Sophia Scriptura

Tractates on the Gospel of John 39.1–39.8

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 8 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 39

39.1PL 35:1681

Verba Domini nostri Jesu Christi quæ habuit cum Judæis, ita moderans loquelam suam, ut cæci non viderent, et fideles oculos aperirent, quæ hodie de sancto Evangelio recitata sunt, ista sunt: Dicebant ergo Judæi, Tu quis es? Quia dixerat supra Domi­ nus, Nisi credideritis quia ego sum, moriemini in pecca­ tis vestris. Ad hoc ergo illi, Tu quis es? veluti quærentes nosse in quem deberent credere, ne in suo peccato morerentur. Respondit dicentibus, Tu quis es? et ait, Principium, quia et loquor vobis. Si se dixit Dominus esse principium, quæri potest utrum et Pater principium sit. Si enim Filius principium est qui habet Patrem, quanto facilius intelligendus est Deus Pater esse principium, qui habet quidem Filium cui Pater sit, sed non habet de quo sit? Filius enim Patris est Filius, et Pater utique Filii Pater est: sed Deus de Deo Filius dicitur, lumen de lumine Filius dicitur: Pater dicitur lumen, sed non de lumine; Pater dicitur Deus, sed non de Deo. Si ergo Deus de Deo, lumen de lumine principium est; quanto facilius intelligitur principium lumen de quo lumen, et Deus de quo Deus? Videtur itaque absurdum, charissimi, ut Filium dicamus principium, et Patrem principium non dicamus.

The words of our Lord Jesus Christ which he held with the Jews, so tempering his speech that the blind should not see and the faithful should open their eyes, which were recited today from the holy Gospel, are these: “So the Jews said, Who are you?” For the Lord had said above, “Unless you believe that I am, you will die in your sins.” To this, then, they said, “Who are you?”, as though seeking to know in whom they ought to believe so as not to die in their sin. He answered those who said “Who are you?” and said, “The Beginning, because I am also speaking to you.” If the Lord said that he is the Beginning, it may be asked whether the Father too is the Beginning. For if the Son, who has a Father, is the Beginning, how much more readily is God the Father to be understood as the Beginning, who has indeed a Son to whom he is Father, but has none from whom he is? For the Son is the Son of the Father, and the Father is certainly the Father of the Son; but the Son is called God from God, the Son is called light from light; the Father is called light, but not from light; the Father is called God, but not from God. If, then, God from God, light from light, is the Beginning, how much more readily is the light from which is light, and God from whom is God, understood as the Beginning? It seems absurd, then, dearly beloved, that we should call the Son the Beginning and not call the Father the Beginning.

John 8:25 (quotation, high confidence) · John 8:24 (quotation, high confidence)

Notes and citation

Summary: If the Son, who is from the Father, is called the Beginning, the Father, who is from no one, must be the Beginning too.

  • John 8:25 and 8:24 are quoted. “God from God” and “light from light” are creedal phrases.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Ad boc → Ad hoc); OCR slip in the digital text (DIce.. bant → Dicebant); OCR slip in the digital text (Dcus → Deus); OCR slip in the digital text (Dens → Deus); OCR slip in the digital text (Judxis → Judæis); OCR slip in the digital text (Patcr → Pater); OCR slip in the digital text (Patreul → Patrem); OCR slip in the digital text (apcrirent → aperirent); OCR slip in the digital text (lumen dc quo → lumen de quo); OCR slip in the digital text (principium. quæri → principium, quæri); OCR slip in the digital text (principiumr → principium,); OCR slip in the digital text (priucipium → principium)): Judxis → Judæis; apcrirent → aperirent; DIce.. bant → Dicebant; Ad boc → Ad hoc; principium. quæri → principium, quæri; principiumr → principium,; Patcr → Pater; Dens → Deus; priucipium → principium; lumen dc quo → lumen de quo; Dcus → Deus; Patreul → Patrem.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 39.1 (PL 35:1681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-1). (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.

39.2PL 35:1681

Sed quid agemus? numquid duo erunt principia? Cavendum est hoc dicere. Quid ergo? si et Pater prin­ cipium et Filius principium, quomodo non duo prin­ cipia? Quomodo dicimus Patrem Deum et Filium Deum, nec tamen dicimus duos deos. Nefas est enim dicere duos deos, nefas est dicere tres deos: et tamen qui Pater est, non est Filius; qui Filius est, non est Pater. Spiritus autem sanctus Patris et Filii Spiritus, nec Pater est nec Filius. Quamvis ergo, sicut aures catholicae sunt eruditæ in gremio matris Ecclesiæ, nec ille qui est Pater sit Filius, nec ille qui est Filius sit Pater, nec Spiritus sanctus Patris et Filii sit vel Filius vel Pater, tres deos tamen esse non dicimus: quamvis de singulis si quæratur, necesse est de quo­ cumque interrogati fuerimus, Deum esse fateamur.

But what shall we do? Will there be two beginnings? We must beware of saying this. What then? If the Father is the Beginning and the Son is the Beginning, how are there not two beginnings? In the same way as we call the Father God and the Son God, and yet we do not say two gods. For it is wrong to say two gods, it is wrong to say three gods; and yet he who is the Father is not the Son, he who is the Son is not the Father. And the Holy Spirit, the Spirit of the Father and the Son, is neither the Father nor the Son. Although, then, as Catholic ears have been taught in the bosom of mother Church, neither is he who is the Father the Son, nor he who is the Son the Father, nor is the Holy Spirit of the Father and the Son either the Son or the Father, yet we do not say that there are three gods; although, if the question is asked about each, we must confess that whichever of them we are asked about is God.

Notes and citation

Summary: Father and Son are each the Beginning yet not two beginnings, as each person is God yet there are not three gods.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Patris ei Filii → Patris et Filii); OCR slip in the digital text (cnun diccre → enim dicere); OCR slip in the digital text (erudike → eruditæ); OCR slip in the digital text (ncc Filius → nec Filius); OCR slip in the digital text (nee ille → nec ille); OCR slip in the digital text (nefas cst → nefas est); OCR slip in the digital text (nrc ille → nec ille); OCR slip in the digital text (priu­ cipium → prin­ cipium); OCR slip in the digital text (uon diciqius → non dicimus)): priu­ cipium → prin­ cipium; cnun diccre → enim dicere; nefas cst → nefas est; Patris ei Filii → Patris et Filii; ncc Filius → nec Filius; erudike → eruditæ; nrc ille → nec ille; nee ille → nec ille; uon diciqius → non dicimus.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 39.2 (PL 35:1681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-2). (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.

39.3PL 35:1681–1683

Et absurda ista videntur hominibus solita tra­ hentibus ad insolita, visibilia ad invisibilia, creatu­ ram comparantibus Creatori. Interrogant enim nos aliquando infideles et dicunt: Patrem quem dicitis, Deum dicitis? Respondemus: Deum. Filium quem di­ citis, Deum dicitis? Respondemus: Deum. Spiritum sanctum quem dicitis, Deum dicitis? Respondemus: Deum. Ergo, inquiunt, Pater et Filius et Spiritus sanctus tres sunt dii? Respondemus: Non. Turban­ tur, quia non illuminantur: cor clausum habent, quia clavim fidei non habent. Nos ergo, fratres, fide præ­ cedente, quae sanat oculum cordis nostri, quod intel­ ligimus, sine obscuritate capiamus; quod non intelligi­ mus, sine dubitatione credamus: a fundamento fidei nihil recedamus, ut ad culmen perfectionis veniamus. Deus est Pater, Deus est Filius, Deus est Spiritus sanctus: et tamen Pater non est qui Filius, nec Filius est qui Pater, nec Spiritus sanctus Patris et Filii Spiritus aut Pater est aut Filius. Trinitas unus Deus: Trinitas una æterni­ tas, una potestas, una majestas; tres, sed non dii. Non mihi calumniator respondeat: Quid ergo tres? Si enim tres, ait, oportet dicas quid tres. Respondeo: Pater et Filius et Spiritus sanctus. Ecce, inquit, tres dixisti; sed quid tres exprime. Imo tu numera: nam ego compleo tres, cum dico, Pater et Filius et Spiri­ tus sanctus. Id enim quod Pater ad se est, Deus est; quod ad Filium est, Pater est: quod Filius ad seipsum est, Deus est; quod ad Patrem est, Filius est.

And these things seem absurd to men who drag the unusual down to the usual, the invisible to the visible, comparing the creature with the Creator. For unbelievers sometimes question us and say, “The Father whom you speak of, do you call him God?” We answer, “God.” “The Son whom you speak of, do you call him God?” We answer, “God.” “The Holy Spirit whom you speak of, do you call him God?” We answer, “God.” “Then,” they say, “are the Father and the Son and the Holy Spirit three gods?” We answer, “No.” They are troubled, because they are not enlightened; they have a closed heart, because they do not have the key of faith. Let us, then, brothers, with faith going before, which heals the eye of our heart, take without obscurity what we understand, and believe without doubting what we do not understand; let us not depart at all from the foundation of faith, so that we may come to the summit of perfection. The Father is God, the Son is God, the Holy Spirit is God; and yet the Father is not he who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit of the Father and the Son either the Father or the Son. The Trinity is one God: the Trinity is one eternity, one power, one majesty; three, but not gods. Let no slanderer answer me, “Three what, then? For if three,” he says, “you must say three what.” I answer: the Father and the Son and the Holy Spirit. “See,” he says, “you have said three; but express three what.” No, you count: for I complete the three when I say the Father and the Son and the Holy Spirit. For what the Father is with respect to himself is God; what he is with respect to the Son is Father. What the Son is with respect to himself is God; what he is with respect to the Father is Son.

Notes and citation

Summary: Each person is God, yet there are not three gods but one; what they are in themselves is God, what they are toward one another is Father, Son, and Spirit.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Dcum → Deum); OCR slip in the digital text (Filium-quem → Filium quem); OCR slip in the digital text (Filiusest → Filius est); OCR slip in the digital text (Pater ct Filius → Pater et Filius); OCR slip in the digital text (Trinitas unus Dcus: Trinitas. una → Trinitas unus Deus: Trinitas una); OCR slip in the digital text (ad Filium cst, Pater cst → ad Filium est, Pater est); OCR slip in the digital text (ad seorsi, Deus → ad se est, Deus); OCR slip in the digital text (aulPater → aut Pater); OCR slip in the digital text (habent, quia. clavim → habent, quia clavim); OCR slip in the digital text (nIMI reccdamus → nihil recedamus); OCR slip in the digital text (nee Spiritus → nec Spiritus); OCR slip in the digital text (niilii → mihi); OCR slip in the digital text (nna majestas → una majestas); OCR slip in the digital text (scipsum → seipsum)): Filium-quem → Filium quem; Dcum → Deum; habent, quia. clavim → habent, quia clavim; nIMI reccdamus → nihil recedamus; Filiusest → Filius est; nee Spiritus → nec Spiritus; aulPater → aut Pater; Trinitas unus Dcus: Trinitas. una → Trinitas unus Deus: Trinitas una; nna majestas → una majestas; niilii → mihi; Pater ct Filius → Pater et Filius; ad seorsi, Deus → ad se est, Deus; ad Filium cst, Pater cst → ad Filium est, Pater est; scipsum → seipsum.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 39.3 (PL 35:1681–1683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-3). (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.

39.4PL 35:1683

Ista quæ dico potestis de similitudinibus agno­ scere quotidianis. Homo et alter homo, si ille sit pa­ ter, ille filius; quod homo est, ad seipsum est; quod pater est, ad filium est: et filius quod homo est, ad seipsum est; quod autem filius est, ad patrem est. Pater enim nomen est dictum ad aliquid, et filius ad aliquid: sed isti duo homines sunt. At vero Pater Deus ad aliquid est Pater, id est ad Filium; et Filius Deus ad aliquid est Filius, id est ad Patrem: sed non quomodo illi duo homines sunt, sic isti duo dii. Quare hoc non ita est ibi? Quia illud aliud, hoc autem aliud est: quia illa divinitas est. Est ibi aliquid ineffabile, quod verbis explicari non possit, ut et numerus sit, et numerus non sit. Videte enim si non quasi apparet numerus, Pater et Filius et Spiritus sanctus Trinitas. Si tres, quid tres? Deficit numerus. Ita Deus nec re­ cedit a numero, nec capitur numero. Quia tres sunt, tanquam est numerus: si quæris quid tres, non est numerus. Unde dictum est, Magnus Dominus noster et magna virtus ejus, et sapientiæ ejus non est numerus. Ubi cogitare cœperis, incipis nu­ merare: ubi numeraveris, quid numeraveris non po­ tes respondere. Pater, Pater est; Filius, Filius est; Spiritus sanctus, Spiritus sanctus est: quid sunt isti tres, Pater et Filius et Spiritus sanctus? Non tres dii? Non. Non tres omnipotentes? Non. Non tres mundi creatores? Non. Ergo omnipotens Pater? Omnipotens, plane. Ergo et Filius non omnipotens? Plane et Fi­ lius omnipotens. Ergo et Spiritus sanctus non omni­ potens? Et ipse omnipotens. Tres ergo omnipotentes? Non; sed unus omnipotens. Hoc solo numerum insinuant quod ad invicem sunt, non quod ad se sunt. Quia enim Deus Pater ad se est Deus simul cum Filio et Spiritu sancto, non sunt tres dii; quia ad se est omnipotens simul cum Filio et Spiritu sancto, non sunt tres omnipotentes: quia vero non ad se est Pa­ ter, sed ad Filium; nec Filius ad se est, sed ad Pa­ trem; nec Spiritus ad se, in eo quod dicitur Spiritus Patris et Filii; non est quid dicam tres, nisi Patrem et Filium et Spiritum sanctum unum Deum, unum omnipotentem. Ergo unum principium.

What I am saying you can recognize from everyday likenesses. A man and another man, if the one is the father, the other the son: what he is as man, he is with respect to himself; what he is as father, he is with respect to the son; and the son, what he is as man, he is with respect to himself; but what he is as son, he is with respect to the father. For “father” is a name said in relation to something, and “son” in relation to something; but these two are men. But God the Father is Father in relation to something, that is, to the Son; and God the Son is Son in relation to something, that is, to the Father; but not as those are two men are these two gods. Why is it not so here? Because that is one thing, this is another: because this is divinity. There is something ineffable here, which cannot be explained in words, so that there is number and there is not number. For see whether number does not as it were appear: Father and Son and Holy Spirit, a Trinity. If three, three what? Number fails. So God neither withdraws from number nor is grasped by number. Because they are three, it is as though there is number; if you ask three what, there is no number. Hence it is said, “Great is our Lord, and great is his power, and of his wisdom there is no number.” When you begin to think, you begin to count; when you have counted, you cannot answer what you have counted. The Father is the Father, the Son is the Son, the Holy Spirit is the Holy Spirit: what are these three, the Father and the Son and the Holy Spirit? Are they not three gods? No. Not three almighties? No. Not three creators of the world? No. Is the Father, then, almighty? Almighty, certainly. Is the Son, then, not almighty? Certainly the Son too is almighty. Is the Holy Spirit, then, not almighty? He too is almighty. Three almighties, then? No, but one almighty. They suggest number only in that they are related to one another, not in what they are with respect to themselves. For because God the Father with respect to himself is God together with the Son and the Holy Spirit, they are not three gods; because with respect to himself he is almighty together with the Son and the Holy Spirit, they are not three almighties; but because the Father is Father not with respect to himself but to the Son, and the Son is Son not with respect to himself but to the Father, and the Spirit not with respect to himself, in that he is called the Spirit of the Father and the Son, I have nothing to call three except the Father and the Son and the Holy Spirit, one God, one almighty. So one Beginning.

Ps 147:5 (146:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Father, Son, and Spirit are three only in their relations; in what each is in himself they are one God, one almighty, one Beginning, beyond number.

  • Ps 147:5 (146:5 LXX) is quoted. Augustine's account of the relational names (ad aliquid) and of what each person is “with respect to himself” (ad se) is translated as written. The digital text's stray marks are removed.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Esi ihi → Est ibi); OCR slip in the digital text (Fi­, lius omnipotens? → Fi­ lius omnipotens.); OCR slip in the digital text (Non Ires → Non tres); OCR slip in the digital text (Nou tres dii? ' → Non tres dii?); OCR slip in the digital text (Pater ost; Filius, Filius cal;, → Pater est; Filius, Filius est;); OCR slip in the digital text (Undc → Unde); OCR slip in the digital text (ad sc est Ocus simi:! < um → ad se est Deus simul cum); OCR slip in the digital text (ad se cst omnipotens → ad se est omnipotens); OCR slip in the digital text (aller homo → alter homo); OCR slip in the digital text (cnim si non quasi apparet­ nnmerus → enim si non quasi apparet numerus); OCR slip in the digital text (ct Filius Dens → et Filius Deus); OCR slip in the digital text (ct filius → et filius); OCR slip in the digital text (dicam Ires → dicam tres); OCR slip in the digital text (horno est, ad scipsum → homo est, ad seipsum); OCR slip in the digital text (ila est ihi → ita est ibi); OCR slip in the digital text (inc filius → ille filius); OCR slip in the digital text (l'ater → Pater); OCR slip in the digital text (nee Filius ad sc est → nec Filius ad se est); OCR slip in the digital text (nuincrus sit, et numerus nou sit → numerus sit, et numerus non sit); OCR slip in the digital text (nun ad se est Pa­ ter, sed' ad → non ad se est Pa­ ter, sed ad); OCR slip in the digital text (nu­ mcrarc: uhi → nu­ merare: ubi); OCR slip in the digital text (omnipoten- I tes → omnipotentes); OCR slip in the digital text (rc­ ccdit → re­ cedit); OCR slip in the digital text (sanctus cst: quid sunt isti i tres → sanctus est: quid sunt isti tres); OCR slip in the digital text (sunt Ires dii → sunt tres dii); OCR slip in the digital text (unnm → unum)): aller homo → alter homo; inc filius → ille filius; horno est, ad scipsum → homo est, ad seipsum; ct filius → et filius; ct Filius Dens → et Filius Deus; ila est ihi → ita est ibi; Esi ihi → Est ibi; nuincrus sit, et numerus nou sit → numerus sit, et numerus non sit; cnim si non quasi apparet­ nnmerus → enim si non quasi apparet numerus; rc­ ccdit → re­ cedit; Undc → Unde; nu­ mcrarc: uhi → nu­ merare: ubi; Pater ost; Filius, Filius cal;, → Pater est; Filius, Filius est;; sanctus cst: quid sunt isti i tres → sanctus est: quid sunt isti tres; Nou tres dii? ' → Non tres dii?; Non Ires → Non tres; l'ater → Pater; Fi­, lius omnipotens? → Fi­ lius omnipotens.; omnipoten- I tes → omnipotentes; ad sc est Ocus simi:! < um → ad se est Deus simul cum; sunt Ires dii → sunt tres dii; ad se cst omnipotens → ad se est omnipotens; nun ad se est Pa­ ter, sed' ad → non ad se est Pa­ ter, sed ad; nee Filius ad sc est → nec Filius ad se est; dicam Ires → dicam tres; unnm → unum.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 39.4 (PL 35:1683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-39-4) · 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.

39.5PL 35:1683

Accipite aliquid de Scripturis sanctis, unde hoc quod dicitur utcumque capiatis. Posteaquam Dominus noster Jesus Christus resurrexit, et cum voluit ascendit in cælum, decem diebus illic impletis misit inde Spiritum sanctum: quo impleti qui aderant in conclavi uno, omnium gentium linguis cœperunt loqui. Miraculo exterriti Domini interfectores, compun­ cti doluerunt, dolentes mutati sunt, mutati credide­ runt: accesserunt corpori Domini, id est numero fidelium, tria millia hominum. Item alio facto quodam miraculo, accesserunt alia quinque millia; facta et plebs una non parva: in qua omnes accepto Spiritu sancto, quo amor spiritualis accensus est, charitate ipsa et fervore spiritus in unum redacti, cœperunt in ipsa societatis unitate vendere omnia quæ habebant, et pretia ponere ad pedes Apostolorum, ut distribue­ retur unicuique, sicut cuique opus erat. Et hoc de illis Scriptura dicit, quod erat eis anima una et cor unum in Deum. Attendite ergo, fratres, et hinc agnoscite mysterium Trinitatis, quomodo dica­ mus, Et Pater est, et Filius est, et Spiritus sanctus est, et tamen unus Deus est. Ecce illi tot millia erant, et cor unum erat; ecce tot millia erant, et una anima erat. Sed ubi? In Deo. Quanto magis ipse Deus? Numquid erro in verbo, quando dico duos homines duas animas, aut tres homines tres animas, aut mul­ tos homines multas animas? Recte utique dico. Acce­ dant ad Deum, una anima est omnium. Si accedentes ad Deum, multæ animæ per charitatem una anima est, et multa corda unum cor; quid agit ipse fons charitatis in Patre et Filio? Nonne ibi magis Trinitas unus est Deus? Inde enim nobis charitas venit, de ipso Spiritu sancto, sicut dicit Apostolus: charitas Dei diffusa est in cordibus nostris per Spiritum san­ ctum qui datus est nobis. Si ergo charitas Dei diffusa in cordibus nostris per Spiritum sanctum qui datus est nobis, multas animas facit unam animam, et multa corda facit unum cor; quanto magis Pater et Filius et Spiritus sanctus, Deus unus, lumen unum, unumque principium?

Take something from the holy Scriptures by which you may grasp in some way what is being said. After our Lord Jesus Christ rose, and when he willed ascended into heaven, when ten days had been completed there he sent from there the Holy Spirit; filled with him, those who were present in one room began to speak in the tongues of all nations. Terrified by the miracle, the Lord's killers, pierced to the heart, grieved; grieving, they were changed; changed, they believed: three thousand men joined the body of the Lord, that is, the number of the faithful. Again, when another miracle had been done, another five thousand joined; and there came to be one people, not small, in which all, having received the Holy Spirit, by whom spiritual love was kindled, brought into one by that love and fervor of spirit, began in the very unity of their fellowship to sell all that they had and to lay the prices at the apostles' feet, so that it might be distributed to each as each had need. And Scripture says this of them: that they had one soul and one heart toward God. Notice, then, brothers, and from this recognize the mystery of the Trinity: how we say, the Father is, and the Son is, and the Holy Spirit is, and yet there is one God. See, they were so many thousands, and there was one heart; see, they were so many thousands, and there was one soul. But where? In God. How much more God himself? Do I err in speech when I say two men, two souls, or three men, three souls, or many men, many souls? Surely I speak rightly. Let them draw near to God: there is one soul of all. If, drawing near to God, many souls through love are one soul, and many hearts one heart, what does the very fountain of love do in the Father and the Son? Is not the Trinity there all the more one God? For from there love comes to us, from the Holy Spirit himself, as the apostle says: “The love of God has been poured out in our hearts through the Holy Spirit who has been given to us.” If, then, the love of God poured out in our hearts through the Holy Spirit who has been given to us makes many souls one soul and many hearts one heart, how much more are the Father and the Son and the Holy Spirit one God, one light, and one Beginning?

Acts 2:1 (allusion, high confidence) · Acts 2:4 (allusion, high confidence) · Acts 2:37 (allusion, high confidence) · Acts 2:41 (allusion, high confidence) · Acts 4:4 (allusion, high confidence) · Acts 4:32 (quotation, high confidence) · Acts 4:34 (allusion, high confidence) · Acts 4:35 (allusion, high confidence) · Rom 5:5 (quotation, high confidence)

Notes and citation

Summary: As love made the thousands of the first Church one heart and one soul in God, much more are Father, Son, and Spirit, the fountain of love, one God and one Beginning.

  • Acts 2:1–4, 2:37–41, 4:4, 4:32–35, and Rom 5:5 are quoted or alluded to. The digital text's stray reference “(Act. II-IV)” is removed as apparatus. Acts 4:32 is cited with “toward God” (in Deum), as in Augustine's text.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text ( (Act. II-IV) → ); OCR slip in the digital text (Dens → Deus); OCR slip in the digital text (Patrc et r'ilio → Patre et Filio); OCR slip in the digital text (Postcaquam → Posteaquam); OCR slip in the digital text (Spiritum.san­ ctum → Spiritum san­ ctum); OCR slip in the digital text (accensus cst → accensus est); OCR slip in the digital text (animne per, charitatem una anima cst → animæ per charitatem una anima est); OCR slip in the digital text (cle Scripturis → de Scripturis); OCR slip in the digital text (cnm voluit → cum voluit); OCR slip in the digital text (cocporunt lof qui → cœperunt loqui); OCR slip in the digital text (crro → erro); OCR slip in the digital text (ct hinc → et hinc); OCR slip in the digital text (ct una ani- V ma → et una anima); OCR slip in the digital text (cuiquc opus crat → cuique opus erat); OCR slip in the digital text (dichus → diebus); OCR slip in the digital text (fervorc spiritus iu unum → fervore spiritus in unum); OCR slip in the digital text (lumen unum. unumque → lumen unum, unumque); OCR slip in the digital text (millia crant, et cor unum crat → millia erant, et cor unum erat); OCR slip in the digital text (multas:minas → multas animas); OCR slip in the digital text (quando magis Pater ct Filius cl → quanto magis Pater et Filius et); OCR slip in the digital text (sanctus cst, et tamen → sanctus est, et tamen); OCR slip in the digital text (socictatis → societatis); OCR slip in the digital text (undc hoe → unde hoc)): cle Scripturis → de Scripturis; undc hoe → unde hoc; Postcaquam → Posteaquam; cnm voluit → cum voluit; dichus → diebus; cocporunt lof qui → cœperunt loqui; accensus cst → accensus est; fervorc spiritus iu unum → fervore spiritus in unum; socictatis → societatis; cuiquc opus crat → cuique opus erat; (Act. II-IV) → ; ct hinc → et hinc; sanctus cst, et tamen → sanctus est, et tamen; millia crant, et cor unum crat → millia erant, et cor unum erat; ct una ani- V ma → et una anima; Dens → Deus; crro → erro; animne per, charitatem una anima cst → animæ per charitatem una anima est; Patrc et r'ilio → Patre et Filio; Spiritum.san­ ctum → Spiritum san­ ctum; multas:minas → multas animas; quando magis Pater ct Filius cl → quanto magis Pater et Filius et; lumen unum. unumque → lumen unum, unumque.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 39.5 (PL 35:1683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-5). (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.

39.6PL 35:1683

Audiamus ergo principium quod loquitur nobis. Multa, inquit, habeo loqui de vobis et judicare. Memi­ nistis quod ait. Ego non judico quemquam: ecce modo dicit, Multa habeo de vobis loqui et judicare. Sed aliud est, non judico; aliud, habeo judi­ care. Non judico, dixit ad præsens; venerat enim ut salvaret mundum, non ut judicaret mundum: quod autem dicit, Multa habeo de vobis loqui et judicare, judicium futurum dicit. Ideo enim ascendit, ut veniat judicare vivos et mortuos. Nemo justius judicabit, quam qui injuste judicatus est. Multa, inquit, habeo de vobis loqui et judicare: sed qui me misit, verax est. Videte quemadmodum Patri det gloriam æqualis Filius. Exemplum enim nobis præbet, et tanquam in cordibus nostris loquitur: O homo fidelis, si Evange­ lium memo audis, dicit tibi Dominus Deus tuus, si ego in principio Verbum Deus apud Deum, æqualis Patri, coæternus gignenti, do gloriam ei cujus sum Filius; quomodo tu superbus es adversus eum cujus servus es?

Let us hear, then, the Beginning, which speaks to us. “I have many things,” he says, “to say about you and to judge.” You remember that he said, “I judge no one”; see, now he says, “I have many things to say about you and to judge.” But “I do not judge” is one thing, “I have to judge” another. “I do not judge,” he said, of the present; for he had come to save the world, not to judge the world. But when he says, “I have many things to say about you and to judge,” he speaks of the future judgment. For he ascended so that he might come to judge the living and the dead. No one will judge more justly than he who was unjustly judged. “I have many things,” he says, “to say about you and to judge; but he who sent me is true.” See how the Son, who is equal, gives glory to the Father. For he gives us an example, and speaks as it were in our hearts: O faithful man, if you hear my Gospel, says the Lord your God to you, if I, in the beginning the Word, God with God, equal to the Father, coeternal with the one who begets, give glory to him whose Son I am, how are you proud against him whose servant you are?

John 8:26 (quotation, high confidence) · John 8:15 (quotation, high confidence) · John 3:17 (allusion, high confidence) · John 1:1 (echo, medium confidence)

Notes and citation

Summary: Christ will judge in the future, having come first to save; by giving glory to the Father, though equal, he rebukes the pride of servants.

  • John 8:26, John 8:15, and John 3:17 (12:47) are quoted or alluded to; John 1:1 is echoed. The opening phrase of the Lord's address (si Evangelium memo audis) is garbled in the digital text and is translated by sense.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Dcus apud → Deus apud); OCR slip in the digital text (Ncmo justius j idicabit → Nemo justius judicabit); OCR slip in the digital text (autcm → autem); OCR slip in the digital text (ci cujus → ei cujus); OCR slip in the digital text (coæternas → coæternus); OCR slip in the digital text (dct gloriam → det gloriam); OCR slip in the digital text (dicit. lihi Dominus Deus tuus, uhi ego → dicit tibi Dominus Deus tuus, si ego); OCR slip in the digital text (judicatus esl → judicatus est); OCR slip in the digital text (loqui cl judicare. Scd → loqui et judicare. Sed); OCR slip in the digital text (nisUs → nistis); OCR slip in the digital text (superbus cs adversus cum → superbus es adversus eum); OCR slip in the digital text (vcnerat → venerat)): nisUs → nistis; loqui cl judicare. Scd → loqui et judicare. Sed; vcnerat → venerat; autcm → autem; Ncmo justius j idicabit → Nemo justius judicabit; judicatus esl → judicatus est; dct gloriam → det gloriam; dicit. lihi Dominus Deus tuus, uhi ego → dicit tibi Dominus Deus tuus, si ego; Dcus apud → Deus apud; coæternas → coæternus; ci cujus → ei cujus; superbus cs adversus cum → superbus es adversus eum.

Topics: Christology, Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 39.6 (PL 35:1683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-6). (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.

39.7PL 35:1683–1685

Multa habeo, inquit, de vobis loqui et judicare: sed qui me misit, verax est: tanquam diceret, Ideo ve­ rum judico, quia Filius veracis veritas sum. Pater ve­ rax, Filius veritas, quid putamus esse amplius? Co­ gitemus si possimus, quid est amplius, verax an veri­ tas. De quibusdam quæramus. Pius homo plus est, an pietas? Sed plus est ipsa pietas: pius enim a pie­ tate, non pietas a pio. Potest enim esse pietas, etsi ille qui pius erat, factus est impius. Ipse perdidit pieta­ tem, pietati nihil abstulit. Quid item pulcher et pul­ chritudo? Plus est pulchritudo quam pulcher: pul­ chritudo enim facit pulchrum, non pulcher facit pul­ chritudinem. Castus et castitas? Castitas plane plus est quam castus. Si enim castitas non esset, unde es­ set iste castus, non haberet: si autem noluerit esse castus, castitas integra perseverat. Si ergo plus pie­ tas quam pius, plus pulchritudo quam pulcher, plus castitas quam castus; numquid dicturi sumus plus veritas quam verax? Si hoc dixerimus, Filium inci­ piemus dicere Patre majorem. Ait enim apertissime ipse Dominus: Ego sum via et veritas, et vita. Ergo si Filius veritas; Pater quid, nisi quod ait ipsa veritas, Qui me misit, verax est? Filius veritas, Pater verax: quid plus sit quæro, sed æqualitatem invenio. Verax enim Pater non ab ea veritate verax est cujus partem cepit, sed quam totam genuit.

“I have many things,” he says, “to say about you and to judge; but he who sent me is true”: as though he said, I judge truly because I am the truth, the Son of the true one. The Father true, the Son the truth: which do we think is greater? Let us think, if we can, which is greater, the true or the truth. Let us ask about some other things. Is a pious man greater, or piety? But piety itself is greater: for the pious man is from piety, not piety from the pious man. For there can be piety even if he who was pious has become impious. He lost piety; he took nothing from piety. What, again, of beautiful and beauty? Beauty is greater than the beautiful: for beauty makes the beautiful, the beautiful does not make beauty. Chaste and chastity? Chastity is plainly greater than the chaste. For if there were no chastity, he would have nothing from which to be chaste; but if he chooses not to be chaste, chastity remains whole. If, then, piety is greater than the pious, beauty greater than the beautiful, chastity greater than the chaste, shall we say that truth is greater than the true? If we say this, we shall begin to say that the Son is greater than the Father. For the Lord himself says most plainly, “I am the way and the truth and the life.” So if the Son is the truth, what is the Father, if not what the truth itself says: “He who sent me is true”? The Son the truth, the Father true: I ask which is greater, but I find equality. For the Father is true not from a truth of which he has taken a part, but from the truth which he has begotten whole.

John 8:26 (quotation, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: Though qualities like piety exceed those who share them, the Father is not lesser than the Son, the Truth, for he is true by begetting the whole Truth, not by sharing in it.

  • John 8:26 and John 14:6 are quoted.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Ego tum, via → Ego sum via); OCR slip in the digital text (castas; numquid dicturi snmus plus vcritas qnam veras → castus; numquid dicturi sumus plus veritas quam verax); OCR slip in the digital text (castitns → castitas); OCR slip in the digital text (chritudincm? → chritudinem.); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (cst → est); OCR slip in the digital text (dixcrimns → dixerimus); OCR slip in the digital text (eastitas → castitas); OCR slip in the digital text (nolverit → noluerit); OCR slip in the digital text (pictas → pietas); OCR slip in the digital text (picta­ tem, pictati → pieta­ tem, pietati); OCR slip in the digital text (plus ext → plus est); OCR slip in the digital text (pulcher ct pul → pulcher et pul); OCR slip in the digital text (qnam totam gcnuit → quam totam genuit); OCR slip in the digital text (quan pius → quam pius); OCR slip in the digital text (scd qui → sed qui); OCR slip in the digital text (vcrax est → verax est); OCR slip in the digital text (vcrilas → veritas); OCR slip in the digital text (veri­ t:ts → veri­ tas); OCR slip in the digital text (vo­ rax → ve­ rax)): scd qui → sed qui; vo­ rax → ve­ rax; quid cst amplius, → quid est amplius,; veri­ t:ts → veri­ tas; plus cst ipsa → plus est ipsa; pictas → pietas; picta­ tem, pictati → pieta­ tem, pietati; pulcher ct pul → pulcher et pul; cnim → enim; chritudincm? → chritudinem.; eastitas → castitas; plus ext → plus est; nolverit → noluerit; castitns → castitas; quan pius → quam pius; castas; numquid dicturi snmus plus vcritas qnam veras → castus; numquid dicturi sumus plus veritas quam verax; dixcrimns → dixerimus; Ego tum, via → Ego sum via; vcrilas → veritas; vcrax est → verax est; qnam totam gcnuit → quam totam genuit.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 39.7 (PL 35:1683–1685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-7). (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.

39.8PL 35:1685

Video planius esse dicendum. Et certe ne vos diu teneam, hodie huc usque tractetur: cum finiero quod volo dicere, adjuvante Deo, sermo claudatur. Hoc ideo dixi, ut intentos vos facerem. Omnis anima quoniam res est mutabilis, et quamvis magna crea­ tura, tamen creatura; quamvis corpore melior, tamen facta: omnis ergo anima quoniam mutabilis est, hoc est, modo credit, modo non credit; modo vult, modo non vult; modo adultera est, modo casta; modo bona, modo mala; mutabilis est: Deus autem hoc est quod est; ideo proprium nomen sibi tenuit, Ego sum qui sum. Hoc est Filius, dicendo, Nisi credideritis quia ego sum: ad hoc pertinet et, Tu quis es? Principium. Deus igitur incommutabilis est, anima mutabilis. Quando capit anima ex Deo unde sit bona, participando fit bona: quomodo tuus oculus participando videt. Nam lumine subtracto non videt, cujus particeps factus videt. Quia ergo anima participando fit bona, si mutata cœperit esse mala, bonitas manet cujus erat particeps bona. Bonitatis enim cujusdam particeps facta est cum bona esset; qua mutata in pejus, integra bonitas permanet. Si recedat anima et mala fiat, non minuitur bonitas; si revertatur et bona fiat, non crescit bonitas. Factus est oculus tuus particeps lucis hujus, et vides: clausus est? hanc lucem non minuisti: apertus est? hanc lucem non auxisti. Hac data similitudine, fratres, in­ telligite quia si pia est anima, est pietas apud Deum, cujus fit particeps anima; si est casta anima, est ca­ stitas apud Deum, cujus est particeps anima; si est bona anima, est bonitas apud Deum, cujus est parti­ ceps anima; si est verax anima, est veritas apud Deum, cujus est particeps anima. Cujus particeps si non fuerit anima, omnis homo mendax: si omnis homo mendax, nullus homo de suo verax. Pater autem verax, de suo est verax; quia ge­ nuit veritatem. Aliud est, Verax est homo iste, quia jam percepit veritatem; aliud est, Verax Deus, quia genuit veritatem. Ecce quomodo verax est Deus, non participando, sed generando veritatem. Video vos in­ tellexisse et gaudeo: sufficiat vobis hodie; cætera quando Domino placuerit, sicut donaverit, exponemus.

I see that it must be said more plainly. And certainly, so as not to keep you long, let the treatment go this far today: when I have finished what I want to say, with God's help, let the sermon close. I said this to make you attentive. Every soul, since it is a changeable thing, and though a great creature, yet a creature; though better than the body, yet made: every soul, then, since it is changeable, that is, now believes, now does not believe; now wills, now does not will; now is adulterous, now chaste; now good, now bad: it is changeable. But God is what he is; therefore he kept for himself as his proper name, “I am who am.” This the Son is, in saying, “Unless you believe that I am”; to this belongs too, “Who are you?” “The Beginning.” God, then, is unchangeable, the soul changeable. When the soul takes from God that by which it is good, it becomes good by participating, as your eye sees by participating. For when the light is withdrawn, by participating in which it sees, it does not see. Since, then, the soul becomes good by participating, if it is changed and begins to be bad, the goodness remains in which it participated when it was good. For it was made a participant in a certain goodness when it was good; when it is changed for the worse, the goodness remains whole. If the soul departs and becomes bad, goodness is not lessened; if it returns and becomes good, goodness does not increase. Your eye has been made a participant in this light, and you see: has it closed? You have not lessened this light. Has it opened? You have not increased this light. With this likeness given, brothers, understand that if the soul is pious, there is piety with God, in which the soul participates; if the soul is chaste, there is chastity with God, in which the soul participates; if the soul is good, there is goodness with God, in which the soul participates; if the soul is true, there is truth with God, in which the soul participates. If the soul does not participate in it, “every man is a liar”; if every man is a liar, no man is true of himself. But the Father is true, true of himself, because he begot the truth. It is one thing to say, “This man is true,” because he has received the truth; another to say, “God is true,” because he begot the truth. See how God is true: not by participating in the truth, but by begetting it. I see that you have understood, and I rejoice. Let this be enough for you today; the rest, when it pleases the Lord, we will expound as he grants.

Exod 3:14 (quotation, high confidence) · John 8:24 (quotation, high confidence) · John 8:25 (quotation, high confidence) · Ps 116:11 (115:2 LXX) (quotation, high confidence) · Rom 3:4 (quotation, medium confidence)

Notes and citation

Summary: The changeable soul becomes good, chaste, and true by participating in God's goodness and truth, while God the Father is true not by participating but by begetting the Truth.

  • Exod 3:14, John 8:24–25, and Ps 116:11 (115:2 LXX; Rom 3:4) are quoted.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Aliud est. Verax → Aliud est, Verax); OCR slip in the digital text (Dewn → Deum); OCR slip in the digital text (Niti credideritis → Nisi credideritis); OCR slip in the digital text (Omnib anima → Omnis anima); OCR slip in the digital text (alind → aliud); OCR slip in the digital text (anitna → anima); OCR slip in the digital text (clam sus est → clausus est); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct mala → et mala); OCR slip in the digital text (ct quamvis → et quamvis); OCR slip in the digital text (din teneam → diu teneam); OCR slip in the digital text (facti est → facta est); OCR slip in the digital text (idco → ideo); OCR slip in the digital text (igitnr → igitur); OCR slip in the digital text (minnisti → minuisti); OCR slip in the digital text (perLinct → pertinet); OCR slip in the digital text (placucrit → placuerit); OCR slip in the digital text (similitudinc → similitudine); OCR slip in the digital text (sod generando → sed generando)): din teneam → diu teneam; Omnib anima → Omnis anima; ct quamvis → et quamvis; anitna → anima; mutabilis cst, → mutabilis est,; adultera cst, → adultera est,; idco → ideo; Niti credideritis → Nisi credideritis; perLinct → pertinet; igitnr → igitur; facti est → facta est; ct mala → et mala; clam sus est → clausus est; minnisti → minuisti; similitudinc → similitudine; si cst verax → si est verax; Dewn → Deum; Aliud est. Verax → Aliud est, Verax; alind → aliud; verax cst Deus, → verax est Deus,; sod generando → sed generando; placucrit → placuerit.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 39.8 (PL 35:1685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/39-1/#p-39-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-39-8) · 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.