Sermons to the People 168.1–169.9

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 168

168.1PL 38:532

Lectionibus, canticis, sermonibusque divinis, et quod est præcipuum, gratia sua ædificet Dominus cor vestrum; ut quod verum auditis, non audiatis ad judicium, sed ad præmium. Faciet hoc, quoniam qui promisit potens est et facere. Ita credidit Abraham, dans gloriam Deo, unde et plenissime credens quoniam quæ promisit potens est et facere ( Rom. IV, 20, 21). Magnum nostrum gaudium: nos promisit Abrahæ; nos promissionis filii sumus. Quando enim dictum est Abrahæ, In semine tuo benedicentur omnes gentes ( Gen. XXII, 18), nos promissi sumus. Ergo ipse nos fecit filios fidei Abrahæ, qui potens est facere quod promisit. Nemo dicat: Ego feci. Non enim promittit Deus, et facis tu. Potest autem recte dici quia quæ promittis tu, facit Deus. Tu enim infirmus es, tu omnipotens non es. Quando ergo promittis, nisi Deus faciat, inanis est promissio tua. Dei autem promissio non pendet ex te, sed ex illo. Sed ego, inquis, credidi. Concedo. Verum dicis: tu credidisti, sed non tibi tu fidem dedisti. Unde autem credidisti, nisi ex fide? Fides in te donum Dei est.

By the readings, songs, and divine sermons, and—what is chief—by his grace, may the Lord build up your heart, so that what you hear as true you may hear not for judgment but for reward. He will do this, since he who promised is also able to do it. So Abraham believed, giving glory to God, and so most fully believing that what he promised he is also able to do. Our joy is great: he promised us to Abraham; we are children of the promise. For when it was said to Abraham, “In your offspring all nations will be blessed,” we were promised. So he made us children of Abraham's faith, he who is able to do what he promised. Let no one say, “I did it.” For God does not promise and you do. But it can rightly be said that what you promise, God does. For you are weak; you are not almighty. So when you promise, unless God does it, your promise is empty. But God's promise does not depend on you, but on him. “But I,” you say, “believed.” I grant it. You speak the truth: you believed; but you did not give yourself faith. From where did you believe, if not from faith? Faith in you is God's gift.

Rom 4:20–21 (quotation, high confidence) · Gen 22:18 (quotation, high confidence) · Gal 4:28 (allusion, high confidence)

Notes and citation

Summary: God promised the Gentiles to Abraham and himself fulfils the promise, so believers are children of Abraham's faith by God's doing; even their faith is God's gift.

Quotations: Rom 4:20–21; Gen 22:18; Gal 4:28 (allusion).

Notes on the original text

Digital text corrected (OCR slips): Non enim promitlit Deus, et facis tu. Potest autem recte dici quia quæ. promittis tu, facit Deus. → Non enim promittit Deus, et facis tu. Potest autem recte dici quia quæ promittis tu, facit Deus.; Quando ergo pronliuis, nisi Deus faciat, inanis 'est promissio tua. → Quando ergo promittis, nisi Deus faciat, inanis est promissio tua.; sed non libi tu fidem dedisti. Unde autem credidisti, nisi cx fide? Fides in te donum Dci est. → sed non tibi tu fidem dedisti. Unde autem credidisti, nisi ex fide? Fides in te donum Dei est..

Cite (SBL): Augustine, Serm. 168.1 (PL 38:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-168-1). (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).

168.2PL 38:532

Audi Apostolum ipsum fidei disputatorem, et gratiæ magnum defensorem: audi eum dicentem, Pax fratribus, et charitas cum fide. Magna tria dixit, Pax, charitas, fides. A fine coepit, ad initium terminavit. Initium est enim in fide, finis in pace. Qua enim credimus, ipsa est fides. Sed fides debet esse Christianorum, non dæmoniorum. Nam, sicut dicit Jacobus apostolus, Et dæmones credunt et contremiscunt. Et dæmones dixerunt Christo, Tu es Filius Dei. Confitebantur dæmones quod non credebant homines. Illi tremuerunt, illi occiderunt. Quid enim quia dixerunt dæmones, Tu es Filius Dei, scimus qui sis; ideo regnaturi sunt cum Filio Dei? Absit! Discernenda est ergo fides dæmonum a fide sanctorum. Plane discernenda vigilanter et diligenter. Nam et Petrus hoc dixit Domino dicenti, Quem me esse dicitis? Tu es Christus Filius Dei vivi. Et Dominus: Beatus es, Simon Bar-Jona. O Domine, hoc tibi dixerunt et dæmones: quare ipsi non sunt beati? Quare? Quia dæmones hoc dixerunt timore, Petrus amore. Ideo initium est a fide. Sed quali fide? Quam definivit Apostolus: Neque circumcisio aliquid valet, neque præputium, sed fides. Dic quæ fides? Quæ per dilectionem operatur ( Galat. v, 6). Hanc dæmones non habent fidem, quæ per dilectionem operatur: sed soli servi Dei, soli sancti Dei, soli fide filii Abrahæ, soli filii dilectionis, filii promissionis; ideo dicta est et charitas. Tria illa dicta sunt ab Apostolo, Pax fratribus, et charitas cum fide. Pax fratribus. Unde pax? Et charitas. Unde charitas? Cum fide. Si enim non credis, non amas. Dixit ergo Apostolus, sic incipiens a fine, et veniens ad initium: Pax, charitas, cum fide. Nos dicamus, Fides, charitas, pax. Crede, ama, regna. Si enim credis et non amas, adhuc non discrevisti fidem tuam ab eis qui tremebant et dicebant: Scimus qui sis, Filius Dei. Ergo tu ama: quia charitas cum fide ipsa te perducit ad pacem. Quam pacem? Veram pacem, plenam pacem, solidam pacem, securam pacem; ubi nulla pestis, nullus hostis. Ipsa pax est finis omnium desideriorum bonorum. Charitas cum fide: et si sic dicas, bene dicis, Fides cum charitate.

Hear the Apostle himself, the debater on faith and the great advocate of grace; hear him saying, “Peace to the brothers, and love with faith.” He named three great things: peace, love, faith. He began from the end and finished at the beginning. For the beginning is in faith, the end in peace. That by which we believe is faith itself. But the faith ought to be that of Christians, not of demons. For, as the apostle James says, “The demons also believe, and tremble.” And the demons said to Christ, “You are the Son of God.” The demons confessed what men did not believe. They trembled; these killed. For because the demons said, “You are the Son of God, we know who you are,” are they therefore going to reign with the Son of God? Far from it! So the faith of demons must be distinguished from the faith of the saints—distinguished watchfully and carefully. For Peter too said this to the Lord when he asked, “Who do you say that I am?”: “You are the Christ, the Son of the living God.” And the Lord: “Blessed are you, Simon Bar-Jona.” O Lord, the demons also said this to you: why are they not blessed? Why? Because the demons said this from fear, Peter from love. So the beginning is from faith. But what kind of faith? That which the Apostle defined: “Neither circumcision avails anything, nor uncircumcision, but faith.” Say what faith? “Which works through love.” The demons do not have this faith, which works through love; but only the servants of God, only the saints of God, only the children of Abraham by faith, only the children of love, the children of the promise; that is why love too was mentioned. Those three were named by the Apostle: “Peace to the brothers, and love with faith.” “Peace to the brothers.” From where peace? “And love.” From where love? “With faith.” For if you do not believe, you do not love. So the Apostle spoke thus, beginning from the end and coming to the beginning: peace, love, with faith. Let us say: faith, love, peace. Believe, love, reign. For if you believe and do not love, you have not yet distinguished your faith from those who trembled and said, “We know who you are, the Son of God.” So love: because love with faith itself leads you to peace. What peace? True peace, full peace, solid peace, secure peace, where there is no plague, no enemy. That peace is the end of all good desires. Love with faith; and if you say it thus, you say it well: faith with love.

Eph 6:23 (quotation, high confidence) · Jas 2:19 (quotation, high confidence) · Mark 3:11 (allusion, high confidence) · Mark 1:24 (quotation, high confidence) · Matt 16:15–17 (quotation, high confidence) · Gal 5:6 (quotation, high confidence)

Notes and citation

Summary: Paul's “peace, love with faith” runs from end to beginning: faith that works through love, unlike the demons' faith born of fear, leads to the true and secure peace that is the goal of all good desire.

Quotations: Eph 6:23; Jas 2:19; Mark 3:11–12 and 1:24; Matt 16:15–17; Gal 5:6.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): Audi Apostolum ipsum fidei dispulatorem 1, et gratian magnum deferserem: audi cum dicentem, Pax fratribus, et charitas cnm fide. → Audi Apostolum ipsum fidei disputatorem, et gratiæ magnum defensorem: audi eum dicentem, Pax fratribus, et charitas cum fide.; Qua enim credimus, ipsa cst fides. → Qua enim credimus, ipsa est fides.; Confitebantur dæmones quod non credebant homincs. → Confitebantur dæmones quod non credebant homines.; Quid enim quia dixerunt dæmunes, Tu ea Filius Dei → Quid enim quia dixerunt dæmones, Tu es Filius Dei; Beatus ea, Simon Bar-Jona. 0 Domine, hoc tibi dixcrunt et dæmones → Beatus es, Simon Bar-Jona. O Domine, hoc tibi dixerunt et dæmones; Quia da-mones hoc dixerunt timore → Quia dæmones hoc dixerunt timore; ideo dicta est et charital. → ideo dicta est et charitas.; et venicns ad initium → et veniens ad initium; adhuc non discrevisti fident tuam → adhuc non discrevisti fidem tuam.

Cite (SBL): Augustine, Serm. 168.2 (PL 38:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-168-2). (abbreviation not yet checked)

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168.3PL 38:532–533

Magna ergo bona commemoravit Apostolus, Pax fratribus, et charitas cum fide: magna bona. Sed dicat unde bona ista: unde sunt, a nobis, an a Deo? Si dicis, A nobis; in te gloriaris, non in Deo. Si autem didicisti quod ait et ipse Apostolus Ut qui gloriatur, in Domino glorietur; confitere pacem, charitatem cum fide, non tibi esse nisi a Deo. Sed respondes mihi: Tu hoc dicis, proba quod dicis. Probo: ipsum Apostolum testem vocabo. Ecce habetis: Apostolus dixit, Pax fratribus, et charitas cum fide. Ipse dixit. Quid ipse dixit? Vide, sequitur, Pax fratribus, et charitas cum fide, a Deo Patre nostro et Domino Jesu Christo. Quid ergo habes quod non accepisti? Si autem accepisti, quid gloriaris quasi non acceperis? Nam si gloriatus est Abraham, ex fide gloriatus est. Quæ est fides plena et perfecta? Quæ credit ex Deo esse omnia bona nostra, et ipsam fidem. Iterum dicit Apostolus, Misericordiam consecutus sum. O confessio! Non ait, Misericordiam consecutus sum, quia fidelis eram; sed, ut fidelis essem, misericordiam consecutus sum (1 d. VII, 25). Veniamus ad ejus primordia, videamus Saulum sævientem, spectemus furentem, spectemus odia anhelantem, sanguinemque sitientem. Spectemus, fratres, eum; magnum spectaculum. Ecce post Stephani necem, post effusum testis Dei lapidibus sanguinem, ubi vestimenta servabat lapidantium, ut et in eorum etiam manibus lapidaret, tunc dispersi sunt fratres qui erant Jerosolymis congregati; et ille sæviens cui parum erat vidisse et fudisse sanguinem Stephani, accepit litteras a principibus sacerdotum, ut iret Damascum, et quoscumque ibi inveniret Christianos, vinctos adduceret. Et ibat. Hæc Pauli via erat, cujus via nondum erat Christus; adhuc Sauli, nondum Pauli. Ibat. Quid habebat in corde? Quid, nisi malum? Date mihi merita ejus. Si merita quæris, damnationis sunt, non liberationis. Ibat ergo sævire in membra Christi, ibat sanguinem fundere, ibat lupus pastor futurus: sic ibat. Non enim poterat aliter ire ad illa, propter quæ ibat. Et cum sic ambulat, cogitat, anhelat cædes; cum ducit pedes ejus ira, movet membra odium, dum pergit et ambulat, obtemperat mancipium crudelitati: et ecce vox de coelo, Saule, Saule, quid me persequeris? Ecce quare dixit, Misericordiam consecutus sum, ut fidelis essem. Erat infidelis; parum est, erat in ipsa infidelitate crudelis: sed misericordiam consecutus est, ut fidelis esset ( Act. VII-IX). Quid dicturus es Deo dicenti, Hoc volo? Ergo, Domine, ille qui tanta fecit, tanta mala in sanctos tuos facere cupiebat, tali eum misericordia dignum existimas? Hoc volo. An oculus tuus nequam est, quia ego bonus sum?

So the Apostle mentioned great goods: “Peace to the brothers, and love with faith”—great goods. But let him say where these goods come from: from us, or from God? If you say, “From us,” you boast in yourself, not in God. But if you have learned what the Apostle himself says, “So that he who boasts should boast in the Lord,” confess that peace, love with faith, are yours only from God. But you answer me: “You say this; prove what you say.” I prove it: I will call the Apostle himself as witness. See, you have it: the Apostle said, “Peace to the brothers, and love with faith.” He himself said it. What did he say? See, it follows: “Peace to the brothers, and love with faith, from God our Father and the Lord Jesus Christ.” “What then do you have that you did not receive? But if you received it, why do you boast as if you had not received it?” For if Abraham boasted, he boasted of faith. What is full and perfect faith? That which believes that all our goods are from God, and faith itself. Again the Apostle says, “I obtained mercy.” O confession! He does not say, “I obtained mercy because I was faithful,” but, “that I might be faithful, I obtained mercy.” Let us come to his beginnings; let us see Saul raging; let us look at him furious; let us look at him panting out hatred and thirsting for blood. Let us look at him, brothers: a great spectacle. See, after Stephen's killing, after the blood of God's witness was shed by stones, when he guarded the clothes of those stoning him, so that he stoned through their hands too, then the brothers who had been gathered in Jerusalem were scattered; and he, raging, for whom it was too little to have seen and shed the blood of Stephen, received letters from the chief priests to go to Damascus and bring bound whatever Christians he found there. And he went. This was Paul's way, whose way was not yet Christ; still Saul's, not yet Paul's. He went. What did he have in his heart? What but evil? Give me his merits. If you seek merits, they are of condemnation, not of liberation. So he went to rage against Christ's members; he went to shed blood; he went, a wolf who would be a shepherd: so he went. For he could not go otherwise to the things for which he was going. And as he walks thus, plots, pants for slaughter—while anger drives his feet, hatred moves his limbs, while he goes on and walks, a slave obedient to cruelty—behold, a voice from heaven: “Saul, Saul, why are you persecuting me?” See why he said, “I obtained mercy, that I might be faithful.” He was unfaithful; that is too little: in his very unfaithfulness he was cruel; but he obtained mercy, that he might be faithful. What will you say to God when he says, “I will it so”? “So, Lord, the one who did so much, who longed to do so much evil to your saints, do you judge worthy of such mercy?” “I will it so. Is your eye evil because I am good?”

Eph 6:23 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence) · Rom 4:2 (allusion, medium confidence) · 1 Cor 7:25 (quotation, high confidence) · Acts 7:58 (allusion, high confidence) · Acts 9:1–4 (quotation, high confidence) · Matt 20:15 (quotation, high confidence)

Notes and citation

Summary: Peace, love, and faith are from God, as Paul's greeting says; his own conversion shows it, for Saul, raging and merciless, obtained mercy so that he might become faithful.

This staged ref holds Maurist paragraphs 3 and 4; paragraph 4 begins at “Let us come to his beginnings” (its number and heading were removed at import). Quotations: Eph 6:23; 1 Cor 1:31; 1 Cor 4:7; Rom 4:2 (allusion); 1 Cor 7:25; Acts 7:58–9:4; Matt 20:15.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; word divided): in te gloriaris, non ill Deo → in te gloriaris, non in Deo; confitere pacem, charitatem cum fide, non libi esse nisi a Dco. → confitere pacem, charitatem cum fide, non tibi esse nisi a Deo.; a Deo Pa tre nostro → a Deo Patre nostro; Qure est fides p'ena et perfecta? Quæ credit ex Deo csse omnia bona nostra → Quæ est fides plena et perfecta? Quæ credit ex Deo esse omnia bona nostra; Misericordiain consecutus sum. → Misericordiam consecutus sum.; ut et in corum etiam manibus lapidaret → ut et in eorum etiam manibus lapidaret; eujus via nondum erat Christus → cujus via nondum erat Christus; Quid habehat in corde? → Quid habebat in corde?; ibat lupus pastor fulujrus → ibat lupus pastor futurus; Saule, Saule, quid me persequcris? Ecce quare dixit,.Miseri. cordiam consecutus sum → Saule, Saule, quid me persequeris? Ecce quare dixit, Misericordiam consecutus sum; parum est, crat in ipsa infidelitate crudclis → parum est, erat in ipsa infidelitate crudelis; tali cum misericordia dignuln existimas? Huc volo. → tali eum misericordia dignum existimas? Hoc volo..

Topics: Persecution

Cite (SBL): Augustine, Serm. 168.3 (PL 38:532–533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-168-3). (abbreviation not yet checked)

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168.5PL 38:533

Habete fidem: sed ut habeatis fidem, orate fide. Sed orare fide non possetis, nisi fidem haberetis. Non enim orat, nisi fides. Quomodo enim invocabunt, in quem non crediderunt? Aut quomodo credent ei quem non audierunt? Quomodo autem audient sine prædicante? Aut quomodo prædicabunt, si non mittantur? Ideo loquimur, quia missi sumus. Audite nos, audite illum per nos. Ergo, ait aliquis, invocamus Deum, ut det nobis perseverare in his bonis quæ habemus, et addat bona quæ non habemus. Præcessit ergo fides quæ rogat. Certo totum dat Deus. Ut enim daret mihi, rogavi: ut rogarem, prius credidi. Ergo mihi dedi quod credidi, et Deus dedit quod credens oravi. Solvatur quæstio: non enim parva est. Hoc te video loqui, quia tu prior dedisti aliquid Deo, ut cætera daret tibi. Dedisti quippe illi fidem tuam et orationem tuam. Et ubi est quod ait Apostolus: Quis enim cognovit sensum Domini, aut quis consiliarius ejus fuit? Aut quis prior dedit illi, et retribuetur ei? Ecce qualis vis esse. Ergo prior dedisti Deo, et hoc dedisti quod tibi non dedit Deus? Invenisti unde dares? Homo mendice, unde habuisti? Ergo unde dares aliquid habuisti? Quid enim habes, quod non accepisti? Ergo de Dei das Deo: ex eo quod tibi dedit, a te accipit. Nam mendicitas tua, nisi ipse prior dedisset, inanissima remaneret.

Have faith; but in order to have faith, pray with faith. But you could not pray with faith unless you had faith. For only faith prays. “For how will they call on him in whom they have not believed? Or how will they believe him whom they have not heard? And how will they hear without a preacher? Or how will they preach unless they are sent?” That is why we speak: because we have been sent. Hear us; hear him through us. “So,” someone says, “we call on God to grant us to persevere in these goods that we have, and to add the goods that we do not have. So the faith that asks came first. Certainly God gives everything. For, that he might give to me, I asked; that I might ask, I first believed. So I gave myself that I believed, and God gave what I prayed for in believing.” Let the question be solved: for it is not small. I see you are saying this because you first gave something to God, so that he might give you the rest. For you gave him your faith and your prayer. And where is what the Apostle says: “For who has known the mind of the Lord, or who has been his counselor? Or who has first given to him, and it will be repaid him?” See what you want to be. So you gave to God first, and gave what God did not give you? You found something to give? Beggar man, where did you have it from? So you had something from which to give? “For what do you have that you did not receive?” So you give God from God's: from what he gave you, he receives from you. For your begging would have remained utterly empty unless he had first given.

Rom 10:14–15 (quotation, high confidence) · Rom 11:34–35 (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence)

Notes and citation

Summary: Against the Pelagian objection that our faith and prayer come first and earn the rest, Augustine answers that no one gives God anything first: faith itself is received, and we give God only from his own gifts.

The paragraph before this one is not missing: Maurist 4 is inside 168.3. Quotations: Rom 10:14–15; Rom 11:34–35; 1 Cor 4:7. The objection is labeled “Pelagian” in Migne's heading.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slips; stray mark; words run together): orate fide 1. Sed orare fide non possetis, nisi fidem babcretis. → orate fide. Sed orare fide non possetis, nisi fidem haberetis.; si uon mittantur? Idco loquimur → si non mittantur? Ideo loquimur; Ergo, nit aliquis, invocamus Deum → Ergo, ait aliquis, invocamus Deum; et addat bona * quæ non habemus → et addat bona quæ non habemus; quia tu pi ior dedisti aliquid Den → quia tu prior dedisti aliquid Deo; et retribueturei? → et retribuetur ei?; Invenisti unde dares Homomendice, unde habuisti? Ergo unde dares! aliquid habuisti? Quid cniin habes → Invenisti unde dares? Homo mendice, unde habuisti? Ergo unde dares aliquid habuisti? Quid enim habes; Ergo de Dei das Dco → Ergo de Dei das Deo.

Topics: Prayer, Heresy

Cite (SBL): Augustine, Serm. 168.5 (PL 38:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-168-5). (abbreviation not yet checked)

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168.6PL 38:533

Audite unde hoc evidentius probetis. Ecce vos quia credidistis, accepistis: quid dicimus de eis qui nondum crediderunt, qualis erat Saulus, qui nondum crediderat? Accepit autem ut crederet: posteaquam credidit Christo, tunc cœpit invocare Christum. Ab illo accepit ut crederet, et credendo invocaret, invocando cætera acciperet. Quid putamus, fratres? Saulus antequam crederet, orabant pro illo qui crediderant, an non orabant? Dicatur mihi, si non pro illo orabant, quare dixit Stephanus, Domine, ne statuas illis hoc peccatum? Orabatur et pro illo, et pro aliis infidelibus, ut crederent. Ecce nondum habebant fidem, et orationibus fidelium accipiebant fidem. Nondum habebant quod Deo offerrent; quia nondum erant misericordiam consecuti, ut fideles essent. Denique posteaquam Saulus iste conversus est, una voce elisus et levatus, elisus persecutor, levatus prædicator: posteaquam cœpit evangelizare fidem quam aliquando vastabat, quid de se dixit? Eram autem ignotus facie Ecclesiis Judææ, quæ sunt in Christo: tantum autem audiebant, quia is qui aliquando nos persequebatur, nunc evangelizat fidem quam aliquando vastabat; et in me magnificabant Deum. Numquid dixit, et in me magnificabant me? Et in me, qui evangelizabam fidem quam aliquando vastabam, non me magnificabant, sed Deum. Ergo ipse fecit, ut Saulus deposita tunica veteri, peccatis pannosa, cædibus sanguinea, ut deposita ista tunica, acciperet tunicam humilitatis, et fieret de Saulo Paulus.

Hear how you may prove this more clearly. See, you received because you believed: what do we say of those who have not yet believed, as was Saul, who had not yet believed? But he received in order to believe: after he believed in Christ, then he began to call on Christ. From him he received that he might believe, and by believing call on him, and by calling on him receive the rest. What do we think, brothers? Before Saul believed, did those who had believed pray for him, or not? Let me be told: if they did not pray for him, why did Stephen say, “Lord, do not hold this sin against them”? Prayer was being made for him, and for other unbelievers, that they might believe. See, they did not yet have faith, and by the prayers of the faithful they received faith. They did not yet have anything to offer God, because they had not yet obtained mercy that they might be faithful. Finally, after this Saul was converted—struck down and raised up by one voice, struck down a persecutor, raised up a preacher—after he began to preach the faith he once ravaged, what did he say of himself? “I was unknown by face to the churches of Judea that are in Christ; they only heard that he who once persecuted us now preaches the faith he once ravaged; and they glorified God in me.” Did he say, “And they glorified me in me”? “And in me,” who was preaching the faith I once ravaged, they glorified not me, but God. So he himself brought it about that Saul, putting off the old tunic, ragged with sins, bloody with killings—that, putting off this tunic, he should receive the tunic of humility, and Saul should become Paul.

Acts 7:60 (quotation, high confidence) · Gal 1:22–24 (quotation, high confidence)

Notes and citation

Summary: Faith is given even to unbelievers through the prayers of the faithful, as Stephen prayed for those stoning him; the churches glorified God, not Paul, for Saul's conversion.

Quotations: Acts 7:60; Gal 1:22–24.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark): qualis crat Saulus → qualis erat Saulus; tune cœpit invocare Christum → tunc cœpit invocare Christum; Quid putamus, frat res? Saulus antequam credcret → Quid putamus, fratres? Saulus antequam crederet; Ecce nondum habebant fidem, ctorationibus fidelium → Ecce nondum habebant fidem, et orationibus fidelium; misericordiam consecuti., ut fideles essent → misericordiam consecuti, ut fideles essent; quid do se dixit? → quid de se dixit?; non ine magnificabant, sed Deum → non me magnificabant, sed Deum; peccatis pannosa ', cædibus sanguinea, ut deposita ista tunica, accipcret → peccatis pannosa, cædibus sanguinea, ut deposita ista tunica, acciperet.

Topics: Prayer

Cite (SBL): Augustine, Serm. 168.6 (PL 38:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-168-6). (abbreviation not yet checked)

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168.7PL 38:533–534

Quid est Paulus? Minimus. Ego enim sum minimus Apostolorum. Ecce quid est Paulus. Paulum enim latine modicum est. Sic loquimur quando dicimus, Post paulum video te, paulo post facio illud. Quid est, paulo post? Modico post: post paulum, post modicum. Quare ergo Paulus? Quia modicus. Modicus, quia novissimus. Ego enim sum, inquit, novissimus Apostolorum, qui non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei. Bene dicis: unde debuisti damnari, ab eo accepisti unde debeas coronari. A quo accepisti, unde debeas coronari? A quo accepit, vultis audire? Nolite me, ipsum audite: Non sum, inquit, dignus vocari Apostolus, quia persecutus sum Ecclesiam Dei; sed gratia Dei sum id quod sum. Ergo quod eras, iniquitate illa eras: quod es, gratia Dei es. Et gratia ejus, inquit, vacua in me non fuit. Ecce evangelizat fidem quam aliquando vastabat: nec gratia ipsa vacat in illo, qui ait, In me vacua non fuit, sed plus omnibus illis laboravi. Observa, erigere te coepisti. Ubi es, Paule? Certe modicus eras. Plus omnibus illis laboravi. Dic unde? Quid enim habes quod non accepisti? Statim respexit: et cum dixisset, Plus omnibus illis laboravi; quasi expavit ad verba sua, et mox subjecit se humilem Paulum, Non autem ego, sed gratia Dei mecum.

What is Paul? Least. “For I am the least of the apostles.” See what Paul is. For paulum in Latin is “little.” So we speak when we say, “I'll see you after a little while,” “I'll do that a little later.” What is “a little later”? A small time after: after a little, after a small time. Why then Paul? Because little. Little, because last. “For I am,” he says, “the last of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.” You speak well: for that for which you should have been condemned, you received from him that for which you should be crowned. From whom did you receive that for which you should be crowned? Do you want to hear from whom he received it? Do not hear me; hear him: “I am not worthy,” he says, “to be called an apostle, because I persecuted the church of God; but by the grace of God I am what I am.” So what you were, you were by that iniquity; what you are, you are by the grace of God. “And his grace,” he says, “in me was not empty.” See, he preaches the faith he once ravaged: nor is grace itself idle in him who says, “In me it was not empty, but I labored more than all of them.” Watch out: you have begun to raise yourself up. Where are you, Paul? Certainly you were little. “I labored more than all of them.” Say from where? “For what do you have that you did not receive?” At once he looked back; and when he had said, “I labored more than all of them,” he was, as it were, afraid at his own words, and at once the humble Paul put himself under: “Yet not I, but the grace of God with me.”

1 Cor 15:9–10 (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence)

Notes and citation

Summary: Paul's name means “little,” and he called himself least of the apostles; he owed all he was to grace, and when he said he labored more than all, he at once added “not I, but the grace of God with me.”

Quotations: 1 Cor 15:9–10; 1 Cor 4:7. The etymology Paulus/paulum is Augustine's.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Post paulum video re, paulo post facio illud → Post paulum video te, paulo post facio illud; sed pratiu Dei sum id quod sum. Ergo quod cras, iniquitalc Ilia eras → sed gratia Dei sum id quod sum. Ergo quod eras, iniquitate illa eras; Et gratia ejut, inquit, vacua in me non fuit. → Et gratia ejus, inquit, vacua in me non fuit.; In me vacua non fuit, sed plut omnibus illis laboravi. Qbserva, erigere te coepisti. Ubi es, Paule? Certe modicus cras. Plut omnibus illis laboravi. Dic uade? → In me vacua non fuit, sed plus omnibus illis laboravi. Observa, erigere te coepisti. Ubi es, Paule? Certe modicus eras. Plus omnibus illis laboravi. Dic unde?; et mox subjecit sc humilem Paulum → et mox subjecit se humilem Paulum.

Cite (SBL): Augustine, Serm. 168.7 (PL 38:533–534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-168-7). (abbreviation not yet checked)

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168.8PL 38:534

Ergo, fratres mei, ut noveritis etiam fidem a Domino Deo esse nobis, orate pro illis qui nondum crediderunt. Si quis habet amicum forte infidelem, moneo illum ut oret pro illo. Vere opus est ut ego illum moneam? Maritus christianus est, uxor infidelis est: non orat pro uxore sua, ut credat? Uxor est christiana, maritus infidelis est: non orat mulier religiosa pro marito suo, ut credat? Quando hoc orat qui orat; quid orat, nisi ut Deus det illi fidem? Ergo donum Dei est fides. Nemo se extollat, nemo sibi arroget, quasi sibi aliquid dederit. Qui gloriatur, in Domino glorietur.

So, my brothers, that you may know that faith too is ours from the Lord God, pray for those who have not yet believed. If anyone perhaps has an unbelieving friend, I urge him to pray for him. Is there really any need for me to urge him? The husband is a Christian, the wife an unbeliever: does he not pray for his wife, that she may believe? The wife is a Christian, the husband an unbeliever: does not the devout woman pray for her husband, that he may believe? When one prays this, what does he pray but that God give him faith? So faith is God's gift. Let no one exalt himself; let no one claim for himself as though he had given himself anything. He who boasts, let him boast in the Lord.

1 Cor 1:31 (quotation, high confidence)

Notes and citation

Summary: Believers pray for unbelieving friends and spouses to be given faith, which shows that faith is God's gift and no one may boast except in the Lord.

Quotation: 1 Cor 1:31.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray mark): Ergo, fratres mci, ut noveritis eliam fidem a Domino Dco esse nobis, orate t pro illis → Ergo, fratres mei, ut noveritis etiam fidem a Domino Deo esse nobis, orate pro illis; monco illurn ut oret pro illo. Ycre opus est → moneo illum ut oret pro illo. Vere opus est; nisi ut Deus del illi fidem → nisi ut Deus det illi fidem; Ncmo se extollat → Nemo se extollat.

Topics: Prayer, Marriage

Cite (SBL): Augustine, Serm. 168.8 (PL 38:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-168-8). (abbreviation not yet checked)

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Chapter 169

169.1PL 38:534

Ad apostolicam lectionem aures et animum intendat Sanctitas vestra, adjuvando nos affectu vestro apud Dominum Deum nostrum, ut ea quæ ille nobis revelare dignatur, ad vos apte atque salubriter proferre possimus. Ergo cum legeretur, audistis dicentem apostolum Paulum, Nos enim sumus circumcisio, qui spiritui Dei servimus. Scio plerosque codices habere, Qui spiritu Deo servimus. Quantum autem inspicere potuimus, plures Græci hoc habent, Qui spiritui Dei servimus. Sed non ibi quæstio est. Manifestum est enim utrumque, et congruum regulæ veritatis, quia et spiritui Dei servimus, et non carne, sed spiritu Deo servimus. Carne enim servit Deo, qui de rebus carnalibus sperat se placere Deo. Cum vero et ipsa caro ad bona opera spiritui subditur, spiritu servimus Deo: quia carnem domamus, ut spiritus obtemperet Deo. Spiritus enim regit, caro regitur: nec spiritus bene regit, si non regatur.

Let your Holiness turn ears and mind to the reading from the Apostle, helping us with your affection before the Lord our God, so that what he deigns to reveal to us we may set forth to you fittingly and wholesomely. So when it was read, you heard the apostle Paul saying, “For we are the circumcision, who serve the Spirit of God.” I know that most manuscripts have, “who serve God in spirit.” But as far as we have been able to look into it, most Greek manuscripts have this: “who serve the Spirit of God.” But the question does not lie there. For both are plain and agree with the rule of truth: we both serve the Spirit of God, and we serve God not with the flesh but in spirit. For he serves God with the flesh who hopes to please God by carnal things. But when the flesh itself also is made subject to the spirit for good works, we serve God in spirit, because we tame the flesh so that the spirit may obey God. For the spirit rules, the flesh is ruled; and the spirit does not rule well unless it is ruled.

Phil 3:3 (quotation, high confidence)

Notes and citation

Summary: Introducing Philippians 3:3, Augustine compares the Latin “serve God in spirit” with the Greek manuscripts' “serve the Spirit of God,” and finds both true: the spirit rules the flesh well only when ruled by God.

The heading states that the sermon was preached at the table (shrine) of the martyr Cyprian, against the Pelagians. Augustine's remark on the Greek manuscripts concerns Phil 3:3 (λατρεύοντες πνεύματι θεοῦ / θεῷ).

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; OCR slips; stray footnote mark): Spiritu Deoservire,quid sit.Ad apostolicam lectionem → Ad apostolicam lectionem; apud Dominum Deum nostruin, ut ea quæ. ille nobis I revelare dignatur → apud Dominum Deum nostrum, ut ea quæ ille nobis revelare dignatur; audistis dicentem apostolum Paulqm, Nos enim sumus circumcisio, qni spiritui Dei servimus. Scio plerusque codices → audistis dicentem apostolum Paulum, Nos enim sumus circumcisio, qui spiritui Dei servimus. Scio plerosque codices; plares Græci hoc habent → plures Græci hoc habent; Manifestum est onim utrumque → Manifestum est enim utrumque; sperat se placere Dco → sperat se placere Deo; ut spiritus obtemperet Den. Spiriui£ enim regit, caro regitur: nec spiritus bene regit, bi non regatur. → ut spiritus obtemperet Deo. Spiritus enim regit, caro regitur: nec spiritus bene regit, si non regatur..

Topics: Scripture and canon

Cite (SBL): Augustine, Serm. 169.1 (PL 38:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-1). (abbreviation not yet checked)

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169.2PL 38:534

Cum ergo ait, Nos sumus circumcisio; videte quid voluerit intelligi in illa circumcisione, quæ in umbra data est significante, quæ remota est luce veniente. Cur autem non dixerit, Nos habemus circumcisionem; sed, Nos sumus circumcisio: sic accipite hoc voluisse Apostolum dicere, Nos sumus justitia. Circumcisio enim justitia est. Magis autem commendat quod dicit dicendo nos esse justitiam, quam dicendo nos esse justos: ita tamen ut cum justitiam dicit esse, justos intelligamus. Non enim sumus illa incommutabilis justitia, cujus participes facti sumus: sed quemadmodum dicitur, Magna ibi juventus est, pro multis juvenibus; sic dicitur justitia, ut intelligantur justi. Audite hoc ipsum evidentius, eodem dicente Apostolo, Ut nos, inquit, simus justitia Dei in ipso. Nos simus justitia, non nostra, sed Dei; ab illo accepta, non a nobis assumpta; impertita, non usurpata; donata, non rapta. Cuidam enim rapina erat esse æqualis Deo: et quoniam quæsivit rapinam, invenit ruinam. Dominus autem noster Jesus Christus, cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Cui enim æqualitas Dei natura erat, rapina non erat. Sed tamen semetipsum exinanivit, formam servi accipiens ( Philipp. II, 6, 7), ut nos essemus justitia Dei in ipso. Si enim ille paupertatem vitaret, nos paupertate non careremus. Pauper enim ille factus est, cum dives esset; ut illius paupertate, sicut scriptum est, nos ditaremur ( II Cor. VIII, 9). Divitiæ illius quid nos facturæ sunt, cujus paupertas nos divites facit? Apostolus ergo non tibi negavit circumcisionem, sed exposuit; lucem prætendit, umbram removit.

So when he says, “We are the circumcision,” see what he wanted to be understood in that circumcision which was given in a signifying shadow and was removed when the light came. But why did he not say, “We have circumcision,” but, “We are the circumcision”? Take it that the Apostle wanted to say this: “We are righteousness.” For circumcision is righteousness. And he commends what he says more by saying that we are righteousness than by saying that we are righteous; yet in such a way that, when he says we are righteousness, we understand the righteous. For we are not that unchangeable righteousness in which we have been made sharers; but just as one says, “There is a great youth there,” for many young men, so “righteousness” is said so that the righteous may be understood. Hear this more plainly, the same Apostle saying, “That we,” he says, “might be the righteousness of God in him.” Let us be righteousness—not ours, but God's; received from him, not taken up by ourselves; imparted, not usurped; given, not seized. For to a certain one it was robbery to be equal with God; and because he sought robbery, he found ruin. But our Lord Jesus Christ, “being in the form of God, did not think it robbery to be equal with God.” For to him for whom equality with God was nature, it was not robbery. “But yet he emptied himself, taking the form of a servant,” so that we might be the righteousness of God in him. For if he had avoided poverty, we would not be free of poverty. For he became poor, though he was rich, so that “by his poverty,” as it is written, “we might be made rich.” What will his riches make of us, whose poverty makes us rich? So the Apostle did not deny you circumcision but explained it; he held out the light and removed the shadow.

Phil 3:3 (quotation, high confidence) · 2 Cor 5:21 (quotation, high confidence) · Phil 2:6–7 (quotation, high confidence) · 2 Cor 8:9 (quotation, high confidence) · Isa 14:14 (allusion, low confidence)

Notes and citation

Summary: “We are the circumcision” means “we are righteousness,” not our own but God's, given to us in Christ, who did not grasp at equality with God but emptied himself to make us rich.

Quotations: Phil 3:3; 2 Cor 5:21; Phil 2:6–7; 2 Cor 8:9. “A certain one” who sought equality with God by robbery is the devil (cf. Isa 14:14).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Cum ergo ait, Not sumuscircumcisio; videte quid voluerit intelligi in illa circumcisione, quæ in umbra data est significante, quon re. mota est luce veniente. Cur aptem non dixerit → Cum ergo ait, Nos sumus circumcisio; videte quid voluerit intelligi in illa circumcisione, quæ in umbra data est significante, quæ remota est luce veniente. Cur autem non dixerit; sic accipitc hoe voluisse Apostolum dicere, Nos sumus justitia. Circumcisio cnim justitia est. → sic accipite hoc voluisse Apostolum dicere, Nos sumus justitia. Circumcisio enim justitia est.; Magna ibi juventus cst, pro multis juvenibus → Magna ibi juventus est, pro multis juvenibus; Audite hoc ipsum evideutius → Audite hoc ipsum evidentius; Cuidam euim rapina erat → Cuidam enim rapina erat; non rapinam arbitratus est esse.æquali. Deo. Cui enim æqualitas Dei natura erat, rapina non crat. → non rapinam arbitratus est esse æqualis Deo. Cui enim æqualitas Dei natura erat, rapina non erat.; formam servi accipient ( Philipp. II, 6, 7) → formam servi accipiens ( Philipp. II, 6, 7); ut illiut paupertate, sicut scriptum eat, noa ditaremur → ut illius paupertate, sicut scriptum est, nos ditaremur; sed cxposuit; lucca. prætendit, umbram rcmovit. → sed exposuit; lucem prætendit, umbram removit..

Topics: Christology

Cite (SBL): Augustine, Serm. 169.2 (PL 38:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-2). (abbreviation not yet checked)

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169.3PL 38:534–535

Nos sumus, inquit, circumcisio, qui spiritu Deo servimus, et gloriamur in Christo Jesu, et non in carne fidentes. Respexit quosdam in carne fidentes: ipsi erant qui de carnis circumcisione gloriabantur. De quibus alio loco dicit, Quorum Deus venter est, et gloria in pudendis eorum. Intellige tu circumcisionem, et esto circumcisio: intellige, et esto. Intellectus enim bonus, sed omnibus qui faciunt eum (Psal. ex, 10). Non utique frustra octavo die jussus est infans circumcidi, nisi quia petra, qua circumcidimur, Christus erat. Cultellis enim petrinis circumcisus est populus: Petra autem erat Christus. Quare ergo octavo die? Quia in hebdomadibus idem primus qui octavus. Completis enim septem diebus, reditur ad primum. Finitur septimus, Dominus sepultus: reditur ad primum, Dominus resuscitatus. Domini enim resuscitatio promisit nobis æternum diem et consecravit nobis Dominicum diem. Qui vocatur Dominicus, ipse videtur proprie ad Dominum pertinere: quia eo die Dominus resurrexit. Reddita est petra, circumcidantur qui volunt dicere, Nos enim sumus circumcisio. Traditus est enim propter peccata nostra, et resurrexit propter justificationem nostram. Justificatio tua, circumcisio tua, non est a te. Gratia salvi facti estis per fidem; et hoc non ex vobis, sed Dei donum est: non ex operibus. Ne forte dicas, Promerui, et ideo accepi. Non putes te promerendo accepisse, qui non promerereris, nisi accepisses. Gratia præcessit meritum tuum: non gratia ex merito, sed meritum ex gratia. Nam si gratia ex merito; emisti, non gratis accepisti. Pro nihilo, inquit, salvos facies eos. Quid est, Pro nihilo salvos facies eos? Nihil in eis invenis unde salves, et tamen salvas. Gratis das, gratis salvas. Omnia merita præcedis, ut dona tua consequantur merita mea. Prorsus gratis das, gratis salvas, qui nihil invenis unde salves, et multum invenis unde damnes.

“We are,” he says, “the circumcision, who serve God in spirit, and boast in Christ Jesus, and do not trust in the flesh.” He had in view certain people trusting in the flesh: they were the ones who boasted of circumcision of the flesh. Of them he says in another place, “Whose god is the belly, and whose glory is in their shame.” Understand circumcision, and be circumcision: understand, and be it; “for understanding is good, but for all who do it.” Not for nothing, surely, was the infant commanded to be circumcised on the eighth day, except because the rock by which we are circumcised was Christ. For the people were circumcised with stone knives: “and the rock was Christ.” Why then on the eighth day? Because in weeks the first is the same as the eighth. For when seven days are completed, one returns to the first. The seventh ends: the Lord buried; one returns to the first: the Lord raised. For the Lord's raising promised us an eternal day and consecrated for us the Lord's day. That which is called the Lord's day seems to belong properly to the Lord, because on that day the Lord rose. The rock has been given back; let those be circumcised who want to say, “For we are the circumcision.” “For he was handed over for our sins, and rose for our justification.” Your justification, your circumcision, is not from you. “By grace you have been saved through faith; and this not from yourselves, but it is the gift of God; not from works.” Lest perhaps you say, “I deserved it, and therefore I received it.” Do not think that you received by deserving, you who would not deserve unless you had received. Grace went before your merit: not grace from merit, but merit from grace. For if grace is from merit, you bought it; you did not receive it freely. “For nothing,” it says, “you will save them.” What is “For nothing you will save them”? You find nothing in them for which to save them, and yet you save. You give freely, you save freely. You go before all merits, so that my merits may follow your gifts. Certainly you give freely, you save freely, you who find nothing for which to save, and much for which to condemn.

Phil 3:3 (quotation, high confidence) · Phil 3:19 (quotation, high confidence) · Ps 111:10 (110:10 Vulg.) (quotation, high confidence) · Gen 17:12 (allusion, high confidence) · Josh 5:2 (allusion, high confidence) · 1 Cor 10:4 (quotation, high confidence) · Rom 4:25 (quotation, high confidence) · Eph 2:8–9 (quotation, high confidence) · Ps 56:7 (55:8 Vulg.) (quotation, high confidence)

Notes and citation

Summary: True circumcision is done by Christ the rock, risen on the eighth day, the Lord's day; justification is from grace, which goes before all merit, as God saves “for nothing.”

Quotations and allusions: Phil 3:3, 19; Ps 111:10 (110:10 Vulg.); Gen 17:12; Lev 12:3; Josh 5:2; 1 Cor 10:4; Rom 4:25; Eph 2:8–9; Ps 56:7 (55:8 Vulg., “pro nihilo salvos facies eos”).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; punctuation slip; word divided): Respexit quosdam in care fidentes: ipsi erant qui de carnis circumcisione gloriabamur. De quibus alio loco dicit, Quorum Deut venter est → Respexit quosdam in carne fidentes: ipsi erant qui de carnis circumcisione gloriabantur. De quibus alio loco dicit, Quorum Deus venter est; intellige, et esto, Intellectus enim bonus → intellige, et esto. Intellectus enim bonus; Quia in hebdomadibus idem prins qui octavus → Quia in hebdomadibus idem primus qui octavus; Domini enim rcsuscitatio promisit nobis æternum diem et consecravit nobis Dominicum diem. Qui vocaturDominicus → Domini enim resuscitatio promisit nobis æternum diem et consecravit nobis Dominicum diem. Qui vocatur Dominicus; qui volunt dicere, Noa enim sumus circumcisio. Traditu. ett enim propter peccata nostra → qui volunt dicere, Nos enim sumus circumcisio. Traditus est enim propter peccata nostra; JustiOcado tua, circumcisio tua, nou est a te. Gratia salvi facti estis perfidem → Justificatio tua, circumcisio tua, non est a te. Gratia salvi facti estis per fidem; Promerui, et idco accepi → Promerui, et ideo accepi; Gra. tia præcessit meritum tuum → Gratia præcessit meritum tuum; Pro nihilo, inquit, salvos facies eoa. Quid cst, Pro nihilo → Pro nihilo, inquit, salvos facies eos. Quid est, Pro nihilo.

Topics: Christology

Cite (SBL): Augustine, Serm. 169.3 (PL 38:534–535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-3). (abbreviation not yet checked)

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169.4PL 38:535

Nos ergo, inquit, sumus circumcisio, qui spiritui Dei servimus, et gloriamur in Christo Jesu. Qui gloriatur, in Domino glorietur ( I Cor. I, 31). Et non in carne fidentes. Et quid est, fidere in carne? Audite, inquit. Quanquam ego, inquit, habeam fiduciam, et in carne. Si quis alius in carne putat se habere fiduciam, magis ego. Ne arbitremini, inquit, me hoc contemnere quod non habeo. Quid magnum est, si homo abjectus, plebeius, ignobilis, contemnat nobilitatem, et tunc exhibeat veram humilitatem? Quanquam ego, inquit, habeam fiduciam et in carne. Ideo vos, inquit, doceo contemnere, quoniam videtis me habere quod contemnam. Si quis alius in carne putat se habere fiduciam, magis ego.

“So we,” he says, “are the circumcision, who serve the Spirit of God, and boast in Christ Jesus.” “He who boasts, let him boast in the Lord.” “And do not trust in the flesh.” And what is it to trust in the flesh? Listen, he says: “Although I,” he says, “might have confidence even in the flesh. If anyone else thinks he has confidence in the flesh, I more.” “Do not think,” he says, “that I despise this because I do not have it.” What great thing is it if a man who is low, plebeian, and of no birth despises nobility and then displays true humility? “Although I,” he says, “might have confidence even in the flesh. So I teach you to despise it, since you see that I have something to despise. If anyone else thinks he has confidence in the flesh, I more.”

Phil 3:3–4 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence)

Notes and citation

Summary: Paul could have trusted in the flesh more than anyone, so his contempt for it is not the contempt of one who lacks it.

Quotations: Phil 3:3–4; 1 Cor 1:31.

Notes on the original text

Digital text corrected (OCR slip): Qni gloriatur, in Domino glorietur → Qui gloriatur, in Domino glorietur.

Cite (SBL): Augustine, Serm. 169.4 (PL 38:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-4). (abbreviation not yet checked)

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169.5PL 38:535

Et audi in carne fiduciam: Circumcisione octavi diei; id est, non proselytus, non advena ad populum Dei, non major circumcisus, sed a parentibus natus Judæus, habeo circumcisionem octavi diei. Ex genere Isræl, de tribu Benjamin, Hebræus ex Hebræis, secundum Legem pharisæus. Primarii quidam erant, et quasi ad nobilitatem Judaicam segregati, non contemptibili plebi commixti, qui dicebantur Pharisæi. Nam dicitur hoc verbum, quasi segregationem interpretari, quomodo in latina lingua dicitur egregius, quasi a grege separatus. Fuerunt autem Isrælitæ, id est, ex genere Isræl, etiam illi qui separati fuerant a templo. Remansit autem ad templum tribus Juda, et tribus Benjamin. Tribus Levi in sacerdotibus, tribus Juda regia, et tribus Benjamin, hoc solum remansit ad Jerusalem et ad templum Dei, quando facta est separatio illa in servo Salomonis (III Reg. XII). Non ergo leviter accipiatis quod ait, tribu Benjamin: inhærens Judæ, non recedens a templo. Hebræus ex Hebræis, secundum legem pharisæus, secundum æmulationem persequens Ecclesiam. Inter merita sua commemorat quod fuerit persecutor: secundum æmulationem, inquit. Quam æmulationem? Non eram, inquit, piger Judæus: quidquid erat quod Legi meæ adversarium videretur, impatienter ferebam, acriter insequebar. Hæc apud Judæos nobilitas: sed apud Christum quæritur humilitas. Ideo ibi iste Saulus, hic Paulus. Saulus a Saüle nomen derivatur. Qui fuerit Saul, nostis: ipsius electa est statura proceritas. Sic eum describit Scriptura, quod supereminens esset omnibus, quando electus est ut ungeretur in regem. Non fuit sic Paulus, sed factus Paulus. Paulus enim parvus, ideo Paulus modicus. Ergo, secundum æmulationem, inquit, persequens Ecclesiam. Hinc intelligant homines, qualis apud Judæos fuerim, qui Christi Ecclesiam persequebar æmulatione traditionum paternarum.

And hear the confidence in the flesh: “Circumcised on the eighth day”; that is, not a proselyte, not a stranger who came to God's people, not circumcised as an adult, but born a Jew of Jewish parents: I have circumcision of the eighth day. “Of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews, as to the Law a Pharisee.” There were certain leading men, set apart as it were for Jewish nobility, not mixed with the despised common people, who were called Pharisees. For this word is said to mean something like separation, as in Latin one says egregius, as if separated from the flock (grex). Now there were also Israelites, that is, of the race of Israel, who had been separated from the temple. But the tribe of Judah and the tribe of Benjamin remained with the temple. The tribe of Levi among the priests, the royal tribe of Judah, and the tribe of Benjamin—this alone remained with Jerusalem and the temple of God when that separation took place under Solomon's servant. So do not take it lightly that he says, “of the tribe of Benjamin”: cleaving to Judah, not departing from the temple. “A Hebrew of Hebrews, as to the Law a Pharisee, as to zeal persecuting the Church.” Among his merits he mentions that he was a persecutor: “as to zeal,” he says. What zeal? “I was not,” he says, “a lazy Jew: whatever seemed opposed to my Law I bore impatiently, I pursued fiercely.” This was nobility among the Jews; but with Christ humility is sought. That is why there he was Saul, here Paul. The name Saul is derived from Saul. You know who Saul was: he was chosen for his tall stature. So Scripture describes him, that he stood above all when he was chosen to be anointed king. Paul was not so, but was made Paul. For Paul is small: so Paul is “little.” So, “as to zeal,” he says, “persecuting the Church.” From this let men understand what I was among the Jews, I who persecuted Christ's Church out of zeal for the traditions of my fathers.

Phil 3:5–6 (quotation, high confidence) · 1 Kgs 12:20–21 (allusion, high confidence) · 1 Sam 9:2 (allusion, high confidence) · Gal 1:14 (allusion, high confidence)

Notes and citation

Summary: Paul lists his fleshly grounds for confidence: eighth-day circumcision, the tribe of Benjamin, Pharisaism, and zeal in persecuting the Church; his name changed from Saul the tall to Paul the little.

Quotations and allusions: Phil 3:5–6; 1 Kgs 12 (3 Kgdms 12 LXX; the edition's “in servo Salomonis” refers to Jeroboam); 1 Sam 9:2 (1 Kgdms 9:2 LXX); Gal 1:14. The derivations of “Pharisee” and of egregius are Augustine's.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark; punctuation lost; stray mark): qui dicebantur Pbarisaci → qui dicebantur Pharisæi; hoc solum remansit ad Jerusalem' et ad templum Dei → hoc solum remansit ad Jerusalem et ad templum Dei; Non eram, inquit, piger Judjeus → Non eram, inquit, piger Judæus; ipsius electa est statura proceris 2. → ipsius electa est statura proceritas.; Non fuit sic Paulus sed factus Paulus. → Non fuit sic Paulus, sed factus Paulus.; Hine intelligant homines → Hinc intelligant homines.

Topics: Persecution

Cite (SBL): Augustine, Serm. 169.5 (PL 38:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-5). (abbreviation not yet checked)

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169.6PL 38:535

Addit, Secundum justitiam quæ est in lege, qua fuerim sine querela. Novit Charitas vestra, dictos esse sine querela ambulasse in omnibus justificationibus Domini Zachariam et Elizabeth: in omnibus, inquit Scriptura, justificationibus Domini ambulantes sine querela. Ecce hoc erat et Paulus noster, quando Saulus erat. In lege sine querela ambulabat: et quod in eo fuit sine querela, hoc de illo faciebat magnam querelam. Quid ergo putamus, fratres, esse sine querela secundum justitiam, quæ in lege est, malum est? Si malum est, secundum justitiam quæ in lege est, esse sine querela; ergo aliquid mali est lex? Sed habemus eumdem apostolum dicentem, Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. Si lex sancta, et mandatum sanctum, et justum, et bonum; secundum justitiam quæ est ex lege sancta, conversari sine querela, quomodo potest non esse bonum? quomodo potest non esse sanctum? An forte sanctum est? Audiamus ipsum Apostolum; videte quid dicat: Quæ mihi lucra fuerunt, hæc propter Christum damna esse duxi. Damna sua dicit, et inter damna sua computat, quod in justitia, quæ est in lege, fuerit sine querela. Verumtamen, inquit, et arbitror omnia damna esse propter eminentem scientiam Christi Jesu Domini nostri. Attendo, inquit, laudes meas, comparo eminentiæ Domini nostri Jesu Christi. Illud sitio, hoc contemno. Parum est hoc: Propter quem arbitror, inquit, omnia non solum detrimenta esse, verum et stercora existimavi esse, ut Christum lucrifacerem.

He adds: “As to the righteousness that is in the Law, in which I was without complaint.” Your Charity knows that Zechariah and Elizabeth are said to have walked without complaint in all the ordinances of the Lord: “walking,” says Scripture, “in all the ordinances of the Lord without complaint.” See, this was what our Paul was too, when he was Saul. He walked without complaint in the Law; and what in him was without complaint made a great complaint against him. What then do we think, brothers? Is it evil to be without complaint according to the righteousness that is in the Law? If it is evil to be without complaint according to the righteousness that is in the Law, then is the Law something evil? But we have the same apostle saying, “So the Law indeed is holy, and the commandment holy and just and good.” If the Law is holy, and the commandment holy and just and good, how can living without complaint according to the righteousness that is from the holy Law not be good? How can it not be holy? Or perhaps it is holy? Let us hear the Apostle himself; see what he says: “What were gains to me, these I have counted losses because of Christ.” He calls them his losses, and among his losses he counts that he was without complaint in the righteousness that is in the Law. “Yet indeed,” he says, “I count all things to be loss because of the surpassing knowledge of Christ Jesus our Lord.” “I look at my praises,” he says; “I compare them with the surpassing greatness of our Lord Jesus Christ. That I thirst for; this I despise.” That is too little: “Because of whom,” he says, “I count all things not only as losses, but I have also counted them as dung, that I may gain Christ.”

Phil 3:6–8 (quotation, high confidence) · Luke 1:6 (quotation, high confidence) · Rom 7:12 (quotation, high confidence)

Notes and citation

Summary: Paul counted his blameless righteousness under the Law as loss and even dung for Christ, though the Law is holy, which raises the question how a good thing could be loss.

Quotations: Phil 3:6–8; Luke 1:6; Rom 7:12. “Without complaint” renders sine querela (blameless).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; punctuation slip): Secundum justitiam quæ eat in lege → Secundum justitiam quæ est in lege; Zachariam et Elizabeth. in omnibus, inquit Scriptura → Zachariam et Elizabeth: in omnibus, inquit Scriptura; Quid ergo putamus, fratres, esse sinc querela secundum justitiam, quæ in lege est, malum est'I Si matum est, secundum justitiam quæ in lege est, esse sinc querela → Quid ergo putamus, fratres, esse sine querela secundum justitiam, quæ in lege est, malum est? Si malum est, secundum justitiam quæ in lege est, esse sine querela; Sed habemus eumdein apostolum dicentem, Itaque lex quidem sancta, et mandatum sanctum, el justum → Sed habemus eumdem apostolum dicentem, Itaque lex quidem sancta, et mandatum sanctum, et justum; Qua mihi lucra fuerunt, hæc propler Christum → Quæ mihi lucra fuerunt, hæc propter Christum; rum et stercora existimavi esæ, ut Christum → verum et stercora existimavi esse, ut Christum.

Cite (SBL): Augustine, Serm. 169.6 (PL 38:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-6). (abbreviation not yet checked)

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169.7PL 38:535–536

Quæstio major exorta est, o Paule! Si secundum justitiam, quæ in lege est, versabaris sine querela, et hoc in detrimentis tuis, in damnis, in stercoribus computas, ut Christum lucrifacias, ergo justitia illa a Christo prohibebat? Obsecro te, expone hoc paululum. Deo potius dicamus, ut illuminet et nos, a quo ipse illuminatus est, qui Epistolam istam scripsit nobis, non atramento, sed Spiritu Dei vivi. Videtis, charissimi, quam sit arduum, quam difficile intelligere hoc: cum constet legem sanctam esse, et mandatum sanctum, et justum, et bonum; constetque omnino inter fideles catholicos; ita ut nemo dissentiat, nisi qui non vult esse catholicus, hanc legem non datam nisi a Domino Deo nostro: secundum istam justitiam, quæ in lege est, conversari sine querela, impedimentum fuisse Apostolo, ne veniret ad Christum; nec eum venisse ad Christum, nisi hoc quod fuit secundum justitiam, quæ in lege est, sine querela, inter damna et detrimenta et stercora computasset. Sequamur ergo, et accedamus aliquantum, ne forte in ipsis verbis Apostoli elucescat nobis aliquid, unde ista removeatur et solvatur obscuritas. Detrimenta, inquit, credidi hæc omnia, et stercora existimavi, ut Christum lucrifaciam. Intendite, obsecro. Damna, detrimenta, stercora ista existimavi, in quibus etiam illud commemoro, quod fuerim sine querela secundum justitiam, quæ in lege est. Existimavi ergo hæc omnia detrimenta et stercora, ut Christum lucrifaciam, et inveniar in illo, non habens meam justitiam quæ ex lege est. Qui prævenistis intellectu expositionem, arbitramini vos tanquam veloces in via cum tardioribus ambulare. Celeritas aliquantum reprimatur, ne comes tardior deseratur. Ut Christum, inquit, lucrifaciam, et inveniar in illo, non habens meam justitiam, quæ ex lege est. Si meam dixerat, quare addidit ex lege? Si enim ex lege est, quomodo tua est? Numquid tu tibi imposuisti legem? Deus legem dedit, Deus legem imposuit, Deus legi suæ te obtemperare præcepit. Lex si non te doceret quemadmodum vivere deberes, quomodo posses habere justitiam sine querela secundum legem? si secundum legem habes, quomodo dicis, Non habens meam justitiam, quæ ex lege est, sed eam quæ est per fidem Christi, quæ est a Deo?

A greater question has arisen, O Paul! If you lived without complaint according to the righteousness that is in the Law, and you count this among your losses, your damages, your dung, so that you may gain Christ—did that righteousness then keep you away from Christ? I beg you, explain this a little. Let us rather speak to God, that he may enlighten us too, he by whom that man was enlightened who wrote this Epistle to us, not with ink but with the Spirit of the living God. You see, dearly beloved, how arduous, how difficult this is to understand: since it is certain that the Law is holy, and the commandment holy and just and good; and it is entirely certain among Catholic believers, so that no one disagrees except one who does not want to be Catholic, that this Law was given by none other than the Lord our God; that to live without complaint according to this righteousness that is in the Law was an obstacle to the Apostle, keeping him from coming to Christ; and that he did not come to Christ unless he counted among losses, damages, and dung his having been without complaint according to the righteousness that is in the Law. Let us follow on, then, and come a little closer, in case something may shine out for us in the Apostle's own words by which this obscurity may be removed and dissolved. “I have believed all these things to be losses,” he says, “and counted them as dung, that I may gain Christ.” Attend, I beg you. “I have counted these as damages, losses, dung”—among which I also mention that I was without complaint according to the righteousness that is in the Law. “So I counted all these things as losses and dung, that I may gain Christ, and be found in him, not having my own righteousness which is from the Law.” You who have run ahead of the explanation in understanding, think of yourselves as swift walkers on the road with slower ones. Let your speed be held back a little, lest the slower companion be abandoned. “That I may gain Christ,” he says, “and be found in him, not having my own righteousness which is from the Law.” If he had said “my own,” why did he add “from the Law”? For if it is from the Law, how is it yours? Did you impose the Law on yourself? God gave the Law, God imposed the Law, God commanded you to obey his Law. If the Law did not teach you how you ought to live, how could you have righteousness without complaint according to the Law? If you have it according to the Law, how do you say, “not having my own righteousness which is from the Law, but that which is through faith in Christ, which is from God”?

Phil 3:8–9 (quotation, high confidence) · 2 Cor 3:3 (allusion, high confidence) · Rom 7:12 (allusion, high confidence)

Notes and citation

Summary: Augustine states the difficulty: the Law is holy and from God, yet Paul counted his righteousness under it as dung and called it “my own righteousness from the Law” in contrast to righteousness from God through faith.

Quotations: Phil 3:8–9; 2 Cor 3:3 (allusion); Rom 7:12. The insistence that the Law is from God is aimed at the Manichees (“one who does not want to be Catholic”).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; word divided): Si secuudum justitiam, quæ in lege est, versabaris sine que- I'cla → Si secundum justitiam, quæ in lege est, versabaris sine querela; quam difficile intelli. gere hoc → quam difficile intelligere hoc; hanc legem uon datam nisi a Domino Deo nostro: secundum istaM justitiam → hanc legem non datam nisi a Domino Deo nostro: secundum istam justitiam; Detrimenta, inquit, credidi hæc omnia, ei stercora existimavi, ut Christum lucrifaciam. Inlendite, obsecro. → Detrimenta, inquit, credidi hæc omnia, et stercora existimavi, ut Christum lucrifaciam. Intendite, obsecro.; ut Christum lucrifaciam, et inveniat in illo, non habens meam justitiam quæ ex lege ett. → ut Christum lucrifaciam, et inveniar in illo, non habens meam justitiam quæ ex lege est.; ne comes tardior descratur → ne comes tardior deseratur; et inveniar in illo, nonhabens meam justitiam, quai ex lege est. → et inveniar in illo, non habens meam justitiam, quæ ex lege est.; Ocus legi suæ te obtemperare præcepit → Deus legi suæ te obtemperare præcepit.

Topics: Heresy

Cite (SBL): Augustine, Serm. 169.7 (PL 38:535–536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-7). (abbreviation not yet checked)

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169.8PL 38:536

Jam ergo dicam ut potero: revelet melius qui vos possidet, donet et intellectum et affectum. Donabit enim effectum, si donabit affectum. Hoc est enim quod volo dicere: lege Dei proposita, ipsa enim dixit, Non concupisces: lege ergo Dei proposita, exceptis illis carnalibus sacramentis, quæ fuerunt umbræ futurorum: lege Dei proposita quisquis timuerit, et suis viribus eam implere se posse putaverit, et fecerit quod lex jubet, non amando justitiam, sed timendo pœnam; fuit quidem secundum justitiam, quæ ex lege est, homo sine querela; non furatur, non adulterat, non dicit falsum testimonium, non facit homicidium, non concupiscit rem proximi sui: potest hoc, potest fortassis; unde? Timore pœnæ. Quanquam qui timore poenæ non concupiscit, puto quia concupiscit. Terrore ingenti armorum atque telorum, et circumdantis forsitan multitudinis vel obviam euntis, etiam leo revocatur a præda: et tamen leo venit, leo redit; prædam non rapuit, non malitiam posuit. Si talis es, adhuc justitia est, qua justitia tibi consulis ne torquearis. Quid magnum est, poenam timere? Quis eam non timet? quis latro, quis sceleratus, quis nefarius? Sed hoc interest inter timorem tuum timoremque latronis, quod latro timet leges hominum, et ideo facit latrocinium, quia sperat se fallere leges hominum: tu autem leges ejus times, ejus pœnam times, quem fallere non potes. Nam si fallere posses, quid non fecisses? Ergo et concupiscentiam tuam malam non amor tollit, sed timor premit. Ad ovile venit lupus; latratu canum et clamore pastorum ab ovili reversus est lupus: ipse tamen semper est lupus. In ovem vertatur. Facit enim et hoc Dominus: sed ipsa est justitia ejus, non tua. Nam quamdiu habes tuam, potes timere poenam, non amare justitiam. Ergo, fratres mei, habet delicias suas iniquitas, et justitia non habet? Delectat malum, et non delectat bonum? Delectat omnino: sed, Dominus dabit suavitatem, et terra nostra dabit fructum suum. Ille nisi prior det suavitatem, terra nostra non habebit nisi sterilitatem. Hanc ergo justitiam concupivit Apostolus, delectatus est: memor fuit Dei, et delectatus est ( Psal. LXXVI, 4): concupivit anima ejus, et æstuavit in atria Domini (PsaL LXXXIII, 3}; et viluerunt omnia quæ pro magno habebat, facta sunt damna, detrimenta, stercora.

Now then I will speak as I can: let him who possesses you reveal it better, and give both understanding and affection. For he will give the effect, if he gives the affection. For this is what I want to say: when God's Law has been set before us—for it said, “You shall not desire”—when God's Law, then, has been set before us (apart from those carnal sacraments which were shadows of things to come), whoever has feared it, and thought he could fulfill it by his own strength, and done what the Law commands not by loving righteousness but by fearing punishment, was indeed a man without complaint according to the righteousness which is from the Law: he does not steal, does not commit adultery, does not bear false witness, does not commit murder, does not desire his neighbor's property. He can do this, perhaps he can. From what? From fear of punishment. Although he who does not desire from fear of punishment, I think, does desire. By great terror of arms and weapons, and of a crowd perhaps surrounding it or coming against it, even a lion is called back from its prey; and yet the lion came, the lion goes back: it did not seize the prey, it did not lay aside its malice. If you are such, it is still righteousness, by which righteousness you take care not to be tortured. What great thing is it to fear punishment? Who does not fear it? What robber, what criminal, what wicked man? But this is the difference between your fear and the robber's fear: the robber fears the laws of men, and so commits robbery, because he hopes to deceive the laws of men; but you fear the laws of him, you fear the punishment of him, whom you cannot deceive. For if you could deceive him, what would you not have done? So it is not love that takes away your evil desire, but fear that holds it down. The wolf comes to the sheepfold; by the barking of dogs and the shouting of shepherds the wolf has turned back from the fold: yet it is always a wolf. Let it be turned into a sheep. For the Lord does this too: but that is his righteousness, not yours. For as long as you have your own, you can fear punishment, not love righteousness. So, my brothers, does iniquity have its delights and righteousness not? Does evil delight and good not delight? It certainly delights; but “the Lord will give sweetness, and our earth will give its fruit.” Unless he first gives sweetness, our earth will have only barrenness. So this is the righteousness the Apostle desired, delighted in: “he remembered God, and was delighted”; his soul desired and burned for the courts of the Lord; and all the things he had held as great grew cheap; they became losses, damages, dung.

Exod 20:13–17 (allusion, high confidence) · Ps 85:12 (84:13 Vulg.) (quotation, high confidence) · Ps 77:3 (76:4 Vulg.) (quotation, high confidence) · Ps 84:2 (83:3 Vulg.) (quotation, high confidence) · Phil 3:8 (allusion, high confidence)

Notes and citation

Summary: “My own righteousness from the Law” is keeping the commandments from fear of punishment, which restrains desire like a frightened lion or wolf without changing it; God's righteousness is the delight in good that he alone gives.

Quotations: Exod 20:13–17; Ps 85:12 (84:13 Vulg.); Ps 77:3 (76:4 Vulg.); Ps 84:2 (83:3 Vulg.); Phil 3:8. “Carnal sacraments” are the ceremonial laws.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip; OCR slip; stray footnote mark; OCR slips; word divided): Justitia ex lege, cum legi timore obeditur. Timore pænæ concupiscentia non tollitur. Justitias delectatio donum Dei. Jam crgo dicam ut potero: revelet melius qni vos possidet → Jam ergo dicam ut potero: revelet melius qui vos possidet; si dooabit affectum 1. → si donabit affectum.; lege Dci proposita quisquis timuerit, et suis viribus cam implere → lege Dei proposita quisquis timuerit, et suis viribus eam implere; fuit quidem secundum justitium, quæ ex lege est, homo sine querela; non furatur, nou adulterat, non dicit falsum testimonium, uon facit homicidium → fuit quidem secundum justitiam, quæ ex lege est, homo sine querela; non furatur, non adulterat, non dicit falsum testimonium, non facit homicidium; potest fortassis; unde! Timore pœnæ. → potest fortassis; unde? Timore pœnæ.; vel obv iam euntis → vel obviam euntis; et tamen Ico venit → et tamen leo venit; qua justitia libi consulis → qua justitia tibi consulis; quis ncfarius? Sed hoc interest inter limorem tuum → quis nefarius? Sed hoc interest inter timorem tuum; quod latro timet leges bominum → quod latro timet leges hominum; ejus pœnam limes, quem fallere → ejus pœnam times, quem fallere; ipse tamen semper cst lupus → ipse tamen semper est lupus; habet delicias suas iniquitas, ct justitia non habet? → habet delicias suas iniquitas, et justitia non habet?; Ille nisi prior det suavitateni → Ille nisi prior det suavitatem; delectatus est. memor fuit Dei, et dclectatus est → delectatus est: memor fuit Dei, et delectatus est.

Topics: Ethics

Cite (SBL): Augustine, Serm. 169.8 (PL 38:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-8). (abbreviation not yet checked)

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169.9PL 38:536–537

Hinc enim erat et illud, quod Ecclesiam persequebatur secundum æmulationem paternarum traditionum; inde erat, quia suam justitiam constituebat, non justitiam Dei quærebat. Videte enim, quia inde persequebatur Ecclesiam. Quid ergo dicemus? ait alio loco ipse Apostolus: Quod gentes quæ non sectabantur justitiam, apprehenderunt justitiam. Sed quam? Justitiam autem quæ ex fide est. Gentes autem quæ non sectabantur justitiam, quæ ex lege est, quasi propriam suam, quæ fit de timore pœnæ, non de amore justitiæ; quia non sectabantur justitiam, apprehenderunt justitiam; justitiam autem quæ ex fide est. Isræl autem, inquit, persequens legem justitiæ, in legem justitiæ non pervenit. Quare? Quia non ex fide. Quid est, Quia non ex fide? Non speravit in Deum, non illam petivit a Deo, non credidit in eum qui justificat impium: non fuit similis Publicano oculos in terram dejicienti, pectus suum percutienti, et dicenti, Domine, propitius esto mihi peccatori. Ergo persequens legem justitiæ in legem justitiæ non pervenit. Quare? Quia non ex fide, sed quasi ex operibus. Offenderunt enim in lapidem offensionis. Ecce unde Saulus persequebatur Ecclesiam. Quando enim persequebatur Ecclesiam, in lapidem offensionis offendebat. Christus humilis in terra jacebat: in cœlis quidem et ipse erat, levata illuc carne sua a mortuis resuscitata; sed nisi et in terra Christus jaceret, non ipse Saulo clamaret, Quid me persequeris? Ergo ille jacebat, quia humilitatem præferebat: ille offendebat, quia non videbat. Et totum hoc non videre, unde erat? De tumore superbiæ. Quid est, De tumore superbiæ? Quasi de justitia sua. Ex lege quidem, sed sua. Quid est, Ex lege? Quia in mandatis legis. Quid est, De sua? Tanquam de viribus suis. Amor deerat, amor justitiæ, amor charitatis Christi. Et unde illi amor? Solus illum possidebat timor, sed charitati venturæ locum in corde servabat. Cum sæviret erectus, jactabundus, glorians apud ipsos Judæos quod secundum æmulationem paternarum traditionum persequebatur Ecclesiam; cum sibi videretur excelsus, audivit desuper vocem Domini nostri Jesu Christi, jam in cœlo sedentis, et adhuc humilitatem commendantis, Saule, inquit, Saule, quid me persequeris? Durum est tibi adversus stimulum calces mittere. Possem te dimittere: tu enim vexareris punctionibus meis, non ego frangerer calcibus tuis: sed non te dimitto. Sævis, et misereor. Quid me persequeris? Non enim timeo te, ne iterum crucifigas me: sed volo agnoscas me, ne occidas non me, sed te.

For from this came also the fact that he persecuted the Church out of zeal for the traditions of his fathers: it came from this, that he was establishing his own righteousness, not seeking the righteousness of God. For see that this was why he persecuted the Church. “What then shall we say?” says the Apostle himself in another place: “That the Gentiles, who did not pursue righteousness, have attained righteousness.” But which? “The righteousness that is from faith.” The Gentiles, who did not pursue the righteousness that is from the Law, as though their own, which comes from fear of punishment, not from love of righteousness—because they did not pursue righteousness, they attained righteousness, the righteousness that is from faith. “But Israel,” he says, “pursuing the law of righteousness, did not arrive at the law of righteousness.” Why? “Because not from faith.” What is “because not from faith”? He did not hope in God, did not ask it of God, did not believe in him who justifies the ungodly; he was not like the tax collector, casting his eyes to the ground, beating his breast, and saying, “Lord, be merciful to me a sinner.” So, pursuing the law of righteousness, he did not arrive at the law of righteousness. Why? “Because not from faith, but as if from works. For they stumbled over the stone of stumbling.” See why Saul persecuted the Church. For when he persecuted the Church, he was stumbling over the stone of stumbling. Christ lay humble on earth: in heaven indeed he was too, his flesh raised from the dead and lifted up there; but unless Christ also lay on earth, he would not have cried to Saul, “Why are you persecuting me?” So he lay there, because he displayed humility; the other stumbled, because he did not see. And from where came all this not seeing? From the swelling of pride. What is “from the swelling of pride”? As from his own righteousness. From the Law indeed, but his own. What is “from the Law”? Because in the Law's commandments. What is “his own”? As from his own strength. Love was lacking—love of righteousness, love of the charity of Christ. And from where would he have love? Fear alone possessed him; but it was keeping a place in his heart for the love that was to come. When he raged, upright, boastful, glorying among the Jews themselves that out of zeal for the traditions of his fathers he was persecuting the Church—when he seemed lofty to himself—he heard from above the voice of our Lord Jesus Christ, already seated in heaven and still commending humility: “Saul,” he said, “Saul, why are you persecuting me? It is hard for you to kick against the goad. I could let you go: for you would be hurt by my goads; I would not be broken by your kicks. But I do not let you go. You rage, and I have mercy. Why are you persecuting me? For I do not fear you, lest you crucify me again; but I want you to recognize me, lest you kill not me but yourself.”

Gal 1:14 (allusion, high confidence) · Rom 9:30–32 (quotation, high confidence) · Rom 4:5 (allusion, high confidence) · Luke 18:13 (quotation, high confidence) · Acts 9:4–5 (quotation, high confidence) · Acts 26:14 (quotation, high confidence)

Notes and citation

Summary: Saul persecuted the Church because he sought his own righteousness from the Law by his own strength, stumbling over Christ the humble stone, until Christ called to him in mercy from heaven.

Quotations: Gal 1:14 (allusion); Rom 9:30–32; Rom 4:5; Luke 18:13; Acts 9:4–5 and 26:14. Statements about Israel are Augustine's, following Paul, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): secundum æmulaltonem paternarum tradiltonum; inde erat, quia suam justitiam constituebat, non jusliliam Dei quærebat → secundum æmulationem paternarum traditionum; inde erat, quia suam justitiam constituebat, non justitiam Dei quærebat; QUM gentes quæ non sectubantur justitiam, apprehenderunt justitiam. Sed quam? Justitiam autem qum ex fide est. → Quod gentes quæ non sectabantur justitiam, apprehenderunt justitiam. Sed quam? Justitiam autem quæ ex fide est.; quæ ex luge est, quasi propriam suam, quæ fit de timore poenum → quæ ex lege est, quasi propriam suam, quæ fit de timore pœnæ; justitiam autem quai ex fide est. Isræl autem, inquit, persequens legem justitiæ, in legem justitice non pervenit 1. → justitiam autem quæ ex fide est. Isræl autem, inquit, persequens legem justitiæ, in legem justitiæ non pervenit.; oculos in terram dejicicnli → oculos in terram dejicienti; in legem justitiæ non pertenit. Quare? Quia non ex fide, sed quasi ex oper iMus. → in legem justitiæ non pervenit. Quare? Quia non ex fide, sed quasi ex operibus.; in cœlis quidem ct ipse erat, levata illo carne sua → in cœlis quidem et ipse erat, levata illuc carne sua; iile offendebat, quia non videbat. Et totum hoc non videre, uude erat? De tumore superbiæ. Quid est, De tumore sttperbia;? → ille offendebat, quia non videbat. Et totum hoc non videre, unde erat? De tumore superbiæ. Quid est, De tumore superbiæ?; Quia in mandalis legis. Quid est, De sua! Tanquam → Quia in mandatis legis. Quid est, De sua? Tanquam; Et unde ilii amor? Solus illum possidebat Umor → Et unde illi amor? Solus illum possidebat timor; CUm sæviret ereetus, jactabundus, glorians apud ipsos Judæos qnod secundum æmulationem paternarum traditionum pur-sequebatur Ecclesiam; cum sibi videretur excelsus, aadivit → Cum sæviret erectus, jactabundus, glorians apud ipsos Judæos quod secundum æmulationem paternarum traditionum persequebatur Ecclesiam; cum sibi videretur excelsus, audivit; tu euim vexarerts punftionibus meis → tu enim vexareris punctionibus meis; ne iterum cruciGgas me: sed volo aguos cas me, ne occidas non met sed te. → ne iterum crucifigas me: sed volo agnoscas me, ne occidas non me, sed te..

Topics: Persecution

Cite (SBL): Augustine, Serm. 169.9 (PL 38:536–537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/168-1/#p-169-9). (abbreviation not yet checked)

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