Sermons to the People 61.1–61.13

Augustine of Hippo · Sermons to the People · ca. 391-430 · Hippo Regius · 10 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 61

61.1PL 38:281

In lectione sancti Evangelii hortatus est nos Dominus ad orandum. Petite, inquit, et dabitur vobis; quærite, et invenietis; pulsate, et aperietur vobis. Omnis enim qui petit, accipit; et quærens invenit, et pulsanti aperietur. Aut quis est ex vobis homo, a quo petit filius ejus panem, numquid lapidem porriget ei? Aut si piscem petierit, numquid serpentem porriget ei? Aut cum petit ovum, numquid scorpionem porriget ei? Si ergo vos, inquit, cum sitis mali, nostis bona data dare filiis vestris; quanto magis Pater vester, qui in cœlis est, dabit bona petentibus se? Cum sitis, inquit, mali, nostis bona data dare filiis vestris. Miranda res, fratres: mali sumus, et bonum Patrem habemus. Quid evidentius? Audivimus nomen nostrum: Cum sitis, inquit, mali bona data nostis dare filiis vestris. Et quos dixit malos, videte qualem Patrem illis ostendit: Quanto magis Pater vester? Quorum Pater? Certe malorum. Et qualis Pater? Nemo bonus, nisi solus Deus.

In the reading of the holy Gospel the Lord has urged us to pray. “Ask,” he says, “and it will be given you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or what man is there among you who, if his son asks for bread, will hand him a stone? Or if he asks for a fish, will he hand him a serpent? Or when he asks for an egg, will he hand him a scorpion? If, then, you,” he says, “though you are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him?” “Though you are evil,” he says, “you know how to give good gifts to your children.” A wonderful thing, brothers: we are evil, and we have a good Father. What is plainer? We have heard our name: “Though you are evil, you know how to give good gifts to your children.” And see what kind of Father he shows to those he called evil: “How much more your Father.” Father of whom? Of the evil, certainly. And what kind of Father? “No one is good but God alone.”

Matt 7:7 (quotation, high confidence) · Matt 7:8 (quotation, high confidence) · Matt 7:9 (quotation, high confidence) · Matt 7:10 (quotation, high confidence) · Luke 11:12 (quotation, high confidence) · Matt 7:11 (quotation, high confidence) · Luke 18:19 (quotation, high confidence)

Notes and citation

Summary: Christ urges prayer: we are evil, yet we have a good Father who gives good things to those who ask.

“Ask, and it will be given you … to those who ask him”: Matt 7:7–11, with the egg and scorpion of Luke 11:12. “No one is good but God alone”: Luke 18:19. A heading by Migne (“God is our Father”) was removed by the importer. Compared with NPNF¹ 6 (Sermon 11 there).

Notes on the original text

Digital text corrected (OCR slip in the digital text): Iii lectione sancli → In lectione sancti; el invenietis → et invenietis; invenit. et pulsanti → invenit, et pulsanti; eat ex vobis homo, u quo → est ex vobis homo, a quo; Aut. si → Aut si; porrigetei → porriget ei; silis mali → sitis mali; coelis eat → cœlis est; filiis. vestris → filiis vestris; nostrurn i Cum sitis, inquit. mali → nostrum: Cum sitis, inquit, mali; El quos dixit maalos → Et quos dixit malos; vester Quorum Patcr → vester? Quorum Pater; qualis Patcr → qualis Pater.

Topics: Prayer

Cite (SBL): Augustine, Serm. 61.1 (PL 38:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-1). (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).

61.2PL 38:281

Ergo, fratres, ideo mali bonum Patrem habemus, ne semper mali remaneamus. Nemo malus facit bonum. Si nemo malus facit bonum, homo malus quomodo se facit bonum? Facit de malo bonum, qui semper est bonus. Sana me, Domine, inquit, et sanabor; salvum me fac, et salvus ero. Quid mihi dicunt vani vana: Tu te salvum facis, si volueris? Sana me, Domine, et sanabor. Nos boni conditi sumus a bono: fecit enim Deus hominem rectum; arbitrio autem nostro facti sumus mali. Potuimus esse ex bonis mali, et poterimus esse ex malis boni. Sed qui semper est bonus, ipse facit ex malo bonum: quia ipse homo voluntate sua se sanare non potuit. Non quæris medicum, ut vulneres te: sed cum vulneraveris te, quæris qui sanet te. Bona ergo secundum tempus, bona temporalia, corporalia, carnalia novimus dare filiis nostris, etiam cum simus mali. Bona enim sunt et ista, quis dubitet? Piscis, ovum, panis, pomum, frumentum, lux ista, aer iste quem ducimus, bona sunt hæc: ipsæ divitiae in quibus homines extolluntur, et pares suos homines alios non agnoscunt; in quibus, inquam, homines extolluntur, magis amantes vestem fulgentem, quam cogitantes communem cutem; ipsæ ergo divitiae bonæ sunt: sed ista omnia bona quæ commemoravi, a bonis et malis haberi possunt; et cum bona sint, bonos tamen facere non possunt. Est ergo bonum, quod faciat bonum: et est bonum, unde facias bonum. Bonum quod facit bonum, Deus est. Non enim facit hominem bonum, nisi ille qui semper est bonus. Ergo ut sis bonus, Deum invoca. Aliud autem bonum est unde facias bonum: id est, quidquid habueris. Aurum est, argentum est; bonum est, non quod te faciat bonum, sed unde facias bonum. Habes aurum, habes argentum: et concupiscis aurum et concupiscis argentum. Et habes, et concupiscis; et plenus es, et sitis. Morbus est, et non opulentia. Sunt homines in morbo, humore pleni sunt, et semper sitiunt. Humore pleni sunt, et humorem sitiunt. Quomodo ergo delectas opulentiam, qui habes hydropem concupiscentiæ? Habes ergo aurum, bonum est: habes, non unde sis bonus, sed unde facias bonum. Quod bonum, inquis, facturus sum de auro? Non audisti Psalmum? Dispersit, inquit, dedit pauperibus; justitia ejus manet in sæculum sæculi. Hoc est bonum, hoc est bonum unde bonus es, justitia. Si habes bonum unde sis bonus; fac bonum de bono unde non es bonus. Habes pecuniam, eroga. Erogando pecuniam, auges justitiam. Dispersit enim, distribuit, dedit pauperibus; justitia ejus manet in sæculum sæculi. Vide quid minuatur, et quid augeatur. Minuitur pecunia, augetur justitia. Illud minuitur quod eras dimissurus, illud minuitur quod eras relicturus: illud augetur quod in aeternum es possessurus.

So, brothers, we who are evil have a good Father for this reason, that we may not always remain evil. No evil man makes anyone good. If no evil man makes anyone good, how does an evil man make himself good? He makes good out of evil who is always good. “Heal me, Lord,” it says, “and I shall be healed; save me, and I shall be saved.” Why do the vain say vain things to me: “You save yourself if you will”? “Heal me, Lord, and I shall be healed.” We were created good by the Good: for “God made man upright”; but by our own choice we became evil. We were able to become evil from good, and we shall be able to become good from evil. But it is he who is always good who makes good out of evil; because man could not heal himself by his own will. You do not look for a doctor in order to wound yourself; but when you have wounded yourself, you look for one to heal you. So, good things according to time, temporal goods, bodily goods, fleshly goods, we know how to give to our children, even though we are evil. For these too are good things; who doubts it? A fish, an egg, bread, fruit, grain, this light, this air we breathe: these are good things. Even riches, by which people are puffed up and do not recognize other people as their equals; by which, I say, people are puffed up, loving a shining garment more than thinking of their common skin: even riches, then, are good. But all these goods I have mentioned can be had by the good and the bad; and though they are good, they cannot make people good. So there is a good that makes good, and there is a good with which you may do good. The good that makes good is God. For no one makes a man good except him who is always good. So, to be good, call on God. The other good is that with which you may do good: that is, whatever you have. It is gold, it is silver: it is good, not good to make you good, but good to do good with. You have gold, you have silver; and you covet gold and covet silver. You both have and covet; you are both full and thirsty. That is a disease, not wealth. There are people in a disease who are full of fluid and always thirsty: they are full of fluid and thirst for fluid. How, then, do you delight in wealth, you who have the dropsy of covetousness? So you have gold; it is good. You have it, not as that by which you may be good, but as that with which you may do good. “What good,” you say, “am I to do with gold?” Have you not heard the psalm? “He has scattered, he has given to the poor; his justice remains for ever and ever.” This is the good, this is the good by which you are good: justice. If you have the good by which you may be good, do good with the good by which you are not good. You have money: give it out. By giving out money you increase justice. “For he scattered, he distributed, he gave to the poor; his justice remains for ever and ever.” See what is diminished and what is increased. Money is diminished, justice is increased. That is diminished which you were going to leave, that is diminished which you were going to abandon; that is increased which you will possess for ever.

Jer 17:14 (quotation, high confidence) · Eccl 7:29 (7:30 Vulg.) (quotation, high confidence) · Matt 7:11 (allusion, high confidence) · Ps 112:9 (111:9 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Only God, always good, makes evil men good; earthly goods like money cannot make us good, but we can do good with them, giving to the poor and so increasing justice.

“Heal me, Lord …”: Jer 17:14. “God made man upright”: Eccl 7:29 (Vulgate 7:30). “He has scattered …”: Ps 112:9 (Vulgate 111:9). The “vain” who say “You save yourself if you will” are the Pelagians, as Migne’s heading notes; Augustine’s statement on grace is translated exactly. Justitia is rendered “justice.” This section also contains Migne’s chapter 3, paragraph 3 (numbered 5 in the digital text): its number and heading (“Twofold good”), left in the text, are removed, as is the heading at the start (“Man is made good from evil only by God. He refutes the Pelagians”). Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (Migne’s Scripture reference printed in the text removed; OCR slip; Migne’s chapter and paragraph numbers and marginal heading left in the text; removed; OCR slip; 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): Homo de malo bonus non fit nisi a Deo. Pelagianos redarguit. Ergo, fratres, ideo mali bonnm Patrem habemus, ne semper mali rema- Meamus. → Ergo, fratres, ideo mali bonum Patrem habemus, ne semper mali remaneamus.; sempcr → semper; vulneris → volueris; (Ecc/e. VII, 30); arbitrio autcm → ; arbitrio autem; liliis → filiis; bona suut hæc: → bona sunt hæc:; cxtolluntur → extolluntur; ipsir ergo → ipsæ ergo; quai commemoravi → quæ commemoravi; siut → sint; possunt. CAP jT III. — 5. Bonum duplex. Est ergo bonum, quod faciat bonum: et cst bonum, uude → possunt. Est ergo bonum, quod faciat bonum: et est bonum, unde; cnim → enim; Den:n → Deum; bonnm est → bonum est; siti,. → sitis.; ct semper → et semper; Humorc pleni suut → Humore pleni sunt; concupiscentiam I? → concupiscentiæ?; auruin, bonuin → aurum, bonum; læculum sacculi (Psal. ex, 9). → sæculum sæculi.; justitia '. → justitia.; uude sis → unde sis; rclicturus → relicturus.

Topics: Ethics, Heresy

Cite (SBL): Augustine, Serm. 61.2 (PL 38:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-2). (abbreviation not yet checked)

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61.4PL 38:281–282

Consilium do lucrorum, disce mercari. Laudas enim mercatorem, qui vendit plumbum, et acquirit aurum; et non laudas mercatorem qui erogat pecuniam, et acquirit justitiam? Sed ego, inquis, non erogo pecuniam, quia non habeo justitiam. Eroget pecuniam, qui habet justitiam: ego non habeo justitiam, habeam vel pecuniam. Ergo quia non habes justitiam, ideo non vis erogare pecuniam? Magis eroga pecuniam, ut habeas justitiam. A quo enim habebis justitiam, nisi a Deo fonte justitiæ? Ergo si vis habere justitiam, esto mendicus Dei, qui te paulo ante ex Evangelio ut peteres, quæreres, pulsares, monebat. Mendicum suum sciebat, et ecce paterfamilias et magnus dives, divitiarum scilicet spiritualium et æternarum, hortatur, et dicit tibi: Pete, quære, pulsa. Qui petit accipit: quærens invenit: pulsanti aperietur. Hortatur ut petas: negabit quod petis?

I am giving you advice about profits: learn to trade. For you praise the merchant who sells lead and acquires gold; and do you not praise the merchant who gives out money and acquires justice? “But I,” you say, “do not give out money, because I do not have justice. Let him give out money who has justice: I do not have justice; let me at least have money.” So, because you do not have justice, you do not want to give out money? All the more give out money, so that you may have justice. For from whom will you have justice, if not from God, the fountain of justice? So if you want to have justice, be God’s beggar, he who a little while ago, from the Gospel, was urging you to ask, to seek, to knock. He knew his beggar; and see, the householder, the great rich one, rich, of course, in spiritual and eternal riches, urges you and says to you: “Ask, seek, knock. He who asks receives; the one who seeks finds; to the one who knocks it will be opened.” He urges you to ask: will he deny what you ask?

Matt 7:7 (quotation, high confidence) · Matt 7:8 (quotation, high confidence)

Notes and citation

Summary: Giving money to gain justice is good trading; since justice comes only from God, become his beggar, for he who urges us to ask will not refuse.

“Ask, seek, knock …”: Matt 7:7–8. The importer had removed the opening sentence (“I am giving you advice about profits: learn to trade”) as a heading; it is Augustine’s and has been restored. Another heading by Migne (“Money to be given out so that justice may be had. God’s beggar. God urges us by comparisons to ask”) was removed by the importer. There is no section 3 in the staged text; Migne’s paragraph 3 is in section 2. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text; restored text removed as a heading): Laudas enim mercatorem, qui vendit → Consilium do lucrorum, disce mercari. Laudas enim mercatorem, qui vendit; uon erogo → non erogo; habcl justitiam: cgo → habet justitiam: ego; hab bis → habebis; paulo aule → paulo ante; pulsarcs → pulsares; Meudicum → Mendicum; alernarum → æternarum; Qui petit cccipit → Qui petit accipit.

Topics: Ethics, Prayer

Cite (SBL): Augustine, Serm. 61.4 (PL 38:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-4). (abbreviation not yet checked)

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61.5PL 38:282

Attende a contrario similitudinem vel comparationem, sicut de illo divite iniquo, hortantem nos ad orationem, quando ait Dominus: Erat quidam judex in civitate, qui nec Deum timebat, nec hominem reverebatur. Quædam vidua interpellabat eum quotidie, et dicebat, Vindica me. Nolebat ille per tempus: illa interpellare non desinebat; et fecit tædio, quod nolebat beneficio. Sic enim a contrario nos admonuit ut petamus. Venit, inquit, ad amicum suum, cui hospes venerat; et cœpit pulsare, et dicere: Hospes mihi venit, commoda mihi tres panes. Respondit ille: Jam requiesco, et mecum servi mei requiescunt. Ille non cessat, astat, instat, pulsat; et tanquam amicus ab amico mendicat. Et quid ait, Dico vobis, quia surgit, et non propter amicitiam ejus, sed propter improbitatem dat illi quantos voluerit. Non propter amicitiam, quamvis amicus sit, sed propter improbitatem. Quid est, propter improbitatem? Quia pulsare non destitit: quia et cum esset negatum, non se avertit. Hic qui nolebat dare, quod petebatur fecit, quia ille in petendo non defecit. Quanto magis dabit bonus, qui nos hortatur ut petamus; cui displicet, si non petamus? Sed cum aliquando tardius dat, commendat dona, non negat. Diu desiderata, dulcius obtinentur: cito autem data, vilescunt. Pete, quære, insta. Petendo et quærendo crescis, ut capias. Servat tibi Deus, quod non vult cito dare; ut et tu discas magna magne desiderare. Inde oportet semper orare, et non deficere. Si ergo, fratres mei, mendicos suos nos fecit Deus, monendo nos, et hortando et jubendo ut petamus, quæramus, pulsemus; attendamus et nos qui a nobis petunt. Petimus nos. A quo petimus? qui petimus? quid petimus? A quo, vel qui, vel quid petimus? Petimus a Deo bono: petimus homines mali: petimus autem justitiam, unde simus boni. Hoc ergo petimus quod in æternum habeamus: quo cum saturati fuerimus, ulterius non egeamus. Sed ut saturemur, esuriamus et sitiamus; esuriendo et sitiendo petamus, quæramus, pulsemus. Beati enim qui esuriunt et sitiunt justitiam. Quare beati? Esuriunt et sitiunt, et beati sunt? Aliquando enim egestas beata est? Non inde beati sunt, quia esuriunt et sitiunt; sed quia ipsi saturabuntur. Ibi erit beatitudo in saturitate, non in fame. Sed præcedat saturitatem fames, ne fastidium non perveniat ad panes.

Notice a likeness or comparison from the opposite case, as in that unjust judge, urging us to prayer, when the Lord says: “There was a judge in a city who neither feared God nor respected man. A certain widow kept pestering him daily and saying, Avenge me.” For a time he would not; she did not stop pestering; and he did out of weariness what he would not do out of kindness. So he has urged us to ask by an opposite case. “He came,” he says, “to his friend, to whom a guest had come; and he began to knock and say: A guest has come to me; lend me three loaves. The other answered: I am already resting, and my servants are resting with me.” He does not stop; he stands, he presses, he knocks, and like a friend from a friend he begs. And what does he say? “I tell you that he gets up, and not because of his friendship, but because of his persistence he gives him as many as he wanted.” Not because of friendship, though he is a friend, but because of persistence. What does “because of his persistence” mean? Because he did not stop knocking; because even when he was refused, he did not turn away. He who did not want to give did what was asked, because the other did not give up asking. How much more will the Good One give, who urges us to ask, who is displeased if we do not ask? But when he sometimes gives more slowly, he is commending his gifts, not refusing them. Things long desired are obtained more sweetly; things given quickly grow cheap. Ask, seek, persist. By asking and seeking you grow, so that you can take it in. God keeps for you what he does not want to give quickly, so that you too may learn to desire great things greatly. Hence one must always pray and not lose heart. If, then, my brothers, God has made us his beggars by warning, urging, and commanding us to ask, seek, and knock, let us too pay attention to those who ask from us. We ask. From whom do we ask? Who are we who ask? What do we ask? From whom, or who, or what do we ask? We ask from God, who is good; we who ask are evil men; but we ask for justice, by which we may be good. So we ask for what we may have for ever; with which, when we have been filled, we shall want nothing further. But so that we may be filled, let us hunger and thirst; hungering and thirsting, let us ask, seek, knock. “For blessed are those who hunger and thirst for justice.” Why blessed? They hunger and thirst, and are they blessed? Is need ever blessed? They are not blessed because they hunger and thirst, but because they will be filled. There blessedness will be in fullness, not in hunger. But let hunger go before fullness, lest loathing come to the bread.

Luke 18:2 (quotation, high confidence) · Luke 18:3 (quotation, high confidence) · Luke 18:5 (allusion, high confidence) · Luke 11:5 (quotation, high confidence) · Luke 11:6 (quotation, high confidence) · Luke 11:7 (quotation, high confidence) · Luke 11:8 (quotation, high confidence) · Luke 18:1 (quotation, high confidence) · Matt 5:6 (quotation, high confidence)

Notes and citation

Summary: The unjust judge and the friend at midnight show by contrast how much more God, who urges us to pray, will give; he delays to enlarge our desire; we ask of him justice, and must hunger for it to be filled.

The unjust judge: Luke 18:2–5. The friend at midnight: Luke 11:5–8. “One must always pray …”: Luke 18:1. “Blessed are those who hunger …”: Matt 5:6. This section also contains Migne’s paragraphs 6 and 7: their numbers and Migne’s headings (“A friend to a friend”; “Who, from whom, and what we ask”), left in the text by the digitization, are removed, as are Migne’s Scripture references. A heading by Migne (“The widow to the judge”) 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 Scripture reference, chapter and paragraph numbers, and heading left in the text; removed; Migne’s paragraph number (6) and marginal heading left in the text; removed; OCR slip; OCR slip in the digital text): similitudiaem vcl → similitudinem vel; iniq o → iniquo; nee Deum → nec Deum; interpeltabat → interpellabat; ilia interpellare → illa interpellare; a cntrario nos admonuit ut petamus. G. Amicus ad amicum. Venit, inquit. ad amicum sium, cui hospes vencrat → a contrario nos admonuit ut petamus. Venit, inquit, ad amicum suum, cui hospes venerat; requissco → requiesco; nou cessat → non cessat; lanquam → tanquam; Dico rubis → Dico vobis; ejns → ejus; (ld. XI, 5- 15) → ; amicus sil → amicus sit; pulare non destitit: quia ct cum csset ncgalum → pulsare non destitit: quia et cum esset negatum; Hie qui → Hic qui; djbit hunus → dabit bonus; displiceL → displicet; ciescis → crescis; Inag a magne → magna magne; (ld. X VIII, 1). CAPU r VI.—7. Qui, a quo, quid petamus. Si ergo → . Si ergo; attendamus ct nos → attendamus et nos; hono → bono; siinus → simus; a ternum babeamus → æternum habeamus; satarati fucrimus → saturati fuerimus; esuiicndo → esuriendo; siliunt → sitiunt; bcata → beata; ct sitiunt → et sitiunt; ILi erit → Ibi erit; S.d præcedat → Sed præcedat; IIC fastidium → ne fastidium.

Topics: Prayer

Cite (SBL): Augustine, Serm. 61.5 (PL 38:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-5). (abbreviation not yet checked)

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61.6PL 38:282

Ergo diximus, a quo petamus, qui petamus, quid petamus. Sed petitur et a nobis. Mendici enim Dei sumus: ut agnoscat ille mendicos suos, agnoscamus et nos nostros. Sed et ibi etiam cogitemus, quando petitur a nobis, qui petunt, a quibus petunt, quid petunt. Qui petunt? Homines. A quibus petunt? Ab hominibus. Qui petunt? Mortales. A quibus petunt? A mortalibus. Qui petunt? Fragiles. A quibus petunt? A fragilibus. Qui petunt? Miseri. A quibus petunt? A miseris. Excepta substantia facultatum, tales sunt qui petunt, quales sunt a quibus petunt. Quam frontem habes petendo ad Dominum tuum, qui non agnoscis parcm tuum? Non sum, inquit, talis: absit a me, ut talis sim. Inflatus sericatus ista loquitur de pannoso. Sed ego nudos interrogo. Non interrogo in vestibus, quales sitis, sed quales nati fueritis. Ambo nudi, ambo infirmi, miseram vitam inchoantes, ideo ambo plorantes.

So we have said from whom we ask, who we are who ask, and what we ask. But we too are asked. For we are God’s beggars: so that he may recognize his beggars, let us recognize ours. And there too let us think, when we are asked, who ask, from whom they ask, what they ask. Who ask? Men. From whom do they ask? From men. Who ask? Mortals. From whom do they ask? From mortals. Who ask? The frail. From whom do they ask? From the frail. Who ask? The wretched. From whom do they ask? From the wretched. Except for the amount of their means, those who ask are such as those from whom they ask. What face do you have to ask of your Lord, you who do not recognize your equal? “I am not,” he says, “like him: far be it from me to be like him.” Puffed up and clad in silk, he says this of the man in rags. But I am questioning you naked. I am not asking what you are like in your clothes, but what you were like when you were born. Both naked, both weak, beginning a wretched life, and so both crying.

Notes and citation

Summary: Since we are God’s beggars, we must recognize our own beggars, who are men, mortal, frail, and wretched like us, as we all were at birth.

This section is Migne’s paragraph 8 (paragraphs 6 and 7 are in section 5). A heading by Migne (“Who our beggars here are, from whom they ask, and what”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): petitur ct a nobis → petitur et a nobis; Sud et ibi → Sed et ibi; pditur → petitur; qu;d petunt → quid petunt; pctunt → petunt; Miscri. A quit us pctnt? A miscris → Miseri. A quibus petunt? A miseris; facultalum → facultatum; petum → petunt; babes petendo ad Dominum tuum. qtii → habes petendo ad Dominum tuum, qui; obsericatus → sericatus.

Topics: Ethics

Cite (SBL): Augustine, Serm. 61.6 (PL 38:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-6). (abbreviation not yet checked)

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61.9PL 38:282

Ecce recole, dives, primordia tua: vide utrum huc aliquid attuleris. Jam venisti, et tanta invenisti. Dic, rogo te, quid attulisti? Dic quid attuleris. Aut si dicere erubescis, Apostolum audi: Nihil intulimus in hunc mundum. Nihil, inquit, intulimus in hunc mundum. Sed forte quia nihil attulisti, et hic multa invenisti, aliquid hinc tecum ablaturus es? Et hoc fortasse amore divitiarum trepidas confiteri: audi et hoc. Et hoc Apostolus dicat, qui te non palpat. Nihil intulimus in hunc mundum, utique quando nati sumus; sed nec auferre aliquid possumus, utique quando de mundo exiimus. Nihil attulisti, nihil hinc auferes: quid te inflas contra pauperem? Quando nascuntur infantes, recedant de medio parentes, servi, clientes; recedant de medio turbæ obsequentes, et agnoscantur pueri divites flentes. Pariant simul dives et pauper, pariant simul mulier dives et mulier pauper: non attendant quod pariunt, discedant paululum, redeant et agnoscant. Ecce, dives, nihil attulisti in hunc mundum: sed nec auferre hinc aliquid potes. Quod dixi de natis, hoc dico de mortuis. Certe quando aliquo casu vetera sepulcra franguntur, ossa divitis agnoscantur. Ergo dives audi Apostolum: Nihil intulimus in hunc mundum. Agnosce, verum est. Sed nec auferre aliquid possumus. Agnosce, et hoc verum est.

See, rich man, recall your beginnings: see whether you brought anything here. Now you have come and have found so much. Tell me, I ask you, what did you bring? Tell me what you brought. Or if you are ashamed to say, hear the Apostle: “We brought nothing into this world.” “We brought nothing,” he says, “into this world.” But perhaps, because you brought nothing and found much here, you will take something away from here with you? And perhaps out of love of riches you are afraid to admit this too: hear this as well. Let the Apostle, who does not flatter you, say this too: “We brought nothing into this world,” that is, when we were born; “but neither can we take anything away,” that is, when we leave the world. You brought nothing; you will take nothing from here: why do you puff yourself up against the poor man? When infants are born, let parents, servants, clients step aside; let the obsequious crowds step aside; and let the rich children be recognized by their crying. Let a rich woman and a poor woman give birth together; let them not look at what they bore; let them go away a little while, come back, and recognize them. See, rich man, you brought nothing into this world; but neither can you take anything away from here. What I said of the newborn, I say of the dead. Surely, when by some chance old tombs are broken open, let the rich man’s bones be recognized! So, rich man, hear the Apostle: “We brought nothing into this world.” Recognize it: it is true. “But neither can we take anything away.” Recognize it: this too is true.

1 Tim 6:7 (quotation, high confidence)

Notes and citation

Summary: Rich and poor are equal at birth and in death; newborns and old bones cannot be told apart, for we bring nothing in and take nothing away.

“We brought nothing into this world …”: 1 Tim 6:7. The text of this section is Migne’s paragraph 9; there are no staged sections 7 and 8 (their text is in sections 5 and 6). A heading by Migne (“Rich and poor equal in birth and death”) was removed by the importer. The words “let the rich man’s bones be recognized” are said ironically (“if they can”). Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): hune mundum → hunc mundum; ct hie multa iuvenisti → et hic multa invenisti; confileri → confiteri; exicmus → exiimus; atiulsti → attulisti; divi de natis → dixi de natis; aliq o casu → aliquo casu; auferre. aliquid → auferre aliquid.

Topics: Ethics

Cite (SBL): Augustine, Serm. 61.9 (PL 38:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-9). (abbreviation not yet checked)

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61.10PL 38:282–283

Quid ergo sequitur? Victum et tegumentum habentes, his contenti simus. Nam qui volunt divites fieri, incidunt in tentationem et desideria multa et noxia, quæ mergunt hominem in interitum et perditionem. Radix est enim omnium malorum avaritia: quam quidam sequentes, a fide pererraverunt. Attende quid dimiserunt. Doles quia hoc dimiserunt: vide quo se inseruerunt. Audi: A fide pererraverunt, et inseruerunt se doloribus multis. Sed qui? Qui volunt divites fieri. Aliud est, esse divitem; aliud, velle fieri divitem. Dives est, qui a divitibus natus est: non quia voluit, dives est, sed quia multi hæreditates dimiserunt. Video facultates, non interrogo voluptates. Hic cupiditas accusatur, non aurum, non argentum, non divitiae, sed cupiditas. Nam qui nolunt divites fieri, vel qui non curant, vel non ardent cupiditatibus, non avaritiæ facibus accenduntur, sed divites sunt, audiant Apostolum. Hodie lectum est, Præcipe divitibus hujus mundi. Præcipe. Quid? Præcipe ante omnia, non superbe sapere. Nihil enim est quod sic generent divitiæ, quomodo superbiam. Omne pomum, omne granum, omne frumentum, omne lignum habet vermem suum. Et alius est vermis mali, alius pyri, alius fabæ, alius tritici. Vermis divitiarum superbia.

What, then, follows? “Having food and covering, let us be content with these. For those who want to become rich fall into temptation and many harmful desires, which plunge a man into ruin and destruction. For the root of all evils is avarice; some who have pursued it have wandered from the faith.” Notice what they have left behind. You grieve that they have left this behind: see what they have entangled themselves in. Listen: “They have wandered from the faith and pierced themselves with many sorrows.” But who? “Those who want to become rich.” It is one thing to be rich, another to want to become rich. One is rich who was born of rich parents: he is rich not because he wanted to be, but because many left him inheritances. I see his means; I do not inquire into his pleasures. Here it is greed that is accused: not gold, not silver, not riches, but greed. For those who do not want to become rich, or do not care, or do not burn with greed, are not set on fire by the torches of avarice, but are rich: let them hear the Apostle. It was read today: “Charge the rich of this world.” Charge them what? Charge them above all not to think proudly. For there is nothing that riches beget so much as pride. Every fruit, every grain, every kind of wheat, every tree has its own worm. The worm of the apple is one, of the pear another, of the bean another, of the wheat another. The worm of riches is pride.

1 Tim 6:8 (quotation, high confidence) · 1 Tim 6:9 (quotation, high confidence) · 1 Tim 6:10 (quotation, high confidence) · 1 Tim 6:17 (quotation, high confidence)

Notes and citation

Summary: Scripture condemns not riches but the greed to become rich; the rich are charged above all not to be proud, for pride is the worm of riches.

“Having food and covering … many sorrows”: 1 Tim 6:8–10. “Charge the rich of this world …”: 1 Tim 6:17. A heading by Migne left at the start of the section in the digital text (“Pride, the worm of riches”) is removed; another (“To be rich is one thing, to want to become rich another”) 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): Vermis divitiarum, superbia. Quid ergo sequitur: Victum et tegumentum habentes, his contenti sinus. → Quid ergo sequitur? Victum et tegumentum habentes, his contenti simus.; Radix eat enim → Radix est enim; volunl → volunt; divitelu → divitem; Yideo facultates, non interrogo voluptates1. → Video facultates, non interrogo voluptates.; SUHI → sunt; divitæ → divitiæ.

Topics: Ethics

Cite (SBL): Augustine, Serm. 61.10 (PL 38:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-10). (abbreviation not yet checked)

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61.11PL 38:283

Ergo præcipe divitibus hujus mundi, non superbe sapere. Exclusit vitium, doceat usum. Non superbe sapere. Unde autem non superbe sapere? De eo quod sequitur, Neque sperare in incerto divitiarum. Qui non sperant in incerto divitiarum, non superbe sapiunt. Si non altum sapiunt, timeant. Si timent, non altum sapiunt. Quam multi heri divites, hodie pauperes? Quam multi dormiunt divites, et venientibus latronibus et cuncta auferentibus, evigilant pauperes? Ergo non sperare in incerto divitiarum, sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: temporalia, et æterna. Sed magis ad fruendum, æterna; ad utendum temporalia. Temporalia, tanquam viatoribus; æterna, tanquam habitatoribus. Temporalia, unde bona faciamus; æterna, unde boni efficiamur. Ergo hoc faciant divites: non superbe sapiant, neque sperent in incerto divitiarum, sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: hoc faciant. Ex eo autem quod habent quid faciant? Audi quid: Divites sint in operibus bonis, facile tribuant. Habent enim unde. Quare non faciunt? Paupertas difficultas est. Facile tribuant, habent unde. Communicent, id est, pares suos mortales agnoscant. Communicent, thesaurizent sibi fundamentum bonum in futurum. Non enim quia dico, inquit, Facile tribuant, communicent, exspoliare illos volo, nudare illos volo, inanes relinquere volo. Doceo lucrum, cum ostendo, Thesaurizent sibi. Non enim volo ut pauperes remaneant. Thesaurizent sibi. Non ut perdant, dico: sed quo migrent, ostendo. Thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam. Hæc ergo falsa vita est: apprehendunt veram vitam. Vanitas enim vanitantium, et omnia vanitas. Quæ abundantia tanta hominis in omni labore suo, quo ipse laborat sub sole? Apprehendenda est ergo vera vita, migrandæ sunt facultates nostræ ad locum veræ vitæ; ut hoc ibi inveniamus, quod hic damus. Mutat illa, qui mutat et nos.

So, “Charge the rich of this world not to think proudly.” He has shut out the vice; let him teach the use. “Not to think proudly.” But how not to think proudly? From what follows: “Nor to hope in the uncertainty of riches.” Those who do not hope in the uncertainty of riches do not think proudly. If they do not think high things, let them fear. If they fear, they do not think high things. How many were rich yesterday and are poor today? How many go to sleep rich and, when robbers come and take everything, wake up poor? So, “not to hope in the uncertainty of riches, but in the living God, who supplies us abundantly with all things to enjoy”: temporal and eternal. But rather the eternal for enjoying, the temporal for using; temporal things as for travelers, eternal as for inhabitants; temporal things with which we may do good, eternal by which we may be made good. So let the rich do this: let them not think proudly, nor hope in the uncertainty of riches, but in the living God, who supplies us abundantly with all things to enjoy. Let them do this. But what are they to do with what they have? Hear what: “Let them be rich in good works, let them give readily.” For they have the means. Why do they not do it? Poverty is hardship. “Let them give readily”: they have the means. “Let them share”: that is, let them recognize their fellow mortals as equals. “Let them share; let them store up for themselves a good foundation for the future.” “For when I say,” he says, “Let them give readily, let them share, I do not want to strip them, I do not want to leave them naked, I do not want to leave them empty. I am teaching profit, when I show: Let them store up for themselves. For I do not want them to remain poor. Let them store up for themselves. I do not say, so that they may lose, but I show them where to move.” “Let them store up for themselves a good foundation for the future, so that they may lay hold of the true life.” So this is a false life: let them lay hold of the true life. “For vanity of the vain, and all is vanity. What great abundance has man in all his labor at which he labors under the sun?” So the true life must be laid hold of; our means must be moved to the place of the true life, so that we may find there what we give here. He who changes us changes them too.

1 Tim 6:17 (quotation, high confidence) · 1 Tim 6:18 (quotation, high confidence) · 1 Tim 6:19 (quotation, high confidence) · Eccl 1:2 (quotation, high confidence) · Eccl 1:3 (quotation, high confidence)

Notes and citation

Summary: Paul charges the rich not to be proud or trust uncertain riches, but to be rich in good works and share, storing up a foundation for the true life; giving is not loss but moving one’s goods.

“Charge the rich … the true life”: 1 Tim 6:17–19. “Vanity of the vain …”: Eccl 1:2–3, in the Old Latin. A heading by Migne (“The use of riches to obtain eternal life”) was removed by the importer. Compared with NPNF¹ 6.

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): nun superbe → non superbe; Qni non → Qui non; alium sapiunt → altum sapiunt; paupereb → pauperes; mulli dormiunt divilcs → multi dormiunt divites; vai præstat nobis omnia ubundanter ad fruendum: leniporalia → qui præstat nobis omnia abundanter ad fruendum: temporalia; arverna → æterna; ælerna, uude → æterna, unde; præstut → præstat; Ex co autem quud → Ex eo autem quod; opcribus → operibus; tribuant.. → tribuant.; Fucile → Facile; Communiccut → Communicent; communiceut → communicent; illalles reliuqucrc → inanes relinquere; cniin → enim; rcmaneant → remaneant; futurUI., ut apprehendant veram ritam ( I l'iui. VI, 7-10, 17-19). Hæc crgo → futurum, ut apprehendant veram vitam. Hæc ergo; vanitantium1, → vanitantium,; luborat sub sole ( Eccle. i, i, 5)? → laborat sub sole?; luctum → locum; qnod hic → quod hic; Muiat illa, qni → Mutat illa, qui.

Topics: Ethics

Cite (SBL): Augustine, Serm. 61.11 (PL 38:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-11). (abbreviation not yet checked)

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61.12PL 38:283

Date ergo pauperibus, fratres mei. Victum et tegumentum habentes, his contenti simus. Nihil dives habet de divitiis suis, nisi quod ab illo postulat pauper, victum et tegumentum. Hinc tu quid plus habes ex omnibus quæ habes? Accepisti victum, accepisti necessarium tegumentum. Necessarium dico, non inane, non superfluum. Quid plus de divitiis tuis capis? Dic mihi. Certe omnia tua superflua erunt. Quæ sunt tua superflua, sint pauperibus necessaria. Sed ego, inquis, pretiosas epulas accipio, pretiosis cibis vescor. Pauper quid? Vilibus. Vilibus cibis vescitur pauper; ego, inquit, pretiosis. Interrogo vos, quando fueritis ambo satiati: Pretiosus cibus ad te intrat; quid fit, cum intraverit? Nonne si specularia in ventre haberemus, de omnibus cibis pretiosis erubesceremus, quibus saturatus es? Esurit pauper, esurit dives: saturari quærit pauper, saturari quærit dives. Saturatur pauper de vilibus cibis, saturatur dives de pretiosis cibis. Saturitas æqualis est: possessio una est, quo ambo volunt pervenire; sed ille per compendium, ille per circuitum. Sed melius, inquis, mihi sapiunt apparata pretiosa. Vix fastidiosus satiaris. Nescis quomodo sapit, quod fames accendit. Neque ita hoc dixi, ut divites cogam epulis et cibis pauperum vesci. Utantur divites consuetudine infirmitatis suae: sed doleant, aliter se non posse. Melius enim possent, si aliter possent. Si ergo non extollitur pauper de mendicitate, tu quare extolleris de infirmitate? Utere cibis electis, pretiosis, quia sic consuevisti, quia non aliter potes; quia si consuetudinem mutes, ægrotas. Conceditur tibi: utere superfluis, da pauperibus necessaria; utere pretiosis, da pauperibus vilia. Exspectat a te, exspectas a Deo: exspectat ille manum quæ facta est secum, exspectas tu manum quæ fecit te. Sed non solum te fecit, sed et pauperem tecum. Dedit vobis unam viam istam vitam; invenistis vos comites, unam viam ambulatis: ille nihil portat, tu nimium oneratus es: ille nihil secum portat, tu tecum plus portas quam opus est. Oneratus es: da illi de eo quod habes; et illum pascis, et onus minuis.

So give to the poor, my brothers. “Having food and covering, let us be content with these.” The rich man has nothing from his riches but what the poor man asks of him: food and covering. From all you have, what more do you have? You have received food; you have received necessary covering. Necessary, I say, not empty, not superfluous. What more do you take from your riches? Tell me. Surely all the rest of yours will be superfluous. Let your superfluities be the necessities of the poor. “But I,” you say, “take costly feasts, I feed on costly food.” What about the poor man? On cheap food. The poor man feeds on cheap food; “I,” he says, “on costly.” I ask you, when you are both full: the costly food enters you; what does it become once it has entered? If we had windows in our bellies, would we not be ashamed of all the costly foods with which you are filled? The poor man is hungry, the rich man is hungry; the poor man seeks to be filled, the rich man seeks to be filled. The poor man is filled with cheap food, the rich man is filled with costly food. The fullness is equal: the goal both want to reach is one; but the one by a short cut, the other by a long way round. “But,” you say, “costly dishes taste better to me.” Being fastidious, you are hard to satisfy. You do not know how what hunger kindles tastes. Nor have I said this to force the rich to eat the food and dishes of the poor. Let the rich keep to the habit of their weakness; but let them be sorry that they cannot do otherwise. For they would be better off if they could do otherwise. So if the poor man is not puffed up about his begging, why are you puffed up about your weakness? Use choice and costly foods, because you are used to them, because you cannot do otherwise, because if you change your habit you fall ill. It is granted you: use superfluities, give the poor necessities; use costly things, give the poor cheap things. He waits on you; you wait on God. He waits for a hand that was made along with him; you wait for the hand that made you. But he made not only you, but the poor man with you. He gave you both one road, this life; you have found yourselves companions; you are walking one road. He carries nothing; you are overloaded. He carries nothing with him; you carry with you more than you need. You are loaded: give him some of what you have; and you both feed him and lessen your load.

1 Tim 6:8 (quotation, high confidence)

Notes and citation

Summary: Rich and poor need only food and covering; the rich may keep their habitual luxuries, but should give their superfluities to the poor, their companions on the same road.

“Having food and covering …”: 1 Tim 6:8. The numeral after “necessities of the poor” in the digital text is a footnote mark, removed. A heading by Migne (“Let the rich use their superfluities so as to give necessities to the poor”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): habct → habet; victum ut tegumentum → victum et tegumentum; o.nnibus → omnibus; inanec, non superduum → inane, non superfluum; necessaria 2. → necessaria.; vescur → vescor; Vdibus → Vilibus; iuquil → inquit; iutrat → intrat; Noune si specularia tu ventre → Nonne si specularia in ventre; Esa rit → Esurit; pervenire1; → pervenire;; Vii fastidiosus → Vix fastidiosus; Ncque ita boc → Neque ita hoc; Me lius cnim → Melius enim; consucsti → consuevisti; potcs → potes; niutcs → mutes; uterc → utere; fccit → fecit; ambulatis:.ille nihil portat, tu nilnium → ambulatis: ille nihil portat, tu nimium; Oncratus es: da illi de co quod habes; et mum pascis, et onus minuis → Oneratus es: da illi de eo quod habes; et illum pascis, et onus minuis..

Topics: Ethics

Cite (SBL): Augustine, Serm. 61.12 (PL 38:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-12). (abbreviation not yet checked)

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61.13PL 38:283

Date ergo pauperibus: rogo, moneo, præcipio, jubeo. Quidquid vultis date pauperibus. Non enim occultabo Charitati vestrae, quare hunc sermonem necesse habui vobis promere. Ex quo hic sumus euntes ad ecclesiam, et redeuntes, pauperes interpellant nos, et dicunt ut dicamus vobis, ut aliquid accipiant a vobis. Nos monuerunt loqui vobis: et cum se vident non accipere a vobis, inaniter nos arbitrantur laborare in vobis. Exspectant aliquid et a nobis. Damus quantum habemus, damus sicut possumus: numquid tamen ad eorum necessitatem implendam idonei sumus? Quia ergo ad eorum necessitatem implendam idonei non sumus, vel ad vos legati ipsorum sumus, Audistis, laudastis: Deo gratias. Semen accepistis, verba reddidistis. Laudes istæ vestræ gravant nos potius, et in periculum mittunt: toleramus illas, et tremimus inter illas. Tamen, fratres mei, istæ laudes vestræ folia sunt arborum: fructus quæritur.

So give to the poor: I ask, I advise, I instruct, I command. Give to the poor whatever you like. For I will not hide from your Charity why I found it necessary to bring out this sermon to you. Since we have been here, going to church and coming back, the poor stop us and tell us to tell you, so that they may receive something from you. They have urged us to speak to you; and when they see that they receive nothing from you, they think we labor among you in vain. They expect something from us too. We give as much as we have, we give as we can; but are we sufficient to meet their need? Since, then, we are not sufficient to meet their need, at least we are their ambassadors to you. You have heard, you have applauded: thanks be to God. You have received the seed; you have given back words. These praises of yours weigh on us rather, and put us in danger; we bear them, and tremble among them. Still, my brothers, these praises of yours are the leaves of the trees: it is fruit that is sought.

Matt 21:19 (echo, low confidence)

Notes and citation

Summary: Augustine preached this because the poor begged him to plead for them; he is their ambassador, and the congregation’s applause is only leaves, while fruit is what is sought.

A heading by Migne (“He urges almsgiving”) was removed by the importer. Compared with NPNF¹ 6.

Notes on the original text

Digital text corrected (OCR slip in the digital text): crge piuperibus → ergo pauperibus; euim → enim; ct redeuntes → et redeuntes; cl dicunt ut dicamus vovis → et dicunt ut dicamus vobis; noa accipcre → non accipere; uos arbitrantur laboraro → nos arbitrantur laborare; danus → damus; tamen ad corum necessitatem implendam → tamen ad eorum necessitatem implendam; ergo ad corum necessitatem implendam → ergo ad eorum necessitatem implendam; smuus → sumus; Laudcs → Laudes; Tam n, → Tamen,.

Topics: Ethics, Church office

Cite (SBL): Augustine, Serm. 61.13 (PL 38:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-sermones/61-1/#p-61-13). (abbreviation not yet checked)

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