Sermons to the People 183.1–183.15

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 183

183.1PL 38:570–571

Vestræ Charitatis exspectatio, mei debiti exactio est. Non dubito meminisse vos, quid in adjutorio Domini de sancti Joannis lectione promiserim. Cum ergo audistis Lectorem, credo vos cogitasse me debere esse debiti redditorem. Magnam quippe quæstionem sermone in longum procedente distulimus, quomodo recte possit intelligi quod ait in Epistola sua beatus Joannes, non Baptista, sed Evangelista: Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est. Videmus enim multas hæreses confiteri Christum in carne venisse, et tamen non eas possumus dicere ex Deo esse. Negat Christum in carne venisse Manichæus. Non est laborandum, neque vobis diutius suadendum, quod iste error non sit ex Deo. Sed Arianus confitetur Christum in carne venisse, Eunomianus, Sabellianus, Photinianus. Quid istis convincendis quærimus testes? Quis tot numerat pestes? Sed interim quæ sunt notiora tractemus. Multis quippe hæreses illæ, quas nominavi, ignotæ sunt, et est ista ignorantia tutior. Certe quod novimus, Donatista confitetur Christum in carne venisse: et tamen absit ut sit hic error ex Deo. Ut de recentioribus hæreticis loquar, Pelagianista confitetur Christum in carne venisse: tamen omnino non est hic error ex Deo.

Your Charity's expectation is the exacting of my debt. I do not doubt that you remember what, with the Lord's help, I promised concerning the reading from holy John. So when you heard the reader, I believe you thought that I ought to be the repayer of the debt. For as the sermon went on at length, we deferred a great question: how one can rightly understand what blessed John—not the Baptist, but the Evangelist—says in his Epistle: “Every spirit that confesses that Jesus Christ has come in the flesh is from God.” For we see many heresies confessing that Christ has come in the flesh, and yet we cannot say that they are from God. The Manichee denies that Christ came in the flesh. There is no need to labor or persuade you at length that this error is not from God. But the Arian confesses that Christ came in the flesh, the Eunomian, the Sabellian, the Photinian. Why do we seek witnesses to convict these? Who counts so many plagues? But meanwhile let us treat the better known ones. For those heresies I have named are unknown to many, and that ignorance is safer. Certainly, as we know, the Donatist confesses that Christ came in the flesh; and yet far be it that this error is from God. To speak of more recent heretics, the Pelagian confesses that Christ came in the flesh; yet this error is not at all from God.

1 John 4:2 (quotation, high confidence)

Notes and citation

Summary: Augustine takes up the question deferred from Sermon 182: how “every spirit that confesses Christ come in the flesh is from God,” when Arians, Donatists, Pelagians, and others confess it.

Quotation: 1 John 4:2. The heresies are named as Augustine names them.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; word divided): quid in adjutorio Domini dt sancti Joannis lectione promiserim → quid in adjutorio Domini de sancti Joannis lectione promiserim; Omnis spiritus qui confit. < tur Jesum Christum in carne venisse, ex Deo est. Videmus enim multas hæreses confiteri Christum in cane vcnisse → Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est. Videmus enim multas hæreses confiteri Christum in carne venisse; Eunomianus, Sabel. lianus, Photinianus → Eunomianus, Sabellianus, Photinianus; Multis quippe hæreses illæ, quas nominavi, ignotæ sunt, et cst ista ignorantia tutior. → Multis quippe hæreses illæ, quas nominavi, ignotæ sunt, et est ista ignorantia tutior.; et tamen absit ut sit hie error ex Deo → et tamen absit ut sit hic error ex Deo; Pelagianista confitetur Christum in earne venisse → Pelagianista confitetur Christum in carne venisse.

Topics: Heresy

Cite (SBL): Augustine, Serm. 183.1 (PL 38:570–571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-1). (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).

183.2PL 38:571

Proinde, charissimi, diligenter consideremus, quoniam non dubitamus veram esse sententiam, Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est: convincendi sunt isti quod non confiteantur Christum in carne venisse. Nam si eis istam concesserimus confessionem, ex Deo illos esse fatebimur. Quomodo vos ab eorum erroribus vel prohibemus, vel deterremus, vel adversus eos scuto veritatis defendimus? Adjuvet nos Dominus, quia et vestra exspectatio pro nobis oratio est, ut convincantur isti quia non confitentur Christum in carne venisse.

Accordingly, dearly beloved, let us consider carefully: since we do not doubt that the sentence is true, “Every spirit that confesses that Jesus Christ has come in the flesh is from God,” these must be convicted of not confessing that Christ has come in the flesh. For if we grant them this confession, we shall admit that they are from God. How then could we keep you from their errors, or deter you, or defend you against them with the shield of truth? May the Lord help us—for your expectation too is a prayer for us—that these may be convicted of not confessing that Christ has come in the flesh.

1 John 4:2 (quotation, high confidence)

Notes and citation

Summary: Since John's statement is true, the heretics must be shown not truly to confess Christ come in the flesh.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slips; OCR slip): Hæretici in hoe conveniunt, ut negent Christum in carne venisse. Proinde, charissimi, diligenter consideremus, quoniam non duhilamus veram esse sententiam → Proinde, charissimi, diligenter consideremus, quoniam non dubitamus veram esse sententiam; vel deterremus, tel adversus eos → vel deterremus, vel adversus eos.

Topics: Heresy

Cite (SBL): Augustine, Serm. 183.2 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-2). (abbreviation not yet checked)

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183.3PL 38:571

Arianus audit, et prædicat partum virginis Mariæ. Confitetur ergo Christum in carne venisse? Non. Quomodo probamus? Si adjuvet Dominus intelligentias vestras, facillime. Quid est quod exigimus? Utrum confiteatur Jesum Christum in carne venisse. Quomodo confiteri potest, in carne venisse Jesum Christum, qui negat ipsum Christum? Quis enim est Christus? Beatum Petrum interrogemus. Modo cum Evangelium legeretur, audistis, cum quæsisset Dominus ipse Jesus Christus, quem illum dicerent homines Filium hominis; responderunt discipuli opiniones alienas, et dixerunt: Alii Joannem Baptistam, alii Eliam, alii Jeremiam, aut unum ex Prophetis. Qui hæc confitebantur vel confitentur, Jesum Christum plus quam hominem non noverunt. Si autem Jesum Christum plus quam hominem non noverunt, Jesum Christum utique non noverunt. Si enim tantummodo homo est, et nihil amplius, non est ipse Jesus Christus. Vos ergo, inquit, quem me esse dicitis? Respondit Petrus, unus pro omnibus, quia unitas in omnibus: Tu es Christus Filius Dei vivi ( Matth. XVI, 13-16).

The Arian hears and preaches the birth from the virgin Mary. Does he then confess that Christ has come in the flesh? No. How do we prove it? If the Lord helps your understanding, very easily. What is it we require? Whether he confesses that Jesus Christ has come in the flesh. How can one confess that Jesus Christ has come in the flesh who denies Christ himself? For who is Christ? Let us ask blessed Peter. Just now, when the Gospel was read, you heard how, when the Lord Jesus Christ himself had asked whom men said that he, the Son of Man, was, the disciples answered with other people's opinions, and said: “Some John the Baptist, others Elijah, others Jeremiah or one of the prophets.” Those who confessed or confess these things did not know Jesus Christ as more than a man. But if they did not know Jesus Christ as more than a man, they certainly did not know Jesus Christ. For if he is only a man and nothing more, he is not Jesus Christ. “But you,” he says, “who do you say that I am?” Peter answered, one for all, because there is unity in all: “You are the Christ, the Son of the living God.”

Matt 16:13–16 (quotation, high confidence)

Notes and citation

Summary: The Arian, though preaching the virgin birth, does not confess Christ come in the flesh, for Christ is the Son of the living God, as Peter confessed, not merely more than a man.

Quotation: Matt 16:13–16, the Gospel read that day.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; stray mark): Arianus, quomodo negat Christum in carne veniæ. Arianus audit, ct prædicat partum virginis Mariæ. → Arianus audit, et prædicat partum virginis Mariæ.; Quid est quod exigimus t Utrum confiteatur → Quid est quod exigimus? Utrum confiteatur; qui negat ipsam Christum? → qui negat ipsum Christum?; cum quaisisset Dominus ipse Jesus Christus → cum quæsisset Dominus ipse Jesus Christus; Tu -es Christus Filius Dei vivi → Tu es Christus Filius Dei vivi.

Topics: Christology, Heresy

Cite (SBL): Augustine, Serm. 183.3 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-3). (abbreviation not yet checked)

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183.4PL 38:571

Ecce habes confessionem veram, confessionem plenam. Jungere enim debes utrumque, quod de se Christus, et quod de Christo Petrus. Quid de se Christus? Quem me dicunt homines esse Filium hominis? Quid de Christo Petrus? Tu es Christus Filius Dei vivi. Utrumque conjunge, et venit Christus in carne. Hoc de se Christus quod minus est, hoc de Christo Petrus quod majus est. Respondit de veritate humilitas, et de humilitate veritas: hoc est de veritate Dei humilitas, et de humilitate hominis veritas. Quem me dicunt homines esse, inquit, Filium hominis? Dico ego quod factus sum propter vos: dic tu, Petre, quis est qui fecit vos. Qui ergo confitetur Jesum Christum in carne venisse, profecto confitetur Filium Dei in carne venisse. Dicat nunc Arianus, utrum confiteatur Christum in carne venisse. Si Filium Dei confitetur in carne venisse, Christum confitetur in carne venisse. Si Filium Dei negat Christum, nescit Christum: alium pro alio dicit, non ipsum dicit. Quid est enim Filius Dei? Quomodo quærebamus, quid est Christus; et audiebamus, quod sit Filius Dei: quæramus, quid est Filius Dei. Ecce Filius Dei: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum. In principio erat Verbum. Quid dicis, Ariane? In principio, sicut dicit Genesis, fecit Deus cœlum et terram; tu autem dicis, In principio fecit Deus Verbum. Factum enim dicis Verbum, creaturam dicis Verbum. Tu ergo dicis, In principio fecit Deus Verbum: sed Evangelista dicit, In principio erat Verbum. Et ideo in principio fecit Deus cœlum et terram, quia erat Verbum. Omnia per ipsum facta sunt. Factum dicis. Si factum dicis, Filium negas.

See, you have the true confession, the full confession. For you must join both: what Christ said of himself, and what Peter said of Christ. What did Christ say of himself? “Whom do men say that I, the Son of Man, am?” What did Peter say of Christ? “You are the Christ, the Son of the living God.” Join both, and Christ has come in the flesh. Christ said of himself what is less; Peter said of Christ what is greater. Humility answered concerning truth, and truth concerning humility: that is, humility concerning the truth of God, and truth concerning the humility of man. “Whom do men say,” he says, “that I, the Son of Man, am? I say what I became for your sake: you, Peter, say who it is that made you.” So whoever confesses that Jesus Christ has come in the flesh certainly confesses that the Son of God has come in the flesh. Let the Arian say now whether he confesses that Christ has come in the flesh. If he confesses that the Son of God has come in the flesh, he confesses that Christ has come in the flesh. If he denies that Christ is the Son of God, he does not know Christ: he speaks of one in place of another; he does not speak of him. For what is the Son of God? As we were asking what Christ is, and were hearing that he is the Son of God, let us ask what the Son of God is. See, the Son of God: “In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God.” “In the beginning was the Word.” What do you say, Arian? “In the beginning,” as Genesis says, “God made heaven and earth”; but you say, “In the beginning God made the Word.” For you call the Word made, you call the Word a creature. So you say, “In the beginning God made the Word”; but the Evangelist says, “In the beginning was the Word.” And therefore “in the beginning God made heaven and earth,” because the Word was. “All things were made through him.” You call him made: if you call him made, you deny the Son.

Matt 16:13 (quotation, high confidence) · Matt 16:16 (quotation, high confidence) · John 1:1–3 (quotation, high confidence) · Gen 1:1 (quotation, high confidence)

Notes and citation

Summary: The full confession joins Christ's “Son of Man” with Peter's “Son of the living God”; the Arian, who says “in the beginning God made the Word,” denies John's “in the beginning was the Word” and so denies the Son.

The opening sentence, removed at import as a marginal heading, is restored as Augustine's own words (the next sentence begins “For”). Quotations: Matt 16:13, 16; John 1:1–3; Gen 1:1. The Arian position is stated as Augustine states it.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; restored text removed as a heading; OCR slips; words run together): Jungere enim debes utrumque, quod de se Christus, ct quod de Christo Petrus. Quid de se Christos? → Ecce habes confessionem veram, confessionem plenam. Jungere enim debes utrumque, quod de se Christus, et quod de Christo Petrus. Quid de se Christus?; Dico ego quod factus sum propter vos: dictu, Petre, quis est qui fecit vos. → Dico ego quod factus sum propter vos: dic tu, Petre, quis est qui fecit vos.; Si Filium Dci negat Christum, nescit Christum → Si Filium Dei negat Christum, nescit Christum; Quid est enim Filius Dei š Quomodo quærebamus → Quid est enim Filius Dei? Quomodo quærebamus; quæramus, quid est Fiłius. Dei. Ecce Filius Dei: In principfo erat Verbum, et Verbum erut apud Deum → quæramus, quid est Filius Dei. Ecce Filius Dei: In principio erat Verbum, et Verbum erat apud Deum; tu autem dicis, Ia principio fecit Deus Verbum. → tu autem dicis, In principio fecit Deus Verbum.; Tu ergo dicis, In principio fecil Deus Verbum: sed Evangelista dicit. In principio erat Verbum. Et ideo in principio fecit Deus cœlum et terram, quia crat Verbum. → Tu ergo dicis, In principio fecit Deus Verbum: sed Evangelista dicit, In principio erat Verbum. Et ideo in principio fecit Deus cœlum et terram, quia erat Verbum..

Topics: Christology, Trinity, Heresy

Cite (SBL): Augustine, Serm. 183.4 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-4). (abbreviation not yet checked)

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183.5PL 38:571

Filium enim quærimus natura, non gratia; Filium unicum, unigenitum, non adoptatum. Talem Filium quærimus, tam verum Filium quærimus, qui cum in forma Dei esset, Apostoli verba sunt, propter rudes commemoro, ne mea verba putentur: illum Filium quærimus, qui cum in forma Dei esset, sicut dicit Apostolus, non rapinam arbitratus est esse æqualis Deo. Non rapina, quia natura. Natura erat, rapina non erat. Non rapinam arbitratus est esse æqualis Deo. Non erat ei rapina, natura erat: sic erat ex æternitate, sic erat coæternus gignenti, sic erat æqualis Patri, sic erat. Semetipsum exinanivit: ut confiteamur Jesum Christum in carne venisse. Semetipsum exinanivit. Quomodo? Amittendo quod erat, an assumendo quod non erat? Sequatur Apostolus; audiamus: Semetipsum exinanivit, formam servi accipiens. Sic se exinanivit, formam servi accipiens, non formam Dei amittens. Forma servi accessit, non forma Dei discessit. Hoc est confiteri Christum in carne venisse. Arianus autem qui non confitetur æqualem, non confitetur Filium. Si non confitetur Filium, non confitetur Christum. Qui non confitetur Christum, quomodo confitetur Christum in carne venisse?

For we seek the Son by nature, not by grace; the only Son, the only-begotten, not adopted. Such a Son we seek, so true a Son we seek, who, “being in the form of God”—these are the Apostle's words; I mention it for the uninstructed, lest they be thought my words—we seek that Son who, “being in the form of God,” as the Apostle says, “did not think it robbery to be equal with God.” Not robbery, because nature. It was nature; it was not robbery. “He did not think it robbery to be equal with God.” It was not robbery to him; it was nature: so he was from eternity, so he was coeternal with the one begetting, so he was equal to the Father, so he was. “He emptied himself”: that we may confess that Jesus Christ has come in the flesh. “He emptied himself.” How? By losing what he was, or by taking what he was not? Let the Apostle go on; let us hear: “He emptied himself, taking the form of a servant.” So he emptied himself, taking the form of a servant, not losing the form of God. The form of a servant was added; the form of God did not depart. This is to confess that Christ has come in the flesh. But the Arian, who does not confess him equal, does not confess the Son. If he does not confess the Son, he does not confess Christ. He who does not confess Christ—how does he confess that Christ has come in the flesh?

Phil 2:6–7 (quotation, high confidence)

Notes and citation

Summary: The true Son is Son by nature, equal to the Father in the form of God, who emptied himself by taking the form of a servant without losing the form of God; the Arian who denies his equality denies the Son and so Christ come in the flesh.

Quotations: Phil 2:6–7. Trinitarian and Christological statements translated exactly.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slip; OCR slips): Idem tractatur argumentum Filium enim quærimus natura, non gratia; Filiam unicum → Filium enim quærimus natura, non gratia; Filium unicum; non rapinam arbitratus eat esse æqualis Deo. Non raplna, quia natura. Natura erat, rapina non erat. Non rapinam arbitratus eat esse æquali, Deo. → non rapinam arbitratus est esse æqualis Deo. Non rapina, quia natura. Natura erat, rapina non erat. Non rapinam arbitratus est esse æqualis Deo.; sic erat coxternus gignenti → sic erat coæternus gignenti; Semetipsum exinanivit: itt confiteamur → Semetipsum exinanivit: ut confiteamur; an assumendo quod non crat? → an assumendo quod non erat?.

Topics: Christology, Trinity, Heresy

Cite (SBL): Augustine, Serm. 183.5 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-5). (abbreviation not yet checked)

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183.6PL 38:571

Sic et Eunomianus par ejus, socius ejus, non multum diversus. Etenim dicuntur Ariani confessi fuisse quia vel similis est Patri Filius; et si non æqualis dixerunt, sed similis; iste, nec similis. Et iste ergo negat Christum. Si enim Christus verus Patri æqualis est et similis, profecto qui negat æqualem, negat Christum; qui negat similem, negat Christum. Qui ergo negat æqualem et similem, negat in carne venisse Christum. Quæro enim: Venit in carne Christus? Respondet: Venit. Et putamus quia confitetur. Interrogo: Quis Christus venit in carne? æqualis Patri, an inæqualis? Respondet: Inæqualis. Inæqualem ergo Patri dicis venisse in carne: negas Christum in carne venisse, quia Christus æqualis est Patri.

So too the Eunomian, his equal, his companion, not much different. For the Arians are said to have confessed at least that the Son is like the Father; and if they did not say equal, they said like; this one, not even like. So this one too denies Christ. For if the true Christ is equal and like to the Father, certainly he who denies him equal denies Christ; he who denies him like denies Christ. So he who denies him equal and like denies that Christ has come in the flesh. For I ask: “Has Christ come in the flesh?” He answers: “He has come.” And we think he confesses it. I ask: “Which Christ has come in the flesh? Equal to the Father, or unequal?” He answers: “Unequal.” So you say that one unequal to the Father has come in the flesh: you deny that Christ has come in the flesh, because Christ is equal to the Father.

Notes and citation

Summary: The Eunomians, who deny the Son is even like the Father, deny Christ, and so deny that Christ has come in the flesh.

The Eunomians (Anomoeans) are described as Augustine describes them.

Notes on the original text

Digital text corrected (OCR slip): sed similis, Ille, nec similis. → sed similis; iste, nec similis.; profecto qui ncgat æqualem → profecto qui negat æqualem; negat in carnc venisse Christum → negat in carne venisse Christum.

Topics: Heresy, Trinity

Cite (SBL): Augustine, Serm. 183.6 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-6). (abbreviation not yet checked)

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183.7PL 38:571–572

Sabellianum audi. Ipse est Filius, qui est et Pater. Hoc dicit, hinc pungit, hinc venena diffundit. Ipse est, inquit, Pater. Quando vult, Filius est: quando vult, Pater est. Non est ipse Christus. Et tu erras, si hunc Christum dicis in carne venisse quia iste Christus non est, negas Christum in carne venisse.

Hear the Sabellian. “The Son is the same who is also the Father.” This he says; here he stings; here he pours out poisons. “He is the same,” he says, “the Father. When he wishes, he is the Son; when he wishes, he is the Father.” That is not Christ. And you err if you say this one has come in the flesh as Christ: because this one is not Christ, you deny that Christ has come in the flesh.

Notes and citation

Summary: The Sabellian, who makes the Son the same as the Father, describes someone who is not Christ and so denies that Christ has come in the flesh.

Sabellian teaching is reported as Augustine reports it.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray mark): Non cst ipse Christus. → Non est ipse Christus.; quia iste Christus non cst, negas Christum in carne venisse., → quia iste Christus non est, negas Christum in carne venisse..

Topics: Heresy, Trinity

Cite (SBL): Augustine, Serm. 183.7 (PL 38:571–572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-7). (abbreviation not yet checked)

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183.8PL 38:572

Quid dicis, Photine? Ait Photinus: Christus solum homo est, Deus non est. Formam servi confiteris, formam Dei negas. Et Christus in forma Dei æqualis est Patri, in forma servi consors est nobis. Et tu negas Christum in carne venisse.

What do you say, Photinus? Photinus says: “Christ is only a man; he is not God.” You confess the form of a servant; you deny the form of God. And Christ in the form of God is equal to the Father; in the form of a servant he is our partner. And you deny that Christ has come in the flesh.

Phil 2:6–7 (allusion, high confidence)

Notes and citation

Summary: Photinus, who calls Christ only a man, denies the form of God and so denies that Christ has come in the flesh.

Photinus's teaching is reported as Augustine reports it.

Notes on the original text

Digital text corrected (OCR slips): formam Dei ncgas. Et Christus in forma Dei æqualis est Patri, in forma servi consors cst nobis. → formam Dei negas. Et Christus in forma Dei æqualis est Patri, in forma servi consors est nobis..

Topics: Heresy, Christology

Cite (SBL): Augustine, Serm. 183.8 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-8). (abbreviation not yet checked)

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183.9PL 38:572

Donatista quid? Donatistæ plurimi hoc confitentur de Filio quod nos, quod æqualis sit Patri Filius, ejusdemque substantiæ: alii vero eorum, ejusdem quidem substantiæ confitentur, sed æqualem negant. Quid opus est disputare de his qui negant æqualem? Si enim negant æqualem, negant Filium. Si negant Filium, negant Christum. Si negant Christum, quomodo confitentur in carne venisse Christum?

What of the Donatist? Very many Donatists confess the same about the Son as we do: that the Son is equal to the Father and of the same substance; but others of them confess that he is of the same substance, yet deny that he is equal. What need is there to argue about those who deny him equal? For if they deny him equal, they deny the Son. If they deny the Son, they deny Christ. If they deny Christ, how do they confess that Christ has come in the flesh?

Notes and citation

Summary: Donatists who deny the Son's equality with the Father deny Christ; most Donatists, however, confess the same faith in the Son as Catholics.

Augustine's report of differing Donatist views of the Son is translated as written.

Notes on the original text

Digital text corrected (OCR slips): Si cnim negant xqualcm, negant Filium. → Si enim negant æqualem, negant Filium..

Topics: Heresy, Trinity

Cite (SBL): Augustine, Serm. 183.9 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-9). (abbreviation not yet checked)

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183.10PL 38:572

De illis subtilior disputatio est, qui hoc confitentur quod nos, unigenitum Filium æqualem Patri, ejusdem substantiæ, æterno coæternum; et tamen Donatistæ sunt. Dicamus eis: Verbis confitemini, factis negatis. Aliquis enim negat factis. Non omnis qui negat, verbo negat. Plane sunt homines qui factis negant. Interrogemus Apostolum: Omnia inquit, munda mundis; immundis autem et infidelibus nihil est mundum, sed pollutœ sunt eorum et mens et conscientia. Confitentur enim Deum se nosse, factis autem negant ( Tit. I, 15,10). Quid est, negare factis? Superbire, et schismata facere; non in Deo, sed in homine gloriari. Ita factis negatur Christus: unitatem quippe amat Christus. Postremo ecce quomodo et ipsi Christum negant, ut apertius loquamur. Nos eum dicimus Christum, de quo ait Joannes Baptista: Qui habet sponsam, sponsus est. Bonum conjugium, sanctæ nuptiæ. Sponsus Christus, sponsa Ecclesia. Ab sponso cognoscimus sponsam. Dicat nobis ipse sponsus, quam habet sponsam: dicat, ne fortassis erremus, et invitati ad nuptias sancta vota turbemus: dicat, ostendat primo se ipsum sponsum.

The argument is subtler about those who confess what we do—the only-begotten Son, equal to the Father, of the same substance, coeternal with the eternal—and yet are Donatists. Let us say to them: “You confess in words; you deny in deeds.” For one can deny by deeds. Not everyone who denies denies by word. Certainly there are men who deny by deeds. Let us question the Apostle: “All things,” he says, “are clean to the clean; but to the unclean and unbelieving nothing is clean, but both their mind and their conscience are polluted. For they profess that they know God, but by their deeds they deny him.” What is it to deny by deeds? To be proud, and to make schisms; to boast not in God but in man. So Christ is denied by deeds: for Christ loves unity. Finally, see how they too deny Christ, to speak more openly. We call him Christ of whom John the Baptist says: “He who has the bride is the bridegroom.” A good marriage, a holy wedding. The Bridegroom is Christ, the bride the Church. From the bridegroom we recognize the bride. Let the bridegroom himself tell us what bride he has: let him tell, lest perhaps we err, and, invited to the wedding, disturb the holy vows: let him tell; let him first show himself as the bridegroom.

Titus 1:15–16 (quotation, high confidence) · John 3:29 (quotation, high confidence)

Notes and citation

Summary: Donatists who confess the orthodox doctrine of the Son still deny Christ by their deeds, by pride and schism, for Christ loves unity; the Bridegroom himself must tell who his bride is.

Quotations: Titus 1:15–16; John 3:29. Polemic against the Donatists translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Dicamus eis: Verbis confitcmini, factis negatis. → Dicamus eis: Verbis confitemini, factis negatis.; lia factis negatur Christus → Ita factis negatur Christus; Nos eum dicimus Chritum, de quo ait Joanne.; Baptista → Nos eum dicimus Christum, de quo ait Joannes Baptista; Bonum conjugium, sancta; nuptiæ. → Bonum conjugium, sanctæ nuptiæ.; Dicat nobis ipse sponsus, quant babet sponsam: dicat, nc fortassis erremus, et invitati ad nuptias sancta vola turbemus → Dicat nobis ipse sponsus, quam habet sponsam: dicat, ne fortassis erremus, et invitati ad nuptias sancta vota turbemus.

Topics: Heresy

Cite (SBL): Augustine, Serm. 183.10 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-10). (abbreviation not yet checked)

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183.11PL 38:572

Post resurrectionem ait discipulis suis: Non sciebatis quia oportebat impleri omnia quæ scripta sunt in lege Moysi et Prophetis, et Psalmis de me? Tunc, Evangelista sequitur et dicit, Tunc aperuit illis sensum, ut intelligerent Scripturas, et dixit eis: Quia sic oportebat Christum pati, et resurgere a mortuis tertio die. Ecce sponsus, quem confessus est Petrus, hoc est Filium Dei vivi, oportebat ut pateretur, et tertio die resurgeret. Et factum erat: impletum videbant, caput tenebant, corpus quærebant. Quod est caput? Ipse Christus: passus est, tertio die resurrexit: caput est Ecclesiæ. Corpus quod est? Ipsa Ecclesia. Videbant ergo discipuli caput, corpus non videbant. Ergo eos corpus non videntes, doceat caput. Dic, Domine Jesu; dic, sancte sponse, instrue nos de corpore tuo, de sponsa tua, de dilecta tua, de columba tua, quam dotasti sanguine tuo, dic: Oportebat Christum pati, et resurgere a mortuis tertio die. Ecce sponsus: dic de sponsa, imple tabulas matrimoniales. Audite sponsam: Et prædicari, inquit. Hoc enim sequitur. Oportebat Christum pati, et resurgere a mortuis tertio die, et prædicari in nomine ejus pœnitentiam et remissionem peccatorum per omnes gentes. Ubi te abscondis? Per omnes gentes, incipientibus ab Jerusalem ( Luc. xxiv, 44-47 ). Sic est factum. Legimus promissum, videmus impletum. Ecce lux mea; ubi est obscuritas tua? Ergo Christus sponsus est hujus Ecclesiæ, quæ prædicatur in omnes gentes, et pullulat et crescit usque ad fines terræ, incipientibus ab Jerusalem: hujus sponsus est Christus. Tu quid dicis? Cujus sponsus est Christus? Partis Donati? Non est ipse, non est ipse. Homo bone, non est ipse: imo homo male, non est ipse. Ad nuptias venimus, tabulas legamus, et non litigemus. Ergo si tu dicis, Christus est sponsus partis Donati; ego tabulas lego, et invenio esse Christum sponsum Ecclesiæ diffusæ toto orbe terrarum. Si dicis, Ipse est, et non est ipse, negas Christum in carne venisse.

After the resurrection he says to his disciples: “Did you not know that everything written about me in the law of Moses and the Prophets and the Psalms had to be fulfilled?” Then, the Evangelist goes on to say, “Then he opened their minds to understand the Scriptures, and said to them: That thus the Christ had to suffer and rise from the dead on the third day.” See the Bridegroom, whom Peter confessed, that is, the Son of the living God: he had to suffer and rise on the third day. And it had happened: they saw it fulfilled; they held the head; they were seeking the body. What is the head? Christ himself: he suffered, he rose on the third day: he is the head of the Church. What is the body? The Church itself. So the disciples saw the head; they did not see the body. So, since they did not see the body, let the head teach them. Speak, Lord Jesus; speak, holy Bridegroom; instruct us about your body, about your bride, about your beloved, about your dove, whom you have endowed with your blood; speak: “The Christ had to suffer and rise from the dead on the third day.” See the Bridegroom: speak of the bride; fill in the marriage contract. Hear the bride: “And that there be preached,” he says—for this follows—“The Christ had to suffer and rise from the dead on the third day, and that repentance and forgiveness of sins be preached in his name to all nations.” Where are you hiding? “To all nations, beginning from Jerusalem.” So it has been done. We read the promise; we see it fulfilled. See my light: where is your darkness? So Christ is the Bridegroom of this Church which is preached to all nations, and sprouts and grows to the ends of the earth, beginning from Jerusalem: of this one Christ is the Bridegroom. What do you say? Whose bridegroom is Christ? “Of the party of Donatus?” It is not he; it is not he. Good man, it is not he—or rather, bad man, it is not he. We have come to a wedding; let us read the contract, and not quarrel. So if you say, “Christ is the bridegroom of the party of Donatus,” I read the contract and find that Christ is the Bridegroom of the Church spread through the whole world. If you say, “It is he,” and it is not he, you deny that Christ has come in the flesh.

Luke 24:44–47 (quotation, high confidence) · Song 6:9 (allusion, low confidence)

Notes and citation

Summary: Christ, the Bridegroom, defined his bride in Luke 24: repentance preached in his name to all nations, beginning from Jerusalem; so his bride is the worldwide Church, not the party of Donatus, and to claim otherwise is to deny Christ.

Quotations: Luke 24:44–47. The marriage-contract (tabulæ matrimoniales) image is Augustine's. Anti-Donatist polemic translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Post resurrectioncm ait discipulis suis → Post resurrectionem ait discipulis suis; Quia sic oportebat Christum pali, el resurgere a mortuis tertio die. Ecce sponsus, quem confessus cst Petrus → Quia sic oportebat Christum pati, et resurgere a mortuis tertio die. Ecce sponsus, quem confessus est Petrus; passus est, tertio dic resurrexit → passus est, tertio die resurrexit; de eolumba tua, quam dotasti sanguine tuo, dic: Oportebat Christum pali, et resurgere → de columba tua, quam dotasti sanguine tuo, dic: Oportebat Christum pati, et resurgere; Oportebal Christum pati; et resurgere → Oportebat Christum pati, et resurgere; Uhi te abscondis? → Ubi te abscondis?; Leg:mus promissum, videmus impletum. Ecce lux mea; ubi cst obscuritas tua? Ergo Christus sponsus est hujus Ecclesie → Legimus promissum, videmus impletum. Ecce lux mea; ubi est obscuritas tua? Ergo Christus sponsus est hujus Ecclesiæ; usque ad fines terne → usque ad fines terræ; Ergo si tn dicis → Ergo si tu dicis; Si dicis, Ipse cst, et non est ipse → Si dicis, Ipse est, et non est ipse.

Topics: Heresy, Christology

Cite (SBL): Augustine, Serm. 183.11 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-11). (abbreviation not yet checked)

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183.12PL 38:572

Pelagianista restat, non ex hæresibus omnibus, sed eis quas pro parvo tempore commemoravi. Jam enim dixi, Quis numerat tot pestes? Quid dicis, Pelagianista? Audite quid dicit. Videtur confiteri Christum in carne venisse: sed discussus invenitur negare. Christus enim in carne venit, quæ similitudo esset carnis peccati, non esset caro peccati. Apostoli verba sunt: Misit Deus Filium suum in similitudinem carnis peccati. Non in similitudinem carnis, quasi caro non esset caro; sed in similitudinem carnis peccati, quia caro erat, sed peccati caro non erat. Iste autem Pelagius et cæteram carnem omnis infantis carni Christi conatur æquare. Non est, charissimi. Non pro magno commendaretur in Christo similitudo carnis peccati, nisi omnis cætera caro esset caro peccati. Quid ergo prodest, quia dicis Christum in carne venisse, et omnium infantium carni eum conaris æquare? Et tibi hoc dico quod Donatistæ: Non est ipse. Ecce video Ecclesiam matrem testimonium reddentem ipsis uberibus suis. Accurrunt matres cum parvulis filiis, ingerunt Salvatori salvandos, non Pelagio damnandos. Mater quælibet mulier pietate currens cum parvulo filio dicit: Baptizetur, ut salvetur. Pelagius contra: Quid salvetur? Non est quod in eo salvetur; nihil habet vitii, nihil ex traduce damnationis attraxit. Si æqualis est Christo, quare quærit Christum? Ecce dico tibi: Sponsus Filius Dei qui venit in carne, salvator est et majorum et minorum, salvator est et grandium et infantium, et ipse est Christus: tu autem dicis salvatorem Christum majorum, non minorum: non est ipse. Si non est ipse, negas et tu Christum in carne venisse.

The Pelagian remains—not of all the heresies, but of those I have mentioned for the short time. For I have already said, “Who counts so many plagues?” What do you say, Pelagian? Hear what he says. He seems to confess that Christ has come in the flesh; but examined, he is found to deny it. For Christ came in a flesh that was the likeness of the flesh of sin, not the flesh of sin. The Apostle's words are: “God sent his Son in the likeness of the flesh of sin.” Not in the likeness of flesh, as if the flesh were not flesh; but in the likeness of the flesh of sin, because it was flesh, but it was not flesh of sin. But this Pelagius tries to make all the rest of every infant's flesh equal to the flesh of Christ. It is not so, dearly beloved. The likeness of the flesh of sin in Christ would not be commended as something great, unless all other flesh were flesh of sin. What good is it, then, that you say Christ came in the flesh, and try to make the flesh of all infants equal to his? To you too I say what I said to the Donatists: “It is not he.” See, I see Mother Church bearing witness with her very breasts. Mothers run with their little sons; they bring them to the Savior to be saved, not to Pelagius to be condemned. Any mother whatever, running in devotion with her little son, says: “Let him be baptized, that he may be saved.” Pelagius on the contrary: “Saved from what? There is nothing in him to be saved; he has no fault; he has drawn nothing of condemnation by descent.” If he is equal to Christ, why does he seek Christ? See, I tell you: the Bridegroom, the Son of God who came in the flesh, is Savior of both older and younger, Savior both of grown men and of infants, and he is Christ; but you say Christ is Savior of the older, not of the younger: it is not he. If it is not he, you too deny that Christ has come in the flesh.

Rom 8:3 (quotation, high confidence)

Notes and citation

Summary: The Pelagian, by making every infant's flesh equal to Christ's sinless flesh, denies that only Christ came in the likeness of sinful flesh; mothers who bring infants to baptism to be saved testify against him, so he too denies Christ come in the flesh.

Quotation: Rom 8:3. Pelagius's position on infants is reported as Augustine reports it.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; word divided): non ex hæresibus omnibus, sed cis quas pro parvo tempore commemoravi → non ex hæresibus omnibus, sed eis quas pro parvo tempore commemoravi; Christus enim in carne venit, quæ siinilitudo csset' carnis peccati, non esse! caro peccati. → Christus enim in carne venit, quæ similitudo esset carnis peccati, non esset caro peccati.; Non in similitudinem earnis, quasi caro non esset caro → Non in similitudinem carnis, quasi caro non esset caro; Iste autem Pelagius et cætcram carnem omnis infantis → Iste autem Pelagius et cæteram carnem omnis infantis; Non pro magno commendarentut in Christo similitudo carnis peccati, hisi omnis cætera caro → Non pro magno commendaretur in Christo similitudo carnis peccati, nisi omnis cætera caro; et omnium infantium carni cum conaris ajquare? Et libi hoc dico quod Donatistæ → et omnium infantium carni eum conaris æquare? Et tibi hoc dico quod Donatistæ; Accurrunt matres cnm parvulis filiis → Accurrunt matres cum parvulis filiis; Pclagius contra: Quid salveltir? → Pelagius contra: Quid salvetur?; quare quierit Christum? → quare quærit Christum?; salvator cst et mnjorum et minorum, salvator Cit et grandium et int'antium, et ipse est Christus: tu autcm dicis → salvator est et majorum et minorum, salvator est et grandium et infantium, et ipse est Christus: tu autem dicis; negas et tu Christum in carne ven isse. → negas et tu Christum in carne venisse..

Topics: Heresy, Baptism, Christology

Cite (SBL): Augustine, Serm. 183.12 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-12). (abbreviation not yet checked)

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183.13PL 38:572–573

Et si discutiamus omnes hæreses, invenimus eas negare Christum in carne venisse. Omnes hæretici negant Christum in carne venisse. Quid miramini, si Pagani negant Christum in carne venisse? Quid miramini, si Judæi negant Christum in carne venisse? Quid miramini, si Manichæi apertissime negant Christum in carne venisse? Sed dico Charitati vestræ, etiam omnes mali Catholici verbis confitentur Christum in carne venisse; factis autem negant. Nolite ergo esse tanquam de fide securi. Adjungite fidei rectæ vitam rectam, ut Christum confiteamini in carne venisse, et verbis vera dicendo, et factis bene vivendo. Nam si confiteamini verbis, et factis negetis; fides talium malorum prope est fides dæmoniorum. Audite me, charissimi, audite me, ne sit vobis testis sudor hic meus; audite me. Jacobus apostolus cum de fide et operibus loqueretur adversus eos, qui sibi putabant fidem sufficere, et opera bona habere nolebant, ait: Tu credis quia unus est Deus; bene facis: et dæmones credunt, et contremiscunt. Numquid ideo dæmones ab æterno igne liberabuntur, quia credunt, et contremiscunt? Ecce modo quod audistis in Evangelio, quod ait Petrus, Tu es Christus Filius Dei vivi: legite, et invenietis dixisse dæmones, Scimus qui sis, Filius Dei. Petrus tamen laudatur, dæmon compescitur. Una vox, facta diversa. Unde separantur istæ duæ confessiones? Laudatur amor, damnatur timor. Non enim amore dicebant hoc dæmones. Tu es Filius Dei. Timore hoc dicebant, non amore. Denique illi in confessione dicebant: Quid nobis et tibi [Marc. i, 24, 25)? Petrus autem: Tecum sum usque ad mortem (Luc. XXII, 33).

And if we examine all the heresies, we find that they deny that Christ has come in the flesh. All heretics deny that Christ has come in the flesh. Why do you wonder if pagans deny that Christ has come in the flesh? Why do you wonder if Jews deny that Christ has come in the flesh? Why do you wonder if the Manichees most openly deny that Christ has come in the flesh? But I tell your Charity: even all bad Catholics confess in words that Christ has come in the flesh, but deny it by their deeds. So do not be secure as though about your faith. Join a right life to right faith, so that you may confess that Christ has come in the flesh both by speaking truth in words and by living well in deeds. For if you confess in words and deny in deeds, the faith of such bad people is near the faith of demons. Hear me, dearly beloved, hear me, lest this sweat of mine be a witness against you; hear me. The apostle James, when he spoke of faith and works against those who thought faith was enough for them and did not want to have good works, says: “You believe that God is one; you do well: the demons also believe, and tremble.” Will the demons therefore be freed from eternal fire because they believe and tremble? See, what you heard just now in the Gospel, that Peter said, “You are the Christ, the Son of the living God”: read, and you will find that the demons said, “We know who you are, the Son of God.” Yet Peter is praised, the demon is restrained. One voice, different deeds. By what are these two confessions separated? Love is praised, fear condemned. For the demons did not say this from love, “You are the Son of God.” They said it from fear, not from love. Indeed, they said in their confession: “What have we to do with you?” But Peter: “I am with you even to death.”

Jas 2:19 (quotation, high confidence) · Matt 16:16 (quotation, high confidence) · Mark 1:24 (quotation, high confidence) · Luke 22:33 (quotation, high confidence)

Notes and citation

Summary: All heretics, and bad Catholics too by their deeds, deny Christ come in the flesh; faith without works is like the demons' faith, which confessed Christ from fear, unlike Peter's confession from love.

Quotations: Jas 2:19; Matt 16:16; Mark 1:24; Luke 22:33. Statements about pagans and Jews are Augustine's, translated as written.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slip; OCR slips): Hæreticis commune est et malis Catholicis, negare incarnationem Christi. Et si discutiamus omnes hæreses → Et si discutiamus omnes hæreses; Sed dico Charitati vestra, etiam omnes mali Catholici → Sed dico Charitati vestræ, etiam omnes mali Catholici; Nolite ergo esse tanquam de fule securi. → Nolite ergo esse tanquam de fide securi.; ut Christum conGteamini in carne venisse → ut Christum confiteamini in carne venisse; ne sit vobis testis sudor hic mens → ne sit vobis testis sudor hic meus; cum de fide et opcribus loqueretur → cum de fide et operibus loqueretur; quia credunt, et contremiscunt! Ecce modo quod audistis in Evangelio, qnod ait Petrus → quia credunt, et contremiscunt? Ecce modo quod audistis in Evangelio, quod ait Petrus; Petrus tamen laudatur, dxmon compescitur. → Petrus tamen laudatur, dæmon compescitur.; Unde separantur istæ dux confessiones? → Unde separantur istæ duæ confessiones?; (Luc. lin, 33), → (Luc. XXII, 33)..

Topics: Heresy, Ethics

Cite (SBL): Augustine, Serm. 183.13 (PL 38:572–573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-13). (abbreviation not yet checked)

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183.14PL 38:573

Sed et ipse Petrus unde, fratres mei, unde illi dicere ex amore, Tu es Christus Filius Dei vivi? Unde illi? Itane de suo? Absit. Bene, quod ipsum Evangelii capitulum utrumque demonstrat, quid Petrus de Dei, quid de suo. Utrumque ibi habes: lege, non est quod a me exspectes audire. Commemoro Evangelium: Tu es Christus Filius Dei vivi. Et Dominus ad eum: Beatus es, Simon Bar-Jona. Quare? De tuo beatus? Non. Quia caro et sanguis non revelavit tibi: hoc enim es tu. Non tibi revelavit caro et sanguis; sed Pater meus qui in cælis est. Et sequitur, et dicit cætera quæ commemorare longum est. Paulo post Dominus ibi, post hæc verba sua, quibus approbavit fidem Petri, eamque petram esse monstravit, coepit ostendere discipulis suis, quia oportebat eum venire Jerosolymam, et multa pati, et reprobari a senioribus et scribis et sacerdotibus, et occidi, et tertio die resurgere. Ibi Petrus de suo expavit, et horruit mortem Christi, expavit æger medicinam suam. Absit a te, Domine, inquit: propitius tibi esto, non fiat hoc. Et ubi est, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam? Oblitus es, Petre? Oblitus es, Majorem charitatem nemo habet, quam ut animam suam ponat quis pro amicis suis (Id. XV, 13)? Oblitus es. Oblivio illa de ipsius; trepidatio, horror et timor mortis, totum de Petri: imo de Simonis, non de Petri. Et Dominus: Vade retro, satanas. Beatus es, Simon Bar-Jona: Vade retro, satanas. Beatus es, Simon Bar-Jona; sed de Dei. Vade retro, satanas; unde? Recolite unde beatus. Jam dixi: Quia non tibi revelavit caro et sanguis; sed Pater meus qui in cælis est. Unde satanas? Dicat Dominus: Neque enim sapis quæ Dei sunt, sed quæ sunt hominum.

But Peter himself—from where, my brothers, from where did he have it to say from love, “You are the Christ, the Son of the living God”? From where did he have it? Was it from his own? Far from it. Good that the same chapter of the Gospel shows both: what Peter had from God, what from himself. You have both there: read; there is no need to expect to hear it from me. I recall the Gospel: “You are the Christ, the Son of the living God.” And the Lord to him: “Blessed are you, Simon Bar-Jona.” Why? Blessed from your own? No. “Because flesh and blood has not revealed it to you”—for that is what you are. “Flesh and blood has not revealed it to you, but my Father who is in heaven.” And it goes on and says the rest, which it would take long to recall. A little later there, after these words of his by which he approved Peter's faith and showed it to be the rock, the Lord began to show his disciples that he must go to Jerusalem and suffer many things, and be rejected by the elders and scribes and priests, and be killed, and rise on the third day. There Peter, from his own, was terrified and shuddered at the death of Christ; the sick man was terrified at his own medicine. “Far be it from you, Lord,” he said; “be merciful to yourself; let this not happen.” And where is, “I have power to lay down my life, and I have power to take it up again”? Have you forgotten, Peter? Have you forgotten, “Greater love has no one than this, that one lay down his life for his friends”? You have forgotten. That forgetfulness was from his own; the trepidation, the horror, and the fear of death, all from Peter's own—or rather from Simon's, not from Peter's. And the Lord: “Get behind me, Satan.” “Blessed are you, Simon Bar-Jona”: “Get behind me, Satan.” “Blessed are you, Simon Bar-Jona”—but from God's. “Get behind me, Satan”—from where? Recall from where he was blessed. I have already said: “Because flesh and blood has not revealed it to you, but my Father who is in heaven.” From where Satan? Let the Lord say: “For you do not savor the things that are of God, but the things that are of men.”

Matt 16:16–23 (quotation, high confidence) · John 10:18 (quotation, high confidence) · John 15:13 (quotation, high confidence)

Notes and citation

Summary: Peter's loving confession came from the Father's revelation, not from himself; when he spoke from his own, recoiling from Christ's passion, he was called “Satan,” showing that both right faith and good life are God's gifts.

Quotations: Matt 16:16–23; John 10:18; John 15:13.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips; stray footnote mark): Et Dominus ad eum: Bea - tua ea, Simon Bar-Jona. Quare? De tuo beatus? Non. Quia caro et sanguis non revelamt libi → Et Dominus ad eum: Beatus es, Simon Bar-Jona. Quare? De tuo beatus? Non. Quia caro et sanguis non revelavit tibi; quia oportebat cum venire Jerosolymam, et multa pati, ct reprobaji a senioribus ct scribis → quia oportebat eum venire Jerosolymam, et multa pati, et reprobari a senioribus et scribis; expavil æger medicinam suam → expavit æger medicinam suam; Oblitus es, Petre? Oblilus es, Majorem charitatem → Oblitus es, Petre? Oblitus es, Majorem charitatem; pro amicis suis (ld. xv, 13j? Oblitus es. Oblivio illa de ipsius; trepidatio, horror et timor mortis, totum de Petri.: imo de Simonis, non de Petri. → pro amicis suis (Id. XV, 13)? Oblitus es. Oblivio illa de ipsius; trepidatio, horror et timor mortis, totum de Petri: imo de Simonis, non de Petri.; Beatus es, Sinon Bar-Jona: Vade retro, satanas 1. Beatus ea, Simon Bar-Jona; sed de Dei. → Beatus es, Simon Bar-Jona: Vade retro, satanas. Beatus es, Simon Bar-Jona; sed de Dei..

Topics: Christology

Cite (SBL): Augustine, Serm. 183.14 (PL 38:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-14). (abbreviation not yet checked)

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183.15PL 38:573–574

Sperate in Dominum, et veræ fidei bona facta conjungite. Confitemini Christum in carne venisse, et credendo, et bene vivendo, et utrumque ab illo acceptum tenete, ab illo augendum et perficiendum sperate. Maledictus enim omnis qui spem suam ponit in homine (Jerem. XVII, 5). Et bonum est homini ut qui gloriatur, in Domino glorietur. Conversi ad Dominum Deum Patrem omnipotentem, puro corde ei, quantum potest parvitas nostra, maximas atque veras gratias agamus; precantes toto animo singularem mansuetudinem ejus, ut preces nostras in beneplacito suo exaudire dignetur; inimicum quoque a nostris actibus et cogitationibus sua virtute expellat, nobis multiplicet fidem, mentem gubernet, spirituales cogitationes concedat, et ad beatitudinem suam perducat: per Jesum Christum Filium ejus. Amen.

Hope in the Lord, and join good deeds to true faith. Confess that Christ has come in the flesh, both by believing and by living well; and hold both as received from him, and hope that they will be increased and perfected by him. “For cursed is everyone who places his hope in man.” And it is good for man that “he who boasts should boast in the Lord.” Turning to the Lord God, the Father almighty, with a pure heart, let us give him, as far as our littleness can, the greatest and truest thanks; praying with our whole mind his singular gentleness, that he may deign in his good pleasure to hear our prayers; that by his power he may also drive the enemy from our actions and thoughts, multiply our faith, govern our mind, grant us spiritual thoughts, and lead us to his blessedness: through Jesus Christ his Son. Amen.

Jer 17:5 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence)

Notes and citation

Summary: Believers should confess Christ come in the flesh by faith and good life, both received from and to be perfected by him, and the sermon closes with the full prayer of thanksgiving.

Quotations: Jer 17:5; 1 Cor 1:31. The closing prayer, elsewhere abbreviated “Conversi ad Dominum, etc.,” is here printed in full.

Notes on the original text

Digital text corrected (Migne's marginal heading left in the text; OCR slips): Et credendo et bene vivendo confiteri debemus Christum in carne venisse. Sperate in Dominum → Sperate in Dominum; et credendo, ct bene vivendo, ct utrumque ab illo acceptum tenete → et credendo, et bene vivendo, et utrumque ab illo acceptum tenete; Maledictus cnim omnis qui spem suam ponit in homine (Jerem. X,. II, 5). → Maledictus enim omnis qui spem suam ponit in homine (Jerem. XVII, 5).; Conversi ad Domiuum Dcum Patrem omnipotentem → Conversi ad Dominum Deum Patrem omnipotentem; spirituales cogitationcs concedat, et ad beatitudinem suam perducat: per Jesum Cbristum Filium ejus. → spirituales cogitationes concedat, et ad beatitudinem suam perducat: per Jesum Christum Filium ejus..

Topics: Prayer

Cite (SBL): Augustine, Serm. 183.15 (PL 38:573–574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/183-1/#p-183-15). (abbreviation not yet checked)

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