Sermons to the People 58.1–59.8
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 58
58.1PL 38:273
Symbolum reddidistis, quo breviter comprehensa continetur fides. Jam et antea dixi vobis, quod ait apostolus Paulus, Quomodo invocabunt, in quem non crediderunt? Quia ergo quomodo credatur in Deum, et accepistis, et tenuistis, et reddidistis: accipite hodie quomodo invocetur Deus. Ipse Filius sicut audistis, cum Evangelium legeretur, docuit discipulos suos et fideles suos hanc Orationem. Spem habemus obtinendæ causæ nostræ, quando talis jurisperitus nobis Preces dictavit. Assessor Patris, sicut confessi estis, qui sedet ad dexteram Patris: ipse est advocatus noster, qui futurus est judex noster. Inde enim venturus est judicare vivos et mortuos. Tenete ergo et hanc Orationem, quam reddituri estis ad octo dies. Quicumque autem vestrum non bene Symbolum reddiderunt, habent spatium, teneant: quia die sabbati audientibus omnibus qui aderunt reddituri estis, die sabbati novissimo, quo die baptizandi estis. Ad octo autem dies ab hodierno die reddituri estis hanc Orationem, quam hodie accepistis.
You have recited the Creed, in which the faith is contained, briefly summed up. I have already told you before what the apostle Paul says: “How will they call on him in whom they have not believed?” Since, then, you have received, held fast, and recited how one believes in God, receive today how God is called upon. The Son himself, as you heard when the Gospel was read, taught this Prayer to his disciples and his faithful. We have hope of winning our case, since such a lawyer has dictated our petition to us. He is the Assessor of the Father, as you have confessed, who sits at the right hand of the Father; he is our advocate who is to be our judge. For from there he will come to judge the living and the dead. So hold fast this Prayer too, which you are to recite back in eight days. Any of you who did not recite the Creed well have time: let them hold it fast; for on the Sabbath day you will recite it in the hearing of all who will be present, on the last Sabbath, the day on which you are to be baptized. And eight days from today you will recite this Prayer, which you have received today.
Rom 10:14 (quotation, high confidence) · 1 John 2:1 (echo, medium confidence) · 2 Tim 4:1 (echo, medium confidence)
Notes and citation
Summary: Having recited the Creed, the candidates receive the Lord’s Prayer, dictated by Christ, their advocate and judge; they will recite it in eight days and the Creed again on the Saturday of their baptism.
- “How will they call …”: Rom 10:14. The Creed’s words “sits at the right hand of the Father … to judge the living and the dead” are echoed. The candidates were to recite the Prayer eight days later and the Creed before all on the Saturday of the Easter Vigil, when they would be baptized. A heading by Migne left at the start of the section in the digital text (“The Creed and the Lord’s Prayer”) is removed. Compared with NPNF¹ 6 (Sermon 8 there).
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): Symbolum et Dominica.ratio. Symbolum → Symbolum; qnod → quod; crediderunt 1 Quia → crediderunt? Quia; Dens → Deus; Evangilium → Evangelium; Orationem.Spem habcmus obtinendæcausæ nostræ,quandotalis → Orationem. Spem habemus obtinendæ causæ nostræ, quando talis; dictavit.Assessor → dictavit. Assessor; venturusest → venturus est; tencant → teneant; Ad orto autcm → Ad octo autem; hodic accepistis → hodie accepistis..
Topics: Prayer, Baptism, Christology
Cite (SBL): Augustine, Serm. 58.1 (PL 38:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-1) · 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).
58.2PL 38:273
Cujus caput est, Pater noster, qui es in cælis. Invenimus Patrem in coelis: attendamus quemadmodum vivamus in terris. Sic enim debet vivere, qui invenit talem Patrem, ut dignus sit venire ad ejus hæreditatem. Dicimus autem communiter, Pater noster. Quanta dignatio! Hoc dicit imperator, hoc dicit mendicus; hoc dicit servus, hoc dicit dominus ejus. Simul dicunt, Pater noster, qui es in cælis. Intelligunt ergo se esse fratres, quando unum habent Patrem. Sed non dedignetur fratrem habere servum suum dominus ejus, quem fratrem voluit habere Dominus Christus.
Its beginning is: “Our Father, who are in heaven.” We have found a Father in heaven; let us take heed how we live on earth. For one who has found such a Father ought to live so as to be worthy to come to his inheritance. And we say in common, “Our Father.” What condescension! The emperor says this, the beggar says this; the slave says this, and his master says it. Together they say, “Our Father, who are in heaven.” So they understand that they are brothers, since they have one Father. And let the master not disdain to have as a brother his slave, whom the Lord Christ willed to have as a brother.
Matt 6:9 (quotation, high confidence) · Phlm 1:16 (echo, medium confidence)
Notes and citation
Summary: Emperor and beggar, slave and master all say “Our Father,” and so are brothers; masters should not disdain slaves whom Christ calls brothers.
- “Our Father …”: Matt 6:9. A heading by Migne (“One Father of all”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): capu est → caput est; vivanius ip terris → vivamus in terris; dioclIs sit venire adi rjus → dignus sit venire ad ejus; Puter noster. Quanta dignatio Hoc → Pater noster. Quanta dignatio! Hoc; ejns → ejus; noadcdignetur → non dedignetur; ejus* qucin → ejus, quem.
Cite (SBL): Augustine, Serm. 58.2 (PL 38:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-2) · 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).
58.3PL 38:273
Sanctificetur nomen tuum, dicimus, Veniat regnum tuum. Sanctificatio nominis Dei est, qua efficimur nos sancti. Nam nomen ejus semper est sanctum. Optamus etiam venire regnum ejus: veniet, et si nolumus; sed optare et orare ut veniat regnum ejus, nihil est aliud quam optare ab illo, ut dignos nos faciat regno suo, ne forte, quod absit, veniat, et non nobis veniat. Multis enim non est venturum, quod tamen venturum est. Eis enim venturum est, quibus dicetur, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Illis non veniet quibus dicetur, Discedite a me, maledicti, in ignem æternum. Cum ergo dicimus, Veniat regnum tuum, oramus ut nobis veniat. Quid est, ut nobis veniat? Ut bonos nos inveniat. Hoc ergo oramus, ut bonos nos faciat: tunc enim nobis veniet regnum ejus.
“Hallowed be your name,” we say; “Your kingdom come.” The hallowing of God’s name is that by which we are made holy. For his name is always holy. We also wish his kingdom to come; it will come even if we do not want it. But to wish and pray that his kingdom come is nothing other than to wish from him that he make us worthy of his kingdom, lest perhaps, God forbid, it come and not come to us. For to many it will not come, though it will certainly come. For it will come to those to whom it will be said, “Come, blessed of my Father, receive the kingdom prepared for you from the origin of the world.” It will not come to those to whom it will be said, “Depart from me, you cursed, into the eternal fire.” So when we say, “Your kingdom come,” we pray that it may come to us. What does “may come to us” mean? May find us good. So we pray this: that he make us good; for then his kingdom will come to us.
Matt 6:9 (quotation, high confidence) · Matt 6:10 (quotation, high confidence) · Matt 25:34 (quotation, high confidence) · Matt 25:41 (quotation, high confidence)
Notes and citation
Summary: God’s name is hallowed when we are made holy; praying for his kingdom to come is asking to be made good, so that it comes to us and not only to others.
- Matt 6:9–10. “Come, blessed …” and “Depart from me …”: Matt 25:34, 41. A heading by Migne (“The first and second petitions”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): Sanctificetui → Sanctificetur; regnumIllu'II. Sanctificatia mominis Dei est, quaefficimur nossancti → regnum tuum. Sanctificatio nominis Dei est, qua efficimur nos sancti; tjus → ejus; vcnire → venire; venicl → veniet; ct orare → et orare; ahsit → absit; nohis → nobis; vetiturum → venturum; venturum cst, → venturum est,; paratumest → paratum est; vcniet → veniet; dicetur. Discedite a me, muledicti, inignem æternum.. Cnm → dicetur, Discedite a me, maledicti, in ignem æternum. Cum; venial → veniat; honos nos → bonos nos; Imnos nos → bonos nos.
Topics: Prayer, Eschatology
Cite (SBL): Augustine, Serm. 58.3 (PL 38:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-3) · 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).
58.4PL 38:273
Addimus, Fiat voluntas tua, sicut in cælo, ita et in terra. Serviunt tibi Angeli in caelo, nos serviamus tibi in terra. Non te offendunt Angeli in coelo, non te offendamus in terra. Quomodo illi faciunt voluntatem tuam, sic faciamus et nos. Et hic quid oramus, nisi ut boni simus? Quando enim facimus voluntatem Dei (nam ipse sine dubio facit suam), tunc fit voluntas ejus in nobis. Et aliter bene intelligimus, Fiat voluntas tua, sicut in cælo, ita et in terra. Accipimus praeceptum Dei, et placet nobis, placet menti nostræ. Condelectamur enim legi Dei secundum interiorem hominem. Tunc fit voluntas ejus in cælo. Cælo enim comparatur spiritus noster, terræ autem caro nostra. Quid est ergo, Fiat voluntas tua, sicut in coelo, ita et in terra. Ut quomodo menti nostræ placet tua jussio, sic ei consentiat caro nostra; et tollatur rixa illa de medio, quæ describitur ab Apostolo: Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem. Quando contra carnem concupiscit spiritus, jam facta est voluntas ejus in coelo: quando contra spiritum non concupiscit caro, jam facta est voluntas ejus in terra. Erit autem plena concordia, quando ipse voluerit: sit modo pugna, ut possit esse victoria. Etiam sic bene intelligi potest, Fiat voluntas tua, sicut in cælo, ita et in terra: ut cælum ponamus Ecclesiam, quia portat Deum; terram autem infideles, quibus dictum est, Terra es, et in terram ibis. Quando ergo oramus pro inimicis nostris, inimicis Ecclesiæ, inimicis nomini Christiano, hoc oramus, ut fiat voluntas ejus, sicut in cælo, ita et in terra, id est, sicut in tuis fidelibus, sic et in tuis blasphematoribus; ut omnes cœlum fiant.
We add: “Your will be done, as in heaven, so on earth.” The angels serve you in heaven; may we serve you on earth. The angels do not offend you in heaven; may we not offend you on earth. As they do your will, so may we too. And here what do we pray for, but that we may be good? For when we do God’s will (for he without doubt does his own), then his will is done in us. And we also rightly understand “Your will be done, as in heaven, so on earth” in another way. We receive God’s commandment, and it pleases us, it pleases our mind. “For we delight in the law of God according to the inner man.” Then his will is done in heaven. For our spirit is likened to heaven, our flesh to earth. What, then, is “Your will be done, as in heaven, so on earth”? That as your command pleases our mind, so our flesh may consent to it; and that the quarrel described by the Apostle may be taken out of the way: “For the flesh lusts against the spirit, and the spirit against the flesh.” When the spirit lusts against the flesh, his will is already done in heaven; when the flesh does not lust against the spirit, his will is already done on earth. There will be full concord when he wills; let there be the fight now, so that there can be the victory. It can also rightly be understood so: “Your will be done, as in heaven, so on earth,” taking heaven as the Church, because it carries God, and earth as unbelievers, to whom it was said, “Earth you are, and to earth you will go.” So when we pray for our enemies, the enemies of the Church, the enemies of the Christian name, we pray this: that his will be done, as in heaven, so on earth; that is, as in your faithful, so also in your blasphemers, so that all may become heaven.
Matt 6:10 (quotation, high confidence) · Rom 7:22 (quotation, high confidence) · Gal 5:17 (quotation, high confidence) · Gen 3:19 (quotation, high confidence) · Matt 5:44 (allusion, medium confidence)
Notes and citation
Summary: “Your will be done” asks that we obey as the angels do, that our flesh agree with our spirit, and that unbelievers, the earth, become heaven like the Church.
- “Your will be done …”: Matt 6:10. “We delight in the law of God …”: Rom 7:22. “The flesh lusts …”: Gal 5:17. “Earth you are …”: Gen 3:19. A heading by Migne left at the start of the section in the digital text (“The threefold interpretation of this petition”) is removed; another (“The third 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; Migne’s marginal heading left at the start of the text; removed; OCR slip; OCR slip in the digital text): Hujus petitionis interpretatio triplex. Addiinus → Addimus; tihi → tibi; ion te offendunt → Non te offendunt; facil suam → facit suam; in nobis Et aliter → in nobis. Et aliter; placct → placet; nostrae 1. → nostræ.; cirim → enim; si: ei consentiat → sic ei consentiat; carnetu → carnem; coucupiscit → concupiscit; facia est voluntas cjus iu → facta est voluntas ejus in; in terra '. → in terra.; sit mundo pugna → sit modo pugna; terram amem → terram autem; (Cen. iii, t9) → ; oramns → oramus; ejus I sicut → ejus, sicut.
Topics: Prayer
Cite (SBL): Augustine, Serm. 58.4 (PL 38:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-4) · 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).
58.5PL 38:273–274
Sequitur, Panem nostrum quotidianum da nobis hodie. Potest simpliciter accipi orationem istam nos fundere pro victu quotidiano, ut abundet nobis; et si non abundat, non desit nobis. Quotidianum autem dixit, quamdiu hodie vocatur. Quotidie vivimus, quotidie surgimus, quotidie saturamur, quotidie esurimus. Det nobis panem quotidianum. Quare non dixit et tegumentum? Victus enim noster in cibo est et potu, tegumentum in vestitu et tecto. Nihil homo plus desideret. Quandoquidem dicit Apostolus: Nihil intulimus in hunc mundum; sed nec auferre aliquid possumus: victum et tegumentum habentes, his contenti simus. Pereat avaritia, et dives est natura. Ergo si ad quotidianum victum pertinet, quia et hoc bene intelligitur, quod dicimus, Panem nostrum quotidianum da nobis hodie; non miremur, si nominato pane et cætera necessaria intelligantur. Quomodo quando Joseph invitavit fratres suos: Homines illi, inquit, hodie mecum manducabunt panem. Quare panem solum manducaturi erant? Sed a solo pane intellecta sunt caetera. Sic quando rogamus panem quotidianum, quidquid nobis propter carnem nostram in terra necessarium est, postulamus. Sed quid ait Dominus Jesus? Quærite primum regnum Dei et justitiam, et hæc omnia apponentur vobis. Intelligitur etiam hoc valde bene, Panem nostrum quotidianum da nobis hodie, Eucharistiam tuam, quotidianum cibum. Norunt enim fideles quid accipiant, et bonum est eis accipere panem quotidianum huic tempori necessarium. Pro se rogant, ut boni fiant, ut in bonitate et fide et vita bona perseverent. Hoc optant, hoc orant: quia si non perseveraverint in vita bona, separabuntur ab illo pane. Ergo, Panem nostrum quotidianum da nobis hodie, quid est? Sic vivamus, ut ab altari tuo non separemur. Et verbum Dei quod quotidie vobis aperitur, et quodam modo frangitur, panis quotidianus est. Et quomodo illum panem ventres, sic istum esuriunt mentes. Et hunc ergo petimus simpliciter, et quidquid animæ nostræ et carni nostrae in hac vita necessarium est, quotidiano pane concluditur.
There follows: “Give us this day our daily bread.” It can be taken simply that we pour out this prayer for daily sustenance, that it may abound for us, and if it does not abound, that it may not be lacking. And he said “daily” for as long as it is called “today.” Daily we live, daily we rise, daily we are filled, daily we hunger. May he give us daily bread. Why did he not also say clothing? For our sustenance is in food and drink, our covering in clothing and roof. Let a man desire nothing more. Indeed, the Apostle says: “We brought nothing into this world, and we cannot take anything away; having food and covering, let us be content with these.” Let avarice perish, and nature is rich. So if what we say, “Give us this day our daily bread,” refers to daily sustenance (for this too is rightly understood), let us not be surprised if, with bread named, the other necessities too are understood; as when Joseph invited his brothers: “These men,” he said, “will eat bread with me today.” Were they going to eat bread alone? But by bread alone the rest was understood. So when we ask for daily bread, we ask for whatever we need on earth for the sake of our flesh. But what does the Lord Jesus say? “Seek first the kingdom of God and his justice, and all these things will be added to you.” This too is very rightly understood by “Give us this day our daily bread”: your eucharist, our daily food. For the faithful know what they receive, and it is good for them to receive the daily bread necessary for this time. They pray for themselves, that they may become good, that they may persevere in goodness and faith and good life. This they wish, this they pray for; for if they do not persevere in good life, they will be separated from that bread. So what is “Give us this day our daily bread”? Let us so live that we are not separated from your altar. And the word of God, which is opened to you daily and in a way broken, is daily bread. And as bellies hunger for that bread, so minds hunger for this. So we ask simply for this too, and whatever is necessary in this life for our soul and our flesh is included in daily bread.
Matt 6:11 (quotation, high confidence) · Heb 3:13 (allusion, high confidence) · 1 Tim 6:7 (quotation, high confidence) · 1 Tim 6:8 (quotation, high confidence) · Gen 43:16 (quotation, high confidence) · Matt 6:33 (quotation, high confidence)
Notes and citation
Summary: Daily bread means all bodily necessities, the eucharist received by the faithful, from whose altar we pray not to be separated, and the word of God broken daily.
- “Give us this day …”: Matt 6:11. “As long as it is called today”: Heb 3:13. “We brought nothing …”: 1 Tim 6:7–8. “These men will eat bread with me”: Gen 43:16. “Seek first …”: Matt 6:33. Separation from the altar refers to exclusion from communion for grave sin. A heading by Migne left at the start of the section in the digital text (“Daily bread: sustenance, the eucharist, the word of God”) is removed; another (“The fourth petition”) was removed by the importer. 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): Quotidianus panis, victus, Eucharistia. VerbumDei. Scquitur → Sequitur; du nobis → da nobis; istarn → istam; abundai, non desit nohis → abundat, non desit nobis; vicimus → vivimus; Oct nobis → Det nobis; tegumentum i Victus → tegumentum? Victus; desideret'. → desideret.; aed nec → sed nec; Percat → Pereat; pertinet. quia et hoe → pertinet, quia et hoc; notrum → nostrum; panc et caetera → pane et cætera; inquit,hodie → inquit, hodie; manducaturierant → manducaturi erant; Domninus → Dominus; hac omnia → hæc omnia; etium boc → etiam hoc; tuain → tuam; enitn → enim; ct bonum est cis → et bonum est eis; tiant2, → fiant,; lide → fide; Hocoptant → Hoc optant; persevera verint → perseveraverint; separcmur → separemur; animae nostræ ut carni → animæ nostræ et carni.
Topics: Prayer, Eucharist, Scripture and canon
Cite (SBL): Augustine, Serm. 58.5 (PL 38:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-5) · 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).
58.6PL 38:274
Dimitte nobis debita nostra, dicimus, et dicamus; quia verum dicimus. Quis enim hic vivit in carne, et non habet debita? Quis est homo sic vivens, ut ei non sit ista Oratio necessaria? Inflare se potest, justificare non potest. Bonum est illi ut imitetur Publicanum, nec tumescat sicut Pharisæus, qui ascendit in templum, et jactavit merita sua, texit vulnera sua. Ille autem scivit quare ascenderit, qui dicebat, Domine, propitius esto mihi peccatori. Hoc Dominus Jesus: considerate, fratres mei: hoc Dominus Jesus orare docuit discipulos suos, illos magnos primos Apostolos suos, arietes nostros. Si ergo pro peccatis suis dimittendis arietes orant, agni quid debent facere, de quibus dictum est, Afferte Domino filios arietum? Hoc ergo scitis vos in Symbolo reddidisse, quia inter cætera nominastis remissionem peccatorum. Remissio peccatorum una est, quæ semel datur; alia, quæ quotidie datur. Remissio peccatorum una est, quæ semel datur in sancto Baptismate; alia, quæ quamdiu vivimus hic, datur in Dominica oratione. Propter quod dicimus, Dimitte nobis debita nostra.
“Forgive us our debts,” we say; and let us say it, for we say the truth. For who lives here in the flesh and has no debts? What man lives in such a way that this Prayer is not necessary for him? He can puff himself up; he cannot justify himself. It is good for him to imitate the tax collector, and not to swell like the Pharisee, who went up to the temple and boasted of his merits and covered his wounds. But he knew why he had gone up who said, “Lord, be merciful to me a sinner.” This the Lord Jesus (consider, my brothers), this the Lord Jesus taught his disciples to pray, those great first apostles of his, our rams. If, then, the rams pray for their sins to be forgiven, what should the lambs do, of whom it is said, “Bring to the Lord the young of rams”? So you know that you recited this in the Creed, because among other things you named “the forgiveness of sins.” There is one forgiveness of sins that is given once; another that is given daily. There is one forgiveness of sins that is given once, in holy baptism; another that is given, as long as we live here, in the Lord’s Prayer. That is why we say, “Forgive us our debts.”
Matt 6:12 (quotation, high confidence) · Luke 18:10 (allusion, high confidence) · Luke 18:13 (quotation, high confidence) · Ps 29:1 (28:1 Vulg.) (quotation, high confidence)
Notes and citation
Summary: No one lives without sin; even the apostles, the rams of the flock, were taught to ask forgiveness; sins are forgiven once in baptism and daily through the Lord’s Prayer.
- “Forgive us our debts”: Matt 6:12. The Pharisee and the tax collector: Luke 18:10–13. “Bring to the Lord the young of rams”: Ps 29:1 (Vulgate 28:1). “The forgiveness of sins”: the article of the Creed. A heading by Migne (“The fifth petition”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): cuimhic → enim hic; ct non habet dehita → et non habet debita; uterita → merita; me autem scivit → Ille autem scivit; Domius → Dominus; ApostoluS → Apostolos; pcccatorum → peccatorum; quas quoljdie → quæ quotidie; quau quamdiu → quæ quamdiu.
Cite (SBL): Augustine, Serm. 58.6 (PL 38:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-6) · 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).
58.7PL 38:274
Et induxit nobiscum Deus pactum et placitum, firmumque chirographum, ut dicamus, Sicut et nos dimittimus debitoribus nostris. Qui vult dicere efficaciter, Dimitte nobis debita nostra; dicat veraciter, Sicut et nos dimittimus debitoribus nostris. Si hoc quod est posterius, aut non dicit, aut fallaciter dicit; illud quod prius est, inaniter dicit. Maxime vobis dicimus, Dimittite omnia de cordibus vestris, qui ad sanctum Baptisma acceditis. Et vos, fideles, qui per hanc occasionem auditis hanc Orationem et nostram expositionem, dimittite totum quidquid adversus aliquem habetis de cordibus vestris: ibi dimittite, ubi Deus videt. Aliquando enim homo dimittit ore, et tenet corde: dimittit ore propter homines, et tenet corde, non timens oculos Dei. Prorsus dimittite; quidquid est quod usque ad istos dies tenuistis, saltem his diebus dimittite. Non debuit occidere sol super iracundiam vestram, et multi soles transierunt. Transeat aliquando et iracundia vestra, dies magni solis modo celebramus: illius solis de quo dicit Scriptura, Orietur vobis sol justitiæ, et sanitas in pennis ejus. Quid est, in pennis ejus? In protectione ejus. Unde in Psalmo dicitur, Sub umbra alarum tuarum protege me. Alii autem, qui in die judicii futuri sunt sero pœnitentes, et infructuose dolentes, prædicti a Sapientia, quid tunc dicturi sunt poenitentiam agentes, et præ angustia spiritus gementes? Quid nobis profuit superbia? et divitiarum jactantia quid contulit nobis? Transierunt ilia omnia tanquam umbra. Et inter cætera: Ergo erravimus a via veritatis, et justitiæ lumen non luxit nobis, et sol non est ortus nobis. Ille sol justis oritur: istum autem solem visibilem facit Deus quotidie oriri super bonos et malos. Ad illum videndum solem justi pertinent: modo in cordibus nostris habitat sol iste per fidem. Si ergo irasceris, ne occidat sol iste in corde tuo super iracundiam tuam: Non occidat sol super iracundiam vestram; ne forte irascaris, et occidat tibi sol justitiæ, et in tenebris remaneas.
And God has entered with us into a pact and agreement and a firm bond, that we say, “as we also forgive our debtors.” Whoever wants to say effectively, “Forgive us our debts,” let him say truly, “as we also forgive our debtors.” If he either does not say the latter part or says it falsely, he says the first part in vain. Above all we say to you who are approaching holy baptism: forgive everything from your hearts. And you, the faithful, who on this occasion hear this Prayer and our exposition, forgive from your hearts whatever you have against anyone: forgive there, where God sees. For sometimes a man forgives with the mouth and holds it in the heart: he forgives with the mouth for people’s sake, and holds it in the heart, not fearing the eyes of God. Forgive completely; whatever you have held up to these days, at least in these days let it go. The sun ought not to have gone down on your anger, and many suns have passed. Let your anger too pass at last; we are now celebrating the days of the great Sun, that Sun of whom Scripture says, “For you the Sun of justice will rise, and healing in his wings.” What does “in his wings” mean? In his protection. Hence in the psalm it is said, “Protect me under the shadow of your wings.” But others, who on the day of judgment will repent too late and grieve to no purpose, have been foretold by Wisdom: what will they say then, repenting and groaning in anguish of spirit? “What did pride profit us? And what has the boasting of riches brought us? All those things have passed away like a shadow.” And among other things: “So we strayed from the way of truth, and the light of justice did not shine for us, and the sun did not rise for us.” That Sun rises for the just; but this visible sun God makes rise daily on the good and the bad. To see that Sun belongs to the just; now that Sun dwells in our hearts through faith. So if you are angry, let not that Sun set in your heart upon your anger: “Let not the sun go down on your anger”; lest perhaps you are angry, and the Sun of justice sets on you, and you remain in darkness.
Matt 6:12 (quotation, high confidence) · Eph 4:26 (quotation, high confidence) · Mal 4:2 (quotation, high confidence) · Ps 17:8 (16:8 Vulg.) (quotation, high confidence) · Matt 5:45 (allusion, high confidence) · Eph 3:17 (allusion, medium confidence)
Notes and citation
Summary: The petition is a binding pact; candidates and faithful alike must forgive from the heart in these holy days, lest Christ, the Sun of justice, set on their anger.
- “As we also forgive …”: Matt 6:12. “Let not the sun go down on your anger”: Eph 4:26. “For you the Sun of justice …”: Mal 4:2 (Vulgate 4:2; Hebrew 3:20). “Protect me under the shadow …”: Ps 17:8 (Vulgate 16:8). “What did pride profit us …” and “So we strayed …”: Wis 5:8–9, 6. God’s sun on good and bad: Matt 5:45. Dwelling in hearts through faith: Eph 3:17. “These days” and “the days of the great Sun” are the days of Lent and Easter. A heading by Migne (“On the same petition”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): cbirographum → chirographum; dicamus, Sicut et noa dimittimus debitoribus nostris. Qui → dicamus, Sicut et nos dimittimus debitoribus nostris. Qui; veraciter, Sicut et noa dimittimus debitoribus nostris. Si → veraciter, Sicut et nos dimittimus debitoribus nostris. Si; noti dicit → non dicit; Dimiltite → Dimittite; ct nostram → et nostram; homc dimittit → homo dimittit; oculos Dci. → oculos Dei.; dicbus dimitlilc → diebus dimittite; ct sanitas → et sanitas; cst, in pennis → est, in pennis; tuaruM → tuarum; scro paenitentes 2, → sero pœnitentes,; gcmentes → gementes; justitiælumen → justitiæ lumen; justis.oritur → justis oritur; solam visibilem iacit → solem visibilem facit; solcm → solem; irasreris; neoccidat → irasceris, ne occidat; cordc → corde; vestrant → vestram; ct occidat libi → et occidat tibi; remancas → remaneas.
Extrabiblical texts: Wis 5:8 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Wis 5:6 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Prayer, Baptism, Eschatology
Cite (SBL): Augustine, Serm. 58.7 (PL 38:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-7) · 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).
58.8PL 38:274–275
Ne putetis autem quia nihil sit iracundia. Turbatus est, inquit propheta, præ ira oculus meus. Utique cui turbatur oculus, solem videre non potest: et si conatus fuerit videre, pœna illi est, non voluptas. Quid est ira? Libido vindictæ. Libet hominem vindicari; et nondum est Christus vindicatus, nondum sunt sancti martyres vindicati! Adhuc exspectat patientia Dei, ut convertantur inimici Christi, convertantur martyrum inimici: nos qui sumus, ut vindictam quæramus? Si quæreret illam Deus de nobis, ubi remaneremus? Ille qui nihil nos læsit, non vult se vindicare de nobis: et nos quærimus vindicari, qui pene quotidie Deum offendimus! Ergo dimittite: dimittite ex corde. Iratus es, noli peccare: Irascimini, et nolite peccare. Irascimini quasi homines, si vincimini; et nolite peccare, ut iram in cordc teneatis (quia si tenetis, contra vos tenetis), ne in illud lumen intretis. Ergo dimittite. Quid est ira? Libido vindictæ. Quid est odium? Ira inveterata. Ira inveterata si facta est, jam odium dicitur. Quod videtur confiteri ille, qui cum dixisset, Turbatus est præ ira oculus meus; addidit, Inveteravi in omnibus inimicis meis. Quod erat ira, cum esset nova, odium factum est; quia in vetustatem conversum est. Ira festuca est, odium trabes est. Aliquando reprehendimus irascentem, et odium tenemus in corde; et dicit nobis Christus, Festucam in oculo fratris tui vides, et trabem in oculo tuo non vides? Unde crevit festuca, ut trabem faceret? Quia non statim evulsa est. Quia passus es exire et intrare solem toties super iracundiam tuam, fecisti illam veterem; attraxisti malas suspiciones, et rigasti festucam, rigando nutristi, nutriendo trabem fecisti. Expavesce vel quando dicitur, Qui odit fratrem suum, homicida est. Gladium non eduxisti, non vulnus in carne fecisti, non corpus plaga aliqua trucidasti: cogitatio sola odii in corde tuo est, et teneris homicida; reus es ante oculos Dei. Ille vivit, et tu occidisti. Quantum ad te pertinet, occidisti quem odisti. Emenda te, corrige te. Si in domibus vestris scorpiones essent aut aspides, quantum laboraretis, ut domus vestras purgaretis, et securi habitare possetis? Irascimini, et inveterantur iræ in cordibus vestris, fiunt tot odia, tot trabes, tot scorpii, tot serpentes; et domum Dei, cor vestrum, purgare non vultis? Ergo facite quod dictum est, Sicut et nos dimittimus debitoribus nostris: ut securi dicite, Dimitte nobis debita nostra. Quia sine debitis in hac terra vivere non potestis. Sed alia sunt illa magna crimina, quæ vobis bonum est in Baptismo dimitti, et a quibus semper alieni esse debetis: alia quotidiana peccata, sine quibus hic homo vivere non potest, propter quæ necessaria est quotidiana oratio, cum suo pacto, cum suo placito: ut quomodo hilariter dicitur, Dimitte nobis debita nostra; sic veraciter dicatur, Sicut et nos dimittimus debitoribus nostris. Deinde ista diximus de peccatis præteritis, quid de cætero?
Do not think that anger is nothing. “My eye is troubled because of anger,” says the prophet. Surely one whose eye is troubled cannot see the sun; and if he tries to see, it is pain to him, not pleasure. What is anger? The lust for revenge. A man lusts to be avenged; and Christ is not yet avenged, the holy martyrs are not yet avenged! God’s patience still waits for the enemies of Christ to be converted, for the enemies of the martyrs to be converted. Who are we, that we should seek revenge? If God sought it from us, where would we stand? He who has harmed us in nothing does not want to avenge himself on us; and we seek to be avenged, who offend God almost daily! So forgive: forgive from the heart. If you are angry, do not sin: “Be angry, and do not sin.” Be angry as men, if you are overcome; and do not sin by holding anger in your heart (for if you hold it, you hold it against yourselves), lest you not enter into that light. So forgive. What is anger? The lust for revenge. What is hatred? Anger grown old. If anger has grown old, it is now called hatred. This he seems to confess who, having said, “My eye is troubled because of anger,” added, “I have grown old among all my enemies.” What was anger when it was new became hatred, because it turned into oldness. Anger is a speck; hatred is a beam. Sometimes we rebuke one who is angry, and we hold hatred in our heart; and Christ says to us, “You see the speck in your brother’s eye, and you do not see the beam in your own eye.” How did the speck grow to make a beam? Because it was not pulled out at once. Because you let the sun go out and come in so many times on your anger, you made it old; you drew in evil suspicions, and watered the speck, by watering nourished it, by nourishing made it a beam. Tremble at least when it is said, “Whoever hates his brother is a murderer.” You did not draw a sword, you did not make a wound in the flesh, you did not kill a body by any blow: there is only the thought of hatred in your heart, and you are held a murderer; you are guilty before the eyes of God. He is alive, and you have killed. As far as you are concerned, you have killed the one you hate. Amend yourself; correct yourself. If there were scorpions or asps in your houses, how you would labor to clean your houses so that you could live there safely! You are angry, and angers grow old in your hearts; they become so many hatreds, so many beams, so many scorpions, so many serpents; and will you not clean God’s house, your heart? So do what is said, “as we also forgive our debtors,” so that you may say securely, “Forgive us our debts.” For you cannot live in this land without debts. But those great crimes that it is good for you to have forgiven in baptism, and from which you must always remain far away, are one thing; the daily sins without which man cannot live here are another, and because of them the daily prayer is necessary, with its pact and its agreement: so that as gladly as we say, “Forgive us our debts,” so truly we may say, “as we also forgive our debtors.” So we have said these things about past sins; what about the rest?
Ps 6:7 (6:8 Vulg.) (quotation, high confidence) · Ps 4:4 (4:5 Vulg.) (quotation, high confidence) · Eph 4:26 (allusion, high confidence) · Matt 7:3 (quotation, high confidence) · 1 John 3:15 (quotation, high confidence) · Matt 6:12 (quotation, high confidence)
Notes and citation
Summary: Anger is the lust for revenge; nursed, it becomes hatred, the beam in the eye, and whoever hates is a murderer; we must cleanse our hearts and forgive, as God, whom we daily offend, forgives us.
- “My eye is troubled …” and “I have grown old among all my enemies”: Ps 6:7 (Vulgate 6:8). “Be angry, and do not sin”: Ps 4:4 (Vulgate 4:5); compare Eph 4:26. “You see the speck …”: Matt 7:3. “Whoever hates his brother …”: 1 John 3:15. A heading by Migne (“Against anger and hatred”) was removed by the importer. Compared with NPNF¹ 6. “Lest you not enter into that light”: the Latin as printed lacks the negative (ne … intretis); translated by sense.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): Utiquc → Utique; solrit vidcre → solem videre; fucrit → fuerit; Libel hominem → Libet hominem; martyrIs → martyres; Dei. ut convertantur → Dei, ut convertantur; iuimici: nos qni → inimici: nos qui; Lesit → læsit; de no. bis → de nobis; cordc. tratus → corde. Iratus; ct nolite → et nolite; vincimini; ei nolite → vincimini; et nolite; tecctis, contra vos tenctis 1), ne in illud lumen intretis '. → tenetis, contra vos tenetis), ne in illud lumen intretis.; Quid ea odium → Quid est odium; cst, jam odium dicimur → est, jam odium dicitur; vidclur → videtur; eat pra ira → est præ ira; crat ira, cam → erat ira, cum; odimn → odium; trabcs → trabes; teuemus in corde; ct → tenemus in corde; et; lui vides → tui vides; vides Unde crevit fcstuca → vides? Unde crevit festuca; cvulsa cst. Quia passus cs cxire et intrarc → evulsa est. Quia passus es exire et intrare; iliam → illam; trabem fccisti. → trabem fecisti.; Expavesec → Expavesce; odii fratrem → odit fratrem; carne fccisti, → carne fecisti,; cst, et tencris → est, et teneris; reus os aute oculus → reus es ante oculos; ad tc → ad te; scorpioncs → scorpiones; pargaretis → purgaretis; trascimini → Irascimini; tut odia, lot trabes, Lot scorpii, tot scrienies → tot odia, tot trabes, tot scorpii, tot serpentes; Dci, cur,.strum, purgare non vuliis → Dei, cor vestrum, purgare non vultis; dicium → dictum; Sicut ct nos → Sicut et nos; suut → sunt; quaL vobis bonum cst → quæ vobis bonum est; qua: necessaria → quæ necessaria; eum suo pacto → cum suo pacto; noUia → nostra.
Topics: Ethics, Prayer, Baptism
Cite (SBL): Augustine, Serm. 58.8 (PL 38:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-8) · 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).
58.9PL 38:275
Ne nos inferas in tentationem: dimitte quæ fecimus, et da ut alia non committamus. Quicumque enim tentatione vincitur, peccatum ipse committit. Etenim, inquit apostolus Jacobus, Nemo cum tentatur, dicat quoniam a Deo tentatur. Deus enim intentator malorum est: ipse autem neminem tentat. Unusquisque autem tentatur a concupiscentia sua abstractus et illectus. Deinde concupiscentia cum conceperit, parit peccatum: peccatum vero cum consummatum fuerit, generat mortem. Ergo ne abstraharis a concupiscentia: noli consentire concupiscentiæ tunc. Non est unde concipiat, nisi de te. Consensisti: quasi concubuisti in corde tuo. Surrexit concupiscentia: nega te illi, noli eam sequi. Illicita est, lasciva est, turpis est, alienat te a Deo. Noli dare consensionis amplexum, ne plangas partum: quia si consenseris, id est, cum amplexatus fueris, concipit. Cum concupiscentia conceperit, parit peccatum. Nondum times? Peccatum generat mortem: vel mortem time. Si peccatum non times, time quo perducit peccatum. Dulce est peccatum: sed amara est mors. Ipsa est infelicitas hominum: propter quod peccant, morientes hic dimittunt, et ipsa peccata secum portant. Peccas propter pecuniam, hic dimittenda est: peccas propter villam, hic dimittenda est: peccas propter mulierem, hic dimittenda est: et quidquid est propter quod peccas, quando oculos in morte clauseris, hic dimittis, et ipsum peccatum quod committis tecum portas.
“Lead us not into temptation”: forgive what we have done, and grant that we may not commit other sins. For whoever is overcome by temptation commits sin. For, says the apostle James, “Let no one, when he is tempted, say that he is tempted by God. For God is not a tempter to evil; he tempts no one. But each one is tempted, 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.” So that you may not be drawn away by concupiscence, do not consent to concupiscence then. It has no way to conceive except from you. You consented: as it were, you lay with it in your heart. Concupiscence has risen up: deny yourself to it; do not follow it. It is unlawful, it is lewd, it is shameful, it estranges you from God. Do not give it the embrace of consent, lest you bewail the offspring; for if you consent, that is, when you have embraced it, it conceives. “When concupiscence has conceived, it gives birth to sin.” Do you not yet fear? “Sin brings forth death”: at least fear death. If you do not fear sin, fear where sin leads. Sin is sweet, but death is bitter. This is the unhappiness of men: what they sin for, they leave behind here when they die, and they carry the sins themselves with them. You sin for money: it must be left here. You sin for a farm: it must be left here. You sin for a woman: she must be left here. And whatever it is for which you sin, when you close your eyes in death you leave it here, and the sin itself that you commit you carry with you.
Matt 6:13 (quotation, high confidence) · Jas 1:13 (quotation, high confidence) · Jas 1:14 (quotation, high confidence) · Jas 1:15 (quotation, high confidence)
Notes and citation
Summary: Temptation conceives sin only by our consent; we must refuse concupiscence its embrace, for we leave behind what we sin for and carry the sin itself into death.
- “Lead us not into temptation”: Matt 6:13. “Let no one, when he is tempted … brings forth death”: Jas 1:13–15, in Augustine’s wording (“God is not a tempter to evil”). A heading by Migne (“Concupiscence to be resisted”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): Me Nos inferas → Ne nos inferas; ct da ut a alia → et da ut alia; cnim tentatione → enim tentatione; peccatum ipso committit. Etcnim → peccatum ipse committit. Etenim; tentatur. dicat → tentatur, dicat; ipsc → ipse; vcro → vero; mor - tem → mortem; Non csl unde concipiat, nisi dc te → Non est unde concipiat, nisi de te; Cat. turpis cst → est, turpis est; cum amplexatus lucris → cum amplexatus fueris; coMMpiscentia → concupiscentia; pecculum → peccatum; pecc;.. tum non timcs → peccatum non times; Dulce cst → Dulce est; amara cst → amara est; Ipsa cst infelicitas bominum → Ipsa est infelicitas hominum; ct ipsa → et ipsa; pro-, pter → propter; quiquid → quidquid; oculus in mortem → oculos in morte.
Cite (SBL): Augustine, Serm. 58.9 (PL 38:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-9) · 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).
58.10PL 38:275–276
Dimittantur peccata: dimittantur præterita, cessent futura. Sed non potes hic vivere sine ipsis: vel minora vel minuta sint, vel levia sint. Sed ipsa levia et minuta non contemnantur. De minutis guttis flumina implentur. Non contemnantur vel minora. Per angustas rimulis navis insudat aqua, impletur sentina, et si contemnatur sentina, mergitur navis. Sed non cessatur a nautis, ambulant manus: Ambulant, ut quotidie sentinæ exhauriantur. Sic et tuæ manus ambulent, ut quotidie sentines. Quid est, ambulent manus? Dent, fac opera bona, ambulent manus tuæ. Frange esurienti panem tuum, et egenum sine tecto induc in domum tuam: si videris nudum, vesti. Fac quantum potes, fac unde potes, fac hilariter, et securus mitte orationem. Habebit alas duas, geminas eleemosynas. Quid est, geminas eleemosynas? Dimittite, et dimittetur vobis: date, et dabitur vobis. Una eleemosyna est, quæ fit de corde, quando fratri tuo dimittis peccatum. Altera eleemosyna est, quæ fit de substantia, quando pauperi panem porrigis. Ambas fac, ne sine una ala remaneat oratio tua. Ergo cum dixerimus, Ne nos inferas in tentationem; sequitur, Sed libera nos a malo. Qui vult liberari a malo, testatur quia in malo est. Ideo dicit Apostolus, Redimentes tempus, quoniam dies mali sunt. Sed quis est qui vult vitam, et diligit videre dies bonos? Quando omnis homo in hac carne non habet nisi dies malos; quis non vult? Fac quod sequitur, Cohibe linguam tuam a malo, et labia tua ne loquantur dolum; declina a malo, et fac bonum; quære pacem et sequere eam: et caruisti diebus malis, et impletur quod orasti, Libera nos a malo.
Let sins be forgiven: let the past be forgiven, let future ones cease. But you cannot live here without them: let them be lesser, or tiny, or light. But let not even these light and tiny ones be despised. Rivers are filled from tiny drops. Let not even the lesser ones be despised. Through narrow little cracks water seeps into a ship, the bilge fills, and if the bilge is neglected, the ship sinks. But the sailors do not stop; their hands keep moving: they keep moving so that the bilge is emptied daily. So let your hands too keep moving, so that you pump the bilge daily. What does “let your hands keep moving” mean? Let them give, do good works: let your hands keep moving. “Break your bread for the hungry, and bring the homeless poor into your house”; if you see someone naked, clothe him. Do as much as you can, do it from what you can, do it cheerfully, and send up your prayer securely. It will have two wings, a twofold almsgiving. What is a twofold almsgiving? “Forgive, and you will be forgiven; give, and it will be given to you.” One almsgiving is that which comes from the heart, when you forgive your brother his sin. The other almsgiving is that which comes from your possessions, when you hand bread to the poor. Do both, so that your prayer does not remain without one wing. So when we have said, “Lead us not into temptation,” there follows, “But deliver us from evil.” Whoever wants to be delivered from evil testifies that he is in evil. That is why the Apostle says, “Redeeming the time, because the days are evil.” But who is the one who wants life and loves to see good days? When every man in this flesh has only evil days, who does not want it? Do what follows: “Keep your tongue from evil, and your lips from speaking deceit; turn away from evil and do good; seek peace and pursue it”: and you are rid of evil days, and what you prayed is fulfilled, “Deliver us from evil.”
Isa 58:7 (quotation, high confidence) · Luke 6:37 (quotation, high confidence) · Luke 6:38 (quotation, high confidence) · Matt 6:13 (quotation, high confidence) · Eph 5:16 (quotation, high confidence) · Ps 34:12 (33:13 Vulg.) (quotation, high confidence) · Ps 34:13 (33:14 Vulg.) (quotation, high confidence) · Ps 34:14 (33:15 Vulg.) (quotation, high confidence) · Matt 25:36 (echo, medium confidence)
Notes and citation
Summary: Small daily sins must be pumped out like bilge water by prayer with two wings, forgiving and giving; deliverance from evil comes by turning from evil and doing good.
- “Break your bread …”: Isa 58:7. “Forgive, and you will be forgiven; give …”: Luke 6:37–38. “But deliver us from evil”: Matt 6:13. “Redeeming the time …”: Eph 5:16. “Who is the one who wants life … pursue it”: Ps 34:12–14 (Vulgate 33:13–15). This section also contains Migne’s paragraph 11: its number and heading (“Deliverance from evil”), left in the text by the digitization, are removed, as is a heading at the start of the section (“The two wings of prayer, the twofold almsgiving”). The asterisk after “pump the bilge” is a footnote mark, removed. A heading by Migne (“Small sins not to be despised”) 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; Migne’s marginal heading left at the start of the text; removed; Migne’s paragraph number (11) and marginal heading left in the text; removed; OCR slip in the digital text): Alæ duæ orationis geminæ eleemosynæ. Dimittantur → Dimittantur; cessentfutura → cessent futura; vivero sinc → vivere sine; vcl minuta sint, vel Icvia → vel minuta sint, vel levia; guttis-flumina → guttis flumina; ct si contemnatur → et si contemnatur; sentunæ exhauriantur '. → sentinæ exhauriantur.; tua manus ambulent, ut quot;dic sentines *. → tuæ manus ambulent, ut quotidie sentines.; mantis? Deit 3, → manus? Dent,; Fnc quantum → Fac quantum; nude potcs, fac hilariter, ct scenrus → unde potes, fac hilariter, et securus; elccmosynas → eleemosynas; Dimittile → Dimittite; (Luc. V!, 57, 58) → ; cst, qua? Iit de corde, qunndo → est, quæ fit de corde, quando; poriigis → porrigis; sinc una ala rmancat → sine una ala remaneat; ' I. Liberatio a malo. Ergo → Ergo; Ne Hos → Ne nos; suut → sunt; onmis → omnis; Cohibi → Cohibe; tabia → labia; banum; quære pacim et scquere cam: et caruisti d elms malis. cl impletur → bonum; quære pacem et sequere eam: et caruisti diebus malis, et impletur; noa a malo → nos a malo.
Cite (SBL): Augustine, Serm. 58.10 (PL 38:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-10) · 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).
58.12PL 38:276
Tres ergo petitiones superiores Sanctificetur nomen tuum, Veniat regnum tuum, Fiat voluntas tua, sicut in cælo, et in terra, æternæ sunt. Quatuor autem sequentes ad istam vitam pertinent. Panem nostrum quotidianum da nobis hodie: numquid quotidie petituri sumus panem quotidianum, quando ad illam satietatem venerimus? Dimitte nobis debita nostra: numquid in illo regno dicemus, quando debita non habebimus? Ne nos inferas in tentationem: numquid tunc dicere poterimus, quando nulla erit tentatio? Libera nos a malo: numquid dicemus, quando nullum erit unde liberemur? Quatuor ergo ista propter vitam nostram quotidianam nobis necessaria sunt, tria vero illa propter æternam. Sed omnia petamus, ut ad illam perveniamus; et hic rogemus ne ab illa separemur. Oratio quotidie dicenda est vobis, cum baptizati fueritis. In ecclesia enim ad altare Dei quotidie dicitur ista Dominica oratio, et audiunt illam fideles. Non ergo timemus, ne minus diligenter eam teneatis: quia et si quis vestrum non poterit tenere perfecte, audiendo quotidie tenebit.
So the three earlier petitions, “Hallowed be your name, your kingdom come, your will be done, as in heaven, so on earth,” are eternal. But the four that follow belong to this life. “Give us this day our daily bread”: shall we ask every day for daily bread when we have come to that fullness? “Forgive us our debts”: shall we say it in that kingdom, when we have no debts? “Lead us not into temptation”: shall we be able to say it then, when there will be no temptation? “Deliver us from evil”: shall we say it, when there will be nothing to be delivered from? So these four are necessary to us for our daily life, but those three for eternal life. But let us ask for all, so that we may come to that life; and here let us pray that we may not be separated from it. The Prayer is to be said by you daily, when you have been baptized. For in church, at the altar of God, this Lord’s Prayer is said daily, and the faithful hear it. So we are not afraid that you will hold it less carefully; for even if any of you cannot hold it perfectly, he will hold it by hearing it daily.
Matt 6:9 (quotation, high confidence) · Matt 6:10 (quotation, high confidence) · Matt 6:11 (quotation, high confidence) · Matt 6:12 (quotation, high confidence) · Matt 6:13 (quotation, high confidence)
Notes and citation
Summary: The first three petitions concern eternity, the last four this life; the Lord’s Prayer is said daily at the altar, so the newly baptized will learn it by hearing it.
- The petitions: Matt 6:9–13. The Lord’s Prayer was said daily at the altar in the eucharistic liturgy. A heading by Migne left at the start of the section in the digital text (“The Lord’s Prayer is said daily at the altar”) is removed; another (“The difference among the petitions”) was removed by the importer. There is no section 11 in the staged text; Migne’s paragraph 11 is in section 10. 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): Oratio Dominica quotidie dicitur ad altare. Tres ergo petitiones SIIperiores → Tres ergo petitiones superiores; tnum → tuum; toluntas → voluntas; pertinent '. → pertinent.; petitori sumas pancm → petituri sumus panem; habebimut → habebimus; poterimus., → poterimus,; ecclesia-enim ad aitare → ecclesia enim ad altare; ct audiunt illam tideles. NOD → et audiunt illam fideles. Non; lerfecte → perfecte.
Topics: Prayer, Eucharist, Eschatology
Cite (SBL): Augustine, Serm. 58.12 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-12) · 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).
58.13PL 38:276
Ideo die sabbati, quando vigilaturi sumus in Dei misericordia, reddituri estis, non Orationem, sed Symbolum. Modo enim nisi teneatis Symbolum, in ecclesia, in populo Symbolum quotidie non auditis. Cum autem tenueritis, ut non obliviscamini, quotidie dicite; quando surgitis, quando vos ad somnum collocatis, reddite Symbolum vestrum, reddite Domino, commemorate vos ipsos, non pigeat repetere. Bona est enim repetitio, ne subrepat oblivio. Ne dicatis: Dixi heri, dixi hodie, quotidie dico, teneo illud bene. Commemora fidem tuam, inspice te: sit tanquam speculum tibi Symbolum tuum. Ibi te vide, si credis omnia quæ te credere confiteris, et gaude quotidie in fide tua. Sint divitiæ tuæ, sint quotidiana ista quodam modo indumenta mentis tuæ. Numquid non quando surgis vestis te? Sic et commemorando Symbolum tuum vesti animam tuam, ne forte eam nudet oblivio, et remaneas nudus, et fiat quod ait Apostolus, quod absit a te: Si tamen exspoliati, non nudi inveniamur. Vestiti enim erimus fide nostra; et ipsa fides et tunica est et lorica: tunica, contra confusionem; lorica, contra adversitatem. Cum autem venerimus ad illum locum ubi regnabimus, non opus est ut dicamus Symbolum: Deum videbimus, ipse Deus nobis visio erit; visio Dei fidei hujus merces erit.
So on the Sabbath, when by God’s mercy we shall keep vigil, you will recite, not the Prayer, but the Creed. For unless you hold the Creed now, you do not hear the Creed daily in church among the people. But when you have learned it, say it daily so that you do not forget it: when you get up, when you lie down to sleep, recite your Creed; recite it to the Lord; remind yourselves; do not be weary of repeating it. For repetition is good, so that forgetfulness does not creep in. Do not say: “I said it yesterday, I said it today, I say it daily, I know it well.” Call your faith to mind, look into yourself: let your Creed be like a mirror to you. See yourself there, whether you believe all that you confess you believe, and rejoice daily in your faith. Let it be your riches; let it be in a way the daily clothing of your mind. Do you not dress when you get up? So too, by recalling your Creed, clothe your soul, lest perhaps forgetfulness strip it and you remain naked, and what the Apostle says (far be it from you) happen: “If indeed, having been stripped, we are not found naked.” For we shall be clothed with our faith; and that faith is both tunic and breastplate: a tunic against shame, a breastplate against adversity. But when we come to that place where we shall reign, there is no need to say the Creed: we shall see God; God himself will be our vision; the vision of God will be the reward of this faith.
2 Cor 5:3 (quotation, high confidence) · 1 Thess 5:8 (echo, medium confidence) · 1 Cor 13:12 (echo, medium confidence)
Notes and citation
Summary: At the Easter Vigil the candidates will recite the Creed; they should say it daily as a mirror of their faith and a garment for the soul, until faith gives way to the vision of God.
- “Having been stripped, we are not found naked”: 2 Cor 5:3, in Augustine’s wording. Faith as breastplate: compare 1 Thess 5:8. The Creed, unlike the Lord’s Prayer, was not recited publicly in the daily liturgy. A heading by Migne left at the start of the section in the digital text (“Let it be looked into daily like a mirror”) is removed; another (“The Creed to be held in memory”) was removed by the importer. 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): Tanquam speculum quotidie inspiciatur. Idco → Ideo; tenuerilis → tenueritis; redditc → reddite; ipsos I, → ipsos,; rcpetere → repetere; Dixi beri, dili hodie → Dixi heri, dixi hodie; confitcris → confiteris; lux, sint → tuæ, sint; ve- SI is te? Sic et commemora. do → vestis te? Sic et commemorando; rudus → nudus; exspoliati \ non → exspoliati, non; lide nostra → fide nostra; Drun videbimus → Deum videbimus; lujus merces crit '. → hujus merces erit..
Topics: Baptism, Eschatology
Cite (SBL): Augustine, Serm. 58.13 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-58-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-58-13) · 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 59
59.1PL 38:276
Reddidistis quod creditis, audite quid oretis. Quoniam invocare non possetis, in quem non credidissetis, Apostolo dicente, Quomodo invocabunt, in quem non crediderunt? ideo prius Symbolum didicistis, ubi est regula fidei vestrae brevis et grandis: brevis, numero verborum; grandis pondere sententiarum. Oratio autem quam hodie accipitis tenendam, et ad octo dies reddendam, sicut audistis cum Evangelium legeretur, ab ipso Domino dicta est discipulis ipsius, et ab ipsis pervenit ad nos; quoniam in omnem terram exivit sonus eorum.
You have recited what you believe; hear what you are to pray. Since you could not call on him in whom you had not believed, as the Apostle says, “How will they call on him in whom they have not believed?”, you first learned the Creed, where the rule of your faith is, short and great: short in the number of its words, great in the weight of its meaning. But the Prayer which you receive today, to hold fast and to recite back in eight days, was, as you heard when the Gospel was read, spoken by the Lord himself to his disciples, and from them it has come to us; for “their sound has gone out into all the earth.”
Rom 10:14 (quotation, high confidence) · Ps 19:4 (18:5 Vulg.) (quotation, high confidence) · Matt 6:9 (allusion, high confidence)
Notes and citation
Summary: After the Creed, short in words and great in meaning, the candidates receive the Lord’s Prayer, given by Christ to the apostles and handed on to us.
- “How will they call …”: Rom 10:14. “Their sound has gone out …”: Ps 19:4 (Vulgate 18:5). A heading by Migne (“The Creed the rule of faith”) was removed by the importer. Compared with NPNF¹ 6 (Sermon 9 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): Reddidislis quod creditis, audite2 → Reddidistis quod creditis, audite; Invocare non possetis, in quem noi → invocare non possetis, in quem non; diceute → dicente; accipitis • tenendam → accipitis tenendam; quomam in omnem tcr - ram exivit sonus corum (Psal. Ivm, 5). → quoniam in omnem terram exivit sonus eorum..
Cite (SBL): Augustine, Serm. 59.1 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-59-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-59-1) · 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).
59.2PL 38:276
Ergo nolite inhærere terrenis, qui Patrem invenistis in coelis. Dicturi enim estis, Pater noster, qui es in cælis. Ad magnum genus pertinere coepistis. Sub isto Patre fratres sunt dominus et servus: sub isto Patre fratres sunt imperator et miles: sub isto Patre fratres sunt dives et pauper. Omnes Christiani fideles diversos in terra habent patres, alii nobiles, alii ignobiles: unum vero Patrem invocant, qui est in cælis. Si ibi est Pater noster, ibi nobis præparatur hæreditas. Talis est autem iste Pater, cum quo possideamus quod donat. Dat enim hæreditatem, sed non moriens illam nobis derelinquit. Non enim ipse discedit, sed ille permanet, ut nos accedamus. Quia ergo audivimus a quo petamus, sciamus et quid petamus, ne forte talem Patrem male petendo offendamus.
So do not cling to earthly things, you who have found a Father in heaven. For you are going to say, “Our Father, who are in heaven.” You have begun to belong to a great family. Under this Father, master and slave are brothers; under this Father, emperor and soldier are brothers; under this Father, rich and poor are brothers. All faithful Christians have different fathers on earth, some noble, some of low birth; but they call on one Father, who is in heaven. If our Father is there, the inheritance is being prepared for us there. And this Father is such that we possess with him what he gives. For he gives an inheritance, but he does not leave it to us by dying. For he does not depart; he remains, so that we may come to him. Since we have heard from whom we are to ask, let us know also what we are to ask, lest perhaps we offend such a Father by asking wrongly.
Matt 6:9 (quotation, high confidence) · Col 3:2 (echo, medium confidence)
Notes and citation
Summary: Under one heavenly Father all Christians, master and slave, rich and poor, are brothers, heirs of a Father who does not die but remains for us to come to him.
- “Our Father …”: Matt 6:9. A heading by Migne (“One Father of all”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): esti,, → estis,; islo → isto; Patrc → Patre; milcs → miles; nobilcs → nobiles; vcro → vero; Patcr → Pater; possidcamus → possideamus; cnim hrereditatem → enim hæreditatem; ct quid potamus, nc forte talcm Patrum → et quid petamus, ne forte talem Patrem.
Cite (SBL): Augustine, Serm. 59.2 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-59-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-59-2) · 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).
59.3PL 38:276
Quid ergo nos docuit Dominus Jesus Christus petere a Patre, qui est in cælis? Sanctificetur nomen tuum. Quale beneficium est, quod petimus a Deo, ut sanctificetur nomen ejus? Nomen Dei semper est sanctum: quare ergo petimus ut sanctificetur, nisi ut nos per ipsum sanctificemur? Quod ergo semper sanctum est, ut in nobis sanctificetur oramus. Sanctificetur in vobis nomen Dei, quando baptizamini. Utquid hoc orabitis, cum baptizati fueritis, nisi ut quod accipietis perseveret in vobis?
What, then, did the Lord Jesus Christ teach us to ask of the Father who is in heaven? “Hallowed be your name.” What kind of benefit is it that we ask of God, that his name be hallowed? God’s name is always holy: why, then, do we ask that it be hallowed, unless that we may be hallowed through it? So we pray that what is always holy may be hallowed in us. God’s name is hallowed in you when you are baptized. Why will you pray this when you have been baptized, unless that what you will receive may remain in you?
Matt 6:9 (quotation, high confidence)
Notes and citation
Summary: Asking that God’s ever-holy name be hallowed means asking to be made holy by it, as in baptism, and to remain so.
- 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): crgo → ergo; pctimus → petimus; peticus → petimus; sanctificemur?Quod → sanctificemur? Quod; sanctum cst, → sanctum est,; fucrilis → fueritis.
Cite (SBL): Augustine, Serm. 59.3 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-59-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-59-3) · 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).
59.4PL 38:276
Sequitur alia petitio; Veniat regnum tuum. Sive petamus, sive non petamus, venturum est regnum Dei. Quare ergo petimus, nisi ut veniat et nobis, quod venturum est omnibus sanctis; ut et nos Deus in numero sanctorum suorum habeat, quibus venturum est regnum ejus?
Another petition follows: “Your kingdom come.” Whether we ask or not, the kingdom of God will come. Why, then, do we ask, unless that what will come to all the saints may come to us too; that God may have us also in the number of his saints, to whom his kingdom will come?
Matt 6:10 (quotation, high confidence)
Notes and citation
Summary: We pray for the kingdom to come so that we may be among the saints to whom it comes.
- Matt 6:10. A heading by Migne (“The second petition”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): vcnturum → venturum; qurbus venturum estregnum → quibus venturum est regnum.
Topics: Prayer, Eschatology
Cite (SBL): Augustine, Serm. 59.4 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-59-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-59-4) · 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).
59.5PL 38:276–277
Dicimus tertia petitione, Fiat voluntas tua, sicut in cælo, et in terra. Quid est hoc? Ut quomodo tibi serviunt Angeli in coelo, et nos tibi serviamus in terra. Angeli autem ipsius sancti obediunt illi, non illum offendunt; faciunt jussa amando eum. Hoc ergo oramus, ut et nos præcepta Dei charitate faciamus. Iterum verba ista aliter intelliguntur. Fiat voluntas tua, sicut in coelo, et in terra. Cælum in nobis anima est, terra in nobis corpus est. Quid est ergo, Fiat voluntas tua, sicut in cælo, et in terra? Sicut et nos audimus præcepta tua, sic nobis consentiat caro nostra; ne dum contendunt caro et spiritus, præcepta Dei minus implere possimus.
In the third petition we say, “Your will be done, as in heaven, so on earth.” What is this? That as the angels serve you in heaven, we too may serve you on earth. For his holy angels obey him; they do not offend him; they carry out his commands by loving him. So we pray this: that we too may carry out God’s commandments with love. Again, these words are understood in another way: “Your will be done, as in heaven, so on earth.” Heaven in us is the soul; earth in us is the body. What, then, is “Your will be done, as in heaven, so on earth”? As we hear your commandments, so may our flesh agree with us; lest, while flesh and spirit contend, we be less able to fulfil God’s commandments.
Matt 6:10 (quotation, high confidence) · Gal 5:17 (echo, medium confidence)
Notes and citation
Summary: “Your will be done” asks that we obey God in love as the angels do, and that our flesh agree with our soul in keeping his commands.
- Matt 6:10. A heading by Migne (“The third petition”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): potitione → petitione; siclI' in cælo, el in → sicut in cælo, et in; quomodo libi serviunt → quomodo tibi serviunt; nos libi serviamus → nos tibi serviamus; autcm → autem; amando cum → amando eum; præceptaDei cbaritate faciamus t. → præcepta Dei charitate faciamus.; tun, → tua,; caro'et → caro et.
Topics: Prayer
Cite (SBL): Augustine, Serm. 59.5 (PL 38:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-59-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-59-5) · 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).
59.6PL 38:277
Sequitur in Oratione: Panem nostrum quotidianum da nobis hodie. Sive exhibitionem corpori necessariam petamus a Patre, in pane significantes quidquid nobis est necessarium, sive quotidianum panem illum intelligamus, quem accepturi estis de altari, bene petimus ut det nobis eum. Quid est enim quod oramus, nisi ne mali aliquid admittamus, unde a tali pane separemur? Et verbum Dei quod quotidie prædicatur, panis est. Non enim quia non est panis ventris, ideo non est panis mentis. Cum autem vita ista transierit, nec panem illum quæremus quem quærit fames; nec Sacramentum altaris habemus accipere, quia ibi erimus cum Christo, cujus corpus accipimus; nec verba nobis ista dici habent, quæ dicimus vobis, nec codex legendus est, quando ipsum videbimus quod est Verbum Dei, per quod facta sunt omnia, quo pascuntur Angeli, quo illuminantur Angeli, quo sapientes fiunt Angeli, non quærentes verba locutionis anfractuosæ; sed bibentes unicum Verbum, unde impleti ructuant laudes, et non deficiunt in laudibus. Beati enim, ait Psalmus, qui habitant in domo tua; in sæcula sæculorum laudabunt te. Ergo in hac vita petimus quod sequitur: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. In Baptismo omnia debita, id est, peccata prorsus dimittuntur nobis. Sed quia nemo hic potest vivere sine peccato, et si non magno crimine unde separetur ab illo pane, tamen nemo potest sine peccatis esse in hac terra, et non possumus accipere nisi unum Baptismum semel; in Oratione accipimus, unde quotidie lavemur, ut nobis peccata nostra quotidie dimittantur: sed si faciamus quod sequitur, Sicut et nos dimittimus debitoribus nostris. Itaque, fratres mei, moneo vos, in Dei gratia filios meos, et sub illo Patre fratres meos, moneo vos, ut quando aliquis offendit et peccat in vos, et venit et confitetur, et petit a vobis veniam, ignoscatis illi, et continuo ex corde dimittatis; ne vobis a Deo veniam venientem prohibeatis. Si enim non dimittitis vos, nec ille dimittet vobis. Ergo et hoc in ista vita petimus: quia et hic possunt dimitti, ubi possunt haberi peccata. In illa autem vita non dimittuntur, quia nec habentur.
There follows in the Prayer: “Give us this day our daily bread.” Whether we ask the Father for the support necessary for the body, signifying by bread whatever we need, or understand that daily bread which you are going to receive from the altar, we rightly ask that he give it to us. For what do we pray but that we may commit no evil for which we would be separated from such bread? And the word of God that is preached daily is bread. For it is not because it is not bread for the belly that it is not bread for the mind. But when this life has passed, we shall neither look for the bread that hunger looks for, nor shall we have to receive the sacrament of the altar, because we shall be there with Christ, whose body we receive; nor will these words that we speak to you need to be spoken to us, nor will a book need to be read, when we see him who is the Word of God, through whom all things were made, by whom the angels are fed, by whom the angels are enlightened, by whom the angels are made wise, not looking for the words of winding speech, but drinking the one Word, filled with which they belch forth praises and never fail in praising. For “blessed,” says the psalm, “are those who dwell in your house; for ever and ever they will praise you.” So in this life we ask what follows: “Forgive us our debts, as we also forgive our debtors.” In baptism all debts, that is, sins, are entirely forgiven us. But because no one can live here without sin, even if not with a great crime for which one would be separated from that bread, still no one can be without sins on this earth; and we can receive only one baptism, once. In the Prayer we receive the means of being washed daily, so that our sins may be forgiven daily; but only if we do what follows: “as we also forgive our debtors.” So, my brothers, I urge you, my sons in God’s grace and my brothers under that Father, I urge you: when someone offends and sins against you, and comes and confesses and asks your pardon, forgive him, and at once forgive from the heart, lest you shut out from yourselves the pardon that comes from God. For if you do not forgive, neither will he forgive you. So this too we ask in this life: because sins can be forgiven here, where they can be committed. But in that life they are not forgiven, because they are not committed.
Matt 6:11 (quotation, high confidence) · John 1:3 (allusion, high confidence) · Ps 84:4 (83:5 Vulg.) (quotation, high confidence) · Matt 6:12 (quotation, high confidence) · Matt 6:15 (quotation, high confidence) · Eph 4:5 (echo, medium confidence)
Notes and citation
Summary: Daily bread is bodily food, the eucharist, and the word preached, all needed only in this life; daily sins are washed away by the Lord’s Prayer, provided we forgive those who ask our pardon.
- “Give us this day …”: Matt 6:11. “Through whom all things were made”: John 1:3. “Blessed are those who dwell …”: Ps 84:4 (Vulgate 83:5). “Forgive us our debts …”: Matt 6:12. “If you do not forgive …”: Matt 6:15. This section also contains Migne’s paragraph 7: its number and heading (“The fifth petition”), left in the text by the digitization, are removed. A heading by Migne (“The fourth petition”) was removed by the importer. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (Migne’s paragraph number (7) and marginal heading left in the text; removed; OCR slip; OCR slip in the digital text): Oratiane → Oratione; ut dei nobis eum → ut det nobis eum; verbum Dci quod → verbum Dei quod; predicatur → prædicatur; neentis → mentis; quaTit → quærit; Sacramenlum alturis → Sacramentum altaris; nee verba → nec verba; nee codex → nec codex; facia sunt → facta sunt; Augeli → Angeli; defic iunt → deficiunt; Paslmus, qni → Psalmus, qui; laudabunt te... -i. Quinta petitio. Ergo in bac → laudabunt te. Ergo in hac; nenio hic pol est vivcre → nemo hic potest vivere; accipiums → accipimus; noa dimittimus → nos dimittimus; illn Patre → illo Patre; qvando → quando; vcniam → veniam; ct hoc → et hoc.
Topics: Prayer, Eucharist, Baptism, Scripture and canon
Cite (SBL): Augustine, Serm. 59.6 (PL 38:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-59-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-59-6) · 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).
59.8PL 38:277
Deinde petimus dicentes, Ne nos inferas in tentationem; sed libera nos a malo. Et hoc in ista vita nobis necessarium est petere, ne inferamur in tentationem, quia hic sunt tentationes; et liberemur a malo, quia hic est malum. Ac per hoc omnes istæ petitiones septem, tres ad vitam æternam pertinent, quatuor ad vitam præsentem. Sanctificetur nomen tuum: semper erit. Veniat regnum tuum: hoc regnum semper erit. Fiat voluntas tua, sicut in cælo, et in terra: semper erit. Panem nostrum quotidianum da nobis hodie: non semper erit. Dimitte nobis debita nostra: non semper erit. Ne nos inferas in tentationem: non semper erit. Sed libera nos a malo: non semper erit; sed ubi est tentatio, et ubi est malum, ibi necessarium est ut petamus.
Then we ask, saying, “Lead us not into temptation, but deliver us from evil.” This too is necessary for us to ask in this life: that we not be led into temptation, because here there are temptations; and that we be delivered from evil, because here there is evil. And so, of all these seven petitions, three belong to eternal life, four to the present life. “Hallowed be your name”: this will always be. “Your kingdom come”: this kingdom will always be. “Your will be done, as in heaven, so on earth”: this will always be. “Give us this day our daily bread”: this will not always be. “Forgive us our debts”: this will not always be. “Lead us not into temptation”: this will not always be. “But deliver us from evil”: this will not always be; but where there is temptation and where there is evil, there it is necessary that we ask.
Matt 6:13 (quotation, high confidence) · Matt 6:9 (quotation, high confidence) · Matt 6:10 (quotation, high confidence) · Matt 6:11 (quotation, high confidence) · Matt 6:12 (quotation, high confidence)
Notes and citation
Summary: Of the seven petitions, three concern eternal life and four the present life, where temptation and evil require us to pray.
- Matt 6:9–13. There is no section 7 in the staged text; Migne’s paragraph 7 is in section 6. A heading by Migne (“The sixth petition”) was removed by the importer. The final footnote numeral in the digital text is removed. Compared with NPNF¹ 6.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): noi a malo → nos a malo; nobis II cessarium → nobis necessarium; nc inferamur → ne inferamur; ct liberemur → et liberemur; istæpetitiones → istæ petitiones; at ruam → æternam; reginun semper crit. Fiat → regnum semper erit. Fiat; Dimin e → Dimitte; non semper crit. Ne noa inferas → non semper erit. Ne nos inferas; non semper crit. Sed → non semper erit. Sed; libera noa a → libera nos a; esttentatio, et ub cst malum, ibi necessarium cst ut petamus I. → est tentatio, et ubi est malum, ibi necessarium est ut petamus..
Topics: Prayer, Eschatology
Cite (SBL): Augustine, Serm. 59.8 (PL 38:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/58-1/#p-59-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-sermones-59-8) · 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).