qui nec possunt nec debent nisi uobis in hac re tamquam prioribus credere et nunc ignorant, cui uestrum potissimum credant. hanc epistulam signatam misi anulo, qui exprimit faciem hominis adtendentis in latus. ### English translation (Claude) For these reasons I would even hesitate to come, lest perhaps the summons, in which such perversity appeared, should be false; although the shortness of time and other serious necessities also hindered me in many ways. So I ask your Blessedness to pardon me, and first to be good enough to press for it to be settled harmoniously between your Holiness and the aged Xanthippus which of you ought to summon the council; or at least, what I think more wholesome, both of you summon our colleagues without prejudice to either, especially those who are near you in seniority as bishops, who can easily recognize which of you speaks the truth; so that this question may be settled first among you few, and once the error is removed, the junior bishops may be summoned by the others, who neither can nor ought to do anything in this matter but believe you as their seniors, and who do not now know which of you they should rather believe. I have sent this letter sealed with a ring which shows the face of a man looking sideways. ### Citation (SBL) Augustine, Ep. 59.2 (CSEL 34.2:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-59-2). ## Letter 60.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-60-1 - Source: CSEL 34.2:221–222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine advises Aurelius against ordaining monks who have deserted their monastery, lest it be said that a bad monk makes a good cleric. ### Latin text Litteras nullas tuae uenerabilitatis, ex quo ab inuicem corporaliter digressi sumus, accepi. nunc uero legi epistulam benignitatis tuae de Donato et fratre eius et, quid responderem, diu fluctuaui. sed tamen etiam atque etiam cogitanti, quid sit utile saluti eorum, quibus nutriendis in Christo seruimus, nihil mihi aliud occurrere potuit nisi non esse istam uiam dandam seruis dei, ut facilius se putent eligi ad aliquid melius, si facti fuerint deteriores. et ipsis enim facilis lapsus et ordini clericorum fit indignissima iniuria, si desertores monasteriorum ad militiam clericatus eliguntur, cum ex his, qui in monasterio permanent, non tamen nisi probatiores atque meliores in clerum adsumere soleamus, nisi forte, sicut uulgares dicunt malus choraula bonus symphoniacus est ita idem ipsi uulgares de nobis iocabuntur dicentes malus monachus bonus clericus est. nimis dolendum, si ad tam ruinosam superbiam monachos subrigimus et tam graui contumelia clericos dignos putamus, in quorum numero sumus, cum aliquando etiam bonus monachus uix bonum clericum faciat, si adsit ei sufficiens continentia et tamen desit instructio necessaria aut personae regularis integritas. ### English translation (Claude) I have received no letter from your Venerableness since we parted from each other in body. But now I have read your Kindness's letter about Donatus and his brother, and I have long wavered about what to answer. But considering again and again what is useful for the salvation of those whom we serve by nourishing them in Christ, nothing else could occur to me but that this way should not be opened to servants of God, that they should think they are more easily chosen for something better if they have become worse. For it is both an easy fall for them and a most unworthy injury to the clerical order, if deserters from monasteries are chosen for the service of the clergy, since even of those who remain in the monastery we are accustomed to take into the clergy only the more tested and better. Unless perhaps, as common people say, 'A bad piper makes a good chorister,' so the same common people will joke about us, saying: 'A bad monk makes a good cleric.' It is greatly to be lamented if we raise monks to such ruinous pride, and think the clergy, in whose number we are, worthy of so grave an insult, since sometimes even a good monk hardly makes a good cleric, if he has sufficient self-restraint but lacks the necessary instruction or the integrity of a man under a rule. ### Translation notes - To Aurelius of Carthage. The proverb contrasts a choraula (a solo piper) with a symphoniacus (a member of a band). ### Citation (SBL) Augustine, Ep. 60.1 (CSEL 34.2:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-60-1). ## Letter 60.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-60-2 - Source: CSEL 34.2:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that the two monks left his monastery against his will and leaves the decision about them to Aurelius. ### Latin text Sed de istis, credo, arbitrata sit beatitudo tua, quod nostra uoluntate, ut suis potius conregionalibus utiles essent, de monasterio recessissent. sed falsum est; sponte abierunt. sponte deseruerunt nobis, quantum potuimus, pro eorum salute renitentibus. et de Donato quidem, quia iam factum est, ut, antequam de hac re aliquid in concilio statueremus, ordinaretur, si forte a superbiae peruersitate correctus est, quod uult, faciat prudentia tua. de fratre uero eius, in cuius uel maxime causa de monasterio etiam ipse Donatus abscessit, cum intellegas, quid sentiam, nescio, quid respondeam. contradicere tamen prudentiae tuae, honori caritatique non audeo et sane spero id te facturum, quod membris ecclesiae salubre perspexeris. amen. ### English translation (Claude) But concerning these men, I believe, your Blessedness supposed that they had left the monastery with our consent, so as to be more useful to the people of their own region. But it is false; they left of their own accord; of their own accord they deserted, while we resisted as much as we could for their salvation. As for Donatus, since it has already happened that he was ordained before we could decide anything about this in council, let your prudence do what it wishes, if perhaps he has been corrected from the perversity of pride. But as for his brother, on whose account above all Donatus himself also left the monastery, since you understand what I think, I do not know what to answer. Yet I do not dare to contradict your prudence, rank, and love, and I certainly hope that you will do what you see to be wholesome for the members of the church. Amen. ### Translation notes - The council referred to is the Council of Carthage of 401, which legislated on this matter. ### Citation (SBL) Augustine, Ep. 60.2 (CSEL 34.2:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-60-2). ## Letter 61.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-61-1 - Source: CSEL 34.2:222–223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sets out for Theodorus the terms on which Donatist clergy are received: their error is rejected, their baptism and the name of God they bear are honoured. ### Latin text Cum beniuolentia tua mecum loqueretur, quo modo susceperimus clericos ex parte Donati, si uoluerint esse catholici. placuit mihi illud, quod tibi respondi, etiam hac ad te data epistula............. et, si quis de hac re te interrogauerit, etiam manu mea prolata, quod de hac re sentiamus uel faciamus, ostendas. scias ergo nos non in eis detestari nisi dissensionem ipsorum, per quam schismatici uel haeretici facti sunt, quia ecclesiae catholicae unitatem et ueritatem non tenent in eo, quod pacem cum populo dei non habent, qui toto terrarum orbe diffunditur, et in eo, quod in hominibus baptismum Christi non agnoscunt. inprobamus ergo malum errorem, quia suum habent; bonum autem nomen quod dei habent et sacramentum eius agnoscimus in eis et ueneramur et amplectimur. sed propterea dolemus errantes et eos per caritatem Christi lucrari deo cupimus, ut sanctum sacramentum, quod foris ab ecclesia habent ad perniciem, in pace ecclesiae habeant ad salutem. si ergo tollantur de medio mala hominum et honorentur in hominibus bona dei, erit fraterna concordia et amabilis pax, ut in cordibus hominum uincat persuasionem diaboli caritas Christi. ### English translation (Claude) When your Kindness was speaking with me about how we receive clergy from the party of Donatus if they wish to be Catholics, I resolved to put what I answered you in writing also, in this letter sent to you, so that, if anyone asks you about this matter, you may show what we think or do about it, produced even in my own hand. Know, then, that we detest nothing in them but their dissension, by which they have become schismatics or heretics, because they do not hold the unity and truth of the Catholic Church, in that they do not have peace with the people of God, which is spread through the whole world, and in that they do not recognize the baptism of Christ in men. We disapprove, then, of the evil error, because it is their own; but the good name of God which they have, and his sacrament, we recognize in them, revere, and embrace. But for this reason we grieve over them as erring and long to win them for God through the love of Christ, so that the holy sacrament which they have outside the church to their destruction they may have in the peace of the church to their salvation. If, then, the evils of men are taken out of the way, and the good things of God in men are honoured, there will be brotherly concord and lovely peace, so that in the hearts of men the love of Christ may conquer the persuasion of the devil. ### Translation notes - To Theodorus. There is a gap marked in the digital text after 'epistula'; the missing verb is supplied by sense ('to put in writing'). ### Citation (SBL) Augustine, Ep. 61.1 (CSEL 34.2:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-61-1). ## Letter 61.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-61-2 - Source: CSEL 34.2:223–224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains that Donatists coming to the Catholic Church keep their baptism, orders, and vows, and receive the love and unity that make these profitable. ### Latin text Itaque cum ad nos ueniunt ex parte Donati, mala illorum non suscipimus, id est dissensionem et errorem, sed ipsa tollantur de medio tamquam impedimenta concordiae, et amplectimur fratres stantes cum eis, sicut dicit apostolus, in unitate spiritus in uinculo pacis et agnoscentes in eis bona dei, siue sanctum baptismum siue benedictionem ordinationis siue continentiae professionem siue consignationem uirginitatis siue fidem trinitatis et si qua alia sunt, quae omnia, etiam si erant, nihil tamen proderant, quando caritas non erat. quis autem uere dicit se habere Christi caritatem, quando eius non amplectitur unitatem? cum ergo ad catholicam ueniunt, non hic accipiunt, quod habebant: ut prodesse illis incipiat, quod habebant, accipiunt hic, quod non habebant; hic enim radicem caritatis in uinculo pacis et in societate unitatis, ut non ad damnationem sed ad liberationem illis ualeant omnia, quae habent, sacramenta ueritatis. non enim debent gloriari sarmenta, quia non sunt spinarum ligna sed uitis. si enim non in radice uixerint, cum tota specie sui in ignem mittentur. de quibusdam autem ramis fractis dixit apostolus, quia potens est deus iterum inserere illos. et ideo, dilectissime frater, quoscumque illorum uideris forte dubitantes, quo ordine suscipiantur a nobis, ostende illis istam, quam bene nosti, manum meam et, si eam habere uoluerint, habeant, quia testem deum facio super animam sic eos me suscepturum, ut non solum baptismum Christi, quem acceperunt, ipsum habeant sed etiam honorem pactimonii et continentiam. ### English translation (Claude) So when they come to us from the party of Donatus, we do not receive their evils, that is, dissension and error; these are taken out of the way as obstacles to concord, and we embrace them as brothers, standing with them, as the apostle says, in the unity of the Spirit in the bond of peace, and recognizing in them the good things of God: whether holy baptism, or the blessing of ordination, or the profession of continence, or the consecration of virginity, or faith in the Trinity, and whatever else there is; all of which, even if they were there, profited nothing, since love was not there. For who truly says that he has the love of Christ when he does not embrace his unity? So when they come to the Catholic Church, they do not receive here what they had; so that what they had may begin to profit them, they receive here what they did not have. For here they receive the root of love in the bond of peace and in the fellowship of unity, so that all the sacraments of truth which they have may avail them not for condemnation but for deliverance. For branches ought not to boast that they are not the wood of thorns but of the vine; for if they do not live in the root, they will be thrown into the fire with all their fine appearance. But of certain broken branches the apostle said that God is able to graft them in again. And so, dearest brother, whoever of them you see perhaps doubting on what terms they are received by us, show them this handwriting of mine, which you know well; and if they wish to have it, let them have it; for I call God to witness on my soul that I will receive them in such a way that they will keep not only the baptism of Christ which they received, but also the honour of their sacred profession and their continence. ### Scripture references - Eph 4:3: quotation, high confidence - 1 Cor 13:3: allusion, high confidence - John 15:6: allusion, high confidence - Rom 11:23: allusion, high confidence - 2 Cor 1:23: quotation, high confidence ### Translation notes - Quotations or allusions: Eph 4:3; 1 Cor 13:3; John 15:6; Rom 11:23; 2 Cor 1:23. 'Who truly says' reads quis for the printed quia. 'Sacred profession' renders the obscure printed word pactimonii, probably a slip for a word meaning holy life (perhaps sanctimonii). ### Citation (SBL) Augustine, Ep. 61.2 (CSEL 34.2:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-61-2). ## Letter 62.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-62-1 - Source: CSEL 34.2:224–225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alypius, Augustine, and Samsucius report to Severus on their inquiry at Subsana into the affair of the reader Timothy, and apologize for a discourtesy to his messengers. ### Latin text Cum Subsanam uenissemus et, quae illic nobis absentibus contra nostram uoluntatem gesta fuerant, quaereremus, quaedam, sicut audieramus, quaedam uero aliter facta, omnia tamen dolenda et toleranda, quantum dominus adiuuit, partim obiurgando, partim monendo, partim orando correximus. illud sane, quod post tuae sanctitatis profectionem nos plurimum contristauit, quod inde fratres sine itineris duce dimissi sunt, petimus ignoscas et timidius quam malitiosius factum scias. cum enim putarent eos a filio nostro Timotheo propterea mitti, ut in nos maxime caritatem tuam ad iracundiam prouocarent, uellent autem ipsi nostro aduentui, quem tecum futurum sperabant, omnia integra reseruare, putauerunt non eos profecturos, si ducem itineris non acciperent. sed tamen peccatum esse quis dubitet? hinc etiam factum est, ut et Fossori diceretur iam Timotheum cum ipsis fratribus fuisse profectum. quod utique falsum erat, non tamen a presbytero dictum; et haec omnia fratrem Carcedonium penitus ignorasse nobis manifestissime declaratum est, quantum ista manifestari solent. ### English translation (Claude) When we came to Subsana and inquired into what had been done there in our absence and against our will, we found some things done as we had heard, others otherwise, but all to be lamented and borne; and, as far as the Lord helped, we corrected them partly by rebuking, partly by admonishing, partly by praying. As for what grieved us most after your Holiness's departure, that the brothers were sent away from there without a guide for the journey, we ask you to forgive it and to know that it was done more from timidity than from malice. For since they thought that those brothers were being sent by our son Timothy expressly to provoke your Charity to anger against us, and since they themselves wished to keep everything untouched for our arrival, which they hoped would be together with you, they thought that the brothers would not set out if they did not get a guide for the journey. Yet who doubts that it was a sin? Hence it also came about that Fossor was told that Timothy had already set out with those brothers. This was certainly false, but it was not said by the presbyter; and it has been most plainly shown to us, as far as such things are usually shown, that brother Carcedonius was wholly ignorant of all these things. ### Translation notes - To Severus, bishop of Milevis, from Alypius, Augustine, and Samsucius. Timothy was a reader of Augustine's church who had sworn to stay with Severus. ### Citation (SBL) Augustine, Ep. 62.1 (CSEL 34.2:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-62-1). ## Letter 62.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-62-2 - Source: CSEL 34.2:225–226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bishops explain that Timothy will abide by their joint decision, his oath binding only his own will, and ask Severus to agree. ### Latin text Sed quid pluribus inmoremur? memoratus filius noster Timotheus uehementissime perturbatus, quod dubietatem tam inopinatam inuitissimus senserit, indicauit nobis, quod, dum ageres cum illo, ut apud Subsanam deo seruiret, erupit et iurauit a te omnino non recessurum. cumque eius uoluntatem requireremus, respondit se hac iuratione impediri, quo minus ibi esset, ubi eum esse etiam antea uolebamus, cum iam praesertim de suae libertatis manifestatione securus sit. cumque illi aperuissemus non eum futurum periurii reum, si non per ipsum sed per te fieret, ut propter uitandum scandalum tecum esse non posset, quando quidem non de tua uoluntate sed de sua iurare potuerit nec te sibi uicissim aliquid iurasse confessus sit, ad extremum dixit, quod seruum dei, ecclesiae filium dicere oportebat, quicquid nobis cum tua sanctitate de illo fieri placuisset, id se sine dubio secuturum. proinde petimus et per caritatem Christi obsecramus prudentiam tuam, ut omnium, quae locuti sumus, memineris et rescriptis tuis nos laetifices. debemus enim nos firmiores, si tamen inter tanta temptationum pericula hoc dicere audendum est, sicut ait apostolus, infirmorum onera sustinere. frater Timotheus ideo non scripsit sanctitati tuae, quia omnia, quae gesta sunt, sanctus frater tuus significauit. memor nostri in domino glorieris, domine beatissime et uenerabiliter carissime et sincerissime frater. ### English translation (Claude) But why dwell on this further? Our son Timothy, very greatly disturbed at having, much against his will, fallen into so unexpected an uncertainty, told us that, while you were urging him to serve God at Subsana, he burst out and swore that he would never leave you at all. And when we asked what he wished, he answered that he was prevented by this oath from being where we had wished him to be even before, especially now that he is assured by the clear proof of his freedom. And when we had shown him that he would not be guilty of perjury if it came about not through him but through you that he could not be with you, to avoid scandal, since he could swear about his own will and not yours, and he admitted that you had not sworn anything to him in return, he finally said, as a servant of God and a son of the church ought to say, that whatever we, together with your Holiness, decided about him he would follow without hesitation. Therefore we ask and beseech your prudence, by the love of Christ, to remember all that we said, and to gladden us by your reply. For we who are stronger (if indeed this may be said amid such great dangers of temptations) ought, as the apostle says, to bear the burdens of the weak. Brother Timothy has not written to your Holiness because your holy brother has reported everything that happened. Mindful of us, may you glory in the Lord, most blessed lord and venerably dear and most sincere brother. ### Scripture references - Rom 15:1: allusion, high confidence ### Translation notes - Allusion to Rom 15:1. ### Citation (SBL) Augustine, Ep. 62.2 (CSEL 34.2:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-62-2). ## Letter 63.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-63-1 - Source: CSEL 34.2:226–227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine answers Severus's complaint, explaining that Timothy was ordained subdeacon at Subsana without his consent. ### Latin text Si dicam, quae me ipsa causa cogit dicere, ubi erit sollicitudo caritatis? si autem non dicam, ubi erit libertas amicitiae? uerum tamen fluctuans interim elegi me purgare potius quam te arguere. scripsisti te mirari cum dolore nostro nos tolerare uoluisse, quod correctione emendari potuisset, quasi non sint dolenda, quae male facta sunt, etiam si, quantum possunt, postea corriguntur, aut non id maxime tolerandum sit, quod, cum manifestum sit perperam factum, fieri non possit infectum. desine itaque mirari, frater sincerissime. nam ordinatus est apud Subsanam subdiaconus Timotheus praeter meum consilium et uoluntatem, cum, quid de illo agendum esset, adhuc inter nostras alternas sententias deliberatio nataret. ecce adhuc doleo, quamuis iam ad te redierit, in quo nos tuae uoluntati paruisse non paenitet. ### English translation (Claude) If I say what the case itself compels me to say, where will be the solicitude of love? But if I do not say it, where will be the frankness of friendship? Yet, wavering meanwhile, I have chosen rather to clear myself than to accuse you. You wrote that you wondered that we had been willing to tolerate, with grief to ourselves, what could have been amended by correction; as if what has been done wrongly were not to be grieved over, even if afterwards it is corrected as far as possible; or as if that were not above all to be tolerated which, though it is plain that it was done wrongly, cannot be undone. So stop wondering, most sincere brother. For Timothy was ordained subdeacon at Subsana without my counsel and against my will, while the deliberation about what should be done with him was still floating between our differing opinions. See, I still grieve, although he has now returned to you, in which we do not regret having obeyed your will. ### Translation notes - To Severus of Milevis. ### Citation (SBL) Augustine, Ep. 63.1 (CSEL 34.2:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-63-1). ## Letter 63.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-63-2 - Source: CSEL 34.2:227–228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains how he rebuked those responsible, admonished Timothy and Carcedonius, and prayed, before Timothy left for Milevis. ### Latin text Audi etiam, quid obiurgando, quid monendo, quid orando correxerimus et ante, quam hinc esset profectus, ne adhuc tibi propterea uideatur nihil a nobis tunc fuisse correctum, quia nondum ad uos ipse redierat. obiurgando correximus primo ipsum, qui tibi non obtemperauit, ut inconsulto fratre Carcedonio ad tuam sanctitatem ante proficisceretur, unde origo huius nostrae tribulationis exorta est; deinde presbyterum et Verinum, per quos, ut ordinaretur, factum esse comperimus. cum enim omnes obiurgantibus nobis haec omnia non recte facta esse confessi sunt et, ut sibi ignosceretur, rogauerunt, nimis superbe, si non crederemus esse correctos. neque enim agere poterant, ut facta non essent; sed nec nos aliud obiurgando agebamus, nisi ut se male egisse cognoscerent et dolerent. monendo autem correximus primo omnes, ut deinceps talia non auderent, ne iram dei experirentur. deinde praecipue Timotheum, qui sola iuratione se cogi dicebat ad tuam pergere caritatem, ut, si sanctitas tua, quod fore sperabamus, considerans, quae simul locuti fuerimus, propter infirmorum scandalum, pro quibus Christus mortuus est, et propter ecclesiae disciplinam, quam periculose neglegunt, quoniam hic iam lector esse coeperat, nolles eum esse tecum, iam liber a uinculo iurationis aequissimo animo deo seruiret, cui sumus rationem nostrorum actuum reddituri. ipsum quoque fratrem Carcedonium, quantum potuimus, monendo ad hoc perduxeramus, ut etiam ipse patientissime acciperet, quicquid de illo fieri conseruandae ecclesiasticae disciplinae prouisio et necessitas cogeret. orando autem correxeramus nos ipsos, ut et gubernationes et exitus consiliorum nostrorum misericordiae dei commendaremus et, si quid indignationis nos momorderat, sub illius medicinalem dexteram confugiendo sanaremur. ecce quam multa partim obiurgando, partim monendo, partim orando correxeramus. ### English translation (Claude) Hear too what we corrected by rebuking, admonishing, and praying, even before he set out from here, lest it still seem to you that nothing was corrected by us then because he had not yet returned to you. By rebuking we corrected first Timothy himself, who disobeyed you by setting out to your Holiness earlier without consulting brother Carcedonius, from which the origin of this tribulation of ours arose; then the presbyter and Verinus, through whom, we found, his ordination was brought about. For when all of them, as we rebuked them, confessed that all these things had not been done rightly and asked to be forgiven, it would have been too proud of us not to believe them corrected. For they could not bring it about that these things had not been done; but neither did we aim at anything else by rebuking than that they should recognize that they had acted wrongly and be sorry. By admonishing we corrected, first, all of them, that they should not dare such things in future, lest they experience the wrath of God; then especially Timothy, who said that only his oath compelled him to go to your Charity, that, if your Holiness, considering what we had said together, should not wish him to be with you, as we hoped would happen, because of the scandal to the weak, for whom Christ died, and because of church discipline, which they dangerously neglect (since he had already begun to be a reader here), he should then, free from the bond of the oath, serve God with a most even mind, to whom we shall render account of our actions. Brother Carcedonius himself too we had brought, as far as we could, by admonishing, to accept most patiently whatever provision for and necessity of preserving church discipline might require to be done about him. By praying we had corrected ourselves, so as to commend to the mercy of God both the guidance and the outcome of our counsels, and, if any indignation had stung us, to be healed by taking refuge under his healing right hand. See how much we had corrected, partly by rebuking, partly by admonishing, partly by praying. ### Scripture references - 1 Cor 8:11: allusion, high confidence ### Translation notes - Allusion to 1 Cor 8:11 (the weak for whom Christ died). ### Citation (SBL) Augustine, Ep. 63.2 (CSEL 34.2:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-63-2). ## Letter 63.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-63-3 - Source: CSEL 34.2:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine says that for the sake of love he and Carcedonius agreed to return Timothy to Severus. ### Latin text Et nunc considerantes uinculum caritatis, ut non possideamur a satana, non enim ignoramus mentes eius, quid aliud facere debuimus nisi obtemperare uoluntati tuae, qui non putasti, quod factum est, corrigi potuisse, nisi ipse, in quo tibi iniuriam factam esse conquereris, iuri tuo redderetur? hoc etiam frater ipse Carcedonius quamuis non post leuem animi perturbationem, de qua peto ut ores pro illo, tamen Christum in te cogitans aequanimiter fecit. et cum adhuc ego, utrum apud nos remorante Timotheo alias ad tuam germanitatem litteras mitterem, cogitandum putarem, ueritus est ipse paternam commotionem tuam et praecidit deliberationem meam non solum sinens sed etiam instans, ut tibi Timotheus redderetur. ### English translation (Claude) And now, considering the bond of love, so that we may not be possessed by Satan (for we are not ignorant of his designs), what else ought we to have done but obey your will, since you did not think that what had been done could be corrected unless the man himself, in whose case you complain that you were wronged, were restored to your jurisdiction? Brother Carcedonius himself also did this with an even mind, thinking of Christ in you, though not without considerable disturbance of mind, for which I ask you to pray for him. And while I still thought I should consider whether to send another letter to your Brotherliness while Timothy stayed with us, he himself feared your fatherly displeasure and cut short my deliberation, not only allowing but even urging that Timothy be returned to you. ### Scripture references - 2 Cor 2:11: allusion, high confidence ### Translation notes - Allusion to 2 Cor 2:11. ### Citation (SBL) Augustine, Ep. 63.3 (CSEL 34.2:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-63-3). ## Letter 63.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-63-4 - Source: CSEL 34.2:228–229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks Severus to judge whether Timothy, who had read publicly several times, was not already a reader of Hippo, and warns that such oaths would undermine church discipline. ### Latin text Ego autem, frater Seuere, causam meam iudicio tuo dimitto. certus sum enim Christum habitare in corde tuo, per quem te obsecro, ut ipsum consulas tuae menti sibi subditae praesidentem, utrum homo, qui in ecclesia meae dispensationi credita iam legere coeperat et non semel sed iterum et tertio apud Subsanam et presbytero Subsanensis ecclesiae comitatus et apud Turres et apud Cizau et apud Verbalis legerat, non fuisse lector possit aut debeat iudicari. et sicut nos, quod postea nobis inuitis factum est, deo iubente correximus, sic et tu, quod prius te nesciente factum est, eodem iubente similiter corrige. neque enim uereor, ne tu parum intellegas, quantus aditus aperitur ad dissoluendum ordinem ecclesiasticae disciplinae. si alterius ecclesiae clericus cuicumque iurauerit, quod ab ipso non sit recessurus, eum secum esse permittat ideo se facere adfirmans, ne auctor sit eius periurii, cum profecto, qui hoc non sinet nec illum apud ipsum remanere permittet, quia de se, non de altero iurare potuit, ipse pacificam regulam sine aliqua reprehensione custodiat. ### English translation (Claude) But I, brother Severus, leave my case to your judgement. For I am sure that Christ dwells in your heart, by whom I beseech you to consult him as he presides over your mind, which is subject to him, whether a man who had already begun to read in the church entrusted to my stewardship, and had read not once but a second and third time at Subsana, and, accompanying the presbyter of the church of Subsana, at Turres, at Cizau, and at Verbalis, can or ought to be judged not to have been a reader. And just as we, at God's command, corrected what was done afterwards against our will, so you too, at the same command, correct likewise what was done earlier without your knowledge. For I have no fear that you fail to understand how wide a door is opened to dissolving the order of church discipline if a cleric of one church swears to anyone that he will not leave him, and that person allows him to stay with him, claiming that he does so in order not to be the cause of his perjury; whereas surely the one who does not allow this, and will not permit him to remain with him, keeps the peaceable rule without any blame, since the cleric could swear only about himself and not about another. ### Scripture references - Eph 3:17: allusion, medium confidence ### Translation notes - Allusion to Eph 3:17. ### Citation (SBL) Augustine, Ep. 63.4 (CSEL 34.2:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-63-4). ## Letter 64.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-64-1 - Source: CSEL 34.2:229–230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine encourages the presbyter Quintianus, who is under church discipline, to wait patiently in hope. ### Latin text Nos non dedignamur aspicere corpora minus pulchra, praesertim cum ipsae animae nostrae nondum pulchrae sint, sicut eas futuras speramus, cum ille ineffabiliter pulcher nobis apparuerit, in quem modo non uidentes credimus; tunc enim similes ei erimus, quoniam uidebimus eum, sicuti est. quod et tu de anima tua, si libenter et fraterne me accipis, admonemus ut sentias nec eandem pulchram esse praesumas, sed, quem ad modum apostolus praecipit, in spe gaudeas et, quod sequitur, facias; sic enim dicit: Spe gaudentes, in tribulatione patientes; spe enim salui facti sumus; sicut rursus idem ipse dicit: Spes autem, quae uidetur, non est spes; quod enim uidet quis, quid sperat? si autem, quod non uidemus, speramus, per patientiam expectamus. haec patientia in te non deficiat et in bona conscientia sustine dominum et uiriliter age et confortetur cor tuum et sustine dominum. ### English translation (Claude) We do not disdain to look at bodies that are less beautiful, especially since our own souls are not yet beautiful, as we hope they will be when he who is ineffably beautiful appears to us, in whom we now believe without seeing; for then we shall be like him, because we shall see him as he is. We admonish you, if you receive me gladly and as a brother, to think so of your soul too, and not to presume that it is beautiful, but, as the apostle commands, to rejoice in hope and to do what follows; for he says: 'Rejoicing in hope, patient in tribulation'; for in hope we have been saved; as again the same apostle says: 'Hope that is seen is not hope; for who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.' May this patience not fail in you; and in a good conscience wait for the Lord, act manfully, let your heart be strengthened, and wait for the Lord. ### Scripture references - 1 Pet 1:8: allusion, high confidence - 1 John 3:2: quotation, high confidence - Rom 12:12: quotation, high confidence - Rom 8:24: quotation, high confidence - Rom 8:25: quotation, high confidence - Ps 27:14 (26:14 LXX): quotation, high confidence ### Translation notes - To Quintianus, a presbyter whose case was pending before Aurelius. Quotations or allusions: 1 Pet 1:8; 1 John 3:2; Rom 12:12; Rom 8:24–25; Ps 27:14 (26:14 LXX/Vulg.). ### Citation (SBL) Augustine, Ep. 64.1 (CSEL 34.2:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-64-1). ## Letter 64.2 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-64-2 - Source: CSEL 34.2:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine explains to Quintianus that he cannot receive him into communion while Aurelius has not, but has passed his complaint on to Aurelius. ### Latin text Manifestum est quidem, quod, si ad nos uenires uenerabili episcopo Aurelio non communicans, nec apud nos posses communicare; sed ea caritate nos faceremus, qua et illum facere non dubitamus. nec ideo tamen onerosus nobis esset aduentus tuus, quia et te oportet aequo animo facere pro ecclesiae disciplina praesertim salua conscientia, quam tu nosti et deus. neque enim et ille, si causam tuam discutiendam distulit, odio tuo fecit et non necessitatibus suis, quas tu si ita nosses, quem ad modum tuam nosti, nec mirareris nec contristareris. quod etiam de nostris petimus credas, quia similiter eas non potes nosse. sunt autem maiores nobis et auctoritate digniores et loco uiciniores episcopi, per quos facilius possitis ad curam uestram pertinentes ecclesiae causas exequi. nec ego tamen tacui apud uenerabilem et debita mihi pro eius meritis honorificentia suscipiendum fratrem et collegam meum senem Aurelium tribulationem uestram et querimoniam litterarum uestrarum, sed per exemplum epistulae tuae innocentiam tuam ei perferre curaui. litteras autem tuas uel pridie uel ante biduum natalis domini accepi, quando illum insinuasti ad ecclesiam Badesilitanam uenturum, a qua timetis dei plebem conturbari atque corrumpi. quapropter per litteras quidem adloqui plebem uestram non audeo; rescribere autem eis, qui mihi scriberent, possem; ultro autem ad plebem scribere, quae dispensationi meae commissa non est, unde possem? ### English translation (Claude) It is indeed plain that, if you came to us while not in communion with the venerable bishop Aurelius, you could not communicate with us either; but we would do this with the same love with which we do not doubt he does it. Nor would your coming be burdensome to us on that account, since you too ought to act with an even mind for the sake of church discipline, especially with a clear conscience, which you and God know. For neither has he, if he has postponed the examination of your case, done so out of hatred for you rather than because of his own pressing duties; if you knew them as you know your own, you would neither wonder nor be saddened. We ask you to believe the same of ours, since likewise you cannot know them. There are bishops greater than we, more worthy in authority and nearer in place, through whom you could more easily pursue the cases of the church in your charge. Yet I have not kept silent about your tribulation and the complaint of your letter to my venerable brother and colleague, the aged Aurelius, whom I am bound to esteem with the honour due to his merits, but I have taken care to convey your innocence to him by a copy of your letter. I received your letter either the day before or two days before the Lord's birthday, in which you indicated that he was coming to the church of Badesila, by which you fear the people of God will be disturbed and corrupted. Therefore I do not dare to address your people by letter. I could reply to those who wrote to me; but to write of my own accord to a people not committed to my stewardship, how could I? ### Citation (SBL) Augustine, Ep. 64.2 (CSEL 34.2:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-64-2). ## Letter 64.3 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-64-3 - Source: CSEL 34.2:230–231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine rebukes Quintianus for having non-canonical scriptures read in church and clarifies the council's rules on receiving clergy and monks. ### Latin text Verum tamen, quod tibi uni dico, qui mihi scripsisti, per te ipsum perueniat ad eos, quibus opus est dici. uos ipsi prius nolite in scandalum mittere ecclesiam legendo in populis scripturas, quas canon ecclesiasticus non recepit; his enim haeretici et maxime Manichaei solent inperitas mentes euertere, quos in campo uestro libenter latitare audio. miror ergo prudentiam tuam, quod me admonueris, ut iubeam non recipi eos, qui ad nos a nobis ad monasterium ueniunt, ut, quod statutum est a nobis in concilio, permaneret, et tu non memineris in concilio institutum, quae sint scripturae canonicae, quae in populo dei legi debeant. recense ergo concilium et omnia, quae ibi legeris, commenda memoriae; et ibi etiam inuenies de solis clericis fuisse statutum, non etiam de laicis, ut undecumque uenientes non recipiantur in monasterium, non quia monasterii facta mentio est, sed quia sic institutum est, ut clericum alienum nemo suscipiat. recenti autem concilio statutum est, ut de aliquo monasterio qui recesserint uel proiecti fuerint, non fiant alibi clerici aut praepositi monasteriorum. si ergo de Priuatione te aliquid mouit, scias eum a nobis nondum esse susceptum in monasterium; sed causam ipsius ad senem Aurelium misi, ut, quod de illo statuerit, hoc faciam. miror enim, utrum iam potest lector deputari, qui non nisi semel scripturas etiam non canonicas legit. si enim propterea iam ille lector ecclesiasticus, profecto et illa scriptura ecclesiastica est; si autem illa scriptura ecclesiastica non est, quisquis eam quamuis in ecclesia legerit, ecclesiasticus lector non est. tamen de isto adulescente, quod memorato antistiti uisum fuerit, hoc oportet obseruem. ### English translation (Claude) Nevertheless, what I say to you alone, who wrote to me, let it reach through you those to whom it needs to be said. You yourselves, first of all, do not scandalize the church by reading to the people Scriptures which the church's canon has not received; for by these heretics, and especially the Manichees, are accustomed to overturn untrained minds, and I hear that they are gladly hiding in your district. So I wonder at your prudence, that you admonished me to order that those who come from you to us, to the monastery, should not be received, so that what was decreed by us in council might stand, and you do not remember what was laid down in council as to which are the canonical Scriptures that ought to be read among the people of God. So go over the council again and commit to memory all that you read there; and there you will also find that the decree was only about clergy, not also about laymen, that those coming from anywhere should not be received into the monastery; not that a monastery was mentioned, but it was laid down that no one should receive another's cleric. But at a recent council it was decreed that those who have left or been expelled from any monastery should not become clerics or superiors of monasteries elsewhere. So if anything about Privatio has troubled you, know that he has not yet been received into the monastery by us; but I have sent his case to the aged Aurelius, so that I may do whatever he decides about him. For I wonder whether one can already be counted a reader who has read Scriptures only once, and those not canonical. For if he is on that account a church reader, then that scripture too is church Scripture; but if that scripture is not church Scripture, whoever reads it, even in church, is not a church reader. However, about this young man I must observe whatever the said bishop decides. ### Translation notes - The councils are the Council of Hippo (393), confirmed at Carthage (397), which listed the canonical books, and the Council of Carthage (401). The particular non-canonical book read is not named. ### Citation (SBL) Augustine, Ep. 64.3 (CSEL 34.2:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-64-3). ## Letter 64.4 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-64-4 - Source: CSEL 34.2:231–232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine supports the people of Vigesila in refusing a bishop deposed by a plenary council of Africa. ### Latin text Plebs autem Vigesilitana uobiscum nobis in uisceribus Christi carissima si episcopum in plenario Africae concilio degradatum suscipere noluerit, sano capite faciet et nec cogi potest nec debet. et quisquis eam uiolenter coegerit, ostendet, qualis sit, et, qualis ante fuerit, quando de se nihil mali credi uolebat, faciet intellegi. nullus enim sic proditur, qualem causam habuerit, quam ille, qui per saeculares potestates uel quaslibet uiolentias cum perturbatione et querela conatur recipere honorem, quem perdidit. non uult enim uolenti Christo seruire sed Christianis nolentibus dominari. frater, cauti estote; multum astutus est diabolus; sed Christus dei sapientia est. ### English translation (Claude) But if the people of Vigesila, very dear to us as to you in the heart of Christ, refuse to receive a bishop degraded in a plenary council of Africa, they will act with sound judgement; and they neither can nor should be compelled. And whoever compels them by violence will show what he is, and will make it understood what he was before, when he wished nothing bad to be believed of himself. For no one betrays what kind of case he had so much as one who tries, through secular powers or any kind of violence, with disturbance and complaint, to recover the rank he has lost. For he does not wish to serve Christ, who wills it, but to lord it over Christians who do not will it. Brother, be careful; the devil is very cunning; but Christ is the wisdom of God. ### Scripture references - 1 Cor 1:24: allusion, high confidence ### Translation notes - Allusion to 1 Cor 1:24. The deposed bishop is not named here. ### Citation (SBL) Augustine, Ep. 64.4 (CSEL 34.2:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-64-4). ## Letter 65.1 - URL: https://sophiascriptura.com/fathers/augustine-epistulae/59-1/#p-65-1 - Source: CSEL 34.2:232–233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine reports to the primate Xanthippus his removal of the presbyter Abundantius for embezzlement and for dining and staying with a woman of bad reputation on a fast day. ### Latin text Officio debito meritis tuis salutans dignationem tuam tuisque me orationibus ualde commendans insinuo prudentiae tuae Abundantium quendam in fundo Strabonianensi pertinente ad curam nostram ordinatum fuisse presbyterum. qui cum non ambularet uias seruorum dei, non bonam famam habere coeperat. qua ego conterritus non tamen temere aliquid credens sed plane sollicitior factus operam dedi, si quo modo possem ad aliqua malae conuersationis eius certa indicia peruenire. ac primo comperi eum pecuniam cuiusdam rusticani diuino apud se commendato interuertisse, ita ut nullam inde posset probabilem reddere rationem. deinde conuictus atque confessus est die ieiunii natalis domini, quo etiam Gippitana ecclesia sicut ceterae ieiunabant, cum tamquam perrecturus ad ecclesiam suam