Sermons to the People 170.1–171.5

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 15 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 170

170.1PL 38:539–540

Divinæ lectiones omnes ita sibi connectuntur, tanquam una sit lectio: quia omnes ex uno ore procedunt. Multa sunt ora ministerium sermonis gerentium: sed unum est os ministros implentis. Audivimus apostolicam lectionem, et forte aliquem moveat quod ibi scriptum est: Secundum justitiam quæ ex lege est, qui fuerim sine querela. Quæ mihi lucra fuerunt, hæc propter Christum damna esse duxi. Deinde secutus ait: Non solum damna, sed etiam stercora existimavi esse, ut Christum lucrifaciam, et inveniar in illo non habens meam justitiam quæ ex lege est, sed justitiam quæ est ex fide Jesu Christi. Quomodo enim stercora existimavit et damna, secundum justitiam quæ ex lege est, conversari sine querela? Quis enim legem dedit? Nonne ipse legem præmisit, qui postea reis legis cum indulgentia venit? Sed his eum credimus venisse cum indulgentia, quos reos lex tenebat. Numquid autem lex reos tenebat eos qui secundum justitiam quæ ex lege est conversati sunt sine querela? Si ergo indulgentiam et veniam peccatorum reis legis attulit Dominus, non attulit Paulo apostolo, qui dicit sine querela se in lege conversatum? Sed ipsum audiamus alio loco: Non ex operibus, inquit, quæ nos fecimus, sed secundum suam misericordiam salvos nos fecit, per lavacrum regenerationis. Et iterum, Qui prius fui blasphemus, et persecutor, et injuriosus: sed misericordiam consecutus sum, et reliqua. Hic se constituit conversatum in lege sine querela, hic talem se confitetur fuisse peccatorem, ut omnis peccator propterea de se non desperet, quia Paulus meruit indulgentiam.

All the divine readings are so connected with one another that they are as one reading, because they all come from one mouth. There are many mouths of those who carry out the ministry of the word; but one is the mouth that fills the ministers. We have heard the reading from the Apostle, and perhaps what is written there may disturb someone: “As to the righteousness which is from the Law, I was without complaint. What were gains to me, these I have counted losses because of Christ.” Then he went on to say: “Not only losses, but I have also counted them as dung, that I may gain Christ, and be found in him, not having my own righteousness which is from the Law, but the righteousness which is from faith in Jesus Christ.” For how did he count as dung and losses living without complaint according to the righteousness which is from the Law? For who gave the Law? Did not he send the Law ahead who later came with pardon for those guilty under the Law? But we believe that he came with pardon to those whom the Law held guilty. Did the Law hold guilty those who lived without complaint according to the righteousness which is from the Law? If then the Lord brought pardon and forgiveness of sins to those guilty under the Law, did he not bring it to the apostle Paul, who says he lived without complaint in the Law? But let us hear him in another place: “Not from works,” he says, “which we did, but according to his mercy he saved us, through the washing of regeneration.” And again: “I who was formerly a blasphemer and a persecutor and insolent; but I obtained mercy,” and the rest. Here he represents himself as having lived without complaint in the Law; there he confesses that he was such a sinner that no sinner should despair of himself, because Paul obtained pardon.

Phil 3:6–9 (quotation, high confidence) · Titus 3:5 (quotation, high confidence) · 1 Tim 1:13 (quotation, high confidence)

Notes and citation

Summary: Augustine asks how Paul could count as dung his blameless life under the Law, given by God, while elsewhere confessing he was a blasphemer and persecutor saved by mercy.

Quotations: Phil 3:6–9; Titus 3:5; 1 Tim 1:13.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Audivitnus apostolicam lectionem, et forte aliquem moveat quod ibi scriptum cst → Audivimus apostolicam lectionem, et forte aliquem moveat quod ibi scriptum est; Non sotum damna, sed etiam stercora → Non solum damna, sed etiam stercora; secundum justitiam qua: ex lege est, conversari sine querela? → secundum justitiam quæ ex lege est, conversari sine querela?; qni postea reis legis cum indulgentia venit?Sed his eum credimus venisbe cum indulgentia, quos reos lex tencbat. → qui postea reis legis cum indulgentia venit? Sed his eum credimus venisse cum indulgentia, quos reos lex tenebat.; secundum justitiam quoe ex lege est conversati suut sine querela? → secundum justitiam quæ ex lege est conversati sunt sine querela?; qui dicit sine querela sc in lege conversatum → qui dicit sine querela se in lege conversatum; quæ noa fecimus, sed secundum → quæ nos fecimus, sed secundum; IIic se constituit conversatum in lege sine querela, hac talem seconfiletur fuisse peccatorem → Hic se constituit conversatum in lege sine querela, hic talem se confitetur fuisse peccatorem.

Cite (SBL): Augustine, Serm. 170.1 (PL 38:539–540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-1). (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).

170.2PL 38:540

Videte, fratres, et vim sermonis hujus intuemini, quomodo Paulus apostolus damna existimat et stercora, ubi sine querela dicit se conversatum fuisse. Hac impletor legis, illac reus legis, uno eodemque tempore, ante Baptismum, ante gratiam. Sed non sine causa damna esse dicit: ne subintrent cogitationes noxiæ, hoc ideo dixisse apostolum Paulum, quod alius dederit legem, alius Evangelium: sicut Manichæus mente perversa sentit, et reliqui hæretici, qui dixerunt, alium fuisse datorem legis quæ data est per Moysen, alium autem largitorem evangelicæ gratiæ; illum quidem Deum malum, illum vero Deum bonum. Quid miramur, fratres? In obscuritate legis, tanquam in clausis ostiis, caliginem passi sunt; quia non pietate pulsaverunt. Invenimus aliquando eumdem Paulum apertissime dicere, legem bonam esse: quam tamen ideo datam dicit esse, ut abundaret peccatum; et ideo abundasse peccatum, ut superabundaret gratia. Præsumebant enim homines de viribus suis, et faciendo quidquid sibi licere arbitrabantur, peccabant in legem Dei occultam. Unde ista lex manifesta promulgata est eis, qui omnino sibi rei esse non videbantur. Data est illis lex, non quæ sanaret, sed quæ ægrotantes probaret. Lex præcucurrit ante medicum, ut se ægrotus, qui se sanum putabat, inveniret ægrotum: et dixit: Non concupisces. Et quia ante datam legem prævaricatio nondum erat: Ubi enim non est, inquit, lex, nec prævaricatio; antea sine lege peccabatur; data vero lege posteaquam peccatum est, amplius peccatum est, quia cum prævaricatione peccatum est. Invenit se homo vinci a cupiditatibus suis, quas mala consuetudine adversum se nutriebat; qui etiam cum vinculo et obligatione peccati ex Adam fuerat propagatus. Unde dicit Apostolus: Fuimus et nos aliquando natura filii iræ. Inde est, quod nec unius diei infantem mundum dicit a peccato: non ex eo quod commisit, sed ex eo quod contraxit.

See, brothers, and look at the force of this saying: how the apostle Paul counts as losses and dung that in which he says he lived without complaint. On one side a fulfiller of the Law, on the other guilty under the Law, at one and the same time, before Baptism, before grace. But it is not without reason that he says they are losses; lest harmful thoughts creep in, that the apostle Paul said this because one gave the Law and another the Gospel—as Mani, with perverse mind, thinks, and the other heretics who said that the giver of the Law given through Moses was one, and the bestower of the grace of the Gospel another; the one an evil God, the other a good God. Why do we wonder, brothers? In the obscurity of the Law, as before closed doors, they suffered darkness, because they did not knock with devotion. We find the same Paul at times saying most plainly that the Law is good; yet he says it was given so that sin might abound, and that sin abounded so that grace might abound still more. For men presumed on their own strength, and by doing whatever they thought lawful for themselves, they sinned against the hidden law of God. Hence this manifest Law was promulgated to those who did not at all seem to themselves to be guilty. The Law was given to them not to heal but to prove them sick. The Law ran ahead of the physician, so that the sick man, who thought himself healthy, might find himself sick: and it said, “You shall not desire.” And because before the Law was given there was not yet transgression—“for where there is no law,” he says, “there is no transgression”—before, one sinned without the Law; but once the Law was given, after one sinned, the sin was greater, because it was sin with transgression. Man found himself defeated by his own desires, which by bad habit he was nourishing against himself; he who had also been propagated from Adam with the bond and obligation of sin. Hence the Apostle says: “We too were once by nature children of wrath.” Hence it is that it says not even an infant of one day is clean from sin: not from what it committed, but from what it contracted.

Rom 7:12 (allusion, high confidence) · Rom 5:20 (allusion, high confidence) · Rom 7:7 (quotation, high confidence) · Rom 4:15 (quotation, high confidence) · Eph 2:3 (quotation, high confidence) · Job 14:4–5 (allusion, high confidence)

Notes and citation

Summary: Paul's words must not be taken in the Manichaean sense that the Law came from an evil god; the Law is good, given to reveal the sickness of those who thought themselves healthy, while all inherit Adam's sin, even day-old infants.

Quotations: Rom 7:12; Rom 5:20; Rom 7:7; Rom 4:15; Eph 2:3; Job 14:4–5 (LXX: “not even if his life is one day”). The Manichaean doctrine is stated as Augustine states it.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip (uncertain); OCR slips; stray footnote mark; stray mark): Dictum Apostoli sic accipiendum, ut caveatur error Manichæorum de lege veteri. Lex ad quid data. Originale peccatum. Videte, fratres → Videte, fratres; Hac impletor legis, hac reus legis → Hac impletor legis, illac reus legis; nc subintrent cogitationes noxiæ → ne subintrent cogitationes noxiæ; sicut Manichæus mente perversa sentit, et rcliqui hæretici → sicut Manichæus mente perversa sentit, et reliqui hæretici; Invenimus aliquando cumdem Paulum apertissime dicere, legem bonam csse → Invenimus aliquando eumdem Paulum apertissime dicere, legem bonam esse; ut abunndaret peccatum → ut abundaret peccatum; peccabant in legem Dei occultam 1. → peccabant in legem Dei occultam.; Data cst illis lex → Data est illis lex; invcuiret ægrotum: et dixit: Non concupisces. Et quia ante datam tegern → inveniret ægrotum: et dixit: Non concupisces. Et quia ante datam legem; quia cum prævaricatione peccatum est i. → quia cum prævaricatione peccatum est.; qui eliam cum vinculv et obligationc peccati ex Adam fucrat propagatus. Unde dicit Apostolus: Fuimus et nus aliquando → qui etiam cum vinculo et obligatione peccati ex Adam fuerat propagatus. Unde dicit Apostolus: Fuimus et nos aliquando; quod nec unius dici infantem → quod nec unius diei infantem.

Topics: Heresy

Cite (SBL): Augustine, Serm. 170.2 (PL 38:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-2). (abbreviation not yet checked)

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170.3PL 38:540

Audi Psalmum interiora dicentem, et peccatorum nostrorum secretiora canentem. Ex persona enim generis humani dicitur Christo: Tibi soli peccavi, et malignum coram te feci. Non ex persona unius David hoc dicit, sed ex Adam persona, de quo est genus humanum. Audi enim sequentia: Tibi, inquit, soli peccavi, et malignum coram te feci; ut justificeris in sermonibus tuis. Christo dicitur: unde hoc intelligimus? Audi quod sequitur: Et vincas, cum judicaris. Non est judicatus Deus Pater, non est judicatus Deus Spiritus sanctus: non invenimus nisi solum Filium in ista carne, quam de nostra massa suscipere dignatus est, judicatum: non ex modo concupiscentiæ hominis et feminæ: virgo credidit, virgo concepit, virgo peperit, virgo permansit. Et ideo dicitur, Et vincas, cum judicaris. Judicatus est enim, et vicit; quia sine peccato judicatus est. Patientiæ fuit sustinere judicium, non reatus. Multi innocentes judicantur, sed in ipsis causis quas agunt. Nam de reliquo, peccato non carent; quia sicut ante homines facti, sic ante Deum cogitationis peccatum est. Factum tuum coram oculis Dei, cogitatio tua est. Testis facti est ipse judex: accusatrix facti ipsa conscientia. Ergo ille vere innocens judicatus est, et ideo vicit. Solus enim vicit, non de judice Pontio Pilato, neque de Judæis sævientibus; sed de ipso diabolo, qui omnia nostra peccata rimatur diligentia invidentiæ.

Hear the Psalm speaking of inner things and singing the more hidden of our sins. For it is said to Christ in the person of the human race: “Against you alone have I sinned, and done evil before you.” He says this not in the person of David alone, but in the person of Adam, from whom the human race comes. For hear what follows: “Against you alone,” he says, “have I sinned, and done evil before you; that you may be justified in your words.” It is said to Christ: how do we understand this? Hear what follows: “And may prevail when you are judged.” God the Father was not judged, God the Holy Spirit was not judged: we find only the Son judged, in this flesh which he deigned to take from our lump—not by way of the desire of man and woman: a virgin believed, a virgin conceived, a virgin gave birth, a virgin remained. And so it is said, “And may prevail when you are judged.” For he was judged and prevailed, because he was judged without sin. To undergo judgment was a matter of patience, not of guilt. Many innocent people are judged, but innocent in the cases they are pleading. For as to the rest, they are not without sin; because as there is sin of deed before men, so there is sin of thought before God. Your thought is your deed before the eyes of God. The judge himself is witness of the deed; conscience itself is the accuser of the deed. So he alone was truly judged innocent, and therefore prevailed. For he alone prevailed—not over the judge Pontius Pilate, nor over the raging Jews, but over the devil himself, who searches out all our sins with the diligence of envy.

Ps 51:4 (50:6 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Psalm 51:4 is said by fallen humanity to Christ, who alone, born of a virgin without sin, was judged though innocent and so prevailed over the devil.

Quotations: Ps 51:4 (50:6 Vulg.). Augustine reads the Psalm's “when you are judged” of Christ's trial. The Virgin's perpetual virginity is stated as Augustine states it.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): Ex persona enim gencris humani dicitur Christo → Ex persona enim generis humani dicitur Christo; Audi enim sequentia: Tib;, inquit, soli peccavi → Audi enim sequentia: Tibi, inquit, soli peccavi; ChriSto dicitur: unde hoc intelligimus? Audi quod scquitur: Et vincas, eum judicaris. Non est judicatus Deus Pater, nor. est judicatus → Christo dicitur: unde hoc intelligimus? Audi quod sequitur: Et vincas, cum judicaris. Non est judicatus Deus Pater, non est judicatus; nisi solum Filium in. ista carnc, qnam de nostra massa → nisi solum Filium in ista carne, quam de nostra massa; Et ideo dicitur, Et vincus, cum judicaris. Judicatus est enim, ct vicit; quia sinc peccato judicatus cst. Patientiæ fuit sustinere judicium, non rentis. → Et ideo dicitur, Et vincas, cum judicaris. Judicatus est enim, et vicit; quia sine peccato judicatus est. Patientiæ fuit sustinere judicium, non reatus.; quia sicut ante homines farti, sic ante Acum cogitationis peccatum est. Factum tuum coram oculis Dei, cogitatio tua est 2. → quia sicut ante homines facti, sic ante Deum cogitationis peccatum est. Factum tuum coram oculis Dei, cogitatio tua est.; Solus eniti vicit, non de judice Pontio Pilato. neque de Judæis sævientibus; sed de ipso diabolo, qu: omnia → Solus enim vicit, non de judice Pontio Pilato, neque de Judæis sævientibus; sed de ipso diabolo, qui omnia.

Topics: Christology

Cite (SBL): Augustine, Serm. 170.3 (PL 38:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-3). (abbreviation not yet checked)

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170.4PL 38:540–541

Et quid ait Dominus Jesus de ipso diabolo? Ecce venit princeps mundi hujus. Jam sæpe dictum est Charitati vestræ, mundum istum appellari peccatores. Et quare peccatores nomine mundi appellantur? Quia dilectione mundi inhabitant mundum. Qui enim non diligunt mundum, non habitant in eo quod non diligunt. Nostra, inquit, conversatio in cælis est. Si ergo qui diligit Deum, in cœlo habitat cum Deo; qui diligit mundum, in mundo cum principe habitat mundi. Omnes itaque dilectores mundi, ipsi sunt mundus: habitatores mundi, non carne, quod omnes justi; sed animo, quod soli peccatores, quibus princeps est diabolus. Quomodo dicitur domus habitatores domus: secundum quam sententiam dicimus malam domum esse marmoratam, et bonam domum esse fumigatam. Invenis domum fumosam, quam boni habitant, et dicis, Bona domus. Invenis domum marmoratam et laqueatam, quam possident iniqui, et dicis, Mala domus: domum appellans non parietes et receptacula corporum, sed ipsos habitatores. Sic mundum appellavit Scriptura habitatores mundi per concupiscentiam dilectionis, non per conversationem corporis. Ergo, Ecce, inquit, venit princeps mundi, et in me nihil invenit. In solo ipso nihil invenit diabolus. Et tanquam diceretur ei, Quare ergo moreris? ibi sequitur, Sed ut sciant omnes quia voluntatem Patris mei facio, surgite, eamus hinc. Surgit, et it ad passionem. Quare? Quia voluntatem Patris mei facio. Propter hanc ergo singularem innocentiam ait Psalmus, Tibi soli peccavi, et malignum coram te feci; ut justificeris in sermonibus tuis, et vincas cum judicaris: quia nihil mali in te invenit. Quare autem in te invenit, o genus humanum? Quia sequitur et dicit, Ego enim in iniquitate conceptus sum, et in peccatis concepit me mater mea ( Psal. L, 6, 7). Dicit hoc David. Quære unde natus sit David: invenies de legitima uxore, de nullo adulterio. Secundum quam ergo propaginem dicit, In iniquitate conceptus sum; nisi quia ibi est quiddam de mortis propagine, quod secum trahit omnis qui ex conjunctione viri et feminæ nascitur?

And what does the Lord Jesus say of the devil himself? “Behold, the prince of this world comes.” It has often been said to your Charity that sinners are called this world. And why are sinners called by the name of the world? Because by love of the world they inhabit the world. For those who do not love the world do not dwell in what they do not love. “Our citizenship,” he says, “is in heaven.” If then whoever loves God dwells in heaven with God, whoever loves the world dwells in the world with the prince of the world. So all lovers of the world are themselves the world: inhabitants of the world not in the flesh, as all the righteous are, but in mind, as only sinners are, whose prince is the devil. As the inhabitants of a house are called the house: according to which meaning we say that a marble house is a bad house, and a smoky house is a good house. You find a smoky house where good people live, and you say, “A good house.” You find a house of marble and paneled ceilings which wicked people possess, and you say, “A bad house”: calling the house not the walls and shelters of bodies, but the inhabitants themselves. So Scripture called the inhabitants of the world “the world” by the desire of love, not by bodily dwelling. So: “Behold,” he says, “the prince of the world comes, and finds nothing in me.” In him alone the devil found nothing. And as if it were said to him, “Why then do you die?”, there follows: “But that all may know that I do the will of my Father, rise, let us go from here.” He rises and goes to his passion. Why? Because “I do the will of my Father.” Because of this singular innocence, then, the Psalm says, “Against you alone have I sinned, and done evil before you, that you may be justified in your words and prevail when you are judged”: because he found nothing evil in you. But why did he find something in you, O human race? Because it goes on and says, “For I was conceived in iniquity, and in sins my mother conceived me.” David says this. Look for how David was born: you will find it was of a lawful wife, of no adultery. According to what descent, then, does he say, “I was conceived in iniquity,” unless because there is in it something of the descent of death, which everyone born of the union of man and woman draws with him?

John 14:30–31 (quotation, high confidence) · Phil 3:20 (quotation, high confidence) · Ps 51:4–5 (50:6-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: “The world” means those who love the world, whose prince is the devil; in Christ alone the devil found nothing, while David, though lawfully born, confesses that he was conceived in iniquity, the inheritance of all born of man and woman.

Quotations: John 14:30–31; Phil 3:20; Ps 51:4–5 (50:6–7 Vulg.). Original sin is stated as Augustine states it.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Jam sæpe dictum est Cbaritati vestræ → Jam sæpe dictum est Charitati vestræ; non habitant in co quod non diligunt → non habitant in eo quod non diligunt; sed animo, qnod sali peccatores → sed animo, quod soli peccatores; sccundum quam sententiam → secundum quam sententiam; Invenis doinum fumosam → Invenis domum fumosam; Et tanquam dicercLur ei → Et tanquam diceretur ei; Sed ut sciant omnes qnia voluntatem → Sed ut sciant omnes quia voluntatem; ut justificeris in sermonibus tuis, ct vincas cum judicaris → ut justificeris in sermonibus tuis, et vincas cum judicaris; Ego enim in iniquitate conceptus lam, et in peccatis concepit me mater mea ( I'sul. L, G, 7). → Ego enim in iniquitate conceptus sum, et in peccatis concepit me mater mea ( Psal. L, 6, 7).; In iniquitate eonceptus sum → In iniquitate conceptus sum.

Topics: Christology

Cite (SBL): Augustine, Serm. 170.4 (PL 38:540–541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-4). (abbreviation not yet checked)

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170.5PL 38:541

Habens ergo unusquisque concupiscentiam, attendat legem dicentem, Non concupisces: invenit in se quod lex prohibet, et fit reus legis. Inveniens autem in se cui subditus est, incipiat jam dicere, Condelector legi Dei secundum interiorem hominem: video autem aliam legem in membris meis, repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis. Cognovit se ægrotum, imploret medicum: Infelix ego homo, quis me liberabit de corpore mortis hujus? Respondeat medicus, Gratia Dei per Jesum Christum Dominum nostrum. Gratia Dei, non merita tua. Quare ergo te dixisti in lege cum justitia sine querela conversatum? Attendite: sine querela dixit hominum. Est enim quædam justitia, quam potest homo implere, ut nullus hominum queratur de homine. Dicit enim, Non concupiscas alienum. Tu si non rapueris alienum, nulla querela erit hominum. Ergo aliquando concupiscis, et non rapis. Sed sententia Dei supra te est, quia concupiscis: reus es legis, sed in oculis legislatoris. Sine querela vivis: quare ergo ista damna? quare ista stercora? Constrictior est aliquanto nodus iste: sed solvet qui solet. Hoc autem non ego solus pia subjectione, sed omnes pia intentione mereamur. Quidquid faciebant Judæi, unde homines non quererentur, et esset ipsis conversatio in lege sine querela, sibi tribuebant, et ipsam justitiam secundum legem viribus suis assignabant: implere non poterant, sed in tantum faciebant, in quantum poterant; sibi tribuendo, nec hoc pie implebant.

So let each one who has desire attend to the Law saying, “You shall not desire”: he finds in himself what the Law forbids, and becomes guilty under the Law. Finding in himself that to which he is subject, let him begin now to say, “I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind, and taking me captive in the law of sin which is in my members.” He has recognized himself as sick; let him implore the physician: “Unhappy man that I am, who will deliver me from the body of this death?” Let the physician answer: “The grace of God through Jesus Christ our Lord.” The grace of God, not your merits. Why then did you say that you lived in the Law with righteousness without complaint? Attend: he said “without complaint” of men. For there is a certain righteousness which a man can fulfill so that no man complains of him. For it says, “Do not desire what belongs to another.” If you do not seize what belongs to another, there will be no complaint from men. So sometimes you desire and do not seize. But God's sentence is over you, because you desire: you are guilty under the Law, but in the eyes of the Lawgiver. You live without complaint: why then these losses? Why this dung? This knot is somewhat tighter; but he will untie it who is accustomed to. And let us all earn this—not I alone by devout submission, but all of us by devout attention. Whatever the Jews did, so that men might not complain, and they had a life without complaint in the Law, they attributed to themselves, and assigned that righteousness according to the Law to their own strength. They could not fulfill it; but they did as much as they could; and by attributing it to themselves they did not fulfill even this devoutly.

Exod 20:17 (quotation, high confidence) · Rom 7:22–25 (quotation, high confidence)

Notes and citation

Summary: Paul's being “without complaint” refers to human judgment: one can refrain from seizing others' goods while still desiring them, and so be guilty before God; the Jews credited even their outward righteousness to themselves.

Quotations: Exod 20:17; Rom 7:22–25. The statement about the Jews is Augustine's, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray footnote mark): attendat legem dicenlem, Non concupisces → attendat legem dicentem, Non concupisces; Cognovit se ægrotum, imploret mcdicum → Cognovit se ægrotum, imploret medicum; in lege cum justitia sinc querela conversatum → in lege cum justitia sine querela conversatum; Tu si non rapucris alienum → Tu si non rapueris alienum; Quidquid faciebant Judxi, unde homines non quererentur, et esset ipsis conversatio in lege sine quereta, sibi tribucb ant, et ipsam justitiam secundum legem viribus suis assignabant1: implere non poterant, sed in tantum faciebant, in quantum poterant; sibi tribucndo → Quidquid faciebant Judæi, unde homines non quererentur, et esset ipsis conversatio in lege sine querela, sibi tribuebant, et ipsam justitiam secundum legem viribus suis assignabant: implere non poterant, sed in tantum faciebant, in quantum poterant; sibi tribuendo.

Cite (SBL): Augustine, Serm. 170.5 (PL 38:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-5). (abbreviation not yet checked)

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170.6PL 38:541

Hoc ergo dicit legem implere, hoc est, non concupiscere. Quis hoc qui vivit, potest? Adjuvet nos Psalmus, qui modo cantatus est, Exaudi me in tua justitia: hoc est, non in mea. Si diceret, Exaudi me in justitia mea: tanquam meritum vocaret. Vocat quidem in nonnullis locis et suam justitiam: sed hic melius discernit, quia et suam quando dicit, datam dicit; quomodo dicimus, Panem nostrum quotidianum da nobis hodie. Quomodo, nostrum; quomodo, da? Ergo hic distinctius loquens ait, Exaudi me in tua justitia. Et sequitur, Et non intres in judicium cum servo tuo. Quid est, Non intres in judicium cum servo tuo? Non stes mecum in judicio, exigendo a me omnia quæ præcepisti, exigendo omnia quæ jussisti. Nam reum me invenies, si in judicium intraveris mecum. Opus est ergo, inquit, mihi misericordia tua potius, quam liquidissimo judicio tuo. Quare ergo, Ne intres in judicium cum servo tuo? Sequitur, et dicit, Quia non justificabitur in conspectu tuo omnis vivens. Servus enim sum: quare mecum stas in judicio? Misericordia Domini utor. Quare? Quoniam non justificabitur in conspectu tuo omnis vivens. Quid dixit? Quamdiu vivitur in hac vita, nemo justificatus est, sed in conspectu Dei. Non frustra addidit, in conspectu tuo: nisi quia potest esse justificatus aliquis in conspectu hominum, ut ei illud impleatur, Secundum justitiam quæ ex lege est, qui fuerim sine querela, in conspectu hominum. Refer ad conspectum Dei: Non justificabitur in conspectu tuo omnis vivens.

This, then, he calls fulfilling the Law: not to desire. Who that lives can do this? Let the Psalm help us that was just now sung: “Hear me in your righteousness”: that is, not in mine. If he said, “Hear me in my righteousness,” he would be calling as if on merit. In some places he does indeed call it his own righteousness too; but here he distinguishes better, because even when he says “his own,” he says it is given; as we say, “Give us today our daily bread.” How “ours,” how “give”? So here, speaking more distinctly, he says, “Hear me in your righteousness.” And it follows: “And do not enter into judgment with your servant.” What is “Do not enter into judgment with your servant”? Do not stand with me in judgment, demanding of me all that you have commanded, demanding all that you have ordered. For you will find me guilty if you enter into judgment with me. “So I need,” he says, “your mercy rather than your most exact judgment.” Why then “Do not enter into judgment with your servant”? He goes on and says: “For no one living will be justified in your sight.” “For I am a servant: why do you stand with me in judgment? I rely on the Lord's mercy.” Why? “For no one living will be justified in your sight.” What did he say? As long as one lives in this life, no one is justified—but in God's sight. Not for nothing did he add “in your sight,” except because someone can be justified in the sight of men, so that this is fulfilled in him: “As to the righteousness which is from the Law, I was without complaint”—in the sight of men. Refer it to the sight of God: “No one living will be justified in your sight.”

Ps 143:1–2 (142:1-Ps Vulg.) (quotation, high confidence) · Luke 11:3 (quotation, high confidence) · Phil 3:6 (quotation, high confidence)

Notes and citation

Summary: Since no one alive can fulfil “You shall not desire,” the Psalmist asks to be heard in God's righteousness, not his own, and not to be judged, for no one living is justified in God's sight, though one may be in men's.

Quotations: Ps 143:1–2 (142:1–2 Vulg.), sung before the sermon; Luke 11:3 (Matt 6:11); Phil 3:6.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark; stray mark): Hoc ergo dicit legem implerc → Hoc ergo dicit legem implere; sed. hic melius discernit → sed hic melius discernit; Quare ergo, Ne intres in judicium cum servo luo? Scquitur, et dicit → Quare ergo, Ne intres in judicium cum servo tuo? Sequitur, et dicit; quare mccum stas in jndicio? Misericordia Domini utor 2. → quare mecum stas in judicio? Misericordia Domini utor.; Non frustra ad. didit, in conspectu tuo: nisi quia potest esse juslificatus aliquis in conspectu hominum, III ei illud imp Jeatur, Secundum justitiam qum ex lege est → Non frustra addidit, in conspectu tuo: nisi quia potest esse justificatus aliquis in conspectu hominum, ut ei illud impleatur, Secundum justitiam quæ ex lege est; Refer ad conspectum Dci → Refer ad conspectum Dei.

Topics: Prayer

Cite (SBL): Augustine, Serm. 170.6 (PL 38:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-6). (abbreviation not yet checked)

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170.7PL 38:541–542

Quid ergo facturi sumus? Clamemus, Ne intres in judicium cum servo tuo. Clamemus, Infelix ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum. Hoc ergo Psalmum audivimus, hoc Apostolum audivimus; quia cum fuerit illa justitia secundum quam vivunt Angeli, cum fuerit illa justitia ubi nulla erit concupiscentia, inde unusquisque metiatur se quid est modo, et quid erit tunc; et inveniet in comparatione illius justitiæ, istam damna esse et stercora. Quisquis autem putat se modo posse implere justitiam, cum vixerit bene atque innocenter secundum probabilitatem existimationis humanæ; in via remansit: non desiderat melius, quia implesse se putat; maximeque sibi tribuens, erit superbus. Et melior est peccator humilis, quam justus superbus. Ideo ait, Et inveniar in illo non habens meam justitiam, quæ ex lege est, sicut Judæi putabant; sed justitiam quæ ex fide est Christi Jesu. Deinde secutus ait, Si quo modo occurram in resurrectionem mortuorum. Ibi se credidit impleturum esse justitiam, id est, plenam se habiturum justitiam. In comparatione resurrectionis illius, stercus est tota vita quam gerimus. Adhuc Apostolum audi apertius dicentem, Si quo modo occurram in resurrectionem justorum: non quia jam acceperim, aut jam perfectus sim. Et contexit deinde, Fratres, ego me non arbitror apprehendisse. Quomodo comparat justitiam justitiæ, salutem saluti, fidem speciei, peregrinationem civitati?

What then shall we do? Let us cry out, “Do not enter into judgment with your servant.” Let us cry out, “Unhappy man that I am, who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” This we have heard from the Psalm; this we have heard from the Apostle; because when there is that righteousness by which the angels live, when there is that righteousness where there will be no desire, let each one measure from that what he is now and what he will be then; and he will find that, in comparison with that righteousness, this one is losses and dung. But whoever thinks he can fulfill righteousness now, when he has lived well and innocently according to the approval of human judgment, has stopped on the way: he does not desire something better, because he thinks he has fulfilled it; and attributing it chiefly to himself, he will be proud. And a humble sinner is better than a proud righteous man. That is why he says, “And may I be found in him not having my own righteousness which is from the Law,” as the Jews thought, “but the righteousness which is from faith in Christ Jesus.” Then he went on to say, “If somehow I may attain to the resurrection of the dead.” There he believed he would fulfill righteousness, that is, would have full righteousness. In comparison with that resurrection, the whole life we lead is dung. Hear the Apostle still more plainly saying, “If somehow I may attain to the resurrection of the righteous: not that I have already received it, or am already perfect.” And he then joins: “Brothers, I do not consider that I have laid hold of it myself.” How he compares righteousness with righteousness, salvation with salvation, faith with sight, pilgrimage with the city!

Ps 143:2 (142:2 Vulg.) (quotation, high confidence) · Rom 7:24–25 (quotation, high confidence) · Phil 3:9 (quotation, high confidence) · Phil 3:11–13 (quotation, high confidence)

Notes and citation

Summary: Compared with the angels' righteousness in the resurrection, where there will be no desire, present righteousness is loss and dung; whoever thinks he has fulfilled it stops on the way, and a humble sinner is better than a proud righteous man.

Quotations: Ps 143:2 (142:2 Vulg.); Rom 7:24–25; Phil 3:9, 11–13 (Augustine's text has “resurrection of the righteous” in one citation).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): quid est modo, ct quid erit tunc → quid est modo, et quid erit tunc; se modo posse implere justitium, cum vixerit bene atque innocenter secundum probabilitatem.existimationis humanæ → se modo posse implere justitiam, cum vixerit bene atque innocenter secundum probabilitatem existimationis humanæ; Et mclior est peccator humilis → Et melior est peccator humilis; Et inveniar in illo nun habens rneam justitiam, quæ ex lege est, sicut Judæ putabant → Et inveniar in illo non habens meam justitiam, quæ ex lege est, sicut Judæi putabant; plenam se habituruln jusiitiam → plenam se habiturum justitiam; Adhuc Apostolum andi apertius dicentem → Adhuc Apostolum audi apertius dicentem; aut jam perfectus sint. Et contexit dcinde, Fratres, ego me noM arbitror → aut jam perfectus sim. Et contexit deinde, Fratres, ego me non arbitror.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 170.7 (PL 38:541–542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-7). (abbreviation not yet checked)

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170.8PL 38:542

Attendite quomodo hoc impleat: Fratres, ego me non arbitror apprehendisse. Unum autem. Quid unum, nisi ex fide vivere, spe salutis æternæ, ubi erit plena et perfecta justitia, in cujus comparatione damna sunt quæ transitura sunt, et stercora quæ reprobanda sunt? Quid ergo? Unum autem, quæ retro oblitus, in ea quæ ante sunt extentus, secundum intentionem sequor ad palmam supernæ vocationis Dei in Christo Jesu. Et ad eos qui de sua perfectione possent præsumere, Quotquot autem perfecti sumus, hoc sapiamus. Jam dudum dixerat se imperfectum, nunc autem perfectum. Quare, nisi quia ipsa est perfectio hominis, invenisse se non esse perfectum? Quotquot autem perfecti sumus, hoc sapiamus. Et si quid forte aliter sapitis, id quoque vobis Deus revelabit: id est, ut si vos in aliquo profectu animi justificatos probatis, legendo Scripturas, et inveniendo quæ sit vera et perfecta justitia, inveniatis vos reos, et desiderio futurorum damnetis præsentia, vivatis ex fide et spe et charitate; et intelligatis quia quod adhuc creditis, nondum videtis; quod adhuc speratis, nondum tenetis; quod adhuc desideratis, nondum impletis. Et si talis est charitas peregrinantium, qualis erit videntium? Ergo ille qui docebat justitiam Dei, et non constituebat suam, clamabat de Psalmo, Exaudi me in tua justitia. Et non intres in judicium cum servo tuo; quoniam non justificabitur in conspectu tuo omnis vivens.

Attend how he fulfills this: “Brothers, I do not consider that I have laid hold of it myself. But one thing.” What one thing, but to live by faith, in hope of eternal salvation, where there will be full and perfect righteousness, in comparison with which the things that will pass away are losses, and the things to be rejected are dung? What then? “But one thing: forgetting what lies behind, stretched out toward what lies ahead, according to intention I pursue toward the prize of God's upward calling in Christ Jesus.” And to those who might presume on their own perfection: “So let as many of us as are perfect think this.” A little before he had said he was imperfect, and now perfect. Why, unless because the very perfection of man is to have found that he is not perfect? “So let as many of us as are perfect think this. And if perhaps you think anything otherwise, God will reveal that too to you”: that is, if you consider yourselves justified by some progress of mind, by reading the Scriptures and finding what true and perfect righteousness is, you may find yourselves guilty, and by desire for the things to come condemn the things present, and live by faith and hope and love; and understand that what you still believe, you do not yet see; what you still hope for, you do not yet hold; what you still desire, you do not yet fulfill. And if the love of pilgrims is such, what will that of those who see be? So he who taught God's righteousness, and did not establish his own, cried out from the Psalm: “Hear me in your righteousness. And do not enter into judgment with your servant; for no one living will be justified in your sight.”

Phil 3:13–15 (quotation, high confidence) · Ps 143:1–2 (142:1-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: Paul calls himself both imperfect and perfect because human perfection is to know one is not perfect; reading Scripture should show us our guilt and turn our desire toward the future righteousness.

Quotations: Phil 3:13–15; Ps 143:1–2 (142:1–2 Vulg.).

Notes on the original text

Digital text corrected (OCR slips): nisi ex fido vivere, spe salutis æternæ, ubi crit plena et perfecta justitia, in cujus comparatione damna sunt qnce transitura sunt → nisi ex fide vivere, spe salutis æternæ, ubi erit plena et perfecta justitia, in cujus comparatione damna sunt quæ transitura sunt; Quid crgo, Unum autem, quæ retro oblitus, in ea quos ante sunt extentus, secundum intentionem sequor ad palmam supernas vocationis Dei in Christo Jean. Et ad eos qui de sua perfectione t p ossent præsumere → Quid ergo? Unum autem, quæ retro oblitus, in ea quæ ante sunt extentus, secundum intentionem sequor ad palmam supernæ vocationis Dei in Christo Jesu. Et ad eos qui de sua perfectione possent præsumere; invenisse sc non esse perfecium? → invenisse se non esse perfectum?; et invenicndo quæ sit vcra et perfecta justitia → et inveniendo quæ sit vera et perfecta justitia; vivatis ex fide et spe ct charitate; et intelligatis quia qnod adhuc creditis, nondum vidctis; quod adhuc speratis, nondum tenetis; quodadhucdesideratis → vivatis ex fide et spe et charitate; et intelligatis quia quod adhuc creditis, nondum videtis; quod adhuc speratis, nondum tenetis; quod adhuc desideratis.

Topics: Scripture and canon

Cite (SBL): Augustine, Serm. 170.8 (PL 38:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-8). (abbreviation not yet checked)

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170.9PL 38:542

Secundum hanc vitam dicitur Moysi, Nemo faciem Dei vidit, et vixit. Non enim vivendum est in hac vita, ut illam faciem videamus. Moriendum est mundo, ut Deo in sempiternum vivamus. Tunc non peccabimus, non solum factis, sed nec concupiscentiis, cum illam faciem videbimus, quæ vincit omnes concupiscentias. Tam enim dulcis est, fratres mei, tam pulchra, ut illa visa nihil aliud possit delectare. Satietas erit insatiabilis, nullum fastidium; semper esuriemus, semper saturi erimus. Audi ipsas duas sententias de Scriptura: Qui bibunt me, dicit Sapientia, adhuc sitient; et qui edunt me, adhuc esurient. Sed ne putes quia ibi erit indigentia et fames, audi Dominum: Qui biberit ex aqua hac, non sitiet in æternum. Sed dicis: Quando erit? Quandocumque erit, tamen exspecta Dominum, sustine Dominum, viriliter age, et confortetur cor tuum. Numquid tanta restant, quanta peracta sunt? Intende ab Adam usque ad hodiernum diem, quot sæcula evoluta sunt, et ecce jam non sunt. Pauci dies remanent quodam modo: sic enim dicendum est quod remanet in comparatione transactorum sæculorum. Exhortemur invicem, exhortetur nos ille qui venit ad nos, qui cucurrit viam, et dixit, Sequimini: qui ascendit prior in cœlum, ut caput de sublimioribus subveniat cæteris membris in terra laborantibus; qui dixit de coelo, Saule, Saule, quid me persequeris? Ergo nemo desperet: reddetur nobis in fine quod promissum est; ibi implebitur illa justitia.

According to this life it is said to Moses: “No one has seen the face of God and lived.” For one must not live in this life in order to see that face. One must die to the world, in order to live to God for ever. Then we shall not sin, not only in deeds but not even in desires, when we see that face which overcomes all desires. For it is so sweet, my brothers, so beautiful, that once it is seen nothing else can delight. There will be insatiable fullness, no loathing; we shall always hunger, we shall always be filled. Hear these two sayings of Scripture: “Those who drink me,” says Wisdom, “will thirst still; and those who eat me will hunger still.” But lest you think there will be want and hunger there, hear the Lord: “Whoever drinks of this water will never thirst.” But you say: “When will it be?” Whenever it will be, still wait for the Lord; endure the Lord; act manfully, and let your heart be strengthened. Do as many ages remain as have been completed? Consider how many ages have rolled by from Adam to this day, and see, they are no more. A few days remain, so to speak: for so we must call what remains in comparison with the ages that have passed. Let us exhort one another; let him exhort us who came to us, who ran the way and said, “Follow me”: who ascended first into heaven, so that the head from on high might come to the help of the other members laboring on earth; who said from heaven, “Saul, Saul, why are you persecuting me?” So let no one despair: what was promised will be rendered to us at the end; there that righteousness will be fulfilled.

Exod 33:20 (quotation, high confidence) · John 4:13–14 (quotation, high confidence) · Ps 27:14 (26:14 Vulg.) (quotation, high confidence) · Acts 9:4 (quotation, high confidence)

Notes and citation

Summary: Perfect righteousness comes only when we see God's face, whose sweetness overcomes all desire; until then believers must wait patiently, for little time remains compared with the ages that have passed.

Quotations: Exod 33:20; Sir 24:21 (24:29 Vulg.); John 4:13–14; Ps 27:14 (26:14 Vulg.); Acts 9:4.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Nemo faciem Dei vidit, et fixit. Non cnim vivendum est → Nemo faciem Dei vidit, et vixit. Non enim vivendum est; non solum faetis, sed nec concupiscentiis → non solum factis, sed nec concupiscentiis; Tam enin, dulcis est → Tam enim dulcis est; Satietas crit insatiabilis, nullum fastidium; semper csuriemus, semper saturi crimuse → Satietas erit insatiabilis, nullum fastidium; semper esuriemus, semper saturi erimus.; erit indigentia ct fames → erit indigentia et fames; quot sæcula evotuta sunt → quot sæcula evoluta sunt; qui cucurrit viam, ct dixit, Sequimini → qui cucurrit viam, et dixit, Sequimini.

Extrabiblical texts: Sir 24:21 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Eschatology

Cite (SBL): Augustine, Serm. 170.9 (PL 38:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-9). (abbreviation not yet checked)

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170.10PL 38:542

Audistis et Evangelium his sermonibus concordare. Voluntas, inquit, Patris est, ut omnia quæ dedit mihi non pereant, sed habeant vitam æternam; et ego resuscitabo eos in novissimo die. Se ipsum primo die, nos novissimo die. Primus dies ad caput Ecclesiæ. Dies enim æternus Dominus Christus, non facit occasum. Novissimus dies, erit finis sæculi. Nolo dicas: Quando iste eri? Generi humano longe erit, unicuique hominum; n erit; quia novissimus dics est cujusque dies I.. Et enim rum hinc exieris, recipieris pro merit. esurges ad recipienda quæ gessisti. Tunc Den habit, non tam merita tua, quam dona sua. Quid ibi donavit, si servasti, cognoscet. Nunc crgo, a, desiderium nostrum non sit, nisi in coelum;., nisi ad vitam æternam. Nemo sibi placeat, quasi qui hic juste vixerit, et comparet se illis qui male vivunt, secundum Pharisæum qui se justificabat, qui non audierat Apostolum, Non quia jam acceperim, aut jam perfectus sim. Ergo non acceperat adhuc hoc quod desiderabat. Pignus acceperat, sic dixit: Qui dedit nobis pignus Spiritum. Cujus rei pignus erat, ad hoc pervenire cupiebat: participatio quædam, sed distat. Aliter modo participamus, aliter tunc participabimus. Modo per fidem, per spem, in eodem Spiritu: tunc autem species erit, res erit: idem autem Spiritus, idem Deus, eadem plenitudo. Qui clamat absentibus, exhibebit præsentibus: qui vocat peregrinos, nutriet et alet in patria.

You heard the Gospel too agreeing with these words: “The will of the Father,” he says, “is that all that he has given me may not perish, but may have eternal life; and I will raise them up on the last day.” Himself on the first day, us on the last day. The first day belongs to the head of the Church. For the Lord Christ is a day that does not set. The last day will be the end of the world. I do not want you to say, “When will that be?” For the human race it will be far off; for each individual man it will not be far, because each one's last day is his own day. For when you depart from here, you will be received according to your merits; you will rise to receive what you have done. Then God will regard not so much your merits as his own gifts: what he gave there, he will recognize if you have kept it. Now then, brothers, let our desire be only for heaven, only for eternal life. Let no one be pleased with himself as one who has lived righteously here, and compare himself with those who live badly, like the Pharisee who justified himself, who had not heard the Apostle: “Not that I have already received it, or am already perfect.” So he had not yet received what he desired. He had received a pledge; so he said: “Who has given us the pledge of the Spirit.” What that was the pledge of, he longed to attain: a certain sharing, but there is a difference. We share now in one way; we shall share then in another. Now by faith, by hope, in the same Spirit; but then there will be sight, there will be the reality: but the same Spirit, the same God, the same fullness. He who calls to the absent will show himself to the present; he who calls the pilgrims will nourish and feed them in the homeland.

John 6:39–40 (quotation, high confidence) · Luke 18:11 (allusion, high confidence) · Phil 3:12 (quotation, high confidence) · 2 Cor 5:5 (quotation, high confidence)

Notes and citation

Summary: Christ rose on the first day, we on the last; each person's last day is near, so desire should be only for eternal life, of which the Spirit is now a pledge, not for self-satisfied comparison with others.

Quotations: John 6:39–40 (Augustine's combined form); Luke 18:11 (allusion); Phil 3:12; 2 Cor 5:5. Several words are lost at line ends in the digital text in the middle of this section (“…not far, because each one's last day…”; “then God will regard…”; “Now then, brothers, let our desire be only for heaven…”); translated by sense, without altering the text.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips; OCR slips (dies æternus uncertain)): Toto desiderio tendendum in cælum. Audistis ct Evangelium → Audistis et Evangelium; non pereant, ud habeant vitam æternam → non pereant, sed habeant vitam æternam; Sc ipsum primo dic, nos novissimo dic. → Se ipsum primo die, nos novissimo die.; Dies enim.ter Dominus Christus, non facit occasum. Novisimus dies, erit Cinis sæculi. → Dies enim æternus Dominus Christus, non facit occasum. Novissimus dies, erit finis sæculi.; qui hic juste vixcrit, et comparet se illis qui malevivunt → qui hic juste vixerit, et comparet se illis qui male vivunt; Noa quia j am acceperim → Non quia jam acceperim; Ergo non acceperat adhuc boc quod desiderabat → Ergo non acceperat adhuc hoc quod desiderabat; ad hoc pervenire cupiebit → ad hoc pervenire cupiebat; tunc autem species erit, res cri: → tunc autem species erit, res erit:.

Topics: Eschatology

Cite (SBL): Augustine, Serm. 170.10 (PL 38:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-10). (abbreviation not yet checked)

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170.11PL 38:542–543

Via nobis factus est Christus, et desperamus nos perventuros? Via ista finiri non potest, præcidi non potest, corrumpi non potest, nec pluvia, nec diluviis, nec a latronibus obsideri. Ambula securus in Christo, ambula; ne offendas, ne cadas, ne retro respicias, ne in via remaneas, ne a via recedas. Ista omnia præcave tantum, et pervenisti. Cum perveneris, tunc jam gloriare ex hoc: noli in te. Nam qui se laudat, Deum non laudat; sed se a Deo avertit: quomodo qui vult recedere ab igne, ignis calidus remanet, sed ille frigescit: quomodo qui vult recedere a lumine, si recesserit, lumen in se lucidum remanet, sed ille tenebratur. Non recedamus a calore Spiritus, a lumine veritatis. Vocem modo audivimus, tunc autem facie ad faciem videbimus. Nemo sibi placeat, nemo alii insultet. Omnes sic velimus proficere, ut non invideamus proficientibus, non insultemus deficientibus: et erit in nobis cum gaudio impletum quod promissum est in Evangelio, Et ego resuscitabo eos in novissimo die.

Christ has become the way for us, and do we despair of arriving? This way cannot be ended, cannot be cut off, cannot be spoiled, nor besieged by rain, by floods, or by robbers. Walk secure in Christ; walk: lest you stumble, lest you fall, lest you look back, lest you stop on the way, lest you leave the way. Only beware of all these things, and you have arrived. When you have arrived, then boast of this: not in yourself. For he who praises himself does not praise God, but turns himself away from God: as when one wants to withdraw from a fire, the fire remains hot, but he grows cold; as when one wants to withdraw from the light, if he withdraws, the light remains bright in itself, but he is darkened. Let us not withdraw from the warmth of the Spirit, from the light of truth. Now we have heard the voice; but then we shall see face to face. Let no one be pleased with himself; let no one mock another. Let us all so want to make progress that we do not envy those who are making progress, nor mock those who are falling short: and there will be fulfilled in us with joy what is promised in the Gospel: “And I will raise them up on the last day.”

John 14:6 (allusion, high confidence) · 1 Cor 13:12 (allusion, high confidence) · John 6:40 (quotation, high confidence)

Notes and citation

Summary: Christ is a way that cannot be cut off; walking in him without stopping, looking back, or straying, we arrive, but must boast in God, not ourselves, and neither envy nor mock others.

Quotations: John 14:6 (allusion); 1 Cor 13:12 (allusion); John 6:40.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): et desperamus nos perveniuros? → et desperamus nos perventuros?; Cum penveneris, tunc jam gloriare → Cum perveneris, tunc jam gloriare; sed se a Dco avertit → sed se a Deo avertit; ignis calidus rcmanct, sed illc frigescit: qnomodo qui vult recedere a lumine → ignis calidus remanet, sed ille frigescit: quomodo qui vult recedere a lumine; sed ille tencbratur. Non reccdamus a calore Spiritus, a lumine vcritatis. Vocem modo aodivimu?, tunc antem facie → sed ille tenebratur. Non recedamus a calore Spiritus, a lumine veritatis. Vocem modo audivimus, tunc autem facie; nemo alii insul Omnes sic velimus proficere, ut non invideamus proficientibus 1, non insultemus → nemo alii insultet. Omnes sic velimus proficere, ut non invideamus proficientibus, non insultemus; cum gaudio impletam quod promissum est → cum gaudio impletum quod promissum est.

Cite (SBL): Augustine, Serm. 170.11 (PL 38:542–543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-170-11). (abbreviation not yet checked)

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Chapter 171

171.1PL 38:543

Gaudere nos Apostolus præcipit, sed in Domino, non in sæculo. Quicumque enim voluerit amicus esse hujus mundi, sicut Scriptura dicit, inimicus Dei reputabitur. Sicut autem non potest homo duobus dominis servire; sic nemo potest gaudere et in sæculo, et in Domino. Multum inter se hæc duo gaudia differunt, suntque omnino contraria. Quando gaudetur in sæculo, non gaudetur in Domino: quando gaudetur in Domino, non gaudetur in sæculo. Vincat gaudium in Domino, donec finiatur gaudium in sæculo. Gaudium in Domino semper augeatur: gaudium in sæculo semper minuatur, donec finiatur. Non ideo ista dicuntur, quoniam in hoc sæculo cum sumus gaudere non debemus; sed ut etiam in hoc sæculo constituti, jam in Domino gaudeamus. Sed ait aliquis: In sæculo sum; utique si gaudeo, ibi gaudeo ubi sum. Quid enim? quia es in sæculo, in Domino non es? Audi eumdem apostolum ad Athenienses loquentem, et in Actibus apostolorum dicentem de Deo Domino Creatore nostro, In illo vivimus, et movemur, et sumus. Qui enim ubique est, ubi non est? Nonne ad hoc nos exhortabatur? Dominus in proximo est, nihil solliciti fueritis. Magnum est hoc, quod ascendit super omnes cœlos, et proximus est eis qui versantur in terris. Quis est iste longinquus et proximus, nisi qui nobis misericordia factus est proximus?

The Apostle commands us to rejoice, but in the Lord, not in the world. For “whoever wants to be a friend of this world,” as Scripture says, “will be reckoned an enemy of God.” And just as a man cannot serve two masters, so no one can rejoice both in the world and in the Lord. These two joys differ greatly from each other and are entirely contrary. When one rejoices in the world, one does not rejoice in the Lord; when one rejoices in the Lord, one does not rejoice in the world. Let joy in the Lord win, until joy in the world is ended. Let joy in the Lord always increase; let joy in the world always lessen, until it is ended. This is not said because, while we are in this world, we ought not to rejoice, but so that, even while set in this world, we may already rejoice in the Lord. But someone says: “I am in the world; certainly if I rejoice, I rejoice where I am.” What then? Because you are in the world, are you not in the Lord? Hear the same apostle speaking to the Athenians, and in the Acts of the Apostles saying of God, the Lord our Creator, “In him we live and move and are.” For he who is everywhere—where is he not? Was he not exhorting us to this? “The Lord is near; have no anxiety.” This is a great thing: that he ascended above all the heavens, and is near to those who dwell on earth. Who is this one far off and near, but he who by mercy has become our neighbor?

Phil 4:4–6 (quotation, high confidence) · Jas 4:4 (quotation, high confidence) · Matt 6:24 (allusion, high confidence) · Acts 17:28 (quotation, high confidence)

Notes and citation

Summary: Christians must rejoice in the Lord, not in the world, and they can do so even while in the world, since God, in whom we live and move, is everywhere and has become our neighbor.

Quotations: Phil 4:4–6; Jas 4:4; Matt 6:24; Acts 17:28. Several words at line ends are lost in the digital text (“I am in the world … where I am. What then? … Hear the same apostle … speaking”); restored by sense with logged corrections.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips; OCR slips; words lost at line ends restored by sense; words run together): Dominus nobis proxintus. Gaudere nos Apostolus præcipit, sed in Domino, non in sacculo. → Gaudere nos Apostolus præcipit, sed in Domino, non in sæculo.; Multum iuter se hæc duo gaudia differunt → Multum inter se hæc duo gaudia differunt; Quando gaudetur in sacculo, non gaudetur in Domino → Quando gaudetur in sæculo, non gaudetur in Domino; Vincat gaulium in Domino, donee finiatur gaudium. in sæculi Gaudium in Domino semper augeatur → Vincat gaudium in Domino, donec finiatur gaudium in sæculo. Gaudium in Domino semper augeatur; quoniam in hoc sæculo cum sumus fidere non debemus; sed ut etiam in hoc speculo 'innuti, jam in Domino. gaudcanius. Sed ait aliquis iæculo sum; utique si gaudeo, ibi gaudeo ubi suiid cnim? quia es in sæculo, in Domino non udi eumdem apostolum ad Athenienses loque, et in Actibus → quoniam in hoc sæculo cum sumus gaudere non debemus; sed ut etiam in hoc sæculo constituti, jam in Domino gaudeamus. Sed ait aliquis: In sæculo sum; utique si gaudeo, ibi gaudeo ubi sum. Quid enim? quia es in sæculo, in Domino non es? Audi eumdem apostolum ad Athenienses loquentem, et in Actibus; de Deo Domino Crcatorc nostro → de Deo Domino Creatore nostro; Qui eniin ubique est → Qui enim ubique est; Magnumest hoc, quod ascendit → Magnum est hoc, quod ascendit; Quis est iste longiquus et proximus → Quis est iste longinquus et proximus.

Cite (SBL): Augustine, Serm. 171.1 (PL 38:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-171-1). (abbreviation not yet checked)

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171.2PL 38:543

Totum enim genus humanum est homo ille qui jacebat in via semivivus a latronibus relictus, quem contempsit transiens sacerdos et Levites, et accessit ad eum curandum eique opitulandum transiens Samaritanus. Ut autem narraret hoc, unde causa descendit? Quemdam quærentem quæ sint optima præcepta et summa in Lege, admonuit duo esse: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua; et diliges proximum tuum tanquam te ipsum. Ille autem: Et quis est mihi proximus? Et narravit Dominus, Homo quidam descendebat ab Jerusalem in Jericho. Ostendit illum quodam modo Isrælitam. Et incidit in latrones. Cum exspoliassent, et plagas ei graves irrogassent, dimiserunt eum in via semivivum. Transiit sacerdos, utique genere proximus, præteriit jacentem. Transiit Levites, et hic genere proximus, jacentem etiam ipse contempsit. Transiit Samaritanus, genere longinquus, misericordia proximus, fecitque quod nostis. In quo Samaritano se voluit intelligi Dominus Jesus Christus. Samaritanus enim Custos interpretatur. Ideo surgens a mortuis, jam non moritur, et mors ei ultra non dominabitur: quia non dormit, neque dormitat qui custodit Isræl ( Psal. CXX, 4). Denique quando conviciis tantis blasphemabant Judæi, dixerunt illi: Nonne verum dicimus, quia Samaritanus es, et dæmonium habes? Cum ergo duo essent verba conviciosa objecta Domino, dictumque illi esset, Nonne verum dicimus, quia Samaritanus es, et dæmonium habes? poterat respondere, Nec Samaritanus sum, nec dæmonium habeo: respondit autem, Ego dæmonium non habeo. Quod respondit, refutavit: quod tacuit, confirmavit. Negavit se habere dæmonium, qui se noverat dæmoniorum exclusorem: non se negavit infirmi custodem. Ergo Dominus in proximo est; quia Dominus nobis factus est in proximo.

For the whole human race is that man who lay on the road half dead, left by robbers, whom the priest and the Levite passing by disregarded, and to whom the Samaritan passing by came to care for him and help him. But to tell this, what occasion led to it? When someone asked what are the best and highest commandments in the Law, he told him there are two: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind; and you shall love your neighbor as yourself.” And he said: “And who is my neighbor?” And the Lord told: “A certain man was going down from Jerusalem to Jericho.” He showed him to be in a way an Israelite. “And he fell among robbers.” When they had stripped him and dealt him severe blows, they left him on the road half dead. A priest passed by—certainly a neighbor by race—and went past him lying there. A Levite passed by—he too a neighbor by race—and he too disregarded him lying there. A Samaritan passed by, far off by race, a neighbor by mercy, and did what you know. In this Samaritan the Lord Jesus Christ wanted himself to be understood. For “Samaritan” means “guardian.” Therefore, “rising from the dead he no longer dies, and death will no longer have dominion over him”: because “he who guards Israel will neither slumber nor sleep.” Finally, when the Jews blasphemed with such great insults, they said to him: “Do we not say rightly that you are a Samaritan and have a demon?” So when two insulting words were thrown at the Lord, and it was said to him, “Do we not say rightly that you are a Samaritan and have a demon?”, he could have answered, “I am neither a Samaritan nor have I a demon”; but he answered, “I do not have a demon.” What he answered, he refuted; what he passed over in silence, he confirmed. He denied that he had a demon, he who knew himself to be the expeller of demons; he did not deny that he was the guardian of the weak. So the Lord is near, because the Lord has become our neighbor.

Luke 10:25–37 (quotation, high confidence) · Rom 6:9 (quotation, high confidence) · Ps 121:4 (120:4 Vulg.) (quotation, high confidence) · John 8:48–49 (quotation, high confidence) · Phil 4:5 (quotation, high confidence)

Notes and citation

Summary: The Good Samaritan is Christ, near to us by mercy though far by nature; the name means “guardian,” and when called a Samaritan and demon-possessed he denied only the demon.

Quotations: Luke 10:25–37; Rom 6:9; Ps 121:4 (120:4 Vulg.); John 8:48–49; Phil 4:5. The etymology “Samaritan = guardian” is traditional (Hebrew shomer); the reading of the parable is Augustine's.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Samaritanus homini sauciato subvcniens,.Christus. Totum enim genus humanum → Totum enim genus humanum; Transiit sacerdos, utiqne genere proximus → Transiit sacerdos, utique genere proximus; Transiit Samaritanus, gcnere longinquus → Transiit Samaritanus, genere longinquus; et mors ei ultra non dominabilur: quia non do mit, neque dormitat qui custodit Isræl → et mors ei ultra non dominabitur: quia non dormit, neque dormitat qui custodit Isræl; quia Sumaritanus ea, et dæmonium habes? → quia Samaritanus es, et dæmonium habes?; dictumque ilfi esset → dictumque illi esset; poterat responderc, Nec Samaritanus sum → poterat respondere, Nec Samaritanus sum; Negavit se hahere dæmonium, qui se noverat dæmoniorum exclusnrem → Negavit se habere dæmonium, qui se noverat dæmoniorum exclusorem.

Topics: Christology

Cite (SBL): Augustine, Serm. 171.2 (PL 38:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-171-2). (abbreviation not yet checked)

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171.3PL 38:543–544

Quid tam longinquum, quid tam remotum, quam Deus ab hominibus, immortalis a mortalibus, justus a peccatoribus? Non loco longe, sed dissimilitudine. Nam solemus etiam ita loqui, cum de duobus hominibus dicimus, quando diversi sunt mores: Iste longe est ab illo. Etiamsi juxta steterint, etiamsi vicinius inhabitent, etiamsi una catena colligentur; longe est pius ab impio, longe est innocens a reo, longe est justus ab injusto. Si hoc de duobus hominibus dicitur, quid de Deo et hominibus? Cum ergo longe a nobis esset immortalis et justus, tanquam a mortalibus et peccatoribus, descendit ad nos, ut fieret nobis proximus ille longinquus. Et quid fecit? Cum haberet ipse duo bona, et nos duo mala; ille duo bona, justitiam et immortalitatem; nos duo mala, iniquitatem et mortalitatem: si utrumque malum nostrum suscepisset, par noster factus esset, et liberatore nobiscum opus haberet. Quid ergo fecit, ut esset proximus nobis? Proximus non hoc quod nos, sed prope nos. Duo attende: Justus est, immortalis est. In duobus tuis malis, una est culpa, altera est poena: culpa est quod injustus es, pœna est quia mortalis es. Ille ut esset proximus, suscepit poenam tuam, non suscepit culpam tuam: et si suscepit, delendam suscepit, non faciendam. Justus et immortalis, longe ab injustis et mortalibus. Peccator mortalis, longe eras a justo immortali. Non est factus ille peccator, quod tu: sed factus est mortalis, quod tu. Manens justus, factus est mortalis. Suscipiendo pænam et non suscipiendo culpam, et culpam delevit et pœnam. Dominus ergo in proximo est, nihil solliciti fueritis. Etsi super omnes cœlos ascendit corpore, non recessit majestate. Ubique præsens est, qui fecit omnia. In sæculo gaudium quod est? Gaudere de iniquitate, gaudere de turpitudine, gaudere de dedecore, de deformitate. De his omnibus gaudet sæculum. Quæ omnia non essent, nisi homines voluissent. Alia sunt quæ faciunt homines, alia quæ patiuntur, etsi nolunt, ferunt. Quid ergo est hoc sæculum, et quod est gaudium sæculi? Dico, fratres, breviter quantum possum, quantum Deus adjuvat; festinanter, breviter dico. Sæculi lætitia est impunita nequitia. Luxurientur homines, fornicentur, in spectaculis nugentur, ebriositate ingurgitentur, turpitudine foedentur, nihil mali patiantur: et videte sæculi gaudium. Ista mala quæ commemoravi, non castiget fames, non belli timor, non aliquis timor, non aliquis morbus, non aliquæ adversitates; sed sint omnia in rerum abundantia, in pace carnis, in securitate malæ mentis: ecce videte sæculi gaudium. Sed non cogitat Deus sicut homo: alia est Dei cogitatio, alia hominis. Magnæ misericordiæ est, nequitiam impunitam non relinquere: et ne cogatur in extremo gehennæ damnare, modo flagello dignatur castigare.

What is so far, what so remote, as God from men, the immortal from mortals, the righteous from sinners? Not far in place, but by unlikeness. For we are accustomed to speak so even of two men, when their characters differ: “This man is far from that one.” Even if they stand side by side, even if they live as neighbors, even if they are bound by one chain, the devout man is far from the ungodly, the innocent far from the guilty, the righteous far from the unrighteous. If this is said of two men, what of God and men? So since the immortal and righteous was far from us, as from mortals and sinners, he came down to us, so that the one far off might become our neighbor. And what did he do? Since he had two goods and we two evils—he two goods, righteousness and immortality; we two evils, iniquity and mortality—if he had taken on both our evils, he would have become our equal and would have needed a deliverer along with us. What then did he do to be our neighbor? A neighbor—not what we are, but near us. Attend to two things: he is righteous, he is immortal. In your two evils, one is guilt, the other punishment: the guilt is that you are unrighteous; the punishment is that you are mortal. He, to be your neighbor, took on your punishment; he did not take on your guilt; and if he took it on, he took it on to destroy it, not to commit it. Righteous and immortal, far from the unrighteous and mortal. A mortal sinner, you were far from the righteous immortal. He did not become a sinner, as you are; but he became mortal, as you are. Remaining righteous, he became mortal. By taking on the punishment and not taking on the guilt, he destroyed both the guilt and the punishment. So “the Lord is near; have no anxiety.” Even if he ascended in body above all the heavens, he did not withdraw in majesty. He is present everywhere, he who made all things. What is joy in the world? To rejoice in iniquity, to rejoice in shamefulness, to rejoice in disgrace, in ugliness. In all these the world rejoices. All these would not exist unless men willed them. Some things are what men do; others what they suffer: even if they do not will them, they bear them. What then is this world, and what is the joy of the world? I say, brothers, briefly, as far as I can, as far as God helps; I say it quickly, briefly. The joy of the world is unpunished wickedness. Let men be luxurious, commit sexual immorality, trifle at the shows, gorge themselves with drunkenness, be fouled with shamefulness, and suffer no evil: and see the joy of the world. Let no famine chastise these evils I have mentioned, no fear of war, no fear of any kind, no disease, no adversities; but let all be in abundance of things, in peace of the flesh, in security of an evil mind: see, look at the joy of the world. But God does not think as man thinks: God's thought is one thing, man's another. It is of great mercy not to leave wickedness unpunished; and lest he be compelled to condemn in the end of hell, he deigns now to chastise with the scourge.

Phil 4:5–6 (quotation, high confidence)

Notes and citation

Summary: God was far from us by unlikeness, not place; he became our neighbor by taking our mortality without our guilt, destroying both; the world's joy is wickedness unpunished, while God mercifully chastises now to spare us hell.

This staged ref holds Maurist paragraphs 3 and 4; paragraph 4 begins at “What is joy in the world?” (the edition's “CAPUT IV. — 4.” is inside the digital text). Quotation: Phil 4:5–6.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark; the edition's chapter and paragraph number left in the text): immortalis a morialibus → immortalis a mortalibus; quando diversi sunt morcs: Istc longe cst ab ilLo. → quando diversi sunt mores: Iste longe est ab illo.; longe est innorens a reo, longe cst justus ab injusto → longe est innocens a reo, longe est justus ab injusto; quid de Deo ct hominibus? Cnm ergo longe → quid de Deo et hominibus? Cum ergo longe; descendit ad nos,ut fieret nobis proximus illc longinquus. Et quid fecit? Cnm haberet → descendit ad nos, ut fieret nobis proximus ille longinquus. Et quid fecit? Cum haberet; iniquitatem ct mortalitatem → iniquitatem et mortalitatem; et libcrature nobiscum opus haberet → et liberatore nobiscum opus haberet; Proximus non boc quod nos → Proximus non hoc quod nos; culpa cst quod injustus es → culpa est quod injustus es; Justus et immortalis, longc ab injustis et mortalibus. Peccator mortalis, longe cras a justo immortali. Non est factus illc peccator, quod tu: sed factus cst mortalis → Justus et immortalis, longe ab injustis et mortalibus. Peccator mortalis, longe eras a justo immortali. Non est factus ille peccator, quod tu: sed factus est mortalis; Ubique præsens est, qui fecit omnia.. CAPUT IV. — 4. In sæculo gaudium quod est? → Ubique præsens est, qui fecit omnia. In sæculo gaudium quod est?; de dedecore, de deronnitatc. Dc his omnibus → de dedecore, de deformitate. De his omnibus; nisi homines voluisse Alia sunt quæ faciunt homines, alia quas patiuntur, itsi nolunt, ferunt. Quid ergo est hoc sæculum, et quud est → nisi homines voluissent. Alia sunt quæ faciunt homines, alia quæ patiuntur, etsi nolunt, ferunt. Quid ergo est hoc sæculum, et quod est; nihil mali patiantur: ct videte sæculi gaudium. Ista mala quæ commemoravi, non castigct fames → nihil mali patiantur: et videte sæculi gaudium. Ista mala quæ commemoravi, non castiget fames; sed siut omnia in rerum abundantia → sed sint omnia in rerum abundantia; Sed non cogitat Deus sicut bomo → Sed non cogitat Deus sicut homo; Magnæ miscricordiac est, nequitiam impunitam non reliquere 1: → Magnæ misericordiæ est, nequitiam impunitam non relinquere:.

Topics: Christology

Cite (SBL): Augustine, Serm. 171.3 (PL 38:543–544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-171-3). (abbreviation not yet checked)

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171.5PL 38:544

Nam vis nosse, nulla pœna quanta sit pœna, non tamen justo, sed peccatori, cui est temporalis pœna, ne succedat æterna? Vis ergo nosse, nulla pœna quanta sit pæna? Psalmum interroga: Irritavit Dominum peccator. Exclamavit vehementer, attendit, consideravit, exclamavit: Irritavit Dominum peccator. Quare, obsecro? quid vidisti? Qui autem hoc exclamavit, vidit peccatorem impune luxuriantem, male facientem, bonis abundantem, et exclamavit: Irritavit Dominum peccator. Quare hoc dixisti? Quid enim vidisti? Præ magnitudine iræ suæ non requirit. Intelligite, fratres christiani, misericordiam Dei. Quando castigat mundum, non vult damnare mundum. Præ magnitudine iræ suæ non exquirit. Ideo non exquirit, quia multum irascitur. Magna est ira ejus. Parcendo sævit, sed juste sævit. Est enim severitas, quasi sæva veritas. Si ergo aliquando sævit parcendo, bonum est nobis ut subveniat castigando. Et tamen si facta generis humani consideremus, quid patimur? Non secundum peccata nostra fecit nobis. Filii enim sumus. Unde hoc probamus? Mortuus est pro nobis Unicus, ne remaneret unus. Noluit esse unus, qui mortuus est unus. Multos enim filios Dei fecit unicus Filius Dei. Emit sibi fratres sanguine suo, probavit reprobatus, redemit venditus, honoravit injuriatus, vivificavit occisus. Dubitas quod dabit tibi bona sua, qui non dedignatus est suscipere mala tua? Ergo, fratres, gaudete in Domino, non in sæculo: id est, gaudete in veritate, non in iniquitate; gaudete in spe æternitatis, non in flore vanitatis. Ita gaudete: et ubicumque, et quamdiucumque hic fueritis, Dominus in proximo est, nihil solliciti fueritis.

For do you want to know how great a punishment no punishment is—not indeed for the righteous man, but for the sinner, for whom there is temporal punishment so that eternal may not follow? Do you want to know, then, how great a punishment no punishment is? Ask the Psalm: “The sinner has provoked the Lord.” He cried out vehemently, attended, considered, cried out: “The sinner has provoked the Lord.” Why, I beg you? What did you see? He who cried this out saw a sinner indulging himself with impunity, doing evil, abounding in goods, and cried out: “The sinner has provoked the Lord.” Why did you say this? What did you see? “In the greatness of his anger he does not seek him out.” Understand, Christian brothers, the mercy of God. When he chastises the world, he does not want to condemn the world. “In the greatness of his anger he does not seek him out.” He does not seek him out because he is very angry. Great is his anger. By sparing he rages; but he rages justly. For severitas is, as it were, saeva veritas, savage truth. If then he sometimes rages by sparing, it is good for us that he comes to our help by chastising. And yet, if we consider the deeds of the human race, what do we suffer? “He has not done to us according to our sins.” For we are sons. How do we prove this? The Only One died for us, lest he remain alone. He who died alone did not want to be alone. For the only Son of God made many sons of God. He bought himself brothers with his blood; rejected, he approved; sold, he redeemed; insulted, he honored; killed, he gave life. Do you doubt that he will give you his good things, who did not disdain to take on your evil things? So, brothers, rejoice in the Lord, not in the world: that is, rejoice in truth, not in iniquity; rejoice in the hope of eternity, not in the flower of vanity. So rejoice: and wherever and for however long you are here, “the Lord is near; have no anxiety.”

Ps 10:3–4 (9:24-Ps Vulg.) (quotation, high confidence) · Ps 103:10 (102:10 Vulg.) (quotation, high confidence) · Phil 4:4–6 (quotation, high confidence)

Notes and citation

Summary: Impunity is the worst punishment, for God in great anger leaves the sinner unpunished, while he chastises his sons in mercy; Christ, the only Son, made many sons by his blood, so rejoice in the Lord.

The paragraph before this one is not missing: Maurist 4 is inside 171.3. Quotations: Ps 10:3–4 (9:24–25 Vulg., Latin “irritavit Dominum peccator… non exquiret”); Ps 103:10 (102:10 Vulg.); Phil 4:4–6. The derivation severitas = saeva veritas is Augustine's wordplay.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips): Severitas. Nam vis nosse, nulla pana quanta sit pœna → Nam vis nosse, nulla pœna quanta sit pœna; Est enim scverilas, quasi sxva veritas. Si ergo aliquando sævit parcendo, bonum cst nobis → Est enim severitas, quasi sæva veritas. Si ergo aliquando sævit parcendo, bonum est nobis; Non secundum peccata nostra fccit nobis → Non secundum peccata nostra fecit nobis; Mortuus cst pro nobis Unicus → Mortuus est pro nobis Unicus; Multos enim filios Dci fecit unicus Filius Dei. Emit sibi fratres sanguiuc suo → Multos enim filios Dei fecit unicus Filius Dei. Emit sibi fratres sanguine suo; qui non dedignatus cst suscipere mala tua → qui non dedignatus est suscipere mala tua; non in Iniquitate; gaudcte in spe → non in iniquitate; gaudete in spe; et ubicumquc, et qnamdiucumque hic fueritis, DomNinus in proximo est → et ubicumque, et quamdiucumque hic fueritis, Dominus in proximo est.

Cite (SBL): Augustine, Serm. 171.5 (PL 38:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/170-1/#p-171-5). (abbreviation not yet checked)

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