Sermons to the People 159.1–160.7

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 16 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).

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Chapter 159

159.1PL 38:510

Hesterno die de justificatione nostra, quæ nobis est a Domino Deo nostro, sermo productus est, ministrantibus nobis, donante illo, audientibus vobis. Et cum simus in hac vita onerati sarcina corruptibilis carnis, non utique sine peccato; quia si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est: justificatos tamen nos esse secundum modum peregrinationis nostræ, viventes ex fide quousque fruamur specie, claruit, quantum arbitror, Charitati vestræ. Incipitur ergo a fide, ut perveniatur ad speciem: via curritur, patria quæritur. In peregrinatione dicit anima nostra: Quoniam ante te est omne desiderium meum, et gemitus meus a te non est absconditus. In patria vero nullus orandi locus erit, sed tantum laudandi. Quare orandi locus nullus erit? Quia nihil deest. Quod hic creditur, ibi videtur; quod hic speratur, ibi tenetur; quod hic petitur, ibi accipitur. Perfectio tamen in hac vita nonnulla est, ad quam sancti martyres pervenerunt. Ideoque habet ecclesiastica disciplina, quod fideles noverunt, cum martyres eo loco recitantur ad altare Dei, ubi non pro ipsis oretur: pro cæteris autem commemoratis defunctis oratur. Injuria est enim, pro martyre orare, cujus nos debemus orationibus commendari. Certavit enim contra peccatum usque ad sanguinem. Quibusdam vero adhuc imperfectis, et tamen ex parte justificatis, ad Hebræos dicit Apostolus: Nondum enim usque ad sanguinem pugnastis, adversus peccatum certantes. Si ergo illi nondum usque ad sanguinem, procul dubio aliqui usque ad sanguinem. Qui usque ad sanguinem? Utique sancti martyres; de quibus lectio sancti apostoli Jacobi modo audita est. Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis. Perfectis jam dicitur, qui etiam possunt dicere: Proba me, Domine, et tenta me. Scientes, inquit, quia tribulatio patientiam operatur; patientia autem opus perfectum habet.

Yesterday a sermon was given on our justification, which we have from the Lord our God: we ministering, he giving, you listening. And although in this life, burdened with the load of corruptible flesh, we are certainly not without sin—for “if we say that we have no sin, we deceive ourselves, and the truth is not in us”—it has become clear to your Charity, I think, that we are nevertheless justified according to the measure of our pilgrimage, living also by faith until we enjoy sight. So one begins from faith in order to arrive at sight: the way is run, the homeland is sought. On pilgrimage our soul says: “For all my desire is before you, and my groaning is not hidden from you.” But in the homeland there will be no place for prayer, only for praise. Why will there be no place for prayer? Because nothing will be lacking. What is believed here is seen there; what is hoped for here is held there; what is asked for here is received there. Yet there is some perfection in this life, to which the holy martyrs have attained. And so the Church's discipline has it, as the faithful know, that when the martyrs are named at that place at the altar of God, prayer is not offered for them; but for the other departed who are commemorated, prayer is offered. For it is an injury to pray for a martyr, to whose prayers we ought to be commended. For he strove against sin to the point of blood. But to some who were still imperfect, and yet in part justified, the Apostle says to the Hebrews: “For you have not yet resisted to the point of blood, striving against sin.” If then they had not yet done so to the point of blood, without doubt some had done so to the point of blood. Who to the point of blood? Certainly the holy martyrs, of whom the reading from the holy apostle James has just been heard: “Count it all joy, my brothers, when you fall into various temptations.” This is said to those already perfect, who can also say, “Prove me, O Lord, and try me.” “Knowing,” he says, “that tribulation works patience; and patience has a perfect work.”

1 John 1:8 (quotation, high confidence) · Ps 38:9 (37:10 Vulg.) (quotation, high confidence) · Heb 12:4 (quotation, high confidence) · Jas 1:2–4 (quotation, high confidence) · Ps 26:2 (25:2 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Our justification in this life is imperfect, but the martyrs attained perfection; so at the altar the Church prays for the other departed but not for the martyrs, whose prayers we seek.

The witness to liturgical practice (martyrs named at the altar without prayer for them; prayer for the other departed) is translated as Augustine states it. Quotations: 1 John 1:8; Ps 38:9 (37:10 Vulg.); Heb 12:4; Jas 1:2–4 (Augustine's form “tribulatio”); Ps 26:2 (25:2 Vulg.).

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; punctuation slip): Justificatio hic in nobis imperfecta. Perfecta justificatio in martyribus. Injuria est, pro martyre orare. Hesterno die → Hesterno die; sermo productus cst, ministrantibus nobis, donante iilo → sermo productus est, ministrantibus nobis, donante illo; et veritas in nohis non est → et veritas in nobis non est; secundum modum pcregrinationis nostræ, viventes et fide → secundum modum peregrinationis nostræ, viventes ex fide; claruit, quantum arbitror. Charitati vestræ. → claruit, quantum arbitror, Charitati vestræ.; In peregrinatione dicit annua nostra → In peregrinatione dicit anima nostra; nullus orandi locus crit → nullus orandi locus erit; quod tui: petitur, ibi accipitur → quod hic petitur, ibi accipitur; in hac vita nonnulla cst, ad qnam sancti martyres pervenerunt Ideoque → in hac vita nonnulla est, ad quam sancti martyres pervenerunt. Ideoque; cum martyres co loco rccitantur ad altare Dci, ubi non pro ipsis oretur: pro caLens aulcm commemoratis dcfunctis → cum martyres eo loco recitantur ad altare Dei, ubi non pro ipsis oretur: pro cæteris autem commemoratis defunctis; nondum usque ad sanguiucm, procul dubio aliqui usque ad sanguincm → nondum usque ad sanguinem, procul dubio aliqui usque ad sanguinem; Scientes, in. quit, quia tribulatio patientiam operatur; patientia a.tem opus → Scientes, inquit, quia tribulatio patientiam operatur; patientia autem opus.

Topics: Martyrdom, Prayer, Eucharist

Cite (SBL): Augustine, Serm. 159.1 (PL 38:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-1). (abbreviation not yet checked)

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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).

159.2PL 38:510–511

Amanda est enim justitia; et in hac justitia amanda gradus sunt proficientium. Prius est ut amori justitiæ non præponantur omnia quæ delectant. Ipse est primus gradus. Quid est quod dixi? Ut inter omnia quæ delectant, plus te delectet ipsa justitia; non ut alia non delectent, sed plus ipsa delectet. Delectant enim quadam naturaliter infirmitatem nostram, ut cibus et potus delectant esurientes atque sitientes; ut nos delectat hæc lux, quæ de cælo funditur sole exorto, vel quæ de sideribus et luna fulget, vel quæ in terra accenditur luminibus consolantibus tenebras oculorum: delectat canora vox et suavissima cantilena, delectat odor bonus; delectant etiam tactum nostrum quæcumque pertinent ad carnis aliquam voluptatem. Et hæc omnia, quæ nos delectant in sensibus corporis, aliqua licita sunt. Delectant enim, ut dixi, oculos spectacula ista magna naturæ: sed delectant oculos etiam spectacula theatrorum. Hæc licita, illa illicita. Psalmus sacer suaviter cantatus delectat auditum: sed delectant auditum etiam cantica histrionum. Hoc licite, illud illicite. Delectant olfactum flores et aromata, et hæc Dei creatura: delectant olfactum etiam thura in aris dæmoniorum. Hoc licite, illud illicite. Delectat gustum cibus non prohibitus; delectant gustum etiam epulæ sacrilegorum sacrificiorum. Hoc licite, illud illicite. Delectant conjugales amplexus: delectant etiam meretricum. Hoc licite, illud illicite. Videtis ergo, charissimi, in istis corporis sensibus licitas et illicitas delectationes. Justitia sic delectet, ut vincat etiam licitas delectationes; et ei delectationi qua licite delectaris, præpone justitiam.

For righteousness must be loved; and in this loving of righteousness there are degrees for those who make progress. The first is that all the things that delight should not be put before the love of righteousness. That is the first degree. What have I said? That among all the things that delight, righteousness itself should delight you more: not that other things should not delight, but that it should delight more. For things delight our weakness by nature, as food and drink delight the hungry and thirsty; as this light delights us that pours from heaven when the sun has risen, or shines from the stars and moon, or is kindled on earth with lamps that console the eyes in darkness; a melodious voice and a very sweet song delight; a good smell delights; and whatever pertains to some pleasure of the flesh delights our touch. And of all these things that delight us in the senses of the body, some are lawful. For, as I said, these great spectacles of nature delight the eyes; but the spectacles of the theaters also delight the eyes. These are lawful, those unlawful. A sacred psalm sweetly sung delights the hearing; but the songs of actors also delight the hearing. This lawfully, that unlawfully. Flowers and spices delight the smell, and these are God's creation; incense on the altars of demons also delights the smell. This lawfully, that unlawfully. Food that is not forbidden delights the taste; the feasts of sacrilegious sacrifices also delight the taste. This lawfully, that unlawfully. Conjugal embraces delight; the embraces of prostitutes also delight. This lawfully, that unlawfully. So you see, dearly beloved, in these bodily senses there are lawful and unlawful delights. Let righteousness so delight you that it overcomes even lawful delights; and put righteousness before the delight in which you take lawful delight.

Notes and citation

Summary: The first degree of loving righteousness is to let it delight us more than everything else, even lawful pleasures of the senses, which Augustine distinguishes from unlawful ones sense by sense.

Augustine's contrasts are translated as written (theaters, actors' songs, incense to demons, sacrificial feasts, prostitutes).

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips; stray mark): Justitiæ amor admittit aliquot gradus. Primus gradus. Delectationes sensuum licitæ et illicitæ. Amanda cst enim justitia → Amanda est enim justitia; quandam naturaliter infirmitatem nostrain, ut cibus ct potus → quadam naturaliter infirmitatem nostram, ut cibus et potus; delectant etiam tactum nostrum quxcumquc pertinent → delectant etiam tactum nostrum quæcumque pertinent; spectacula ista magna nalurx → spectacula ista magna naturæ; Psalmus saccr suaviter cantatus delectat auditum: sed delectant auditum cliam cantica histrionum. → Psalmus sacer suaviter cantatus delectat auditum: sed delectant auditum etiam cantica histrionum.; Delectant olfactum nores ct aromata, cc hæc Dei creatura: delectant olfactum cliam thura in aris dæmoniorum. lloc licite → Delectant olfactum flores et aromata, et hæc Dei creatura: delectant olfactum etiam thura in aris dæmoniorum. Hoc licite; delectant gustum eliam epulai sacrilegorum → delectant gustum etiam epulæ sacrilegorum; Delectant conjugales amplexus: delectant cHam meretricum. → Delectant conjugales amplexus: delectant etiam meretricum.; Videtis ergo, charissimi. r in istis → Videtis ergo, charissimi, in istis; et ci delectationi qua licite delectaris → et ei delectationi qua licite delectaris.

Topics: Ethics, Marriage

Cite (SBL): Augustine, Serm. 159.2 (PL 38:510–511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-2). (abbreviation not yet checked)

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159.3PL 38:511

Constituamus ante oculos, propter hoc quod dixi, exemplum certaminis. Interrogo utrum ames justitiam: respondebis, Amo. Quod non responderes veraciter, nisi te aliquatenus delectaret. Non enim amatur, nisi quod delectat. Delectare in Domino, Scriptura dicit. Dominus autem justitia est. Non enim tibi fingere debes Deum quasi idolum. Invisibilibus similis est Deus; et ea in nobis sunt meliora, quæ sunt invisibilia. Melior est fides quam caro, melior est fides quam aurum, et melior est fides quam argentum, quam pecunia, quam prædia, quam familia, quam divitiæ; et ista omnia videntur, fides non videtur. Cui ergo similiorem putabimus Deum, visibilibus, an invisibilibus? pretiosis, an vilibus? De vilioribus loquar. Habes duos servos, unum deformem corpore, alium pulcherrimum; sed illum deformem fidelem, alterum infidelem. Dic mihi quem plus diligas: et video te amare invisibilia. Quid ergo, quando plus amas servum fidelem, licet corpore deformem, quam pulchrum infidelem, errasti, et foeda pulchris præposuisti? Utique non: sed pulchriora foedis præposuisti. Contempsisti enim oculos carnis, et erexisti oculos cordis. Interrogasti oculos carnis, et quid tibi renuntiaverunt? Iste pulcher est, ille foedus. Repulisti eos, eorum testimonium reprobasti: erexisti oculos cordis in servum fidelem, et in servum infidelem: istum invenisti fœdum carne, illum pulchrum; sed pronuntiasti et dixisti, Quid fide pulchrius? quid infidelitate deformius?

Because of what I have said, let us set before our eyes an example of the contest. I ask whether you love righteousness: you will answer, “I love it.” You would not answer this truthfully unless it delighted you to some extent. For nothing is loved unless it delights. “Delight in the Lord,” Scripture says. And the Lord is righteousness. For you must not picture God to yourself like an idol. God is like invisible things; and those things in us are better which are invisible. Faith is better than flesh; faith is better than gold, and faith is better than silver, than money, than estates, than household, than riches; and all these are seen, faith is not seen. To which then shall we think God more like: to visible things or invisible? To precious things or cheap? Let me speak of cheaper things. You have two slaves, one ugly in body, the other very handsome; but the ugly one faithful, the other unfaithful. Tell me which you love more: and I see that you love invisible things. What then—when you love the faithful slave more, though ugly in body, than the handsome unfaithful one, have you erred and put the ugly before the beautiful? Certainly not: you have put the more beautiful before the ugly. For you disregarded the eyes of the flesh and raised the eyes of the heart. You asked the eyes of the flesh, and what did they report to you? “This one is handsome, that one ugly.” You rejected them; you disallowed their testimony. You raised the eyes of the heart to the faithful slave and to the unfaithful slave: you found this one ugly in flesh, that one handsome; but you pronounced and said, “What is more beautiful than faith? What is uglier than unfaithfulness?”

Ps 37:4 (36:4 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Love requires delight; just as a master prefers an ugly faithful slave to a handsome unfaithful one, we already love invisible goods like faith more than visible ones.

Quotation: Ps 37:4 (36:4 Vulg.).

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slips; stray mark): cxeinplum certaminis. Interrogo utrum ames justitiam: respoudcbis, Amo. → exemplum certaminis. Interrogo utrum ames justitiam: respondebis, Amo.; Invisibilibus similis est Dens; ct ea in nobis → Invisibilibus similis est Deus; et ea in nobis; quam argentum, quam pccunia → quam argentum, quam pecunia; ct ista omnia vidcntur, fides non vidctur. Cui crgo similiorem → et ista omnia videntur, fides non videtur. Cui ergo similiorem; unum deformem corpore, alium. pulcherrimum → unum deformem corpore, alium pulcherrimum; Dic mihi quem plus diligas: ct video te → Dic mihi quem plus diligas: et video te; plus amas servum fidelem r licet corpore deformem → plus amas servum fidelem, licet corpore deformem; Contempsisti cnim oculos camis, ct erexisti → Contempsisti enim oculos carnis, et erexisti; in servum fidelcm, et in servum infidelem I: istum → in servum fidelem, et in servum infidelem: istum; quid infidelitate dcformius? → quid infidelitate deformius?.

Cite (SBL): Augustine, Serm. 159.3 (PL 38:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-3). (abbreviation not yet checked)

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159.4PL 38:511

Ergo præ omnibus voluptatibus, hoc est delectationibus etiam licitis, amanda est justitia. Si enim habes sensus interiores, omnes illi interiores sensus delectantur delectatione justitiæ. Si habes oculos interiores, vide justitiæ lumen: Quoniam apud te est fons vitæ, et in lumine tuo videbimus lumen. De illo lumine dicit Psalmus: Illumina oculos meos, ne unquam obdormiam in morte. Item si habes aures interiores, audi justitiam. Tales aures quærebat, qui dicebat: Qui habet aures audiendi, audiat. Si habes olfactum interius, audi Apostolum: Christi bonus odor sumus Deo in omni loco. Si habes gustatum interius, audi: Gustate et videte, quoniam suavis est Dominus. Si habes tactum interius, audi quid sponsa cantet de sponso: Sinistra ejus sub capite meo, et dextera ejus amplectetur me.

So righteousness must be loved above all pleasures, that is, above even lawful delights. For if you have inner senses, all those inner senses take delight in the delight of righteousness. If you have inner eyes, see the light of righteousness: “For with you is the fountain of life, and in your light we shall see light.” Of that light the Psalm says: “Enlighten my eyes, lest I ever sleep in death.” Likewise, if you have inner ears, hear righteousness. He was looking for such ears who said: “He who has ears to hear, let him hear.” If you have an inner sense of smell, hear the Apostle: “We are the good fragrance of Christ to God in every place.” If you have an inner sense of taste, hear: “Taste and see that the Lord is sweet.” If you have an inner sense of touch, hear what the bride sings of the bridegroom: “His left hand is under my head, and his right hand will embrace me.”

Ps 36:9 (35:10 Vulg.) (quotation, high confidence) · Ps 13:3 (12:4 Vulg.) (quotation, high confidence) · Luke 8:8 (quotation, high confidence) · 2 Cor 2:15 (quotation, high confidence) · Ps 34:8 (33:9 Vulg.) (quotation, high confidence) · Song 2:6 (quotation, high confidence)

Notes and citation

Summary: Righteousness is to be loved above all pleasures, and each inner sense, sight, hearing, smell, taste, and touch, finds its delight in it.

Quotations: Ps 36:9 (35:10 Vulg.); Ps 13:3 (12:4 Vulg.); Luke 8:8; 2 Cor 2:15; Ps 34:8 (33:9 Vulg.); Song 2:6.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): Si habes oculos interiorcs → Si habes oculos interiores; Quoniam apud te eat fons vitæ → Quoniam apud te est fons vitæ; De illo lumine dicit Psalmus:.Illumina oculos mcos, ne unquam obdormiam I in morte. → De illo lumine dicit Psalmus: Illumina oculos meos, ne unquam obdormiam in morte.; Qui habet aurcs audiendi → Qui habet aures audiendi; quoniam suavis eat Dominus → quoniam suavis est Dominus; quid sponsa cautct de sponso → quid sponsa cantet de sponso.

Cite (SBL): Augustine, Serm. 159.4 (PL 38:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-4). (abbreviation not yet checked)

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159.5PL 38:511

Exemplum ergo, ut dicere cœperam, hujus certaminis proponamus. Videamus, fratres mei, quisnam sit; interrogo, et respondeat, quod dicturus sum, utrum sic delectetur justitia, ut eam cæteris ad hos sensus corporis pertinentibus delectationibus anteponat. Ecce delectat te aurum tuum, oculos tuos delectat: metallum est pulchrum, fulgentissimum, delectat. Pulchrum est, non nego: nam si pulchrum negavero, Creatori injuriam facio. Venit ergo tentator, et dicit tibi: Tollo tibi aurum, nisi dixeris pro me falsum testimonium: si autem dixeris, addo tibi. Decertant in te duæ delectationes: modo interrogo te quid præponas, quid te plus delectet, aurum, an veritas; aurum, an verum testimonium. An hoc lucet, et illud non lucet? Fides quæritur in vero testimonio. Aurum lucet, fides non lucet? Erubesce, habeto oculos: quod amabas in servo tuo, redde Domino tuo. Jamdudum enim cum interrogarem de duobus servis tuis, uno deformi fideli, alio pulchro infideli, quem magis diligeres; respondebas mihi juste, et præponebas quod præponendum fuit. Redi in te, quia modo agitur de te ipso. Certe amasti servum fidelem: Dominus tuus indignus est, si te habeat servum fidelem? Et tu servo tuo fideli pro magno quid promittebas? Ut multum diligeres, summum præmium libertatis. Quid magnum promittebas fideli servo tuo? Libertatem temporalem. Nonne videmus multos servientes non egentes, et liberos mendicantes? Et exigebas ab eo fidem, cui promittebas libertatem: nec ei servas fidem, qui tibi promittit æternitatem!

So, as I had begun to say, let us set out an example of this contest. Let us see, my brothers, who he is: I ask, and let him answer what I am about to say, whether he so delights in righteousness that he puts it before the other delights belonging to these bodily senses. See, your gold delights you; it delights your eyes: it is a beautiful metal, most brilliant; it delights. It is beautiful, I do not deny it; for if I deny it is beautiful, I do injury to the Creator. So the tempter comes and says to you: “I take away your gold unless you bear false witness for me; but if you do, I add more to you.” Two delights fight it out in you: now I ask you what you put first, what delights you more, gold or truth; gold, or true testimony. Does this shine and that not shine? Faithfulness is sought in true testimony. Does gold shine, and faithfulness not shine? Blush; have eyes: what you loved in your slave, give back to your Lord. For a while ago, when I asked you about your two slaves, one ugly and faithful, the other handsome and unfaithful, which you loved more, you answered me rightly and put first what was to be put first. Return to yourself, because now the matter concerns yourself. Certainly you loved the faithful slave: is your Lord unworthy to have you as a faithful slave? And what great thing did you promise your faithful slave? To love him much, the highest reward, freedom. What great thing did you promise your faithful slave? Temporal freedom. Do we not see many slaves who are not in need, and free men begging? And you demanded faithfulness from the one to whom you promised freedom; and you do not keep faith with him who promises you eternity!

Notes and citation

Summary: Tempted to bear false witness for gold, a person must choose truth, just as he values a faithful slave; he should be faithful to the Lord who promises eternity.

The opening sentence, removed at import as a marginal heading, is restored as Augustine's own words (it resumes 159.3).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; restored text removed as a heading; OCR slips): Videamus, fratres mei, quisnam sit; iuterrogo 1, ct respondeat → Exemplum ergo, ut dicere cœperam, hujus certaminis proponamus. Videamus, fratres mei, quisnam sit; interrogo, et respondeat; ut cam cæteris ad bos sensus corpoiis pertinentibus → ut eam cæteris ad hos sensus corporis pertinentibus; metallum est pulchrum, fulgentissimum, delectate Pulchrum est, non ncgo: nam si pulchrum ncgavcro → metallum est pulchrum, fulgentissimum, delectat. Pulchrum est, non nego: nam si pulchrum negavero; Vcnit ergo tentator, ct dicit libi → Venit ergo tentator, et dicit tibi; quid lc plus delectet, aurum, an vcritas → quid te plus delectet, aurum, an veritas; An hoc tucet, et illud non lucet? Fides quaritur → An hoc lucet, et illud non lucet? Fides quæritur; quod amabas in servo luo, reddc Domino tuo. Jamdudum cnim → quod amabas in servo tuo, redde Domino tuo. Jamdudum enim; uno dcformi fideli → uno deformi fideli; respondebas mihi juste, ct præponebas → respondebas mihi juste, et præponebas; Rcdi in te, qui:! modo agitur → Redi in te, quia modo agitur; Et tu servo luo fidcli pro magno → Et tu servo tuo fideli pro magno; multos servientes non cgeutes, et liberos mendicantcs? Et cxigcbas ab co fidem → multos servientes non egentes, et liberos mendicantes? Et exigebas ab eo fidem; nee ci servas fidem → nec ei servas fidem.

Topics: Ethics

Cite (SBL): Augustine, Serm. 159.5 (PL 38:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-5). (abbreviation not yet checked)

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159.6PL 38:511–512

Longum est, per singulos corporis sensus excurrere: sed quod de oculis dixi, hoc de cæteris intelligite; et præponite delectationi carnis, delectationem mentis. Carnem quippe vestram delectant illicitæ voluptates: mentem vestram delectet invisibilis, pulchra, casta, sancta, canora, dulcis justitia, ut non ad eam timore cogamini. Si enim ad eam timore cogimini, nondum delectat. Peccare non debes, non timore poenæ, sed amore justitiæ. Hinc Apostolus dicit: Humanum dico propter infirmitatem carnis vestræ. Sicut enim exhibuistis membra vestra servire immunditiæ et iniquitati ad iniquitatem; sic nunc exhibete membra vestra servire justitiæ in sanctificationem. Quid dixi? Humanum dico: quod potestis portare, dico. Quando exhibuistis membra vestra iniquitati ad flagitia perpetranda, timore adducti estis, an delectatione invitati? Quid dicitis? Respondete nobis, quia et qui bene vivitis, male aliquando fortasse vixistis. Quando peccabatis, delectabamini in peccatis vestris; timor vos adducebat ad peccandum, an suavitas peccati? Respondebitis, Suavitas. Ad peccatum suavitas adducit, et ad justitiam timor impingit? Probate vos, inspicite vos. Tollat aurum qui minatur: suavior est justitia, lucidior est justitia. Non det aurum qui promittit: præponenda est auro justitia, delectando præponenda est; fulgentior est, lucidior est, suavior est, dulcior est. Jam ergo si quis se probat, et in hoc certamine superavit, audivit Apostolum dicentem, Humanum dico propter infirmitatem carnis vestræ. Sine dubio pepercit infirmitati: et nescio quid gratius minus idoneis dicere tentavit.

It would take long to run through each of the bodily senses; but what I said of the eyes, understand of the others; and put the delight of the mind before the delight of the flesh. Unlawful pleasures delight your flesh: let invisible, beautiful, chaste, holy, melodious, sweet righteousness delight your mind, so that you are not driven to it by fear. For if you are driven to it by fear, it does not yet delight. You ought not to sin, not from fear of punishment but from love of righteousness. Hence the Apostle says: “I speak in human terms because of the weakness of your flesh. For as you presented your members to serve impurity and iniquity for iniquity, so now present your members to serve righteousness for sanctification.” What have I said? “I speak in human terms”: I say what you can bear. When you presented your members to iniquity for committing shameful deeds, were you led by fear, or invited by delight? What do you say? Answer us—for even those of you who live well perhaps lived badly at some time. When you sinned, you delighted in your sins: did fear lead you to sin, or the sweetness of sin? You will answer, “Sweetness.” Does sweetness lead to sin, and fear drive to righteousness? Test yourselves; look into yourselves. Let him who threatens take away your gold: righteousness is sweeter, righteousness is brighter. Let him who promises not give the gold: righteousness must be put before gold, put before it by delight; it is more brilliant, brighter, sweeter, more pleasant. Now then, if anyone tests himself and has won in this contest, he has heard the Apostle saying, “I speak in human terms because of the weakness of your flesh.” Without doubt he spared weakness, and tried to say something more acceptable to those less capable.

Rom 6:19 (quotation, high confidence)

Notes and citation

Summary: We should avoid sin from love of righteousness, not fear of punishment; as sin's sweetness once drew us, so righteousness should draw us by its greater sweetness, as Paul says “in human terms.”

Quotation: Rom 6:19. The last sentence (“nescio quid gratius”) is translated by sense.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; repeated letters; stray mark; word divided; words run together): per singuloscorporissensusexcurrere: sed quod de oculis dixi, hocde cæteris intelligite → per singulos corporis sensus excurrere: sed quod de oculis dixi, hoc de cæteris intelligite; delectationem menlis. Carnem quippe vestram delectant illicitæ voh!ptalcs → delectationem mentis. Carnem quippe vestram delectant illicitæ voluptates; ut non ad cani timore cogamini. Si enim ad cam timore → ut non ad eam timore cogamini. Si enim ad eam timore; Sicul enim exhibuistis → Sicut enim exhibuistis; Quid'dixi? → Quid dixi?; timorc adducti estis → timore adducti estis; Quando peccabatis, de.. lectabamini → Quando peccabatis, delectabamini; et ad justitiam limor impingit? → et ad justitiam timor impingit?; Tollat surum qui minatur → Tollat aurum qui minatur; præponenda cst auro justitia, delectando præponenda cst; fulgentior cst, lucidior cst, suavior cst, dulcior est. → præponenda est auro justitia, delectando præponenda est; fulgentior est, lucidior est, suavior est, dulcior est.; Iiumanum dico propter → Humanum dico propter; Sine dubio pepercit it infirmitati → Sine dubio pepercit infirmitati.

Topics: Ethics

Cite (SBL): Augustine, Serm. 159.6 (PL 38:511–512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-6). (abbreviation not yet checked)

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159.7PL 38:512

Ecce, inquit, hoc dico quod capere potestis: exhibuistis membra vestra deliciis illicitis, peccatorum suavitate ducti estis, ut illa faceretis; ducat vos ad recta facta suavitas et dulcedo justitiæ: amate justitiam, quomodo amastis iniquitatem. Digna est justitia, quæ a vobis impetret ut exhibeatis illi, quod exhibuistis iniquitati: hoc est Humanum dico, hoc est, quod infirmitas vestra tolerare adhuc potest. Quid ergo suspendit Apostolus? quid distulit dicere? Quid distulit, dicam, si potero. Appende justitiam et iniquitatem: tantumne digna est justitia, quantum digna fuit iniquitas? Sic amanda est ista, quomodo amata est illa? Absit ut sic, sed et utinam vel sic. Ergo plus? Plus omnino. In iniquitate secutus es voluptatem, pro justitia tolera dolorem. In injustitia, inquam, secutus es delectationem, pro justitia tolera dolorem: hoc est plus. Ecce nescio quis ætatis lubricæ impudicus adolescens, suavitate illiciente injecit oculos in conjugem alienam, amavit, cupit pervenire; quærit tamen latere: sic enim amat voluptatem, ut plus timeat dolorem. Quare quærit latere? Timet apprehendi, ligari, adduci, includi, produci, torqueri, occidi. Hæc omnia timendo, in illa appetitione suavitas sua latebras quærit: aucupatur absentiam mariti, ipsum adjutorem flagitii sui timet invenire, quia conscio se formidat implicare. Et videmus eum suavitate duci: sed suavitas illa non est tanta, ut vincat etiam timorem et dolorem timoremque poenarum. Da mihi pulchram justitiam, da mihi fidei pulchritudinem: Procedat in medium, ostendat se oculis cordis, inspiret fervorem amatoribus suis. Jam tibi dicitur: Frui me vis? Contemne quidquid te aliud delectat, contemne pro me. Ecce contempsisti, parum est illi: Humanum est hoc, propter infirmitatem carnis vestræ. Parum est ut contemnas quidquid te delectabat; contemne quidquid te terrebat; contemne carceres, contemne vincula, contemne equuleum, contemne tormenta, contemne mortem. Hæc vicisti, me invenisti. In utroque gradu amatores justitiæ vos probate.

“See,” he says, “I say this, which you can grasp: you presented your members to unlawful delights; you were led by the sweetness of sins to do those things; let the sweetness and pleasantness of righteousness lead you to right deeds: love righteousness as you loved iniquity.” Righteousness is worthy to obtain from you that you present to it what you presented to iniquity: this is “I speak in human terms,” this is what your weakness can still bear. What then did the Apostle hold back? What did he put off saying? What he put off, I shall say, if I can. Weigh righteousness and iniquity: is righteousness worth only as much as iniquity was worth? Is this to be loved as that was loved? Far be it that it should be so—and yet would that it were at least so. So more? Much more. In iniquity you followed pleasure; for righteousness endure pain. In injustice, I say, you followed delight; for righteousness endure pain: this is more. See, some unchaste young man of a slippery age, with alluring sweetness, has cast his eyes on another man's wife; he has loved her; he desires to attain her; yet he seeks to stay hidden. For he so loves pleasure that he fears pain more. Why does he seek to stay hidden? He fears to be caught, bound, led away, shut up, brought out, tortured, killed. Fearing all these things, in that desire his sweetness seeks a hiding place: he watches for the husband's absence; he fears to find even the helper of his crime, because he dreads to entangle himself with an accomplice. And we see him led by sweetness; but that sweetness is not so great as to overcome even fear and pain and the fear of punishments. Give me beautiful righteousness; give me the beauty of faith: let it come forth into the midst, let it show itself to the eyes of the heart, let it breathe fervor into its lovers. Now it is said to you: “Do you want to enjoy me? Despise whatever else delights you; despise it for me.” See, you have despised it; it is too little for her: this is human, because of the weakness of your flesh. It is too little that you despise whatever delighted you; despise whatever terrified you: despise prisons, despise chains, despise the rack, despise torments, despise death. You have overcome these; you have found me. In both degrees, lovers of righteousness, test yourselves.

Rom 6:19 (allusion, high confidence)

Notes and citation

Summary: What Paul held back is that righteousness deserves more than sin received: for it one must endure pain, despising not only delights but prisons, torture, and death, as an adulterer's love does not.

Quotation: Rom 6:19 (paraphrased and expounded). The adulterer example is translated as written.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Pro justitia non solum contemnenda voluptas, sed etiam ferendus dolor. Ecce, inquit → Ecce, inquit; Digna csl justitia → Digna est justitia; quod cxhibuistis iniquitati: hoc est Humanum dico, hoc cst, quod infirmitas vesTra tolerare adhuc p otest. → quod exhibuistis iniquitati: hoc est Humanum dico, hoc est, quod infirmitas vestra tolerare adhuc potest.; quid distulit diccre? Quid distulit, dicam, si potcro. → quid distulit dicere? Quid distulit, dicam, si potero.; tantumne digna cst justitia → tantumne digna est justitia; quomodo amata ost illa? → quomodo amata est illa?; In iniquitate seculus est voluplalern, pro justitia tolera dolorcm. In injustitia, inquam, seculus cs dclectationcm, pro justitia tolera dolorcm → In iniquitate secutus es voluptatem, pro justitia tolera dolorem. In injustitia, inquam, secutus es delectationem, pro justitia tolera dolorem; injecit oculos in conjugem alicnam → injecit oculos in conjugem alienam; ut plus timeat dolorum → ut plus timeat dolorem; ligari, addaci, includi → ligari, adduci, includi; suavitas suæ latebra quærit → suavitas sua latebras quærit; Et videmus eum suavilato duci → Et videmus eum suavitate duci; ut vincat etiam timorem ct dolorem → ut vincat etiam timorem et dolorem; I rocedat in medium, ostendat se oculis cordis, inspirct fervorem → Procedat in medium, ostendat se oculis cordis, inspiret fervorem; Frui mc vis? Contemne quidquid te alind delectat → Frui me vis? Contemne quidquid te aliud delectat; Parium est til contemnas quidquid te delectabat v contemne quidquid tc terrebat → Parum est ut contemnas quidquid te delectabat; contemne quidquid te terrebat; contemnc equulcum → contemne equuleum.

Topics: Martyrdom, Ethics

Cite (SBL): Augustine, Serm. 159.7 (PL 38:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-7). (abbreviation not yet checked)

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159.8PL 38:512

Invenimus forsitan aliquos qui præponant justitiæ delectationem voluptatibus et delectationi corporis sui: qui autem pro illa pœnas, dolores, mortemque contemnat, putas est aliquis in vobis? Saltem cogitemus, quod profiteri non audemus. Quid cogitamus? Ubi cogitamus? Millia martyrum adjacent oculis nostris, ipsi veri amatores perfectique justitiæ. De illis dictum est: Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis; scientes quod probatio fidei vestrœ patientiam operatur; patientia autem opus perfectum habet. Quid addi potest, ut opus perfectum habeat? Amat, ardet, fervet; calcat omnia quæ delectant, et transit: venit ad aspera, horrenda, truculenta, minantia; calcat, frangit, et transit. O amare, o ire, o sibi perire, o ad Deum pervenire! Qui animam suam amat perdet illam; et qui perdiderit animam suam propter me, in vitam æternam inveniet illam. Sic armandus est amator justitiæ, sic armandus est amator invisibilis pulchritudinis. Quæ dico vobis in tenebris, dicite in lumine; et quæ in aure auditis, super tecta prædicate. Quid est, quæ dico vobis in tenebris, dicite in lumine? Quæ dico et auditis mente, dicite præsumentes. Et quod in aure auditis, super tecta prædicate. Quid est, In aure auditis? In secreto auditis; quia profiteri et confiteri adhuc timetis. Quid est ergo, Super tecta prædicate? Domus vestræ, corpora vestra; domus vestræ, carnes vestræ. Ascende in tectum, calca carnem, et prædica verbum.

We may perhaps find some who put the delight of righteousness before pleasures and the delight of their body; but one who for her sake despises punishments, pains, and death—do you think there is anyone among you? At least let us think what we do not dare to profess. What do we think? Where do we think it? Thousands of martyrs lie before our eyes, true and perfect lovers of righteousness. Of them it was said: “Count it all joy, my brothers, when you fall into various temptations, knowing that the testing of your faith works patience; and patience has a perfect work.” What can be added for it to have a perfect work? He loves, he burns, he glows; he tramples on everything that delights, and passes on; he comes to things harsh, horrible, savage, threatening; he tramples, breaks, and passes on. O to love, O to go, O to perish to oneself, O to arrive at God! “He who loves his life will lose it; and he who loses his life for my sake will find it for eternal life.” So must the lover of righteousness be armed; so must the lover of invisible beauty be armed. “What I tell you in the darkness, say in the light; and what you hear in the ear, proclaim on the housetops.” What is “what I tell you in the darkness, say in the light”? What I say and you hear in the mind, say boldly. “And what you hear in the ear, proclaim on the housetops.” What is “you hear in the ear”? You hear in secret, because you still fear to profess and confess. What then is “proclaim on the housetops”? Your houses are your bodies; your houses are your flesh. Climb onto the roof, tread down the flesh, and proclaim the word.

Jas 1:2–4 (quotation, high confidence) · John 12:25 (quotation, high confidence) · Matt 10:39 (allusion, high confidence) · Matt 10:27 (quotation, high confidence)

Notes and citation

Summary: The martyrs are the perfect lovers of righteousness who trample both delights and terrors; so believers must climb the roof of their flesh and proclaim openly what they hear in secret.

Quotations: Jas 1:2–4; John 12:25 with Matt 10:39; Matt 10:27.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): voluptatibus ei delectationi corporis sui: qui autem pro iila pœnas, delores → voluptatibus et delectationi corporis sui: qui autem pro illa pœnas, dolores; Quid cogitimns? → Quid cogitamus?; perfectique justitæ → perfectique justitiæ; Quid addi polesi, ut opus perfectum habcat? Amat, ardet, fervct; calcat omnia quæ delectant, ct transit → Quid addi potest, ut opus perfectum habeat? Amat, ardet, fervet; calcat omnia quæ delectant, et transit; calcat, frangit, ct transit. 0 amare, o irc,o sibi perire → calcat, frangit, et transit. O amare, o ire, o sibi perire; Qui animam suam amat pcrdet illam; et qui perdideril → Qui animam suam amat perdet illam; et qui perdiderit; Sic armandus est amator justitiæ, sic armandus cst amator invisibili pulchritudinis → Sic armandus est amator justitiæ, sic armandus est amator invisibilis pulchritudinis; Quid est, quoe dico vobis → Quid est, quæ dico vobis; Quæ dico et auditis mente, di. cite præsumentes. Et quod in aure auditis, sUper tecta prœdicate. Quid cst, In aure auditis? In secreto auJitis → Quæ dico et auditis mente, dicite præsumentes. Et quod in aure auditis, super tecta prædicate. Quid est, In aure auditis? In secreto auditis; Quid cst ergo, Super tecta prædicate? Domnus vestræ, corpora vestra; domus vestra;, carnes vestræ. → Quid est ergo, Super tecta prædicate? Domus vestræ, corpora vestra; domus vestræ, carnes vestræ..

Topics: Martyrdom

Cite (SBL): Augustine, Serm. 159.8 (PL 38:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-8). (abbreviation not yet checked)

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159.9PL 38:512

Sed prius, fratres mei, plangite quod eratis, ut quod nondum estis, esse possitis. Hoc quod loquor magnum est. Et unde nobis magnum? Summum est, perfectum est, optimum est: unde nobis? Audite unde nobis: Omne datum optimum et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec momenti obumbratio. Inde est quod habemus bonum, inde est quod nondum habemus. Non habetis? Petite, et accipietis. Si vos, ait Salvator, si vos cum sitis mali, nostis bona data dare filiis vestris; quanto magis Pater vester cœlestis dabit bona petentibus se? Examinet se ergo omnis homo, et quidquid in se boni invenerit, quod pertineat ad justificationem nostram, agat gratias illi qui dedit; et agendo gratias illi qui dedit, ab illo petat et quod nondum dedit. Non enim tu in accipiendo proficis, et ille in dando deficit. Quantumlibet capaces fauces, capacem ventrem afferas; fons vincit sitientem.

But first, my brothers, lament what you were, so that you may be able to be what you are not yet. What I am saying is great. And from where is something great for us? It is highest, it is perfect, it is best: from where for us? Hear from where for us: “Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of a moment.” From there is the good that we have; from there is what we do not yet have. You do not have it? “Ask, and you will receive.” “If you,” says the Savior, “if you, though you are evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him?” So let every man examine himself, and whatever good he finds in himself that pertains to our justification, let him give thanks to the one who gave it; and in giving thanks to the one who gave it, let him ask from him also what he has not yet given. For you do not grow in receiving while he runs short in giving. However wide a throat, however capacious a stomach you bring, the spring is more than the thirsty man.

Jas 1:17 (quotation, high confidence) · Matt 7:7 (quotation, high confidence) · Matt 7:11 (quotation, high confidence)

Notes and citation

Summary: Every good we have toward righteousness comes from God, the Father of lights; we should thank him for what we have and ask him for the rest, for his giving is never exhausted.

Quotations: Jas 1:17 (Augustine's Latin “momenti obumbratio”); Matt 7:7, 11.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips): Ex Deo est, si quid justitiæ habemus. Sed prius, fratres mei, plangite quod cratis → Sed prius, fratres mei, plangite quod eratis; noc quod loquor magnum est → Hoc quod loquor magnum est; optimum cst: unde nohis? Audito unde nobis → optimum est: unde nobis? Audite unde nobis; apud quem uon est transmutatio → apud quem non est transmutatio; Inde est quod habemus bonum, indc est → Inde est quod habemus bonum, inde est; nostis bona dala dave filiis vestris; quaNto magia Pater → nostis bona data dare filiis vestris; quanto magis Pater; Examinet se crgoomnis homo → Examinet se ergo omnis homo; agendo gratias iili qui dedit → agendo gratias illi qui dedit; Non cnim tu in accipiendo proficis, ct ille → Non enim tu in accipiendo proficis, et ille; capacem ventrem afieras → capacem ventrem afferas.

Topics: Prayer

Cite (SBL): Augustine, Serm. 159.9 (PL 38:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-159-9). (abbreviation not yet checked)

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Chapter 160

160.1PL 38:512–513

Admoniti ab Apostolo sumus, ut qui gloriatur in Domino glorietur; eique Domino cantavimus, In tua justitia erue me, et exime me. Hoc est ergo in Domino gloriari, non in sua, sed in ejus justitia gloriari. Hæc autem justitia latuit eos qui de sua justitia gloriamur. Et hoc maxime vitium apparuit in Judæis novum Testamentum recusantibus et in vetere homine remanentibus. Frustra et infructuose in suis codicibus legerant atque cantaverant, In tua justitia erue me. Ignorantes enim Dei justitiam, et suam volentes constituere, justitiæ Dei non sunt subjecti. Nemo ergo tanquam de sua justitia glorietur, etiamsi justus est. De sua quippe justitia glorianti dictum est: Quid enim habes quod non accepisti? Ergo qui gloriatur, in Domino glorietur. Quid enim securius, quam in illo gloriari, de quo nemo potest omnino confundi? Nam si gloriatus fueris in homine, potest inveniri aliquid in homine, imo multa inveniri possunt in homine, de quibus confundatur qui in illo gloriatur. Cum autem audis non esse in homine gloriandum, utique nec in te: non enim tu non homo. Si ergo gloriaris in te, in homine gloriaris: et hoc est stultius et exsecrabilius. Quia si gloriatus fueris in homine justo aliquo vel alio sapiente, ille non in se gloriatur in quo tu gloriaris; tu autem si in te gloriaris, non sapiens, non justus es: si autem non oportet in homine sapiente gloriari, multo minus oportet in insipiente gloriari. Qui autem gloriatur in se, in insipiente gloriatur. Eo enim ipso insipiens convincitur, quia in se ipso gloriatur. Ergo qui gloriatur, in Domino glorietur. Nihil tutius, nihil securius. Si potes, habes quod apprehendas, in Domino gloriatus non confunderis. Non enim aliquid reprehensionis inveniri potest in illo, in quo gloriaris. Ac per hoc et ille qui non dicebat, In mea justitia erue me; sed, In tua justitia erue me: hoc prius dixit, In te speravi, Domine, non confundar in æternum.

We have been admonished by the Apostle that “he who boasts should boast in the Lord”; and to that Lord we have sung, “In your righteousness rescue me and deliver me.” This, then, is to boast in the Lord: to boast not in one's own righteousness but in his. But this righteousness was hidden from those of us who boast of our own righteousness. And this vice appeared most of all in the Jews who refused the New Testament and remained in the old man. In vain and without fruit they had read and sung in their books, “In your righteousness rescue me.” For “being ignorant of God's righteousness, and seeking to establish their own, they did not submit to God's righteousness.” So let no one boast as of his own righteousness, even if he is righteous. For to one boasting of his own righteousness it was said: “For what do you have that you did not receive?” So “he who boasts should boast in the Lord.” For what is more secure than to boast in him in whom no one can ever be put to shame? For if you boast in a man, something can be found in a man—indeed many things can be found in a man—at which he who boasts in him may be put to shame. But when you hear that one must not boast in a man, certainly not in yourself either: for you are not other than a man. If then you boast in yourself, you boast in a man; and this is more foolish and more detestable. For if you boast in some righteous or wise man, he in whom you boast does not boast in himself; but if you boast in yourself, you are not wise, you are not righteous. And if one ought not to boast in a wise man, much less ought one to boast in a fool. But he who boasts in himself boasts in a fool. For by that very fact he is proved a fool, that he boasts in himself. So “he who boasts should boast in the Lord.” Nothing is safer, nothing more secure. If you can, you have something to grasp: boasting in the Lord, you will not be put to shame. For nothing blameworthy can be found in him in whom you boast. And so he too who did not say, “In my righteousness rescue me,” but, “In your righteousness rescue me,” first said this: “In you, O Lord, I have hoped; let me not be put to shame for ever.”

1 Cor 1:31 (quotation, high confidence) · Ps 71:2 (70:2 Vulg.) (quotation, high confidence) · Rom 10:3 (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence) · Ps 71:1 (70:1 Vulg.) (quotation, high confidence)

Notes and citation

Summary: To boast in the Lord is to boast in his righteousness, not one's own; the Jews who refused the New Testament sought their own righteousness, and boasting in oneself is boasting in a fool.

Quotations: 1 Cor 1:31; Ps 71:2, 1 (70:2, 1 Vulg.); Rom 10:3; 1 Cor 4:7. The statement about the Jews is Augustine's, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark; stray mark; OCR slip; word divided): ut qui gloriatur f in Domino glorietur; eique Domiuo cantavimus → ut qui gloriatur in Domino glorietur; eique Domino cantavimus; Hoc cst ergo in Domino gloriari → Hoc est ergo in Domino gloriari; Et hoc maxime vitium appiruit → Et hoc maxime vitium apparuit; De sun quippe justitia → De sua quippe justitia; quam in. illo gloriari → quam in illo gloriari; utique nee in te → utique nec in te; ille hon in se gloriatur → ille non in se gloriatur; si autem non opertet in homine → si autem non oportet in homine; Ergo gui glorialur, in Domino → Ergo qui gloriatur, in Domino; non confunderis.. Non enim → non confunderis. Non enim; in quo gloria ris → in quo gloriaris.

Cite (SBL): Augustine, Serm. 160.1 (PL 38:512–513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-160-1). (abbreviation not yet checked)

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160.2PL 38:513

Numquid enim aliud est, in quo erraverunt Judæi, aut quo alio vitio ab evangelica gratia extorres facti sunt, nisi uno illo de quo Apostolus non tacuit, quod paulo ante commemoravi? Testimonium, inquit, eis perhibeo, quia zelum Dei habent, sed non secundum scientiam. Ubi laudavit, etiam reprehendit. Unde ergo illi vitiosi? Quia utique quamvis zelum Dei habeant, non secundum scientiam. Et quasi consuleremus Apostolum, et diceremus, Quid est quod dixisti, non secundum scientiam? Quæ est ista scientia, quam illi non habent, qui tamen zelum Dei habent? Quam scientiam non habent, vis audire? Attende quod sequitur: Ignorantes enim Dei justitiam, et suam volentes constituere, justitiæ Dei non sunt subjecti. Si ergo zelum Dei habes, et vis habere secundum scientiam, et pertinere ad Testamentum novum, ad quod Judæi propterea pertinere non potuerunt, quia zelum Dei non secundum scientiam habuerunt; agnosce Dei justitiam, et noli tuam velle constituere hanc ipsam, si quam habes: si bene vivis, si præcepta Dei facis, noli tuum putare; hoc est enim velle suam justitiam constituere. Agnosce a quo acceperis et habes quod accepisti. Non enim habes, quod non accepisti. Si autem accepisti, quid gloriaris, quasi non acceperis? Cum enim gloriaris, quasi non acceperis, in te gloriaris: et ubi est, Qui gloriatur, in Domino glorietur? Datum tene, sed datorem agnosce. Spiritum suum se daturum cum promitteret Dominus: Si quis sitit, inquit, veniat ad me, et bibat. Qui credit in me, flumina aquæ vivæ fluent de ventre ejus. Unde in te hoc flumen? Recordare tuam pristinam siccitatem. Nisi enim siccus fuisses, non sitisses: si non sitisses, non bibisses. Quid est, si non sitisses, non bibisses? Nisi tu te inanem invenisses, in Christum non credidisses. Antequam diceret, flumina aquæ vivæ fluent de ventre ejus; prius dixit, Si quis sitit, veniat et bibat. Ideo flumen habebis aquæ vivæ, quia bibis: non bibis, si non sitis: si autem sitiebas, quare tanquam de tuo flumine gloriari volebas? Ergo qui gloriatur, in Domino glorietur.

For in what else did the Jews err, or by what other vice were they made exiles from the grace of the Gospel, if not by that one of which the Apostle was not silent, which I mentioned a little before? “I bear them witness,” he says, “that they have a zeal for God, but not according to knowledge.” Where he praised, he also rebuked. Why then are they at fault? Because, although they have a zeal for God, it is not according to knowledge. And as if we consulted the Apostle and said, “What is it that you said, ‘not according to knowledge’? What is that knowledge which they do not have, who nevertheless have a zeal for God?”—do you want to hear what knowledge they lack? Attend to what follows: “For being ignorant of God's righteousness, and seeking to establish their own, they did not submit to God's righteousness.” If then you have a zeal for God and want to have it according to knowledge, and to belong to the New Testament—to which the Jews could not belong because they had a zeal for God not according to knowledge—recognize God's righteousness, and do not want to establish as your own this very righteousness, if you have any: if you live well, if you do God's commandments, do not think it your own; for this is to want to establish one's own righteousness. Recognize from whom you received it, and you have what you received. For you have nothing that you did not receive. “But if you received it, why do you boast as if you had not received it?” For when you boast as if you had not received it, you boast in yourself: and where is “He who boasts should boast in the Lord”? Hold the gift, but recognize the giver. When the Lord promised that he would give his Spirit: “If anyone thirsts,” he said, “let him come to me and drink. He who believes in me, rivers of living water will flow from his belly.” From where is this river in you? Remember your former dryness. For unless you had been dry, you would not have thirsted; if you had not thirsted, you would not have drunk. What is “if you had not thirsted, you would not have drunk”? Unless you had found yourself empty, you would not have believed in Christ. Before he said, “Rivers of living water will flow from his belly,” he first said, “If anyone thirsts, let him come and drink.” You will have a river of living water because you drink; you do not drink if you do not thirst. But if you were thirsty, why did you want to boast as of your own river? So “he who boasts should boast in the Lord.”

Rom 10:2–3 (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence) · John 7:37–38 (quotation, high confidence)

Notes and citation

Summary: The Jews had zeal without knowledge because they sought their own righteousness; the believer must recognize that his righteousness is received, as the river of the Spirit flows only in one who first thirsted.

Quotations: Rom 10:2–3; 1 Cor 4:7; 1 Cor 1:31; John 7:37–38. The statements about the Jews are Augustine's, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray mark): nisi uno ilio de quo Apostolus → nisi uno illo de quo Apostolus; Testimonium, inquit, eia perhibeo → Testimonium, inquit, eis perhibeo; Ignorantes enim Dei justitiam, el suam volentes → Ignorantes enim Dei justitiam, et suam volentes; habere secundum scientiam * et pertinere ad Testnmentum novum, ad quod Judæi propterea pertincre non potuerunt, quia zelum Dei non secundum scienliam → habere secundum scientiam, et pertinere ad Testamentum novum, ad quod Judæi propterea pertinere non potuerunt, quia zelum Dei non secundum scientiam; Dalnm tene, sed datorem agnosce. → Datum tene, sed datorem agnosce.; Si quis silit, inquit, veniat ad me → Si quis sitit, inquit, veniat ad me; flumina aquas vivæ fluent de ventre ejus; prius dixit. Si quis silit, veniat et bibat. Ideo flumen habebis aqua vivæ, quia bibis: non. bibis, si non sitis: si autem sitiebaS. quare → flumina aquæ vivæ fluent de ventre ejus; prius dixit, Si quis sitit, veniat et bibat. Ideo flumen habebis aquæ vivæ, quia bibis: non bibis, si non sitis: si autem sitiebas, quare.

Cite (SBL): Augustine, Serm. 160.2 (PL 38:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-160-2). (abbreviation not yet checked)

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160.3PL 38:513–514

Et ego, inquit, fratres, veniens ad vos veni non in elatione verbi aut sapientiæ, annuntians vobis mysterium Dei. Dicit etiam: Numquid dixi me scire aliquid in vobis, nisi Jesum Christum, et hunc crucifixum? Et si hoc solum sciebat, nihil est quod nesciebat. Magnum est scire Christum crucifixum: sed ante oculos parvulorum tanquam involutum posuit thesaurum. Christum, inquit, crucifixum. Quanta habet intus iste thesaurus? Deinde alio loco, cum metueret quibusdam, ne per philosophiam et inanem fallaciam seducerentur a Christo, thesaurum scientiæ et sapientiæ Dei promisit in Christo. Cavete, inquit, ne quis vos seducat per philosophiam et inanem seductionem, secundum elementa mundi, non secundum Christum, in quo sunt omnes thesauri sapientiæ et scientiæ absconditi. Christus crucifixus, thesauri sapientiæ et scientiæ absconditi. Nolite ergo, inquit, nomine sapientiæ decipi. Ad hoc involucrum vos advocat, hoc vobis ut evolvatur, orate. Stulte hujus mundi philosophe, quod quæris nihil est: quem non quæris. Quid prodest, quia multum sitis, et fontem calcando pertransis? Contemnis humilitatem, quia non intelligis majestatem. Si enim cognovissent, nunquam Dominum gloriæ crucifixissent (I Cor. u, 8). Jesum Christum, inquit, crucifixum. Non dixi aliquid me in vobis scire, nisi Jesum Christum, et hunc crucifixum: humilitatem ejus, quam irrident superbi, ut fiat in eis, Increpasti superbos; maledicti enim qui declinant a mandatis tuis. Et quod est mandatum ejus, nisi ut credamus in eum, et diligamus invicem? In quem credamus? In Christum crucifixum. Quod non vult audire superbia, hoc audiat sapientia. Mandatum ejus est, ut credamus in eum. In quem? In Christum crucifixum. Hoc est mandatum ejus, ut credamus in Christum crucifixum. Hoc omnino: sed superbus iste, erecta cervice, tumenti gutture, elata lingua, inflatis buccis irridet Christum crucifixum. Maledicti ergo qui declinant a mandatis tuis. Quare irrident, nisi quia vilem vesticulam forinsecus circumdatam vident, latentem intus thesaurum non vident? Videt carnem, videt hominem, videt crucem, videt mortem, ista contemnit. Mane, noli transire, noli spernere, noli insultare. Exspecta, scrutare: forte est aliquid intus quod te multum delectet. Si invenias quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Videt oculus carnem: est intra carnem quod oculus non videt. Audit auris tua vocem: est ibi quod auris non audivit. Ascendit in cor tuum, quasi de terrenis cogitationibus, homo crucifixus et mortuus: est illic quod in cor hominis non ascendit. Ascendunt enim in cor nostrum usitatæ cogitationes: Ascendit, inquit, in cor Moysi visitare fratres suos (Exod. n, 11); humana est ista conditio. Et cum discipuli de ipso Domino dubitarent, et apud se ipsos dicerent, cum subito resurrexisse conspicerent, Ipse est, non est; caro est, spiritus est: hoc eis dicit, Quid cogitationes ascendunt in cor vestrum (-Luc. xxiv, 38)?

“And I, brothers,” he says, “coming to you, did not come with loftiness of speech or of wisdom, proclaiming to you the mystery of God.” He also says: “Did I say that I knew anything among you except Jesus Christ, and him crucified?” And if he knew this alone, there is nothing he did not know. It is a great thing to know Christ crucified; but he set it before the eyes of little ones like a wrapped-up treasure. “Christ,” he says, “crucified.” How much does this treasure hold within? Then in another place, when he feared for some lest they be led away from Christ through philosophy and empty deceit, he promised the treasure of God's knowledge and wisdom in Christ. “Beware,” he says, “lest anyone lead you astray through philosophy and empty seduction, according to the elements of the world, not according to Christ, in whom are hidden all the treasures of wisdom and knowledge.” Christ crucified—the hidden treasures of wisdom and knowledge. “Do not, then,” he says, “be deceived by the name of wisdom.” He calls you to this wrapping; pray that it may be unwrapped for you. Foolish philosopher of this world, what you seek is nothing: him you do not seek. What good is it that you thirst much, and pass over the spring by trampling on it? You despise his humility because you do not understand his majesty. “For if they had known, they would never have crucified the Lord of glory.” “Jesus Christ,” he says, “crucified.” “I did not say that I knew anything among you except Jesus Christ, and him crucified”: his humility, which the proud mock, so that in them may be fulfilled, “You have rebuked the proud; cursed are those who turn aside from your commandments.” And what is his commandment, but that we believe in him and love one another? In whom are we to believe? In Christ crucified. What pride does not want to hear, let wisdom hear. His commandment is that we believe in him. In whom? In Christ crucified. This is his commandment, that we believe in Christ crucified. Entirely this. But this proud man, with neck erect, swollen throat, lofty tongue, puffed-out cheeks, mocks Christ crucified. “Cursed, then, are those who turn aside from your commandments.” Why do they mock, unless because they see a cheap little garment wrapped around outside, and do not see the treasure hidden within? He sees the flesh, sees the man, sees the cross, sees the death: these he despises. Stay; do not pass by; do not spurn; do not insult. Wait; search: perhaps there is something within that will delight you greatly—if you find what “eye has not seen, nor ear heard, nor has it ascended into the heart of man.” The eye sees the flesh: within the flesh is what the eye does not see. Your ear hears a voice: there is in it what the ear has not heard. A man crucified and dead ascends into your heart, as from earthly thoughts: there is in him what has not ascended into the heart of man. For familiar thoughts ascend into our heart: “It ascended,” it says, “into the heart of Moses to visit his brothers”; this is the human condition. And when the disciples doubted about the Lord himself, and said among themselves when they saw that he had suddenly risen, “It is he; it is not; it is flesh; it is a spirit,” he says this to them: “Why do thoughts ascend into your heart?”

1 Cor 2:1–2 (quotation, high confidence) · Col 2:8 (quotation, high confidence) · Col 2:3 (quotation, high confidence) · 1 Cor 2:8 (quotation, high confidence) · Ps 119:21 (118:21 Vulg.) (quotation, high confidence) · 1 John 3:23 (allusion, high confidence) · 1 Cor 2:9 (quotation, high confidence) · Acts 7:23 (quotation, high confidence) · Luke 24:38 (quotation, high confidence)

Notes and citation

Summary: Knowing Christ crucified is to hold a wrapped treasure of all wisdom; proud philosophers despise the humble wrapping and miss what eye has not seen, ear not heard, nor heart conceived.

Quotations: 1 Cor 2:1–2; Col 2:8, 3; 1 Cor 2:8; Ps 119:21 (118:21 Vulg.); 1 John 3:23 (allusion); 1 Cor 2:9; Exod 2:11 (Acts 7:23); Luke 24:38. The edition's “Psal. CXVIII, 21” etc. are Vulgate numbers.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark; punctuation slip; stray footnote mark): Et ego. inquit, fratres → Et ego, inquit, fratres; nihil est quod nescicbal → nihil est quod nesciebat; Ad hoc involu. crum vos advocate, hoc vobis ut evolvatur, orate. Stulte hujus mundi philosophe, quod quæris nihil est: quem non quæris 1. → Ad hoc involucrum vos advocat, hoc vobis ut evolvatur, orate. Stulte hujus mundi philosophe, quod quæris nihil est: quem non quæris.; Contemnis humilitalem → Contemnis humilitatem; Dominum gLoriæ crucifixissent → Dominum gloriæ crucifixissent; ut credamus ill Christum crucifixum → ut credamus in Christum crucifixum; forinsecus circuindatam vident, latentem intus thesaurum non vidciu? → forinsecus circumdatam vident, latentem intus thesaurum non vident?; homo crucifixus et mortnus → homo crucifixus et mortuus; humana est ista conditio 1. Et cum → humana est ista conditio. Et cum.

Topics: Christology

Cite (SBL): Augustine, Serm. 160.3 (PL 38:513–514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-160-3). (abbreviation not yet checked)

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160.4PL 38:514

Quæramus ergo, si possumus, non quod in cor nostrum possit ascendere, sed quo cor nostrum mereatur ascendere. Merebitur enim in regnante glorificari, qui didicerit in crucifixo gloriari. Unde videns ipse Apostolus, non solum quo ascendat, sed etiam qua ascendat: multi enim viderunt quo, nec viderunt qua: amaverunt celsitudinis patriam, sed ignoraverunt humilitatis viam: sciens ergo Apostolus, et cogitans et præmeditans, non solum quo, sed etiam qua, Mihi, inquit, absit gloriari, nisi in cruce Domini Jesu Christi. Poterat dicere, In sapientia Domini nostri Jesu Christi; et verum diceret: poterat, In majestate; et verum diceret: poterat, In potestate; et verum diceret: sed dixit, in cruce. Ubi mundi philosophus erubuit, ibi thesaurum Apostolus reperit: non contemnendo vile involucrum, pervenit ad pretiosum involutum. Absit, inquit, mihi gloriari, nisi in cruce Domini nostri Jesu Christi. Bonam sarcinam sustulisti, ibi tutum est quod quæsisti; et quid ibi magnum lateret, ostendisti. Quale adjutorium? Per quem mihi, inquit, mundus crucifixus est et ego mundo. Quando tibi crucifigeretur mundus, nisi pro te crucifigeretur per quem factus est mundus? Ergo qui gloriatur, in Domino glorietur. Quo Domino? Christo crucifixo. Ubi humilitas, ibi majestas; ubi infirmitas, ibi potestas; ubi mors, ibi vita. Si vis ad illa pervenire, noli ista contemnere.

Let us seek, then, if we can, not what can ascend into our heart, but where our heart may be found worthy to ascend. For he will be found worthy to be glorified in the one reigning, who has learned to boast in the one crucified. Hence the Apostle himself saw not only where to ascend but also by what way to ascend—for many have seen where, but not seen by what way; they loved the homeland of loftiness but did not know the way of humility. So the Apostle, knowing, considering, and meditating beforehand not only where but also by what way, says: “Far be it from me to boast, except in the cross of our Lord Jesus Christ.” He could have said, “in the wisdom of our Lord Jesus Christ,” and he would have spoken truly; he could have said, “in the majesty,” and he would have spoken truly; he could have said, “in the power,” and he would have spoken truly; but he said, “in the cross.” Where the philosopher of the world blushed, there the Apostle found a treasure: by not despising the cheap wrapping, he came to the precious thing wrapped. “Far be it from me,” he says, “to boast, except in the cross of our Lord Jesus Christ.” You have taken up a good burden; there what you sought is safe; and you have shown what great thing lay hidden there. What help? “Through whom,” he says, “the world has been crucified to me, and I to the world.” When would the world be crucified to you, unless he through whom the world was made were crucified for you? So “he who boasts should boast in the Lord.” In what Lord? Christ crucified. Where there is humility, there is majesty; where weakness, there power; where death, there life. If you want to arrive at those, do not despise these.

Gal 6:14 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence)

Notes and citation

Summary: Paul boasted in the cross rather than in Christ's wisdom or majesty, because humility is the way to the heights: where there is weakness and death, there is power and life.

Quotations: Gal 6:14; 1 Cor 1:31.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): amavcrunt celsitudinis patriam → amaverunt celsitudinis patriam; nisi in truce Domini nostri → nisi in cruce Domini nostri; ibi tutum cst quod quæsisti → ibi tutum est quod quæsisti; Por quem mihi, inquit, mundus crucifixus eat et ego mundo. → Per quem mihi, inquit, mundus crucifixus est et ego mundo..

Topics: Christology

Cite (SBL): Augustine, Serm. 160.4 (PL 38:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-160-4). (abbreviation not yet checked)

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160.5PL 38:514

Audisti in Evangelio filios Zebedæi. Quærebant altitudinem, dicentes ut unus eorum sederet ad dexteram tanti patrisfamilias, alter ad sinistram. Magnam plane illi celsitudinem requirebant, magnam: sed quoniam postponebant qua, vocat eos Christus ab eo quo ire volebant, ad illud qua ire debebant. Quærentibus quippe tantam celsitudinem quid respondit? Potestis bibere calicem quem ego bibiturus sum? Quem calicem, nisi humilitatis, nisi passionis? quem bibiturus et in se transformans infirmitatem nostram ait Patri: Pater, si fieri potest, transeat a me calix iste (ld. XXVI, 59). Istos ipsos in se transformans, qui talem calicem bibere recusabant, et altitudinem quærebant, humilitatis viam negligebant, Potestis bibere, inquit, calicem quem ego bibiturus sum? Christum quæritis excelsum; redite ad crucifixum. Vultis regnare et gloriari in sedibus Christi; prius discite dicere, Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi. Hæc est doctrina christiana, humilitatis præceptum, humilitatis commendatio, ut non gloriemur, nisi in cruce Domini nostri Jesu Christi. Nam non est magnum in Christi sapientia gloriari: magnum est in cruce Christi gloriari: unde tibi insultat impius, inde glorietur pius; unde insultat superbus, inde glorietur christianus. Noli erubescere de cruce Christi: ideo in fronte tanquam in sede pudoris signum ipsum accepisti. Recole frontem tuam, ne linguam expavescas alienam.

You heard in the Gospel about the sons of Zebedee. They were seeking height, asking that one of them might sit at the right hand of so great a householder, the other at the left. They were seeking a great height indeed, great; but because they put aside the way by which, Christ calls them away from where they wanted to go to the way by which they ought to go. For what did he answer them as they sought so great a height? “Can you drink the cup which I am going to drink?” What cup, but that of humility, that of the passion? The cup which he was going to drink, and, transferring our weakness to himself, he said to the Father: “Father, if it is possible, let this cup pass from me.” Transferring to himself these very men who refused to drink such a cup and sought height while neglecting the way of humility, he said: “Can you drink the cup which I am going to drink?” You seek Christ exalted; go back to Christ crucified. You want to reign and be glorified in Christ's seats; first learn to say, “Far be it from me to boast, except in the cross of our Lord Jesus Christ.” This is Christian teaching, the precept of humility, the commendation of humility: that we boast only in the cross of our Lord Jesus Christ. For it is no great thing to boast in Christ's wisdom; it is a great thing to boast in Christ's cross. Where the ungodly mocks you, there let the godly boast; where the proud mocks, there let the Christian boast. Do not be ashamed of the cross of Christ: that is why you received that very sign on your forehead, as on the seat of shame. Remember your forehead, lest you dread another's tongue.

Matt 20:21–22 (quotation, high confidence) · Matt 26:39 (quotation, high confidence) · Gal 6:14 (quotation, high confidence)

Notes and citation

Summary: Christ called the sons of Zebedee from the seats of glory to the cup of his passion; Christians boast in the cross and bear its sign on the forehead, the seat of shame.

Quotations: Matt 20:21–22; Matt 26:39; Gal 6:14. The sign of the cross on the forehead refers to the catechumen's or baptismal signing.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark): Quærcbant altitudinem → Quærebant altitudinem; vocat eos Christus ab eb quo ire volebant, ad illud qua ire dehebant → vocat eos Christus ab eo quo ire volebant, ad illud qua ire debebant; tantam celsitudinem quid. respondit? → tantam celsitudinem quid respondit?; nisi humilitatis, nhi passionis? → nisi humilitatis, nisi passionis?; Pater, si peri potest, transeat a me calix isle → Pater, si fieri potest, transeat a me calix iste; Istos ipsos in sc transformans → Istos ipsos in se transformans; calicern quem ego bibiturus sum? Cbrislum quæritis → calicem quem ego bibiturus sum? Christum quæritis; in cruce Domini nostri Jeaa Christi. Hæc est → in cruce Domini nostri Jesu Christi. Hæc est; undo insultat superbus → unde insultat superbus; Noli erusbescere de cruce → Noli erubescere de cruce.

Topics: Christology

Cite (SBL): Augustine, Serm. 160.5 (PL 38:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-160-5). (abbreviation not yet checked)

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160.6PL 38:514–515

Signum veteris Testamenti circumcisio in latenti carne: signum novi Testamenti crux in libera fronte. Ibi enim occultatio est, hic revelatio: illud est sub velamine, hoc in facie. Quamdiu enim legitur Moyses, velamen super cor eorum positum est. Quare? Quia non transierunt ad Christum. Cum enim transieris ad Christum, auferetur velamen: ut qui habebas in occulto circumcisionem, in fronte portes crucem, Nos autem revelata facie gloriam Domini speculantes, in eamdem imaginem, inquit, transformamur, de gloria in gloriam, tanquam a Domini Spiritu. Ne hoc tibi tribuas, ne hoc tuum putes, ne ignorans Dei justitiam et tuam volens constituere, justitiæ Dei non sis subjectus. Transi ergo ad Christum, o qui gloriaris de circumcisione. Inde enim vis gloriam habere, quod verecundaris ostendere. Signum est, verum est, a Deo præceptum est: sed occultationis signum est. Novum enim Testamentum in veteri velabatur: vetus Testamentum in novo revelatur. Ideo signum ab occulto transeat in manifestum, et incipiat esse in fronte quod latebat sub veste. Nam in eo signo Christum esse prænuntiatum quis ambigat? Inde cultellus petrinus: Petra autem erat Christus. Inde octavus dies circumcisionis, et dominicus resurrectionis. Ideo Apostolus inde transiens, inde veniens, transiens scilicet ad Christum, ut auferatur velamen, novit unde glorietur. Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. Quid enim prius dixerat? Neque enim qui circumcisi sunt, ii legem custodiunt; sed volunt vos circumcidi, ut in vestra carne glorientur (Galal. v!, 14, 15). Tu quid, Apostole? Transfer signum ad frontem. Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. Hic habeo, inquit, quod ignorabam. Venit Testamentum novum, revelatum est quod occultabatur. Qui sedebant in umbra mortis, lumen ortum est eis (Isai. IX, 2). Revelatum est eis quod occultabatur: quod latebat, in aperto est. Venit ipsa Petra, omnes nos spiritu circumcidit, et suæ humilitatis signum in redemptorum fronte defixit.

The sign of the Old Testament was circumcision in hidden flesh; the sign of the New Testament is the cross on the free forehead. For there is concealment, here revelation; that is under a veil, this in the face. “For as long as Moses is read, a veil lies over their heart.” Why? Because they have not passed over to Christ. “For when you have passed over to Christ, the veil will be taken away”: so that you who had circumcision in secret may carry the cross on your forehead. “But we with unveiled face, beholding the glory of the Lord, are transformed,” he says, “into the same image, from glory to glory, as by the Spirit of the Lord.” Do not attribute this to yourself; do not think it your own; lest, ignorant of God's righteousness and seeking to establish your own, you do not submit to God's righteousness. So pass over to Christ, you who boast of circumcision. For you want to have glory from what you are ashamed to show. It is a sign; it is true; it was commanded by God; but it is a sign of concealment. For the New Testament was veiled in the Old; the Old Testament is revealed in the New. So let the sign pass from the hidden into the open, and let what lay hidden under clothing begin to be on the forehead. For who doubts that Christ was foretold in that sign? Hence the stone knife: “and the rock was Christ.” Hence the eighth day of circumcision, and the Lord's day of resurrection. So the Apostle, passing over from there, coming from there—passing over, that is, to Christ, so that the veil might be taken away—knows in what to boast: “But far be it from me to boast, except in the cross of our Lord Jesus Christ.” For what had he said before? “For not even those who are circumcised keep the Law; but they want you to be circumcised so that they may boast in your flesh.” And you, Apostle? Transfer the sign to the forehead. “But far be it from me to boast, except in the cross of our Lord Jesus Christ.” “Here I have,” he says, “what I did not know.” The New Testament came; what was hidden was revealed. “Those who sat in the shadow of death, on them a light has dawned.” What was hidden was revealed to them; what lay hidden is in the open. The Rock himself came; he circumcised all of us in the spirit, and fixed the sign of his humility on the forehead of the redeemed.

2 Cor 3:15–16 (quotation, high confidence) · 2 Cor 3:18 (quotation, high confidence) · Rom 10:3 (allusion, high confidence) · Josh 5:2 (allusion, medium confidence) · 1 Cor 10:4 (quotation, high confidence) · Gal 6:13–14 (quotation, high confidence) · Isa 9:2 (quotation, high confidence)

Notes and citation

Summary: Circumcision, a hidden sign foreshadowing Christ (the stone knife, the eighth day), gives way to the open sign of the cross on the forehead, as the veil over the Old Testament is removed in Christ.

Quotations: 2 Cor 3:15–16, 18; Rom 10:3; Exod 4:25 and Josh 5:2 (the stone knife, allusion); 1 Cor 10:4; Gal 6:13–14; Isa 9:2 (Matt 4:16). The statements about circumcision and the Jews are Augustine's, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray footnote mark; word divided): hie revelatio → hic revelatio; Quamdiu enim legitur Noyses → Quamdiu enim legitur Moyses; in occuho circumcisionem → in occulto circumcisionem; de gloris in gloriam → de gloria in gloriam; Ne hoc libi tribuas → Ne hoc tibi tribuas; justitæ Dei non sis subjectus → justitiæ Dei non sis subjectus; Signum est, verum est I, a Deo præceptum est:sed → Signum est, verum est, a Deo præceptum est: sed; transeat in manife stum → transeat in manifestum; ut aufcratur velamen → ut auferatur velamen; quod ignora ham → quod ignorabam; Qui scdebant in umbra mortis, lumen ortum est cis (lsai. IX, 2). Revelatum est cis quod → Qui sedebant in umbra mortis, lumen ortum est eis (Isai. IX, 2). Revelatum est eis quod.

Cite (SBL): Augustine, Serm. 160.6 (PL 38:514–515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-160-6). (abbreviation not yet checked)

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160.7PL 38:515

Jam gloriatio in cruce sit Christi: non nos pudeat humilitatis Excelsi. Quamdiu discretio ciborum, et carnis circumcisio? Quorum Deus venter, et gloria in pudendis eorum. Illis futura prænuntiabantur, jam facta credantur. Non simus ingrati ei qui venit, si exspectavimus ut veniret. Sed unde Judæi ab hac gratia extorres, alieni, fugitivi? Quia zelum Dei habent, sed non secundum scientiam. Quam scientiam? Ignorantes, inquit, Dei justitiam, et suam volentes constituere: non tenentes Deum nisi in præceptis, et suis viribus se arbitrantes implere posse præcepta, adjutorium devitarunt. Finis enim legis Christus, perfectio legis Christus, ad justitiam omni credenti. Et quid facit Christus? Justificat impium. Credendo quippe in eum qui justificat impium, non pium, sed impium; faciens pium, quem reperit impium: credenti ergo in eum qui justificat impium, deputatur fides ejus ad justitiam. Si enim Abraham ex operibus justificatus est, tanquam ipse fecerit, tanquam sibi hoc ipse præstiterit; habet gloriam, sed non apud Deum. Qui autem gloriatur, in Domino glorietur; et securus dicat, In tua justitia erue me, et exime me. Eruit enim et eximit in se sperantes; non suis viribus, quod acceperint, tribuentes. Et hoc ipsum enim est sapientiæ, scire cujus est donum. Quis hoc dixit? Qui rogavit Deum, ut daret illi continentiam. Quæ justitia, quæ particula justitiæ impleri potest, sine aliqua continentia? Delectat enim peccare: nam si non delectaret, non fieret. Minus autem delectat justitia, aut non delectat, aut minus quam dignum est, delectat. Unde hoc, nisi de languoribus animæ? Panis in fastidio est, et delectat venenum. Unde iste languor sanabitur, obsecro vos? Itane a nobismetipsis et per nosmetipsos? Qui omnes idonei fuimus vulnerare nos, quis nostrum est idoneus curare quod fecit? Sic et in ipsis delictis, quis non cum voluerit, vulnerat se? Sed non quis cum voluerit, sanat se. Sit ergo animus pius, sit fideliter christianus, sit gratiæ non ingratus. Agnoscatur medicus: nunquam se sanat ægrotus.

Now let our boasting be in the cross of Christ; let us not be ashamed of the humility of the Most High. How long the distinction of foods, and circumcision of the flesh? “Whose god is the belly, and whose glory is in their shame.” To them future things were foretold; now let them believe they have been done. Let us not be ungrateful to him who came, if we waited for him to come. But why are the Jews exiles from this grace, strangers, fugitives? “Because they have a zeal for God, but not according to knowledge.” What knowledge? “Being ignorant,” he says, “of God's righteousness, and seeking to establish their own”—holding God only in the commandments, and thinking that they could fulfill the commandments by their own strength, they avoided help. “For Christ is the end of the Law,” Christ the perfection of the Law, “for righteousness to everyone who believes.” And what does Christ do? He justifies the ungodly. For by believing in him who justifies the ungodly—not the godly, but the ungodly, making godly the one he found ungodly—“to him who believes in him who justifies the ungodly, his faith is counted for righteousness. For if Abraham was justified by works,” as though he had done it himself, as though he had provided this for himself, “he has glory, but not before God.” But “he who boasts should boast in the Lord,” and let him say securely, “In your righteousness rescue me and deliver me.” For he rescues and delivers those who hope in him, not attributing to their own strength what they have received. “And this very thing belongs to wisdom, to know whose gift it is.” Who said this? He who asked God to give him self-restraint. What righteousness, what particle of righteousness can be fulfilled without some self-restraint? For sinning delights: for if it did not delight, it would not be done. But righteousness delights less, or does not delight, or delights less than it deserves. From where is this, if not from the sicknesses of the soul? Bread is loathed, and poison delights. How will this sickness be healed, I beg you? Is it from ourselves and through ourselves? We who were all able to wound ourselves—which of us is able to heal what he has done? So too in sins themselves, who does not wound himself when he wishes? But not everyone heals himself when he wishes. Let the soul then be devout; let it be faithfully Christian; let it not be ungrateful to grace. Let the physician be recognized: a sick man never heals himself.

Phil 3:19 (quotation, high confidence) · Rom 10:2–4 (quotation, high confidence) · Rom 4:5 (quotation, high confidence) · Rom 4:2 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence) · Ps 71:2 (70:2 Vulg.) (quotation, high confidence)

Notes and citation

Summary: The Jews sought their own righteousness by their own strength; Christ justifies the ungodly by faith, and even self-restraint is God's gift, since a sick soul cannot heal itself.

Quotations: Phil 3:19; Rom 10:2–4; Rom 4:5, 2; 1 Cor 1:31; Ps 71:2 (70:2 Vulg.); Wis 8:21. The statements about the Jews and their dietary laws are Augustine's, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray footnote mark): Quorum Deus venter, ct gloria → Quorum Deus venter, et gloria; Illis futura pranuntiabantur → Illis futura prænuntiabantur; si exspectavimus ut venirct. Sed unde Judai ab hac gratia → si exspectavimus ut veniret. Sed unde Judæi ab hac gratia; Quam scientiam? 1 gnorantes, inquit → Quam scientiam? Ignorantes, inquit; adjutorium devitarunt I. Finis → adjutorium devitarunt. Finis; Credendo quippe in cum qui justificat → Credendo quippe in eum qui justificat; in Domino glorielur; ct securus dicat → in Domino glorietur; et securus dicat; Delectat enim peccare: Dam si non deleclaret → Delectat enim peccare: nam si non delectaret; aut non delectat, aut minas quam dignum est → aut non delectat, aut minus quam dignum est; Qui omnes idonei fuimus vulnerare nus, quis nostrum est ido- Reus curare quod fecit.! Sic et in ipsis delictis, quis non eum voluerit, vulnerat se? Sed non quis cum vot lucrit, sanat se. → Qui omnes idonei fuimus vulnerare nos, quis nostrum est idoneus curare quod fecit? Sic et in ipsis delictis, quis non cum voluerit, vulnerat se? Sed non quis cum voluerit, sanat se.; Agnoscatur medicas → Agnoscatur medicus.

Extrabiblical texts: Wis 8:21 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Augustine, Serm. 160.7 (PL 38:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/159-1/#p-160-7). (abbreviation not yet checked)

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