Sermons to the People 371.1–375.1
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).
Chapter 371
371.1PL 39:1620
Natus est nobis hodie Salvator; et ideo hodie omni mundo sol verus exortus est. Deus homo factus est, ut homo Deus fieret: et ut servus in dominum verteretur, formam servi Dominus accepit. Habitavit in terris Habitator cœlorum, ut homo habitator terræ habitaret in cœlis. Natus est ergo nobis Salvator, passus cst diem partus repudiatæ Lcgis conceptus: natus autem de Patre semper, de matre semel. Etenim Domini nostri Jesu Christi duas accepimus nativitates: primo divinam, deinde humanam; sed plane utramque mirabilem: in illa ut matris, in hac ut patris officia cessarent: unam æternam, ut crearet temporales; alteram temporalem, ut præstaret æternos. Ille ergo in forma Dei Patri æqualis, ille in forma servi Patri subditus. Ille creator temporum, natus in tempore est: factusque est tam parvus, ut ederetur a femina; sed tam magnus utique permansit, ut non separaretur a Patre. Has ergo Domini nativitates etiam duo evangelistarum testantur principia. Unus enim de nativitate divina ita ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. De hac vere nativitate humana, ita evangelista alius refert: Liber generationis Jesu Christi filii David. Hic ergo natalis Domini, hic secundæ nativitatis dies est: exsultemus et lætemur in eo. Nec immerito, aucto jam abhinc die, hodie lux incrementum accipit; cum humano generi in hoc utique die vera lux venerit: ut recte dies tramitem solis augeat, quo nobis hunc, per quem tenebris mortis absolveremur, invexit. Hunc ergo Prophetæ annuntiantes, tanquam lucernae, venturum, præcesserunt diem ortus ejus, et miracula quæ esset gesturus in carne, clarissimis præconiis ediderunt. Rectum namque erat ut prædicaretur esse venturus, ne cum venisset, dubitaretur. Hic itaque Deus noster, homo inter homines conversatus est. Apparuit enim videntibus homo, intelligentibus Deus: hominem intuentibus offerens, credentibus Deum servans. Ergo infirmos salvavit aspectus infirmitatis ejus: firmos quærit contemplatio divinitatis ejus.
Today the Saviour has been born to us; and therefore today the true sun has risen for the whole world. God became man so that man might become God; and so that the servant might be turned into a lord, the Lord took the form of a servant. The dweller of the heavens dwelt on earth, so that man, the dweller of the earth, might dwell in the heavens. The Saviour has been born to us, then; … born of the Father always, of his mother once. For we have received two births of our Lord Jesus Christ: first the divine, then the human, but both plainly wonderful: in the one the offices of a mother were absent, in the other those of a father; one eternal, to create temporal beings, the other temporal, to make them eternal. He, then, in the form of God is equal to the Father; he, in the form of a servant, is subject to the Father. He, the creator of times, was born in time; and he became so small as to be brought forth by a woman, yet he remained so great as not to be separated from the Father. These births of the Lord are attested also by the openings of two evangelists. For one speaks thus of the divine birth: "In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God. All things were made through him, and without him nothing was made." Of the human birth another evangelist reports thus: "The book of the generation of Jesus Christ, son of David." This, then, is the Lord's birthday, the day of his second birth: let us exult and rejoice in it. And not without reason does the light receive an increase today, as the day lengthens from now on, since on this day the true light came to the human race: so that rightly the day lengthens the sun's course, the day which brought us him through whom we would be freed from the darkness of death. The prophets, announcing his coming like lamps, went before the day of his rising, and proclaimed in the clearest heralding the miracles he would do in the flesh. For it was right that he should be preached as coming, lest, when he had come, there should be doubt. So this our God lived as a man among men. For he appeared as man to those who saw him, as God to those who understood him, offering the man to those who looked, keeping God for those who believe. So the sight of his weakness saved the weak; the contemplation of his divinity seeks the strong.
Textual problem in this passage: see the notes.
Luke 2:11 (allusion, high confidence) · Mal 4:2 (allusion, medium confidence) · Phil 2:6–7 (allusion, high confidence) · John 1:1–3 (quotation, high confidence) · Matt 1:1 (quotation, high confidence) · John 1:9 (allusion, high confidence) · John 5:35 (echo, medium confidence)
Notes and citation
Summary: A Christmas sermon on Christ's two births, eternal from the Father and temporal from his mother, attested by the openings of John and Matthew; as the days lengthen, the true light has come.
- This sermon is printed by the Maurists among the doubtful sermons; its authorship by Augustine is doubted.
- A clause after "The Saviour has been born to us, then" ("passus est diem partus repudiatæ Legis conceptus") is corrupt in the digital text and cannot be translated with confidence; it is marked "…".
- "For it was right" reads "Rectum" for the garbled "lectum."
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips (probable reading)): Salvator; ct ideo → Salvator; et ideo; factus cst, ut homo Deus ficret → factus est, ut homo Deus fieret; Inhitator cœlorum, ut homo hahiiator terræ. habitaret → Habitator cœlorum, ut homo habitator terræ habitaret; natus autem cle Patre semper, de matre semcl → natus autem de Patre semper, de matre semel; Jesu Chriti → Jesu Christi; dcindc humanam → deinde humanam; Ille crgo in forma Dci Patri aqualis, illc in forma → Ille ergo in forma Dei Patri æqualis, ille in forma; factusque cst tam parvus → factusque est tam parvus; scd tam magnus utiquc pernansit → sed tam magnus utique permansit; Unus enim lie nativitate divina ila ait → Unus enim de nativitate divina ita ait; hoc erat it, priricipio apud Deum. Omnia per ipsum facta sunt, ci sine → hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine; lætemur in co. Nec immerito. aucto → lætemur in eo. Nec immerito, aucto; in hoc utique dic vera lux vencrit → in hoc utique die vera lux venerit; pcr quem tenebris → per quem tenebris; præcesserunt dicm ortus ejus, ct miracula → præcesserunt diem ortus ejus, et miracula; lectum namque crat → Rectum namque erat; Apparuit cnim → Apparuit enim; bominem intuentibus → hominem intuentibus; aspectus infirmitatis cjus → aspectus infirmitatis ejus.
Topics: Christology
Cite (SBL): Augustine, Serm. 371.1 (PL 39:1620; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/371-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/371-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-371-1) · Report an error
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).
371.2PL 39:1620
Obsecro vos, charissimi, intuemini quam magnum sit hoc mysterium veritatis. Ad salvandos homines Legem dederat, Prophetas miserat: et quia sanandis languoribus hæc remedia præcesserunt, ipsum se ad salutem eorum offerre hominibus Deus voluit. Porro homines Deum ipsum in substantia sua videre non potuerunt: spem vero homines suam ponere in solo homine non debebant. Quid ergo hic fieret? Hominem sequi non debebant, homo sequendus non erat qui videri poterat: Deus sequendus erat qui videri non poterat. Ut ergo exhiberetur homini, et qui ab homine videretur et quem homo sequeretur, Deus factus est homo. Denique cum jam inter homines versaretur, et tribus apostolis in secreto adductis medius astaret, subito eis in illa divini cultus claritate resplenduit: quod apostoli qui præsentes erant, vix intueri pro humani affectus infirmitate potuerunt (Id. XVII, 1-6). Nasci humanitus voluit, ut nos in ipso nasceremur, et futuris cultoribus suis iteratæ nativitatis sacramenta sanciret: ut nos qui a nativitate illa coarctati tenebamur obnoxii, Salvatoris nostri vestigia comitati, secundæ nativitatis præsidio certo potiremur; quo in Deo et ex Deo nati, abrumperemus vincula mortis antiquæ, cum pignus salutis Spiritum sanctum sumeremus. Ergo cum apparere hominibus Deus vellet, eosque quos prius mandaverat, docere etiam præsens cuperet, vim divinam assumpto homine temperavit, et posuit tenebras latibulum suum in circuitu suo (Psal. XVII, 12), cum se tabernaculo carnis obtexit. Tali ergo et tam ineffabili sacramento, Christus Deus noster et homo habetur et Deus; per matrem homo, per Patrem Deus. Sicque fit ut utrumque illud sit verum quod ait, Pater major me est; et, Ego et Pater unum sumus. Nam divinitate æquatur Patri, incarnatione subditur Patri.
I beg you, dearly beloved, consider how great is this mystery of truth. To save men he had given the Law and sent the prophets; and because these remedies had gone before to heal the diseases, God willed to offer himself to men for their salvation. Yet men could not see God himself in his substance; and men ought not to put their hope in a mere man. What, then, was to be done? They ought not to follow a man; the man who could be seen was not to be followed; God was to be followed, who could not be seen. So that there might be shown to man both one who could be seen by man and one whom man might follow, God became man. Then, when he was already living among men, and stood among three apostles whom he had taken apart in secret, he suddenly shone before them in that brightness of divine glory, which the apostles who were present could hardly look upon because of the weakness of human feeling. He willed to be born as a man so that we might be born in him, and that he might ratify for his future worshippers the sacraments of a second birth: so that we who were held bound and liable through that first birth, following the footsteps of our Saviour, might gain the sure protection of a second birth; by which, born in God and of God, we might break the chains of the ancient death, when we received the Holy Spirit as the pledge of salvation. So when God wished to appear to men, and desired to teach in person those whom he had earlier taught by commandments, he tempered his divine power by taking on a man, and made darkness his hiding place round about him, when he covered himself with the tabernacle of the flesh. By so great and so ineffable a sacrament, then, Christ our God is held to be both man and God: man through his mother, God through his Father. And so both of his sayings are true: "The Father is greater than I" and "I and the Father are one." For in divinity he is equal to the Father; in the incarnation he is subject to the Father.
Matt 17:1–6 (allusion, high confidence) · John 3:3–5 (allusion, medium confidence) · 2 Cor 1:22 (echo, medium confidence) · Ps 18:11 (17:12 Vulg.) (quotation, high confidence) · John 14:28 (quotation, high confidence) · John 10:30 (quotation, high confidence)
Notes and citation
Summary: Since men could not see God and ought not to follow a mere man, God became man; his birth makes possible our second birth, and explains why he is both less than and one with the Father.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip in the reference; OCR slips; punctuation slip): intucmini → intuemini; Prophetas Iniscrat: ct quia → Prophetas miserat: et quia; corum offerre → eorum offerre; spem verr. homines → spem vero homines; Hominem scqui non debebant, homo scqucndus non crat qui videri poterat: Deus scqucndus erat qui videri uon potcrat → Hominem sequi non debebant, homo sequendus non erat qui videri poterat: Deus sequendus erat qui videri non poterat; videretur ct quem homo scqueretur, Dens factus cst homo → videretur et quem homo sequeretur, Deus factus est homo; sccreto adductis medius astarct, subito cis → secreto adductis medius astaret, subito eis; via intucri prohumani affectus iulirmitale → vix intueri pro humani affectus infirmitate; (Id. xvn, 1-6) → (Id. XVII, 1-6); voluit. ut nos → voluit, ut nos; nativitalis → nativitatis; potircmur → potiremur; in Deo ct ex Deo → in Deo et ex Deo; cosquc quas prius → eosque quos prius; temperavit, ct posuit → temperavit, et posuit; (Psal. xvn, 12) → (Psal. XVII, 12); ct tam ineffabili → et tam ineffabili; homo habemur et Dcus → homo habetur et Deus; cl, Ego ct Pater → et, Ego et Pater; divinitatc → divinitate; incaruatione → incarnatione.
Topics: Christology, Baptism
Cite (SBL): Augustine, Serm. 371.2 (PL 39:1620; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/371-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/371-2
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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).
371.3PL 39:1620–1621
Quærere tamen quidam solent, quomodo misceri potuit homo et Deus. Quærunt rationem hujus mysterii, quod semel factum est: cum ipsi nequaquam possint reddere rationem ejus quæ fit semper, id est, quomodo anima miscetur corpori, ut homo fiat. Ergo sicut corporea res incorporeaque conjungitur, ut homo efficiatur: ita homo conjunctus est Deo, et factus est Christus. Et tamen ut fieret Christus, duo illa incorporea, id est, anima et Deus facilius conjungi permiscerique potuerunt, quam miscetur una incorporea aliaque corporea, id est, anima et corpus, ut persona hominis existat. Quod si Deus creator cœli ac terræ, cum Deus esset, homo factus est, et humiliavit semetipsum usque ad mortem, mortem autem crucis, quanto autem superbire non debet terra et cinis? Videte, fratres, quantum se humiliavit propter homines Deus. Quantum se dejicere debet servus, quando ad tantam humilitatem descendit et Dominus? Quæ humilitas, charissimi, si plenissime ab hominibus possidetur, etiam ad charitatem usque proficiet. Nam dum alter alterum existimat superiorem, dilectio facit æqualitatem. Unde non se ipse homo despiciat, propter quem utique ista subire dignatus est Deus.
Yet some are in the habit of asking how man and God could be mingled. They ask for the reason of this mystery, which happened once, when they themselves can by no means give the reason of what happens always, that is, how the soul is mingled with the body so that a human being comes to be. As, then, a bodily thing and an incorporeal thing are joined so that a human being is made, so man was joined to God and Christ was made. And yet, for Christ to be made, those two incorporeal things, the soul and God, could be joined and mingled more easily than one incorporeal and one bodily thing, the soul and the body, are mingled so that the person of a human being exists. But if God, the creator of heaven and earth, though he was God, became man and humbled himself even to death, the death of the cross, how much less ought earth and ashes to be proud? See, brothers, how far God humbled himself for the sake of men. How far ought the servant to lower himself, when even the Lord came down to such humility? This humility, dearly beloved, if men possess it fully, will advance even to love. For while each considers the other his superior, love produces equality. So let no one despise himself, since it was for man that God deigned to undergo these things.
Phil 2:8 (quotation, high confidence) · Phil 2:3 (allusion, medium confidence)
Notes and citation
Summary: The union of God and man in Christ is no harder to accept than the daily union of soul and body; God's humility should teach humble men to love one another.
- The removed marginal heading ("how God and man could be mingled; the mingling of soul and body harder") was Migne's.
- "Why are earth and ashes proud?" echoes Sir 10:9.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): tamcn → tamen; homo ct Deus → homo et Deus; faclum → factum; quæ lit semper → quæ fit semper; corporca ros incorporcaque → corporea res incorporeaque; conjunctus cst Deo, ct factus → conjunctus est Deo, et factus; Et lamcn ut fieret Christus, duo illa incorporca, id cst, anima ct Deus facilius conjungi per-. miscerique → Et tamen ut fieret Christus, duo illa incorporea, id est, anima et Deus facilius conjungi permiscerique; misectur → miscetur; id cst, amma cl corpus → id est, anima et corpus; Qnod si → Quod si; semectipsum → semetipsum; SIIperiorem. dilectio → superiorem, dilectio; dignatus cst Deus → dignatus est Deus.
Extrabiblical texts: Sir 10:9 (Sirach [in RC, EO, ETH canons]; allusion)
Topics: Christology
Cite (SBL): Augustine, Serm. 371.3 (PL 39:1620–1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/371-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/371-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-371-3) · Report an error
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).
371.4PL 39:1621
Et ego quidem, fratres, pro quibus impendi et superimpendi cupio, licet magnos vos semper in conscientia mea fecerim; tamen majores quodam modo vos res mihi ista efficit, cum intendo quanta sit Domini mei pro homine dignatio. Vos utique estis Dominicæ incarnationis, vos Dominici sanguinis pretium, vos membra Christi, vobis caput Christus est: pro vobis nasci, pro vobis pati cuncta non distulit; crucem quoque ipsam ad hoc pertulit, ut vos sibi in familiam coaptaret. Vos appellamini Christi fratres, vos appellamini Christi hæredes. Proinde, dilectissimi, unusquisque dignum se ipsum habeat, coram quo peccare non debeat; dignum se existimet, coram quo si delictum cogitaverit, erubescat. Pretio enim magno empti estis: glorificate et portate Deum in corpore vestro. Hic pro vobis natus est, hic pro vobis oblatus est; hic etiam, si digne agatis, habitat in vobis. Agamus ergo, meditantes in lege Domini die ac nocte, ut comprehendere eum, ut videre mereamur, Agamus, ut quia dignatus est descendere propter homines Deus, ad Deum homo possit ascendere.
And I, brothers, for whom I am eager to spend and be spent, although I have always held you great in my conscience, yet this matter makes you in a way greater to me when I consider how great is my Lord's condescension toward man. You are indeed the price of the Lord's incarnation, you the price of the Lord's blood, you the members of Christ; Christ is your head. For you he did not shrink from being born, for you from suffering all things; he even endured the cross itself for this, to fit you into his household. You are called Christ's brothers, you are called Christ's heirs. Therefore, beloved, let each of you hold himself in such regard that he ought not to sin in his own presence; let him think himself worthy, so that, if he contemplates an offense in his own presence, he blushes. For you were bought with a great price: glorify and carry God in your body. He was born for you, he was offered for you; and he also, if you act worthily, dwells in you. Let us act, then, meditating on the law of the Lord day and night, so that we may merit to grasp him and to see him. Let us act so that, since God deigned to come down for the sake of men, man may be able to go up to God.
2 Cor 12:15 (quotation, high confidence) · 1 Cor 12:27 (allusion, high confidence) · Eph 5:23 (allusion, high confidence) · Rom 8:17 (allusion, high confidence) · 1 Cor 6:20 (quotation, high confidence) · Ps 1:2 (allusion, high confidence)
Notes and citation
Summary: Christians, bought by Christ's incarnation and blood and made his brothers and heirs, should hold themselves in such regard as to be ashamed to sin, and so ascend to God who came down to them.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): licel marinos → licet magnos; lanwn majores quodnm → tamen majores quodam; mci pro homine → mei pro homine; Vos istique → Vos utique; pro volris paU → pro vobis pati; III vos sibi → ut vos sibi; Chrisli fralros → Christi fratres; diguum → dignum; Pretio cnim → Pretio enim; Ilio pro vobis natus ost → Hic pro vobis natus est; dic ac noctc → die ac nocte; homincs Dens → homines Deus; possil ascendere → possit ascendere.
Topics: Christology, Ethics
Cite (SBL): Augustine, Serm. 371.4 (PL 39:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/371-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/371-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-371-4) · Report an error
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).
Chapter 372
372.1PL 39:1621
Novit fides vestra, charissimi, quæ hanc universam multitudinem congregavit, quia natus est nobis hodie Salvator. Natus est de Patre semper, de matre semel: de Patre sine sexu, de matre sine usu. Apud Patrem quippe defuit concipientis uterus: apud matrem defuit seminantis amplexus. Prima nativitas ex Patre naturam servavit: secunda nativitas ex matre gratiam seminavit. Illa tenuit majestatem divinæ substantiæ; ista suscepit societatem mortalitatis humanæ. In hac autem ideo venire dignatus est, ut fieret obediens usque ad mortem (Philipp. II, 6-8), et moriendo vinceret mortem. Utraque nativitas ineffabilis, utraque mirabilis. Quod enim cor humanum comprehendere, quæve lingua valeat explicare, quomodo natus sit Christus semper ex Deo, aut quomodo nuper ex utero? Quis intelligat coæternum Filio Patrem, quis eloquatur virginem matrem? illum sine initio, sine fine gignentem; istam sine libidine concipientem, sine corruptione parientem? Utraque nativitas mira est, quia divina est. Sive ergo illam, sive istam mens humana consideret, rectissime dicit, Generationem ejus quis enarrabit? Et nos quid faciemus, fratres? Quoniam digne eloqui non valemus, tacere debemus? Absit a nobis, absit ut taceat lingua servi, quando Natalis est Domini. Dicamus ergo quod possumus, quod legimus.
Your faith knows, dearly beloved, the faith which has gathered this whole multitude, that today the Saviour has been born to us. He was born of the Father always, of his mother once: of the Father without sex, of his mother without intercourse. With the Father there was no womb of one who conceives; with the mother there was no embrace of one who sows. The first birth, from the Father, preserved nature; the second birth, from the mother, sowed grace. The one held the majesty of the divine substance; the other took on fellowship with human mortality. He deigned to come in this second birth for this reason, to become obedient unto death and by dying to conquer death. Both births are ineffable, both wonderful. For what human heart can grasp, or what tongue explain, how Christ was born always from God, or how he was lately born from a womb? Who can understand the Father coeternal with the Son? Who can speak of a virgin mother, the one begetting without beginning and without end, the other conceiving without lust and giving birth without corruption? Both births are wonderful, because both are divine. Whether, then, the human mind considers the one or the other, it says most rightly, "Who will tell of his generation?" And what shall we do, brothers? Since we cannot speak worthily, ought we to be silent? Far be it from us, far be it that the servant's tongue should be silent on the Lord's birthday. Let us say, then, what we can, what we have read.
Luke 2:11 (allusion, high confidence) · Phil 2:8 (quotation, high confidence) · Heb 2:14 (echo, medium confidence) · Isa 53:8 (quotation, high confidence)
Notes and citation
Summary: A Christmas sermon: Christ's two births, from the Father always and from his mother once, are both ineffable, yet the servant must not be silent on the Lord's birthday.
- This sermon is printed by the Maurists among the doubtful sermons; its authorship by Augustine is doubted.
- The removed marginal heading ("Christ's twofold birth") was Migne's.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip in the reference; OCR slips): quai hanc → quæ hanc; nalus est nobis hodic → natus est nobis hodie; Namus est → Natus est; ulcrus: a; ud matrem → uterus: apud matrem; dignatus cst, ut fieret → dignatus est, ut fieret; (Philipp. II, C-8) → (Philipp. II, 6-8); moriendQ → moriendo; Quod euim cor → Quod enim cor; natus sil Christus → natus sit Christus; e!oquatur → eloquatur; sinc fine gignentem; istam sine libidine concipicntem → sine fine gignentem; istam sine libidine concipientem; absit ut tacent lingua servi, quando Natalis cst Domini. Dicamns → absit ut taceat lingua servi, quando Natalis est Domini. Dicamus.
Topics: Christology, Trinity
Cite (SBL): Augustine, Serm. 372.1 (PL 39:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/372-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/372-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-372-1) · Report an error
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).
372.2PL 39:1621
Beatus David de Christo loquens, dicit in Psalmis, In sole posuit tabernaculum suum, et ipse tanquam sponsus procedens de thalamo suo, exsultavit ut gigas. Processit enim hodie de sacro thalamo, hoc est, beatorum virgineorum viscerum abdito incorruptoque secreto. Processit inde virginis filius, virginis sponsus: filius videlicet Mariæ, sponsus Ecclesiæ. Universæ enim Ecclesiae loquebatur Apostolus, quando dicebat: Aptavi vos uni viro virginem castam exhibere Christo. Ad has tales nuptias Christi, Pater sponsi primum invitavit populum Judæorum. Sed quid ait Evangelium? Qui invitati erant, non fuerunt digni. Invitata est postea universarum Gentium multitudo, ipsa implevit Ecclesiam, ipsa accepit de mensa dominica non viles epulas, aut ignobiles potus, sed ipsius pastoris, ipsius occisi Christi carnem prælibavit et sanguinem. Occisus est ad nuptias suas ipse innocens agnus, occisus est ad nuptias; et quoscumque invitavit, de carne sua pavit. Occisus epulas præparavit: resurgens nuptias celebravit. Occisus voluntariam pertulit passionem: resurgens dispositam duxit uxorem. In utero virginis humanam carnem velut arrham accepit: in cruce pretiosissimam dotem suum sanguinem fudit: in resurrectione atque ascensione sua æterni matrimonii fœdera roboravit. Ascendit enim in altum, captivam duxit captivitatem, dedit dona hominibus. Quæ dona? Spiritum sanctum, per quem diffusa humanis mentibus charitate, inseparabiliter Christo tanquam viro suo adhæsit Ecclesia. Processit ergo hodie tanquam sponsus de sacro thalamo suo, et sicut exsequitur Psalmus, Exsultavit ut gigas ad currendam viam. Processit ut sponsus, exsultavit ut gigas. Pulcher et fortis: pulcher, ut sponsus; fortis, ut gigas. Pulcher, ut ametur; fortis, ut timeatur: pulcher, ut placeret; fortis, ut vinceret. Ubi invenitur in Scripturis sacris sponsi istius pulchritudo? Speciosus forma præ filiis hominum: diffusa est gratia in labiis tuis. Ubi invenitur gigantis fortitudo? Dominus fortis et potens, Dominus potens in prælio. Utrumque autem, id est, et pulchritudinem et fortitudinem in eo viderat et intellexerat Isaias, cum dicebat: Quis est iste qui advenit ex Edom? rubor vestimentorum ejus ex Bosor, sic speciosus in stola vestimenti cum fortitudine? Iste ergo propheta, qui et speciosum dixit et fortem, sponsum noverat et gigantem.
Blessed David, speaking of Christ, says in the Psalms, "In the sun he has set his tabernacle, and he, like a bridegroom coming forth from his chamber, has exulted like a giant." For today he came forth from the sacred chamber, that is, from the hidden and uncorrupted secret place of the blessed virginal womb. From there came forth the son of a virgin, the bridegroom of a virgin: the son, that is, of Mary, the bridegroom of the Church. For the apostle was speaking to the whole Church when he said: "I have joined you to one husband, to present you as a chaste virgin to Christ." To such a wedding of Christ the Father of the bridegroom first invited the Jewish people. But what does the gospel say? "Those who were invited were not worthy." Afterwards the multitude of all the nations was invited; it filled the Church; it received from the Lord's table no cheap fare or common drink, but tasted the flesh and blood of the shepherd himself, of Christ himself who was slain. The innocent lamb himself was slain for his own wedding, slain for the wedding; and whomever he invited he fed with his own flesh. Slain, he prepared the banquet; rising, he celebrated the wedding. Slain, he endured a voluntary passion; rising, he took the bride appointed for him. In the virgin's womb he received human flesh as a pledge; on the cross he poured out his own blood as a most precious dowry; in his resurrection and ascension he confirmed the covenant of an eternal marriage. For he ascended on high, he led captivity captive, he gave gifts to men. What gifts? The Holy Spirit, through whom, as love was poured into human minds, the Church clung inseparably to Christ as to her husband. Today, then, he came forth like a bridegroom from his sacred chamber, and, as the psalm goes on, "he exulted like a giant to run his course." He came forth like a bridegroom; he exulted like a giant. Beautiful and strong: beautiful as a bridegroom, strong as a giant; beautiful, to be loved; strong, to be feared; beautiful, to please; strong, to conquer. Where in the holy Scriptures is the beauty of this bridegroom found? "Fair in form beyond the sons of men; grace is poured on your lips." Where is the giant's strength found? "The Lord strong and mighty, the Lord mighty in battle." Isaiah had seen and understood both in him, that is, the beauty and the strength, when he said: "Who is this who comes from Edom, with the red of his garments from Bozrah, so fair in the robe of his garment, with strength?" This prophet, then, who called him both fair and strong, knew him as bridegroom and as giant.
Ps 19:4–5 (18:5-Ps Vulg.) (quotation, high confidence) · 2 Cor 11:2 (quotation, high confidence) · Matt 22:2–10 (allusion, high confidence) · Matt 22:8 (quotation, high confidence) · John 6:55 (allusion, medium confidence) · Eph 4:8 (quotation, high confidence) · Rom 5:5 (allusion, high confidence) · Ps 45:2 (44:3 Vulg.) (quotation, high confidence) · Ps 24:8 (23:8 Vulg.) (quotation, high confidence) · Isa 63:1 (quotation, high confidence)
Notes and citation
Summary: Christ came forth from the virgin's womb as bridegroom of the Church: slain as the lamb, he feeds the guests with his flesh and blood, pays his blood as dowry, and is both beautiful as a bridegroom and strong as a giant.
- The opening words "Carne et sanguine Christi pascimur. Christus sponsus et gigas, pulcher et fortis" ("We are fed with the flesh and blood of Christ. Christ is bridegroom and giant, beautiful and strong") are Migne's marginal headings and have been removed.
- The statement that the invited Jews "were not worthy" applies the parable of the wedding feast (Matt 22:8) and is translated as written.
Notes on the original text
- Digital text corrected (Migne's marginal headings; OCR slip; OCR slips; punctuation slip; stray mark): Carne et sanguine Christi pascimur. Christus sponsus ct gigas, pulcher et fortis. Beatus David → Beatus David; did! in Psalmis → dicit in Psalmis; Maricc → Mariæ; Universæ. enim → Universæ enim; Apta. ri vos uni viro virginem custam → Aptavi vos uni viro virginem castam; noM fuerunt → non fuerunt; pAstca → postea; nuplias → nuptias; dc carne sua → de carne sua; In uicro virginis humanam carnem vclut arrham → In utero virginis humanam carnem velut arrham; Ascendit cnim → Ascendit enim; Qu:e dona? Spiritum sanctum, pcr quem diffusa humanis mentihus charitate, inseparahilitcr Christo tanquam viro SUO adh:rsit → Quæ dona? Spiritum sanctum, per quem diffusa humanis mentibus charitate, inseparabiliter Christo tanquam viro suo adhæsit; gigus → gigas; amelur → ametur; inveniiur → invenitur; invcnitur gigantis → invenitur gigantis; Dominu. potens → Dominus potens; Utrumque autem. id est → Utrumque autem, id est; Quis cat iste → Quis est iste; qui ct speciosum → qui et speciosum.
Topics: Christology, Eucharist
Cite (SBL): Augustine, Serm. 372.2 (PL 39:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/372-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/372-2
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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).
372.3PL 39:1621–1622
Ergo, charissimi, Exsultavit ut gigas ad currendam viam. Quam viam, nisi mortalem viam, quam dignatus est nobiscum habere communem? Ipsa est via, per quam genus humanum transit. Transeunt enim per eam veniendo nascentes, et abscedendo morientes. Et iste generis humani fluvius ab initio usque in finem ex occultis naturæ venis jugiter manat. De isto fluvio rapido ac turbulento bibere dignatus est Christus. Modo audistis in psalmo, De torrente in via bibit. Torrens iste produxit nos ad nativitatem, perduxit ad mortem. Quasi ex occulto fontis, abyssum maris suscepit Christus. Utrumque pro nobis, et natus et mortuus est. Et quia homines in medio hujus nominis constituti, plerumque delectantur mundi blandimentis et illecebris, quae limo hujus torrentis involvuntur, atque in profundum inferni demergunt eos, qui dum transeuntes undas avide hauriunt, sic necantur, stare cupientes in torrente præcipitante, et in re lubrica quærentes fixa vestigia: ideo Dominus de torrente in via bibit. Quid est, in via bibit? Transiens bibit. Bibit enim et transiit, non remansit: nec stetit in via peccatorum. Item mortem metuunt homines; quia necesse est praecipitari omnes hujus torrentis impulsu: Christus autem mortem quam sponte susceperat, timere non potuit; ideo dictum est, Et exsultavit ut gigas ad currendam viam. Descendit enim, et cucurrit: ascendit, et sedit. Nostis, quia sic confiteri soletis: postquam resurrexit, ascendit in coelum, sedet ad dexteram Patris. Hunc nostri gigantis excursum brevissime ac pulcherrime cecinit beatus Ambrosius in hymno, quem paulo ante cantastis. Loquens enim de Domino Christo, sic ait: Egressus ejus a Patre, regressus ejus ad Patrem: excursus usque ad inferos, recursus ad sedem Dei. Hæc omnia, charissimi, si quaeramus cur facta sunt, inveniemus facta pro nobis. Descendit enim, ut ascenderemus; mortuus est, ut viveremus; resurrexit, ut resurgeremus; ascendit in coelum, ut terrena contemnere, et cor sursum erigere disceremus. Denique ut levaret post se spem nostram, levavit primo carnem suam: et ut speraremus hoc secuturum in nobis, illud præcessit quod accepit ex nobis.
So, dearly beloved, "he exulted like a giant to run his course." What course, if not the mortal course, which he deigned to share with us? That is the way by which the human race passes. For people pass along it, coming by being born and going away by dying. And this river of the human race flows continually from the beginning to the end from the hidden veins of nature. From this swift and turbulent river Christ deigned to drink. Just now you heard in the psalm, "He drank from the torrent on the way." This torrent brought us to birth and carried us on to death. As from a hidden spring, Christ entered the abyss of the sea. For us he did both: he was born and he died. And because men set in the midst of this river are often delighted by the world's blandishments and allurements, which are rolled along in the mud of this torrent and plunge into the depth of hell those who drink the passing waves greedily and so are killed, wanting to stand in a headlong torrent and seeking a fixed footing on a slippery bed: therefore the Lord drank from the torrent on the way. What does "he drank on the way" mean? He drank in passing. For he drank and passed on; he did not stay; he did not stand in the way of sinners. Again, men fear death, because all must be swept headlong by the force of this torrent; but Christ could not fear the death which he had freely taken on; that is why it is said, "And he exulted like a giant to run his course." For he came down, and ran; he went up, and sat down. You know this, for so you are accustomed to confess: after he rose, he ascended into heaven, he sits at the right hand of the Father. This course of our giant blessed Ambrose sang most briefly and most beautifully in the hymn which you sang a little while ago. For speaking of the Lord Christ, he says: "His going forth from the Father, his return to the Father; his course down to hell, his course back to the seat of God." If we ask why all these things were done, dearly beloved, we shall find that they were done for us. For he came down so that we might go up; he died so that we might live; he rose so that we might rise; he ascended into heaven so that we might learn to despise earthly things and lift up our hearts. Finally, to lift our hope up after him, he first lifted up his own flesh; and so that we might hope that this will follow in us, that which he received from us went before.
Ps 19:5 (18:6 Vulg.) (quotation, high confidence) · Ps 110:7 (109:7 Vulg.) (quotation, high confidence) · Ps 1:1 (allusion, high confidence) · Mark 16:19 (allusion, high confidence) · Col 3:1–2 (allusion, medium confidence)
Notes and citation
Summary: Christ ran the mortal course of human life, drinking from the torrent of birth and death without being swept away; as Ambrose's hymn sings, he went down to hell and back to God's throne, all for us.
- The opening words "Viam quomodo cucurrit Christus. Ambrosii hymnus" ("How Christ ran his course. A hymn of Ambrose") are Migne's marginal headings and have been removed.
- The quotation is from Ambrose's hymn "Intende qui regis Israel" ("Veni redemptor gentium").
- "On a slippery bed" reads "in re lubrica" for the garbled "in republica t".
Notes on the original text
- Digital text corrected (Migne's marginal headings; OCR slip; OCR slips; OCR slips (probable reading); stray quotation marks; OCR slips): Viam quomodo cucunit Christus. Ambrosii hymnus. Ergo → Ergo; ria, per quam → via, per quam; in ftnem → in finem; De isto nnvio → De isto fluvio; nOs ad nativilatem → nos ad nativitatem; ct mortous est → et mortuus est; blandimentis ct illecebris → blandimentis et illecebris; in republica t quærentes → in re lubrica quærentes; idco Dominus → ideo Dominus; Bibit cnim → Bibit enim; nec stelit → nec stetit; qnia necesse cst → quia necesse est; asccudit → ascendit; brevissimc → brevissime; hymuo → hymno; Loquens cnirn → Loquens enim; c Egressus ejus a Patre, rc« gressus ejus ad Patrem: cxcursus usque ad inferos, < recursus ad sedem Dci. > → Egressus ejus a Patre, regressus ejus ad Patrem: excursus usque ad inferos, recursus ad sedem Dei.; contemnerc → contemnere; Dcniquc → Denique.
Extrabiblical texts: Ambrose of Milan, Ambrose, Hymn. (Ambrose of Milan, Ambrose, Hymns; quotation)
Topics: Christology
Cite (SBL): Augustine, Serm. 372.3 (PL 39:1621–1622; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/372-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/372-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-372-3) · Report an error
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).
Chapter 373
373.1PL 39:1622
Solemnitas quam hodie celebramus, propter manifestationem Domini Epiphaniæ græcum nomen accepit. Hodierno quippe die Magis adorantibus tanquam primitiis Gentium, commendatur manifestatus, qui ante paucos dies traditur etiam natus. Lapis ille angularis, qui velut parietes duos, circumcisionis videlicet et præputii, hoc est Judæorum atque Gentium de diverso venientes in sua unitate copulavit, et factus est pax nostra, qui fecit utraque unum; ut pastoribus Judæorum nuntiaretur, Angeli venerunt de cœlo; et ut a magis Gentium adoraretur, stella refulsit e cœlo. Sive ergo per Angelos, sive per stellam, coeli enarraverunt gloriam Dei: ut in ejus qui natus est gratia, enarrarent eam etiam Apostoli, portantes Dominum sicut cœli, atque in omnem terram exiret sonus eorum, et in fines orbis terræ verba eorum. Quæ quoniam et ad nos venerunt, credimus, propter quod et loquimur.
The feast we celebrate today has received the Greek name Epiphany because of the Lord's manifestation. For on this day, as the magi worship him like the firstfruits of the Gentiles, he who a few days ago is recorded as born is presented as manifested. He is the cornerstone who joined in his unity, as two walls coming from different directions, the circumcision and the uncircumcision, that is, Jews and Gentiles, and became our peace, making both one; so that he might be announced to the Jewish shepherds, angels came from heaven; and so that he might be worshipped by the Gentile magi, a star shone from heaven. Whether through angels or through a star, then, the heavens told the glory of God; so that by the grace of him who was born, the apostles too might tell it, carrying the Lord like the heavens, and their sound might go out into all the earth, and their words to the ends of the world. Since these words have come to us too, we believe, and therefore we also speak.
Eph 2:14 (quotation, high confidence) · Eph 2:20 (allusion, high confidence) · Luke 2:9–15 (allusion, high confidence) · Matt 2:2 (allusion, high confidence) · Ps 19:1 (18:2 Vulg.) (quotation, high confidence) · Ps 19:4 (18:5 Vulg.) (quotation, high confidence) · 2 Cor 4:13 (quotation, high confidence)
Notes and citation
Summary: An Epiphany sermon: the cornerstone joins Jews and Gentiles, announced to Jewish shepherds by angels and to Gentile magi by a star; through the apostles the heavens' message reaches all the earth.
- This sermon is printed by the Maurists among the doubtful sermons; its authorship by Augustine is doubted.
- The removed marginal heading ("Christ manifested to the magi") was Migne's.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; line-break split; stray mark; footnote mark): hodic → hodie; accopit → accepit; manifestatns → manifestatus; ctiam natus → etiam natus; Lapis iilcangularis, qui vclut parietes duos, circumcisionis videlicet eX præputii → Lapis ille angularis, qui velut parietes duos, circumcisionis videlicet et præputii; re- • fulsit e cœlo1 → refulsit e cœlo; enarrarent cam → enarrarent eam; atquc in omnem → atque in omnem; sonus corum → sonus eorum.
Topics: Christology
Cite (SBL): Augustine, Serm. 373.1 (PL 39:1622; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/373-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-373-1) · Report an error
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).
373.2PL 39:1622
Multa igitur consideranda sunt, fratres, in hac quam audivimus, evangelica lectione. Magi veniunt ab oriente, regem Judæorum requirunt, qui tot reges Judæorum nunquam antea quæsierunt. Requirunt autem, non aliquem virilis ætatis, sive grandævum, humanis oculis, in excelsa sede conspicuum, exercitibus potentem, armis terrentem, purpura nitentem, diademate refulgentem [ vel de cruce sibi exsultantem, in qua universos martyres redimeret confitentes, vel ab inferis resurgentem, aut in coelos ascendentem ]; sed recens natum, in cunis jacentem, uberibus inhiantem, nullo ornatu corporis, nullis membrorum viribus, nullis parentum opibus, non sua aetate, non suorum potestate præstantem. Et quærunt regem Judæorum, a rege Judæorum; ab Herode [ homine ], Christum [ Deum et hominem; a terreno rege homine, regem coelorum qui condiderat hominem ]: a grandi parvulum, a claro latentem, ab excelso humilem, a loquente infantem, ab opulento inopem, a forti infirmum; et tamen [quamvis ab Herode persequente, sibi et aliis Christum dominantem], a contemnente adorandum: profecto in quo nulla pompa regia videbatur, sed vera majestas adorabatur.
There are many things to consider, then, brothers, in this gospel reading we have heard. Magi come from the east and seek the king of the Jews, they who had never before sought out so many kings of the Jews. And they seek not one of manly age or advanced in years, conspicuous to human eyes on a lofty throne, powerful in armies, terrifying in arms, gleaming in purple, shining with a diadem [or exulting from the cross, on which he would redeem all the martyrs who confess him, or rising from the dead, or ascending into heaven]; but one newly born, lying in a cradle, gaping for the breast, with no adornment of body, no strength of limbs, no wealth of parents, outstanding neither by his own age nor by the power of his family. And they seek the king of the Jews from the king of the Jews; from Herod [a man], Christ [God and man; from an earthly king, a man, the king of the heavens who had made man]: from a great one the little one, from the famous one the hidden one, from the exalted one the humble one, from one who speaks an infant, from the wealthy one the poor one, from the strong one the weak one; and yet [though from Herod who persecuted him, Christ who rules him and others], from one who despised him, one to be worshipped: in whom indeed no royal pomp was seen, but true majesty was worshipped.
Textual problem in this passage: see the notes.
Matt 2:1–2 (allusion, high confidence)
Notes and citation
Summary: The magi sought the king of the Jews not as a powerful adult ruler but as a helpless newborn, asking the great Herod for the little one in whom true majesty was worshipped.
- The words in square brackets are printed in brackets in Migne's text (apparently additions found in some manuscripts); they are translated within brackets.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): fratresv → fratres,; oricnle → oriente; rcges Judxorum → reges Judæorum; scde → sede; vcl de cruce → vel de cruce; vel ali inferis → vel ab inferis; potetate → potestate; a rege Judxorum → a rege Judæorum; homincm → hominem; hominen → hominem; et tamcn → et tamen; vcra majestas → vera majestas.
Topics: Christology
Cite (SBL): Augustine, Serm. 373.2 (PL 39:1622; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/373-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-373-2) · Report an error
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).
373.3PL 39:1622–1623
Denique Herodes timet: Magi desiderant. Regem illi cupiunt invenire, regnum metuit ille finire. Utrique postremo quærunt: illi, per quem possint vivere; ille, quem vellet occidere: ille, in quem peccatum grande committat; illi, qui omnia sibi peccata dimittat. Necat quippe Herodes parvulos multos, dum vult ad unius mortem pervenire. Et cum sævissimam et cruentissimam cædem in tot innocentibus perfecit; se ipsum tanta iniquitate primitus interfecit. Interea rex noster [Christus], Verbum [Dei] infans [Deus], Magis illum adorantibus, parvulis pro illo morientibus, sive jacebat, sive sugebat; et nondum locutus, credentes inveniebat; et nondum passus, etiam martyres faciebat. O parvuli beati, modo nati, nunquam tentati, nondum luctati, jam coronati! Ille de vestra corona dubitaverit in passione pro Christo, qui etiam Baptismum parvulis prodesse non existimat Christi. Non habebatis quidem ætatem, qua in Christum passurum crederetis: sed habebatis carnem in qua pro Christo passuro passionem sustineretis. Nullo modo istos infantes desereret gratia Salvatoris infantis, qui venerat quærere quod perierat, non solum in carne nascendo, verum etiam in cruce pendendo [ad inferos descendendo, et in caelis ascendendo, et ad dexteram Patris sedendo]. Nam qui potuit natus habere prædicatores Angelos, narratores cœlos, adoratores Magos, potuit et illis ne pro eo hic morerentur præstare, si sciret illa morte perituros, et non potius majore felicitate victuros. Absit, absit, ut ad liberandos homines [Christus] veniens, de illorum præmio qui pro eo interficerentur nihil egerit, qui pendens in ligno pro eis a quibus interficiebatur oravit.
At length Herod fears; the magi desire. They long to find a king; he fears that his kingdom will end. In the end both seek: they, the one through whom they may live; he, the one he wanted to kill; he, one against whom he would commit a great sin; they, one who would forgive them all their sins. Herod kills many little ones in his effort to bring about the death of one. And when he carried out a most savage and bloody slaughter of so many innocents, he first killed himself by so great an iniquity. Meanwhile our king [Christ], the Word [of God], an infant [God], while the magi worshipped him and the little ones died for him, either lay or sucked; and not yet speaking, he found believers; and not yet having suffered, he was already making martyrs. O blessed little ones, just born, never tempted, not yet having struggled, already crowned! Only one who also thinks that the baptism of Christ does not benefit little ones would doubt your crown in your suffering for Christ. You did not have the age at which to believe in Christ who was to suffer; but you had the flesh in which to endure suffering for Christ who was to suffer. In no way would the grace of the infant Saviour abandon these infants, he who had come to seek what was lost, not only by being born in the flesh but also by hanging on the cross [by descending to hell, ascending into heaven, and sitting at the right hand of the Father]. For he who at his birth could have angels as heralds, the heavens as narrators, magi as worshippers, could also have granted those children not to die here for him, if he had known that they would perish by that death and not rather live in greater happiness. Far be it, far be it, that [Christ], coming to free men, should have done nothing about the reward of those who were killed for him, he who, hanging on the wood, prayed for those by whom he was being killed.
Matt 2:3 (allusion, high confidence) · Matt 2:16 (allusion, high confidence) · Luke 19:10 (quotation, high confidence) · Luke 23:34 (allusion, high confidence)
Notes and citation
Summary: Herod's slaughter of the innocents made martyrs of the infants, who suffered for Christ before they could believe; the preacher links their crown with the benefit of baptism for infants.
- The opening words "Innocentes martyrum corona donari" ("The innocents are given the martyrs' crown") are Migne's marginal heading and have been removed.
- Words in square brackets are printed in brackets in Migne's text; they are translated within brackets.
- The appeal to infant baptism echoes the controversy with the Pelagians.
Notes on the original text
- Digital text corrected (Migne's marginal heading; OCR slip; OCR slip; footnote mark; OCR slips; OCR slips; footnote mark; joined words): Innoncentes martyrum corona donari. Denique → Denique; dcsideranl → desiderant; mctuit ille finire 2. → metuit ille finire.; illc, quem vellet occidere: illc, in quem → ille, quem vellet occidere: ille, in quem; sihi peccata → sibi peccata; Nccat quippe → Necat quippe; sævicutissimam → sævissimam; in lot innocentibus perfecil → in tot innocentibus perfecit; jaccbat, sivc sugebat; ct nondum locutus4 → jacebat, sive sugebat; et nondum locutus; passus, ctiam → passus, etiam; 0 parvuli beati → O parvuli beati; NoN habebatis quidom aetatem → Non habebatis quidem ætatem; camemt it qua → carnem in qua; desereretgratia → desereret gratia; vencrat → venerat; cliam in cruce → etiam in cruce; adoratorcs → adoratores; si scirct → si sciret; rnajorc → majore; libcrandos → liberandos; vcnicns → veniens.
Cite (SBL): Augustine, Serm. 373.3 (PL 39:1622–1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/373-3
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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).
373.4PL 39:1623
Quid dicam de infelicitate Judæorum, qui Christum quærentibus Magis, etiam prophetiam indicem protulerunt, Bethlehem civitatem designaverunt [quam ipsi non invenerunt ]? Similes fabris Arcæ Noe, aliis ubi evaderent præstiterunt, et ipsi diluvio perierunt: similes lapidibus milliariis, viam ostenderunt, nec ambulare potuerunt [quia stolidi in via remanserunt]. Quæsitum est ab eis, ubi Christus nasceretur: responderunt, In Bethlehem Judæ. Sic enim scriptum est per prophetam: Et tu Bethlehem terra Juda, non minima es in ducibus Juda. Ex te enim prodibit rex, qui recturus est populum meum Israel. Audierunt et abierunt inquisitores; dixerunt et remanserunt doctores: et contrariis affectibus separati, illi facti sunt adoratores, illi persecutores. Nunc quoque Judæi simile aliquid nobis exhibere non desinunt. Nonnulli enim paganorum ut noverint Christum ante prophetatum, quando eis de Scripturis testimonia clara proferimus, suspecti ne forte a Christianis ista conficta sint, malunt credere codicibus Judæorum: et sicut tunc Magi fecerunt, istos dimittunt inaniter lectitare, ipsi pergunt fideliter adorare.
What shall I say of the misfortune of the Jews, who, when the magi were seeking Christ, even brought forward the prophecy that pointed him out and named the town of Bethlehem [which they themselves did not find]? Like the builders of Noah's ark, they provided a means of escape for others, and themselves perished in the flood; like milestones, they showed the way but could not walk it [because, in their dullness, they stayed by the road]. They were asked where Christ would be born; they answered, "In Bethlehem of Judah. For so it is written by the prophet: And you, Bethlehem, land of Judah, are not least among the rulers of Judah. For from you will come forth a king who will rule my people Israel." The inquirers heard and went away; the teachers spoke and stayed behind; and, divided by contrary dispositions, the former became worshippers, the latter persecutors. Now too the Jews do not cease to show us something similar. For when, so that certain pagans may know that Christ was prophesied beforehand, we bring forward clear testimonies from the Scriptures, they suspect that perhaps these were made up by the Christians, and prefer to believe the books of the Jews; and, as the magi did then, they leave the Jews to read in vain, while they themselves go on to worship faithfully.
Matt 2:4–6 (quotation, high confidence) · Mic 5:2 (quotation, high confidence) · Gen 6:14–22 (allusion, medium confidence)
Notes and citation
Summary: The Jewish teachers who pointed the magi to Bethlehem but did not go themselves are like the builders of Noah's ark and like milestones; their Scriptures still serve to convince pagans of Christ.
- The removed marginal heading ("the unhappy Jews like the builders of Noah's ark and milestones") was Migne's.
- The polemical comparison of the Jews is the preacher's own and is translated as written. Words in square brackets are printed in brackets in Migne's text.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; joined words; OCR slips; footnote mark): civilatem designaverunt [qnam ipsi → civitatem designaverunt [quam ipsi; præstitcrunt, cl ipsi diluvio pcricrunt → præstiterunt, et ipsi diluvio perierunt; ncc ambulare → nec ambulare; Quæsitum, csl ab cis, ubi Christus nascerelur → Quæsitum est ab eis, ubi Christus nasceretur; BethlehemJudœ. Sic enim scriptumcsl per prophetam 1: → Bethlehem Judæ. Sic enim scriptum est per prophetam:; recturus cst populum meum lsrael- Audicrunt et abierunt inquisitores;dixcrunt → recturus est populum meum Israel. Audierunt et abierunt inquisitores; dixerunt; facli sunt → facti sunt; novcrint Christum antc prophetatum, quando cis dc Scripturis → noverint Christum ante prophetatum, quando eis de Scripturis; Judæorum: ct sicut → Judæorum: et sicut; IStos dimittunt → istos dimittunt.
Cite (SBL): Augustine, Serm. 373.4 (PL 39:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/373-4
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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).
373.5PL 39:1623
Celebremus itaque exsultantes in Domino, festum diem Domini; non solum quo cst ex Judæis natus, verum etiam quo est Gentibus manifestatus. Juvat intueri omnia, et in unum adducta conspectum, animo cernere spectaculo spirituali. Nascitur Christus: virgo concipit, virgo parit, virgo nutrit; adest fecunditas, nec abest integritas. Angeli annuntiant, pastores glorificant, cæli enarrant, Magi desiderant, reges formidant, Judæi demonstrant, Gentes adorant: frustrantur sævientes, coronantur infantes, admirantur credentes. Quæ est ista humilis celsitudo, infirmi fortitudo, parvuli magnitudo? Profecto illud Verbum fecit hæc omnia, per quod facta sunt omnia. Verbum quod longe erat a nobis, caro factum est, ut habitaret in nobis. Agnoscamus itaque in tempore, per quem facta sunt tempora: et celebrantes ejus festa temporalia, præmia desideremus æterna.
Let us celebrate, then, exulting in the Lord, the Lord's feast day: not only the day on which he was born of the Jews, but also that on which he was manifested to the Gentiles. It is a delight to behold all these things and, gathering them into one view, to see them with the mind as a spiritual spectacle. Christ is born: a virgin conceives, a virgin gives birth, a virgin nurses; fruitfulness is present, and integrity is not absent. Angels announce, shepherds glorify, the heavens tell, magi desire, kings dread, Jews point out, Gentiles worship; the raging are frustrated, infants are crowned, believers marvel. What is this lowly loftiness, this strength of the weak one, this greatness of the little one? Surely that Word did all these things, through which all things were made. The Word which was far from us became flesh to dwell among us. Let us, then, recognize in time him through whom times were made; and, celebrating his feasts in time, let us desire eternal rewards.
John 1:3 (allusion, high confidence) · John 1:14 (quotation, high confidence)
Notes and citation
Summary: Augustine gathers the whole scene of the nativity and Epiphany into one spiritual spectacle and urges the faithful, celebrating in time, to desire the eternal rewards of the Word made flesh.
- The removed marginal heading ("the spiritual spectacle of this feast") was Migne's.
Notes on the original text
- Digital text corrected (OCR slips; footnote mark; joined words): nalus,,crum etiam quo est Gentibus m anifestatus. Juvat intueriomnia → natus, verum etiam quo est Gentibus manifestatus. Juvat intueri omnia; spirituali 2. → spirituali.; pastoresglorificant → pastores glorificant; roges formidant, Judxi → reges formidant, Judæi; frostrantur sxvicntes → frustrantur sævientes; Que est ista humilis celsitudo, infirmifortitudo → Quæ est ista humilis celsitudo, infirmi fortitudo; perquod facta Sunt → per quod facta sunt; facta sant tempora: et oelebrantes → facta sunt tempora: et celebrantes; præmiadesideremus → præmia desideremus.
Topics: Christology
Cite (SBL): Augustine, Serm. 373.5 (PL 39:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/373-5
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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).
Chapter 374
374.1PL 39:1623
Anniversaria celebratio diei hujus anniversarium sermonem a nobis exigit, debitum auribus et cordibus vestris. Hodie Salvator noster Magos ad se de tam longinqua gente perduxit. Venerunt ut adorarent infantem, Verbum Dei. Quare venerunt? Quia stellam inusitatam viderunt. Et unde eam Christi esse cognoverunt? Videre enim potuerunt stellam; numquid loqui eis potuit et dicere, Stella Christi sum? Procul dubio aliter indicatum est, per aliquam revelationem. Tamen inusitate rex natus erat, qui et ab alienis adorandus erat. Numquid non reges ante in Judæa erant nati, aut per universam terram in diversis gentibus? Quare iste adorandus, et ab alienigenis adorandus, non terrente exercitu, sed in paupertate carnis, latente majestate virtutis? Quando natus est, adoratus est a pastoribus Israelitis, quibus eum Angeli nuntiaverunt: sed Magi non erant de gente Israel. Colebant Gentium deos, hoc est dæmonia; quorum fallaci decipiebantur potentia. Viderunt ergo quamdam stellam inusitatam, mirati sunt: quæsierunt sine dubio cujus esset signum, quod tam novam insolitumque viderunt. Et utique audierunt, profecto ab Angelis, ab aliqua admonitione revelationis. Quæris fortassis, Ab Angelis bonis, an malis? Christum quidem et angeli mali, hoc est dæmones, Filium Dei esse confessi sunt. Sed cur non et a bonis audierunt, quando in Christo adorando salus eorum jam quærebatur, non iniquitas dominabatur? Potuerunt ergo illis dicere Angeli: Stella quam vidistis, Christi est, ite et adorate eum ubi natus est, et simul indicate qualis et quantus natus. Illi autem hoc audito venerunt et adoraverunt. Aurum, thus et myrrham obtulerunt, secundum consuetudinem suam. Talia enim solebant offerre diis suis.
The yearly celebration of this day requires of us a yearly sermon, a debt owed to your ears and hearts. Today our Saviour drew the magi to himself from so distant a nation. They came to worship an infant, the Word of God. Why did they come? Because they saw an unusual star. And how did they know it was Christ's? They could see the star; but could it speak to them and say, "I am Christ's star"? Beyond doubt it was made known to them otherwise, through some revelation. Yet the king had been born in an unusual way, he who was to be worshipped even by foreigners. Had not kings been born before in Judaea, or throughout the whole earth among the various nations? Why was this one to be worshipped, and worshipped by foreigners, not with an army inspiring terror but in the poverty of the flesh, with the majesty of his power hidden? When he was born he was worshipped by the Israelite shepherds, to whom angels announced him; but the magi were not of the nation of Israel. They worshipped the gods of the Gentiles, that is, demons, by whose deceitful power they were deceived. So they saw a certain unusual star and marveled; no doubt they asked whose sign it was that they saw so new and strange. And certainly they heard it, surely from angels, by some warning of revelation. Do you perhaps ask whether from good angels or bad? Even the bad angels, that is, the demons, confessed that Christ is the Son of God. But why should they not have heard it from the good, when their salvation was already being sought in worshipping Christ and iniquity no longer ruled? So angels could have said to them: "The star you have seen is Christ's; go and worship him where he has been born, and at the same time make known what kind of king, and how great, has been born." Hearing this, they came and worshipped. They offered gold, frankincense, and myrrh, according to their custom; for such things they used to offer to their gods.
Matt 2:1–11 (allusion, high confidence) · Luke 2:8–20 (allusion, high confidence) · Mark 3:11 (allusion, medium confidence)
Notes and citation
Summary: An Epiphany sermon: the magi, worshippers of demons, learned by some revelation, probably from good angels, that the unusual star was Christ's, and came to worship him with their customary gifts.
- This sermon is printed by the Maurists among the doubtful sermons; its authorship by Augustine is doubted.
- The removed marginal heading ("the magi led to Christ by the star and by the revelation of angels") was Migne's.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; joined words): anniversariumsermonem → anniversarium sermonem; Ilodie → Hodie; Vcnerunt → Venerunt; Viderc cnim potuerunt stellam; numquid loqui cis potuit cl dicere → Videre enim potuerunt stellam; numquid loqui eis potuit et dicere; dnbio alitcr indicatum cst → dubio aliter indicatum est; natus crat, qui et ab alienis adorandus crat → natus erat, qui et ab alienis adorandus erat; rogcs aute in Judæa erant nati, aut per universam ter ram → reges ante in Judæa erant nati, aut per universam terram; alienigcnis → alienigenis; latentc → latente; adoratus cst a pastoribus → adoratus est a pastoribus; Magi non crant → Magi non erant; tamnovam → tam novam; audierunt,profecto ab Angelis, abaliqua → audierunt, profecto ab Angelis, ab aliqua; Filium Dci → Filium Dei; cur nOli cta bonis audierunt → cur non et a bonis audierunt; salus corum jam quiærebatur, non iniquitas dominalatur → salus eorum jam quærebatur, non iniquitas dominabatur; Chrisli cst, ite et adorate cum ubi natus cst, ct simul indicate qualis ct quantus → Christi est, ite et adorate eum ubi natus est, et simul indicate qualis et quantus; llli autem hoc audito venerunt ci adoravcrunl → Illi autem hoc audito venerunt et adoraverunt; thus ct myrrham → thus et myrrham; seccundum → secundum; Talia cniin → Talia enim.
Topics: Christology
Cite (SBL): Augustine, Serm. 374.1 (PL 39:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/374-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/374-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-374-1) · Report an error
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).
374.2PL 39:1623–1624
Quod sane antequam facerent, antequam eum in civitate ubi natus fuerat invenirent, venerunt quærentes, Ubi natus est rex Judæorum? Nonne poterant etiam hoc revelatione cognoscere, sicut cognoverant illam stellam regis esse Judæorum? Nonne potuit eos ad illam civitatem eadem stella perducere, sicut postea perduxit ad locum ubi Christus cum matre infans erat? Poterat sane, non tamen factum est; ut hoc a Judæis inquirerent. Quare voluit hoc Deus a Judæis inquiri? Ut dum ostendunt in quem non credunt, ipsa sua demonstratione damnentur. Attendite quia et nunc fiunt primitiæ Gentium Magi, quanto a majori impietate liberati, tanto majorem dantes gloriam liberanti. Quærunt, Ubi est qui natus est rex Judœorum? Herodes, audito regis nomine, tanquam æmulus contremiscit. Vocat Legis peritos, interrogat ab eis secundum Scripturas ut indicent ubi Christus nasceretur. Illi respondent, In Bethlehem Judœ. Perrexerunt Magi, et adoraverunt (Matth. II, 1-11): Judæi remanserunt, qui demonstraverunt. O magnum sacramentum! Hodie per Judæorum codices convincimus: fiunt fideles per eorum codices. Ostendimus Paganis quod nolunt credere. Nam aliquando Pagani faciunt nobis hujusmodi quæstionem, cum vident quæ scripta sunt sic impleri, ut negare omnino non possint, quod ea per Christi nomen in omnibus gentibus præsentantur, quae in sanctis codicibus praedicta recitantur, in fide regum, in eversione idolorum, in mutatione rerum humanarum: et aliquando audent, ut dicant, Vidistis ita fieri, et tanquam prædicta sint conscripsistis. Hoc poeta quidam eorum fecit: recognoscunt ista qui legerunt. Narravit quemdam apud inferos descendisse, atque in beatorum regionem venisse, demonstratosque illi Romanorum principes nascituros, quos jam ipse, qui hæc scribebat, natos noverat (Virgilius, AEneid. lib. 6, vers. 752-887). Praeterita enim narravit; sed quasi futura essent praedicta, conscripsit. Sic et vos, inquiunt nobis Pagani, vidistis hæc omnia fieri, et scripsistis vobis codices, in quibus hæc legantur tanquam prædicta. O gloria regis nostri! Merita Judaei a Romanis victi sunt, nec deleti. Omnes gentes a Romanis subactæ, in Romanorum jura transierunt: hæc gens et victa est, et in lege sua mansit, quantum ad Dei cultum attinet, patrias consuetudines ritumque custodivit. Everso etiam templo suo, exstincto sacerdotio pristino, sicut dictum est a Prophetis; servant tamen circumcisionem et morem quemdam, quo a cæteris gentibus distinguuntur. Propter quid, nisi propter testimonium veritatis? Sparsi sunt ubique Judæi, portantes codices quibus Christus prædicatur, et sicut prædictus est præsentatur, ut jam Paganis possit ostendi. Profero codicem, lego prophetam: ostendo impletam esse prophetiam. Dubitat paganus, ne forte hoc ipse confinxerim. Inimicus meus habet hunc codicem, antiquitus sibi a majoribus commendatum. Ambos inde convinco: Judæum, quia id prophetatum et completum ego cognovi; paganum, quia non ego hoc confinxi.
Before they did this, before they found him in the town where he had been born, they came asking, "Where is he who has been born king of the Jews?" Could they not have learned this too by revelation, as they had learned that the star belonged to the king of the Jews? Could not that same star have led them to that town, as afterwards it led them to the place where Christ was, an infant with his mother? It certainly could have; yet it was not done, so that they might ask the Jews about it. Why did God want this asked of the Jews? So that, in pointing out the one in whom they do not believe, they might be condemned by their own pointing out. Notice that the magi now become the firstfruits of the Gentiles, giving greater glory to their liberator the greater the ungodliness from which they were freed. They ask, "Where is he who has been born king of the Jews?" Herod, hearing the name of king, trembles as a rival. He calls those learned in the Law and asks them to show from the Scriptures where Christ would be born. They answer, "In Bethlehem of Judah." The magi went on and worshipped; the Jews who pointed the way stayed behind. O great mystery! Today we convince people by the books of the Jews; people become believers through their books. We show the pagans what they do not want to believe. For sometimes pagans put a question of this kind to us, when they see that what is written is being fulfilled in such a way that they cannot deny it at all: that the things foretold and read out in the holy books are being made present among all nations through the name of Christ, in the faith of kings, in the overthrow of idols, in the transformation of human affairs; and sometimes they dare to say: "You saw it happen this way, and you wrote it down as though it had been foretold." One of their poets did this, as those who have read him recognize. He told of a man who went down to the underworld and came to the region of the blessed, and was shown the Roman rulers who would be born, whom the writer himself already knew to have been born. He narrated past events but wrote them up as though they had been foretold as future. "So you too," the pagans say to us, "saw all these things happen, and wrote books for yourselves in which they could be read as if they had been foretold." O glory of our king! The Jews were deservedly conquered by the Romans, yet not destroyed. All the nations subdued by the Romans passed under Roman law; this nation was both conquered and remained in its own law; as regards the worship of God, it kept its ancestral customs and rite. Even with its temple overthrown and its ancient priesthood extinguished, as the prophets had said, they still keep circumcision and a certain way of life by which they are distinguished from other nations. For what reason, if not to bear witness to the truth? The Jews have been scattered everywhere, carrying the books in which Christ is preached, and as he was foretold he is presented, so that he can now be shown to the pagans. I bring out the book, I read the prophet: I show that the prophecy has been fulfilled. The pagan doubts, suspecting that perhaps I made it up myself. My opponent has this book, handed down to him by his ancestors long ago. From it I convince both: the Jew, because I have recognized that what was prophesied has been fulfilled; the pagan, because I did not make it up.
Matt 2:2–11 (allusion, high confidence) · Mic 5:2 (allusion, high confidence) · Hos 3:4 (allusion, medium confidence)
Notes and citation
Summary: God had the magi ask the Jews, who pointed to Bethlehem but did not go; the Jews' dispersion with their Scriptures now shows pagans that the prophecies of Christ were not forged by Christians.
- The poet is Virgil, Aeneid 6.752–887, where Aeneas in the underworld is shown the future Roman rulers.
- The argument that the Jews' survival and their books serve as witnesses to Christian prophecy is the preacher's own and is translated as written.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; joined words; spacing): Quod sanc antequam facerent, antequam cum in civitate ubi namus fucrat → Quod sane antequam facerent, antequam eum in civitate ubi natus fuerat; ctiam hoc revelatione → etiam hoc revelatione; cognovcrant → cognoverant; potuit cos ad iliam civitalcm cadem stella → potuit eos ad illam civitatem eadem stella; non tamon factum cst → non tamen factum est; Vocal Legis peritos, inlerrogaL → Vocat Legis peritos, interrogat; (Matth. i!, 1-11): Judæi rcmanscrunt → (Matth. II, 1-11): Judæi remanserunt; 0 magnuin sacramentum! Hodie per Jud;eorum codices convincimus: (iunt fideles → O magnum sacramentum! Hodie per Judæorum codices convincimus: fiunt fideles; quceslionem → quæstionem; in fide rcgum → in fide regum; el aliquando audent → et aliquando audent; in beatorum rcgionem vcnisse, demonstratosquc → in beatorum regionem venisse, demonstratosque; qui hæc. scribcbat → qui hæc scribebat; Pagani,vidistis → Pagani, vidistis; 0 gloria regis → O gloria regis; consuctudines → consuetudines; testmoniumveritatis? Sparsi sunt ubique Jnd:d → testimonium veritatis? Sparsi sunt ubique Judæi; ct sicut prædictus → et sicut prædictus; possilostendi. Profcro → possit ostendi. Profero; habethunc → habet hunc.
Extrabiblical texts: Virgil, Aen. 6.752-887 (Virgil; allusion)
Topics: Scripture and canon
Cite (SBL): Augustine, Serm. 374.2 (PL 39:1623–1624; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/374-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/374-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-374-2) · Report an error
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).
374.3PL 39:1624
Non ergo seducant dæmonia specie divinationis incautos, et rerum temporalium male curiosos; nec superbo fastu decipientes impios, sibi sacrificiorum exigant honorem. Vere divina prædixerunt divini viri unius discipuli. Verum sacrificium, uni vero Deo debetur. Hujus figuræ ante gratiam, victimis adumbratæ sunt. Quod uno modo futurum fuerat, multis modis providentia divina prænuntiavit, ut quam magnum esset, ostenderet. Ipse medicus, ipse medicamentum: medicus, quia Verbum; medicamentum, quia Verbum caro factum est. Ipse sacerdos, ipse sacrificium. Ipse est qui mutavit viam Magorum: ipse etiam nunc mutat vitam malorum. Cujus in carne manifestationem, quæ græce dicitur Epiphania, justificatæ in spiritu gentes hodierna solemnitate concelebrant: ut renovet memoriam solemnitas, vigeat devotione pietas, ferveat congregatione charitas, luceat invidis veritas.
Let not the demons, then, seduce the unwary and those wrongly curious about temporal things by a show of divination; nor, deceiving the ungodly with proud disdain, demand for themselves the honor of sacrifices. Truly divine things were foretold by divine men, disciples of the One. True sacrifice is owed to the one true God. Its figures before grace were foreshadowed by victims. What was to come in one way, divine providence foretold in many ways, to show how great it was. He is the physician, he the medicine: the physician because he is the Word; the medicine because the Word became flesh. He is the priest, he the sacrifice. It is he who changed the way of the magi; he also now changes the life of the wicked. His manifestation in the flesh, which in Greek is called Epiphany, the nations, justified in spirit, celebrate together in today's solemnity: so that the solemnity may renew the memory, piety flourish in devotion, love burn in the gathering, and truth shine on the envious.
John 1:14 (allusion, high confidence) · Heb 9:11–14 (allusion, medium confidence) · Matt 2:12 (allusion, high confidence) · 1 Tim 3:16 (allusion, medium confidence)
Notes and citation
Summary: True sacrifice belongs to the one God, foreshadowed by the old victims; Christ is physician and medicine, priest and sacrifice, who changed the magi's way and changes the life of the wicked.
- The removed marginal heading ("sacrifice owed to the one God") was Migne's.
- "Changed the way (viam) of the magi … changes the life (vitam) of the wicked (malorum)" is a play on words.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; footnote mark): rcrum temporalium → rerum temporalium; nuc superbo → nec superbo; honorom → honorem; discipuli 1. → discipuli.; gratlam → gratiam; medicamcntum → medicamentum; qu:c græce → quæ græce; justificata: in spiritu → justificatæ in spiritu; vigcat devotione pictas, fervcat → vigeat devotione pietas, ferveat.
Topics: Christology
Cite (SBL): Augustine, Serm. 374.3 (PL 39:1624; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/374-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/374-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-374-3) · Report an error
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).
Chapter 375
375.1PL 39:1624–1625
Epiphania latine manifestatio est. Dominus Christus ante paucos dies nativitate sua Judæis manifestatus est: hodierno autem die per stellam Gentibus declaratus est. Agnovit bos possessorem suum, et asinus prœsepe Domini sui. Bos de Judæis, asinus de Gentibus; ambo ad unum praesepe venerunt, et verbi cibaria invenerunt. Magi qui venerunt adorare Christum, et significant primitias Gentium, Legem non acceperunt, Prophetas non audierunt: lingua coeli stella fuit. Quasi diceretur eis, Quid a volris quaesivi lucri Cœli enarrant gloriam Dei. Et tamen Herodes turbatus, a Judeis quæsivit ubi nasceretur Christus. Et responderunt, In Bethlehem Judœ: et propheticum testimonium adhibuerunt; et Magis adorare pergentibus, ipsi immobiles permanserunt. In aggere lapides sunt; viam demonstrant, et ipsi non ambulant. Tamen perrexerunt Magi ad Bethlehem; sed inventa civitate, unde possunt domum invenire? Ecce stella illa quæ fulsit de cælo, deduxit in terra, stetit super locum ubi erat puer. Quantus famulatus elementorum, et nequitia Judæorum! Turbatus est Herodes, quasi venerit Christus regnum quærere et invenire terrenum. Natus est cæli leo, et turbata est terrena vulpecula. Dominus dixit de Herode: Ite, dicite vulpi illi. Turbata quid fecit? Occidit infantes. Quid fecit? Occidit infantes pro Verbo infante (Matth. II). Ante martyres sanguine sunt effecti, quam possent ore Dominum confiteri. Et has primitias Christus misit ad Patrem. Venit infans, et ierunt infantes; infans ad nos, infantes ad Deum. Ex ore infantium et lactentium perfecisti laudem. Gaudeamus, nobis illuxit dies. Magi primitiæ Gentium nos significaverunt. Agnoverunt Judæi quando natus est, agnoverunt Gentes hesterno t dic. Diversi parietes ad lapidem angularem venerunt, inde Judæi, inde Gentes; de diverso, sed non ad diversum. Vidistis et nostis, quia tantum a se parietes longe sunt, quantum ab angulo remoti sunt. Quantum ad angulum propinquant, propinquant sibi: cum ad angulum venerint, hærent sibi. Hoc fecit Christus. Longe a se fuerant Judæi et Gentes, circumcisio et præputium, Legis et sine Lege, cultores unius veri Dei, et multorum falsorum. Quam longe? Sed ille est pax nostra, qui fecit utraque unum. Sed qui venerunt de Judaeis, ipsi in bono pariete numerantur: nam qui venerunt, in ruina non remanserunt. Facti sumus unum illi et nos: sed in uno, non in nobis. Unde natus est Christus? De Judæis. Sic habes scriptum, Salus ex Judæis est: sed non solis Judæis. Non enim dixit, Salus Judæis; sed, Salus ex Judœis. Illi comprehenderunt, et ipsi perdiderunt; illi ligaverunt, et ipsos fugit; ipsi viderunt, et occiderunt: nos nec comprehendimus, et tenemus; nec vidimus, et credimus; posteriores sumus, et antecedimus. Illi qui nos præcesserunt, viam perdiderunt: nos autem et viam invenimus, et in illa ambulantes ad patriam veniemus.
Epiphany in Latin is "manifestation." A few days ago the Lord Christ was manifested to the Jews by his birth; today he was made known to the Gentiles by a star. "The ox knew its owner, and the donkey its master's manger." The ox from the Jews, the donkey from the Gentiles: both came to one manger and found the fodder of the word. The magi who came to worship Christ, and who signify the firstfruits of the Gentiles, had not received the Law, had not heard the prophets: the star was heaven's tongue. As if it were said to them, … "The heavens tell the glory of God." And yet Herod, troubled, asked the Jews where Christ would be born. They answered, "In Bethlehem of Judah," and added the prophetic testimony; and as the magi went on to worship, they themselves stayed where they were. They are milestones on the road: they show the way and do not walk it themselves. Yet the magi went on to Bethlehem; but when they had found the town, how could they find the house? Behold, the star that shone from heaven led them on earth and stood over the place where the child was. How great the service of the elements, and the wickedness of the Jews! Herod was troubled, as if Christ had come to seek and find an earthly kingdom. The lion of heaven was born, and the little fox of earth was troubled. The Lord said of Herod: "Go, tell that fox." Troubled, what did he do? He killed infants. What did he do? He killed infants for the infant Word. They were made martyrs by their blood before they could confess the Lord with their mouths. And Christ sent these firstfruits to the Father. An infant came, and infants went: the infant to us, the infants to God. "Out of the mouth of infants and sucklings you have perfected praise." Let us rejoice: the day has dawned for us. The magi, the firstfruits of the Gentiles, signified us. The Jews recognized him when he was born; the Gentiles recognized him on this day. Different walls came to the cornerstone, the Jews from one side, the Gentiles from the other; from different directions, but not to different ends. You have seen and know that walls are as far from each other as they are distant from the corner. As they approach the corner, they approach each other; when they have reached the corner, they cling to each other. This Christ did. Jews and Gentiles had been far apart, circumcision and uncircumcision, those under the Law and those without the Law, worshippers of the one true God and of many false ones. How far apart! But he is our peace, who made both one. Those who came from the Jews are counted in the good wall; for those who came did not remain in the ruin. They and we have become one: but in the One, not in ourselves. From whom was Christ born? From the Jews. So you have it written, "Salvation is from the Jews"; but not for the Jews alone. For he did not say, "Salvation is for the Jews," but "Salvation is from the Jews." They seized him, and lost him; they bound him, and he escaped them; they saw him, and killed him. We did not seize him, and we hold him; we did not see him, and we believe; we are later, and we go ahead. Those who went before us lost the way; but we have both found the way and, walking in it, will come to the homeland.
Isa 1:3 (quotation, high confidence) · Ps 19:1 (18:2 Vulg.) (quotation, high confidence) · Matt 2:3–9 (allusion, high confidence) · Mic 5:2 (allusion, high confidence) · Rev 5:5 (allusion, medium confidence) · Luke 13:32 (quotation, high confidence) · Matt 2:16 (allusion, high confidence) · Ps 8:2 (8:3 Vulg.) (quotation, high confidence) · Eph 2:14 (quotation, high confidence) · Eph 2:20 (allusion, high confidence) · John 4:22 (quotation, high confidence)
Notes and citation
Summary: An Epiphany sermon: the ox and donkey at the manger stand for Jews and Gentiles; Herod the fox killed the innocents, the first martyrs; Christ the cornerstone joins both walls into one, though salvation, coming from the Jews, has passed to believers.
- This sermon is printed by the Maurists among the doubtful sermons; its authorship by Augustine is doubted.
- The removed marginal heading (on Christ manifested first to the Jews and then to the Gentiles, the infant martyrs, and the two walls meeting at the corner) was Migne's.
- A phrase after "the star was heaven's tongue" ("Quid a vobis quæsivi lucri") is garbled and is marked "…". The text reads "yesterday" (hesterno) where the sense requires "on this day"; translated by sense.
- The polemical statements about the Jews are translated as written.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip in the reference; OCR slips; joined words; spacing; stray mark): Judicis manifestatus → Judæis manifestatus; suum,et asinus → suum, et asinus; Bos de Judxis → Bos de Judæis; vencrunt, et verbi → venerunt, et verbi; Magi qui vencrunt → Magi qui venerunt; Prophclas → Prophetas; Et tamcn llerodes → Et tamen Herodes; adorarc pergentibus, ipsi immobiles pertmanserunt → adorare pergentibus, ipsi immobiles permanserunt; dcduxit in terra, stetit super locum ubi crat puer → deduxit in terra, stetit super locum ubi erat puer; elementorum,et → elementorum, et; Turbatus cst Herodes, quasi vcnerit → Turbatus est Herodes, quasi venerit; cæli leo, ct turbata → cæli leo, et turbata; de Ilerodc → de Herode; (Matth. n) → (Matth. II); sanguinesunt → sanguine sunt; EL has primitias → Et has primitias; ct ierunt infanles; infans ad nos, infantes nd Deum → et ierunt infantes; infans ad nos, infantes ad Deum; agnovcrunt Gentes → agnoverunt Gentes; angularcm → angularem; tautum a se → tantum a se; Judxi et Centes → Judæi et Gentes; sine Lege I, → sine Lege,; ille eat pax → ille est pax; rcmanscrunt → remanserunt; non in nubis → non in nobis; ex Judœis eat → ex Judæis est; llli comprehenderunt → Illi comprehenderunt; vidcrunl → viderunt; nos nee comprehendimus → nos nec comprehendimus; llli qui nos → Illi qui nos; perdidcrunt → perdiderunt; vcnicmus → veniemus.
Topics: Christology, Martyrdom
Cite (SBL): Augustine, Serm. 375.1 (PL 39:1624–1625; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/375-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/augustine-sermones/375-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-augustine-sermones-375-1) · Report an error
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).