Tractates on the Gospel of John 40.1–40.11

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 11 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).

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Chapter 40

40.1PL 35:1685

De sancto Evangelio secundum Joannem, quod gestare nos videtis in manibus, jam multa audivit Charitas vestra, quæ Deo donante sicut potuimus dis putavimus, commendantes vobis maxime istum evangelistam de Domini divinitate, secundum quam aequalis est Patri et Filius unicus Dei, loqui elegisse, et propterea aquilæ comparatum: nulla quippe avis volare altius perhibetur. Proinde quæ ex ordine sub sequuntur, sicut ea Dominus tractare donaverit, in tentissime audite.

Of the holy Gospel according to John, which you see us carrying in our hands, your Charity has already heard much, which, as God granted, we have discussed as we could, commending to you above all that this evangelist chose to speak of the Lord's divinity, by which he is equal to the Father and the only Son of God, and was therefore compared to an eagle; for no bird is said to fly higher. So hear most attentively what follows in order, as the Lord deigns to grant that we treat it.

Notes and citation

Summary: Augustine introduces the next reading, recalling that John, the eagle among evangelists, speaks above all of Christ's divinity.

Notes on the original text

Digital text corrected (OCR slip in the digital text (alias perhibetur → altius perhibetur); OCR slip in the digital text (dis pulavimus → dis putavimus); OCR slip in the digital text (dnnaverit → donaverit); OCR slip in the digital text (inanibus → manibus); OCR slip in the digital text (qua; ex ordine sub scqunnlur → quæ ex ordine sub sequuntur); OCR slip in the digital text (saneto → sancto)): saneto → sancto; inanibus → manibus; dis pulavimus → dis putavimus; alias perhibetur → altius perhibetur; qua; ex ordine sub scqunnlur → quæ ex ordine sub sequuntur; dnnaverit → donaverit.

Topics: Scripture and canon

Cite (SBL): Augustine, Tract. Ev. Jo. 40.1 (PL 35:1685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-1). (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.

40.2PL 35:1685–1687

Locuti sumus vobis de præcedenti lectione, insinuantes quomodo intelligamur Pater verax, Filius veritas. Cum autem dixisset Dominus Jesus, Verax est qui me misit, non intellexerunt Ju dæi quod de Patre illis diceret. Et ait illis quod modo cum legeretur audistis: Cum exaltaveritis Filium ho minis, tunc cognoscetis quia ego sum, et a meipso facio nihil, sed sicut docuit me Pater, hæc loquor. Quid est hoc? Nihil enim aliud videtur dixisse, nisi eos post passionem suam cognituros quis esset. Procul dubio ergo videbat ibi aliquos, quos ipse noverat, quos ipse cum cæteris sanctis suis ante constitutionem mundi præsciendo elegerat, post passionem suam esse credituros. Ipsi sunt illi quos assidue commendamus, et ad imitationem cum magna exhortatione proponimus. Misso enim desuper Spiritu sancto post Domini pas sionem et resurrectionem et ascensionem, cum mira cula fierent in ejus nomine, quem tanquam mortuum persequentes Judæi contempserant, compuncti sunt corde; et qui sævientes occiderunt, mutati credide runt; et quem sanguinem saeviendo fuderunt, cre dendo biberunt: illa tria millia, et illa quinque millia Judæorum, quos ibi videbat, quando dicebat, Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Tanquam dicens, Differo cognitionem vestram, ut impleam passionem meam: ordine vestro cognoscetis qui sim. Non quia omnes tunc erant credituri ex iis qui audiebant, id est, post passionem Domini: nam paulo post dicit, Hæc eo lo quente multi crediderunt in eum, et nondum exaltatus erat Filius hominis. Exaltationem quippe dicit pas sionis, non glorificationis; crucis, non coeli: quia et ibi exaltatus est, quando pependit in ligno. Sed illa exaltatio humiliatio fuit. Tunc enim factus est obe diens usque ad mortem crucis. Hoc oportebat impleri per eorum manus qui postea fuerant credituri, quibus dicit, Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Quare hoc, nisi ut nemo desperaret in quocumque scelere esse sibi conscius, quando videbat eis donari homicidium qui occiderant Christum?

We spoke to you of the preceding reading, pointing out how we are to understand the Father as true and the Son as the truth. But when the Lord Jesus had said, “He who sent me is true,” the Jews did not understand that he was speaking to them of the Father. And he said to them what you heard just now when it was read: “When you have lifted up the Son of man, then you will know that I am, and that I do nothing of myself, but as the Father has taught me, these things I speak.” What is this? For he seems to have said nothing else than that they would know who he was after his passion. Without doubt, then, he saw some there whom he himself knew, whom he, with his other saints, had chosen in his foreknowledge before the foundation of the world, who would believe after his passion. These are the ones whom we constantly commend and set forth for imitation with great exhortation. For when the Holy Spirit had been sent from above after the Lord's passion, resurrection, and ascension, and miracles were done in the name of him whom the Jews had despised as dead while they persecuted him, they were pierced to the heart; and those who in their rage had killed him were changed and believed; and the blood they had shed in their rage they drank by believing: those three thousand and those five thousand of the Jews, whom he saw there when he said, “When you have lifted up the Son of man, then you will know that I am.” As though saying: I put off your knowing, so that I may fulfill my passion; in your own order you will know who I am. Not that all of those who were listening were going to believe then, that is, after the Lord's passion; for a little later it says, “As he was saying these things, many believed in him,” and the Son of man had not yet been lifted up. For he speaks of the lifting up of the passion, not of glorification; of the cross, not of heaven: for there too he was lifted up, when he hung on the tree. But that lifting up was humiliation. For then he became obedient unto the death of the cross. This had to be fulfilled through the hands of those who were afterward going to believe, to whom he says, “When you have lifted up the Son of man, then you will know that I am.” Why this, unless so that no one should despair, whatever crime he was conscious of, when he saw murder forgiven to those who had killed Christ?

John 8:26 (quotation, high confidence) · John 8:28 (quotation, high confidence) · Eph 1:4 (allusion, medium confidence) · Acts 2:37 (allusion, high confidence) · Acts 2:41 (allusion, high confidence) · Acts 4:4 (allusion, high confidence) · John 8:30 (quotation, high confidence) · Phil 2:8 (quotation, high confidence)

Notes and citation

Summary: “When you have lifted up the Son of man” refers to the cross: some of those who would crucify him were foreknown to believe afterward, so that no one need despair of forgiveness.

John 8:26, 8:28, 8:30, and Phil 2:8 are quoted; Eph 1:4 and Acts 2:37–41, 4:4 are alluded to. Augustine's references to the Jews who killed Christ and later believed are translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (In.. quente multi credidcrunt in eum, cL → lo quente multi crediderunt in eum, et); OCR slip in the digital text (Loculi → Locuti); OCR slip in the digital text (aicutdocuit → sicut docuit); OCR slip in the digital text (cre. dituros → credituros); OCR slip in the digital text (duhio → dubio); OCR slip in the digital text (enijn aliud videlur → enim aliud videtur); OCR slip in the digital text (eraat → erant); OCR slip in the digital text (inae sibi → esse sibi); OCR slip in the digital text (ivsinuantes → insinuantes); OCR slip in the digital text (ncmo → nemo); OCR slip in the digital text (niira cula → mira cula); OCR slip in the digital text (postca fue. rant → postea fuerant); OCR slip in the digital text (qua.do → quando); OCR slip in the digital text (vestro I cognoscetis → vestro cognoscetis)): Loculi → Locuti; ivsinuantes → insinuantes; aicutdocuit → sicut docuit; enijn aliud videlur → enim aliud videtur; duhio → dubio; cre. dituros → credituros; niira cula → mira cula; qua.do → quando; vestro I cognoscetis → vestro cognoscetis; eraat → erant; In.. quente multi credidcrunt in eum, cL → lo quente multi crediderunt in eum, et; postca fue. rant → postea fuerant; ncmo → nemo; inae sibi → esse sibi.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 40.2 (PL 35:1685–1687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-2). (abbreviation not yet checked)

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40.3PL 35:1687

Hos ergo in illa turba agnoscens Dominus, dixit, Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Jam nostis quid sit sum; nec assidue repe tendum est, ne pariat res tanta fastidium. Recolite illud, Ego sum qui sum, et Qui est, misit me; et agnoscetis, quid dictum sit, Tunc scietis quia ego sum: sed et, Pater est, et Spiritus sanctus est. Ad ipsum esse pertinet tota Trinitas. Sed quia Dominus sicut Filius loquebatur, ne forte in eo quod dixit, Tunc cognoscetis quia ego sum, subintraret er ror Sabellianorum, hoc est Patripassianorum, quem vobis errorem commendavi non tenendum, sed ca vendum, eorum scilicet qui dixerunt, Ipse est Pater, ipse est Filius; duo sunt nomina, sed res una: propter istum ergo cavendum errorem cum dixisset Dominus, Tunc cognoscetis quia ego sum; ne ipse intelligeretur Pater, continuo subjunxit, Et a meipso facio nihil, sed sicut docuit me Pater, hæc loquor. Jam gaudere cœpe rat sabellianus, erroris sui occasione comperta: sta tim ut se tanquam in obscuro extulit, sequentis sen tentiæ luce confusus est. Putaveras eum esse Patrem, quia dixit, Ego sum: audi quia Filius est, Et a meipso facio nihil. Quid est, A meipso facio nihil? A meipso non sum. Filius enim de Patre est Deus; Pater autem non est de Filio Deus: Filius est Deus de Deo; Pater autem Deus, sed non de Deo: Filius lumen de lu mine; Pater autem lumen, sed non de lumine: Filius est, sed est de quo est; Pater autem est, sed non est de quo est.

Recognizing these in that crowd, then, the Lord said, “When you have lifted up the Son of man, then you will know that I am.” You already know what “am” is; this need not be constantly repeated, lest so great a thing breed weariness. Recall that “I am who am” and “He who is has sent me,” and you will recognize what was said: “Then you will know that I am.” But the Father too is, and the Holy Spirit is. To being itself belongs the whole Trinity. But since the Lord was speaking as Son, lest perhaps in his saying “Then you will know that I am” the error of the Sabellians should creep in, that is, of the Patripassians (an error I have commended to you not to be held but to be avoided: of those, namely, who said, “He is the Father, he is the Son; there are two names but one thing”), to guard against this error, then, when the Lord had said, “Then you will know that I am,” lest he be understood as the Father, he immediately added, “And I do nothing of myself, but as the Father has taught me, these things I speak.” The Sabellian had already begun to rejoice at finding an occasion for his error; immediately, as he lifted himself up as though in the dark, he was confounded by the light of the following sentence. You had thought he was the Father because he said, “I am”: hear that he is the Son: “And I do nothing of myself.” What is “I do nothing of myself”? I am not of myself. For the Son is God from the Father; but the Father is not God from the Son. The Son is God from God; but the Father is God, but not from God. The Son is light from light; but the Father is light, but not from light. The Son is, but there is one from whom he is; the Father is, but there is none from whom he is.

John 8:28 (quotation, high confidence) · Exod 3:14 (quotation, high confidence)

Notes and citation

Summary: “Then you will know that I am” is guarded against the Sabellians by “I do nothing of myself,” which shows that the Son is God from God, not from himself.

John 8:28 and Exod 3:14 are quoted. Augustine's account of the Sabellians is translated as written. The digital text's stray characters before “light from light” are removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Dco → Deo); OCR slip in the digital text (Filius (81 lumen de tu inine → Filius lumen de lu mine); OCR slip in the digital text (Filius cst, sed est → Filius est, sed est); OCR slip in the digital text (IICC assiduc → nec assidue); OCR slip in the digital text (Paicr ost → Pater est); OCR slip in the digital text (Parer → Pater); OCR slip in the digital text (autciu cst → autem est); OCR slip in the digital text (boc est → hoc est); OCR slip in the digital text (cin dixisset → cum dixisset); OCR slip in the digital text (conperta → comperta); OCR slip in the digital text (fastidiunt → fastidium); OCR slip in the digital text (non sum Filius enim → non sum. Filius enim); OCR slip in the digital text (tanqnam → tanquam)): IICC assiduc → nec assidue; fastidiunt → fastidium; Paicr ost → Pater est; boc est → hoc est; cin dixisset → cum dixisset; Parer → Pater; conperta → comperta; tanqnam → tanquam; non sum Filius enim → non sum. Filius enim; de Dco; → de Deo;; Filius (81 lumen de tu inine → Filius lumen de lu mine; Filius cst, sed est → Filius est, sed est; autciu cst → autem est.

Topics: Trinity, Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 40.3 (PL 35:1687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-3). (abbreviation not yet checked)

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40.4PL 35:1687

Quod ergo addidit, Sicut docuit me Pater, hæc loquor; nemini vestrum obrepat cogitatio carnalis, fratres mei. Non enim potest humana infirmitas cogi tare, nisi quod consuevit facere vel audire. Nolite ergo vobis quasi duos homines ante oculos ponere, unum patrem, alterum filium, et loquentem patrem ad filium: sicut facis tu, quando verba aliqua dicis filio tuo, monens eum et instruens eum quomodo lo quatur, ut quodcumque audivit a te, commendet me moria:; cum commendaverit memoriae, proferat et lingua, distinguat per sonos, inferat auribus alienis quod percepit in suis. Nolite ita cogitare, ne in corde vestro idola fabricetis. Humanam formam, humano rum lineamenta membrorum, figuram carnis humanæ, sensus istos conspicuos, staturam motusque corporis, linguæ officium, distinctiones sonorum, nolite in illa Trinitate cogitare, nisi quod pertinet ad formam servi, quam accepit unigenitus Filius, cum Verbum caro factum est, ut habitaret in nobis. Ibi non te prohibeo, humana infirmitas, cogitare quod nosti; imo etiam compello. Si fides in te vera est, talem Christum cogita: sed ex Maria virgine, non de Deo Patre talem cogita. Infans fuit, crevit ut homo, ambulavit ut homo, esurivit, sitivit ut homo, dormi vit ut homo, postremo passus ut homo, suspensus in ligno, occisus, sepultus ut homo; in eadem forma resurrexit, in eadem forma ante oculos discipulo rum ascendit in coelum, in eadem forma venturus est ad judicium. Angelorum enim vox est in Evan gelio expressa: Sic veniet quomodo eum vidistis euntem in cœlum. Quando ergo de forma servi cogitas in Christo, humanam effigiem co gita, si est in te fides: quando autem cogitas, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, pereat de corde tuo omnis humana figuratio: pellatur de cogitationibus tuis quidquid fine corporeo terminatur, quidquid loci spatio continetur, vel quantalibet mole diffunditur; de corde tuo figmentum tale dispereat. Cogita, si po tes, pulchritudinem sapientiæ, occurrat tibi pulchri tudo justitiæ. Forma est? statura est? color est? Nihil horum est, et tamen est: nam si non esset, nec ama retur, nec merito laudaretur, nec amata nec laudata corde moribusque teneretur: nunc vero fiunt homines sapientes; unde fierent, nisi esset sapientia? Porro autem, o homo, si sapientiam tuam videre carnis ocu lis non potes, nec tali imaginatione cogitare quali corporalia cogitantur, sapientiæ Dei audes ingerere humani corporis formam?

As for his adding, “As the Father has taught me, these things I speak,” let no carnal thought creep in upon any of you, my brothers. For human weakness cannot think anything except what it is accustomed to do or hear. Do not, then, set before your eyes two men, as it were, one the father, the other the son, and the father speaking to the son, as you do when you say some words to your son, admonishing him and instructing him how he should speak, so that whatever he has heard from you he may commit to memory, and when he has committed it to memory, bring it out with his tongue too, articulate it in sounds, and convey to others' ears what he has received in his own. Do not think in that way, lest you fashion idols in your heart. Human form, the outlines of human limbs, the shape of human flesh, these visible senses, the stature and bulk of the body, the function of the tongue, the distinctions of sounds: do not think of these in that Trinity, except what belongs to the form of a servant, which the only-begotten Son took when the Word was made flesh to dwell among us. There, O human weakness, I do not forbid you to think what you know; rather, I even compel you. If there is true faith in you, think of Christ so; but think of him so from the Virgin Mary, not from God the Father. He was an infant, he grew as a man, he walked as a man, he hungered and thirsted as a man, he slept as a man; finally he suffered as a man, was hung on the tree, killed, buried as a man; in the same form he rose, in the same form he ascended into heaven before the eyes of his disciples, in the same form he will come to judgment. For the voice of the angels is expressed in the Gospel: “He will come in the same way as you have seen him going into heaven.” When, then, you think of the form of a servant in Christ, think of a human likeness, if there is faith in you; but when you think, “In the beginning was the Word, and the Word was with God, and the Word was God,” let every human figure perish from your heart; let whatever is bounded by bodily limit, whatever is contained in a space of place or spread out in any bulk whatever, be driven from your thoughts; let such a fiction perish from your heart. Think, if you can, of the beauty of wisdom; let the beauty of justice present itself to you. Is it a form? Is it a stature? Is it a color? It is none of these, and yet it is; for if it were not, it would not be loved, nor deservedly praised, nor, loved and praised, held in heart and conduct. But now men become wise; how would they become so, unless there were wisdom? And then, O man, if you cannot see your own wisdom with the eyes of the flesh, nor think of it by such imagination as bodily things are thought of, do you dare to force the form of a human body on the wisdom of God?

John 8:28 (quotation, high confidence) · Phil 2:7 (allusion, high confidence) · John 1:14 (quotation, high confidence) · Acts 1:11 (quotation, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: The Father's teaching of the Son must not be pictured in human form; human form belongs to Christ's servant form from Mary, while the Word, like wisdom and justice, has no bodily shape.

John 8:28, John 1:14, Acts 1:11, and John 1:1 are quoted; Phil 2:7 is alluded to.

Notes on the original text

Digital text corrected (OCR slip in the digital text ('Iuncumque → quodcumque); OCR slip in the digital text (Cogit re → cogitare); OCR slip in the digital text (Deam → Deum); OCR slip in the digital text (Nolitc → Nolite); OCR slip in the digital text (Verbuni → Verbum); OCR slip in the digital text (ama rcLur, nee mcrito → ama retur, nec merito); OCR slip in the digital text (amhulavit → ambulavit); OCR slip in the digital text (cordc → corde); OCR slip in the digital text (csurivit → esurivit); OCR slip in the digital text (ct tamen → et tamen); OCR slip in the digital text (discipulo runi → discipulo rum); OCR slip in the digital text (facis III → facis tu); OCR slip in the digital text (hamana → humana); OCR slip in the digital text (in cadum forma vcuturus → in eadem forma venturus); OCR slip in the digital text (lingna → lingua); OCR slip in the digital text (luo figmentum → tuo figmentum); OCR slip in the digital text (molusque → motusque); OCR slip in the digital text (monens cum → monens eum); OCR slip in the digital text (non tc prohibeo → non te prohibeo); OCR slip in the digital text (portinet → pertinet); OCR slip in the digital text (sepultus ut bomo → sepultus ut homo); OCR slip in the digital text (vesurrexit → resurrexit); OCR slip in the digital text (virginc → virgine); OCR slip in the digital text (vox cst in Eva.. gclio → vox est in Evan gelio)): hamana → humana; Nolitc → Nolite; facis III → facis tu; monens cum → monens eum; 'Iuncumque → quodcumque; lingna → lingua; Cogit re → cogitare; molusque → motusque; portinet → pertinet; Verbuni → Verbum; non tc prohibeo → non te prohibeo; virginc → virgine; amhulavit → ambulavit; csurivit → esurivit; sepultus ut bomo → sepultus ut homo; vesurrexit → resurrexit; discipulo runi → discipulo rum; in cadum forma vcuturus → in eadem forma venturus; vox cst in Eva.. gclio → vox est in Evan gelio; Deam → Deum; cordc → corde; luo figmentum → tuo figmentum; ct tamen → et tamen; ama rcLur, nee mcrito → ama retur, nec merito.

Topics: Christology, Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 40.4 (PL 35:1687; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-4). (abbreviation not yet checked)

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40.5PL 35:1687–1689

Quid ergo dicimus, fratres? Quomodo locutus est Pater Filio, quoniam, Filius ait Sicut docuit me Pater, hæc loquor? Locutus est illi? Quando docuit Pater Filium, verba fecit, quomodo tu, quando doces filium tuum, verba facis? Quomodo facit verba Verbo? Quae verba multa fierent unico Verbo? Ver bum enim Patris aures habuit ad os Patris? Carnalia sunt ista, pereant de cordibus vestris. Hoc enim dico, ecce si intellexistis quod ego dixi, ego certe locutus sum, et mea verba sonuerunt, sonisque aures pepulerunt, et per sensum auditus vestri ad cor sen tentiam perduxerunt, si intellexistis. Facite aliquem audisse latinæ linguae hominem, tantummodo audisse, nec tamen intellexisse quod dixi: quantum ad strepitum pertinet emissum ex ore meo, sic ejus ille particeps factus est qui non intellexit, quomodo et vos; eum sonum audivit, eædem syllabæ aures ejus percusserunt; sed in corde ipsius nihil genuerunt. Quare? Quia non intellexit. Vos autem si intellexistis, unde intellexistis? Ego ad aurem sonui; numquid ego in corde lumen accendi? Procul dubio si verum est quod dixi, et hoc verum non solum audistis, ve rum etiam intellexistis; duæ res ibi factæ sunt, dis cernite illas, auditus et intellectus. Auditus per me factus est, intellectus per quem? Ego ad aurem dixi ut audiretis, ad cor vestrum quis dixit ut intelligere tis? Sine dubio aliquis et ad cor vestrum aliquid dixit, ut non solum strepitus iste verborum percute ret aurem vestram, sed etiam in cor vestrum aliquid descenderet veritatis: dixit aliquis et ad cor vestrum, sed non eum videtis; si intellexistis, fratres, dictum est et cordi vestro. Munus Dei est intelligentia. Quis hoc dixit in corde vestro, si intellexistis? Cui dicit Psalmus, Da mihi intellectum, ut discam mandata tua. Verbi gratia, episcopus locutus est. Quid locutus est, aliquis ait? Respondes quid locutus sit, et addis: Verum dixit. Tunc alius qui non intel lexit: Quid dixit, inquit, aut quid est quod laudas? Ambo me audierunt, ambobus ego dixi; sed uni ipso rum Deus dixit. Si parva magnis comparare conce ditur, quoniam nos ad eum quid sumus? tamen nescio quid incorporaliter et spiritualiter facit in nobis Deus, quod nec sonus est qui aurem percutiat, nec color qui oculis discernatur, nec odor est qui naribus ca piatur, nec sapor qui faucibus judicetur, nec durum et molle quod tangendo sentiatur: tamen aliquid est quod sentire facile est, explicare impossibile est. Si ergo Deus, ut dicere coeperam, loquitur in cordibus nostris sine sono, quomodo loquitur Filio suo? Sic ergo, fratres, sic cogitate, quantum potestis, ut dixi, si licet parva magnis modo aliquo comparare; sic cogitate. Incorporaliter Pater locutus est Filio, quia incorporaliter Pater genuit Filium. Nec eum sic docuit quasi indoctum genuerit: sed hoc est eum docuisse, quod est scientem genuisse; et hoc est, docuit me Pater, quod est, scientem me genuit Pater. Si enim, quod pauci intelligunt, simplex est natura veritatis; hoc est Filio esse quod nosse. Ab illo ergo habet ut noverit, a quo habet ut sit: non ut prius ab illo esset, et ab illo postea nosset; sed quemadmodum illi gignendo dedit ut esset, sic gignendo dedit ut nosset: quia simplici, ut dictum est, naturæ veritatis esse et nosse non est aliud atque aliud, sed hoc ipsum.

What, then, do we say, brothers? How did the Father speak to the Son, since the Son says, “As the Father has taught me, these things I speak”? Did he speak to him? When the Father taught the Son, did he make words, as you make words when you teach your son? How does he make words to the Word? What many words could be made to the one Word? Did the Word of the Father have ears at the Father's mouth? These things are carnal; let them perish from your hearts. For I say this: see, if you have understood what I have said, I certainly have spoken, and my words have sounded, and by their sounds have struck your ears, and through your sense of hearing have brought the meaning to your heart, if you have understood. Suppose some man of the Latin language has heard, only heard, and yet has not understood what I said: as far as concerns the noise sent out from my mouth, he who has not understood has been made a sharer in it just as you have; he heard that sound, the same syllables struck his ears; but in his heart they produced nothing. Why? Because he did not understand. But you, if you have understood, from where have you understood? I sounded to the ear; did I light a lamp in the heart? Without doubt, if what I said is true, and you have not only heard this truth but also understood it, two things have happened there; distinguish them: hearing and understanding. Hearing was done by me; understanding by whom? I spoke to the ear so that you might hear; who spoke to your heart so that you might understand? Without doubt someone spoke something to your heart too, so that not only did this noise of words strike your ear, but something of truth came down into your heart. Someone spoke to your heart too, but you do not see him; if you have understood, brothers, it was spoken to your heart too. Understanding is the gift of God. Who said this in your heart, if you have understood? He to whom the Psalm says, “Give me understanding, that I may learn your commandments.” For example, the bishop has spoken. Someone says, “What did he say?” You answer what he said and add, “He spoke the truth.” Then another who did not understand says, “What did he say, or what is it that you praise?” Both heard me, I spoke to both; but to one of them God spoke. If it is allowed to compare small things with great, since what are we compared to him? Yet God does something in us incorporeally and spiritually that is neither a sound that strikes the ear, nor a color that is discerned by the eyes, nor a smell that is caught by the nostrils, nor a taste that is judged by the palate, nor hard and soft that is felt by touching; yet it is something that is easy to feel and impossible to explain. If, then, God, as I had begun to say, speaks in our hearts without sound, how does he speak to his Son? So, brothers, think in this way, as far as you can, as I said, if it is allowed in some way to compare small things with great; think in this way. The Father spoke to the Son incorporeally, because the Father begot the Son incorporeally. Nor did he teach him as though he had begotten him untaught; but to have taught him is the same as to have begotten him knowing; and “the Father has taught me” is the same as “the Father has begotten me knowing.” For if, as few understand, the nature of truth is simple, then for the Son to be is the same as to know. So he has from him that he knows, from whom he has that he is: not that first he was from him and afterward knew from him; but as by begetting he gave him to be, so by begetting he gave him to know: because for the simple nature of truth, as has been said, to be and to know are not one thing and another, but the very same.

John 8:28 (quotation, high confidence) · Ps 119:73 (118:73 LXX) (quotation, high confidence)

Notes and citation

Summary: As God speaks to our hearts without sound, giving understanding, the Father “taught” the Son by begetting him knowing, since for the simple nature of truth to be and to know are the same.

John 8:28 and Ps 119:73 (118:73 LXX) are quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Ambo ine → Ambo me); OCR slip in the digital text (Facite aliquem: → Facite aliquem); OCR slip in the digital text (Filiuln, verba fccit → Filium, verba fecit); OCR slip in the digital text (Putrr → Pater); OCR slip in the digital text (Ycrbo → Verbo); OCR slip in the digital text (ad cum quid → ad eum quid); OCR slip in the digital text (audissc → audisse); OCR slip in the digital text (aun s → aures); OCR slip in the digital text (aurcs pepulerunt, ct → aures pepulerunt, et); OCR slip in the digital text (aut. quid cst → aut quid est); OCR slip in the digital text (cjus → ejus); OCR slip in the digital text (cnim dico, eccc → enim dico, ecce); OCR slip in the digital text (compararc → comparare); OCR slip in the digital text (couiparare → comparare); OCR slip in the digital text (crgo habet ut • noverit → ergo habet ut noverit); OCR slip in the digital text (dici- Psalmus → dicit Psalmus); OCR slip in the digital text (dictur' est, naturæ verit.ilis csse → dictum est, naturæ veritatis esse); OCR slip in the digital text (gcnuisse → genuisse); OCR slip in the digital text (iactus → factus); OCR slip in the digital text (ili gignendo → illi gignendo); OCR slip in the digital text (inlelleclum → intellectum); OCR slip in the digital text (intellexissc → intellexisse); OCR slip in the digital text (loculus cst → locutus est); OCR slip in the digital text (loculus est → locutus est); OCR slip in the digital text (locutus cst → locutus est); OCR slip in the digital text (nee sonus est (jui → nec sonus est qui); OCR slip in the digital text (njc sapor → nec sapor); OCR slip in the digital text (qnis dixit ut intelligere lis? Sinc → quis dixit ut intelligere tis? Sine); OCR slip in the digital text (qu >d → quod); OCR slip in the digital text (quanluni → quantum); OCR slip in the digital text (sen t ntiam perduxcrunt → sen tentiam perduxerunt); OCR slip in the digital text (sonucrunt → sonuerunt); OCR slip in the digital text (stret pilum → strepitum); OCR slip in the digital text (suut ista, pcreant → sunt ista, pereant)): loculus cst → locutus est; Putrr → Pater; Filiuln, verba fccit → Filium, verba fecit; Ycrbo → Verbo; aun s → aures; suut ista, pcreant → sunt ista, pereant; cnim dico, eccc → enim dico, ecce; sonucrunt → sonuerunt; aurcs pepulerunt, ct → aures pepulerunt, et; sen t ntiam perduxcrunt → sen tentiam perduxerunt; Facite aliquem: → Facite aliquem; audissc → audisse; intellexissc → intellexisse; stret pilum → strepitum; iactus → factus; cjus → ejus; qnis dixit ut intelligere lis? Sinc → quis dixit ut intelligere tis? Sine; dici- Psalmus → dicit Psalmus; inlelleclum → intellectum; locutus cst → locutus est; aut. quid cst → aut quid est; Ambo ine → Ambo me; couiparare → comparare; ad cum quid → ad eum quid; nee sonus est (jui → nec sonus est qui; njc sapor → nec sapor; qu >d → quod; quanluni → quantum; compararc → comparare; loculus est → locutus est; gcnuisse → genuisse; crgo habet ut • noverit → ergo habet ut noverit; ili gignendo → illi gignendo; dictur' est, naturæ verit.ilis csse → dictum est, naturæ veritatis esse.

Topics: Trinity

Cite (SBL): Augustine, Tract. Ev. Jo. 40.5 (PL 35:1687–1689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-5). (abbreviation not yet checked)

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40.6PL 35:1689

Dixit ergo ista Judæis, et addidit: Et qui me misit mecum est. Jam hoc et ante dixerat, sed rem magnam assidue commemorat: misit me, et mecum est. Si ergo tecum est, o Domine, non unus ab alio missus est, sed ambo venistis. Et tamen cum ambo simul sint, unus missus est, alter misit: quoniam missio incarnatio est, et ipsa incarnatio Filii tantum est, non et Patris. Misit itaque Pater Filium, sed non recessit a Filio. Non enim quo misit Filium, non ibi erat Pater. Ubi enim non est qui fecit omnia? ubi non est qui dixit, Cœlum et terram ego impleo? Sed forte Pater ubique, et Filius non ubique est? Evangelistam audi: In hoc mundo erat, et mun dus per eum factus est. Ergo, inquit, qui misit me, cujus auctoritate tanquam paterna incarna tus sum, mecum est, non me reliquit. Quare non me reliquit? Non me reliquit, inquit, solum quia ego quæ placita sunt ei, facio semper. Ipsa est æqualitas semper, non ex quodam initio et deinceps, sed sine initio, sine fine. Dei enim generatio non habet ini tium temporis, quia per genitum facta sunt tempora.

He said these things, then, to the Jews, and added, “And he who sent me is with me.” He had said this before too, but he constantly recalls a great thing: “he sent me, and is with me.” If, then, he is with you, O Lord, one was not sent by the other, but you both came. And yet, though both are together, one was sent, the other sent; since the sending is the incarnation, and that incarnation is of the Son only, not of the Father too. So the Father sent the Son, but did not withdraw from the Son. For it is not that where he sent the Son, the Father was not there. For where is he not who made all things? Where is he not who said, “I fill heaven and earth”? But perhaps the Father is everywhere, and the Son is not everywhere? Hear the evangelist: “He was in this world, and the world was made through him.” So, he says, “he who sent me,” by whose authority, as a father's, I became incarnate, “is with me; he has not left me.” Why has he not left me? “He has not left me alone,” he says, “because I always do the things that please him.” That is equality always, not from some beginning and onward, but without beginning, without end. For the generation of God has no beginning in time, because through the begotten one times were made.

John 8:29 (quotation, high confidence) · Jer 23:24 (quotation, high confidence) · John 1:10 (quotation, high confidence)

Notes and citation

Summary: The Father sent the Son without leaving him, since the sending is the incarnation of the Son alone and both are everywhere; the Son always does what pleases the Father, in equality without beginning.

John 8:29, Jer 23:24, and John 1:10 are quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Juda is → Judæis); OCR slip in the digital text (aute dixerat → ante dixerat); OCR slip in the digital text (eat → est); OCR slip in the digital text (non cst qui → non est qui); OCR slip in the digital text (per genium → per genitum); OCR slip in the digital text (sine Hinc. Dui euim → sine fine. Dei enim); OCR slip in the digital text (tautum est, nun → tantum est, non); OCR slip in the digital text (ubiquc,ct → ubique, et); OCR slip in the digital text (£t tamen → Et tamen)): Juda is → Judæis; aute dixerat → ante dixerat; £t tamen → Et tamen; tautum est, nun → tantum est, non; non cst qui → non est qui; ubiquc,ct → ubique, et; factus eat. → factus est.; sine Hinc. Dui euim → sine fine. Dei enim; per genium → per genitum.

Topics: Trinity, Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 40.6 (PL 35:1689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-6). (abbreviation not yet checked)

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40.7PL 35:1689

Hæc illo loquente, multi crediderunt in eum. Utinam et me loquente multi qui aliud sapiebant in telligant, et credant in eum. Quidam enim fortasse sunt in ista multitudine ariani. Non audeo suspicari esse sabellianos qui ipsum Patrem dicunt esse qui Filius est: hæresis quippe ista nimis antiqua est, et paulatim eviscerata. Arianorum autem adhuc videtur habere aliquas notiones quasi cadaveris putrescentis; aut certe, ut multum, quasi hominis animam agentis: oportet inde reliquos liberari, sicut inde multi libe rati sunt. Et quidem ista civitas eos non habebat; sed posteaquam multi peregrini advenerunt, nonnulli et ipsi venerunt. Ecce hæc Domino loquente multi Judæi crediderunt in eum; ecce et me loquente Ariani cre dant, non in me, sed mecum.

“As he was saying these things, many believed in him.” Would that as I speak too, many who thought otherwise might understand and believe in him! For perhaps there are some Arians in this multitude. I do not dare to suspect that there are Sabellians, who say that the Father himself is he who is the Son: for that heresy is very old and has gradually been disemboweled. But that of the Arians still seems to have some movements, as of a rotting corpse, or at most as of a man at the point of death: the rest must be freed from it, as many have been freed from it. And indeed this city did not have them; but after many foreigners arrived, some of them came too. See, as the Lord was speaking these things, many Jews believed in him; see, as I speak too, let Arians believe, not in me, but with me.

John 8:30 (quotation, high confidence)

Notes and citation

Summary: As many believed when Christ spoke, Augustine hopes that Arians in his congregation, brought by recent newcomers, will believe with him.

John 8:30 is quoted. Augustine's remarks on the Sabellian and Arian heresies in his own city are translated as written; the arrival of “foreigners” may refer to refugees after the sack of Rome in 410, or to Gothic soldiers, but this is uncertain.

Notes on the original text

Digital text corrected (OCR slip in the digital text (cre daut → cre dant); OCR slip in the digital text (eviscerata.. → eviscerata.); OCR slip in the digital text (ipsuni → ipsum); OCR slip in the digital text (isU → ista); OCR slip in the digital text (nou habebat → non habebat); OCR slip in the digital text (suut → sunt)): fortasse suut in → fortasse sunt in; ipsuni → ipsum; quippe isU nimis → quippe ista nimis; eviscerata.. → eviscerata.; rati suut. → rati sunt.; nou habebat → non habebat; cre daut → cre dant.

Topics: Heresy

Cite (SBL): Augustine, Tract. Ev. Jo. 40.7 (PL 35:1689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-7). (abbreviation not yet checked)

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40.8PL 35:1689

Dicebat ergo Dominus ad eos qui crediderant in eum Judæos: Si vos manseritis in verbo meo. Ideo manseritis, quia initiati estis, quia et ibi esse cœpistis. Si manseritis, hoc est in fide quæ in vobis esse cre dentibus cœpit; quo pervenietis? Vide quale initium, quo perducit. Amasti fundamentum, culmen attendi, et ex ista humilitate aliam celsitudinem quære. Fi des enim humilitatem habet: cognitio et immortalitas et æternitas non habet humilitatem, sed celsitudinem; erectionem, nullam defectionem, æternam stabilita tem, nullam ab inimico expugnationem, nullum deficiendi timorem. Magnum est quod incipit a fide; sed contemnitur. Fundamentum solet etiam in ædificio ab imperitis contemni. Fossa fit grandis, lapides quo quo modo passim mittuntur; nulla ibi expolitio, nulla pulchritudo apparet: quomodo nec in arboris radice, non apparet aliqua pulchritudo; totum tamen quid quid te delectat in arbore, de radice surrexit. Sed vides radicem, et non delectaris; vides arborem et miraris. Stulte, quod miraris, inde surrexit quo non delectaris. Parum aliquid videtur fides credentium, non habes stateram unde appendas. Audi ergo quo perveniat, et vide quanta sit: sicut et ipse Dominus alio loco dicit, Si habueritis fidem sicut granum sina pis. Quid humilius, quid vehemen tius? quid minutius, quid ferventius? Ergo et vos, ait, si manseritis in verbo meo, in quo credidistis, quo perducemini? Vere discipuli mei eritis. Et quid nobis prodest? Et cognoscetis veritatem.

“So the Lord said to the Jews who had believed in him, If you remain in my word.” “Remain,” because you have been initiated, because you have begun to be there. “If you remain,” that is, in the faith which has begun to be in you who believe: where will you arrive? See what kind of beginning, and where it leads. You have loved the foundation; look to the top, and from this lowliness seek another height. For faith has lowliness; knowledge and immortality and eternity have not lowliness but height: uprightness, no failing; eternal stability, no assault from the enemy, no fear of failing. What begins from faith is great; but it is despised. In a building too the foundation is usually despised by the unskilled. A great trench is made; stones are thrown in here and there anyhow; no polish, no beauty appears there; as in the root of a tree too no beauty appears; yet all that delights you in the tree has sprung up from the root. But you see the root and are not delighted; you see the tree and you admire. Fool, what you admire sprang up from what does not delight you. The faith of believers seems a small thing; you have no scales on which to weigh it. Hear, then, where it arrives, and see how great it is; as the Lord himself says in another place, “If you have faith like a grain of mustard seed.” What is lowlier, what more powerful? What smaller, what more fervent? So you too, he says, “if you remain in my word,” in which you have believed, where will you be led? “You will truly be my disciples.” And what does it profit us? “And you will know the truth.”

John 8:31 (quotation, high confidence) · John 8:32 (quotation, high confidence) · Matt 17:20 (quotation, high confidence)

Notes and citation

Summary: Faith is a lowly foundation, like a tree's root, but if they remain in Christ's word it leads to discipleship and knowledge of the truth.

John 8:31–32 and Matt 17:20 (Luke 17:6) are quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Idco → Ideo); OCR slip in the digital text (Judceos → Judæos); OCR slip in the digital text (Paruiu aliquid videtur fidcs → Parum aliquid videtur fides); OCR slip in the digital text (Scd vides → Sed vides); OCR slip in the digital text (Slulie → Stulte); OCR slip in the digital text (aLternitas nou habethumilitatem → æternitas non habet humilitatem); OCR slip in the digital text (arborem ct → arborem et); OCR slip in the digital text (cæpistis → cœpistis); OCR slip in the digital text (de. ficiendi limorem → deficiendi timorem); OCR slip in the digital text (expolilio → expolitio); OCR slip in the digital text (habet:cognitio → habet: cognitio); OCR slip in the digital text (habucritis → habueritis); OCR slip in the digital text (idta → ista); OCR slip in the digital text (nou delectaris → non delectaris); OCR slip in the digital text (nun delectaris → non delectaris); OCR slip in the digital text (stabilita tem. nullam → stabilita tem, nullam)): Judceos → Judæos; Idco → Ideo; cæpistis → cœpistis; idta → ista; habet:cognitio → habet: cognitio; aLternitas nou habethumilitatem → æternitas non habet humilitatem; stabilita tem. nullam → stabilita tem, nullam; de. ficiendi limorem → deficiendi timorem; expolilio → expolitio; Scd vides → Sed vides; nun delectaris → non delectaris; arborem ct → arborem et; Slulie → Stulte; nou delectaris → non delectaris; Paruiu aliquid videtur fidcs → Parum aliquid videtur fides; habucritis → habueritis.

Cite (SBL): Augustine, Tract. Ev. Jo. 40.8 (PL 35:1689; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-8). (abbreviation not yet checked)

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40.9PL 35:1689–1691

Quid promitti credentibus, fratres? Et cognoscetis veritatem. Quid enim? non illam cognoverant, quando Dominus loquebatur? si non cognoverant, quomodo crediderunt? Non quia cognoverunt crediderunt, sed ut cognoscerent crediderunt. Credimus enim ut co gnoscamus, non cognoscimus ut credamus. Quod enim cognituri sumus, nec oculus vidit, nec auris audivit, nec in cor hominis ascendit. Quid est enim fides, nisi credere quod non vides? Fides ergo est, quod non vides credere; veritas, quod credidisti videre: sicut ipse quodam loco ait. Ideo Dominus prius ad faciendam fidem am bulavit in terra. Homo erat, humilis factus erat; ab omnibus videbatur, nec ab omnibus cognoscebatur; a multis reprobabatur, a turba occidebatur, a paucis dolebatur: sed tamen et ab eis a quibus dolebatur, nondum sicut erat agnoscebatur. Totum hoc quasi initium est lineamentorum fidei et structuræ futuræ. Quod Dominus ipse attendens quodam loco ait, Qui diligit me, mandata mea custodit; et qui diligit me, diligetur a Patre meo, et ego diligam eum, et ostendam meipsum illi. Quem qui audiebant, uti que jam videbant; eis tamen, si diligebant, videndum se promittebat. Sic et hic, Cognoscetis veritatem. Quid enim? quod dixisti non est veritas? Veritas est, sed adhuc creditur, nondum videtur. Si maneatur in eo quod creditur, pervenitur ad id quod videatur. Inde Joannes ipse sanctus evangelista in Epistola sua: Dilectissimi, inquit, filii Dei sumus, sed nondum ap paruit quid erimus. Jam sumus, et aliquid erimus. Quid plus erimus quam sumus? Audi: Nondum appa ruit quid erimus: scimus quia cum apparuerit, similes ei erimus. Unde? Quoniam videbimus eum sicuti est. Magna promissio; sed merces est fi dei. Quæris mercedem, opus præcedat. Si credis, mercedem exige fidei; si autem non credis, fidei mercedem qua fronte quæris? Si ergo manseritis in verbo meo, vere discipuli mei eritis: ut contemplemini ipsam veritatem sicuti est; non per verba sonantia, sed per lucem splendentem, cum satiaverit nos quod legitur in Psalmo, Signatum est super nos lumen vultus tui, Domine. Moneta Dei sumus, nummus a thesauro oberravimus. Errore detritum est quod in nobis fuerat impressum; venit qui refor met, quia ipse formaverat: quærit et ipse nummum suum; sicut Cæsar nummum suum; ideo ait, Red dite Cæsari quæ Cæsaris sunt, et Deo quae Dei sunt: Cæsari nummos, Deo vos ipsos. Tunc ergo exprimetur veritas in nobis.

What is promised to believers, brothers? “And you will know the truth.” What then? Had they not known it when the Lord was speaking? If they had not known it, how did they believe? They did not believe because they knew, but they believed in order to know. For we believe in order to know; we do not know in order to believe. For what we shall know, “eye has not seen, nor ear heard, nor has it ascended into the heart of man.” For what is faith but to believe what you do not see? Faith, then, is to believe what you do not see; truth, to see what you have believed, as he himself says in a certain place. That is why the Lord first walked on earth to produce faith. He was a man; he had been made lowly; he was seen by all, and not known by all; he was rejected by many, killed by the crowd, mourned by a few; but even by those by whom he was mourned he was not yet recognized as he was. All this is as it were the beginning of the outlines of faith and of the structure to come. Considering this, the Lord himself says in a certain place, “He who loves me keeps my commandments; and he who loves me will be loved by my Father, and I will love him and will show myself to him.” Those who were hearing him were certainly already seeing him; yet to them, if they loved, he was promising that he would be seen. So too here: “You will know the truth.” What then? Is what you have said not the truth? It is the truth, but it is still believed, not yet seen. If one remains in what is believed, one comes to what is seen. Hence John himself, the holy evangelist, says in his Epistle: “Beloved, we are sons of God, but it has not yet appeared what we shall be.” We already are, and we shall be something. What more shall we be than we are? Hear: “It has not yet appeared what we shall be; we know that when he appears, we shall be like him.” Why? “Because we shall see him as he is.” A great promise; but it is the reward of faith. Do you seek the reward? Let the work come first. If you believe, demand the reward of faith; but if you do not believe, with what face do you seek the reward of faith? “If, then, you remain in my word, you will truly be my disciples,” so that you may contemplate the truth itself as it is; not through sounding words, but through shining light, when that which is read in the Psalm satisfies us: “The light of your countenance has been sealed upon us, O Lord.” We are God's coin; a coin that has strayed from the treasury. By wandering, what had been stamped on us has been worn away; he came to re-form it, because he had formed it; he too seeks his coin, as Caesar seeks his coin; therefore he says, “Render to Caesar the things that are Caesar's, and to God the things that are God's”: to Caesar coins, to God yourselves. Then, therefore, the truth will be stamped on us.

John 8:32 (quotation, high confidence) · 1 Cor 2:9 (quotation, high confidence) · John 14:21 (quotation, high confidence) · 1 John 3:2 (quotation, high confidence) · Ps 4:6 (4:7 LXX) (quotation, high confidence) · Matt 22:21 (quotation, high confidence)

Notes and citation

Summary: We believe in order to know: faith in what is not seen will be rewarded with the sight of the truth, when God's image, worn away in us like a coin's, is stamped anew.

John 8:32, 1 Cor 2:9, John 14:21, 1 John 3:2, Ps 4:6 (4:7 LXX), and Matt 22:21 are quoted. The phrase “as he himself says in a certain place” has no quotation after it in the digital text; the reference is uncertain. The digital text's stray asterisk and “k” are removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (C;csar → Cæsar); OCR slip in the digital text (Dco vos → Deo vos); OCR slip in the digital text (crimus → erimus); OCR slip in the digital text (eunt, → eum,); OCR slip in the digital text (fidci → fidei); OCR slip in the digital text (futuræ. k Quod → futuræ. Quod); OCR slip in the digital text (humilis factus crat → humilis factus erat); OCR slip in the digital text (nee ab omnibus → nec ab omnibus); OCR slip in the digital text (nohis → nobis); OCR slip in the digital text (nou iliam → non illam); OCR slip in the digital text (nou vides → non vides); OCR slip in the digital text (occidcbatur → occidebatur); OCR slip in the digital text (satiaverit nos*, → satiaverit nos); OCR slip in the digital text (si amem non → si autem non); OCR slip in the digital text (si nun cognoverant → si non cognoverant); OCR slip in the digital text (sicnti est; non pcr → sicuti est; non per); OCR slip in the digital text (vcnit qui → venit qui)): nou iliam → non illam; si nun cognoverant → si non cognoverant; nou vides → non vides; humilis factus crat → humilis factus erat; nee ab omnibus → nec ab omnibus; occidcbatur → occidebatur; futuræ. k Quod → futuræ. Quod; eunt, → eum,; crimus → erimus; si amem non → si autem non; fidci → fidei; sicnti est; non pcr → sicuti est; non per; satiaverit nos*, → satiaverit nos; vcnit qui → venit qui; C;csar → Cæsar; Dco vos → Deo vos; nohis → nobis.

Topics: Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 40.9 (PL 35:1689–1691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-9). (abbreviation not yet checked)

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40.10PL 35:1691

Quid dicam Charitati vestræ? O si cor esset qualitercumque suspirans in illam ineffabilem glo riam! O si peregrinationem nostram in gemitu senti remus, et sæculum non amaremus, et ad eum qui nos vocavit, pia mente perpetuo pulsaremus! Desi derium, sinus cordis est; capiemus, si desiderium quantum possumus extendamus. Hoc nobiscum agit Scriptura divina, hoc congregatio populorum, hoc celebratio sacramentorum, hoc baptismus sanctus, hoc cantica laudis Dei, hoc ipsa nostra disputatio, ut hoc desiderium non solum seminetur et germinet, verum etiam in modum tantae capacitatis augeatur, ut idoneum sit sumere quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Sed amate mecum. Non amat multum nummum, qui amat Deum. Et ego palpavi infirmitatem, non ausus sum dicere, Non amat nummum; sed, non multum amat nummum: quasi amandus sit nummus, sed non mul tum. O si Deum digne amemus, nummos omnino non amabimus! Erit tibi nummus instrumentum peregri nationis, non irritamentum cupiditatis; quo utaris ad necessitatem, non quo fruaris ad delectationem. Deum ama, si aliquid in te egit quod audis et laudas. Utere mundo, non te capiat mundus. Quod intrasti, iter agis, exiturus venisti, non remansurus: iter agis, stabulum est haec vita. Utere nummo, quomodo viator in stabulo utitur mensa, calice, urceo, lectulo, dimissurus, non permansurus. Si tales fueritis, erigite cor qui potestis, et audite me: si tales fueritis, ad ejus promissa venietis. Non enim multum est ad vos, quia magna est manus ejus qui vos vocavit. Vo cavit, invocetur; dicatur illi: Vocasti nos, invoca mus te; ecce audivimus vocantem, audi invocantes: perduc quo promisisti, perfice quod inchoasti; noli deserere munera tua, noli deserere agrum tuum, germina tua intrent in horreum. Abundant tentatio nes in mundo; sed major est qui fecit multum: abundant tentationes; sed non deficit qui in illo spem ponit, in quo defectus nullus est.

What shall I say to your Charity? O, if the heart were in some way sighing for that ineffable glory! O, if we felt our sojourning with groaning, and did not love the world, and with a pious mind knocked perpetually at him who called us! Desire is the bosom of the heart; we shall receive, if we stretch out desire as far as we can. This is what divine Scripture does with us, this the gathering of the peoples, this the celebration of the sacraments, this holy baptism, this the songs of God's praise, this our very discourse: that this desire may not only be sown and sprout, but may also be increased to such a measure of capacity that it may be fit to take in what “eye has not seen, nor ear heard, nor has it ascended into the heart of man.” But love with me. He who loves God does not love money much. And I have felt for weakness; I did not dare to say, “He does not love money,” but “He does not love money much,” as though money were to be loved, but not much. O, if we loved God worthily, we would not love money at all! Money will be for you an instrument of your sojourning, not an incitement to greed; something to use for necessity, not to enjoy for delight. Love God, if he has done anything in you which you hear and praise. Use the world; let the world not capture you. What you have entered, you are traveling through; you came to go out, not to remain; you are on a journey; this life is an inn. Use money as a traveler in an inn uses the table, the cup, the jug, the bed: to leave them behind, not to remain. If you are such, lift up your hearts, you who can, and hear me: if you are such, you will come to his promises. For it is not much for you, because great is the hand of him who called you. He called; let him be called upon; let it be said to him: You called us, we call upon you; see, we have heard you calling, hear us calling upon you; bring us where you promised, finish what you began; do not abandon your gifts, do not abandon your field; let your crops enter the barn. Temptations abound in the world; but greater is he who made the world. Temptations abound; but he does not fail who puts his hope in him in whom there is no failing.

1 Cor 2:9 (quotation, high confidence) · 1 Cor 7:31 (echo, medium confidence) · 1 John 4:4 (echo, medium confidence)

Notes and citation

Summary: We must stretch out our desire for the glory to come, loving God more than money and using the world like an inn on a journey, trusting him who called us.

1 Cor 2:9 is quoted; 1 Cor 7:31 (using the world) and 1 John 4:4 (greater is he) are echoed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Crit tibi → Erit tibi); OCR slip in the digital text (Quod intrasti I, → Quod intrasti,); OCR slip in the digital text (amemUR → amemus); OCR slip in the digital text (capicmus → capiemus); OCR slip in the digital text (cgit quod audis ct → egit quod audis et); OCR slip in the digital text (dicatuf → dicatur); OCR slip in the digital text (eri- Bile cor → erigite cor); OCR slip in the digital text (glo rjam → glo riam); OCR slip in the digital text (mullum → multum); OCR slip in the digital text (ntitur mensa, calice. urceo → utitur mensa, calice, urceo)): glo rjam → glo riam; capicmus → capiemus; non mullum amat → non multum amat; amemUR → amemus; Crit tibi → Erit tibi; cgit quod audis ct → egit quod audis et; Quod intrasti I, → Quod intrasti,; ntitur mensa, calice. urceo → utitur mensa, calice, urceo; eri- Bile cor → erigite cor; dicatuf → dicatur; fecit mullum: → fecit multum:.

Topics: Ethics, Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 40.10 (PL 35:1691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-10). (abbreviation not yet checked)

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40.11PL 35:1691

Ad hoc hortatus sum ista, fratres, quia liber tas de qua loquitur Dominus noster Jesus Christus, non hujus temporis est. Videte quid adjunxit: Vere discipuli mei eritis, et cognoscetis veritatem, et veritas liberabit vos. Quid est, liberabit vos? Liberos vos fa ciet. Denique Judaei carnales, et secundum carnem judicantes, non hi qui crediderant, sed in illa turba qui erant qui non credebant, injuriam sibi factam putaverunt, quia dixit eis, Veritas liberabit vos. Indi gnati sunt servos se esse significatos. Et vere servi erant: et exponit illis quæ sit servitus, et quæ sit futura libertas quam ipse promittit. Sed de hac liber tate et de illa servitute nimis longum est ut hodie disputemus.

I have urged these things, brothers, because the freedom of which our Lord Jesus Christ speaks is not of this time. See what he added: “You will truly be my disciples, and you will know the truth, and the truth will set you free.” What is “will set you free”? It will make you free. Then the carnal Jews, who judged according to the flesh (not those who had believed, but those in that crowd who did not believe), thought an injury had been done them, because he said to them, “The truth will set you free.” They were indignant that they were signified to be slaves. And they truly were slaves; and he explains to them what slavery is, and what is the future freedom that he himself promises. But it is too long for us to discuss this freedom and that slavery today.

John 8:31 (quotation, high confidence) · John 8:32 (quotation, high confidence) · John 8:33 (allusion, high confidence)

Notes and citation

Summary: The freedom Christ promises belongs to the life to come; the unbelieving Jews took offense at being implied to be slaves.

John 8:31–33 is quoted or alluded to. Augustine's description of “the carnal Jews” is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Dcnique → Denique); OCR slip in the digital text (Jcsus → Jesus); OCR slip in the digital text (hodic → hodie); OCR slip in the digital text (iujuriam → injuriam); OCR slip in the digital text (liber las → liber tas); OCR slip in the digital text (turha → turba); OCR slip in the digital text (veritus libcrabil → veritas liberabit)): liber las → liber tas; Jcsus → Jesus; veritus libcrabil → veritas liberabit; Dcnique → Denique; turha → turba; iujuriam → injuriam; hodic → hodie.

Cite (SBL): Augustine, Tract. Ev. Jo. 40.11 (PL 35:1691; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/40-1/#p-40-11). (abbreviation not yet checked)

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