Sophia Scriptura

Tractates on the Gospel of John 32.1–32.9

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 9 passages

Latin text: Migne, PL 35 (Latin text: Migne, Patrologia Latina, 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: Nicene and Post-Nicene Fathers, series 1, vol. 7 (1888).

Chapter 32

32.1PL 35:1641

Inter dissensiones et dubitationes Judæorum de Domino Jesu Christo, inter cætera quæ dixit, quibus alii confunderentur, alii docerentur; novissimo illius festivitatis die (tunc enim ista agebantur), quæ appel­ latur Scenopegia, id est tabernaculorum constructio, de qua festivitate jam antea meminit Charitas vestra fuisse dissertum, vocat Dominus Jesus Christus, et hoc non utcumque loquendo sed clamando, ut qui sitit veniat ad eum. Si sitimus, veniamus; et non pedibus, sed affectibus; nec migrando, sed amando veniamus. Quanquam secundum interiorem hominem. et qui amat migrat. Et aliud est migrare corpore, aliud corde: migrat corpore qui motu corporis mutat locum; migrat corde, qui motu cordis mutat affectum. Si aliud amas, aliud amabas, non ibi es ubi eras.

Amid the disagreements and doubts of the Jews about the Lord Jesus Christ, among the other things he said by which some were confounded and others taught, on the last day of that festival (for these things were then being done), which is called Scenopegia, that is, the building of tabernacles (your Charity remembers that this festival has already been discussed), the Lord Jesus Christ calls, and not by speaking in any ordinary way but by crying out, that whoever thirsts should come to him. If we thirst, let us come; and not with feet but with affections; let us come not by moving from place to place but by loving. Although, according to the inner man, he who loves also moves. And it is one thing to move with the body, another with the heart: he moves with the body who by a motion of the body changes place; he moves with the heart who by a motion of the heart changes affection. If you love one thing and used to love another, you are not where you were.

John 7:37 (allusion, high confidence)

Notes and citation

Summary: Christ calls the thirsty to come to him, not by moving the body but by loving, for a change of love is a moving of the heart.

  • John 7:37 is alluded to.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (affectum Si → affectum. Si); OCR slip in the digital text (aliud! corde → aliud corde); OCR slip in the digital text (eniin → enim); OCR slip in the digital text (iuteriorem → interiorem); OCR slip in the digital text (loquendo v sed → loquendo sed); OCR slip in the digital text (lucum → locum); OCR slip in the digital text (pe dibus → pedibus); OCR slip in the digital text (qui itit → qui sitit); OCR slip in the digital text (quue → quæ)): quue → quæ; eniin → enim; loquendo v sed → loquendo sed; qui itit → qui sitit; pe dibus → pedibus; iuteriorem → interiorem; aliud! corde → aliud corde; lucum → locum; affectum Si → affectum. Si.

Cite (SBL): Augustine, Tract. Ev. Jo. 32.1 (PL 35:1641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

32.2PL 35:1641–1643

Clamat ergo nobis Dominus: Stabat enim, et clamabat, Si quis sitit, veniat ad me, et bibat. Qui credit in me, sicut dicit Scriptura, flumina de ventre ejus fluent aquæ vivæ. Quid hoc esset, quando Evan­ gelista exposuit, immorari non debemus. Unde enim dixerit Dominus, Si quis sitit, veniat ad me, et bibat, et, Qui credit in me, flumina de ventre ejus fluent aquæ vivæ; consequenter exposuit Evangelista, dicens: Hoc autem dixit de Spiritu quem accepturi erant credentes in eum. Nondum enim erat Spiritus datus, quia Jesus nondum erat glorificatus. Est ergo sitis interior et venter interior, quia est homo interior. Et ille quidem interior invisibilis, exterior autem visibilis: sed melior interior quam exterior. Et quod non videtur, hoc plus amatur: constat enim plus amari hominem in­ teriorem quam exteriorem. Unde hoc constat? Unus­ quisque in seipso probet. Quamvis enim qui male vi­ vunt, animos suos corpori addicant; vivere tamen volunt, quod non est nisi animi, magisque seipsos indicant qui regunt, quam illa quae reguntur. Regunt enim animi, reguntur corpora. Gaudet quisque volu­ ptate, et capit de corpore voluptatem: sed separa ani­ mum, nihil restat in corpore quod gaudeat; et si de corpore gaudet, animus gaudet. Si gaudet de domo sua, de se non debet gaudere? et si habet animus unde oblectetur extrinsecus, sine deliciis manet intrinsecus? Omnino constat plus amare hominem ani­ mam suam quam corpus suum. Sed et in alio homine plus amat homo animam quam corpus. Quid enim amatur in amico, ubi est amor sincerior et castior? Quid amatur in amico; animus, an corpus? Si fides amatur, animus amatur: si benevolentia amatur, be­ nevolentiæ sedes animus est: si hoc amas in altero, quia et ipse amat te, animum amas; quia non caro, sed animus amat. Ideo enim amas, quia te amat: quaere unde te amet, et vide quid ames. Plus ergo amatur, et non videtur.

So the Lord cries out to us; for “he stood and cried out, If anyone thirsts, let him come to me and drink. He who believes in me, as Scripture says, rivers of living water will flow from his belly.” What this meant we need not dwell on, since the evangelist has explained it. For why the Lord said, “If anyone thirsts, let him come to me and drink,” and, “He who believes in me, rivers of living water will flow from his belly,” the evangelist went on to explain, saying, “But this he said of the Spirit, whom those who believed in him were to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.” There is, then, an inner thirst and an inner belly, because there is an inner man. And the inner man indeed is invisible, but the outer visible; yet the inner is better than the outer. And what is not seen is loved more; for it is evident that the inner man is loved more than the outer. How is this evident? Let each one test it in himself. For although those who live badly make their souls slaves to the body, yet they want to live, which belongs only to the soul; and they show themselves to be more the things that rule than the things that are ruled. For souls rule, bodies are ruled. Each one rejoices in pleasure, and takes pleasure from the body; but separate the soul, and nothing remains in the body to rejoice; and if one rejoices in the body, it is the soul that rejoices. If it rejoices in its house, ought it not to rejoice in itself? And if the soul has something outside to delight it, does it remain without delights inside? It is altogether evident that a man loves his soul more than his body. But in another man too, a man loves the soul more than the body. For what is loved in a friend, where love is more sincere and more chaste? What is loved in a friend, the soul or the body? If faithfulness is loved, the soul is loved; if good will is loved, the seat of good will is the soul; if you love this in another, that he also loves you, you love the soul, because it is not the flesh but the soul that loves. For you love because he loves you; ask from what he loves you, and see what you love. So it is loved more, and is not seen.

John 7:37 (quotation, high confidence) · John 7:38 (quotation, high confidence) · John 7:39 (quotation, high confidence)

Notes and citation

Summary: Christ's invitation to drink concerns the inner man, and the soul, though unseen, is loved more than the body, both in ourselves and in friends.

  • John 7:37–39 is quoted. Scripture's “belly” (venter) is kept, since Augustine builds on it. In the reading “if faithfulness is loved,” the digital text has amator for amatur; translated by sense.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Domiuus → Dominus); OCR slip in the digital text (Immine → homine); OCR slip in the digital text (Phis → Plus); OCR slip in the digital text (Qoamvis → Quamvis); OCR slip in the digital text (aqua vivæ → aquæ vivæ); OCR slip in the digital text (hoc I lus → hoc plus); OCR slip in the digital text (hoe → hoc); OCR slip in the digital text (in­. trinsecus → intrinsecus); OCR slip in the digital text (itle → ille); OCR slip in the digital text (me- Hor interlor → melior interior); OCR slip in the digital text (neD → non); OCR slip in the digital text (veuter → venter); OCR slip in the digital text (yivere → vivere); OCR slip in the digital text (£ i fides amator → Si fides amatur)): Domiuus → Dominus; aqua vivæ → aquæ vivæ; veuter → venter; itle → ille; me- Hor interlor → melior interior; hoc I lus → hoc plus; Unde hoe constat? → Unde hoc constat?; Qoamvis → Quamvis; yivere → vivere; in­. trinsecus → intrinsecus; Immine → homine; £ i fides amator → Si fides amatur; quia neD caro, → quia non caro,; Phis → Plus.

Cite (SBL): Augustine, Tract. Ev. Jo. 32.2 (PL 35:1641–1643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

32.3PL 35:1643

Aliquid etiam volo dicere, ubi magis appareat Dilectioni vestræ quantum ametur animus, et quem­ admodum corpori præponatur. Illi ipsi lascivi ama­ tores, qui pulchritudine corporum delectantur, et forma membrorum accenduntur, tunc amant amplius quando amantur. Nam si amet et sentiat quia odio habetur, magis irascitur quam diligit. Quare magis irascitur quam diligit? Quia non ei redditur quod impendit. Si ergo ipsi corporum amatores redamari se volunt, et hoc eos magis delectat si amentur; quales sunt amatores animorum? Et si magni sunt amatores animorum, quales sunt amatores Dei, qui pulchros animos facit? Sicut enim animus facit decus in corpore, sic Deus in animo. Non enim facit cor­ pori unde ametur nisi animus: qui cum migraverit, cadaver horrescis; et quantumcumque pulchra illa membra dilexeris, sepelire festinas. Decus ergo cor­ poris, animus: decus animi, Deus.

I want to say something further, from which it may appear more clearly to your Love how much the soul is loved and how it is preferred to the body. Those very wanton lovers who are delighted by the beauty of bodies and inflamed by the shape of limbs love more when they are loved. For if one loves and feels that he is hated, he is angrier than he is loving. Why angrier than loving? Because what he spends is not returned to him. If, then, even lovers of bodies want to be loved in return, and it delights them more if they are loved, what are lovers of souls like? And if lovers of souls are great, what are lovers of God like, who makes souls beautiful? For as the soul makes the beauty in the body, so God makes it in the soul. For nothing but the soul makes the body lovable: when it has departed, you shudder at the corpse; and however much you loved those beautiful limbs, you hasten to bury them. The beauty of the body, then, is the soul; the beauty of the soul is God.

Notes and citation

Summary: Even lovers of bodies want to be loved in return, showing that the soul is the body's beauty, as God is the soul's.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (8i ergo → Si ergo); OCR slip in the digital text (Cor­ pori → cor­ pori); OCR slip in the digital text (De.. → Deus.); OCR slip in the digital text (amaut → amant); OCR slip in the digital text (ammos fach? SiCut → animos facit? Sicut); OCR slip in the digital text (animonim? fit si → animorum? Et si); OCR slip in the digital text (anlmus: qui com → animus: qui cum); OCR slip in the digital text (babetur → habetur); OCR slip in the digital text (ntembra → membra); OCR slip in the digital text (qnalee → quales); OCR slip in the digital text (velo → volo)): velo → volo; amaut → amant; babetur → habetur; 8i ergo → Si ergo; animonim? fit si → animorum? Et si; qnalee → quales; ammos fach? SiCut → animos facit? Sicut; Cor­ pori → cor­ pori; anlmus: qui com → animus: qui cum; ntembra → membra; De.. → Deus..

Cite (SBL): Augustine, Tract. Ev. Jo. 32.3 (PL 35:1643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-3). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

32.4PL 35:1643

Clamat ergo Dominus ut veniamus et bibamus, si intus sitiamus; et dicit quia cum biberimus, flumi­ na aquae vivæ fluent de ventre nostro. Venter interioris hominis conscientia cordis est. Bibito ergo isto liquore vivescit purgata conscientia; et hauriens, fontem habebit; etiam ipsa fons erit. Quid est fons, et quid est fluvius qui manat de ventre interioris hominis? Benevolentia, qua vult consulere proximo. Si enim putat quod bibit soli ipsi debet suffi­ cere; non fluit aqua viva de ventre ejus: si autem proximo festinat consulere; ideo non siccat, quia manat. Videbimus nunc quid sit quod bibunt, qui credunt in Domino; quia utique Christiani sumus, et si credimus, bibimus. Et unusquisque in seipso debet agnoscere si bibit, et si vivit ex eo quod bibit: non enim nos deserit fons, si non deseramus fontem.

So the Lord cries out that we should come and drink, if we thirst inwardly; and he says that when we have drunk, rivers of living water will flow from our belly. The belly of the inner man is the conscience of the heart. When this drink has been drunk, then, the cleansed conscience comes alive; and drawing, it will have a fountain; it will even itself be a fountain. What is the fountain, and what is the river that flows from the belly of the inner man? Benevolence, by which one wills to look after one's neighbor. For if he thinks that what he drinks ought to suffice for himself alone, living water does not flow from his belly; but if he hastens to look after his neighbor, it does not dry up, because it flows. We shall see now what it is that those who believe in the Lord drink; for surely we are Christians, and if we believe, we drink. And each one ought to recognize in himself whether he drinks and whether he lives from what he drinks; for the fountain does not desert us if we do not desert the fountain.

John 7:37 (allusion, high confidence) · John 7:38 (allusion, high confidence)

Notes and citation

Summary: The inner man's belly is the conscience; it becomes a fountain flowing to others through benevolence toward one's neighbor.

  • John 7:38 is alluded to. Several words of this section are badly garbled in the digital text and are corrected or translated by sense.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Deminus → Dominus); OCR slip in the digital text (bauriens, fontem bnbebit → hauriens, fontem habebit); OCR slip in the digital text (bibamis → bibamus); OCR slip in the digital text (debeł → debet); OCR slip in the digital text (eit qnod → sit quod); OCR slip in the digital text (ereduut → credunt); OCR slip in the digital text (hominis Benevolentia → hominis? Benevolentia); OCR slip in the digital text (idco nen siscat → ideo non siccat); OCR slip in the digital text (imea ioiis → interioris); OCR slip in the digital text (neo fluit → non fluit); OCR slip in the digital text (owa biberimus → cum biberimus); OCR slip in the digital text (putot qaM quod bibit edi ipsi → putat quod bibit soli ipsi); OCR slip in the digital text (viveseit → vivescit); OCR slip in the digital text (vivitex → vivit ex)): Deminus → Dominus; bibamis → bibamus; owa biberimus → cum biberimus; imea ioiis → interioris; viveseit → vivescit; bauriens, fontem bnbebit → hauriens, fontem habebit; hominis Benevolentia → hominis? Benevolentia; putot qaM quod bibit edi ipsi → putat quod bibit soli ipsi; neo fluit → non fluit; idco nen siscat → ideo non siccat; eit qnod → sit quod; ereduut → credunt; debeł → debet; vivitex → vivit ex.

Topics: Ethics

Cite (SBL): Augustine, Tract. Ev. Jo. 32.4 (PL 35:1643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-32-4) · Report an error

Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

32.5PL 35:1643

Exposuit Evangelista, et dixit unde Dominus clamasset, ad qualem potum invitasset, quid bibenti­ bus propinasset, dicens, Hoc autem dicebat de Spiritu quem accepturi erant credentes in eum. Nondum enim erat Spiritus datus, quia Jesus nondum erat glorifica­ tus. Quem dicit Spiritum, nisi sanctum Spiritum? Nam unusquisque homo habet in se proprium spiritum, de quo loquebar cum animum commendarem. Animus enim cujusque, proprius est spiritus ejus: de quo dicit Paulus apostolus, Quis enim scit hominum quæ sunt hominis, nisi spiritus hominis, qui in ipso est? deinde adjunxit, Sic et quæ Dei sunt, nemo scit, nisi Spiritus Dei. Nostra nemo scit, nisi spiritus noster. Non enim novi quid cogitas, aut tu quid cogito: ipsa enim sunt propria nostra, quæ in­ terius cogitamus; et cogitationum uniuscujusque ho­ minis ipsius spiritus testis est. Sic et quæ Dei sunt, nemo scit, nisi Spiritus Dei. Nos cum spiritu nostro, Deus cum suo: ita tamen ut Deus cum suo Spiritu sciat etiam quid agatur in nobis; nos autem sine ejus Spiritu scire non possumus quid agatur in Deo. Deus autem scit in nobis et quod ipsi nescimus in nobis. Nam infirmitatem suam Petrus nesciebat, quando a Domino quod ter esset negaturus audiebat, et æger se ignorabat; medicus ægrum sciebat. Sunt ergo quaedam quae Deus novit in nobis, nescientibus nobis. Tamen quantum ad homines per­ tinet, nemo sic se novit quomodo ipse homo: alius nescit quid in illo agatur, sed spiritus ejus novit. Accepto autem Spiritu Dei, discimus et quid agatur in Deo: non totum, quia non accepimus totum. De pignore multa novimus: pignus enim accepimus, et hujus pignoris plenitudo postea dabitur. Interim in hac peregrinatione pignus nos consoletur, quia qui nos dignatus est oppignerare, multum paratus est dare. Si talis est arrha, quid est cujus est arrha?

The evangelist explained and said why the Lord had cried out, to what kind of drink he had invited, what he had given to those who drink, saying, “But this he said of the Spirit, whom those who believed in him were to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.” What Spirit does he mean, if not the Holy Spirit? For every man has in himself his own spirit, of which I was speaking when I commended the soul. For each one's soul is his own spirit; of which the apostle Paul says, “For who among men knows the things of a man except the spirit of the man which is in him?” Then he added, “So too the things of God no one knows except the Spirit of God.” No one knows our things except our spirit. For I do not know what you are thinking, nor you what I am thinking; for what we think inwardly is our own, and each man's own spirit is witness of his thoughts. “So too the things of God no one knows except the Spirit of God.” We with our spirit, God with his: yet in such a way that God with his Spirit knows also what is happening in us, while we without his Spirit cannot know what is happening in God. But God knows in us even what we ourselves do not know in ourselves. For Peter did not know his weakness when he heard from the Lord that he would deny him three times; the sick man did not know himself; the physician knew the sick man. So there are some things that God knows in us without our knowing them. Yet as far as men are concerned, no one knows himself as the man himself does: another does not know what is happening in him, but his spirit knows. But having received the Spirit of God, we learn also what is happening in God: not all, because we have not received all. We know many things from the pledge; for we have received a pledge, and the fullness of this pledge will be given afterward. Meanwhile, in this sojourning, let the pledge console us, because he who has deigned to bind himself to us by a pledge is ready to give much. If such is the earnest, what is that of which it is the earnest?

John 7:39 (quotation, high confidence) · 1 Cor 2:11 (quotation, high confidence) · Matt 26:34 (allusion, high confidence) · 2 Cor 1:22 (echo, medium confidence)

Notes and citation

Summary: The Spirit promised is the Holy Spirit, who knows the things of God; we have received him as a pledge whose fullness will be given later.

  • John 7:39 and 1 Cor 2:11 are quoted; Peter's denial (Matt 26:34) is alluded to; the pledge (pignus, arrha) echoes 2 Cor 1:22 and 5:5.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (-Nos cum epititu → Nos cum spiritu); OCR slip in the digital text (Acceplo autem Spiritu Oei → Accepto autem Spiritu Dei); OCR slip in the digital text (Deus eum suo → Deus cum suo); OCR slip in the digital text (Do pignore → De pignore); OCR slip in the digital text (Mire non → scire non); OCR slip in the digital text (Sia et → Sic et); OCR slip in the digital text (Sie et qum → Sic et quæ); OCR slip in the digital text (Spirtum → Spiritum); OCR slip in the digital text (Suam Petrus → suam Petrus); OCR slip in the digital text (aicebat de Spiriitu → dicebat de Spiritu); OCR slip in the digital text (alius noscit → alius nescit); OCR slip in the digital text (arrba → arrha); OCR slip in the digital text (dicit. Paulus → dicit Paulus); OCR slip in the digital text (eum animum → cum animum); OCR slip in the digital text (in Beo → in Deo); OCR slip in the digital text (lio­ minis → ho­ minis); OCR slip in the digital text (ot dixit → et dixit); OCR slip in the digital text (preprium → proprium); OCR slip in the digital text (proprias → proprius); OCR slip in the digital text (qaid → quid); OCR slip in the digital text (sue Spiritu → suo Spiritu)): ot dixit → et dixit; aicebat de Spiriitu → dicebat de Spiritu; Spirtum → Spiritum; preprium → proprium; eum animum → cum animum; proprias → proprius; dicit. Paulus → dicit Paulus; Sie et qum → Sic et quæ; qaid → quid; lio­ minis → ho­ minis; Sia et → Sic et; -Nos cum epititu → Nos cum spiritu; Deus eum suo → Deus cum suo; sue Spiritu → suo Spiritu; Mire non → scire non; Suam Petrus → suam Petrus; alius noscit → alius nescit; Acceplo autem Spiritu Oei → Accepto autem Spiritu Dei; in Beo → in Deo; Do pignore → De pignore; arrba → arrha.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 32.5 (PL 35:1643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-32-5) · Report an error

Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

32.6PL 35:1643–1645

Sed quid est quod ait, Non enim erat Spiritus datus, quia Jesus nondum erat glorificatus? In evidenti est intellectus. Non enim non erat Spiritus Dei, qui erat apud Deum; sed nondum erat in eis qui credi­ derant in Jesum. Ita enim disposuit Dominus Jesus non eis dare Spiritum istum de quo loquimur, nisi post resurrectionem suam; et hoc non sine causa. Et forte si quæramus, annuet ut inveniamus; et si pulsemus, aperiet ut intremus. Pietas pulsat, non manu: quanquam pulsat et manus, si ab operibus misericordiæ non cesset manus. Quæ igitur causa est cur Dominus Jesus Christus statuerit nonnisi cum esset glorificatus, dare Spiritum sanctum? Quod antequam dicamus ut possumus, prius quærendum est, ne quem forte moveat, quomodo nondum erat Spiritus in hominibus sanctis, cum de ipso Domino recens nato legatur in Evangelio, quod eum in Spi­ ritu sancto agnoverit Simeon, agnoverit etiam Anna vidua prophetissa; agnoverit Joannes ipse, qui eum baptizavit: impletus Spiritu sancto Zacharias multa dixit; Spiritum sanctum ipsa Maria, ut Dominum concipe­ ret, accepit. Multa ergo indicia praece­ dentia Spiritus sancti habemus, antequam Dominus glorificaretur resurrectione carnis suae. Non enim alium spiritum etiam Prophetae habuerunt, qui Chri­ stum venturum praenuntiaverunt. Sed modus quidam futurus erat dationis hujus, qui omnino antea non apparuerat: de ipso hic dicitur. Nusquam enim legi­ mus antea congregatos homines accepto Spiritu san­ cto, linguis omnium gentium locutos fuisse. Post resurrectionem autem suam, primum quando appa­ ruit discipulis suis, dixit illis: Accipite Spiritum san­ ctum. De hoc ergo dictum est, Non erat Spiritus datus, quia Jesus nondum erat glorificatus. Et insufflavit in faciem eorum, qui flatu primum homi­ nem vivificavit, et de limo erexit, quo flatu animam membris dedit; significans eum se esse qui insufflavit in faciem eorum, ut a luto exsurgerent, et luteis operibus renuntiarent. Tunc primum post resurrectionem suam Dominus, quam dicit Evan­ gelista glorificationem, dedit discipulis suis Spiritum sanctum. Deinde commoratus cum eis quadraginta dies, ut liber Actuum Apostolorum demonstrat, ipsis videntibus, et videndo deducentibus, ascendit in cae­ lum. Ibi peractis decem diebus, die Pentecostes misit desuper Spiritum sanctum. Quo, sicut dixi, qui fuerant in uno loco congregati, acce­ pto impleti, omnium gentium linguis locuti sunt.

But what is it that he says, “For the Spirit had not yet been given, because Jesus had not yet been glorified”? The meaning is evident. For it is not that the Spirit of God, who was with God, did not exist; but he was not yet in those who had believed in Jesus. For the Lord Jesus so arranged it as not to give them this Spirit of whom we are speaking except after his resurrection; and this not without cause. And perhaps if we seek, he will grant that we find; and if we knock, he will open so that we enter. Piety knocks, not the hand; although the hand knocks too, if it does not cease from works of mercy. What, then, is the reason why the Lord Jesus Christ determined to give the Holy Spirit only when he had been glorified? Before we say this as we can, we must first ask, lest it trouble anyone, how the Spirit was not yet in holy men, when we read in the Gospel of the Lord himself, newly born, that Simeon recognized him in the Holy Spirit, and the widow Anna, a prophetess, recognized him too; John himself, who baptized him, recognized him; Zechariah, filled with the Holy Spirit, said many things; Mary herself received the Holy Spirit in order to conceive the Lord. So we have many preceding signs of the Holy Spirit before the Lord was glorified by the resurrection of his flesh. For the prophets too, who foretold that Christ would come, had no other spirit. But there was to be a certain manner of this giving which had not appeared at all before; it is this that is spoken of here. For nowhere do we read before this that men gathered together, having received the Holy Spirit, spoke in the tongues of all nations. But after his resurrection, when he first appeared to his disciples, he said to them, “Receive the Holy Spirit.” Of this, then, it was said, “The Spirit had not been given, because Jesus had not yet been glorified.” And he breathed into their face, he who by his breath gave life to the first man and raised him from the mud, by which breath he gave a soul to his limbs; signifying that it was he who breathed into their face, so that they might rise from the mire and renounce works of mire. Then first, after his resurrection, which the evangelist calls his glorification, the Lord gave his disciples the Holy Spirit. Then, having stayed with them forty days, as the book of the Acts of the Apostles shows, while they watched and saw him off, he ascended into heaven. There, when ten days had passed, on the day of Pentecost he sent the Holy Spirit from above. When they had received him, as I said, those who had been gathered in one place were filled and spoke in the tongues of all nations.

John 7:39 (quotation, high confidence) · Matt 7:7 (allusion, high confidence) · Luke 2:25 (allusion, high confidence) · Luke 2:36 (allusion, high confidence) · Luke 1:67 (allusion, high confidence) · Luke 1:35 (allusion, high confidence) · John 20:22 (quotation, high confidence) · Gen 2:7 (allusion, high confidence) · Acts 1:3 (allusion, high confidence) · Acts 1:9 (allusion, high confidence) · Acts 2:1 (allusion, high confidence) · Acts 2:4 (allusion, high confidence)

Notes and citation

Summary: The Spirit, though at work in the saints before, was not yet given in the new manner, with the tongues of all nations, until Christ was glorified in his resurrection.

  • John 7:39 and John 20:22 are quoted; Matt 7:7, Luke 2:25–38, Luke 1:67, Luke 1:35, Gen 2:7, Acts 1:3–9, and Acts 2:1–4 are alluded to. The digital text's stray “4e” before quo is corrected to de.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text ('intremus → intremus); OCR slip in the digital text (Chri­ i stum → Chri­ stum); OCR slip in the digital text (Dominos → Dominus); OCR slip in the digital text (Josum → Jesum); OCR slip in the digital text (at si pulcemus → et si pulsemus); OCR slip in the digital text (corum → eorum); OCR slip in the digital text (ea.. est → causa est); OCR slip in the digital text (eam in Spi → eum in Spi); OCR slip in the digital text (eperibus j misericordiæ non cesset monus → operibus misericordiæ non cesset manus); OCR slip in the digital text (glorificates? la evidenti → glorificatus? In evidenti); OCR slip in the digital text (hec non sme → hoc non sine); OCR slip in the digital text (ipsa,lara → ipsa Maria); OCR slip in the digital text (istum 4e quo → istum de quo); OCR slip in the digital text (qni → qui); OCR slip in the digital text (videodo → videndo)): glorificates? la evidenti → glorificatus? In evidenti; Dei, qni erat → Dei, qui erat; Josum → Jesum; istum 4e quo → istum de quo; hec non sme → hoc non sine; at si pulcemus → et si pulsemus; 'intremus → intremus; eperibus j misericordiæ non cesset monus → operibus misericordiæ non cesset manus; ea.. est → causa est; eam in Spi → eum in Spi; ipsa,lara → ipsa Maria; Chri­ i stum → Chri­ stum; corum → eorum; Dominos → Dominus; videodo → videndo.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 32.6 (PL 35:1643–1645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-6). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

32.7PL 35:1645

Quid ergo, fratres, quia modo qui baptizatur in Christo, et credit in Christum, non loquitur omnium gentium linguis, non est credendus accepisse Spiri­ tum sanctum? Absit ut ista perfidia tentetur cor no­ strum. Certi sumus omnem hominem accipere: sed quantum vas fidei attulerit ad fontem, tantum im­ plet. Cum ergo et modo accipiatur, dixerit aliquis, quare nemo loquitur linguis omnium gentium? Quia jam ipsa Ecclesia linguis omnium gentium loquitur. Antea in una gente erat Ecclesia, ubi omnium linguis loquebatur. Loquendo linguis omnium, significabat futurum ut crescendo per gentes, loqueretur linguis omnium. In hac Ecclesia qui non est, nec modo ac­ cipit Spiritum sanctum. Praecisus enim et divisus ab unitate membrorum, quae unitas linguis omnium lo­ quitur, renuntiet sibi; non habet. Nam si habet, det signum quod tunc dabatur. Quid est, det signum quod tunc dabatur? Loquamur omnibus linguis. Re­ spondet mihi: Quid enim, tu loqueris omnibus lin­ guis? Loquor plane, quia omnis lingua mea est, id est, ejus corporis cujus membrum sum. Diffusa Ec­ clesia per gentes loquitur omnibus linguis; Ecclesia est corpus Christi, in hoc corpore membrum es: cum ergo membrum sis ejus corporis quod loquitur omni­ bus linguis, crede te loqui omnibus linguis. Unitas enim membrorum charitate concordat; et ipsa unitas loquitur quomodo tunc unus homo loquebatur.

What then, brothers? Because one who is now baptized in Christ and believes in Christ does not speak in the tongues of all nations, is he not to be believed to have received the Holy Spirit? Far be it that our heart be tempted by such faithlessness. We are sure that every man receives; but as large a vessel of faith as he has brought to the fountain, so much he fills. Since, then, he is received now too, someone may say, why does no one speak in the tongues of all nations? Because the Church itself now speaks in the tongues of all nations. Before, the Church was in one nation, where it spoke in the tongues of all. By speaking in the tongues of all, it signified that it would come about that, growing through the nations, it would speak in the tongues of all. Whoever is not in this Church does not receive the Holy Spirit now either. For cut off and divided from the unity of the members, which unity speaks in the tongues of all, let him renounce it for himself: he does not have it. For if he has it, let him give the sign that was then given. What is “let him give the sign that was then given”? Let him speak in all tongues. He answers me, “What then, do you speak in all tongues?” I do indeed, because every tongue is mine, that is, it belongs to the body of which I am a member. The Church spread through the nations speaks in all tongues; the Church is the body of Christ; in this body you are a member. Since, then, you are a member of that body which speaks in all tongues, believe that you speak in all tongues. For the unity of the members agrees in love; and that unity speaks as then one man spoke.

Acts 2:4 (allusion, medium confidence)

Notes and citation

Summary: The baptized receive the Spirit without speaking in all tongues, because the Church spread through all nations now speaks them; those cut off from its unity lack the Spirit.

  • The polemic against those outside the Church's unity (in Augustine's context, chiefly the Donatists) is translated as written.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Un­ guis' → lin­ guis?); OCR slip in the digital text (bac → hac); OCR slip in the digital text (credcudus → credendus); OCR slip in the digital text (im­ piet → im­ plet); OCR slip in the digital text (lie­ spondet → Re­ spondet); OCR slip in the digital text (nee modo → nec modo); OCR slip in the digital text (nou habet → non habet)): credcudus → credendus; im­ piet → im­ plet; In bac Ecclesia → In hac Ecclesia; nee modo → nec modo; nou habet → non habet; lie­ spondet → Re­ spondet; Un­ guis' → lin­ guis?.

Topics: Baptism, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 32.7 (PL 35:1645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-7). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

32.8PL 35:1645

Accipimus ergo et nos Spiritum sanctum, si amamus Ecclesiam, si charitate compaginamur, si catholico nomine et fide gaudemus. Credamus, fratres; quantum quisque amat Ecclesiam Christi, tan­ tum habet Spiritum sanctum. Datus est enim Spiri­ tus, sicut Apostolus dicit, ad manifestationem. Quam manifestationem? Sicut ipse idem dicit, Quia alii da­ tur per Spiritum sermo sapientiæ, alii sermo scien­ tiæ secundum eumdem Spiritum, alii fides in eodem Spiritu, alii donatio curationum in uno Spiritu, alii operatio virtutum in eodem Spiritu. Multa enim dan­ tur ad manifestationem, sed tu forsitan eorum omnium quae dixi nihil habes. Si amas, non nihil habes: si enim amas unitatem, etiam tibi habet quis­ quis in illa habet aliquid. Tolle invidiam, et tuum est quod habeo: tollam invidiam, et meum est quod ha­ bes. Livor separat, sanitas jungit. Oculus solus videt in corpore: sed numquid soli sibi oculus videt? Et manui videt, et pedi videt, et cæteris membris videt: non enim si aliquis ictus in pedem veniat, avertit se oculus inde ut non praecaveat. Rursus sola manus operatur in corpore; sed numquid sibi soli operatur? Et oculo operatur: nam si ictus aliquis veniens non est in manum, sed tantum in faciem, numquid dicit manus, Non me moveo, quia non tendit ad me? Sic pes ambulando omnibus membris militat: membra cætera tacent, et lingua omnibus loquitur. Habemus ergo Spiritum sanctum, si amamus Ecclesiam: ama­ mus autem, si in ejus compage et charitate consi­ stimus. Nam ipse Apostolus cum dixisset diversa do­ na dari diversis hominibus, tanquam officia quorum­ que membrorum, Adhuc, inquit, supereminentiorem viam vobis demonstro; et coepit loqui de charitate. Praeposuit eam linguis hominum et Angelorum, præ­ posuit miraculis fidei, præposuit scientiae et prophe­ tiæ, præposuit etiam illi magno operi misericordiae, quo sua quae possidet distribuit quisque pauperibus; et ad extremum præposuit eam etiam corporis pas­ sioni: his omnibus tam magnis rebus præposuit cha­ ritatem. Ipsam habeto, et cuncta habebis: quia sine illa nihil proderit, quidquid habere potueris. Quia vero ad Spiritum sanctum per­ tinet charitas de qua loquimur (quæstio enim modo in Evangelio de Spiritu sancto retractatur), audi Apo­ stolum dicentem, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis.

So we too receive the Holy Spirit if we love the Church, if we are joined together by love, if we rejoice in the Catholic name and faith. Let us believe, brothers: as much as each one loves the Church of Christ, so much he has the Holy Spirit. For the Spirit was given, as the apostle says, for manifestation. What manifestation? As the same apostle says, “To one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the gift of healings in the one Spirit, to another the working of miracles in the same Spirit.” For many things are given for manifestation; but perhaps you have none of all those I have mentioned. If you love, you have not nothing; for if you love unity, whoever in it has anything has it for you too. Take away envy, and what I have is yours; let me take away envy, and what you have is mine. Envy separates, health joins. The eye alone sees in the body; but does the eye see for itself alone? It sees for the hand, and sees for the foot, and sees for the other members; for if some blow comes at the foot, the eye does not turn away so as not to guard against it. Again, the hand alone works in the body; but does it work for itself alone? It works for the eye too: for if some blow comes not at the hand but only at the face, does the hand say, “I will not move, because it is not aimed at me”? So the foot, by walking, serves all the members; the other members are silent, and the tongue speaks for all. We have the Holy Spirit, then, if we love the Church; and we love it if we stand firm in its fellowship and love. For the apostle himself, when he had said that different gifts are given to different men, like the offices of the several members, said, “I show you a still more excellent way,” and began to speak of love. He put it before the tongues of men and angels, put it before miracles of faith, put it before knowledge and prophecy, put it even before that great work of mercy by which one distributes what one possesses to the poor; and finally he put it even before the suffering of the body: before all these great things he put love. Have it, and you will have all; for without it nothing will profit, whatever you may be able to have. And because the love we are speaking of belongs to the Holy Spirit (for the question now being treated in the Gospel is about the Holy Spirit), hear the apostle saying, “The love of God has been poured out in our hearts through the Holy Spirit who has been given to us.”

1 Cor 12:7 (quotation, high confidence) · 1 Cor 12:8 (quotation, high confidence) · 1 Cor 12:9 (quotation, high confidence) · 1 Cor 12:10 (quotation, high confidence) · 1 Cor 12:21 (allusion, medium confidence) · 1 Cor 12:31 (quotation, high confidence) · 1 Cor 13:1 (allusion, high confidence) · 1 Cor 13:2 (allusion, high confidence) · 1 Cor 13:3 (allusion, high confidence) · Rom 5:5 (quotation, high confidence)

Notes and citation

Summary: We have the Holy Spirit as much as we love the Church; in its unity each member's gift serves all, and love, poured out by the Spirit, surpasses every gift.

  • 1 Cor 12:7–10, 1 Cor 12:31, and Rom 5:5 are quoted; 1 Cor 12:14–26 and 1 Cor 13:1–3 are alluded to.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (corum → eorum); OCR slip in the digital text (ct → et); OCR slip in the digital text (cun-. cta → cuncta); OCR slip in the digital text (da­ tar → da­ tur); OCR slip in the digital text (eat in manum → est in manum); OCR slip in the digital text (fulci → fidei); OCR slip in the digital text (iuvidiam → invidiam); OCR slip in the digital text (libi → tibi); OCR slip in the digital text (ofticia → officia); OCR slip in the digital text (opcri → operi); OCR slip in the digital text (paupcribus → pauperibus); OCR slip in the digital text (sapientia, alii → sapientiæ, alii); OCR slip in the digital text (vidcl → videt)): da­ tar → da­ tur; sapientia, alii → sapientiæ, alii; corum → eorum; libi → tibi; iuvidiam → invidiam; invidiam, ct meum → invidiam, et meum; vidcl → videt; eat in manum → est in manum; ofticia → officia; fulci → fidei; opcri → operi; paupcribus → pauperibus; cun-. cta → cuncta.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 32.8 (PL 35:1645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-8). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

32.9PL 35:1645–1647

Quare ergo Dominus Spiritum, cujus maxima beneficia sunt in nobis, quia charitas Dei per ipsum diffusa est in cordibus nostris, post resurrectionem suam dare voluit? quid significavit? Ut in resurre­ ctione nostra charitas nostra flagret, et ab amore saeculi separet, ut tota currat in Deum. Hic enim nascimur et morimur, hoc non amemus: charitate migremus, charitate sursum habitemus, charitate illa qua diligimus Deum. Nihil aliud in hac vitæ nostrae peregrinatione meditemur, nisi quia et hic non sem­ per erimus, et ibi nobis locum bene vivendo præparabimus, unde nunquam migremus. Dominus enim noster Jesus Christus, posteaquam resurrexit, jam non moritur; mors illi ultra, sicut Apostolus dicit, non dominabitur. Ecce quod ardeamus. Si vi­ vimus, si in ipsum credimus qui resurrexit; dabit nobis, non quod hic amant homines qui Deum non amant, aut tanto plus amant, quanto illum minus amant: tanto autem hoc minus amant, quanto illum plus amant. Sed videamus quid nobis promisit: non divitias terrenas et temporales, non honores et pote­ states in sæculo isto; videtis enim omnia hæc dari et hominibus malis, ne magnipendantur a bonis. Non ipsam postremo corporis sanitatem: non quia ipse illam non dat, sed quia, ut videtis, et pecoribus dat. Non vitam longam. Quid est enim longum quod ali­ quando finitur? Non pro magno nobis credentibus promisit longævitatem, aut decrepitam senectutem; quam omnes optant antequam veniat, omnes de illa cum venerit murmurant. Non pulchritudinem corpo­ ris, quam vel corporis morbus, vel ipsa senectus quæ optatur exterminat. Vult esse pulcher, et vult esse senex: ista duo desideria sibi invicem concordare non possunt: si senex eris, pulcher non eris: quando senectus venerit, pulchritudo fugiet; et in uno habi­ tare non possunt vigor pulchritudinis, et gemitus se­ nectutis. Omnia ergo ista non nobis promisit, qui dixit, Qui credit in me, veniat, et bibat; et flumina de ventre ejus fluent aquæ vivæ. Vitam æternam promisit, ubi nihil timeamus, ubi non conturbemur, unde non migremus, ubi non moriamur; ubi nec decessor plan­ gatur, nec successor speretur. Quia ergo tale est quod nobis promisit amantibus, et Spiritus sancti charitate ferventibus; ideo ipsum Spiritum noluit dare, nisi cum esset glorificatus: ut in suo corpore ostenderet vitam, quam modo non habemus, sed in resurrectione speramus.

Why, then, did the Lord will to give the Spirit, whose greatest benefits are in us, since the love of God has been poured out in our hearts through him, after his resurrection? What did he signify? That in our resurrection our love may blaze, and separate us from the love of the world, so that it may run wholly to God. For here we are born and die: let us not love this; let us move by love, let us dwell above by love, by that love with which we love God. In this sojourning of our life let us meditate on nothing else than that we shall not always be here, and that by living well we shall prepare a place for ourselves there, from which we shall never move. For our Lord Jesus Christ, after he rose, no longer dies; death, as the apostle says, will no longer have dominion over him. See what we should burn for. If we live, if we believe in him who rose, he will give us not what men love here who do not love God, or love it the more the less they love him, and love it the less the more they love him. But let us see what he has promised us: not earthly and temporal riches, not honors and powers in this world; for you see that all these are given to bad men too, so that they may not be prized by the good. Not, finally, bodily health itself: not because he does not give it, but because, as you see, he gives it to cattle too. Not long life. For what is long that at some time ends? He did not promise us believers as a great thing length of days or decrepit old age, which all wish for before it comes and all complain of when it has come. Not bodily beauty, which either disease of the body or that very old age which is wished for destroys. One wants to be beautiful, and wants to be old: these two desires cannot agree with each other. If you are old, you will not be beautiful; when old age comes, beauty will flee; the vigor of beauty and the groaning of old age cannot dwell in one person. None of these things, then, did he promise us who said, “He who believes in me, let him come and drink; and rivers of living water will flow from his belly.” He promised eternal life, where we shall fear nothing, where we shall not be troubled, from which we shall not move, where we shall not die; where no predecessor is mourned and no successor awaited. Since, then, what he has promised us who love him and burn with the love of the Holy Spirit is such, he would not give that Spirit except when he had been glorified, so that in his own body he might show the life which we do not now have but hope for in the resurrection.

Rom 5:5 (allusion, high confidence) · Rom 6:9 (quotation, high confidence) · John 7:37 (quotation, high confidence) · John 7:38 (quotation, high confidence)

Notes and citation

Summary: The Spirit was given after the resurrection to show the eternal life we hope for and to turn our love from the world, since Christ promises not earthly goods but eternal life.

  • Rom 6:9 and John 7:37–38 are quoted; Rom 5:5 is alluded to.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Acc dccessor → nec decessor); OCR slip in the digital text (Eccequod arDemus → Ecce quod ardeamus); OCR slip in the digital text (Spirituln → Spiritum); OCR slip in the digital text (Vult 'esse → Vult esse); OCR slip in the digital text (aquæ vivat → aquæ vivæ); OCR slip in the digital text (cnm → cum); OCR slip in the digital text (corporc → corpore); OCR slip in the digital text (crimus → erimus); OCR slip in the digital text (csset → esset); OCR slip in the digital text (csso → esse); OCR slip in the digital text (habcmus → habemus); OCR slip in the digital text (homiues → homines); OCR slip in the digital text (iliam → illam); OCR slip in the digital text (magnipendanlur → magnipendantur); OCR slip in the digital text (meditcmur → meditemur); OCR slip in the digital text (mora illi → mors illi); OCR slip in the digital text (nee successor → nec successor); OCR slip in the digital text (nou migremus → non migremus); OCR slip in the digital text (oplatur → optatur); OCR slip in the digital text (sacculo → sæculo)): meditcmur → meditemur; crimus → erimus; mora illi → mors illi; Eccequod arDemus → Ecce quod ardeamus; homiues → homines; sacculo → sæculo; magnipendanlur → magnipendantur; iliam → illam; illa cnm venerit → illa cum venerit; oplatur → optatur; Vult 'esse → Vult esse; csso → esse; aquæ vivat → aquæ vivæ; nou migremus → non migremus; Acc dccessor → nec decessor; nee successor → nec successor; Spirituln → Spiritum; csset → esset; corporc → corpore; habcmus → habemus.

Topics: Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 32.9 (PL 35:1645–1647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/32-1/#p-32-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-32-9) · Report an error

Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.