Sophia Scriptura

Sermons to the People 109.1–111.2

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 11 passages

Latin text: PL 38 (Latin text: Migne, PL 38, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: NPNF 1/6: Sermons on Selected Lessons of the New Testament (R. G. MacMullen, ed., 1888).

Chapter 109

109.1PL 38:394

Evangelium audivimus, et in co Dominum eos arguentem, qui faciem coeli norunt probare, et tempus fidei regni coelorum appropinquantis nesciunt invenire. Judæis autem hoc dicebat: sed etiam ad nos sermo pervenit. Dominus autem ipse Jesus Christus Evangelii sui prædicationem ita cœpit: Agite poenitentiam; appropinquavit enim regnum cæelorum. Similiter et Joannes Baptista et præcursor ipsius ita cæpit: Agite pænitentiam; appropinquavit enim reguum cælorum. Et modo corripit cos Dominus, qui nolunt agere pænitentiam, appropinquante regno cælorum. Regnum cælorum, sicut ipse ait, non veniet cum observatione. Et iterum ipse ait: Regnum cælorum intra vos eat. Prudente ergo accipiat unusquisque monita præceptoris. ut non perdat tempus misericordiæ Salvatoris, quæ modo impenditur, quamdiu generi humano parcitur. Ad hoc enim parcitur homini, ut convertatur, et non sit qui damnetur. Viderit Deus quando veniat finis sæculi: est tamcn modo tempus fidei. Finis saeculi utrum hic aliquem nostrum inveniat, nescio: et fortasse non inveniet. Tempus cuique nostrum, proximum est, quia mortales sumus. Inter casus ambiilamus. Si vitrei essemus, minus casus timeremus. Quid fragilius vase vilrco? Et tamen servatur, et durat per sæcula. Etsi enim casus vitreo vasi timentur, senectus ei et febris non timetur. Nos ergo fragilieres et infirmiores sumus: quia et casus omnes qui nou cessant in rebus humanis, fragilitate utique nostra quotidie formidamus; ct si ipsi casus non accedant, tempus ambulat: vitat homo ictum, numquid vitat exitum? vitat quæextrinsecus eveniunt, numquid quod intus nascitur pellitur? Denique nunc lumbricos gignunt interiora, nunc morbus quilibet subito occupat:postremo quantumvis homini parcatur, novissimc senectus cum venerit, non est quo differatur.

We have heard the Gospel, and in it the Lord reproving those who know how to test the face of the sky and do not know how to discern the time of faith, as the kingdom of heaven draws near. He was saying this to the Jews; but the word has reached us too. The Lord Jesus Christ himself began the preaching of his Gospel thus: “Repent; for the kingdom of heaven has drawn near.” Likewise John the Baptist, his forerunner, began thus: “Repent; for the kingdom of heaven has drawn near.” And now the Lord rebukes those who will not repent, as the kingdom of heaven draws near. “The kingdom of heaven,” as he himself says, “will not come with observation.” And again he himself says: “The kingdom of heaven is within you.” Let each one, then, wisely receive the warnings of the teacher, so as not to waste the time of the Savior’s mercy, which is now being spent, as long as the human race is spared. For man is spared for this, that he may be converted, and that there be none to be condemned. God will see when the end of the world comes: but now is the time of faith. Whether the end of the world will find any of us here, I do not know: and perhaps it will not. The time of each of us is near, because we are mortal. We walk among accidents. If we were made of glass, we would fear accidents less. What is more fragile than a glass vessel? And yet it is kept, and lasts for ages. For although accidents are feared for a glass vessel, old age and fever are not feared for it. We, then, are more fragile and weaker: because we fear daily, in our fragility, all the accidents that never cease in human affairs; and even if those accidents do not come, time moves on: a man avoids a blow; does he avoid his end? He avoids what happens from outside; is what is born within driven out? Now the insides breed worms, now some disease suddenly seizes us; finally, however much a man is spared, when at last old age comes, there is no putting it off.

Luke 12:56 (allusion, high confidence) · Matt 4:17 (quotation, high confidence) · Matt 3:2 (quotation, high confidence) · Luke 17:20–21 (quotation, high confidence)

Notes and citation

Summary: Christ rebukes those who read the sky but not the time of faith; now is the time of mercy to repent, for each person’s end is near, human life being more fragile than glass.

  • The reading is Luke 12:56–59. Quotations: Matt 4:17; Matt 3:2; Luke 17:20–21 (Augustine’s form “kingdom of heaven”). Migne’s marginal headings (“The time of mercy is to be used for repentance. We are more fragile than glass”) were removed by the importer.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR slips and stray footnote number): Judætis autem hoc dicebat → Judæis autem hoc dicebat; Regnum cæslorum, sicut ipse ait, non veniet cum obsorvatione. → Regnum cælorum, sicut ipse ait, non veniet cum observatione.; ut non perdat tempus misericordiæ Salvatoris, qua' modo impenditur → ut non perdat tempus misericordiæ Salvatoris, quæ modo impenditur; Tempus cuique nostrum, proximum csi → Tempus cuique nostrum, proximum est; Et tamen sen'atur. et durat per sæcula. Etsi enim casus vitreo vasi timentur, scnectus ci ct febris non timetur. → Et tamen servatur, et durat per sæcula. Etsi enim casus vitreo vasi timentur, senectus ei et febris non timetur.; fi agilitate utique nostra quotidie formidamus → fragilitate utique nostra quotidie formidamus; non cst quo differaiur 1. → non est quo differatur..

Cite (SBL): Augustine, Serm. 109.1 (PL 38:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-109-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-109-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

109.2PL 38:394–395

Proinde audiamus Dominum, in nobis ipsis agamus quod præcepit. Vidcamus quis est ille adversarius, de quo nos terruit, dicens: Si vadis cum adversario tuo ad principem, da operam in via Iiberari ab illo; ne forte tradat te principi, et princeps ministro, et mittaris in carcerem, unde non exies, donce solvas novissimum quadrantem. Quis cst iste adversarius? Si diabolus; jam liberati sumus ab illo. Quale pretium pro nobis datum est, ut ab illo redimeremur? De quo dicit Apostolus, loquens de ipsa redemptionne nostra: Qui eruit nos de potestate tenebrarum, et transtulit in regnum Filii charitatis suæ (Coloss. I, 13). Redempti sumus, diabolo renuntiavimus: quomodo dabimus operam liberari ab illo, ne nos iterum captivos faciat peccatores? Sed non est ipse adversarius de quo nos Dominus commonet. A lio enim loco alius evangelista sic illud posuit, ut si utraque verba jungamus, el utraque verba sibi Evangeliornm duorum comparemus, adversarium istum cito intelligamus. Ecce cnim hic quid dixit? Cum vadis ad principem cum adversario tuo, da operam in via liberari ab eo. Alius autem evangelista hoc ipsum sic posuit: Esto consentiens adversario tuo cito cum es cum illo in via. Coetera similia sunt: Re forte adversarius tradat te judici, judex ministro, minister in carcerem. Ambo evangelistæ similiter hoc explicaverunt. Unus dixit, Da operam in via liberari ab illo: alter dixit, Consenti illi. Non enim poteris liberari ab illo, nisi ei consenseris. Vis liberari ab illo? Consenti illi. Numquid diabolusest, cui debeat consentire christianus?

Let us therefore listen to the Lord and do in ourselves what he commanded. Let us see who that adversary is with whom he alarmed us, saying: “If you are going with your adversary to the ruler, make an effort on the way to be freed from him; lest he hand you over to the ruler, and the ruler to the officer, and you be put in prison, from which you will not come out until you pay the last farthing.” Who is this adversary? If the devil, we have already been freed from him. What a price was paid for us, that we might be redeemed from him! Of which the apostle says, speaking of our redemption itself: “Who rescued us from the power of darkness, and transferred us into the kingdom of the Son of his love.” We have been redeemed, we have renounced the devil: how shall we make an effort to be freed from him, lest he make us sinners captive again? But he is not the adversary of whom the Lord warns us. For in another place another evangelist put it in such a way that, if we join both sayings and compare both sayings of the two Gospels with each other, we shall quickly understand this adversary. For see what he said here: “When you go to the ruler with your adversary, make an effort on the way to be freed from him.” But another evangelist put the same thing thus: “Agree with your adversary quickly while you are with him on the way.” The rest is similar: “Lest perhaps the adversary hand you over to the judge, the judge to the officer, the officer to prison.” Both evangelists set it out similarly. One said, “Make an effort on the way to be freed from him”; the other said, “Agree with him.” For you cannot be freed from him unless you agree with him. Do you want to be freed from him? Agree with him. Is it the devil with whom a Christian ought to agree?

Luke 12:58–59 (quotation, high confidence) · Col 1:13 (quotation, high confidence) · Matt 5:25 (quotation, high confidence)

Notes and citation

Summary: The adversary with whom we must settle on the way cannot be the devil, from whom we have been redeemed, since Matthew’s parallel says we must agree with him.

  • Migne’s marginal heading (“Who the adversary is with whom we are told to agree”) was removed by the importer. Quotations: Luke 12:58–59; Col 1:13; Matt 5:25. Renouncing the devil refers to the baptismal renunciation.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): in nobis ipsis agnmus quod præcepit → in nobis ipsis agamus quod præcepit; ne forte tradat le principi → ne forte tradat te principi; Qui eruit nos de potestate tenebration, ct transtulit in regnum Fili charitatis suæ → Qui eruit nos de potestate tenebrarum, et transtulit in regnum Filii charitatis suæ; Ambo evangelistæ similiter hoc explicavernut. → Ambo evangelistæ similiter hoc explicaverunt..

Cite (SBL): Augustine, Serm. 109.2 (PL 38:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-109-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-109-2) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

109.3PL 38:395

Quæramus ergo istum adversarium, cui debemus consentire, ne tradat nos judici, et judex ministro: quæramus illum, et consentiamus illi. Si peccas, adversarius tuus sermo Dei est. Verbi causa, forsitan delectat te inebriari: dicit tibi, Noli. Delectat te spectare et nugari: ille dicit tibi, Noli. Delectat le adulterari: dicit tibi sermo Dei, Noli. In quibuscumque peccatis volucris facere voluntatem tuam, dicit tibi, Noli. Adversarius est voluntatis tuæ, donec fiat auctor salutis tuæ. O quam bonus adversarius, quam utilis adversarius! Non quærit nostram voluntatem, sed utilitatem. Adversarius est nobis, quamdin sumus ct ipsi nobis. Quamdiu tu libi inimicus es, inimicum hales sermonem Dei: esto tibi amicus, et concordas cnm ipso. Non homicidium feceris: audi, et concordasti. Non furtum facias, audi, et concordasti. Non mæchaberis: audi, et concordasti. Non falsum testimonium dicas: audi, et concordasti. Non concupiscas uxorem proximi tui: audi, et concordasti. Non concupiscas rem proximi tui ( Exod. xx, 13, etc.): andi, et concordasti. In his omnibus cum tuo isto adversario concordasti: et tibi quid perdidisti? Non solum nihil perdidisti: sed et te ipsum, qui perieras invenisti. Via, vita ista est: si concordaverimus cum illo, si consenserimus illi; finita via, non timebimus judicem, ministrum, carcerem.

Let us look, then, for this adversary with whom we ought to agree, lest he hand us over to the judge and the judge to the officer: let us look for him, and let us agree with him. If you sin, your adversary is the word of God. For example, perhaps you enjoy getting drunk: it says to you, “Do not.” You enjoy watching shows and fooling about: it says to you, “Do not.” You enjoy committing adultery: the word of God says to you, “Do not.” In whatever sins you want to do your own will, it says to you, “Do not.” It is the adversary of your will, until it becomes the author of your salvation. O what a good adversary, what a useful adversary! It does not seek our will, but our good. It is an adversary to us as long as we too are adversaries to ourselves. As long as you are an enemy to yourself, you have the word of God as an enemy: be a friend to yourself, and you agree with it. “You shall not commit murder”: listen, and you have agreed. “You shall not steal”: listen, and you have agreed. “You shall not commit adultery”: listen, and you have agreed. “You shall not bear false witness”: listen, and you have agreed. “You shall not covet your neighbor’s wife”: listen, and you have agreed. “You shall not covet your neighbor’s property”: listen, and you have agreed. In all these things you have agreed with this adversary of yours: and what have you lost? Not only have you lost nothing; you have even found yourself, who were lost. The way is this life: if we agree with him, if we consent to him, when the way is ended we shall not fear judge, officer, prison.

Exod 20:13–17 (quotation, high confidence) · Luke 12:58 (allusion, high confidence)

Notes and citation

Summary: The adversary is the word of God, which opposes our sinful will by saying “do not,” but only for our good; agreeing with it by keeping the commandments loses nothing and finds oneself.

  • The opening words “Adversarius noster, sermo Dei” (“Our adversary, the word of God”) are Migne’s marginal heading left in the text; not translated. Quotations: Exod 20:13–17. “Watching shows and fooling about” renders “spectare et nugari”.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip; OCR slips and stray footnote number; OCR slips and stray mark; stray footnote number and OCR slip): Adversarius noster, sermo Dei. Qu:rramus ergo istum adversarium, cui dcbemus consentire → Quæramus ergo istum adversarium, cui debemus consentire; Delectat te spectare et nngari → Delectat te spectare et nugari; donee fiat auctor salutis tuæ 1. 0 quam bonus adversarius, qnam utilis adversarius! → donec fiat auctor salutis tuæ. O quam bonus adversarius, quam utilis adversarius!; Non furtum facias, audi, et concordesti. Non mæchaberis: audi, et concordasti I. Non falsum testimonium dicas: nudi, et concordasti. → Non furtum facias, audi, et concordasti. Non mæchaberis: audi, et concordasti. Non falsum testimonium dicas: audi, et concordasti.; Via, viia ista est → Via, vita ista est; finita via 3, non limcbimus judicem → finita via, non timebimus judicem.

Topics: Scripture and canon, Ethics

Cite (SBL): Augustine, Serm. 109.3 (PL 38:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-109-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-109-3) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

109.4PL 38:395

Quando finitur via? Non omnibus una hora finitur. Unusquisque habet horam, quando finiat viam. Via, vita ista dicta est: finisti islam vitam, finisti viam. Ambulamus; et ipsum vivere, accedere est. Nisi forte putatis quia tempus accedit, et nos stamus? Non potest fieri. Quomodo accedit tempus, accedimus et nos: et non anni nobis accedunt, sed magis decedunt. Valde errant homines, quando dicunt: Pucr istc adhuc minus sapit, accedunt illi anni, et prudens erit. Attende quid dicas. Accedunt, dixisti: ego ostendo quia decedunt, cum tu dicis, Accedunt. Et audi quam facile id probo. Putemus nos scisse annos ipsius ex quo natus est: verbi gratia, ut bene illi optemus, octoginta annos victurus est, perventurus est ad senectutem. Scribe octoginta annos. Vixit unum annum: quot habes in summa? quot tenebas? Octo. ginta. Deduc unum. Vixit decem: septuaginta restiterunt. Vixit viginti: sexaginta restiterunt. Certe accedchant: quid est hoc? Veniunt, ut abeant anni nostri: veniunt, inquam, ut cant. Non enim veniunt, ut stent nobiscum: sed cum transeunt per nos, terunt nos, et minus minusque valere nos faciunt. Talis est via, in qua venimus. Quid facturi sumus cum adversario illo, id est, cunt sermone Dci? Concorda cum illo. Nescis enim quando via finiatur. Cum via linita fuerit, judex restat, et minister, et carcer. At si scrvaveris adversario tuo bonam voluntatem, et cum eo consenseris; pro judice invenies patrem, pro ministro saevo angelum tollentem in sinum Abrahæ, pro carcere paradisum. Quam cito in via cuncta mutasti, quia tuo adversario consensisti!

When does the way end? It does not end at one hour for all. Each one has his hour when he ends his way. The way is what this life is called: you have ended this life, you have ended the way. We walk; and living itself is drawing near. Unless perhaps you think that time advances and we stand still? It cannot be. As time advances, so do we; and years are not added to us, but rather taken away. People are very wrong when they say: “This boy is not very wise yet; years will be added to him, and he will be prudent.” Consider what you are saying. “They are added,” you said: I show that they are taken away, when you say “they are added.” And hear how easily I prove it. Suppose we knew his years from the time he was born: for example, to wish him well, he will live eighty years, he will reach old age. Write down eighty years. He has lived one year: how many do you have in the total? How many did you hold? Eighty. Subtract one. He has lived ten: seventy are left. He has lived twenty: sixty are left. Surely they were being added: what is this? Our years come so as to go away: they come, I say, so as to go. For they do not come to stay with us; but as they pass through us they wear us down, and make us less and less strong. Such is the way by which we have come. What shall we do with that adversary, that is, with the word of God? Agree with him. For you do not know when the way will end. When the way has ended, there remain the judge, and the officer, and the prison. But if you have kept good will toward your adversary and agreed with him, instead of a judge you will find a father, instead of a cruel officer an angel carrying you into Abraham’s bosom, instead of a prison paradise. How quickly on the way you have changed everything, because you agreed with your adversary!

Luke 12:58 (allusion, high confidence) · Luke 16:22 (allusion, high confidence)

Notes and citation

Summary: Life is the way, which ends at each one’s hour; years are subtracted, not added; so we must agree with God’s word now, and then the judge becomes a father, the officer an angel, and the prison paradise.

  • Migne’s marginal heading (“Years are taken from man rather than added”) was removed by the importer. Allusions: Luke 12:58; Luke 16:22.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): Non omnibus una iiora finitur. → Non omnibus una hora finitur.; sed Inagis deccdunt → sed magis decedunt; ut bene iI'i optemus → ut bene illi optemus; Vixlt deccm: septuaginta restiterunt. Vixit viginti: sexagima restiterunt. → Vixit decem: septuaginta restiterunt. Vixit viginti: sexaginta restiterunt.; Non enim venniunt, ut stent nobiscum: sed cum transcunt per nos → Non enim veniunt, ut stent nobiscum: sed cum transeunt per nos; pro ministro saevo angelum tollentem in siunm Abrahæ → pro ministro saevo angelum tollentem in sinum Abrahæ.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 109.4 (PL 38:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-109-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-109-4) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

Chapter 110

110.1PL 38:395–396

De arbore ficulnea quae triennium habebat et fructum non afferebat, et de muliere quae decem et octo annos habebat in infirmitate, quod Dominus donaverit audite. Arbor ficulnea, genus humanum est. Triennium autem, tria sunt tempora: unum ante Legem, alterum sub Lege, tertium sub gratia. Non est autem importunum, ut arbor ficulnea intelligatur genus humanum. Primus enim homo quando peccavit, foliis ficulneis pudenda velavit: hæc velavit, unde nati sumus membra. Quas enim ante peccatum fuerant glorianda, post peccatum pudenda sunt facta. Denique antea nudi erant, et non confundebantur. Non enim erat unde crubescerent, quando peccatum non præcesserat: nec poterant de sui Creatoris operibus erubescere quia operibus Creatoris sui bonis nullum adhuc malum opus suum miscuerant. Nondum enim manducaverant de ligno scientiæ boni et mali, unde manducare probibiti erant. Postea ergo qnam manducaverunt et peccaverunt, natum est de illis genus humanum: id est, homo de homine, obnoxius de debitore,.mortalis de mortali, peccator de peccatore. Ilos ergo appellat in hac arbore, qui per omne tempus fructum dare noluerunt: et propter hoc imminebat securis radicibus arboris infructuosæ. Intercedit colonus, differtur supplicium, ut adhibeatur auxilium. Qui autem intercedit colonus, est omnis sanctus, qui intra Ecclesiain orat pro eis qui sunt extra Ecclesiam. Et quid orat? Domine, dimitte illam et hoc anno: id est, tempore isto sub gratia, parce peccatoribus, parce infidelibus, parce sterilibus, parce infructuosis. Circumfodio ei, et adhibeo cophinum stercoris: si fecerit fructum, bene; sin autem minus, venies et amputabis cam. Venies: quando? In judicio vcnies, quando venturus es judicare vivos et mortuos. Interim modo parcitur. Quid est autem fossa? quid est circumfodere, nisi humilitatem et pœnitentiam docere? Fossa enim humilis terra eat. Cophinum stercoris, in bono intellige. Sordes suut, sed fructum dant. Sordes cultoris, dolores sunt peccatoris. Qui agunt pœnitentiam, in sordibus agunt: si tamen intelligant, et veraciter agant. Huic ergo arbori dicitur: Agite pœnitentiam; appropinquavit enim regnum collorum.

Hear what the Lord has granted about the fig tree which had three years and bore no fruit, and about the woman who had been in infirmity eighteen years. The fig tree is the human race. The three years are three times: one before the law, another under the law, the third under grace. It is not unfitting that the fig tree be understood as the human race. For the first man, when he sinned, covered his private parts with fig leaves: he covered those members from which we were born. For what before sin would have been matter for glory became after sin matter for shame. Indeed, before, they were naked and were not ashamed. For there was nothing to blush at, when no sin had gone before: nor could they blush at the works of their Creator, because they had not yet mingled any evil work of their own with the good works of their Creator. For they had not yet eaten of the tree of the knowledge of good and evil, from which they had been forbidden to eat. But after they ate and sinned, the human race was born of them: that is, man from man, one liable from a debtor, a mortal from a mortal, a sinner from a sinner. These, then, he calls by this tree, who through all time would not give fruit: and for this the axe was threatening the roots of the unfruitful tree. The vinedresser intercedes; the punishment is put off, so that help may be applied. The vinedresser who intercedes is every saint who within the church prays for those who are outside the church. And what does he pray? “Lord, let it alone this year too”: that is, in this time under grace, spare sinners, spare unbelievers, spare the barren, spare the unfruitful. “I will dig around it and put on a basket of dung: if it bears fruit, well; but if not, you will come and cut it down.” You will come: when? You will come at the judgment, when you are to come to judge the living and the dead. Meanwhile it is spared now. What is the trench? What is digging around, but teaching humility and repentance? For a trench is low ground. The basket of dung: understand it in a good sense. It is filth, but it yields fruit. The filth of the cultivator is the sinner’s sorrows. Those who repent repent in filth: provided they understand it and do it truly. So to this tree it is said: “Repent; for the kingdom of heaven has drawn near.”

Luke 13:6–9 (quotation, high confidence) · Luke 13:11 (allusion, high confidence) · Gen 3:7 (allusion, high confidence) · Gen 2:25 (allusion, high confidence) · Gen 2:17 (allusion, high confidence) · Matt 3:10 (allusion, high confidence) · Matt 4:17 (quotation, high confidence)

Notes and citation

Summary: The barren fig tree is the human race through three ages, before the law, under the law, and under grace; the saints intercede for it, and the trench and dung of repentance are applied before the judgment.

  • The reading is Luke 13:6–17. The digital text has lost this sermon’s heading; the division is inferred by the importer. Quotations and allusions: Gen 3:7; Gen 2:25; Gen 2:17; Matt 3:10; Luke 13:8–9; Matt 4:17.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips): De arbore ficulnea quae trininium habebat et fructum non alTerebat, et de mulicre quae decem et octo annos habchat in infirmitate, quod Dominus dotaverit audite. → De arbore ficulnea quae triennium habebat et fructum non afferebat, et de muliere quae decem et octo annos habebat in infirmitate, quod Dominus donaverit audite.; Primus enim horno quando peccavit, foliis ficulneis pudenda velavit: hnec velavit → Primus enim homo quando peccavit, foliis ficulneis pudenda velavit: hæc velavit; nee polcrant de sui Creatoris operibus crubescere → nec poterant de sui Creatoris operibus erubescere; talum cst de illis genus humanum: id est, immo de homine → natum est de illis genus humanum: id est, homo de homine; si (eceril fructum, bene → si fecerit fructum, bene; Interim molo parcitur. → Interim modo parcitur..

Cite (SBL): Augustine, Serm. 110.1 (PL 38:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-110-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-110-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

110.2PL 38:396

Quid illa mulier decem et octo annos habens in infirmitate? Sex diebus Deus perfecit opera sua. Ter seni, decem et octo faciunt. Quod ergo significavit triennium in arbore, hoc decem et octo anni in illa muliere. Curva erat, sursum aspicere non poterat: quia Sursum cor, sine causa audiebat. Sed crexit eam Dominus. Est ergo spes, sed filiis, quousque veniat dies judicii. Multum sibi dat homo. Et quid est homo? Justus homo magnum aliquid cst homo. Sed tamen justus homo, gratia Dei est justus homo. Nam, Quid est homo, nisi quod memor es ejus? Vis videre quid est homo? Omnis homo mendax (Psal. CXV, it). Cantavimus, Exsurge, Domine, non prævaleat homo. Quid est, non prævaleat homo? Nonne Aposto!! homines crant? Nonne martyres homines crant? Ipse Dominus Jesus Deus esse non desistens, homo esse dignatus est. Quid est ergo, Exsurge, Domine, non prævaleat homo? Si omnis homo mendax: exsurge, veritas, non praevaleat falsitas. Homo ergo, si vult esse aliquid boni, non sit de suo proprio. Si enim de suo esse voluerit, mendax erit. Si verax esse voluerit de Dei, non de suo erit.

What of that woman who had been in infirmity eighteen years? In six days God completed his works. Three times six make eighteen. What the three years signified in the tree, then, the eighteen years signified in that woman. She was bent over and could not look up: because she heard “Lift up your heart” in vain. But the Lord raised her up. So there is hope, but for the children, until the day of judgment comes. Man gives himself much credit. And what is man? A righteous man is a great thing. But still a righteous man is a righteous man by God’s grace. For “what is man, unless you are mindful of him?” Do you want to see what man is? “Every man is a liar.” We sang: “Arise, Lord, let not man prevail.” What does “let not man prevail” mean? Were not the apostles men? Were not the martyrs men? The Lord Jesus himself, not ceasing to be God, deigned to be man. What, then, does “Arise, Lord, let not man prevail” mean? If every man is a liar: arise, Truth; let not falsehood prevail. So if man wants to be something good, let it not be from his own. For if he wants to be so from his own, he will be a liar. If he wants to be truthful, it will be from God’s, not from his own.

Luke 13:11–13 (allusion, high confidence) · Gen 2:2 (allusion, high confidence) · Ps 8:4 (quotation, high confidence) · Ps 116:11 (115:11 Vulg.) (quotation, high confidence) · Ps 9:19 (quotation, high confidence)

Notes and citation

Summary: The woman bent for eighteen years signifies the same as the fig tree’s three years; she could not lift up her heart until Christ raised her, for man is good only by God’s grace, since of himself every man is a liar.

  • The opening words “Homo non de suo, sed de gratia Dei bonus” (“Man is good not of his own, but by God’s grace”) are Migne’s marginal heading left in the text; not translated. “Lift up your heart” (sursum cor) is the eucharistic call. Quotations: Luke 13:11–13; Gen 2:2; Ps 8:4; Ps 116:11 (115:11 Vulg.); Ps 9:19 (the day’s psalm). “So there is hope, but for the children” renders “Est ergo spes, sed filiis”; the sense may be incomplete.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip; OCR slips): Homo non de suo, sed de gratia Dei bonus. Quid illa mulier decem et octo annos habens in infimitate? Sex dii bus Deus perfecit opera sua. Tcr seni, decem etocto faciunt. → Quid illa mulier decem et octo annos habens in infirmitate? Sex diebus Deus perfecit opera sua. Ter seni, decem et octo faciunt.; Curva erat, sursum aspiccre non potcrat → Curva erat, sursum aspicere non poterat; Nam, Quid est homo, nisi quod memor ea ejus? → Nam, Quid est homo, nisi quod memor es ejus?; Cantavimus, Exsurge, Domine, non prævaleai homo. → Cantavimus, Exsurge, Domine, non prævaleat homo.; Si cniin de suo esse voluerit, mendax crit. → Si enim de suo esse voluerit, mendax erit..

Cite (SBL): Augustine, Serm. 110.2 (PL 38:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-110-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-110-2) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

110.3PL 38:396

Ergo, Exsurge, Domine, non prævaleat homo. Tantum valuit mendacium ante diluvium, ut post diluvium octo bomines remansissent. Per ipsos terra rursus impleta est hominibus mendacibus, et electus est populus Dei. Facta sunt miracula multa, prærogala divina beneficia. Ad terram promissionis perductus est, ab Ægyptiorum servitute liberatus: Prophetæ in illo excitati sunt, templum accepit, saccrdotium accepit, unctionem accepit, legem accepit. Sed de ipso postea dictum est, Filii alieni mentiti sunt mihi (Psal. x VII, 40). Ad extremum missus est ille per Prophetas ante promissus. Non prævaleat homo, vel quia Deus factus cst homo. Sed etiam ipse faciens divina contemptus est, prestans tam multa beneficia prehensus est, flagellatus est, suspensus cst. Hucusque prævaluit homo, Dei Filium prehendere, Dci Filium flagellare, Dci Filium spinis coronare, Dci E'ilium ligno suspendere. Tantum prævaluit homo: setl quousque, nisi quousque depositus de ligno, pusitus est in sepulero?Si ibi remansisset, vcre homo prævaluisset. Scd prophetia ista etiam ipsum Dominum Jesum alloquitur dicens: Exsurge, Domine, non prævaleat homo. Domine, in carne venire dignatus es, Verbum caro factus, Verbum super nos, caro inter nos, Verbum caro inter Deum et hominem: virginem unde nascereris secundum carnem elegisti, virginem concipiendus invenisti, natus virginem reliquisti. Sed non agnoscebaris: apparebas, et latcbas. Apparebat infirmitas, latebat potestas. Hoc totum factum est, ut sanguinem funderes, quod est pretium nostrum. Fecisti lauta miracula, valetudinibus ægrotorum sanitatem tribuisti, beneficia inulta praestitisti, et resepisti mala pro bonis. Insultatum est tibi, in ligno pependisti: agitatum est ante te caput ab impiis, ct dictum est, Si Filius Dei ea, descende de cruce. Itane tu perdideras potentiam, an potius demonstrabas patientiam? Et tamen illi insultaverunt, ettamen illi irriserunt, tamen illi te occiso quasi victores discesserunt. Ecce in sepulero jaces: Exsurge, Domine, non prævaleat homo. Non prævaleat impius inimicus, non praevaleat cæcus Judæus. Cum enim crucifigereris, prævaluisse sibi visus cst Judæus ca:cus. Exsurge, Domine, non praevaleat homo. Factum cst, omnino facium est. Et quid restat, nisi ut judicentur gentes in conspectu tuo? Resurrexit enim, sicut nostis, ascendit in cœlum: inde venturus est judicare vivos ct mortuos.

So: “Arise, Lord, let not man prevail.” Falsehood was so strong before the flood that after the flood eight people remained. Through them the earth was again filled with lying men, and the people of God was chosen. Many miracles were done, divine benefits bestowed. It was led to the land of promise, freed from slavery to the Egyptians: prophets were raised up in it; it received the temple, received the priesthood, received the anointing, received the law. But of it it was said afterward: “Foreign sons have lied to me.” Finally he was sent who had been promised beforehand through the prophets. “Let not man prevail,” at least because God became man. But even he, doing divine things, was despised; bestowing so many benefits, he was seized, scourged, hung up. So far did man prevail: to seize the Son of God, to scourge the Son of God, to crown the Son of God with thorns, to hang the Son of God on the tree. So far man prevailed: but until when, except until, taken down from the tree, he was laid in the tomb? If he had remained there, man would truly have prevailed. But this prophecy also addresses the Lord Jesus himself, saying: “Arise, Lord, let not man prevail.” Lord, you deigned to come in the flesh, the Word made flesh: the Word above us, the flesh among us, the Word-flesh between God and man. You chose a virgin from whom to be born according to the flesh; you found her a virgin to conceive you; once born, you left her a virgin. But you were not recognized: you were visible, and you were hidden. Weakness was visible, power was hidden. All this was done so that you might shed blood, which is our price. You did such great miracles, gave health to the sicknesses of the sick, bestowed many benefits, and received evil for good. You were mocked, you hung on the tree: the ungodly wagged their heads before you, and it was said, “If you are the Son of God, come down from the cross.” Had you lost your power, or were you rather showing your patience? And yet they mocked, and yet they jeered, yet, when you had been killed, they went away as if victors. See, you lie in the tomb: “Arise, Lord, let not man prevail.” Let not the ungodly enemy prevail; let not the blind Jew prevail. For when you were being crucified, the blind Jew seemed to himself to have prevailed. “Arise, Lord, let not man prevail.” It has been done, it has been fully done. And what remains, but that “the nations be judged in your sight”? For he rose, as you know, ascended into heaven: from there he will come to judge the living and the dead.

Ps 9:19 (quotation, high confidence) · 1 Pet 3:20 (allusion, high confidence) · Ps 18:44–45 (17:45-Ps Vulg.) (quotation, high confidence) · John 1:14 (quotation, high confidence) · Matt 27:39–40 (quotation, high confidence) · Matt 27:26–31 (allusion, high confidence)

Notes and citation

Summary: The psalm’s “arise, Lord, let not man prevail” is fulfilled in Christ: human falsehood prevailed from the flood to the crucifixion, but Christ rose from the tomb and will come to judge the nations.

  • The opening words “Prophetæ votum, ut non prævaleat homo” (“The prophet’s prayer that man may not prevail”) are Migne’s marginal heading left in the text; not translated. Quotations: Ps 9:19; Gen 7:13; 1 Pet 3:20; Ps 18:44–45 (17:45–46 Vulg., “foreign sons have lied to me”); John 1:14; Matt 27:39–40; Matt 27:26–31. Mary’s virginity before, in, and after the birth is stated as written. “The blind Jew” is Augustine’s phrase, translated as written.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips): Prophet. volum, ut non prœvaleat homo. Ergo, Exsurge, Domine, non prœvalent homo. → Ergo, Exsurge, Domine, non prævaleat homo.; Pet ipsus terra i ursus impleta est hominibus mendacibus, cl clectus est populus Dei. → Per ipsos terra rursus impleta est hominibus mendacibus, et electus est populus Dei.; Ad terram pnunissionis perduetus est → Ad terram promissionis perductus est; Sed de ipso postca dictum <sl, Filii alieni mentitt sunt mihi → Sed de ipso postea dictum est, Filii alieni mentiti sunt mihi; Exsurge, Domine, nen prævoleat homo. → Exsurge, Domine, non prævaleat homo.; Verbum caro tuter Deum et hominem → Verbum caro inter Deum et hominem; non praevaleat coccus Judæus → non praevaleat cæcus Judæus.

Topics: Christology

Cite (SBL): Augustine, Serm. 110.3 (PL 38:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-110-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-110-3) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

110.4PL 38:396–397

Eia arbor infructuosa, non derideas, quia parcitur tibi: dilata est securis, noli esse secura; veniet, et amputaberis. Crede quia venturus est. Ista omnia quæ vides, non eraut. Christianus populus toto orbe terrarum aliquando non erat. In prophetia legebatur, in terra non videbatur: modo autem et legitur, et videtur. Ipsa Ecclesia sic est completa. Non ei dictum est, Vide filia, et audi; sed, Audi et vide. Audi prædicta, vide completa. Quomodo ergo, fratres charissimi, non crat natus Christus de virgine, promissus est, et natus est: non fecerat mirabilia, promissa sunt, ct fecit: nondum erat passus, promissum est, et factum est: non resurrexerat, prædictum est, et impletum est: nomen ejus per totum mundum non erat, prædictumest, et impletumest: idola deleta et fracta noncrant, prædictumest, ct impletum cst: hæretici impugnantes Ecclesiam non crant, prædictumest, et impletumest. Sic ct dics judicii nondum cst; sed quia prædictuscsl, implebitur. An fieri potest ut qui in tantis verax apparuit, dc dic judicii mendax sit? Promissorum suorum nobis chirographum fecit. Non debendo enim; sed promittendo debitorem se Deus fecit: id est, non mutuo accipiendo. Non possumus rrgo ci dicere, Redde quodaccepisti. Quoniam quis prior dedit illi, et retribuetur ci? Non possumus dicere ei, Redde quod accepisti; sed plane dicimus, Redde quod promisisti.

Come, unfruitful tree, do not laugh because you are spared: the axe has been put off; do not be secure; it will come, and you will be cut down. Believe that he will come. All these things which you see did not exist. The Christian people throughout the whole world once did not exist. It was read in prophecy; it was not seen on earth: but now it is both read and seen. So the church itself has been fulfilled. It was not said to her, “See, daughter, and hear,” but, “Hear and see.” Hear what was foretold, see it fulfilled. So, dearest brothers: Christ had not been born of a virgin; it was promised, and he was born. He had not done wonders; they were promised, and he did them. He had not yet suffered; it was promised, and it was done. He had not risen; it was foretold, and it was fulfilled. His name was not throughout the whole world; it was foretold, and it was fulfilled. Idols had not been destroyed and broken; it was foretold, and it was fulfilled. Heretics attacking the church did not exist; it was foretold, and it was fulfilled. So also the day of judgment is not yet; but because it has been foretold, it will be fulfilled. Can it be that he who has proved truthful in so many things should be a liar about the day of judgment? He has made us a written bond of his promises. For God made himself a debtor not by owing but by promising: that is, not by receiving a loan. So we cannot say to him, “Give back what you received.” For “who has first given to him, and it will be repaid him?” We cannot say to him, “Give back what you received”; but plainly we say, “Give what you promised.”

Matt 3:10 (allusion, high confidence) · Ps 45:10 (44:11 Vulg.) (quotation, high confidence) · Rom 11:35 (quotation, high confidence)

Notes and citation

Summary: The judgment will surely come, since God has already fulfilled so many prophecies, of Christ, the church, the fall of idols, and even heretics; God is our debtor only by his promises.

  • The opening words are Migne’s marginal headings (“The certainty of the coming judgment, since so many other predictions have been fulfilled. God a debtor not from what he received but from what he promised”), left in the text and removed by a correction. Quotations: Matt 3:10; Ps 45:10 (44:11 Vulg., Augustine’s order “Hear and see”); Rom 11:35.

Notes on the original text

  • Digital text corrected (Migne's marginal headings left in the text; OCR slip; OCR slips; OCR slips and joined words): Judicii venturi certitudo impleti. tot aliis prædictionibus. Deus debitor, Hon ex acceptis, sed ex promissis. Eia arbor infructuosa, non derideas, quia parcitur tibi: dilata est 8ccuris → Eia arbor infructuosa, non derideas, quia parcitur tibi: dilata est securis; Christianus populus loto orbe terrarum aliquando nen erat. III prophetia legebatur → Christianus populus toto orbe terrarum aliquando non erat. In prophetia legebatur; non resurrexerat, prædictumost, et impletum est: nomen ejus pcr totum mondumnon crat → non resurrexerat, prædictum est, et impletum est: nomen ejus per totum mundum non erat; Promissorum suorum nobischirographum fecit. Non debendocnim; sed promittendo debitorem sc Deus fiCit → Promissorum suorum nobis chirographum fecit. Non debendo enim; sed promittendo debitorem se Deus fecit; Non possumus dicere cit Reddequod accepisti; sed piano dicimus → Non possumus dicere ei, Redde quod accepisti; sed plane dicimus.

Topics: Eschatology, Heresy

Cite (SBL): Augustine, Serm. 110.4 (PL 38:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-110-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-110-4) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

110.5PL 38:397

Inde namque est, quod audcmus quotidie dicere, Adveniat regnum tuum (Matth. V!, 10): ut adveniente regno ejus, et nos cum illo regnemus. Quod nobis his verbis promissum est: Tunc dicam illis, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Sed plane si fecerimus quod ibi sequitur, Esurivi enim, et dedistis mihi manducare, etc.. Promisit patribus nostris; sed cautionem fecit, quam legcremus et nos. Si faciat nobiscum rationem, qui dignatus est facere cautionem, ct dicat, Legite debita mea, hoc est, debita promissionum mearum, ut computate quæ reddidi, computate etiam quæ debco: ecce quam multa reddidi; modicum est quod debeo: pro modico quod restat, infidelem me promissorem esse putabitis? quid respondebimus contra manifestissimam veritatem? Ergo qui sterilis est, agat pænitentiam, et faciat fructum dignum pœnitentiæ. Qui curvus est, terram intuetur, terrena felicitate lætatur, istam solam putat esse vitam beatam, ubi bcatus esse possit, aliam non credit: qnicumquc tam curvus cst, crigatur: si per se ipsum non potest, invocet Deum. Numquid enim et mulier illa per se ipsam erecta est? Væ illi esset, si manum ille non porrexisset.

For this is why we dare to say daily, “Your kingdom come”: so that when his kingdom comes, we too may reign with him. This was promised us in these words: “Then I will say to them, Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the world.” But plainly, if we do what follows there: “For I was hungry, and you gave me food,” and so on. He promised our fathers; but he made a written guarantee which we too might read. If he who deigned to give a guarantee should settle accounts with us and say, “Read my debts, that is, the debts of my promises; reckon what I have paid back, reckon also what I still owe: see how much I have paid back; what I owe is little: will you think me an unfaithful promiser for the little that remains?” What shall we answer against the most evident truth? So whoever is barren, let him repent, and bear fruit worthy of repentance. Whoever is bent over looks at the earth, rejoices in earthly happiness, thinks this alone is the happy life, where he could be happy, and does not believe in another: whoever is so bent over, let him be raised up; if he cannot by himself, let him call on God. For was that woman raised up by herself? Woe to her, if he had not stretched out his hand.

Matt 6:10 (quotation, high confidence) · Matt 25:34–35 (quotation, high confidence) · Luke 3:8 (quotation, high confidence) · Luke 13:11–13 (allusion, high confidence)

Notes and citation

Summary: God has paid most of what he promised, so we can trust him for the kingdom; the barren should repent and the bent, looking only at earthly happiness, should call on God to raise them as Christ raised the woman.

  • Migne’s marginal heading (“The kingdom of God promised”) was removed by the importer. Quotations: Matt 6:10; Matt 25:34–35; Luke 3:8; Luke 13:11–13.

Notes on the original text

  • Digital text corrected (OCR slips): ut adveniente regno rus, et nos cumillo regnemus. Quod nobis his vcr- IHS promissum ea: → ut adveniente regno ejus, et nos cum illo regnemus. Quod nobis his verbis promissum est:; Si faciat nohiscurn rationem, qui dignatus csL facere cautionem → Si faciat nobiscum rationem, qui dignatus est facere cautionem; ecce quam inulta reddidi; modicum cst quod debco → ecce quam multa reddidi; modicum est quod debeo; Qui curvus est, terram intuctur. terrena fclicitale lælatur, istam solam putat esse viutm beatam → Qui curvus est, terram intuetur, terrena felicitate lætatur, istam solam putat esse vitam beatam; si per se ipsum min potest, invocet Deum. Numqnid cnim ct mulier tUn per se ipsam erecta cst? Væ illi esset, si manumille non porrexisset. → si per se ipsum non potest, invocet Deum. Numquid enim et mulier illa per se ipsam erecta est? Væ illi esset, si manum ille non porrexisset..

Topics: Prayer, Eschatology

Cite (SBL): Augustine, Serm. 110.5 (PL 38:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-110-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-110-5) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

Chapter 111

111.1PL 38:397

Tria sata farinae, de quibus Dominus loquebatur, genus humanum cst. Recolitc diluvium: unde cæteri repararentur, tres remanserunt. Tres filios habebat Noc, de ipsis reparatum est genus humanum. Mulier illa sancta quæ abscondit fermentum, sapientia est. Ecce clamat orbis totus in Ecclesia Dei: Ego cognovi quia magnus est Dominus ( Psal. CXXXIV, 5). Certe pauci sunt qui salvantur. Recolitis quæstionem ex Evangelio nobis modo propositam: Domine, dictum est, si pauci sunt qui salvantur? Dominus ad hoc quid? Non ait, Non pauci, sed multi sunt qui salvantur. Non hoc dixit. Sed quid dixit, cum audisset, Si pauci sunt qui salvantur? Contendite intrare per angustam portam. Quando audis ergo, Pauci sunt qui salvantur, confirmavit Dominus quod audivit. Pcr angustam portam pauci intrant. Alio loco ipse ait: Arcla via est et angusta quœducit ad vitam,et pauci sunt qui ingrediuntur per illam: lata autem et spatiosa eat via quæ ducit ad interitum, et multi sunt qui ambulant per illam. Quid gaudemus ad multitudines? Audite me, pauci. Scio quia multi auditis, et pauci obauditis. Aream video, grana quæro. Et vix, videntur grana, quando acra trituratur: sed futurum cst ut ventiletur. Pauci ergo qui salvantur in comparatione multorumperiturorum. Nam ipsi pauci magnam massam facturi sunt. Cum venerit ventilator ferens ventilabrum in manusua, mundabit aream suam: frumenta recondet in horreum; paleas autem comburet igni inexstinguibili. Non subsannet palea granum: hoc verum loquitur, ne;minem fallit. Estote ergo inter multos inulti, sed in comparatione quorumdam multorum pauci. Tanta massa processura est de hac arca, ut impleat horreum cœli. Non enim contrarius sibi esset Dominus Chrisius, qui dixit, PaUci sunt qui intrant per augustam portam, mulli per latam viam percunt: contrarius sibi esset, qui alio loco dixit, Multi ab oriente et occidente venient (Matth. VIII, Ii). Multi certe pauci: et pauci, et multi. Alii ergo pauci, alii multi? Non. Sed ipsi pauci qui multi: pauci in comparatione per.. ditorum, multi in societate Angelorum. Audite, charissimi. Apocalypsis hoc habet scriptum: Post hæc vidi ex omni lingua et gente et tribu venientes cum stolis albis et palmis, multitudinem quam nemo dinumerare potest. Ilac est massa sanctorum, Quanto clariore vocc dictura est area ventilata, a turba impiorum et malorum falsorumque christianorum segregata, ad ignes æternos separatis his qui premunt, non tangunt: mulier cnim quædam tim - briam tangebat, turba Christum premebat: segregatis ergo omnibus danmandis, massa purgata stans ad dexteram, nullum sibi timens misceri malorum, nullum timens perdere bonorum, regnatura cum Christo, quanta fiducia dictura est, Ego cognovi quiu magnus est Dominus?

The three measures of meal of which the Lord spoke are the human race. Recall the flood: three remained from whom the rest might be restored. Noah had three sons; from them the human race was restored. That holy woman who hid the leaven is wisdom. See, the whole world cries out in God’s church: “I have known that the Lord is great.” Certainly those who are saved are few. You recall the question put to us just now from the Gospel: “Lord,” it was said, “are those who are saved few?” What did the Lord say to this? He did not say, “Not few, but many are saved.” He did not say this. But what did he say, when he heard, “Are those who are saved few?” “Strive to enter by the narrow gate.” So when you hear, “Are those who are saved few?”, the Lord confirmed what he heard. Few enter by the narrow gate. In another place he himself says: “Narrow and strait is the way that leads to life, and few are those who enter by it; but wide and spacious is the way that leads to destruction, and many are those who walk by it.” Why do we rejoice at crowds? Hear me, you few. I know that many of you hear, and few obey. I see the threshing floor; I look for the grains. And grains are scarcely seen while the floor is being threshed; but it will be winnowed. So those who are saved are few in comparison with the many who will perish. For those same few will make a great heap. “When the winnower comes with his winnowing fork in his hand, he will cleanse his threshing floor: he will store the wheat in the barn; but the chaff he will burn with unquenchable fire.” Let the chaff not mock the grain: he speaks the truth; he deceives no one. So be many among many, but few in comparison with certain many. So great a heap will come from this threshing floor that it will fill the barn of heaven. For the Lord Christ would not contradict himself, who said, “Few are those who enter by the narrow gate; many perish by the wide way”: he would be contradicting himself, who said in another place, “Many will come from the east and the west.” Many, then, certainly few; and few, and many. Are some few, then, and others many? No. But the same few who are many: few in comparison with the lost, many in the company of the angels. Hear, dearly beloved. The Apocalypse has this written: “After this I saw, from every tongue and nation and tribe, coming with white robes and palms, a multitude which no one could number.” This is the heap of the saints. With how much clearer voice will the winnowed threshing floor say, separated from the crowd of the ungodly and the wicked and false Christians, once those who press on him and do not touch him have been set apart for the eternal fires (for a certain woman was touching the fringe, the crowd was pressing on Christ); with all those to be condemned set apart, the purified heap standing at the right hand, fearing no mixture of the wicked, fearing to lose none of the good, about to reign with Christ: with what confidence will it say, “I have known that the Lord is great”!

Luke 13:20–21 (allusion, high confidence) · Gen 9:18–19 (allusion, high confidence) · Ps 135:5 (134:5 Vulg.) (quotation, high confidence) · Luke 13:23–24 (quotation, high confidence) · Matt 7:13–14 (quotation, high confidence) · Matt 3:12 (quotation, high confidence) · Matt 8:11 (quotation, high confidence) · Rev 7:9 (quotation, high confidence) · Luke 8:44–45 (allusion, high confidence)

Notes and citation

Summary: The three measures of meal are the human race descended from Noah’s three sons; the saved are few compared with the lost, but many in themselves, a heap of grain that will fill the barn of heaven, a multitude no one can number.

  • The opening sentences “Pauci salvantur. Salvandi multi sunt inter se, sed aliorum comparatione pauci” (“Few are saved. Those to be saved are many among themselves, but few in comparison with others”) are Migne’s marginal headings left in the text; not translated. The reading is Luke 13:20–24. Quotations: Gen 9:18–19; Ps 135:5 (134:5 Vulg.); Luke 13:23–24; Matt 7:13–14; Matt 3:12; Matt 8:11; Rev 7:9; the woman touching the fringe, Luke 8:44–45.

Notes on the original text

  • Digital text corrected (Migne's marginal headings left in the text; OCR slip; OCR slips; OCR slips and joined words; OCR slips and stray footnote number): Pauci salvantur. Salvandi multi sunt inter se, sed aliorum comparatione pauci. Tria sata farinae → Tria sata farinae; unde cæteri repararentur, ires remanserunt → unde cæteri repararentur, tres remanserunt; Mulier illa sancta quæ abscondit fernientum, sapieulia est. Ecce clamai orbis totus in Eccle - sia Dei → Mulier illa sancta quæ abscondit fermentum, sapientia est. Ecce clamat orbis totus in Ecclesia Dei; Recolitis quæstionemex Evangelio nobis modo propositam Domine, dictum cst, si panci sunt qni salvantur? Dominus ad hoc quid? Nonait, Non pauci, sed multi sunt qui salvantur.Nonhoc dixit. → Recolitis quæstionem ex Evangelio nobis modo propositam: Domine, dictum est, si pauci sunt qui salvantur? Dominus ad hoc quid? Non ait, Non pauci, sed multi sunt qui salvantur. Non hoc dixit.; Quid gaudemus ad multitudines? Auditeme, pauci. Scioquia multiauditis, ct pauci obauditis. Arcamvideo, grana quæro. → Quid gaudemus ad multitudines? Audite me, pauci. Scio quia multi auditis, et pauci obauditis. Aream video, grana quæro.; mundabitarcam stiam: frumenta recondet in borreum; paleas atitem comburet igni inexatinguibili. → mundabit aream suam: frumenta recondet in horreum; paleas autem comburet igni inexstinguibili.; Multi certe pauci: ct pauci, et mutii1. → Multi certe pauci: et pauci, et multi.; Post hœc ridi ex olli lingua → Post hæc vidi ex omni lingua; huMum sibi timensmisced malorum, nullum timcus perderc bonorum → nullum sibi timens misceri malorum, nullum timens perdere bonorum.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 111.1 (PL 38:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-111-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-111-1) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).

111.2PL 38:397–398

Si ergo, fratres mei, granis loquor, si agnoscunt quod dico, prædestinati in vitam æternam, operibus loquantur, non vocibus. Cogimur loqui vobis quod nou debuimus. Invenire cniin in vobis debuimus quod laudaremus, non quaerere quod admoneremus. Ecce tamen breviter dico, non immoror. Agnoscite hospitalitatem, pcr hanc perventum est ad Deum. Suscipis hospitem, cujus tu es comes in via: quia omnes peregrini sumus. Ipse est christianus, qui et in domo sua et in patria sua peregrinum se esse cognoscit. Patria cnim nostra sursum cst; ibi hospites non erimus. Nam unusquisque hic, et in domo sua hospes est. Si non est hospes, non inde transeat. Si transiturus est, hospes est. Non se fallat, hospes est: velit nolit, hospes est. Sed dimittit illam domum filiis suis, hospes hospitibus. Quare? Et in stabulo si esses, non alio veniente discederes? Hoc facis et in domo tua. Cessit tibi locum pater tuus, cessurus es locum filiis tuis. Nec mansurus manes, nec mansuris relinques. Si omnes transimus, aliquid quod transire non potest operemur: ut. cum transicrimus, et illu venerimus unde non transeamus, opera nostra bona ibi inveniamus. Custos est Christus, quid times ne perdas quod erogas? Conversi ad Dominum, etc. Quod novit Charitas vestra, suggerimus. Dies anniversarius ordinationis domni senis Aurelii crastinus illucescit; rogat et admonet per humilitatem meam Charitatem vestram, ut ad basilicam Fausti devotissime convenire dignemini. Deo gratias.

So if, my brothers, I am speaking to grains, if they recognize what I say, those predestined to eternal life, let them speak by works, not by words. We are compelled to say to you what we should not have had to. For we ought to have found in you something to praise, not to look for something to admonish. Yet see, I say it briefly; I do not dwell on it. Acknowledge hospitality: by it some have come to God. You receive a guest, whose companion you are on the way: for we are all strangers. He is a Christian who recognizes that even in his own house and in his own country he is a stranger. For our homeland is above; there we shall not be guests. For each one here, even in his own house, is a guest. If he is not a guest, let him not pass on from there. If he is going to pass on, he is a guest. Let him not deceive himself: he is a guest; willing or not, he is a guest. But he leaves that house to his children: a guest to guests. Why? If you were in an inn, would you not leave when another came? You do this in your own house too. Your father gave place to you; you will give place to your children. You do not stay as one who will remain, nor will you leave it to those who will remain. If we all pass on, let us do something that cannot pass, so that when we have passed on, and come to the place from which we do not pass on, we may find our good works there. Christ is the keeper: why do you fear to lose what you pay out? Turning to the Lord, and so on. We remind your Charity of what you know. Tomorrow dawns the anniversary of the ordination of the lord Aurelius, the elder; he asks and admonishes your Charity through my humble self that you deign to gather most devoutly at the basilica of Faustus. Thanks be to God.

Heb 13:2 (echo, medium confidence) · Heb 11:13 (echo, medium confidence) · Phil 3:20 (allusion, medium confidence)

Notes and citation

Summary: Augustine urges hospitality, since every Christian is a stranger and guest even in his own house, passing on to the homeland above; he closes by announcing the anniversary of Bishop Aurelius’s ordination.

  • The opening words “Christianus quis” (“Who is a Christian”) are Migne’s marginal heading left in the text; not translated. Migne’s heading “A rebuke and an exhortation to almsgiving” was removed by the importer. Aurelius was bishop of Carthage (ca. 391–ca. 430); the basilica of Faustus was in Carthage; “senis” (elder) may be honorific. “By it some have come to God” renders “per hanc perventum est ad Deum”; Heb 13:2 is echoed. Predestination translated as written.

Notes on the original text

  • Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; OCR slips and joined words; joined words): Christianus quia. Si ergo, fratres mei, granis loquor → Si ergo, fratres mei, granis loquor; predestinati in vitam æternam → prædestinati in vitam æternam; Suscipis hospitem, ctijus cttu es comcs in via → Suscipis hospitem, cujus tu es comes in via; Ipse est christianus, qui ct in domo suact in patria sua peregrinum sc esse cognoscit. → Ipse est christianus, qui et in domo sua et in patria sua peregrinum se esse cognoscit.; Nam unusquisque hic, et in domo sua hopes est. Si non esi hospes, non inde transcat. Si transiturus est, hospescst. Kun se fallat → Nam unusquisque hic, et in domo sua hospes est. Si non est hospes, non inde transeat. Si transiturus est, hospes est. Non se fallat; Sed dimittit illam domum liliis suis → Sed dimittit illam domum filiis suis; Et -in stabulo si esses, non alio venientediscederes? Hoc lacis et in domo tua. Cessit tibi locumpatcr tuus, cessurus es locum filiis tuis.Nec mansurus manes → Et in stabulo si esses, non alio veniente discederes? Hoc facis et in domo tua. Cessit tibi locum pater tuus, cessurus es locum filiis tuis. Nec mansurus manes; Si omne transimus → Si omnes transimus; Cus tos cst Christus, quid times lie perdas quod erogas? Conversi ad DomimUm, etc. → Custos est Christus, quid times ne perdas quod erogas? Conversi ad Dominum, etc.; Dies anniversarius ordinationis domnii senis Aurclii crasiinus illucescit; rogatet admonet → Dies anniversarius ordinationis domni senis Aurelii crastinus illucescit; rogat et admonet; utad basilicamFausti devotissime → ut ad basilicam Fausti devotissime.

Cite (SBL): Augustine, Serm. 111.2 (PL 38:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/109-1/#p-111-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-111-2) · Report an error

Translation: Translated by Claude from the Latin of Migne's Patrologia Latina 38 (Maurist text; digital text, Open Greek and Latin; corrections logged). Sermons outside 51–147 have no public-domain English and were re-read against the Latin; sermons 51–147 were compared section by section with NPNF¹ 6 (MacMullen, 1888).