Sermons to the People 177.1–177.10

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 9 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 177

177.1PL 38:553

Nihil, inquit, intulimus in hunc mundum, sed nec auferre aliquid possumus: victum et tegumentum habentes, his contenti simus. Nam qui volunt divites fieri, incidunt in tentationem et in laqueum, et in desideria multa et noxia, quæ mergunt homines in interitum et perditionem. Radix enim est omnium malorum avaritia: quam quidam appetentes, a fide pererraverunt, et inseruerunt se doloribus multis. Digna res quœ intentos vos faciat ad audiendum, et nos promptos ad loquendum. His verbis constituitur ante oculos nostros avaritia: accusetur, non defendatur; imo accusata damnetur, ne defensor ejus cum illa damnetur. Nescio quo autem modo id agit avaritia in cordibus hominum, ut omnes, vel ut verius et cautius dicam, pene omnes verbis eam constituant ream, et factis velint habere susceptam. Dixerunt in illam multi et multa, et magna, et gravia, et vera; et poetæ et historici et oratores et philosophi, et omne litterarum et professionum genus multa dixit in avaritiam. Magnum est autem non illam habere, et multo plus est non eam habere, quam de vitiis ejus non tacere.

“We brought nothing,” he says, “into this world, nor can we take anything out: having food and clothing, let us be content with these. For those who want to become rich fall into temptation and a snare, and into many harmful desires, which plunge men into destruction and perdition. For avarice is the root of all evils; and some, craving it, have wandered from the faith and pierced themselves with many pains.” A matter worthy to make you attentive to hear, and us ready to speak. By these words avarice is set before our eyes: let it be accused, not defended; rather, accused, let it be condemned, lest its defender be condemned with it. But somehow avarice brings it about in men's hearts that all—or, to speak more truly and carefully, almost all—declare it guilty in words, and in deeds want to keep it as their own. Many have said many things against it, great and grave and true; poets and historians and orators and philosophers, and every kind of letters and profession, have said much against avarice. But it is a great thing not to have it; and it is much more not to have it than not to be silent about its vices.

1 Tim 6:7–10 (quotation, high confidence)

Notes and citation

Summary: Taking 1 Timothy 6:7–10 as his text, Augustine notes that almost everyone condemns avarice in words but keeps it in deeds; not having it is far greater than denouncing it.

Quotation: 1 Tim 6:7–10.

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; punctuation slip; words run together): Sermonis nostri propositio, apostolica lectio. Nihil, inquit, intulimus in hunc mundutn → Nihil, inquit, intulimus in hunc mundum; quas mergunt homines in interitum et perditionem. Radix enim eat omnium malorum avaritia: quam quidam appetentes, a fide pererraverunt, ct inseruerunt → quæ mergunt homines in interitum et perditionem. Radix enim est omnium malorum avaritia: quam quidam appetentes, a fide pererraverunt, et inseruerunt; Ilis verbis constituitur ante oculos nostros avaritfe: accusatur 2, non defendatur → His verbis constituitur ante oculos nostros avaritia: accusetur, non defendatur; ne defensor ejus cum illa damnetur, Nescioquo autem modo → ne defensor ejus cum illa damnetur. Nescio quo autem modo; multa dixit in avariti un. Magnum est autem non illam habere, et mutto plus est non eam habere, quam de vitiis rjus non tacere. → multa dixit in avaritiam. Magnum est autem non illam habere, et multo plus est non eam habere, quam de vitiis ejus non tacere..

Topics: Ethics

Cite (SBL): Augustine, Serm. 177.1 (PL 38:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-1). (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).

177.2PL 38:553

Quid autem interest inter philosophos, verbi gratia, accusantes avaritiam, et Apostolos eamdem ipsam accusantes? quid interest? Si advertamus, discimus aliquid, quod proprium non habet nisi schola Christi. Ecce quod modo commemoravi, Nihil intulimus in hunc mundum, nec auferre aliquid possumus: habentes victum et tegumentum, his contenti simus, multi dixerunt. Etiam hoc, Radix omnium malorum avaritia, fuerunt qui dicerent. Illud quod sequitur, nemo dixit illorum: Tu autem, homo Dei, hæc fuge; sectare vero justitiam, fidem, charitatem, cum his qui invocant nomen Domini de corde puro. Talia nullus dixit illorum. Longe est a crepantibus buccis soliditas pietatis. Quapropter, charissimi, quoniam sunt extra societatem nostram qui et avaritiam accusaverunt et contempserunt; ne nobis magni videantur aut hominibus Dei, propterea, Tu autem, homo Dei. Si ullo modo compararentur, primitus discernere et tenere debemus propter Deum nos facere quod facimus. Nam si veri Dei cultus afferatur, quilibet amator avaritiæ reprobatur. Verumtamen incutere nobis debet majorem curam regula pietatis. Turpe est enim, et nimis pudendum et dolendum, si cultores idolorum inventi sunt avaritiæ domitores, et cultor Dei unius ab avaritia subjugetur, et fiat avaritiæ mancipium, cujus sanguis fit pretium. Addidit Apostolus, et dixit Timotheo: Testificor coram Deo, qui vivificat omnia, et Christo Jesu qui testimonium reddidit sub Pontio Pilato, bonam confessionem (hoc ab illis quantum longe est, vide), ut serves mandatum irreprehensibile usque in adventum Domini nostri Jesu Christi: quem temporibus propriis ostendit beatus et solus potens, Rex regum et Dominus dominantium; qui solus habet immortalitatem et lucem habitat inaccessibilem; quem nemo hominum vidit, nec videre potest; cui est honor et gloria in sæcula sæculorum. Hujus familiæ facti sumus, in hujus familiam adoptati sumus; hujus filii non nostris meritis, sed ipsius gratia sumus. Nimis grave est et nimis horribile, ut avaritia nos teneat in terris; cum illi dicamus, Pater noster, qui es in cœlis, cujus desiderio vilescunt omnia; nec nata nobis sunt inter quæ nati sumus, quia propter illum renati sumus. Sint hæc ad necessitatis usum, non ad charitatis affectum: sint tanquam stabulum viatoris, non tanquam prædium possessoris. Refice, et transi. Iter agis, attende ad quem venisti; quia magnus est qui ad te venit. Discedendo de hac vita, locum facis venienti: stabuli est ista conditio: cedes, ut alius accedat. Sed si vis ad locum tutissimum pervenire, Deus a te non recedat, cui dicimus, Deduxisti me per semitas justitiæ tuæ, propter nomen tuum: non propter meritum meum.

But what is the difference between, for example, philosophers accusing avarice and the apostles accusing the same? What is the difference? If we pay attention, we learn something that only the school of Christ has as its own. See, what I have just mentioned—“We brought nothing into this world, nor can we take anything out; having food and clothing, let us be content with these”—many have said. This too, “Avarice is the root of all evils,” some have said. What follows none of them said: “But you, man of God, flee these things; pursue righteousness, faith, love, with those who call on the name of the Lord from a pure heart.” None of them said such things. The solidity of devotion is far from cheeks that rattle. So, dearly beloved, since there are those outside our fellowship who have both accused and despised avarice, lest they seem great to us or to men of God, therefore: “But you, man of God.” If they are compared in any way, we must first of all distinguish and hold that we do what we do for God's sake. For if the worship of the true God is brought forward, any lover of avarice is rejected. Yet the rule of devotion ought to strike greater care into us. For it is shameful, and very much to be blushed at and grieved over, if worshippers of idols have been found who tame avarice, and a worshipper of the one God is subjugated by avarice and becomes avarice's slave, he whose price is blood. The Apostle added and said to Timothy: “I charge you before God, who gives life to all things, and Christ Jesus, who bore witness under Pontius Pilate to the good confession” (see how far this is from them) “that you keep the commandment blameless until the coming of our Lord Jesus Christ, whom in his own times the blessed and only Potentate will show, the King of kings and Lord of lords, who alone has immortality and dwells in inaccessible light, whom no man has seen or can see; to whom be honor and glory for ever and ever.” We have been made of this household, into this household we have been adopted; we are his sons not by our own merits but by his grace. It is too grave and too horrible that avarice should hold us on earth, when we say to him, “Our Father, who are in heaven,” in longing for whom all things grow cheap; and the things among which we were born are not native to us, because for his sake we have been born again. Let these things be for the use of necessity, not for the affection of love; let them be like a traveler's inn, not like an owner's estate. Refresh yourself, and pass on. You are on a journey: attend to whom you have come to, for great is he who came to you. By departing from this life you make room for the one coming: such is the condition of an inn: you leave, so that another may come. But if you want to reach the safest place, let God not withdraw from you, to whom we say: “You have led me in the paths of your righteousness, for your name's sake”—not for my merit.

1 Tim 6:7–8 (quotation, high confidence) · 1 Tim 6:10–16 (quotation, high confidence) · 2 Tim 2:22 (allusion, medium confidence) · Matt 6:9 (quotation, high confidence) · Ps 23:3 (22:3 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Pagan philosophers also condemned avarice, but only Christ's school adds “flee these things and pursue righteousness, faith, love”; Christians, adopted sons, should use goods like an inn on a journey, not an estate.

Quotations: 1 Tim 6:7–8, 10–16; Matt 6:9; Ps 23:3 (22:3 Vulg.).

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; word divided): Christianis quæ fugiendæ avaritiæ doctrina traditur. Quid autem interest → Quid autem interest; Nihil intulimus in hunc murtd um, nec auferre aliquid possumus: habentes victum et legumentum, his contenti simus, mulli dixerunt. Eliam hoc → Nihil intulimus in hunc mundum, nec auferre aliquid possumus: habentes victum et tegumentum, his contenti simus, multi dixerunt. Etiam hoc; Longe cst a crepantihus buccis soliditas pietatis → Longe est a crepantibus buccis soliditas pietatis; qui et avari - tiam accusaverunt → qui et avaritiam accusaverunt; propter Deum nos faccre quod facimus. Nam si veri De! cultus afferatur, quilibct amator → propter Deum nos facere quod facimus. Nam si veri Dei cultus afferatur, quilibet amator; si Cultores idolorum inventi sun. avaritia: domitores → si cultores idolorum inventi sunt avaritiæ domitores; Testificor coram Deu, qui vivificat omnia → Testificor coram Deo, qui vivificat omnia; nec vidcre potest; cui eat honor et gloria in sæcula sæculorum. liujus familiæ facti sumus → nec videre potest; cui est honor et gloria in sæcula sæculorum. Hujus familiæ facti sumus; Pater noster, qui es in calis, cujus desiderio vilescunt, omnia → Pater noster, qui es in cœlis, cujus desiderio vilescunt omnia; Discedendo de bac vita, locum facis venienti: stahuli est ista condiLio: eedes; ut alius accedat. Sed si vis ad locum tutissimum pervenire, Deus a te non -recedat, cui dicimus. → Discedendo de hac vita, locum facis venienti: stabuli est ista conditio: cedes, ut alius accedat. Sed si vis ad locum tutissimum pervenire, Deus a te non recedat, cui dicimus,.

Topics: Ethics

Cite (SBL): Augustine, Serm. 177.2 (PL 38:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-2). (abbreviation not yet checked)

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177.3PL 38:553–554

Aliud est ergo iter mortalitatis, aliud iter pietatis. Iter mortalitatis commune est; illuc enim ambulant omnes nati: illuc, nonnisi renati. Ad illud pertinet nasci, crescere, senescere, mori. Propter hoc necessarius est victus et tegumentum. Sufficientes sint hujus itineris sumptus. Quare te gravas? Quare tantum portas in via brevi, non unde ad hanc viam finiendam juveris, sed unde potius ad hanc viam finiendam gravius onereris? Nimium quippe mirabile est, quod tibi vis ut contingat: oneras te, multum portas, premit te in hac via pecunia, et per hanc viam premit te avaritia. Avaritia enim cordis est immunditia. Nihil tollis de hoc mundo, quem amasti: sed tollis vitium quod amasti. Si perseveranter amas mundum; qui fecit mundum, non te invenit mundum. Si ergo in usum temporalem moderata pecunia sit viatici, in eo fine constituto qui scriptus est, Sine amore, inquit, pecuniœ, modus sufficiens est prœsentibus. Vide ante omnia quid præstruxit: Sine amore, inquit: ita manum mitte, ut cor inde solvas. Nam si pecuniæ per amorem cor alligare volueris, inseris te doloribus multis: et ubi erit, Tu autem, homo Dei, hœc fuge? Non enim ait, Relinque, et desere; sed, Fuge quasi hostem. Quærebas fugere cum auro, fuge aurum: cor tuum fugiat, et servus est tuus. Cupiditas non sit, pietas tamen non desit; est quod facias de auro, si dominus es auri, non servus. Si dominus auri es, facis de illo quod bonum est: si servus, facit de te quod malum est. Si dominus auri es, vestitus de te Dominum laudat: si servus auri es, spoliatus de te blasphemat. Servum autem te facit cupiditas, liberum charitas. Inde servus, si non fugeris. Tu autem, homo Dei, hœc fuge. In hac causa si non vis esse servus, esto fugitivus. Audisti quid fugias, habes et quod secteris. Non enim inaniter fugis, aut sic relinquis ut non apprehendas. Sectare ergo justitiam, fidem, pietatem, charitatem. Hæc te divitem faciant. Hæ divitiæ tutæ sint: fur ad eas non accedit, nisi mala voluntas ei dederit locum. Muni arcam interiorem, hoc est, conscientiam. Has divitias non tibi latro, non quilibet potentissimus inimicus, non irruens hostis aut barbarus, non denique naufragium poterit auferre, unde si nudus exeas, plenus exis. Neque enim vere inanis erat, quamvis forinsecus nihil habere videretur, qui dicebat: Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum (JQb I, 21). Laudabilis ista plenitudo, ingentes divitiæ; inanis auro, plenus Deo; inanis omni transitoria facultate, plenus sui Domini voluntate. Quid quæritis aurum tantis laboribus, et peregrinationibus? Amate has divitias, et modo implemini: fons earum non latet, si cor patet: aperit cor clavis fidei, et aperit et mundat ubi ponas. Noli tibi angustus videri: divitiæ tuæ, Deus tuus; quando intravit, ipse dilatavit.

So the journey of mortality is one thing, the journey of devotion another. The journey of mortality is common; all who are born walk on it: on the other, only those born again. To the former belong being born, growing, growing old, dying. For this, food and clothing are necessary. Let the provisions for this journey be sufficient. Why do you weigh yourself down? Why do you carry so much on a short road—not what may help you to finish this road, but rather what may burden you more heavily to finish it? What you want to happen to you is too amazing: you load yourself, you carry much, money presses on you on this road, and along this road avarice presses on you. For avarice is uncleanness of the heart. You take nothing out of this world that you loved; but you take the vice that you loved. If you persistently love the world, he who made the world does not find you clean. If then money for provisions is moderate, for temporal use, within the limit that is written—“Without love,” he says, “of money, a sufficient measure for the present”—see what he put first of all: “without love,” he says: put your hand in so that you free your heart from it. For if you want to bind your heart to money through love, you thrust yourself into many pains; and where will be, “But you, man of God, flee these things”? For he does not say, “Leave and abandon,” but, “Flee,” as from an enemy. You sought to flee with gold; flee gold: let your heart flee it, and it is your slave. Let there be no greed; yet let devotion not be lacking; there is something you can do with gold, if you are master of the gold, not its slave. If you are master of the gold, you do good with it; if a slave, it does evil with you. If you are master of the gold, the one clothed by you praises the Lord; if you are a slave of gold, the one stripped by you blasphemes. Greed makes you a slave, love makes you free. From that you are a slave, if you do not flee. “But you, man of God, flee these things.” In this cause, if you do not want to be a slave, be a runaway. You have heard what to flee; you have also what to pursue. For you do not flee in vain, or leave in such a way as not to lay hold of something. “So pursue righteousness, faith, devotion, love.” Let these make you rich. Let these riches be safe: the thief does not come near them, unless an evil will has given him a place. Fortify the inner chest, that is, the conscience. These riches no thief, no most powerful enemy, no invading foe or barbarian, finally no shipwreck will be able to take from you; from which, if you go out naked, you go out full. For neither was he truly empty, although outwardly he seemed to have nothing, who said: “The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord.” Praiseworthy is this fullness, huge riches: empty of gold, full of God; empty of every passing resource, full of his Lord's will. Why do you seek gold with such labors and wanderings? Love these riches, and be filled now: their spring is not hidden, if the heart is open; the key of faith opens the heart, and opens and cleanses where you may put them. Do not think yourself narrow: your riches are your God; when he has entered, he himself has enlarged you.

Heb 13:5 (quotation, high confidence) · 1 Tim 6:9–11 (quotation, high confidence) · Job 1:21 (quotation, high confidence)

Notes and citation

Summary: On life's short journey, one needs only food and clothing; one should flee the love of money, master gold by giving it, and pursue the inner riches of righteousness and faith that no thief or shipwreck can take, as Job did.

This staged ref holds Maurist paragraphs 3 and 4; paragraph 4 begins at “But you, man of God, flee these things. In this cause” (its number, misread as “h.”, was removed at import with a heading). Quotations: Heb 13:5 (Augustine's Latin “sine amore pecuniæ, modus sufficiens est præsentibus”); 1 Tim 6:9–11; Job 1:21.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; punctuation slip; stray footnote mark): Alhid est crgo iter mortalitatis, aliud iter pietatis. It imortalitatis communc est; illuc cuiun ambulant omnes nati: illuc, nonnisi renati. → Aliud est ergo iter mortalitatis, aliud iter pietatis. Iter mortalitatis commune est; illuc enim ambulant omnes nati: illuc, nonnisi renati.; Sufficientes sint hujus iiincris sumptus. → Sufficientes sint hujus itineris sumptus.; oneras tc, multum portas, premit te in bac via pecunia → oneras te, multum portas, premit te in hac via pecunia; Avaritia enim cordis eat immunditia. Nibil tollis de hoc mundo, quem amasti: scd tollis vitium → Avaritia enim cordis est immunditia. Nihil tollis de hoc mundo, quem amasti: sed tollis vitium; Si persevcranter amas mundum; qui fecit mundum, non tc invenit mundum. → Si perseveranter amas mundum; qui fecit mundum, non te invenit mundum.; in eo fine constituto qni scriptus cst, Sine amore, inquit, pecuniœ, moJus vfficiens eat prœsentibus. → in eo fine constituto qui scriptus est, Sine amore, inquit, pecuniœ, modus sufficiens est prœsentibus.; ita m:inum mitte, ut cor inde solvas. Nam si pecuniæ per amorem cor alligare volucris → ita manum mitte, ut cor inde solvas. Nam si pecuniæ per amorem cor alligare volueris; fuge aurum 1: cor tuum fugiat → fuge aurum: cor tuum fugiat; pietas tamen non dosit; est quod facias de auro. si dominus es auri → pietas tamen non desit; est quod facias de auro, si dominus es auri; Si dominus auri cs, facis de illo quod bonum est → Si dominus auri es, facis de illo quod bonum est; vestitus de te Dominum laudal: si servus auri cs, spoliatus → vestitus de te Dominum laudat: si servus auri es, spoliatus; si non vis esse ser- MIS, esto fugitivus → si non vis esse servus, esto fugitivus; Sectare ergo justitiam. fidem, pietatem → Sectare ergo justitiam, fidem, pietatem; Hæ divitiæ iuttis sint → Hæ divitiæ tutæ sint; Has divitias non tibi Intro, non quilibet → Has divitias non tibi latro, non quilibet; Nequc cnim vcre inauis crat, qnamvis forinsecus → Neque enim vere inanis erat, quamvis forinsecus; Dominus ubstulit; sicut Domino placuit, ita factum est: sil nomen Domini benedictum → Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum; inanis auro, I lenus Deo; inanis omni trausitoria facultate → inanis auro, plenus Deo; inanis omni transitoria facultate; Quid quæritis aurum tantis latoribus, et perogrinationibus i Amate → Quid quæritis aurum tantis laboribus, et peregrinationibus? Amate.

Topics: Ethics

Cite (SBL): Augustine, Serm. 177.3 (PL 38:553–554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-3). (abbreviation not yet checked)

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177.5PL 38:554

Ergo, Sine amore pecuniœ, modus sufficiens est prœsentibus: quare prœsentibus? quia, Nihil intulimus in hunc mundum, nec auferre aliquid possumus: ideo prœsentibus, non futuris. Sed quæ res decipit hominem ad avaritiæ computum? Quid, si diu vivo? Qui dat vitam, dat unde vita sustentetur. Postremo sint reditus, quare quæritur et thesaurus? Redit aliquid de negotio, redit aliquid de artificio, redit aliquid de pretio: sufficiat, non thesaurizetur; ne ubi pones thesaurum tuum, ibi remaneat et cor tuum, et ut sursum sit, frustra audias, falsumque respondeas. Quando enim respondes ad illud sacratissimum verbum et voce subscribis, ab ipso corde intus non accusaris? Quamvis pressum et oppressum cor tuum, non tibi intus dicit, Sub terra me ponis, quare mentiris? Ergone tibi non dicit: Nonne ibi sum, ubi thesaurus tuus? Ergo mentiris. An vero ille mentitur, qui dixit: Ubi enim fuerit thesaurus tuus, illic erit et cor tuum? Tu dicis: Non illic erit. Veritas dicit: Illic erit. Sed non illic erit, quia non amo. Factis proba. Non amas, sed dives es. Bene quidem attendis, et discernis te: ab eo qui dives est, discernis eum qui vult dives esse. Inter divitem esse, et divitem velle esse, justa discretio negari non potest. Ibi facultas est, hic cupiditas.

So, “Without love of money, a sufficient measure for the present.” Why “for the present”? Because “we brought nothing into this world, nor can we take anything out”: therefore for the present, not for the future. But what deceives a man into the reckoning of avarice? “What if I live long?” He who gives life gives the means by which life is sustained. Finally, if there are revenues, why is a treasure also sought? Something comes in from business, something comes in from a craft, something comes in from a price: let it suffice; let it not be hoarded; lest where you put your treasure, there your heart too remain; and when it is to be lifted up, you hear in vain and answer falsely. For when you answer to that most sacred word, and subscribe with your voice, are you not accused within by your very heart? Although your heart is pressed and oppressed, does it not say to you within, “You put me under the earth: why do you lie?” Does it not say to you, “Am I not there, where your treasure is”? So you lie. Or does he lie who said, “For where your treasure is, there your heart will be also”? You say, “It will not be there.” The Truth says, “It will be there.” “But it will not be there, because I do not love it.” Prove it by deeds. “I do not love it; but I am rich.” You attend well indeed and distinguish yourself: you distinguish from the one who is rich the one who wants to be rich. Between being rich and wanting to be rich, a just distinction cannot be denied. There is resource; here, greed.

Heb 13:5 (quotation, high confidence) · 1 Tim 6:7 (quotation, high confidence) · Matt 6:21 (quotation, high confidence)

Notes and citation

Summary: Enough for the present suffices; hoarding treasure binds the heart to the earth and makes the response “Lift up your heart” a lie, though Augustine grants a distinction between being rich and wanting to be rich.

The paragraph before this one is not missing: Maurist 4 is inside 177.3. Quotations: Heb 13:5; 1 Tim 6:7; Matt 6:21. “That most sacred word” is the call “Lift up your heart” (Sursum cor), to which the faithful answer at the eucharist.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips; stray mark): Sursum cor. Ergo, Sine amore pecuniœ → Ergo, Sine amore pecuniœ; Postremo siut reditus → Postremo sint reditus; rcdit aliquid de arhficio → redit aliquid de artificio; sufficiat, non thesaurizelur → sufficiat, non thesaurizetur; ibi remaneat et cor tuum, ei ut sursum sit, frustra audias, falsuroque respondeas → ibi remaneat et cor tuum, et ut sursum sit, frustra audias, falsumque respondeas; et voce suscribis → et voce subscribis; Quamvis pressum et oppressum cortuum, non libi intus dicit, Sub terra ine ponis → Quamvis pressum et oppressum cor tuum, non tibi intus dicit, Sub terra me ponis; ubi thesaurus tuns? Ergo mentiris.An vero → ubi thesaurus tuus? Ergo mentiris. An vero; Ibi facultas est > hic cupiditas. → Ibi facultas est, hic cupiditas..

Topics: Ethics, Eucharist

Cite (SBL): Augustine, Serm. 177.5 (PL 38:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-5). (abbreviation not yet checked)

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177.6PL 38:554

Nam et ipse Apostolus non ait, Qui divites sunt; sed, Qui volunt divites fieri, incidunt in tentationem et laqueum, et desideria multa et noxia: volendo fieri, non existendo. Ideo ait, desideria. Desiderium est enim in homine, quo vult pervenire. Nam nemo desiderat quod habet. Insatiabilis est quidem avaritia; nec tamen in ipsis qui multum habent, desiderium dicendum est ejus rei quam habent, sed quam volunt addere. Habet istam villam, desiderat habere et illam quam non habet; sed cum habuerit, aliam desiderabit; non tamen desiderabit quod habuit, sed quod non habuit. Volendo ergo dives esse, desiderat, æstuat, sitit; et tanquam hydropisis morbo, plus bibendo, plus sitit. Mira ista similitudo est in corporis morbo, omnino avarus in corde hydrops est. Nam hydrops in carne, humore plenus est, humore periclitatur, et humore non satiatur: sic hydrops in corde, quanto plus habet, tanto plus eget. Quando minus habebat, minora volebat, paucioribus gaudebat, exiguis buccellis exhilarabatur: quia vero, impletus est, distentus abundantissimus factus est hæreditatis. Quotidie bibit, venit et sitit. Si hoc habebo, illud potero; parum possum, quia parum habeo. Cum et hoc habueris, plus habes velle: egestas aucta est, non potestas.

For the Apostle himself does not say, “Those who are rich,” but, “Those who want to become rich fall into temptation and a snare, and many harmful desires”: by wanting to become, not by being. That is why he says “desires.” For desire is that in a man by which he wants to arrive. For no one desires what he has. Avarice is indeed insatiable; and yet even in those who have much, desire is not to be spoken of as for the thing they have, but for what they want to add. He has this estate; he desires to have that one too which he does not have; but when he has it, he will desire another; yet he will not desire what he had, but what he did not have. So by wanting to be rich he desires, he burns, he thirsts; and as with the disease of dropsy, the more he drinks, the more he thirsts. Wonderful is this likeness to the body's disease: the avaricious man is wholly dropsical in heart. For the dropsical man in the flesh is full of fluid, is endangered by fluid, and is not satisfied with fluid: so the dropsical in heart, the more he has, the more he lacks. When he had less, he wanted less; he rejoiced in fewer things; he was cheered by little mouthfuls; but when he was filled, he was distended, and became most abundant in inheritance. Every day he drinks, comes, and thirsts. “If I have this, I shall be able to do that; I can do little, because I have little.” When you have this too, you have more to want: your need has increased, not your power.

1 Tim 6:9 (quotation, high confidence)

Notes and citation

Summary: Paul condemns wanting to become rich, for desire always seeks what it lacks; avarice is like dropsy, in which the more one drinks, the more one thirsts.

Quotation: 1 Tim 6:9. The image of avarice as dropsy is classical (e.g. Horace, Odes 2.2.13); not tagged.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slips; punctuation slip): Qui volunt divites peri, incidunt → Qui volunt divites fieri, incidunt; Nam nemo desiderat quod habeL Insatiabilis est quidem avaritia; nec tamen in ipsis. qui multum babeut → Nam nemo desiderat quod habet. Insatiabilis est quidem avaritia; nec tamen in ipsis qui multum habent; desiderat, æstuat, sitit; ct tanquam hydropisis morbo, plus bibendo, plus siiit. → desiderat, æstuat, sitit; et tanquam hydropisis morbo, plus bibendo, plus sitit.; humore plenus est 1, humore periclitatur, ci humore non satiatur → humore plenus est, humore periclitatur, et humore non satiatur; Quando minus habebat. minora volebat → Quando minus habebat, minora volebat; parum possum, quia parum habco. Cum ct hoc habueris. plus. habes velle: egestis aucta est → parum possum, quia parum habeo. Cum et hoc habueris, plus habes velle: egestas aucta est.

Topics: Ethics

Cite (SBL): Augustine, Serm. 177.6 (PL 38:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-6). (abbreviation not yet checked)

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177.7PL 38:554–555

Sed non amo, inquis, quod habeo, ut sursum cor habeam. Plane consentio; si non amas, potest esse sursum cor tuum. Quare enim non sit sursum cor liberum? Sed vide si non amas, ipse tibi fideliter renuntia, non a me accusatus, sed a te interrogatus. Plane, inquis, non amo: dives quidem sum: sed quia jam sum, non autem volo esse, ut incidam in tentationem et laqueum, et desideria multa et noxia, quæ mergunt hominem in perditionem. Grave malum, horrendum, periculosum, exitiosum. Jam sum, inquis, dives, non esse volo. Jam es dives, jam inquis, non esse vis. Non, inquis. Si non esses, nolles? Nollem, inquis. Jam ergo quia es, et verbum Dei te foris divitem invenit, intus divitem fecit; accipe quæ divitibus dicta sunt. Hoc enim quod his dicebatur verbis, Nihil intulimus in hunc mundum, sed nec auferre aliquid possumus: victum et tegumentum habentes his contenti simus. Nam qui volunt divites fieri, incidunt in tentationem, et cætera. Qui volunt, inquit, divites fieri; tanquam ad pauperes dicebantur. Hæc verba Apostoli pauperem te invenerunt? Dic illa, et dives es: dic in corde ex corde, Nihil intuli in hunc mundum, sed nec auferre aliquid possum: victum et tegumentum habens, his contentus sum. Nam si voluero dives fieri, incidam in tentationem et laqueum. Dic, et consiste ubi inventus es. Noli te inserere doloribus multis; ne cum volueris te exuere, lanieris. Sed dives inventus es? Sunt et alia verba, quæ, recitemus: non existimet ad se nihil dictum qui dives inventus est. Eidem Timotheo dicit, eidem Apostolus dicit, sed pauperi dicit Timotheo: Timotheus enim pauper erat, sicut Paulus. Quid ergo Timotheo de hoc dicturus est, homini pauperi, quod pertineat ad eos qui inventi sunt divites? Audi quid: Prœcipe, inquit, divitibus hujus mundi: quia sunt et divites Dei; et veri divites non sunt nisi divites Dei, qualis erat ipse Paulus, qui ait, Ego enim didici in quibus sum sufficiens esse. Avaro autem non sufficit. Ergo, Prœcipe, inquit, divitibus hujus mundi. Quid eis dicam? Nolite velle esse divites? Jam divites inventi sunt: audiant quod ad eos dictum est, ubi caput est, non superbe sapere. Adhuc habentur divitiæ, multumque amantur. Nidus colligitur superbiæ, ubi nutriatur et crescat; quod pejus est, non volat, sed maneat. Ergo ante omnia, non superbe sapere. Ut intelligat, sapiat, cogitet se mortalem, et mortales pauperes pares. Ambos enim terra nudos excepit, ambos exspectat mors, ambos non timet febris. Habet eam pauper strato terreno, sed nec dives eam venientem lecto terret argenteo. Ergo, Prœcipe hujus mundi divitibus, non superbe sapere. Agnoscant pauperes suos: pauperes homines sunt et homines; dissimilis vestis, sed similis cutis: et si dives mortuus conditur aromatibus, non erit nulla putredo, sed sera; serius putrescit, numquid non putrescit? Sed ponamus, non ambo putrescant: tamen non ambo non sentiunt? Prœcipe divitibus hujus mundi non superbe sapere. Non superbe sapiant; et vere tales erunt, quales videri esse volunt; sine amore possidebunt, non possidebuntur.

“But I do not love,” you say, “what I have, so that I may have my heart lifted up.” I fully agree: if you do not love it, your heart can be lifted up. For why should a free heart not be lifted up? But see whether you do not love it; report to yourself faithfully—not accused by me, but questioned by yourself. “Certainly,” you say, “I do not love it: I am indeed rich; but because I already am, not that I want to be, so as to fall into temptation and a snare and many harmful desires, which plunge a man into perdition. A grave evil, horrible, dangerous, deadly. I am already rich,” you say; “I do not want to be.” You are already rich; already, you say, you do not want to be. “No,” you say. If you were not, would you not want to be? “I would not,” you say. So since you already are, and the word of God has found you rich outside, made you rich inside, receive what was said to the rich. For what was said in these words—“We brought nothing into this world, nor can we take anything out: having food and clothing, let us be content with these. For those who want to become rich fall into temptation,” and the rest—“Those who want,” he says, “to become rich”: these were said as to the poor. Did these words of the Apostle find you poor? Say them, and you are rich: say in your heart from the heart, “I brought nothing into this world, nor can I take anything out: having food and clothing, I am content with these. For if I want to become rich, I shall fall into temptation and a snare.” Say it, and stand where you were found. Do not thrust yourself into many pains, lest when you want to strip yourself you be torn. But were you found rich? There are other words too; let us recite them: let him who was found rich not think that nothing was said to him. He says it to the same Timothy, the same Apostle says it, but he says it to Timothy who was poor; for Timothy was poor, as was Paul. What then is he going to say to Timothy about this, a poor man, that pertains to those who have been found rich? Hear what: “Command,” he says, “the rich of this world”—for there are also the rich of God; and the truly rich are none but the rich of God, such as Paul himself was, who says, “For I have learned in whatever state I am to be self-sufficient.” But to the avaricious man nothing is sufficient. So, “Command,” he says, “the rich of this world.” What shall I say to them? “Do not want to be rich”? They have already been found rich: let them hear what was said to them, where the head is: “not to be proud-minded.” Riches are still held and much loved. A nest of pride is gathered, where it may be nourished and grow; what is worse, it does not fly away but stays. So first of all, not to be proud-minded. That he may understand, be wise, think himself mortal, and the mortal poor his equals. For the earth received both naked, death awaits both, fever does not fear either. The poor man has it on an earthen bed; but neither does the rich man frighten it from coming with his silver bed. So, “Command the rich of this world not to be proud-minded.” Let them recognize their poor: the poor are men and men; dissimilar clothing, but similar skin. And if the rich man when dead is embalmed with spices, there will not be no decay, but late decay: he decays later; does he not decay? But let us suppose both do not decay: yet do not both cease to feel? “Command the rich of this world not to be proud-minded.” Let them not be proud-minded; and they will truly be such as they want to seem to be: they will possess without love, they will not be possessed.

1 Tim 6:7–9 (quotation, high confidence) · 1 Tim 6:17 (quotation, high confidence) · Phil 4:11 (quotation, high confidence)

Notes and citation

Summary: One who is already rich must not want to be rich nor be proud: the rich and poor are equal before birth, death, fever, and decay; the rich should possess without love and not be possessed.

Quotations: 1 Tim 6:7–9, 17; Phil 4:11.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray mark): Sed non arno, inquis, quod habco, ut sursum cor habeam. → Sed non amo, inquis, quod habeo, ut sursum cor habeam.; potest esse sursum cor luum → potest esse sursum cor tuum; dives quidem sum t sed quia jam sum → dives quidem sum: sed quia jam sum; qux mergunt hominem in perditionem → quæ mergunt hominem in perditionem; Hoc euim quod his dicebatur verbis → Hoc enim quod his dicebatur verbis; Nam qui volunt divites fin i, incidunt in tentationem, et cætera. Qni volunt → Nam qui volunt divites fieri, incidunt in tentationem, et cætera. Qui volunt; D:c illa, et dives es: dic in corde ex cOrde → Dic illa, et dives es: dic in corde ex corde; Nam si voluero dives Heri, inc!dam in tentationem → Nam si voluero dives fieri, incidam in tentationem; homini pnuperi, quod pertineat ad eos qui inventi sunt divitcs? → homini pauperi, quod pertineat ad eos qui inventi sunt divites?; et veridivitcs non sunt nisi divites Dei → et veri divites non sunt nisi divites Dei; Jam divites inventi suut: audiant quod ad eos dictum est, ubi caput est, non superbe supere. → Jam divites inventi sunt: audiant quod ad eos dictum est, ubi caput est, non superbe sapere.; Nidus collgilur superbiæ, ubi nutriatur et crescat; quod pejus est, non volet → Nidus colligitur superbiæ, ubi nutriatur et crescat; quod pejus est, non volat; ambos non timet fehris. Habet eam pauper strato terreno, sed nec dives cam venientem → ambos non timet febris. Habet eam pauper strato terreno, sed nec dives eam venientem; Prœcipe hujus mundi divitibus, non auperbe sapere. → Prœcipe hujus mundi divitibus, non superbe sapere.; quales videri esso volunt → quales videri esse volunt.

Topics: Ethics

Cite (SBL): Augustine, Serm. 177.7 (PL 38:554–555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-7). (abbreviation not yet checked)

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177.8PL 38:555

Sed quæ sequantur vide: Non superbe sapere, neque sperare in incerto divitiarum. Amas aurum; fac, si potes, certum, ut non timeas inniti. Congregasti facultatem; da tibi, si potes, securitatem. Neque sperare in incerto divitiarum. Tolle inde spem, ubi fixisti. Sed in Deo vivo. Ibi fige spem, ibi anchoram cordis tui, ut tempestas sæculi non te inde abrumpat: in Deo vivo, qui prœstat nobis omnia abunde ad fruendum. Si omnia, quanto magis se? Et vere ad fruendum ipso nobis erit omnia. Nam non mihi videtur dictum, Qui dedit nobis omnia abundanter ad fruendum, nisi se ipsum. Videtur enim aliud esse uti, aliud frui. Utimur enim pro necessitate, fruimur pro jucunditate. Ergo ista temporalia dedit ad utendum, se ad fruendum. Si ergo se, quare dictum est omnia, nisi quia scriptum est, Ut sit Deus omnia in omnibus? Ergo ibi cor ad fruendum, ut sit sursum cor. Solve te hinc, sed alliga ibi: periculosum est tibi in his tentationibus sine vinculo remanere.

But see what follows: “Not to be proud-minded, nor to hope in the uncertainty of riches.” You love gold: make it certain, if you can, so that you do not fear to lean on it. You have gathered wealth: give yourself security, if you can. “Nor to hope in the uncertainty of riches.” Take your hope away from where you fixed it. “But in the living God.” Fix your hope there; there the anchor of your heart, so that the storm of the world may not tear you away from there: “in the living God, who provides us all things abundantly to enjoy.” If all things, how much more himself? And truly for enjoyment he himself will be all things to us. For it does not seem to me that “who has given us all things abundantly to enjoy” was said except of himself. For to use seems to be one thing, to enjoy another. We use for necessity; we enjoy for delight. So he gave these temporal things for use, himself for enjoyment. If then himself, why is it said “all things,” unless because it is written, “That God may be all in all”? So there let the heart be, for enjoying, so that the heart may be lifted up. Loosen yourself from here, but bind yourself there: it is dangerous for you to remain without a mooring in these temptations.

1 Tim 6:17 (quotation, high confidence) · 1 Cor 15:28 (quotation, high confidence)

Notes and citation

Summary: The rich should not hope in uncertain riches but in the living God, who gives temporal things to use and himself to enjoy, and who will be all in all.

Quotations: 1 Tim 6:17; 1 Cor 15:28. The distinction between using (uti) and enjoying (frui) is a central theme of Augustine's (cf. De doctrina christiana 1).

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): Frui et uti. Sed quæ sequantur vidc: Aion superbe sapere → Sed quæ sequantur vide: Non superbe sapere; ut non timeas annitere. Congregasti facultatem; da tibi I, si potes → ut non timeas inniti. Congregasti facultatem; da tibi, si potes; Neque sperare iit incerto divitiarum. Tolle indc spem, ubi lixisti. → Neque sperare in incerto divitiarum. Tolle inde spem, ubi fixisti.; in Duo vivo, qui prœstat → in Deo vivo, qui prœstat; Qui dedit nobis. omnia abundanter ad fruendum, nisi so ipsum → Qui dedit nobis omnia abundanter ad fruendum, nisi se ipsum; Utimur enin,. pro necessitate → Utimur enim pro necessitate; Ergo ista temporalia dcdit ad utendum, sc ad fruendum. → Ergo ista temporalia dedit ad utendum, se ad fruendum.; nisi quia seriptum est → nisi quia scriptum est; Ergo ibi cor ad frucudum, tit sit sursum cor. Solve te hinc, sed alliga iti: periculosum est libi → Ergo ibi cor ad fruendum, ut sit sursum cor. Solve te hinc, sed alliga ibi: periculosum est tibi.

Cite (SBL): Augustine, Serm. 177.8 (PL 38:555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-8). (abbreviation not yet checked)

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177.9PL 38:555–556

Non sperare in incerto divitiarum: non tamen nusquam; sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum. Quid tam omnia, quam qui fecit omnia? Non enim ab illo fierent hæc omnia, nisi ea nosset. Quis audeat dicere, Hoc fecit Deus, quod non noverat? Quod noverat fecit. Habebat ergo antequam fecit: sed habebat miris modis, non sicut fecit, ut fecit temporalia et transeuntia, sed sicut facit artifex. Habet intus quod operatur foris. Ibi ergo sunt omnia præcipua, immortalia, indeficientia, permanentia, et ipse Deus omnia in omnibus: sed sanctis suis ipse erit omnia in omnibus. Ipse ergo sufficit, solus sufficit, de quo dictum est, Ostende nobis Patrem, et sufficit nobis. Sed, Tanto, inquit, tempore vobiscum sum, et non cognovistis me? Qui me vidit, et Patrem vidit. Omnia Deus Pater et Filius et Spiritus sanctus. Merito solus sufficit. Si avari sumus, ipsum amemus. Si opes desideramus, solus nos satiare poterit de quo dictum est, Qui satiat in bonis desiderium tuum. Hoc peccatori non sufficit? hoc tantum, tam magnum bonum peccatori non sufficit? Volendo habere omnia, plus perdidit omnia: quia, Radix est omnium malorum avaritia. Merito per prophetam increpat animæ peccatrici et a se fornicanti, et dicit: Existimasti, si a me discederes, aliquid te amplius habituram. Sed quomodo ille filius minor, ecce porcos pavisti: ecce omnia perdidisti; ecce egens remansisti, et sero fessus redisti. Jam intellige, quia id quod tibi pater dabat, tutius ipse servabat. Existimasti, si a me recessisses, aliquid amplius te habituram. O anima peccatrix et impleta fornicationibus, facta turpis, facta decolor, facta immunda, et sic amata! Redi ergo ad pulchrum, ut ad pulchritudinem redeas: redi, et dic illi qui tibi solus sufficit: Perdidisti omnem qui fornicatur abs te. Quid ergo sufficit, nisi quod sequitur, Mihi autem adhærere Deo bonum est? Ergo sursum cor, non in terra, non in mendacissimo thesauro, non in loco putredinis. Radix est enim omnium malorum avaritia. Et in ipso Adam radix omnium malorum avaritia fuit. Plus enim voluit, quam accepit, quia Deus illi non suffecit.

“Not to hope in the uncertainty of riches”; yet not nowhere, but “in the living God, who provides us all things abundantly to enjoy.” What is so much “all things” as he who made all things? For all these things would not have been made by him unless he knew them. Who would dare to say, “God made this, which he did not know”? What he knew, he made. So he had them before he made them; but he had them in a wonderful way—not as he made them, temporal and passing, but as a craftsman makes. He has within what he works without. There, then, are all things principal, immortal, unfailing, permanent; and God himself is all in all—but to his saints he himself will be all in all. So he suffices; he alone suffices, of whom it was said, “Show us the Father, and it suffices us.” But, “Have I been so long with you,” he says, “and you have not known me? He who has seen me has seen the Father too.” All things are God, Father and Son and Holy Spirit. Rightly he alone suffices. If we are avaricious, let us love him. If we desire riches, he alone will be able to satisfy us, of whom it was said, “Who satisfies your desire with good things.” Does this not suffice the sinner? Does so much, so great a good, not suffice the sinner? By wanting to have all things, he lost all things the more: because “avarice is the root of all evils.” Rightly he rebukes the sinful soul, committing fornication away from him, through the prophet, and says: “You thought, if you departed from me, you would have something more.” But like that younger son, see, you have fed pigs; see, you have lost everything; see, you have remained in need, and late, exhausted, you have returned. Now understand that what your father gave you, he himself kept more safely. “You thought, if you withdrew from me, you would have something more.” O sinful soul, filled with fornications, made ugly, made discolored, made unclean—and so loved! Return then to the beautiful, so that you may return to beauty; return, and say to him who alone suffices you: “You have destroyed everyone who commits fornication away from you.” What then suffices, but what follows, “But for me it is good to cleave to God”? So let the heart be lifted up, not in the earth, not in a most lying treasure, not in a place of decay. “For avarice is the root of all evils.” And in Adam himself the root of all evils was avarice. For he wanted more than he received, because God did not suffice him.

1 Tim 6:17 (quotation, high confidence) · 1 Cor 15:28 (allusion, high confidence) · John 14:8–9 (quotation, high confidence) · Ps 103:5 (102:5 Vulg.) (quotation, high confidence) · 1 Tim 6:10 (quotation, high confidence) · Hos 2:5 (allusion, low confidence) · Luke 15:15–20 (allusion, high confidence) · Ps 73:27–28 (72:27-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: God alone, who made all things and holds their patterns in himself, suffices; the soul that leaves him to have more, like the prodigal son, loses everything, and Adam's first sin was avarice, for God did not suffice him.

Quotations: 1 Tim 6:17, 10; 1 Cor 15:28; John 14:8–9; Ps 103:5 (102:5 Vulg.); an unidentified prophetic saying (“Existimasti, si a me discederes, aliquid te amplius habituram,” cf. Hos 2:5, 7; Jer 2–3); Luke 15:15–20; Ps 73:27–28 (72:27–28 Vulg.). Here fornicatio is figurative (unfaithfulness to God) and is rendered “fornication.”

Notes on the original text

Digital text corrected (OCR slip; OCR slips): quam qui lecit omnia? Non eniti ab illo fierent hæc omnia → quam qui fecit omnia? Non enim ab illo fierent hæc omnia; Quis audcat dicere, Hoc fccit Deus, quod non novcrat? Quod noverat fccit. → Quis audeat dicere, Hoc fecit Deus, quod non noverat? Quod noverat fecit.; sed habebat miris motis, non sicut fecit, ut fecit temporalia et transcuntia → sed habebat miris modis, non sicut fecit, ut fecit temporalia et transeuntia; Habet intus quod operatur furis. Ibi ergo sunt omnia precipua → Habet intus quod operatur foris. Ibi ergo sunt omnia præcipua; solus sufficit, dc quo dictum est → solus sufficit, de quo dictum est; Sed, TantO, inquit, tempore vobiscum sum, et nou cognovistis me? → Sed, Tanto, inquit, tempore vobiscum sum, et non cognovistis me?; hoc tantum, lam magnum bonum → hoc tantum, tam magnum bonum; quia, Radix eat omnium malorum avaritia. Merito → quia, Radix est omnium malorum avaritia. Merito; ecce omnia perdidisii → ecce omnia perdidisti; 0 anima peccatrix et impleta fornicationibus, facta turpis, facta dccolor, facta immunda » et sic amata! Hedi ergo ad pulchrum, ut ad pulchritudincm redeas → O anima peccatrix et impleta fornicationibus, facta turpis, facta decolor, facta immunda, et sic amata! Redi ergo ad pulchrum, ut ad pulchritudinem redeas; qui tibi solus sufticit → qui tibi solus sufficit; Ergo sursum cur, non in terra → Ergo sursum cor, non in terra; Radix eat enim omnium malorum avaritia. Et in ipso Adam radix omnium maiorum avaritia fuit. → Radix est enim omnium malorum avaritia. Et in ipso Adam radix omnium malorum avaritia fuit..

Topics: Trinity, Ethics

Cite (SBL): Augustine, Serm. 177.9 (PL 38:555–556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-9). (abbreviation not yet checked)

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177.10PL 38:556

Quid ergo sis facturus ex his quæ habes, dives, attende. Jam non superbe sapis: recte. Non speras in incerto divitiarum, sed speras in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: laudabiliter. Noli ergo piger esse in his quæ sequentur. Divites sint in operibus bonis. Hæc videamus; et quod non videmus, credamus. Dicebas, Aurum habeo, sed non amo: sed non amare tuum intus est; si quid de te mereor, proba et mihi; quod non abscondis Deo tuo, proba et fratri tuo. Unde, inquis, probabo? Ex eo quod sequitur, Divites sint in operibus bonis, ut facile tribuant. Ad hoc dives esto, ut facile tribuas. Pauper enim vult tribuere, et non potest: apud illum difficultas, apud te facilitas. Hoc tibi prosit quod dives es, quia cum volueris facere, statim facis. Facile tribuant, communicent. Numquid perdunt? Thesaurizent sibi fundamentum bonum in futurum. Et ne ipsum aurum et argentum et prædia, et ea quæ pulchra videntur in facultatibus hominum, etiam ibi desideremus, cum dicitur nobis, Illuc migrate, thesaurum vestrum ibi ponite: admonuit nos contra carnales cogitationes, et subjecit: Ut apprehendant veram vitam: non aurum, quod in terra remansit, non facultates putredinis, non bona transeuntia, sed veram vitam. Quodam modo ergo migramus, quando hoc illuc transit, neque hoc ibi habebimus, quod hinc transferimus. Quodam modo Dominus Deus noster mercatores nos vult esse, mutationem nobiscum facit; quod hic abundat damus, quod ibi abundat accipimus: quemadmodum plerique trajectitias merces faciunt, aliud dant alibi, et quo veniunt aliud accipiunt. Verbi gratia, dicit amico suo, Accipe hic a me aurum, et da mihi in Africa oleum: et migrat et non migrat; jam quod desiderat accepit. Talis est ista mutatio, qualis, fratres mei nostra mercatio. Quid damus, et quid accipimus? Hoc damus quod nobiscum auferre non possumus, etsi vellemus. Quare ergo perit? Id quod minus est detur, ut quod est majus ibi inveniatur. Damus terram, et accipimus cælum; damus temporalia, et accipimus æterna; damus putrescentia, et accipimus immortalia: postremo damus quod dedit Deus, et accipimus ipsum Deum. Non ergo simus pigri in ista mutatione rerum, in ista mercatura optima et ineffabili. Prosit quia hic sumus, prosit quia nati sumus, prosit quia peregrinamur. Non inopes remaneamus. Non intret arcam cordis tinea malæ cogitationis: non dicatur, Non dabo, ne cras non habeam. Noli multum cogitare de futuris: imo multum cogita de futuris; sed de longe futuris: Thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam. Hæc ita, quemadmodum dixit Apostolus, Non ut aliis refectio, vobis autem angustia, sed ex æqualitate. Habe: tantum non amare, servare, thesaurizare, incubare reconditis hoc est de incertis sperare. Quam multi divites dormierunt, pauperes surrexerunt! Propter istam enim cogitationem, cum dixisset: Sine amore modus pecuniæ sufficiens est præsentibus. Propter malas cogitationes, quæ dicunt, Si thesaurum non habuero, quis mihi dabit, cum egere coepero? Deinde, Abundat unde vivam, sufficit mihi unde vivam: sed quid, si impingat mihi calumnia? unde me redimam? Quid, si mihi necesse sit litigare? unde sumptus impendam? Quamdiu omnia mala quæ possunt evenire generi humano narrare et computare non poteris, plerumque una calamitas turbat computum numerantis, et totum quod numerabatur, non solum perit, sed nec in digitis remanebit? Ideo contra istum cogitationis vermiculum, contra malignam tineam apposuit Deus in Scriptura sua, quomodo solent apponi vestibus odoramenta quædam, ne tineent. Quid? cogitabasne tibi calamitates? non timebas unam grandem? Attende quod sequitur: Sine amore modus pecuniæ sufficiens est præsentibus. Ipse enim dixit: Non te derelinquam, non te deseram ( Hebr. XIII, 5 ). Timebas mala nescio quæ, propterea pecuniam servabas: tene fidejussorem; hoc Deus tibi dicit, Non te derelinquam, non te deseram. Homo si promitteret, crederes; Deus promittit, et dubitas? Promisit, scripsit, cautionem fecit: esto securus. Lege quod tenes, cautionem tenes, ipsum debitorem tenuisti, a quo tua debita relaxari petisti.

So attend, rich man, to what you are to do with what you have. You are no longer proud-minded: rightly. You do not hope in the uncertainty of riches, but you hope in the living God, who provides us all things abundantly to enjoy: praiseworthily. So do not be lazy in what follows. “Let them be rich in good works.” Let us see these; and what we do not see, let us believe. You were saying, “I have gold, but I do not love it”: but your not loving is within; if I deserve anything of you, prove it to me too; what you do not hide from your God, prove to your brother too. “From what,” you say, “shall I prove it?” From what follows: “Let them be rich in good works, let them give readily.” Be rich for this, that you may give readily. For a poor man wants to give and cannot: with him there is difficulty, with you ease. Let this profit you, that you are rich: that when you want to do it, you do it at once. “Let them give readily, let them share.” Do they lose? “Let them lay up for themselves a good foundation for the future.” And lest we desire even there that very gold and silver and estates, and the things that seem beautiful in men's resources, when it is said to us, “Move there, put your treasure there,” he warned us against carnal thoughts and added: “so that they may lay hold of the true life”: not gold, which remained on earth, not resources of decay, not passing goods, but the true life. So in a way we move, when this passes there; and we shall not have there this which we transfer from here. In a way the Lord our God wants us to be merchants; he makes an exchange with us: what abounds here we give, what abounds there we receive; as many deal in goods shipped across the sea: they give one thing in one place, and where they come they receive another. For example, one says to his friend, “Take gold from me here, and give me oil in Africa”: and he moves and does not move; he has already received what he desired. Such is this exchange, my brothers, such is our trading. What do we give, and what do we receive? We give what we cannot take with us, even if we wanted to. Why then should it perish? Let what is less be given, so that what is greater may be found there. We give earth and receive heaven; we give temporal things and receive eternal; we give things that decay and receive immortal; finally we give what God gave, and we receive God himself. So let us not be lazy in this exchange of things, in this best and unspeakable trade. Let it profit us that we are here; let it profit us that we were born; let it profit us that we are on pilgrimage. Let us not remain poor. Let not the evil moth of thought enter the chest of the heart; let it not be said, “I will not give, lest tomorrow I not have.” Do not think much about the future—or rather, think much about the future, but about the far future: “Let them lay up for themselves a good foundation for the future, so that they may lay hold of the true life.” These things, as the Apostle said, “not that others may have relief and you hardship, but by equality.” Have; only do not love, hoard, treasure, brood over what is stored away; that is to hope in uncertain things. How many rich went to sleep and woke up poor! For because of this thought, when he had said, “Without love of money, a sufficient measure for the present”—because of the evil thoughts that say, “If I have no treasure, who will give to me when I begin to be in need?”; then, “I have abundantly to live on, I have enough to live on: but what if a false charge strikes me? From what shall I ransom myself? What if I must go to law? From what shall I pay the costs?”—since you cannot recount and reckon all the evils that can happen to the human race, and one calamity upsets the reckoning of the one counting, and the whole that was being counted not only perishes but will not even remain in the accounts—therefore against this little worm of thought, against the malignant moth, God set in his Scripture, as certain scents are set among clothes so that they may not be moth-eaten—what? Were you thinking of calamities for yourself? Did you not fear one great one? Attend to what follows: “Without love of money, a sufficient measure for the present. For he himself said: I will not leave you, nor forsake you.” You feared some evils or other, and therefore you kept money: hold the guarantor; this is what God says to you: “I will not leave you, nor forsake you.” If a man promised, you would believe; God promises, and do you doubt? He has promised, he has written it, he has given a bond: be secure. Read what you hold: you hold the bond; you have held the debtor himself, from whom you asked that your debts be forgiven.

1 Tim 6:17–19 (quotation, high confidence) · 2 Cor 8:13 (quotation, high confidence) · Heb 13:5 (quotation, high confidence) · Matt 6:12 (allusion, medium confidence)

Notes and citation

Summary: The rich should prove their freedom from love of money by giving readily, an exchange in which they give earthly things and receive heaven and God himself; against anxious fears for the future, God's promise “I will not leave you” is a written bond.

This staged ref holds Maurist paragraphs 10 and 11; paragraph 11 begins at “Let not the evil moth of thought enter” (its number, misread “i 1.”, and Migne's heading are inside the digital text). Quotations: 1 Tim 6:17–19; 2 Cor 8:13; Heb 13:5. The illustration of exchanging gold here for oil in Africa refers to the overseas trade with Africa.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray footnote mark; OCR slips; OCR slips; the edition's paragraph number and Migne's heading left in the text): Divites sint in operibus botris. Hæc videamus; et quod non videinus, credamus. → Divites sint in operibus bonis. Hæc videamus; et quod non videmus, credamus.; proba ct fratri tuo. Unde, in quis, probabo? → proba et fratri tuo. Unde, inquis, probabo?; Pauper enim vult tribucre, et non potest → Pauper enim vult tribuere, et non potest; Hoc libi prosit quod dives es → Hoc tibi prosit quod dives es; Ut apprehendant veram vitum: non aurum → Ut apprehendant veram vitam: non aurum; quando boc illuc transit → quando hoc illuc transit; quodhicabundat damus, quod ibi abundat accipimus: quemadmoium plerique → quod hic abundat damus, quod ibi abundat accipimus: quemadmodum plerique; Accipe hic a me aurum, et da mibi in Africa oleuin: et migrat et non migrat; jam quod desidcrat accepit. → Accipe hic a me aurum, et da mihi in Africa oleum: et migrat et non migrat; jam quod desiderat accepit.; Quare ergo pcrit? Id quod minus cst detur, ut quod cst majus → Quare ergo perit? Id quod minus est detur, ut quod est majus; postremo damus quod dedit Deus, el accipimus ipsum Deum. Non ergo simus pigri in ista matatione rerum → postremo damus quod dedit Deus, et accipimus ipsum Deum. Non ergo simus pigri in ista mutatione rerum; Prosit quia hicsumus, prosit quia nati sumus, prosit quia pcregrinamur. Non inopes remaneamus. i 1. Tinea malæ cogitationis revocans a faciendis eleemosynis. Non intret arcam cordis tinea mata: cogitationis → Prosit quia hic sumus, prosit quia nati sumus, prosit quia peregrinamur. Non inopes remaneamus. Non intret arcam cordis tinea malæ cogitationis; Thesaurizent sibi fundamentum bonum iti futurum, ut apprehendant reram vitam. → Thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam.; sed es æqualitate 1. Habe: tantum non amare → sed ex æqualitate. Habe: tantum non amare; Quain multi divites dormierunt, paupercs surrexerunt! → Quam multi divites dormierunt, pauperes surrexerunt!; cuin dixisset: Sine amore modus pecuniæ sufficiens eat præsentibus. → cum dixisset: Sine amore modus pecuniæ sufficiens est præsentibus.; Si thesaurum non habucro, quis mibi dabit → Si thesaurum non habuero, quis mihi dabit; sufficit mibi unde vivam: sed quid, si impingat mihi calumnia? unde me rcdimam? → sufficit mihi unde vivam: sed quid, si impingat mihi calumnia? unde me redimam?; quæ possunt evenire generi bumano narrare et computare non poteris, plenamquo una calamitas turbat → quæ possunt evenire generi humano narrare et computare non poteris, plerumque una calamitas turbat; sed nec in dilitis remanebit? → sed nec in digitis remanebit?; cogitabasnc tibi calamitates? → cogitabasne tibi calamitates?; Non te derelinqu, non te deseram ( Hebr. XIII, 5 ). Timebas mala nescio quæ, propterca pecuniam servabas: tene fidejussorem; hoc Deus tibi dicit, Non te derelinquatUR, non te deseram. → Non te derelinquam, non te deseram ( Hebr. XIII, 5 ). Timebas mala nescio quæ, propterea pecuniam servabas: tene fidejussorem; hoc Deus tibi dicit, Non te derelinquam, non te deseram..

Topics: Ethics

Cite (SBL): Augustine, Serm. 177.10 (PL 38:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/177-1/#p-177-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-177-10) · Report an error