Sermons to the People 57.1–57.13

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 12 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 57

57.1PL 38:269–270

Ordo est ædificationis vestræ, ut discatis prius quid credatis, et postea quid petatis. Sic enim dicit Apostolus, Erit: omnis qui invocaverit nomen Domini, salvus erit. Hoc testimonium beatus Paulus posuit de propheta: quia prædicta sunt per prophetam ista tempora, quando omnes invocaturi erant Deum: Qui invocaverit nomen Domini, salvus erit. Et adjunxit: Quomodo autem invocabunt, in quem non crediderunt? aut quomodo credent, quem non audierunt? Quomodo autem audient, sine prædicante? aut quomodo prædicabunt, si non mittantur? Missi sunt ergo prædicatores, prædicaverunt Christum. Illis prædicantibus populi audierunt, audiendo crediderunt, credendo invocaverunt. Quia ergo rectissime et verissime dictum est, Quomodo invocabunt, in quem non crediderunt? ideo prius didicistis quod crederetis: hodie didicistis eum invocare, in quem credidistis.

The order of your upbuilding is that you learn first what to believe and afterwards what to ask. For so the Apostle says: “It will be that everyone who calls on the name of the Lord will be saved.” Blessed Paul set down this testimony from the prophet, because these times were foretold through the prophet, when all were to call on God: “Whoever calls on the name of the Lord will be saved.” And he added: “But how will they call on him in whom they have not believed? Or how will they believe him whom they have not heard? And how will they hear without someone preaching? Or how will they preach unless they are sent?” So preachers were sent; they preached Christ. As they preached, the peoples heard; by hearing they believed; by believing they called on him. Since, then, it was most rightly and most truly said, “How will they call on him in whom they have not believed?”, you first learned what to believe; today you have learned to call on him in whom you have believed.

Joel 2:32 (quotation, high confidence) · Rom 10:13 (quotation, high confidence) · Rom 10:14 (quotation, high confidence) · Rom 10:15 (quotation, high confidence)

Notes and citation

Summary: The candidates first learned the Creed, what to believe; now they learn the Prayer, how to call on him in whom they believe.

“Everyone who calls …”: Joel 2:32, quoted in Rom 10:13. “How will they call …”: Rom 10:14–15. Migne’s Scripture references, printed in the text, are removed. A heading by Migne (“The Creed is to be handed over first, then the Prayer”) was removed by the importer. Compared with NPNF¹ 6 (Sermon 7 there).

Notes on the original text

Digital text corrected (OCR slip in the digital text; OCR slip; Migne’s Scripture reference printed in the text removed): ct postea → et postea; euin dicit, → enim dicit; omns qui invocaterit → omnis qui invocaverit; bcatus → beatus; prædica sunt per prophelam → prædicta sunt per prophetam; invocatari crant → invocaturi erant; invocarerit nomen Domini, iulrus → invocaverit nomen Domini, salvus; in quon non crediderunt aut → in quem non crediderunt? aut; prædicante aut quomodo pradicabunt, si non mittantur (Joel. II f 32; v Rom. x, 13-15)? → prædicante? aut quomodo prædicabunt, si non mittantur?; pupuli → populi; credidcruni → crediderunt; rectissimo → rectissime; didicislis → didicistis; cum invocare → eum invocare.

Topics: Prayer, Baptism

Cite (SBL): Augustine, Serm. 57.1 (PL 38:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-1). (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).

57.2PL 38:270

Filius Dei Dominus noster Jesus Christus docuit nos orationem: et cum sit ipse Dominus, sicut in Symbolo accepistis et reddidistis, Filius Dei unicus, tamen noluit esse unus. Unicus est, et unus esse noluit: fratres habere dignatus est. Quibus enim dicit, Dicite, Pater noster, qui es in cœlis? Quem voluit a nobis appellari Patrem nostrum, nisi Patrem suum? Numquid invidit nobis? Parentes aliquando cum genuerint unum filium, duos, tres; jam timent generare, ne faciant alios mendicare. Sed quia talis est haereditas quam nobis promittit, quam multi obtineant, et angustias nemo patiatur; ideo in suam fraternitatem vocavit populos gentium, et habet Unicus innumerabiles fratres qui dicant, Pater noster qui es in coelis. Dixerunt ista qui fuerunt ante nos: dicturi sunt qui erunt post nos. Videte quantos fratres habeat Unicus in sua gratia, communicans cum illis hæreditatem, pro quibus pertulit mortem. Habebamus patrem et matrem in terra, ut nasceremur ad labores et mortem: invenimus alios parentes, Deum Patrem et matrem Ecclesiam, a quibus nascamur ad vitam æternam. Cogitemus, charissimi, cujus filii esse coepimus: et sic vivamus, quomodo decet eos qui talem habent Patrem. Videte, quia Creator noster dignatus est esse Pater noster.

The Son of God, our Lord Jesus Christ, taught us a prayer; and though he is himself the Lord, as you have received in the Creed and recited back, the only Son of God, yet he did not want to be alone. He is the only Son, and he did not want to be alone: he deigned to have brothers. For to whom does he say, “Say: Our Father, who are in heaven”? Whom did he want us to call our Father, if not his own Father? Did he begrudge us this? Parents sometimes, when they have begotten one son, two, three, are afraid to beget more, lest they make the others beggars. But because the inheritance he promises us is such that many may obtain it and no one be cramped, he has called the peoples of the nations into his brotherhood; and the Only Son has countless brothers who say, “Our Father, who are in heaven.” Those who were before us said this; those who will be after us will say it. See how many brothers the Only Son has in his grace, sharing the inheritance with those for whom he endured death. We had a father and mother on earth, so that we were born to toil and death; we have found other parents, God our Father and the Church our Mother, by whom we are born to eternal life. Let us consider, dearly beloved, whose children we have begun to be, and let us live as befits those who have such a Father. See: our Creator has deigned to be our Father.

Matt 6:9 (quotation, high confidence) · Rom 8:29 (echo, medium confidence)

Notes and citation

Summary: The only Son of God willed to have countless brothers, so that we too call his Father “our Father”; with God as Father and the Church as Mother we are born to eternal life.

“Our Father, who are in heaven”: Matt 6:9. The candidates had received the Creed and recited it back (reddidistis). A heading by Migne left at the start of the section in the digital text (“The Son of God willed us to be his brothers”) is removed. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s marginal heading left at the start of the text; removed; OCR slip in the digital text): Filius Dei fratres suos nos esse, voluit. Filius Dci → Filius Dei; et. cum → et cum; reddidistis 1, → reddidistis,; gennerint unum tilium, duos, Ires → genuerint unum filium, duos, tres; nohis → nobis; inulti → multi; hahel Unicus → habet Unicus; ante nus → ante nos; Vidcle → Videte; ct matrem → et matrem; lilii → filii; cos qui → eos qui; Crcator → Creator.

Topics: Prayer, Christology

Cite (SBL): Augustine, Serm. 57.2 (PL 38:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-2). (abbreviation not yet checked)

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57.3PL 38:270

Audivimus quem invocare debeamus, qua spe hæreditatis æternæ Patrem in caelis habere coepimus: audiamus quid ab illo petamus. A tali Patre quid petituri sumus? Numquid non ab illo et hodie et heri et nudiustertius pluviam petimus? Nihil magnum est quod a tali Patre quæsivimus: et tamen videtis cum quanto gemitu, cum quanto desiderio pluviam petamus, cum mors timetur, et hoc timetur quod evadere nullus potest. Omnis enim homo citius serius moriturus est: et gemimus, rogamus, parturimus, clamamus ad Deum, ut paulo serius moriamur. Quanto magis ad illum debemus clamare, ut veniamus ubi nunquam moriamur?

We have heard whom we ought to call on, and with what hope of an eternal inheritance we have begun to have a Father in heaven; let us hear what we should ask of him. What are we to ask of such a Father? Have we not been asking him for rain today and yesterday and the day before? It is nothing great that we have asked of such a Father; and yet you see with what groaning, with what longing we ask for rain, when death is feared, and what is feared is what no one can escape. For every man will die, sooner or later; and we groan, we beg, we are in labor, we cry to God, so that we may die a little later. How much more ought we to cry to him that we may come where we shall never die!

Notes and citation

Summary: If we pray so earnestly for rain to put off death a little, how much more should we pray to reach the life where there is no death.

The congregation had been praying for rain during a drought. A heading by Migne (“What is to be asked of the Father”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): qucm → quem; habcre → habere; non I ab illo et hodio ct heri et nudinstertius pluviam pctimus → non ab illo et hodie et heri et nudiustertius pluviam petimus; lamcn → tamen; pctamus → petamus; ct hoc → et hoc; cst: ct gemimus → est: et gemimus; scrius → serius; moriamur?. → moriamur?.

Topics: Prayer, Eschatology

Cite (SBL): Augustine, Serm. 57.3 (PL 38:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-3). (abbreviation not yet checked)

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57.4PL 38:270

Ideo, Sanctificetur nomen tuum, dictum est. Hoc etiam ab illo petimus, ut sanctificetur nomen ejus in nobis: nam semper est sanctum. Quomodo autem sanctificatur nomen ejus in nobis, nisi dum nos efficit sanctos? Nos enim fuimus non sancti, et per nomen ejus efficimur sancti: ipse autem semper sanctus, et nomen ipsius semper sanctum. Pro nobis rogamus, non pro Deo. Non enim bene optamus Deo, cui nihil mali potest aliquando evenire. Sed optamus nobis bonum, ut sanctificetur sanctum nomen ejus: quod semper sanctum est, sanctificetur in nobis.

That is why it was said, “Hallowed be your name.” This too we ask of him, that his name be hallowed in us; for it is always holy. And how is his name hallowed in us, except when it makes us holy? For we were not holy, and through his name we are made holy; but he is always holy, and his name always holy. We pray for ourselves, not for God. For we do not wish good for God, to whom no evil can ever happen. But we wish good for ourselves, that his holy name may be hallowed: that what is always holy may be hallowed in us.

Matt 6:9 (quotation, high confidence)

Notes and citation

Summary: “Hallowed be your name” asks that God’s ever-holy name may make us holy.

Matt 6:9. A heading by Migne (“The first petition”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): Idco → Ideo; luum → tuum; sauctos → sanctos; sEmper → semper; ipsins → ipsius; pro Dco. → pro Deo.; Scd oplanms → Sed optamus; sanctum cst, → sanctum est,.

Topics: Prayer

Cite (SBL): Augustine, Serm. 57.4 (PL 38:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-4). (abbreviation not yet checked)

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57.5PL 38:270

Veniat regnum tuum. Petamus, non petamus, venire habet. Habet quidem regnum Deus sempiternum. Quando enim non regnavit? Quando regnare coepit? Quando regnum ejus initium non habet, nec finem habebit. Sed ut sciatis quia et hoc pro nobis oramus, non pro Deo (non enim sic dicimus, Veniat regnum tuum, quasi optantes, ut regnet Deus); regnum ipsius nos erimus, si in illum credentes in eo profecerimus. Omnes fideles redempti sanguine Unici ipsius, erunt regnum ipsius. Venturum est autem ipsum regnum, cum facta fuerit resurrectio mortuorum: tunc enim veniet ipse. Et cum resurrexerint mortui, dividet eos, sicut ipse dicit, et ponet alios ad dexteram, alios ad sinistram. Dicet eis qui ad dexteram erunt: Venite, benedicti Patris mei, percipite regnum. Hoc est quod optamus et rogamus, quando dicimus, Veniat regnum tuum, ut nobis veniat. Nam si nos reprobi fuerimus, illud regnum aliis venturum est, non nobis. Si autem in eo numero fuerimus, qui pertinent ad membra unigeniti Filii ejus, nobis veniet regnum ejus: et non tardabit. Numquid enim sæcula tanta restant, quanta transierunt? Apostolus Joannes dixit: Filioli, novissima hora est. Sed pro ipso die magno longa est hora: et ipsa hora novissima videte quot annos ducat. Tamen sic vobis sit quasi qui vigilet, dormiat, surgat et regnet. Modo vigilemus, morte dormiemus, in fine resurgemus, sine fine regnabimus.

“Your kingdom come.” Whether we ask or not, it is going to come. God indeed has an everlasting kingdom. For when did he not reign? When did he begin to reign? For his kingdom has no beginning, nor will it have an end. But so that you may know that this too we pray for ourselves, not for God (for we do not say “Your kingdom come” as if wishing that God may reign): we shall be his kingdom, if, believing in him, we make progress in him. All the faithful, redeemed by the blood of his Only Son, will be his kingdom. And that kingdom will come when the resurrection of the dead has taken place; for then he himself will come. And when the dead have risen, he will divide them, as he himself says, and will set some on the right and others on the left. He will say to those who are on the right: “Come, blessed of my Father, receive the kingdom.” This is what we wish and ask when we say, “Your kingdom come”: that it may come to us. For if we are rejected, that kingdom will come to others, not to us. But if we are in the number of those who belong to the members of his only-begotten Son, his kingdom will come to us, and it will not delay. For do as many ages remain as have passed? The apostle John said, “Little children, it is the last hour.” But for that great day the hour is long; and see how many years that last hour lasts. Still, let it be for you as for one who keeps watch, sleeps, rises, and reigns. Let us keep watch now; we shall sleep in death; at the end we shall rise; we shall reign without end.

Matt 6:10 (quotation, high confidence) · Matt 25:33 (allusion, high confidence) · Matt 25:34 (quotation, high confidence) · 1 John 2:18 (quotation, high confidence)

Notes and citation

Summary: God’s kingdom has no beginning or end; in praying “Your kingdom come” we ask to be among his kingdom, the redeemed, when he comes to raise the dead and set the blessed on his right.

“Your kingdom come”: Matt 6:10. The separation and “Come, blessed …”: Matt 25:32–34. “Little children, it is the last hour”: 1 John 2:18. A heading by Migne (“The second petition”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text; removed; OCR slip in the digital text): Habct → Habet; rcguavit → regnavit; nee finem → nec finem; Dcus → Deus; fidcles → fideles; Venturum cst autem → Venturum est autem; lune cnint → tunc enim; cos, sicut → eos, sicut; delleram → dexteram; percipile → percipite; autcin → autem; saecuki → sæcula; (/ Joan. II, 18) → ; ipso dic magno → ipso die magno; vidcte → videte; mortc → morte.

Topics: Prayer, Eschatology

Cite (SBL): Augustine, Serm. 57.5 (PL 38:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-5). (abbreviation not yet checked)

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57.6PL 38:270–271

Fiat voluntas tua, sicut in coelo, ita et in terra. Tertio petimus, Fiat voluntas tua, sicut in cælo, ita et in terra. Et hoc nobis bene optamus. Nam voluntas Dei necesse est ut fiat. Voluntas Dei est ut regnent boni, damnentur mali. Numquid potest ista voluntas non fieri? Sed quid nobis bene optamus, quando dicimus, Fiat voluntas tua, sicut in cælo, ita et in terra? Audite. Multis enim modis hæc petitio intelligi potest, et multa sunt cogitanda in ista petitione; quando rogamus Deum, Fiat voluntas tua, sicut in cælo, ita et in terra. Quomodo te non offendunt Angeli tui, sic te non offendamus et nos. Iterum quomodo intelligitur, Fiat voluntas tua, sicut in cœlo, ita et in terra? Sancti omnes Patriarchæ, omnes Prophetæ, omnes Apostoli, spirituales omnes tanquam celum sunt Deo: nos autem in comparatione ipsorum terra sumus. Fiat voluntas tua, sicut in cælo, ita et in terra: sicut in illis, ita et in nobis. Item, Fiat voluntas tua, sicut in coelo, ita et in terra. Ecclesia Dei cælum est, inimici ejus terra sunt. Bene optamus inimicis nostris, ut credant et ipsi, et fiant christiani: et fiat voluntas Dei, sicut in cœlo, ita et in terra. Item, Fiat voluntas tua, sicut in cælo, ita et in terra. Spiritus noster cœlum est, caro terra, quomodo innovatur spiritus noster credendo, sic caro innovatur resurgendo: et fiat voluntas Dei, sicut in cœlo, ita et in terra. Item, mens nostra qua videmus veritatem, et condelectamur ipsi veritati, cœlum est. Ecce coelum: Condelector legi Dei secundum interiorem hominem. Quid est terra? Video aliam legem in membris meis, repugnantem legi mentis meæ. Quando ista pugna transierit, et concordia plena carnis et spiritus facta fuerit, fiet voluntas Dei, sicut in coelo, ita et in terra. Quando petitionem istam dicimus, omnia ista cogitemus, et omnia ista a Patre petamus. Omnia autem ista, charissimi, tria quæ diximus, tres petitiones istæ ad vitam æternam pertinent. Quod enim sanctificatur in nobis nomen Dei nostri, æternum erit. Quod regnum ipsius veniet, ubi semper vivemus, æternum erit. Quod voluntas ejus fit, sicut in coelo, ita et in terra, omnibus modis, quos exposui, æternum erit. Restant petitiones pro ista vita peregrinationis nostræ: ideo sequitur, Panem nostrum quotidianum da nobis hodie. Da aeterna, da temporalia. Promisisti regnum, noli negare subsidium. Dabis apud te sempiternum ornamentum, da in terra temporale alimentum. Ideo quotidie, ideo hodie, id est, hoc tempore. Cum transierit vita ista, numquid petemus panem quotidianum? Tunc enim non vocabitur quotidie; sed hodie. Nunc vocatur quotidie, quando transit dies, et venit alius dies. Numquid vocabitur quotidie, quando æternus unus dies? Sane duobus modis intelligenda est ista petitio de pane quotidiano: sive pro necessitate carnalis victus, sive etiam pro necessitate spiritualis alimoniæ. Carnalis cibi necessitas, propter quotidianum victum, sine quo vivere non possumus. Victus est et tegumentum, sed a parte totum intelligitur. Quando panem petimus, ibi omnia accipimus. Norunt etiam spiritualem alimoniam fideles, quam et vos scituri estis, accepturi de altare Dei. Panis erit et ipse quotidianus, huic vitæ necessarius. Numquid enim Eucharistiam accepturi sumus, cum ad ipsum Christum venerimus, et cum illo in æternum regnare coeperimus? Ergo Eucharistia panis noster quotidianus est: sed sic accipiamus illum, ut non solum ventre, sed et mente reficiamur. Virtus enim ipsa quæ ibi intelligitur, unitas est, ut redacti in corpus ejus, effecti membra ejus, simus quod accipimus. Tunc erit vere panis noster quotidianus. Et quod vobis tracto, panis quotidianus est: et quod in Ecclesia lectiones quotidie auditis, panis quotidianus est: et quod hymnos auditis et dicitis, panis quotidianus est. Hæc enim sunt necessaria peregrinationi nostræ. Numquid illuc quando venerimus, codicem sumus audituri? Ipsum Verbum visuri, ipsum Verbum audituri, ipsum manducaturi, ipsum bibituri, quomodo Angeli modo. Numquid Angelis codices sunt necessarii, aut disputatores, aut lectores? Absit. Videndo legunt: vident enim ipsam Veritatem, et illo fonte satiantur, unde nos irroramur. Dictum est ergo de pane quotidiano; quia in ista vita nobis est necessaria hæc petitio.

“Your will be done, as in heaven, so on earth.” Third, we ask, “Your will be done, as in heaven, so on earth.” And this too we wish as a good for ourselves. For God’s will must be done. It is God’s will that the good reign and the wicked be condemned. Can that will not be done? But what good do we wish for ourselves when we say, “Your will be done, as in heaven, so on earth”? Listen. This petition can be understood in many ways, and many things are to be thought of in this petition when we ask God, “Your will be done, as in heaven, so on earth.” As your angels do not offend you, so may we not offend you. Again, how is “Your will be done, as in heaven, so on earth” understood? All the holy patriarchs, all the prophets, all the apostles, all the spiritual are, as it were, heaven to God; while we, compared with them, are earth. “Your will be done, as in heaven, so on earth”: as in them, so also in us. Again: “Your will be done, as in heaven, so on earth.” The Church of God is heaven; its enemies are earth. We wish our enemies well, that they too may believe and become Christians: and so God’s will is done, as in heaven, so on earth. Again: “Your will be done, as in heaven, so on earth.” Our spirit is heaven, the flesh earth: as our spirit is renewed by believing, so may the flesh be renewed by rising again; and God’s will be done, as in heaven, so on earth. Again, our mind, by which we see the truth and delight in that truth, is heaven. See the heaven: “I delight in the law of God according to the inner man.” What is the earth? “I see another law in my members, fighting against the law of my mind.” When this fight has passed, and full concord of flesh and spirit has been made, God’s will will be done, as in heaven, so on earth. When we say this petition, let us think of all these things and ask all these of the Father. And all these, dearly beloved, the three we have spoken of, these three petitions, belong to eternal life. For that the name of our God is hallowed in us will be eternal. That his kingdom comes, where we shall live for ever, will be eternal. That his will is done, as in heaven, so on earth, in all the ways I have explained, will be eternal. There remain the petitions for this life of our pilgrimage; so there follows: “Give us this day our daily bread.” Give eternal things, give temporal things. You have promised a kingdom; do not deny us support. You will give everlasting glory with you; give on earth temporal nourishment. That is why it is “daily,” why “this day,” that is, in this time. When this life has passed, shall we ask for daily bread? For then it will not be called “daily,” but “today.” Now it is called daily, when a day passes and another day comes. Will it be called daily when there is one eternal day? This petition about daily bread is surely to be understood in two ways: either for the need of bodily food or also for the need of spiritual nourishment. There is the need of bodily food, for daily sustenance, without which we cannot live. Sustenance includes clothing as well; but the whole is understood from a part. When we ask for bread, we take in everything there. The faithful also know a spiritual nourishment, which you too will come to know, when you receive it from the altar of God. This too will be daily bread, necessary for this life. For shall we receive the eucharist when we have come to Christ himself and have begun to reign with him for ever? So the eucharist is our daily bread; but let us receive it in such a way that we are refreshed not only in the belly but also in the mind. For the power that is understood there is unity, so that, gathered into his body, made his members, we may be what we receive. Then it will truly be our daily bread. And what I am expounding to you is daily bread; and the readings you hear daily in church are daily bread; and the hymns you hear and sing are daily bread. For these are necessary for our pilgrimage. When we arrive there, shall we hear a book read? We shall see the Word himself, hear the Word himself, eat him, drink him, as the angels do now. Do the angels need books, or expounders, or readers? Far from it. They read by seeing: for they see the Truth itself, and are filled from that fountain from which we are sprinkled. So much, then, about daily bread; for in this life this petition is necessary to us.

Matt 6:10 (quotation, high confidence) · Rom 7:22 (quotation, high confidence) · Rom 7:23 (quotation, high confidence) · Matt 6:11 (quotation, high confidence) · 1 Cor 10:17 (echo, medium confidence) · John 6:51 (echo, medium confidence)

Notes and citation

Summary: “Your will be done” has many senses: angels and us, saints and sinners, Church and enemies, spirit and flesh; the first three petitions concern eternity. Daily bread is bodily food, and also the eucharist, the word preached, the readings, and the hymns, needed for this pilgrimage.

“Your will be done …”: Matt 6:10. “I delight in the law of God … the law of my mind”: Rom 7:22–23. “Give us this day …”: Matt 6:11. “We may be what we receive”: Augustine’s teaching on the eucharist as the sacrament of the Church’s unity in Christ’s body (compare 1 Cor 10:17), translated exactly. This section also contains Migne’s paragraph 7: its number and heading (“The fourth petition. Daily bread is twofold, bodily and spiritual. The eucharist. Sermons, readings, and sacred hymns are daily bread”), left in the text by the digitization, are removed. Headings by Migne (“The third petition. The many interpretations of this petition”) were removed by the importer. The digital text’s coiit. cem (“codicem,” a book) is corrected. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text; OCR slip in the digital text; Migne’s paragraph number (7) and marginal heading left in the text; removed): itia, sicut → tua, sicut; cæ/o → cælo; Nani → Nam; quaudo → quando; sicud → sicut; cuim uiodis → enim modis; cogi- Landa → cogitanda; nou offendamus → non offendamus; cœ/o, ita ct → cœlo, ita et; ila et in terra: sicut in illis, iui et → ita et in terra: sicut in illis, ita et; cjus terra sum → ejus terra sunt; ct ipsi, et liant → et ipsi, et fiant; hem, Fiat voluntas tua, Ii,,., in cælo → Item, Fiat voluntas tua, sicut in cælo; cœlum cst → cœlum est; innovciur → innovatur; lcgi Dr.i → legi Dei; pctilionem → petitionem; vivemus, æternum crit. Quod → vivemus, æternum erit. Quod; cxposui, æternum crit. l.Quarta pelilio. Panis quotidianus duplex est, corporalis et spiritualis. Eucharistia. Sermones, lectiones et hymni sacri, quotidianus panis. Restant → exposui, æternum erit. Restant; nostre → nostræ; erit:ternus → æternus; alimoniæI. → alimoniæ.; nccessitas → necessitas; spiritualcm → spiritualem; scituri estis I, → scituri estis,; altare Dci. → altare Dei.; sumus,cum → sumus, cum; alternum → æternum; cst: sed → est: sed; uon solum → non solum; reficiamur2. → reficiamur.; rjus → ejus; quotidic → quotidie; suut → sunt; peregrinalioni → peregrinationi; coiit. cem → codicem; lecture,,? → lectores?; il;o fonte → illo fonte.

Topics: Prayer, Eucharist, Eschatology, Scripture and canon

Cite (SBL): Augustine, Serm. 57.6 (PL 38:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-6). (abbreviation not yet checked)

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57.8PL 38:271

Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Numquid necessaria est nisi hic? Ibi enim debita non habebimus. Debita enim quid sunt, nisi peccata? Ecce baptizabimini, omnia ibi vestra peccata delebuntur: nullum omnino ibi remanebit. Si quid mali aliquando gessistis, fecistis, dixistis, concupistis, cogitastis, totum delebitur. Et tamen si in ista vita posteriori securitas esset, talem orationem non disceremus, ubi diceremus, Dimitte nobis debita nostra. Sed plane faciamus quod sequitur, Sicut et nos dimittimus debitoribus nostris. Maxime ergo vos qui intraturi estis ad accipiendam plenam indulgentiam debitorum vestrorum, videte ne aliquid in cordibus vestris adversus alterum teneatis, ut procedatis inde securi, quasi liberi et ab omnibus debitis absoluti; et incipiatis vos velle vindicare de inimicis vestris, qui vobis ante injurias fecerunt. Dimittite, quomodo vobis dimittitur. Deus nulli fecit injuriam, et tamen dimittit qui nihil debet. Quomodo debet dimittere cui dimittitur, quando ille omnia dimittit, qui non debet quod ei dimittatur?

“Forgive us our debts, as we also forgive our debtors.” Is this necessary except here? For there we shall have no debts. For what are debts but sins? See, you are going to be baptized; all your sins will be blotted out there; none at all will remain there. Whatever evil you have ever done, committed, said, desired, thought, all of it will be blotted out. And yet, if there were security in the life after baptism, we would not learn such a prayer, in which we say, “Forgive us our debts.” But by all means let us do what follows: “as we also forgive our debtors.” Above all, then, you who are about to enter to receive full pardon of your debts, see that you hold nothing in your hearts against another, so that you may come out from there secure, free as it were and released from all debts; and do not begin to want to avenge yourselves on your enemies who did you wrong before. Forgive, as you are forgiven. God did no one wrong, and yet he forgives, who owes nothing. How ought one who is forgiven to forgive, when he forgives everything who owes nothing that could be forgiven him?

Matt 6:12 (quotation, high confidence)

Notes and citation

Summary: Baptism blots out all sins, yet the Prayer teaches that sins follow in life; the candidates must forgive all their enemies, as God, who owes nothing, forgives them.

Matt 6:12. Augustine’s teaching that baptism blots out all sins is translated exactly. There is no section 7 in the staged text; Migne’s paragraph 7 is in section 6. A heading by Migne (“The fifth petition”) was removed by the importer. Compared with NPNF¹ 6. The Latin as printed lacks a negative before “begin to want to avenge” (et incipiatis); the sense requires it, and it is translated by sense.

Notes on the original text

Digital text corrected (OCR slip in the digital text): nccessaria → necessaria; cnim → enim; ali - quando → aliquando; postcriori → posteriori; plano faciamus quod scquilur → plane faciamus quod sequitur; dcbituribus → debitoribus; videte De aliquid → videte ne aliquid; ahcrum → alterum; securi 1, → securi,; ct ab omnibus → et ab omnibus; Diniittile → Dimittite; debcl → debet.

Topics: Prayer, Baptism

Cite (SBL): Augustine, Serm. 57.8 (PL 38:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-8). (abbreviation not yet checked)

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57.9PL 38:271–272

Ne nos inferas in tentationem; sed libera nos a malo. Numquid et hoc necessarium erit in illa vita? Non dicitur, Ne nos inferas in tentationem, nisi ubi potest esse tentatio. In sancti Job libro legimus, Numquid non tentatio est vita humana super terram? Quid ergo rogamus? Quid, audite. Apostolus Jacobus dicit, Nemo cum tentatur dicat quod a Deo tentatur. Tentationem istam malam dixit, qua quisque decipitur, et diabolo subjugatur; ipsam dixit tentationem. Est enim alia tentatio, quæ appellatur probatio: de ipsa tentatione scriptum est, Tentat vos Dominus Deus vester, ut sciat si diligitis eum. Quid est, ut sciat? Ut scire vos faciat: nam ipse novit. In illa tentatione qua quisque decipitur et seducitur, neminem tentat Deus: sed plane judicio suo alto et occulto quosdam deserit. Cum ille deseruerit, invenit quid faciat tentator. Non enim invenit adversus se luctatorem, sed continuo illi se exhibet possessorem, si deserat Deus. Ne deserat ergo nos, ideo dicimus, Ne nos inferas in tentationem. Unusquisque enim tentatur, ait idem apostolus Jacobus, a concupiscentia sua abstractus et illectus: deinde concupiscentia cum conceperit, parit peccatum; peccatum autem cum consummatum fuerit, generat mortem. Quid nos docuit? Ut pugnemus contra concupiscentias nostras. Etenim in Baptismo sancto peccata dimissuri estis: concupiscentiæ remanebunt, cum quibus regenerati pugnetis. Restat enim conflictus in vobis ipsis. Nullus hostis metuatur extrinsecus: te vince, et mundus est victus. Quid tibi facturus est tentator extraneus, sive diabolus, sive minister diaboli? Quicumque homo proponit lucrum, ut seducat, avaritiam in te non inveniat: quid facit propositor lucri? Si autem avaritia in te inventa fuerit, viso lucro inardescis, vitiosæ escæ caperis laqueo. Si autem non in te invenerit avaritiam, remansit frustra extenta muscipula. Proponit tibi tentator pulcherrimam feminam: adsit intus castitas, victa est foris iniquitas. Ut ergo non te capiat proposita pulchritudine mulieris alienæ, cum tua libidine intus pugna. Non sentis hostem tuum, sed sentis concupiscentiam tuam. Diabolum non vides, sed quid te delectet, vides. Vince intus quod tu sentis. Pugna, pugna; quia qui te regeneravit, judex est: proposuit luctam, parat coronam. Sed quia sine dubio vinceris, si illum adjutorem non habueris, si te deseruerit; ideo proponis in Oratione, Ne nos inferas in tentationem. Ira judicis donavit quosdam concupiscentiis suis: et dicit illud Apostolus, Tradidit illos Deus in concupiscentiam cordis illorum. Quomodo tradidit? Non cogendo, sed deserendo.

“Lead us not into temptation, but deliver us from evil.” Will this too be necessary in that life? “Lead us not into temptation” is not said except where there can be temptation. In the book of holy Job we read, “Is not the life of man on earth a temptation?” What, then, do we ask? Hear what. The apostle James says, “Let no one, when he is tempted, say that he is tempted by God.” He meant that evil temptation by which a person is deceived and brought under the yoke of the devil; that is the temptation he meant. For there is another temptation, which is called testing; of that temptation it is written, “The Lord your God tests you, to know whether you love him.” What does “to know” mean? To make you know; for he himself knows. In that temptation by which a person is deceived and led astray, God tempts no one; but plainly, by his deep and hidden judgment, he abandons some. When he abandons someone, the tempter finds what to do. For he does not find a wrestler against him, but at once presents himself to him as owner, if God abandons him. So that he may not abandon us, then, we say, “Lead us not into temptation.” “For each one is tempted,” says the same apostle James, “drawn away and enticed by his own concupiscence; then concupiscence, when it has conceived, gives birth to sin; and sin, when it is completed, brings forth death.” What has he taught us? To fight against our concupiscences. For in holy baptism you are going to lay down your sins; the concupiscences will remain, and with them you must fight after you have been reborn. The conflict within yourselves remains. Let no enemy from outside be feared: conquer yourself, and the world is conquered. What will a tempter from outside do to you, whether the devil or a servant of the devil? Whoever holds out gain to seduce you, let him not find avarice in you: what does the one who holds out gain achieve? But if avarice is found in you, at the sight of gain you catch fire; you are caught in the snare of corrupt bait. But if he does not find avarice in you, the trap remains set in vain. The tempter sets before you a very beautiful woman: let chastity be present within, and the wickedness outside is defeated. So that he may not catch you with the beauty of another man’s wife set before you, fight within against your own lust. You do not feel the enemy, but you feel your concupiscence. You do not see the devil, but you see what delights you. Conquer within what you feel. Fight, fight; for he who has reborn you is the judge: he has set the contest; he is preparing the crown. But because you will without doubt be conquered if you do not have him as helper, if he abandons you, therefore you put it in the Prayer: “Lead us not into temptation.” The wrath of the judge has handed some over to their concupiscences; and the Apostle says it: “God handed them over to the concupiscence of their heart.” How did he hand them over? Not by forcing, but by abandoning.

Matt 6:13 (quotation, high confidence) · Job 7:1 (quotation, high confidence) · Jas 1:13 (quotation, high confidence) · Deut 13:3 (quotation, high confidence) · Jas 1:14 (quotation, high confidence) · Jas 1:15 (quotation, high confidence) · Rom 1:24 (quotation, high confidence) · 2 Tim 4:8 (echo, low confidence)

Notes and citation

Summary: God tempts no one to evil, though he tests; but by hidden judgment he abandons some to the tempter; after baptism concupiscence remains, and we must fight it within, asking God not to abandon us.

“Lead us not into temptation …”: Matt 6:13. “Is not the life of man on earth a temptation?”: Job 7:1, in the Old Latin. “Let no one, when he is tempted …”: Jas 1:13. “The Lord your God tests you …”: Deut 13:3. “Each one is tempted …”: Jas 1:14–15. “God handed them over …”: Rom 1:24. Augustine’s teaching that concupiscence remains after baptism and that God abandons some by hidden judgment is translated exactly. A heading by Migne (“The sixth petition. Temptation twofold. When God abandons, the tempter at once takes possession. Concupiscences remain after baptism”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text; removed; OCR slip in the digital text): Irgimus → legimus; ( Job. VII, i) → ; a Dco tentatur. → a Deo tentatur.; ct seducitur → et seducitur; lent tor → tentator; exhibet' possessorem, si descrat → exhibet possessorem, si deserat; Ne noa inferas → Ne nos inferas; pugn mus contra Concupiscentias nosiras → pugnemus contra concupiscentias nostras; saucio → sancto; cuitu → enim; extrinsecus 1: te vincc → extrinsecus: te vince; lacturus est tentator extrancus → facturus est tentator extraneus; hotno proponit luerum, ut seduccat, avaritiam in tc → homo proponit lucrum, ut seducat, avaritiam in te; viso luero → viso lucro; escæ I caPeris → escæ caperis; rcmansit → remansit; victa csl foris inquitas → victa est foris iniquitas; non tc capiat → non te capiat; hostem rium, sod → hostem tuum, sed; deleclet → delectet; paral coronam → parat coronam; bibucris → habueris; idco → ideo; tenlalionem → tentationem; ( Rom. i, 24) → .

Topics: Prayer, Baptism, Ethics

Cite (SBL): Augustine, Serm. 57.9 (PL 38:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-9). (abbreviation not yet checked)

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57.10PL 38:272

Libera nos a malo: potest ad eamdem ipsam sententiam pertinere. Ideo sic est, ut intelligas unam sententiam, Ne nos inferas in tentationem; sed libera nos a malo. Ideo addidit sed: ut ostenderet hoc totum ad unam sententiam pertinere, ne nos inferas in tentationem; sed libera nos a malo. Quomodo? Singula illa proponam; Ne nos inferas in tentationem; sed libera nos a malo, Liberando nos a malo, non nos infert in tentationem: non nos inferendo in tentationem, liberat nos a malo.

“Deliver us from evil” can belong to that same sentence. It is so in order that you may understand it as one sentence: “Lead us not into temptation, but deliver us from evil.” That is why he added “but”: to show that all this belongs to one sentence, “Lead us not into temptation, but deliver us from evil.” How? I will set out each part: “Lead us not into temptation, but deliver us from evil.” By delivering us from evil, he does not lead us into temptation; by not leading us into temptation, he delivers us from evil.

Matt 6:13 (quotation, high confidence)

Notes and citation

Summary: “Lead us not into temptation” and “deliver us from evil,” joined by “but,” form one petition.

Matt 6:13. A heading by Migne (“Deliverance from evil”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text; stray mark at the start of the text): - Libera nos → Libera nos; boc totum → hoc totum; sententiain → sententiam; Liberando nos a mala → Liberando nos a malo.

Topics: Prayer

Cite (SBL): Augustine, Serm. 57.10 (PL 38:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-10). (abbreviation not yet checked)

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57.11PL 38:272

Magna vero tentatio est, charissimi, magna tentatio est in hac vita, quando illud nostrum tentatur, quo meremur veniam, sicubi tentati lapsi fuerimus. Horrenda tentatio est, quando nobis tollitur, unde ab aliarum tentationum vulneribus sanari possimus. Scio nondum vos intellexisse: adeste animo, ut intelligatis. Puta, tentat avaritia, victus est quisquam (quia et luctator aliquando et bonus præliator vulneratur) in aliqua una tentatione: vicit hominem avaritia, etiam bonum luctatorem; et fecit nescio quid avarum. Transiit libido, non adduxit ad stuprum, non pervenit ad adulterium. Illud enim quando fuerit, et ab adulterio homo prohibendus est. Sed vidit mulierem ad concupiscendum, cogitavit aliquid delectabilius quam debuit; accepit pugnam, etiam optimus præliator percussus est: sed non consensit, repercussit motum lascivum, doloris amaritudine castigavit, repercussit et vicit. Tamen eo Ipso quod lapsus erat, habet unde dicat, Dimitte nobis debita nostra. Sic de cæteris omnibus tentationibus, difficile est ut non sit unde dicamus, Dimitte nobis debita nostra. Quæ est ergo illa, quam posui, horrenda tentatio, molesta, tremenda, omnibus viribus, omni virtute vitanda? quæ est ista? Quando nobiscum agitur, ut vindicemus nos. Ira exasperatur, et frendet homo vindicari: horrenda tentatio. Unde accepturus enim veniam fueras pro cæteris delictis, hoc perdis. Si quid aliis sensibus, aliis cupiditatibus peccaveras, hinc erat sanandum, quia dicturus eras, Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Qui te instigat ut vindiceris, perdet tibi quod dicturus eras, Sicut et nos dimittimus debitoribus nostris. Illo perdito, cuncta tenebuntur: omnino nihil dimittitur.

Truly it is a great temptation, dearly beloved, a great temptation in this life, when that part of us is tempted by which we earn pardon if, being tempted somewhere, we have fallen. It is a dreadful temptation when that is taken from us by which we could be healed of the wounds of other temptations. I know you have not yet understood; attend in mind, so that you may understand. Suppose avarice tempts, and someone is defeated (for sometimes even a good wrestler and good fighter is wounded) in some single temptation: avarice has defeated a man, even a good wrestler, and he has done some avaricious thing. Lust has passed by; it has not led to fornication, it has not reached adultery. (For when that happens, the man must certainly be kept back from adultery.) But he looked at a woman to desire her; he dwelt on something with more pleasure than he ought; he took the blow; even the best fighter was struck; but he did not consent; he beat back the lewd impulse, punished it with the bitterness of grief, beat it back and conquered. Yet by the very fact that he had slipped, he has reason to say, “Forgive us our debts.” So with all other temptations: it is hard for there not to be reason for us to say, “Forgive us our debts.” What, then, is that dreadful temptation I mentioned, troublesome, fearful, to be avoided with all one’s strength, all one’s might? What is it? When we are urged to avenge ourselves. Anger is roused, and a man grinds his teeth to be avenged: a dreadful temptation. For you lose the very thing by which you were to receive pardon for other offenses. If you had sinned in other senses, in other desires, there was healing from this, that you would say, “Forgive us our debts, as we also forgive our debtors.” Whoever urges you to take revenge will make you lose what you were going to say: “as we also forgive our debtors.” When that is lost, all will be held against you: nothing at all is forgiven.

Matt 6:12 (quotation, high confidence) · Matt 5:28 (allusion, high confidence)

Notes and citation

Summary: Other sins can be healed through the petition for forgiveness; but the desire for revenge is a dreadful temptation, because it destroys the very means of being forgiven.

“Forgive us our debts …”: Matt 6:12. Looking at a woman with desire: Matt 5:28. The digital text’s stuprum is rendered “fornication.” A heading by Migne (“A great temptation, a dreadful temptation: to want revenge”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): chari sitni → charissimi; tentatio cst in → tentatio est in; viia → vita; tentatio cst, → tentatio est,; uude → unde; satiat'i → sanari; vietus cst quisquam → victus est quisquam; cl luetator aliquando CL bonus → et luctator aliquando et bonus; eliam → etiam; ct fecit → et fecit; libido, uon adduxit → libido, non adduxit; fucrit → fuerit; prohibendus cst. → prohibendus est.; dcbuit → debuit; percussus cst: → percussus est:; sed uon consensit, → sed non consensit,; vicit 4. Taiucn → vicit. Tamen; crat → erat; cæTeteris omnibus tentationi bus → cæteris omnibus tentationibus; ct frendet → et frendet; arteris → cæteris; peccavcras → peccaveras; sanandum,quia dicturus cras → sanandum, quia dicturus eras; dieturus cras → dicturus eras; perdito,cuneta → perdito, cuncta.

Topics: Prayer, Ethics

Cite (SBL): Augustine, Serm. 57.11 (PL 38:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-11). (abbreviation not yet checked)

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57.12PL 38:272

Hanc periculosam tentationem in ista vita sciens Dominus, Magister et Salvator noster cum doceret nos in hac Oratione sex vel septem petitiones, nullam sibi assumpsit unde tractaret, et quam nobis vehementius commendaret, nisi hanc unam. Numquid non diximus, Pater noster, qui es in cœlis, et cætera subsequentia? Quare post finitam Orationem non aliquid nobis inde tractavit, vel quod a capite posuit, vel quod in fine conclusit, vel quod in medio collocavit? Si enim non in vobis sanctificatum fuerit nomen Dei, aut si non pertinueritis ad regnum Dei, aut si non in vobis facta fuerit voluntas Dei sicut in caelo, aut si non vos Deus custodierit ne intretis in tentationem: quare nihil horum? Sed quid? Amen dico vobis, quia si dimiseritis peccata hominibus: propter illud, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Prætermissis omnibus petitionibus quas nos docuit, illam maxime docuit. Non multum fuerant illa commendanda, in quibus si peccator est, unde curetur agnoscat: commendandum, in quo si peccaveris, cætera non est unde sanari. Hoc enim debes dicere, Dimitte nobis debita nostra. Quæ debita? Non deest: hominis filius. Paulo plus locutus sum quam debui, dixi aliquid quod non debui, risi plus quam debui, bibi amplius quam debui, comedi amplius quam debui, audivi libenter quod non debui,vidi libenter quod non debui, cogitavi libenter quod non debui: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Peristi, si hoc perdidisti.

Knowing this dangerous temptation in this life, the Lord, our Master and Savior, when he taught us six or seven petitions in this Prayer, took up none of them to discuss and to commend to us more strongly, except this one. Did we not say, “Our Father, who are in heaven,” and the rest that follows? Why, after finishing the Prayer, did he not discuss any of it with us, either what he put at the head, or what he concluded with at the end, or what he placed in the middle? For why did he not say: if the name of God is not hallowed in you, or if you do not belong to the kingdom of God, or if the will of God is not done in you as in heaven, or if God does not guard you from entering into temptation? Why none of these? But what? “Truly I say to you, that if you forgive men their sins,” because of that petition: “Forgive us our debts, as we also forgive our debtors.” Passing over all the petitions he taught us, he taught that one above all. There was no great need to commend those in which, if a man sins, he knows how to be healed; there was need to commend the one in which, if you sin, there is no way for the rest to be healed. For you must say this: “Forgive us our debts.” What debts? There is no lack: we are sons of man. I spoke a little more than I ought, I said something I ought not, I laughed more than I ought, I drank more than I ought, I ate more than I ought, I listened with pleasure to what I ought not, I looked with pleasure at what I ought not, I thought with pleasure about what I ought not: “Forgive us our debts, as we also forgive our debtors.” If you have lost this, you are lost.

Matt 6:9 (quotation, high confidence) · Matt 6:14 (quotation, high confidence) · Matt 6:12 (quotation, high confidence)

Notes and citation

Summary: Of all the petitions Christ singled out only the one about forgiving others for comment, because if it is lost there is no remedy for our many daily faults.

The petitions: Matt 6:9–13. “If you forgive men …”: Matt 6:14. A heading by Migne left at the start of the section in the digital text (“Love toward enemies commended. Daily debts”) is removed. The asterisk in the digital text after “healed” is a footnote mark, removed. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s marginal heading left at the start of the text; removed; OCR slip; OCR slip in the digital text; OCR slip; Migne’s Scripture reference printed in the text removed): Commendatio charitatis erga inimicos. Debita quotidiana. Hanc periculosam tentationem in ista vita scicns → Hanc periculosam tentationem in ista vita sciens; ct quam → et quam; ct cætera → et cætera; vcl quad → vel quod; vcl quod → vel quod; vet quod → vel quod; vohis → vobis; regnum De!, → regnum Dei,; voluntas Dci sicut → voluntas Dei sicut; qnia si dimiseritis 1 peccata hominibus ( Matth. vi, 14): → quia si dimiseritis peccata hominibus:; sicut ct nos → sicut et nos; nus docuit → nos docuit; docuit 2. → docuit.; fucrant ilia → fuerant illa; agnoseat: comm endandum → agnoscat: commendandum; non cst unde sanari *. → non est unde sanari.; debes 1 dicere → debes dicere; hominIs silius → hominis filius; quam dcbui, → quam debui,; de- Lui → debui; non dcbui,vidi → non debui,vidi; quod uon debui: → quod non debui:.

Topics: Prayer, Ethics

Cite (SBL): Augustine, Serm. 57.12 (PL 38:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-12). (abbreviation not yet checked)

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57.13PL 38:272–273

Videte, fratres mei; videte, filii mei; videte, filii Dei; videte, quia dico vobis. Pugnate cum corde vestro, quantum potestis. Et si videritis iram vestram stare adversus vos, rogate contra illam Deum: faciat te Deus victorem tui; faciat te Deus victorem, non inimici forinsecus tui, sed intrinsecus animi tui. Aderit enim et faciet. Plus vult ut hoc ab illo petamus, quam pluviam. Videtis enim, charissimi, quot petitiones docuit nos Dominus Christus et vix illic invenitur una quæ sonet de pane quotidiano: ut omnia quæ cogitamus, propter vitam futuram cogitemus. Quid enim timemus ne non nobis exhibeat ille qui promisit, et dixit: Quærite primum regnum et justitiam Dei, et hæc omnia apponentur vobis? Novit enim Pater vester, quia ista necessaria sunt vobis, priusquam petatis ab eo. Quærite primum regnum et justitiam Dei, et hæc omnia apponentur vobis. Nam multi etiam fame tentati sunt, et aurum inventi, et a Deo non deserti. Perirent fame, si desereret cor eorum panis interior quotidianus. Ipsum maxime esuriamus. Beati enim qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Potest autem infirmitatem nostram misericorditer intueri, et videre nos, quomodo dictum est: Memento quia pulvis sumus. Qui de pulvere hominem fecit et animavit, pro isto figmento Unicum ad mortem dedit. Quantum nos amet, quis potest explicare, quis potest saltem digne cogitare?

See, my brothers; see, my sons; see, sons of God; see what I am telling you. Fight with your heart as much as you can. And if you see your anger standing against you, ask God against it: may God make you victor over yourself; may God make you victor, not over an enemy outside you, but over your own spirit within. For he will be present, and will do it. He wants us to ask this of him more than rain. For you see, dearly beloved, how many petitions the Lord Christ taught us, and there is scarcely one found there that speaks of daily bread, so that we may think all we think for the sake of the life to come. For why should we fear that he will not provide for us who promised and said: “Seek first the kingdom and the justice of God, and all these things will be added to you. For your Father knows that you need these things before you ask him. Seek first the kingdom and the justice of God, and all these things will be added to you”? For many have even been tested by hunger and found to be gold, and have not been abandoned by God. They would have perished of hunger if the inner daily bread had abandoned their heart. Let us hunger for that above all. For “blessed are those who hunger and thirst for justice, for they will be filled.” He can, moreover, look mercifully on our weakness and see us, as it is said: “Remember that we are dust.” He who made man from dust and gave him life gave his Only Son to death for this thing he had formed. How much he loves us, who can explain, who can even think worthily?

Matt 6:33 (quotation, high confidence) · Matt 6:32 (quotation, high confidence) · Matt 6:8 (quotation, high confidence) · 1 Pet 1:7 (echo, low confidence) · Matt 5:6 (quotation, high confidence) · Ps 103:14 (102:14 Vulg.) (quotation, high confidence) · Gen 2:7 (allusion, high confidence) · John 3:16 (allusion, medium confidence)

Notes and citation

Summary: Pray for victory over your own anger, which God wants more than you want rain; seek first his kingdom, and trust the God who loves us so much that he gave his Son for creatures of dust.

“Seek first the kingdom …”: Matt 6:33, 32, 8. Found to be gold: compare 1 Pet 1:7. “Blessed are those who hunger …”: Matt 5:6. “Remember that we are dust”: Ps 103:14 (Vulgate 102:14). Made from dust: Gen 2:7. Gave his Only Son: John 3:16. A heading by Migne (“Exhortation”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text; removed; OCR slip in the digital text): Videle, fratres - mei → Videte, fratres mei; viciorem tui; Mat te → victorem tui; faciat te; scd intrinsecus → sed intrinsecus; lot faciet → et faciet; souct de panc → sonet de pane; cngitemus → cogitemus; tobis → vobis; euim → enim; ( Matth, vi, 53, 32, 8) → ; a Dco non → a Deo non; maximc csuriamus → maxime esuriamus; (1d. v, 6) → ; iutucri → intueri; quonodo → quomodo.

Topics: Prayer, Ethics

Cite (SBL): Augustine, Serm. 57.13 (PL 38:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/57-1/#p-57-13). (abbreviation not yet checked)

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