Sermons to the People 163.1–163.12

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 10 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 163

163.1PL 38:521

Si consideremus, fratres, ante gratiam Domini quid fuerimus, et per gratiam Domini quid esse cœperimus; profecto invenimus quia sicut homines in melius commutantur, ita etiam terrarum loca quæ prius contra Dei gratiam fuerunt, nunc Dei gratiæ dedicantur. Nos enim, sicut dicit Apostolus, templum Dei vivi sumus; propter quod dicit Deus, Inhabitabo in illis, et deambulabo. Quæ autem hic simulacra fuerunt, figi noverant, ambulare non noverant. Deambulat autem in nobis præsentia majestatis, si latitudinem invenerit charitatis. Ad hoc nos exhortans Apostolus ait: Dilatamini, ne sitis jugum ducentes cum infidelibus. Si dilatemur, deambulat in nobis Deus: sed ut dilatemur, operetur ipse Deus. Si enim latitudinem charitas facit, quæ non novit angustias; videte quia Deus sibi in nobis latitudinem facit, ipso dicente Apostolo, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis ( Rom. V, 8). Propter hanc latitudinem, inquam, in nobis deambulat Deus.

If we consider, brothers, what we were before the grace of the Lord, and what we have begun to be through the grace of the Lord, we surely find that just as men are changed for the better, so also places on earth which formerly were against God's grace are now dedicated to God's grace. For we, as the Apostle says, are the temple of the living God; as God says, “I will dwell in them and walk among them.” But the idols that were here knew how to be fixed in place; they did not know how to walk. The presence of the Majesty walks about in us, if it finds the breadth of love. Urging us to this, the Apostle says: “Be enlarged; do not be yoked with unbelievers.” If we are enlarged, God walks about in us; but that we may be enlarged, let God himself do it. For if love makes breadth, which knows no narrowness, see that God makes breadth for himself in us, as the Apostle himself says: “The love of God has been poured out in our hearts through the Holy Spirit who has been given to us.” Because of this breadth, I say, God walks about in us.

2 Cor 6:16 (quotation, high confidence) · 2 Cor 6:13–14 (quotation, high confidence) · Rom 5:5 (quotation, high confidence)

Notes and citation

Summary: Preaching where idols once stood, Augustine compares the dedication of a former pagan place to God with the conversion of people into God's temple, enlarged by love so that God may walk in them.

The heading states that the sermon was preached in the Basilica Honoriana; the opening implies a church built on a former pagan site. Quotations: 2 Cor 6:16, 13–14; Rom 5:5.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Si considercnuls, fratres → Si consideremus, fratres; ita etiam terrarum luca quæ prius → ita etiam terrarum loca quæ prius; Noa enim, sicut dicit Apostolus, templum Dei vivi sumus; propter quoddicit Deus → Nos enim, sicut dicit Apostolus, templum Dei vivi sumus; propter quod dicit Deus; Quæ autcm hic simulacra fuerunt → Quæ autem hic simulacra fuerunt; Dcambulat autem in nobis → Deambulat autem in nobis; Charitas Dei diffusa eat in cordibus → Charitas Dei diffusa est in cordibus.

Cite (SBL): Augustine, Serm. 163.1 (PL 38:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-1). (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).

163.2PL 38:521

Modo Apostoli Epistola cum recitaretur, audivimus: Spiritu ambulate, et concupiscentias carnis ne perfeceritis. Caro enim concupiscit adversus spiritum, et spiritus adversus carnem. Hœc enim invicem adversantur; ut non ea quæ vultis faciatis. Baptizatis dicebat: sed templum Dei adhuc ædificabat, nondum dedicabat. Videte, fratres mei, quemadmodum cum loca ipsa terrena in melius convertuntur, alia diruuntur atque franguntur, alia in meliores usus commutantur; sic et nos simus. Opera carnis fuerunt in nobis. Audistis cum commemorarentur: Manifesta autem sunt, inquit, opera carnis, quoe sunt fornicationes, immunditiœ, idolorum servitus, veneficia, non beneficia, id est, non a bonis dicta, sed a venenis; contentiones, inimicitiæ, hœreses, invidiæ, ebrietates, et his similia; dejicienda sunt, non mutanda: quœ prœdico, inquit, vobis, sicut prœdixi, quoniam qui talia agunt, regnum Dei non possidebunt. Ista in nobis, tanquam idola frangenda sunt. In usus autem meliores vertenda sunt ipsa corporis nostri membra, ut quæ serviebant immunditiæ cupiditatis, serviant gratiæ charitatis. Sed videte quid dixerit, et diligenter advertite. Operarii Dei sumus, adhuc ædificatur templum Dei. In capite suo jam dedicatum est; quoniam Dominus resurrexit a mortuis, devicta morte, mortalitate consumpta ascendit in cælum: quia scriptus de illo erat Psalmus dedicationis domus. Ideo post passionem dicit: Convertisti luctum meum in gaudium mihi, conscidisti saccum meum, et accinxisti me jucunditate; ut psallat tibi gloria mea, et non compungar. Facta est ergo illa post passionem dedicatio in resurrectione. Ergo et nostra modo fit ædificatio per fidem, ut fiat et ipsa dedicatio per ultimam resurrectionem. Denique post istum psalmum dedicationis domus, ubi ostenditur resuscitatio capitis nostri, alius est psalmus post istum, non ante istum, cujus sic habet titulus: Quando domus œdificabatur post captivitatem. Recolite captivitatem, ubi antea fuerimus, quando totum mundum velut massam infidelium diabolus possidebat. Propter hanc captivitatem Redemptor advenit; pretium nostrum sanguinem suum fudit: fuso suo sanguine, captivitatis nostræ instrumenta delevit. Lex, inquit Apostolus, spiritualis est; ego autem carnalis sum, venumdatus sub peccato. Antea sub peccato venumdati, sed postea gratia liberati. Post illam captivitatem, domus modo ædificantur; et ut ædificetur, evangelizatur. Sic enim incipit Psalmus ipse: Cantate Domino canticum novum. Et ne putes domum istam in uno angulo ædificari, sicut ædificant schismatici vel hæretici; attende quod sequitur: Cantate Domino, omnis terra ( PsaL XCV, 1).

Just now, when the Apostle's Epistle was being read, we heard: “Walk by the Spirit, and do not bring the desires of the flesh to completion. For the flesh desires against the spirit, and the spirit against the flesh. For these are opposed to each other, so that you do not do the things you want.” He was saying this to the baptized; but he was still building God's temple, not yet dedicating it. See, my brothers: just as, when earthly places themselves are converted for the better, some things are pulled down and broken, others changed to better uses, so we too stand. The works of the flesh were in us. You heard when they were listed: “Now the works of the flesh are plain,” he says, “which are sexual immorality, impurity, idolatry, sorcery”—veneficia, not beneficia, that is, named not from goods but from poisons—“strife, enmities, heresies, envy, drunkenness, and the like”: these must be pulled down, not changed; “which I tell you beforehand,” he says, “as I told you before, that those who do such things will not possess the kingdom of God.” These things in us must be broken like idols. But the very members of our body are to be turned to better uses, so that those which served the impurity of desire may serve the grace of love. But see what he said, and attend carefully. We are God's workers; the temple of God is still being built. In its head it has already been dedicated; for the Lord rose from the dead, and, death overcome and mortality consumed, ascended into heaven: for the Psalm of the dedication of the house was written about him. Therefore after the passion he says: “You have turned my mourning into joy for me; you have torn my sackcloth and girded me with gladness, that my glory may sing to you and I may not be pierced.” So that dedication took place after the passion, in the resurrection. So our building too is now being done by faith, so that the dedication itself may also take place at the last resurrection. Next, after this psalm of the dedication of the house, in which the raising of our head is shown, there is another psalm—after this one, not before—whose title runs thus: “When the house was being built after the captivity.” Recall the captivity, where we were before, when the devil possessed the whole world like a lump of unbelievers. Because of this captivity the Redeemer came; he shed his blood as our price; by shedding his blood he blotted out the bonds of our captivity. “The Law,” says the Apostle, “is spiritual; but I am carnal, sold under sin.” Before, sold under sin; but afterward set free by grace. After that captivity the house is now being built; and that it may be built, the gospel is preached. For thus the Psalm itself begins: “Sing to the Lord a new song.” And lest you think this house is being built in one corner, as schismatics or heretics build, attend to what follows: “Sing to the Lord, all the earth.”

Gal 5:16–17 (quotation, high confidence) · Gal 5:19–21 (quotation, high confidence) · Ps 30:11–12 (29:12-Ps Vulg.) (quotation, high confidence) · Ps 96:1 (95:1 Vulg.) (quotation, high confidence) · Rom 7:14 (quotation, high confidence)

Notes and citation

Summary: As a converted pagan site has its idols destroyed and other parts put to better use, so the works of the flesh must be destroyed in us; the temple, dedicated in Christ's resurrection, is being built throughout the whole earth.

This staged ref holds Maurist paragraphs 2 and 3; paragraph 3 begins at “But see what he said” (the edition's “CAPUT III.— 3.” is inside the digital text). Quotations: Gal 5:16–17, 19–21; Ps 30:11–12 (29:12–13 Vulg.), whose title is “for the dedication of the house”; Ps 96:1 (95:1 Vulg.), whose Latin title reads “when the house was being built after the captivity”; Rom 7:14. The wordplay veneficia/beneficia is explained in the text. “Schismatics or heretics” refers chiefly to the Donatists.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip (uncertain); OCR slip; the edition's chapter and paragraph number left in the text; OCR slips; word divided): In nobis, uti in profano templo, alia dejicienda, alia consecranda. Modo Apostoli → Modo Apostoli; Hœc enim invicem, adversantur; ut non ea quat vultis → Hœc enim invicem adversantur; ut non ea quæ vultis; in melius convertuulur → in melius convertuntur; sic et nos stemus → sic et nos simus; hœreses, invidim, ebrietates, et his similia; dcjicienda sunt → hœreses, invidiæ, ebrietates, et his similia; dejicienda sunt; regnum Dei non possidebunt.lsta in nobis, tanquant idola → regnum Dei non possidebunt. Ista in nobis, tanquam idola; In usus autemmeliores vertcuda sunt → In usus autem meliores vertenda sunt; ut quæ servicbant immunditiæ cupiditatis, serviant gratiæ charitatis.. CAPUT 111.— 3. Sed videte → ut quæ serviebant immunditiæ cupiditatis, serviant gratiæ charitatis. Sed videte; adhuc ædificatur tempium Dei → adhuc ædificatur templum Dei; ut psallat libi gloria mea, etnon compungar → ut psallat tibi gloria mea, et non compungar; Ergo et nostra modo lit ædificatio per fidem, ut fiat et ipsa dedicatio per ultimam resurrec:i onem. → Ergo et nostra modo fit ædificatio per fidem, ut fiat et ipsa dedicatio per ultimam resurrectionem.; non ante istum,cujus sic babet titulus → non ante istum, cujus sic habet titulus; Recolite capti-. vitatem → Recolite captivitatem; Propter hanc captivilatem Redemptor advenit; prelium nostrum → Propter hanc captivitatem Redemptor advenit; pretium nostrum; Lex, inquit Aposlolus → Lex, inquit Apostolus; Antea sub peccat venumdati → Antea sub peccato venumdati; et ut xdificctur, evangelizatur → et ut ædificetur, evangelizatur.

Topics: Heresy, Baptism

Cite (SBL): Augustine, Serm. 163.2 (PL 38:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-2). (abbreviation not yet checked)

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163.4PL 38:521–522

Cantate Domino canticum novum: contra canticum vetus, Testamentum novum, quia prius Testamentum vetus: novus homo, ut deponatur vetus homo. Exuite vos, inquit, veterem hominem cum actibus suis; et induite novum, qui secundum Deum creatus est in justitia et sanctitate veritatis. Ergo, Cantate Domino canticum novum; cantate Domino, omnis terra. Cantate, et ædificate; cantate, et bene canite. Annuntiate diem ex die salutare ejus: annuntiate diem ex die Christum ejus. Quid est enim salutare ejus, nisi Christum ejus? Pro isto salutari orabamus in Psalmo: Ostende nobis, Domine, misericordiam tuam, et salutare tuum da nobis. Desiderabant hoc salutare antiqui justi, de quibus Dominus dicebat discipulis: Multi voluerunt videre quœ vos videtis, et non potuerunt. Et salutare tuum da nobis. Dixerunt hoc antiqui justi, Salutare tuum da nobis: Christum tuum cum in hac carne vivimus, videamus. Videamus in carne, qui nos liberet a carne: veniat caro mundans carnem; patiatur caro, et redimat animam et carnem. Et salutare tuum, Domine, da nobis. In hoc desiderio erat ille sanctus senex Simeon: in hoc, inquam, desiderio erat senex ille sanctus et de Deo bene meritus Simeon; sine dubio et ipse dicebat, Ostende nobis, Domine, misericordiam tuam, et salutare tuum da nobis. In hoc desiderio in talibus precibus responsum accepit, quia non gustaret mortem, nisi vidisset Christum Domini. Natus est Christus; veniebat ille, ille ibat: sed donec veniret ille, ille ire nolebat. Jam senectus matura excludebat, sed sincera pietas detinebat. At ubi venit, at ubi natus est, at ubi eum portari matris manibus vidit, et divinam infantiam pia senectus agnovit; accepit eum in manus suas, et dixit: Nunc dimittis, Domine, servum tuum in pace; quoniam viderunt oculi mei salutare tuum. Ecce unde dicebat, Ostende nobis, Domine, misericordiam tuam, et salutare tuum da nobis. Impletum est desiderium senis, mundi ipsius senectute vergente. Ipse ad senem hominem venit, qui mundum veterem invenit. Ergo si mundum veterem invenit, audiat mundus: Cantate Domino canticum novum; cantate Domino, omnis terra. Destruatur vetustas, novitas surgat. Cantate Domino canticum novum, cantate Domino. Videte certamen ædificantium. Cantate Domino, benedicite nomen ejus. Bene nuntiate, quod est græce evangelizate. Quid? Diem ex die. Quem diem ex die? Salutare ejus. Quem diem ex die? Lumen ex lumine, Filium de Patre, salutare ejus. Annuntiate in gentibus gloriam ejus, in omnibus populis mirabilia ejus. Ecce quomodo domus ædificatur post captivitatem. Terribilis est super omnes deos. Super quos deos? Quoniam omnes dii gentium dœmonia; Dominus autem cœlos fecit. Sanctos fecit, Apostolos fecit. Quoniam cœli enarrant gloriam Dei. Non sunt loquelæ neque sermones, quorum non audiantur voces eorum. In omnem terram exivit sonus eorum ( Psal. XVIII, 2,4,5 ): quia omnis terra cantat canticum novum.

“Sing to the Lord a new song”: as against the old song; the New Testament, because the Old Testament came first; the new man, so that the old man may be put off. “Put off,” he says, “the old man with his deeds, and put on the new, who is created according to God in righteousness and holiness of truth.” So: “Sing to the Lord a new song; sing to the Lord, all the earth.” Sing, and build; sing, and sing well. “Proclaim from day to day his salvation”: proclaim Day from Day, his Christ. For what is his salvation but his Christ? For this salvation we were praying in the Psalm: “Show us, O Lord, your mercy, and give us your salvation.” The righteous of old longed for this salvation, of whom the Lord said to the disciples: “Many wanted to see what you see, and could not.” “And give us your salvation.” The righteous of old said this: “Give us your salvation”: let us see your Christ while we live in this flesh. Let us see in the flesh the one who will free us from the flesh; let flesh come that cleanses flesh; let flesh suffer, and redeem soul and flesh. “And give us your salvation, O Lord.” In this longing was that holy old man Simeon; in this longing, I say, was that holy old man Simeon, well deserving of God; without doubt he too said, “Show us, O Lord, your mercy, and give us your salvation.” In this longing, in such prayers, he received the answer that he would not taste death until he had seen the Lord's Christ. Christ was born; the one was coming, the other was going; but until the one came, the other did not want to go. Ripe old age was already pushing him out, but sincere devotion held him back. But when he came, when he was born, when he saw him carried in his mother's arms, and devout old age recognized the divine infancy, he took him in his arms and said: “Now you dismiss your servant, O Lord, in peace; for my eyes have seen your salvation.” See why he said, “Show us, O Lord, your mercy, and give us your salvation.” The old man's longing was fulfilled as the world itself was declining into old age. He came to an old man, he who found an old world. So if he found an old world, let the world hear: “Sing to the Lord a new song; sing to the Lord, all the earth.” Let oldness be destroyed; let newness rise. “Sing to the Lord a new song; sing to the Lord.” See the contest of the builders. “Sing to the Lord, bless his name.” “Announce well”—which in Greek is “evangelize.” What? “Day from day.” What day from day? “His salvation.” What day from day? Light from light, the Son from the Father, his salvation. “Proclaim among the nations his glory, among all peoples his wonders.” See how the house is built after the captivity. “He is terrible above all gods.” Above what gods? “For all the gods of the nations are demons; but the Lord made the heavens.” He made the saints, he made the apostles. “For the heavens tell the glory of God. There are no speeches nor words in which their voices are not heard. Their sound has gone out into all the earth”: because all the earth sings a new song.

Ps 96:1–5 (95:1-Ps Vulg.) (quotation, high confidence) · Col 3:9–10 (quotation, high confidence) · Eph 4:24 (quotation, high confidence) · Ps 85:7 (84:8 Vulg.) (quotation, high confidence) · Luke 10:24 (quotation, high confidence) · Luke 2:26–30 (quotation, high confidence) · Ps 19:1 (18:2 Vulg.) (quotation, high confidence) · Ps 19:3–4 (18:4-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: The new song belongs to the new man and the New Testament; Christ is God's salvation, longed for by the righteous of old and seen by Simeon, and the apostles, the heavens, proclaimed him to all the earth.

This staged ref holds Maurist paragraphs 4 and 5; paragraph 5 begins at the second “Sing to the Lord a new song; sing to the Lord” (the edition's “CAPUT V. — 5.” and a heading are inside the digital text). Quotations: Ps 96:1–5 (95:1–5 Vulg.); Col 3:9–10 with Eph 4:22–24; Ps 85:7 (84:8 Vulg.); Luke 10:24; Luke 2:26–30; Ps 19:1, 3–4 (18:2, 4–5 Vulg.). “Day from day” read as the Son from the Father is Augustine's interpretation.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; words run together; punctuation lost; spacing; the edition's chapter number and Migne's heading left in the text; OCR slips; words run together): Cantate Dommocanticum novum → Cantate Domino canticum novum; nOvus homo, ut de ponatur vetus homo. Exuite vos inquit → novus homo, ut deponatur vetus homo. Exuite vos, inquit; qui secundum Deum creaMus est in justitia et sanctitate veritatis.Ergo → qui secundum Deum creatus est in justitia et sanctitate veritatis. Ergo; annuntiate dicm ex dia Christum ejus → annuntiate diem ex die Christum ejus; Multi volueruntvidere quœ vos videtis,et non potuerunt → Multi voluerunt videre quœ vos videtis, et non potuerunt; Vidcamus in carne → Videamus in carne; et redimat aniniam et carnem → et redimat animam et carnem; In hoc desidcrio erat ille sanctus senex Simcon → In hoc desiderio erat ille sanctus senex Simeon; quia non gustaret mortem,nisi vidisset → quia non gustaret mortem, nisi vidisset; Natus est Christus veniebat ille → Natus est Christus; veniebat ille; Jam sencetus maturæxcludebat → Jam senectus matura excludebat; cum portari matris manibus vidit, ctdivinam infantiam → eum portari matris manibus vidit, et divinam infantiam; in manus suas, ct dixit → in manus suas, et dixit; Impletumest desideriumsenis → Impletum est desiderium senis; Ergo si mundumveterem invenit, audiat mundus: CantateDomino canticum novum; cantate Domino, omnis terra Destruatur → Ergo si mundum veterem invenit, audiat mundus: Cantate Domino canticum novum; cantate Domino, omnis terra. Destruatur; CAl'UT V. — 5. Christi prœdicatio. — Cantate Do- Mnino canticum novum → Cantate Domino canticum novum; Quem diem ex dic? Salutare ejus. Quemdiem cx die? Lumen ex lumine, Filium de flatre → Quem diem ex die? Salutare ejus. Quem diem ex die? Lumen ex lumine, Filium de Patre; Annuntiate ingentibus gloriam ejus,in omnibus → Annuntiate in gentibus gloriam ejus, in omnibus; Terribilisestsuper omnes deos → Terribilis est super omnes deos; Quoniam omnes dii genimm dœmonia;Dominus autemcœlosfccit. Sanctosfecit, Apostolos fecit. Quoniam cœli enari ant → Quoniam omnes dii gentium dœmonia; Dominus autem cœlos fecit. Sanctos fecit, Apostolos fecit. Quoniam cœli enarrant; quosum non audiantur → quorum non audiantur; quia omnis terra cantatcanticum novum → quia omnis terra cantat canticum novum.

Topics: Christology, Trinity

Cite (SBL): Augustine, Serm. 163.4 (PL 38:521–522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-4). (abbreviation not yet checked)

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163.6PL 38:522

Audiamus ergo et Apostolum, architectum magistri: Ut sapiens, inquit, architectus fundamentum posui. Audiamus ergo istum architectum, quædam nova construentem, quædam vetera dejicientem. Spiritu, inquit, ambulate, nova est ista constructio: et concupiscentias carnis ne perfeceritis, veterum est ista destructio. Caro enim, inquit, concupiscit adversus spiritum, et spiritus adversus carnem. Hœc enim invicem adversantur; ut non ea quœ vultis faciatis. Adhuc enim ædificamini, nondum dedicamini. Ut non ea quæ vultis faciatis. Quæ enim vultis? Ut omnino nullæ sint concupiscentiæ malarum et illicitarum delectationum. Quis sanctus non hæc velit? Sed non efficit: quamdiu hic vivitur, hoc non impletur. Caro enim concupiscit adversus spiritum, et spiritus adversus carnem. Hcec enim invicem adversantur; ut ea quœ vultis facere, ut nullæ sint in vobis prorsus rerum illicitarum concupiscentiæ, non possitis. Quid ergo restat? Spiritu ambulate; et, quia non potestis efficere ut concupiscentias carnis consumatis, concupiscentias carnis ne perficiatis. Consumere quidem illas atque finire, et penitus exstirpare omni modo velle debetis: sed quamdiu sunt in vobis, et est alia lex in membris vestris repugnans legi mentis vestræ, concupiscentias carnis ne perficeritis. Quid enim vultis? Ut omnino non sint concupiscentiæ carnis. Non vos permittunt implere quod vultis; nolite eas permittere implere quod volunt. Quid vultis? Ut omnino non sint. Sed sunt. Caro concupiscit adversus spiritum: concupiscat spiritus adversus carnem. Ut non ea quœ vultis faciatis, id est, ut non sint in vobis ipsæ concupiscentiæ carnis; nec ipsæ faciant quod volunt, ut opus earum perficiatis. Si non tibi in totum ceditur, noli et tu cedere. Prius æquetur pugna, ut aliquando sit victoria.

Let us hear, then, the Apostle too, the master's architect: “As a wise architect,” he says, “I laid the foundation.” Let us hear this architect, then, building some new things and pulling down some old ones. “Walk by the Spirit,” he says: this is the new construction; “and do not bring the desires of the flesh to completion”: this is the destruction of the old. “For the flesh,” he says, “desires against the spirit, and the spirit against the flesh. For these are opposed to each other, so that you do not do the things you want.” For you are still being built, not yet dedicated. “So that you do not do the things you want.” For what do you want? That there be no desires at all for evil and unlawful delights. What saint would not want this? But he does not achieve it: as long as one lives here, it is not fulfilled. “For the flesh desires against the spirit, and the spirit against the flesh. For these are opposed to each other, so that” the things you want to do—that there be no desires for unlawful things in you at all—“you cannot do.” What then remains? “Walk by the Spirit”; and, since you cannot bring it about that you consume the desires of the flesh, “do not bring the desires of the flesh to completion.” You ought indeed to want in every way to consume them, to end them, and to root them out entirely; but as long as they are in you, and there is another law in your members warring against the law of your mind, do not bring the desires of the flesh to completion. For what do you want? That there be no desires of the flesh at all. They do not allow you to fulfill what you want; do not you allow them to fulfill what they want. What do you want? That they should not be at all. But they are. “The flesh desires against the spirit”: let the spirit desire against the flesh. “So that you do not do the things you want,” that is, that these desires of the flesh should not be in you; neither let them do what they want, so that you bring their work to completion. If no one yields to you entirely, do not you yield either. First let the battle be made even, so that there may at some time be victory.

1 Cor 3:10 (quotation, high confidence) · Gal 5:16–17 (quotation, high confidence) · Rom 7:23 (allusion, high confidence)

Notes and citation

Summary: Paul as architect builds the new (walking by the Spirit) and pulls down the old; since fleshly desires cannot be removed in this life, the believer must refuse to carry them out.

The paragraph between 163.4 and 163.6 is not missing: Maurist 5 is inside 163.4. Quotations: 1 Cor 3:10; Gal 5:16–17; Rom 7:23.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Audiamus ergo et Apostolam, architectum magistri: U:sapiens, inquit → Audiamus ergo et Apostolum, architectum magistri: Ut sapiens, inquit; et concupiscentias carnis ne perfectritis, veterum → et concupiscentias carnis ne perfeceritis, veterum; Hœc enim inivicem adversantur; ut non ea quœ vultisfaciatis. → Hœc enim invicem adversantur; ut non ea quœ vultis faciatis.; rerum illicitarum concupiscentiie, non possitis. Quid ergo restat? Spirits ambulate; et, quia non potestis enicere → rerum illicitarum concupiscentiæ, non possitis. Quid ergo restat? Spiritu ambulate; et, quia non potestis efficere; omni modo velle dcbetis → omni modo velle debetis; nolite cas permittere implere quod volunt. Quid vullis? It omnino non sin. Sed sunt. Caro concupiscit adventa spiritum → nolite eas permittere implere quod volunt. Quid vultis? Ut omnino non sint. Sed sunt. Caro concupiscit adversus spiritum; id cst, ut non sint in vobis ipsæ concupiscentiæ carnis; nee ipsæ faciant quod volunt, ut opus earurn perficiatis. Si nontibi in totum ceditur, noli ct tu cedere. → id est, ut non sint in vobis ipsæ concupiscentiæ carnis; nec ipsæ faciant quod volunt, ut opus earum perficiatis. Si non tibi in totum ceditur, noli et tu cedere..

Topics: Ethics

Cite (SBL): Augustine, Serm. 163.6 (PL 38:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-6). (abbreviation not yet checked)

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163.7PL 38:522

Etenim procul dubio, fratres mei, erit: credamus, speremus, amemus, erit aliquando victoria, in dedicatione domus, quæ modo ædificatur post captivitatem. Novissima enim inimica destruetur mors, cum corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem. Præmeditamini verba triumphantium: Ubi est, mors contentio tua ( I Cor. XV, 26, 53,54, 55)? Triumphantium ista vox est, non pugnantium. Pugnantium autem vox est, Miserere mei Domine quoniam infirmus sum: sana me, Domine, quoniam conturbata sunt ossa mea, et anima mea turbata est valde; et tu, Domine, usquequo ( Psal. VI, 3,4 )? Vide laborantem in certamine. Et tu, Domine, usquequo? Quid est, Usquequo? Quousque probes quia ego subvenio. Si enim cito subvenirem, luctamen non sentires: si luctamen non sentires, tanquam de tuis viribus superbires; et per istam superbiam nunquam ad victoriam pervenires. Dictum est quidem, Adhuc te loquente dicam: Ecce adsum: sed Deus et cum differt adest, et quod differt adest, et differendo adest; ne præproperam cum implet voluntatem, perfectam non impleat sanitatem.

For without doubt, my brothers, it will be: let us believe, let us hope, let us love; there will at some time be victory, at the dedication of the house that is now being built after the captivity. For “the last enemy to be destroyed is death,” when “this corruptible has put on incorruption, and this mortal has put on immortality.” Rehearse beforehand the words of those who triumph: “Where, O death, is your contention?” That is the voice of those who triumph, not of those who fight. But the voice of those who fight is: “Have mercy on me, O Lord, for I am weak; heal me, O Lord, for my bones are troubled, and my soul is greatly troubled; and you, O Lord, how long?” See him laboring in the contest. “And you, O Lord, how long?” What is “how long”? Until you prove that I come to help. For if I came to help quickly, you would not feel the struggle; if you did not feel the struggle, you would be proud as of your own strength; and through that pride you would never reach victory. It was indeed said, “While you are still speaking I will say, Here I am”; but God is present even when he delays, and what he delays is present, and in delaying he is present: lest, by fulfilling the will too hastily, he fail to bring about perfect health.

1 Cor 15:26 (quotation, high confidence) · 1 Cor 15:53–55 (quotation, high confidence) · Ps 6:2–3 (6:3-Ps Vulg.) (quotation, high confidence) · Isa 58:9 (quotation, high confidence)

Notes and citation

Summary: Victory over desire will come at the resurrection; meanwhile God delays his help so that we feel the struggle and are not proud, yet he is present even in delaying.

Quotations: 1 Cor 15:26, 53–55; Ps 6:2–3 (6:3–4 Vulg.); Isa 58:9 (Augustine's wording, God replying to the psalm's “how long”).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): fratres mei, crit: credamus → fratres mei, erit: credamus; Novissima cnim inimica → Novissima enim inimica; Pugnantium autem VOl est, Miserere mei Domine quoniam infirmus sum → Pugnantium autem vox est, Miserere mei Domine quoniam infirmus sum; et anima meaturbata eat valde → et anima mea turbata est valde; et per istam si;perbiam → et per istam superbiam; Ecce udsum: sed Deus et cuin differt adest, et quod dirfert adest → Ecce adsum: sed Deus et cum differt adest, et quod differt adest.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 163.7 (PL 38:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-7). (abbreviation not yet checked)

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163.8PL 38:522–523

Non enim, fratres mei, apostolo Paulo non aderat, qui cum certaret, ne extolleretur, timebat. In magnitudine, inquit, revelationum mearum ne extollar. Videte in conflictatione certantem, nondum in securitate triumphantem. In magnitudine revelationum, mearum ne extollar. Quis dicit, Ne extollar? O terror, o tremor! Quis dicit, Ne extollar? Cum tanta ejus verba sint retundentia elationem, compescentia tumorem, et dicit, Ne extollar? Parum est quia dicit, Ne extollar: videte medicamentum quod sibi dicit appositum. Ne extollar, inquit, datus est mihi stimulus carnis meæ, angelus satanæ. O venenum, quod non curatur nisi veneno! Datus est mihi stimulus carnis meæ, angelus satanæ, qui me colaphizet. Caput cædebatur, ne caput extolleretur. O antidotum, quod quasi de serpente conficitur, et propterea theriacum nuncupatur! Serpens enim ille superbiam persuasit. Gustate, et eritis sicut dii ( Gen. III 5): superbiæ persuasio ista est. Unde cecidit, inde dejecit. Merito ergo venenum serpentis de serpente sanatur. Quid ait Apostolus? Propter quod ter Dominum rogavi, ut auferret eum a me. Ubi est, Adhuc te loquente dicam, Ecce adsum? Propter quod, non semel, sed iterum et tertio Dominum rogavi. Nonne tunc et ipse dicebat, Et tu, Domine, usquequo? Sed numquid quia differebat, ideo non aderat, et falsum erat, Adhuc te loquente dicam, Ecce adsum? Quid enim? medicus quando dat quod desideras, adest; quando secat, non adest? Nonne sub medici ferramento clamas ut parcat; et quia magis adest, magis secat? Denique ut scias quia aderat, videte quid ter roganti responderit. Dixit, inquit, mihi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur ( I Cor. XII, 7-9). Ego, inquit, novi: medicus optimus, Ego, inquit, novi in quem tumorem pergat quod volo sanare. Quiesce, adhibeam quod scio. Sufficit tibi gratia mea: non tibi sufficit voluntas tua. Hæc erant utique verba certantis, et in certamine periclitantis, et divinum auxilium postulantis.

For, my brothers, he was not absent from the apostle Paul, who, while he was fighting, feared being lifted up. “In the greatness,” he says, “of my revelations, lest I be lifted up.” See him struggling in the conflict, not yet triumphing in security. “In the greatness of my revelations, lest I be lifted up.” Who says, “lest I be lifted up”? O terror, O trembling! Who says, “lest I be lifted up”? When his words are so strong in beating down pride and checking swelling, and he says, “lest I be lifted up”? It is not enough that he says, “lest I be lifted up”: see the remedy he says was applied to him. “Lest I be lifted up,” he says, “there was given me a goad of my flesh, an angel of Satan.” O poison, which is cured only by poison! “There was given me a goad of my flesh, an angel of Satan, to buffet me.” The head was struck, lest the head be lifted up. O antidote, made as it were from a serpent, and therefore called theriac! For that serpent persuaded to pride: “Taste, and you will be like gods”: this is the persuasion of pride. From where he fell, from there he threw down. Rightly, then, the serpent's poison is healed from the serpent. What does the Apostle say? “For this I asked the Lord three times to take it away from me.” Where is “While you are still speaking I will say, Here I am”? For this I asked the Lord, not once, but a second and a third time. Was he not then also saying, “And you, O Lord, how long?” But because he delayed, was he therefore not present, and was “While you are still speaking I will say, Here I am” false? For what? Is a physician present when he gives what you desire, and not present when he cuts? Do you not cry out under the physician's knife for him to spare you; and because he is more present, he cuts more? Finally, so that you may know that he was present, see what he answered to the one asking three times. “He said to me,” he says, “My grace is enough for you; for power is made perfect in weakness.” “I,” he says, “know”—the best physician—“I know,” he says, “into what swelling the thing I want to heal is heading. Be quiet; let me apply what I know.” “My grace is enough for you”: your own will is not enough for you. These were certainly the words of one fighting, in danger in the fight, and asking for divine help.

2 Cor 12:7–9 (quotation, high confidence) · Gen 3:5 (quotation, high confidence) · Isa 58:9 (quotation, high confidence) · Ps 6:3 (6:4 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Paul, fearing pride, received the angel of Satan as a remedy, like theriac made from the serpent; God was present even in refusing his prayer, as a physician is present when he cuts.

Quotations: 2 Cor 12:7–9; Gen 3:5; Isa 58:9; Ps 6:3. Theriac was an antidote containing viper's flesh, hence its name (from Greek therion).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; punctuation lost; words run together): Non cnim, fratres mci, apostolo Paulo non aderat, qui cnm certarct, nc extolleretur, timcbat. III magnitudineinquit, revelationum mcarum ne extollar. Vidde in conflictatione certantem, noudum → Non enim, fratres mei, apostolo Paulo non aderat, qui cum certaret, ne extolleretur, timebat. In magnitudine, inquit, revelationum mearum ne extollar. Videte in conflictatione certantem, nondum; Quis dicit, Ne extollar? 0 terror, o tremor! Quis dicit, Ne extollar' Cum tanta → Quis dicit, Ne extollar? O terror, o tremor! Quis dicit, Ne extollar? Cum tanta; Parum eat quia dicit → Parum est quia dicit; stimulus carnis mea, angelas satanæ. 0 venenum → stimulus carnis meæ, angelus satanæ. O venenum; Caput cædebatur, ne eaput extolleretur. 0 antidotum, qnod quasi de serpente conficitur, et propterea theriacum nuncopatur! Serpeus enim → Caput cædebatur, ne caput extolleretur. O antidotum, quod quasi de serpente conficitur, et propterea theriacum nuncupatur! Serpens enim; Gustate, et eritis sicot dii → Gustate, et eritis sicut dii; superbiæ persuasio ista est Unde cecidit → superbiæ persuasio ista est. Unde cecidit; Propterquod, non semel → Propter quod, non semel; ideo non aderat, ei falsum erat → ideo non aderat, et falsum erat.

Cite (SBL): Augustine, Serm. 163.8 (PL 38:522–523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-8). (abbreviation not yet checked)

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163.9PL 38:523

Triumphantis autem verba quæ erunt? Verba certantis, dum domus ædificatur: verba triumphantis, cum domus in ultimo dedicatur. Ubi est, mors, contentio tua? ubi est, mors aculeus tuus? Aculeus autem mortis est peccatum. Sic ista dicebat Apostolus, quasi ipse jam ibi esset. Denique post hæc verba, quæ constat esse de futura perceptione, non de præsenti conflictatione; quandoquidem dicit, Tunc fiet: non modo fit, sed tunc fiet. Quid tunc fiet? Sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Tunc fiet ut nusquam sit aculeus mortis, nusquam possit inveniri peccatum. Quid festinas? Tunc fiet, tunc fiet. Mereatur in te humilitas, ut tunc in te fiat; ne superbia non permittat ut vel tunc in te fiat. Tunc fiet. Modo interim dum pugnas, dum laboras, dum periclitaris, dic, dic, Dimitte nobis debita nostra. Dic omnino dum pugnas, dic, verum dic, ex animo dic: Si dixerimus quia peccatum non habemus, nos ipsos seducimus ( I Joan. I, 8). Tu tibi diabolus eris. Nos ipsos seducimus, et veritas in nobis non est. Non enim verum dicimus, dicendo nos non habere peccatum; cum hic non simus sine peccato. Dicamus ergo veritatem, ut aliquando inveniamus securitatem. Sit veritas in pugna, ut acquiratur securitas in victoria. Tunc fiet, Ubi est, mors, aculeus tuus? Aculeus enim mortis est peccatum.

But what will be the words of the one triumphing? The words of the one fighting while the house is being built; the words of the one triumphing when the house is dedicated at the last. “Where, O death, is your contention? Where, O death, is your sting? But the sting of death is sin.” The Apostle said these things as if he were already there. Next, after these words, which plainly concern future possession, not present conflict—since he says, “Then will come about”: not “it comes about now,” but “then will come about.” What will come about then? “The saying that is written: Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting?” Then it will come about that the sting of death is nowhere, that sin can nowhere be found. Why are you in a hurry? Then it will come about, then it will come about. Let humility earn that it come about in you then; let not pride prevent it from coming about in you even then. Then it will come about. Meanwhile, now, while you fight, while you labor, while you are in danger, say, say, “Forgive us our debts.” Say it by all means while you fight; say it, say it truly, say it from the heart: “If we say that we have no sin, we deceive ourselves.” You will be a devil to yourself. “We deceive ourselves, and the truth is not in us.” For we do not speak the truth by saying we have no sin, since here we are not without sin. Let us speak the truth, then, that we may at some time find security. Let there be truth in the fight, so that security may be gained in the victory. Then will come about, “Where, O death, is your sting? For the sting of death is sin.”

1 Cor 15:54–56 (quotation, high confidence) · Matt 6:12 (quotation, high confidence) · 1 John 1:8 (quotation, high confidence)

Notes and citation

Summary: The triumphant cry over death belongs to the resurrection; until then the humble fighter must pray “Forgive us our debts” and confess truthfully that he is not without sin.

Quotations: 1 Cor 15:54–56; Matt 6:12; 1 John 1:8.

Notes on the original text

Digital text corrected (OCR slips): cum dnmus in ultiMo dedicatur → cum domus in ultimo dedicatur; non de præsenti conDi.. ctatione → non de præsenti conflictatione; Ubi est, mors9 contentio tua? ubi est, mors, aculeus tuus? Tunc liet ut uusquam sit → Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Tunc fiet ut nusquam sit; lie superbia non permittat ut vel tunc in te liat. → ne superbia non permittat ut vel tunc in te fiat.; noa ipsos seducimus ( i Joan. I, 8). Tu tibi diabolus eris. Noa ipsos seducimus → nos ipsos seducimus ( I Joan. I, 8). Tu tibi diabolus eris. Nos ipsos seducimus; Tunc fiet, Ubi at, mora, aculeus tuus? Aculeus enim mortis eat peccatum. → Tunc fiet, Ubi est, mors, aculeus tuus? Aculeus enim mortis est peccatum..

Topics: Prayer, Eschatology

Cite (SBL): Augustine, Serm. 163.9 (PL 38:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-9). (abbreviation not yet checked)

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163.10PL 38:523

Sed de lege præsumis, quia data est tibi lex, et datum est tibi præceptum. Bonum est tibi ut Spiritus te vivificet, ne littera occidat. Volo ut velis; sed non sufficit ut velis. Adjuvandus es ut plene velis, et impleas quod velis. Nam vis videre quid valeat sine Spiritu adjuvante littera jubens? Ibi dixit, Cum dictum est, Ubi est, mors, aculeus tuus? Aculeus autem mortis est peccatum; continuo subjunxit, Virtus autem peccati lex ( I Cor. XV, 54-56 )? Quid est, Virtus peccati lex? Non mala jubendo, vel bona prohibendo: imo vero mala prohibendo, et bona jubendo. Virtus autem peccati lex: quia, Subintravit, inquit, lex ut abundaret delictum. Quid est, ut abundaret delictum? Quia ubi gratia non erat, auxit prohibitio desiderium: et cum quasi de propria præsumitur virtute, factum est grande vitium. Sed quid fecit gratia? Ubi abundavit peccatum superabundavit gratia ( Rom. V, 20). Venit Dominus: totum quod de Adam traxisti, totum quod tuis pravis moribus addidisti, totum dimisit, totum delevit; orationem docuit, gratiam promisit; certamen indixit, laboranti subvenit, victorem coronavit. Itaque, inquit Apostolus, Lex quidem sancta, et mandatum sanctum, et justum, et bonum. Quod ergo bonum est, mihi factum est mors? Absit. Sed peccatum, ut appareat peccatum. Nam quando non prohibebaris, erat; sed non apparebat. Nam concupiscentiam inquit, nesciebam, nisi Lex diceret, Non concupisces. Occasione igitur accepta, peccatum per mandatum fefellit me, et per illud occidit. Ecce quid est, Littera occidit.

But you presume upon the Law, because the Law was given to you, and the commandment was given to you. It is good for you that the Spirit give you life, lest the letter kill. I want you to will; but it is not enough that you will. You must be helped so that you may will fully, and fulfill what you will. For do you want to see what the letter commanding can do without the Spirit helping? Did he not say there—when it was said, “Where, O death, is your sting? But the sting of death is sin”—did he not at once add, “But the power of sin is the Law”? What is “the power of sin is the Law”? Not by commanding evil or forbidding good: rather, by forbidding evil and commanding good. “But the power of sin is the Law”: because “the Law came in,” he says, “so that the offense might abound.” What is “so that the offense might abound”? Because where grace was not, prohibition increased desire; and when one presumes as if on one's own strength, a great vice is produced. But what did grace do? “Where sin abounded, grace abounded still more.” The Lord came: all that you drew from Adam, all that you added by your own bad habits, he forgave entirely, he blotted out entirely; he taught prayer, he promised grace; he declared the contest, he helped the one laboring, he crowned the victor. “So,” says the Apostle, “the Law indeed is holy, and the commandment holy and just and good. Did what is good, then, become death for me? Far from it. But sin, that it might appear as sin.” For when you were not forbidden, it was there, but it did not appear. “For I did not know desire,” he says, “unless the Law had said, You shall not desire. So sin, taking the occasion, through the commandment deceived me, and through it killed me.” See what “the letter kills” means.

2 Cor 3:6 (quotation, high confidence) · 1 Cor 15:55–56 (quotation, high confidence) · Rom 5:20 (quotation, high confidence) · Rom 7:12–13 (quotation, high confidence) · Rom 7:7 (quotation, high confidence) · Rom 7:11 (quotation, high confidence)

Notes and citation

Summary: The Law alone, commanding without the Spirit's help, increases desire and becomes sin's power; Christ forgave all sin, teaches prayer, and helps and crowns the one who fights.

Quotations: 2 Cor 3:6; 1 Cor 15:55–56; Rom 5:20; Rom 7:12–13, 7, 11.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray footnote mark): Ibi dixit. Cum dictum est, Ubi eat, mors, aculeus tuus? Aculeus autem mortis eat peccatum → Ibi dixit, Cum dictum est, Ubi est, mors, aculeus tuus? Aculeus autem mortis est peccatum; Non mala jubendo, vei bona prohibendo → Non mala jubendo, vel bona prohibendo; quia, Subintravit, iuquit, lex → quia, Subintravit, inquit, lex; factum est grande vitium I. Sed quid → factum est grande vitium. Sed quid; totnm dimisit, totum delevit; orationem docuit, graHam promisit; certamen indixit, laboranti subvenit, victorem eoronavil, Itaque → totum dimisit, totum delevit; orationem docuit, gratiam promisit; certamen indixit, laboranti subvenit, victorem coronavit. Itaque; mihi factum eat mors? Absit. Sed peccatum, ut appareat peccatum, Nani quando → mihi factum est mors? Absit. Sed peccatum, ut appareat peccatum. Nam quando.

Cite (SBL): Augustine, Serm. 163.10 (PL 38:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-10). (abbreviation not yet checked)

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163.11PL 38:523–524

Si vis ergo evadere legem minantem, ad Spiritum fuge adjuvantem. Quod enim lex imperat, fides sperat. Clama ad Deum tuum, adjuvet te. Non remaneas sub littera reus, sed Spiritu suo te adjuvet Deus: ne tibi similis sit superbus Judæus. Cum enim aculeus mortis esset peccatum, virtus autem peccati lex; quid ageret humana infirmitas, in qua fatigabatur voluntas? Velle, inquit, adjacet mihi; perficere autem bonum non invenio. Quid ergo ageret? Ecce aculeus mortis peccatum, ecce virtus peccati lex. Sed lex subintravit, ut abundaret delictum. Si enim lex posset vivificare, omnino ex lege esset justitia. Sed conclusit Scriptura omnia sub peccato. Quomodo conclusit? Ne vagareris, ne præcipitareris, ne mergereris; cancellos tibi fecit lex, ut non inveniendo qua exires, ad gratiam convolares. Sed conclusit Scriptura omnia sub peccato, ut promissio. Qui promittit, quod facit promittit, non quod tu facis. Si tu facturus esses, prænuntiator esset Deus, non promissor. Sed conclusit, inquit, Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus. Audi, daretur. Quid superbis? Audi, daretur. Quid enim habes, quod non accepisti? Ergo quia aculeus mortis est peccatum, virtus autem peccati lex; et hoc de bona providentia Dei, ut concluderentur homines sub peccato, et quærerent adjutorem, quærerent gratiam, quærerent Deum, non de sua virtute præsumerent; ideo et hic cum dixisset, Aculeus autem mortis peccatum, virtus autem peccati lex: quid times? quid laboras? quid sudas? Audi quod sequitur: Gratias autem Deo, qui dedit nobis victoriam per Dominum nostrum Jesum Christum. Certe tu tibi das victoriam? Gratias Deo, qui dedit nobis victoriam per Dominum nostrum Jesum Christum.

If then you want to escape the threatening Law, flee to the helping Spirit. For what the Law commands, faith hopes for. Cry to your God, that he may help you. Do not remain guilty under the letter; but let God help you by his Spirit, lest the proud Jew be like you. For since “the sting of death was sin, and the power of sin the Law,” what was human weakness to do, in which the will grew weary? “To will,” he says, “is present to me; but to accomplish the good I do not find.” What then was it to do? See, the sting of death is sin; see, the power of sin is the Law. But “the Law came in so that the offense might abound. For if a law could give life, righteousness would indeed be from the Law. But Scripture has shut up all things under sin.” How has it shut them up? So that you would not wander, would not fall headlong, would not drown: the Law made railings for you, so that, finding no way out, you would fly to grace. “But Scripture has shut up all things under sin, so that the promise”—he who promises promises what he himself does, not what you do. If you were going to do it, God would be a foreteller, not a promiser. “But Scripture,” he says, “has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” Hear: “might be given.” Why are you proud? Hear: “might be given.” “For what do you have that you did not receive?” So, because the sting of death is sin and the power of sin the Law—and this by the good providence of God, so that men might be shut up under sin and seek a helper, seek grace, seek God, and not presume on their own strength—therefore here too, when he had said, “But the sting of death is sin, and the power of sin the Law”: why do you fear? why do you labor? why do you sweat? Hear what follows: “But thanks be to God, who has given us the victory through our Lord Jesus Christ.” Do you really give yourself the victory? “Thanks be to God, who has given us the victory through our Lord Jesus Christ.”

1 Cor 15:56–57 (quotation, high confidence) · Rom 7:18 (quotation, high confidence) · Rom 5:20 (quotation, high confidence) · Gal 3:21–22 (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence)

Notes and citation

Summary: The Law shuts all under sin like railings so that we flee to grace; the promise is God's own act, given to believers, and victory over death is his gift through Christ.

Quotations: 1 Cor 15:56–57; Rom 7:18; Rom 5:20; Gal 3:21–22; 1 Cor 4:7. “The proud Jew” is Augustine's phrase, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Si vis ergo evaderc legem minantem → Si vis ergo evadere legem minantem; Clama ad Demn tuum → Clama ad Deum tuum; Cum enim aculeus moitis esset peccatum → Cum enim aculeus mortis esset peccatum; quid ageret humana infirmiUs → quid ageret humana infirmitas; perficere autum bo-. num non invenio. Quid ergo ageret?. → perficere autem bonum non invenio. Quid ergo ageret?; Si enim lex posset vi,,; Mare, omnino → Si enim lex posset vivificare, omnino; ad gratiam coavolares. Sed conclusit Scriptura omnia sub pecculo → ad gratiam convolares. Sed conclusit Scriptura omnia sub peccato; et hoc de bona providentia Ici, ut concluderentur homines sub peccato, et quærcrent adjutorem → et hoc de bona providentia Dei, ut concluderentur homines sub peccato, et quærerent adjutorem.

Cite (SBL): Augustine, Serm. 163.11 (PL 38:523–524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-11). (abbreviation not yet checked)

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163.12PL 38:524

Ergo cum cœperis laborare pugnans contra concupiscentias carnis, spiritu ambula, spiritum invoca, donum Dei quære. Et si lex in membris repugnat legi mentis tuæ ex parte inferiori, id est, a carne, captivum te tenet sub lege peccati: et hoc emendabitur, et hoc transiet in jura victoriæ. Tu tantum clama, tu tantum invoca. Oportet semper orare, et non deficere. Invoca omnino, invoca adjutorium. Adhuc te loquente, dicit, Ecce adsum. Post intellige, et audis dicentem animæ tuæ, Salus tua ego sum. Cum ergo lex carnis repugnare coeperit legi mentis, et captivum te ducere in lege peccati, quæ est in membris tuis: orando dic, confitendo dic, Miser ego homo. Quid enim aliud est homo? Quid est homo, nisi quod memor es ejus? Dic, Miser ego homo: quia nisi venisset Filius hominis, periisset homo. Exclama in angustiis, Quis me liberabit de corpore mortis hujus? ubi lex in membris meis repugnat legi mentis meæ. Condelector enim legi Dei secundum interiorem hominem. Quis me liberabit de corpore mortis hujus? Si hoc fideliter, si humiliter dicis; verissime respondetur, Gratia Dei per Jesum Christum Dominum nostrum. Conversi ad Dominum, etc.

So when you have begun to labor, fighting against the desires of the flesh, walk by the Spirit, call on the Spirit, seek the gift of God. And if the law in your members wars against the law of your mind from the lower part, that is, from the flesh, and holds you captive under the law of sin, this too will be amended, this too will pass into the rights of victory. Only cry out; only call on him. “One must always pray and not lose heart.” Call on him by all means; call for help. While you are still speaking, he says, “Here I am.” Afterward understand, and you hear him saying to your soul, “I am your salvation.” So when the law of the flesh has begun to war against the law of the mind and to lead you captive in the law of sin which is in your members, say it praying, say it confessing: “Wretched man that I am.” For what else is man? “What is man, that you are mindful of him?” Say, “Wretched man that I am”: because unless the Son of Man had come, man would have perished. Cry out in your distress: “Who will deliver me from the body of this death?”—where the law in my members wars against the law of my mind. “For I delight in the law of God according to the inner man. Who will deliver me from the body of this death?” If you say this faithfully, if you say it humbly, the most true answer is given: “The grace of God through Jesus Christ our Lord.” Turning to the Lord, etc.

Rom 7:22–25 (quotation, high confidence) · Luke 18:1 (quotation, high confidence) · Isa 58:9 (quotation, high confidence) · Ps 35:3 (34:3 Vulg.) (quotation, high confidence) · Ps 8:4 (8:5 Vulg.) (quotation, high confidence)

Notes and citation

Summary: In the struggle against the flesh the believer must call on God continually and confess “Wretched man that I am,” and will be answered that deliverance comes by God's grace through Christ.

Quotations: Rom 7:22–25; Luke 18:1; Isa 58:9; Ps 35:3 (34:3 Vulg.); Ps 8:4 (8:5 Vulg.).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; punctuation lost; repeated words): Ergo cum cœperis laborare coeperis laboraro pugnans → Ergo cum cœperis laborare pugnans; Et si lex in membris rcpugnat legi mentis tuæ → Et si lex in membris repugnat legi mentis tuæ; transiet in jura victoriæ Tu tantum clama → transiet in jura victoriæ. Tu tantum clama; Oportet semper orare, et nou deficere. → Oportet semper orare, et non deficere.; Post intellige, ct audis → Post intellige, et audis; Cum ergo lex carnis i epugnare coeperit → Cum ergo lex carnis repugnare coeperit; Quid eat homo, nisi quod memores ejus? → Quid est homo, nisi quod memor es ejus?; ubi lex in membris meis rcpugnal legi mentis meæ. Condelector enim. legi Dei → ubi lex in membris meis repugnat legi mentis meæ. Condelector enim legi Dei.

Topics: Prayer

Cite (SBL): Augustine, Serm. 163.12 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/163-1/#p-163-12). (abbreviation not yet checked)

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